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 ...

THE FIRST TREATISE AND FIRST SECTION. Of a Contemplatiue life in Generall; the nature and end therof; and generall dispo∣sition required therto.

CAP. I.

1. Cap. §. 1. 2. 3. Continuall vnion in spirit with God the end of mans creation, & practised by Adam in Innocencie.

§. 4. 5. Mans fall & miserie through sin.

§. 4. 5. Which is tran••fused into vs & all his posteritie.

§. 8. 9. The reparation of mankind by Christ.

§. 10. 11. That all Christians are obliged to aspire to perfe∣ction in diuine loue by the waies of prayer &c. as Adam did.

1. IT was only infinite Goodnes that moued Allmighty God to create the world of no∣thing, & particularly in this inferiour visi∣ble world to create man after his owne I∣mage

& similitude, consisting of a fraile earthlie bodie, which is the prison of an immortall, intellectuall spirit, to the end that by his vnderstanding which is capable of an vnlimited knowledge, & by his will which cannot be replenished which any obiect of Goodnes lesse then infinite, he might so gouerne & order himselfe & all other visible creatures, as thereby to arriue vnto the end for which he was made, to wit, eternall beatitude both in soule & bodie in heauen, the which consists in a retur∣ning to the diuine principle from whom he flowed, & an inconceaueibly happy vnion with him, both in mind con∣templating eternally his infinite Perfections, & in will & affections eternally louing, admiring & enioying the said perfections.

2. Now to the end that man might not (except by his owne free & willfull choyce of miserie) faile from at∣teining to the only vniuersall end of his creation, God was pleased to the naturall vast capacity of mans vnder∣standing & w••ll, to adde a supernaturall light illustrating his mind to beleiue & know him, & diuine charitie in the will, which was as it were a weight to incline & draw the soule, with out any defect or interruption to loue God, & him only. So that by a continuall presence of this light, & an vninterrupted exercise of this loue, the soule of man would in time haue atteined to such a mea∣sure of perfection of vnion with God in this world, as vvith out dying, to merit a translation from hence to heauen, there eternally to enioy a far more incompre∣hensibly perfect and beatifying vnion vvith God.

3. Hence it appeares, that the meanes to happines,

& the end it selfe, are essentially the same thing, to wit, vnion of the spirit with God, and differ only in degrees. And the vnion which Adam during his state of Inno∣cency did & would allwaies haue practised, was in a sort perpetuall, neuer being interrupted (except perhaps in sleepe:) For louing God only & purely for himselfe, he had no strange affection to distract him, and the Images of creatures, which either by his consideration of them, or operations about them, did adhere to his internall senses, did not at all diuert his mind from God, because he contemplated them only in order to God; or rather he contemplated God alone in them, louing & seruing him only in all his reflexions on them, or workings about them. So that creatures and all offices towards them serued as stepps to raise Adam to a more sublime & more intime vnion with God; the which was both his duty & his present happines, besides that it was a dispo∣sition to his future, eternall beatitude.

4. But our first parents by a willfull contempt & trans∣gression of that one most easy command, which God for a tryall of their obedience had imposed on them, not only broke the foresaid vnion, & depriued themselues of the hope of enioying God eternally in the future life: But moreouer were vtterly deuested of all supernaturall graces, & extremely weakened & disordered in all their naturall Gifts. So that hauing lost that diuine light, by which their vnderstandings had bene illustrated, & that Diuine loue by which their wills & affections adhe∣red continually to God, they were rendred incapable either of contemplating God (except onlie as a seuere

Iudge & auenger) or consequently of affording him any degree of loue. On the contrary both their minds and af∣fections were only emploied on themselues, or on creatu∣res, for their owne naturall, carnall interests or pleasure; & this with such a violent obstinacy & firmenes, that it was impossible for them by any force left in corrupt na∣ture to raise their loue tovvards God, being once so impe∣tuously precipitated from him tovvards themselues.

5. All these miserable deprauations hauing bene cau∣sed in all the povvers and faculties of their soules by the forbidden fruit, the which vtterly & irreparably disor∣dered that most healthfull, exact temper of their bodily constitutions; insomuch as the spirits & humours &c. which before did nothing at all hinder their exercisings & operations tovvards God, but did much promote them, now did wholly dispose them to loue & seeke themselues only with an vtter auersion from God, & the accom∣plishing of his diuine will; & all circumstant creatures instead of being stepps to raise them tovvards God, on the contrary more and more seduced their affections from him, & raised all other inordinate passions displea∣sing to him. Hereby in lieu of that peaceable and happie condition which they before enioyed in this world by a continuall vnion vvith God (the vvhich vvas to be per∣fected eternally in the vvorld to come) they became disquieted, distracted and euen torne asunder vvith a multitude of passions and designes, oft contrarie to one another, but all of them much more opposite to God: so that by falling from vnity to a miserable multiplicity, and from peace to an endles warre, they were therein cap∣tiued

by the deuill, readily yeilding to all his suggestions, hatefull to & hating God, & so contracted not only an vnauoydable necessity of a corporall death, but also the guilt & right to an eternall separation from God after death in that lake of fire & brimstone burning for euer, & prepared for the deuill & his Angells.

6. Now the vvhole stocke of humane nature being thus totally & vniuersally depraued in our first Parents, it could not by any possible naturall meanes be auoyded, but that all their Posterity should be equally infected & poysoned with all these disorders, all which were increa∣sed & dayly heightned by ill education & actuall Trans∣gressions. And consequently the same guilt both of tem∣porall & erernall death was with all transfused vpon them.

7. But Allmighty God the father of mercies pit∣tying his owne creatures thus ingulfed in vtter mi∣sery by the fault of Adam, seduced by his & our com∣mon Enemy, did in his most vnspeakeable mercy free∣ly & vnasked, prouide & ordeine his owne coeternall Son to be a Sauiour vnto mankind: who by his most bitter suffrings & death redeemed vs from the guilt of eternall death; & by his glorious life & resurrection hauing obteined a power of sending the holie ghost (communicated to vs in his word & sacraments &c:) he hath rectified all these disorders, shedding forth a new heauenly light to cure the blindnes of our vnderstan∣dings & diuine Charity in our hearts, the which abateth that mordinate selfe-loue formerly reigning in vs, & herby he reinstates vs (cooperating with his diuine

grace, & perseuering therein) to a new right vnto eter∣nall happines, (perhaps) more sublime then man in in∣nocency was destind to.

8. Notwhichstanding it was not the good will & pleasure of God by this Reparation to restore vs to the same state of perfect holines wherein Adam liued in Pa∣radice. And this we ought to ascribe to his infinite wise∣dome, & also to his vnspeakable goodnes towards vs: for certainly if we had bene once more left, as Adam was, in the free power of our owne wills, that is, in so casuall an estate as Adam was, & assisted & fortified with no stronger an Ayde then the primitiue grace, we should againe haue irreparably forfeyted all our hap∣pines & plunged our selues far more deepely in endles misery.

9. Therefore Allmightie God thought fit for our hu∣miliation, & to keepe vs in continuall vigilance & feare, as also thereby dayly to refresh the memory of our primitiue guilt, & our thank fullnes for his inestima∣ble goodnes, to leaue vs in a necessitie of incurring temporall death, which we are not now to looke on as a punishment of sin, so much as a freedome from sin & a Gate & entrance to Eternall Glory. Moreouer though by his grace he hath abolished the guilt of originall sin, yet he hath suffred still to remaine in vs many bitter Effects of it, the which shall neuer in this life be so whol∣ly extinguished by grace, or our holy endeauours, but that some degrees of ignorance & inclinations to that pernicious loue of our selues will remaine in vs. By which meanes we are preserued from our greatest ene∣mie,

Pride; & also forced to a continuall watchfullnes & combat against our selues, & our spirituall enemies; allwaies distrusting our selues & relying vpon the medi∣cinall omnipotent regenerating grace of Christ far more helpfull to vs then the grace of innocency was, in that it not only more powerfully inclines our wills & con∣quers the actuall resistance of them, by making them freely cooperate with it whensoever they doe cooperate, (for it takes not away our liberty to resist) but like wise after it hath bene weakened by veniall sins, & ex∣tinguished by mortall, it is againe & againe renewed by the meanes of the sacraments & prayer &c:

10. Our duty therefore in our present state, & the employment of our whole liues must be, constantly & feruently to cooperate with diuine grace, thereby in∣deauouring not only to get victory ouer Selfe-loue, Pride, sensuality &c: by humility, diuine loue & all other vertues: but also not to content our selues with any limited degrees of Piety & holines, but dayly to aspire, according to our abilities assisted vvith grace by the same vvaies to the same Perfection for vvhich vve vvere first created, & vvhich vvas practised by Adam in Innocence; to vvit; an vtter extinguishing of Selfe-loue & all affection to creatures, except in order to God, & as they may be instrumentall to beget & increase di∣uine loue in vs; & a continuall vninterrupted vnion in spirit vvith God, by Faith contemplating him, & by Loue euer adhering to him.

11. This, I say, is the duty & indispensable obliga∣tion of all Christians, of vvhat condition soeuer, not on∣ly

seriously to aspire to the diuine loue, but also to the perfectiō thereof suitably to their seuerall states & voca∣tions. for it is morally impossible for a soule to loue God, as he ought to be loued, (that is, as the only ob∣iect of her loue, & as the only vniuersal End of her being & life, for the procuring of an inseparable vnion vvith whom & for no other reason the use & comfort of crea∣tures was permitted & giuen to her) I say, it is morally impossible for such a soule so louing God, deliberately & habitually to yeild to the loue of any thinge but God on∣ly, & in order to him; or to stop in any inferiour degree of loue to him. The frailtie of nature & many vnauoy∣dable distractions & tentations may & generally doe hin∣der most soules from atteining or euen approaching to such perfection, to such vninterrupted attention & vnion vvith God, as vvas practised by Adam in Innocency, & by a fevv Perfect soules in all ages: But nothing but the vvant of true sincere loue vvil hinder the aspiring therto, according to the measure & strength of grace that each soule in her order enioyes. And both reason & experiēce vvitnesse this truth in all manner of loues, lavvfull or vn∣lawfull. For vve see that vvhersoeuer the loue to riches, honour, Empire or pleasure is the tyrannising Affection, so as to cause the person to place his supposed happines in any of these; such persons neither vvill nor can, being so disposed, vvillfully surcease a continuall progresse in pursuinge their designes endlesly; neither can they ad∣mit an habituall & deliberate adherence vvith affection to any other obiect, though (not ruinous, but) in an infe∣riour degree preiudiciall to vvhat they principally affect.

CAP. II.

§. 1. Commonly those only are said to aspire to perfection that consecrate themselues to God.

§. 2. A naturall deuotion & propension to seeke God: of wich the degrees are infinitly various.

§. 3. 4. 5. Yet all ranged vnder two states, Actiue & Con∣templatiue.

§. 6. 7. Generally most soules are of a mix'd temper betweene both: hence comes the difficulty of the guiding of soules.

§. 8. At the first Entrance into Internall waies, all soules seeme to be of an Actiue temper.

1. NOtvvithstanding although all Christians are obliged to aspire to perfection, & to leade spi∣rituall liues, sanctifying all their actions & employments by prayer; yet the effectuall practise of this obligation is so very rare, that in ordinary speech those only are said to Aspire vnto perfection, vvho haue bene so highly fauou∣red by God as to haue bene called by him frō all sollici∣tous engagement in vvorldhy affaires, so as to make the only buisines & employment of their liues to be the ser∣uing, adoring, louing, meditating, & praying vnto God, the attending to & follovving his diuine inspirations &c. in a state of competent abstraction & solitude: & this most ordinarily & perfectly in a religious profes∣sion, or if in the world, yet in a course of life diuided & separated from the vvorld.

2. There seemes indeed to remaine euen naturally

in all soules a certaine propension to seeke God (though not at all for himselfe, but meerelie for the satisfaction of nature, & selfe-ends) vvhich is a kind of Naturall Deuotion, & is to be found euen in hereticks, yea Iewes & heathens; & this more or lesse according to their se∣uerall dispositions & corporall complexions; the varietie of vvhich is vvonderfull & almost incredible. Novv vvhen diuine grace adioyns it selfe to such good pro∣pensions, it promotes & increases them, rectifying vvhat is amisse in them, especially by purifying the intention & making them to seeke God only for God himselfe, & no vnvvorthy in feriour Ends of nature; but it doth not at all alter the complexion it selfe, but conducts soules in spirituall vvaies suitably to their seuerall dispositions by an almost infinite varietie of paths & fashions, yet all tending to the same generall end, vvith is the vnion of our spirits vvith God by perfect loue.

3. Notwithstanding, all these varieties of dispositions & waies (of which vve shall treate more fully vvhen vve come to speake of Internall prayer,) may commo∣diously enough be reduced in grosse to tvvo rankes, to vvit, Actiue & Contemplatiue spirits: Both vvhich aspire to a perfection of vnion in spirit vvith God by perfect loue: & for that purpose in grosse practise & make vse of the same meanes necessary to that end, to vvit, Mortification & Prayer. But yet the manner both of their vnion & prayer, & consequently of their mortification also is very different. And the roote of such difference is the forementioned variety of propensions & naturall dispositions to internall vvayes.

4. For first, the Propension vvhich is in some soules to Deuotion is of such a nature, that it inclines them much to buisy their imagination & to frame in their minds motiues to the diuine loue by Internall Discourse, so as that vvith out such reasoning & vse of images they can seldome vvith any efficacy raise or fixe their affe∣ctions on God. Such dispositions are not patient of much solitude or recollection more then shall be neces∣sary to enable them to produce & maintaine a right In∣tention in outvvard doings & vvorkes of charitie, to the vvhich they are povverfully inclined: And the Mor∣tifications most vvillingly practised by them are vsually e••ternall, & oftentimes voluntarily assumed, the vvhich make a great shevv & procure very great esteeme from others. And proportionably hereto the diuine loue & v∣nion produced by such meanes is verie vigorous, but lesse Pure & spirituall, apt to expresse it selfe by much sensible deuotion & tendernes. The state therefore & perfectiō of these soules is called the state & Perfectiō of an Active life.

3. Againe others are naturally of a propension to seeke God in the obscurity of faith, vvith a more pro∣found Introuersion of spirit, & vvith lesse Actiuity & motion in sensitiue nature, & vvith out the vse of gros∣ser Images, yet vvith far greater simplicity, Purity & efficacy. And consequently such soules are not of them∣selues much inclined to externall vvorkes (except vvhen God calls them thereto by secret Inspirations, or ingages them therin by command of Superiours) but they seeke rather to purifie themselues & inflame their hearts in the loue of God by Internall, quiet & pure Actuations

in Spirit, by a totall Abstraction from Creatures, by So∣litude, both Externall and especially Internall, so dispo∣sing them selues to receiue the Influxes & Inspirations of God, vvhose guidance cheifly they endeauour to fol∣lovv in all things. And the Mortifications practised by them though lesse remarkable, yet are faire more Effica∣cious, being profound and penetrating euen to the most secret deordinations of the Spirit. By a Constant pur∣suance of such Exercises their Spirits becoming naked & empty of all strange Affections, Images & Distra∣ctions, the Diuine spirit only liues & operates in them, affording them Light to perceiue & strength to subdue selfe-loue in its most secret, and to all others impercepti∣ble insinuations. And by Consequence they attaine vn∣to an Vnion vvith God farre more strickt & immediate then the former, by a loue much more Masculine, pure & Diuine. And the state and Perfection of these happy soules is called the state and Perfection of à Co••templatiue Life.

6. Now though all Internall Dispositions of soules (by wich Mankind is more diuersified then by outward features) may conueniently enough be ranged vnder these two states: yet wee are not to conceiue that each soule is by its temper entirely & absolutely either Con∣templatiue or Actiue: For on the contrary the most part are of a Disposition mixd betweene both, and par∣taking somewhat, more or lesse, of each: But they re∣ceiue the Denomination from that whereto the Pro∣pension is more strong.

7. And from hence comes that great Difficulty that

there is in the Conducting and Managing of soules in these Internall waies: For each seuerall Disposition must be put in a way suitable to the spirit of the party, otherwise small progresse can be expected. Now that wherin the diuersity of Spirits is principally discern'd, is their Praier. If therefore an Actiue Spirit should be obliged to that Internall solitude, to that quiet Affectiue Praier of the Heart alone which is proper to Contempla∣tiue Soules: Or if a Contemplatiue spirit should be too long deteined or fettred with the Rules & busy Me∣thods of Discoursiue Meditation (which is a Prayer cheifly of the Head or Imagination:) Or lastly if a spirit of a Mixt Disposition should be strictly confined to ei∣ther of these sortes of Praier & not allowed to practise them interchangeably according as she finds profita∣ble to her present temper of minde &c. They would entangle themselues with insuperable Difficulties, scrupulosities and vnsatisfaction, and be so farre from any considerable aduancement, that they would be in danger of giuing ouer all thought of seeking God inter∣nally.

8. Notwithstanding although the Propensions of some soules to Internall Operations of the Spirit, and consequently to Contemplation, vvere neuer so strong: Yet at their first entrance into a Sprituall course, they vvill ordinarily speaking, seeme to be of an Actiue, extrouerted temper, and consequently vvill not be capable of a long continued rigorous solitude, nor of Operations purely Spirituall. They vvill there∣fore be forced to begin vvith Exercises of the Ima∣gination

and Discoursiue Praier. And the reason is, because by their former Secular, negligent & Extro∣uerted life, their mind is so filled & painted all ouer vvith the Images of Creatures, & their Hearts so disor∣dred & diuided vvith inordinate Affections & Passions, that the vvill alone vvith its, Actuations, purposes and resolutions has not povver to expell the said Images & to assvvage the said Passions. So that there is a necessi∣tie by Meditation & Consideration of introducing good Images to expell the vaine & bad ones, and of in∣uenting Motiues to quiet Passions, by diuerting them vpon God. But this being once done by the Exercises proper to an Actiue life (vvhich to such soules vvill not neede to last long:) they thence forvvards are to betake them selues, and alvvaies to continue in such Internall Exercises as are suitable to their naturall Propensions, to vvitt,, the quiet, Solitary, Spirituall Exercises of a CONTEMPLATIVE LIFE.

CAP. III.

§. 1. The Contemplatiue state more perfest.

§. 2. And also more easy & secure.

§. 3. Of Which yet the most simple & ignorant are capable.

§. 4. 5. 6. 7. 8. 9. 10. The End of a Contemplatiue life super∣eminently excellent aboue that of the Actiue, and the Vnion with God more Diuine.

§. 11. Of Passiue Vnions therein, yet more Supernaturall.

1. OF these tvvo states, the Contemplatiue is by all acknovvledged to be the more Sublime

and Perfect, in as much as the Operations & Exercises of it are more Spirituall, more abstracted from the Bo∣dy, and i••s Sensuall Faculties: and consequently more Angelicall & Diuine. It is represented to vs by our Lord in the Person of Mary, vvho is therfore said to haue chosen the best Part, Which shall neuer be taken from her, being the. Beginning and imperfect Practise of that vvhich shall be our Eternall employment and Beatitude in Heau••n. As on the other side the Actiue life is typi∣fied by the other Sister Martha, vvho turmoyled her selfe vvith many Exteriour buisinesses & sollicitudes, vvhich though they vvere in thē selues good & laudable, yet Maries Vacancy and invvard attention to our Lord is much preferred.

2. And as the Contemplatiue State is of the tvvo the more Perfect, so also is it far more easy, more Simple, & more secure from all Errours & Illusions vvhich may be occasioned by an indiscreete vse of Praier. And the reason or ground of such Security is euident: Be∣cause a Contemplatiue Soule tending to God and vvorking almost only vvith the Heart & blind Affections of the vvill povvring them selues vpon God apprehen∣ded only in the Obscure Notion of Faith, not enqui∣ring vvhat he is, but beleeuing him to be that incompre∣hensible Being vvhich he is, and vvhich can only be comprehended by himselfe, reiecting & striuing to forget all Images & representations of him, or any thing else; Yea transcending all Operations of the Imagina∣tion, and all subtilty & curiosity of Reasoning, and lastly seeking an Vnion vvith God only by the most

pure & most intime affections of the•• Spirit: vvhat possi∣bility of Illusion or errour can there be to such a soule? For if the deuill should suggest an Image (vvhich is his only meane & vvay to seduce a soule to errour & a sin∣full curiosity of hnovvledge;) she is taught and exer∣cised to reiect all manner of Images, and to hold the Internall senses almost vvholly vacant during her Spi∣rituall actuations. Or if by stirring vp vncleane or other vnlavvfull Affections in sensitiue nature, he seeke to assault her: vvhat more secure remedy is there then vvith the vvhole bent & affections of the soule to ad∣here & be vnited to God? neglecting and scarse mar∣king vvht soeuer disorders may vnvvillingly happen in inferiour nature, aboue vvhich she is exalted into a region of light and peace?

3. Novv for a further proofe of the excellency & security of Contemplatiue praier beyond actiue, expe∣rience demonstrates that all the most sublime exerci∣ses of contemplation may as purely & perfectly be per∣formed by persons the most ignorant and vnlearned, (so they be sufficiently instructed in the fundamentall Doctrines, of Catholique faith) as by the learnedst Doctours in as much as not any abilities in the braine are requisite therto, but only a strong couragious af∣fection of the heart. Hence it is, theat vve see that sim∣ple vnlearned vvoemen are more frequently graced by almighty God vvith the gist of high contemplation, then men, and especially such men as are much giuen to sublime speculations. A reason vvhereof may be (besides the God reueiles himselfe more vvillinglie to

humble and simple minds) because by meanes of that tendernes & compassionatnes vvhich abounds naturally in vvoemen, they are disposed to a greater feruour in Charity, and their affections being once fixed on their only proper obiect, vvhich is God, they doe more vi∣gorously & firmly adhere thereunto: and by conse∣quence arriue both more easily and quickly to the Per∣fection of Contemplation, vvhich consists (as shall herafter be shevved) in the feruour & constancy of the vvill vnited to God; and scarce at all in the ope∣rations of the vnderstanding.

4. Novv this present treatise being intended only for encouraging & instructing of persons that aspire to perfection in a Contemplatine life, and more espe∣cially for the discouering of the seuerall degrees of praier proper for that state: reason requires that, since in all Doctrines vvhich tend to practice the end is princi∣pally to be regarded, as being that, vvhich if it can be approued vvorthy the taking paines for, vvill giue life and courage in the vse of the meanes conducing ther∣to, vvee should treate more precisely of the pro∣per end of a Contemplatiue life: The vvhich indeed is of so supreme an excellence and diuine profection aboue any thing that can be designd or sought after in any other Doctrine or Profession, that those vvho haue eyes to see it and palates capable of a Spirituall tasting of it, vvill thinke no difficulties, no tedious∣nesses, no bitternesses or labours too great a price to purchase it.

4. It vvas said before that the generall end of mans

creation, and vvhich ought to be aspired vnto by all christians, and much more those vvhose more Speciall professiō is to tend Perfection, vvhether in an actiue or a Contemplatiue state, is a perfect & constant vnion in spirit to God by loue, vvhich is, vninterrupted per∣fect praier. But the same end is differently sought & attained by actiue and by Contemplatiue spirits. For in an actiue life the vnion is not so immediate, stable, su∣blime & intime of the supreme portion of the spirit vvith God, as it is in a Contemplatiue state. But as the exercises of the actiue liuers are much in the imagina∣tiue & di••coursiue faculties of the soule, so is likevvise their vnion. The effects indeede of it are more per∣ceptible, and therefore more apt to cause admiration in others, but vvith all, being much in sence, it is not so cleare nor so peacefull, and by consequen••e not so stable nor immediate as is that of Contemplatiues. The Charity of actiues is strong and vigorous, and the out∣vvard effects of it dazeling the eyes of the beholders, and thereby causing great edification: they are vvith all frequently multiplied, for strong loue is a Passion that takes pleasure in labours. Wheras the deedes of Contemplatiue soules (except vvhen God by an extra∣ordinary inspiration calls them to exteriour employ∣ments) are but fevv, and in appearance but small & litle regarded or esteemed by others. Yet those meane actions of theirs in Gods esteeme may be preferred in∣comparably before the others, as being in a far more perfect degree Supernaturall and Diuine, as procee∣ding from an immediate and most certeine impulse of

Gods holy Spirit, vvhose conduct, light & vertue such soules doe far more clearly perceiue, and more faithful∣ly & constantly follovv, euen in their daily and ordina∣ry practises, then actiue liuers doe or can in their actions of highest importance. Lastly the charity of Contempla∣tiues though it be lesse stirring & buisy, yet is far more profoundly rooted in the center of the spirit, causing an vnion much more Spirituall & Diuine.

5. S. Bernard perfectly experienced in the Internall vvaies of a Contemplatiue life, vvriting to certein Re∣ligious Fathers of the Carthusian Order Professing the same, excellently expresses this vnion in these vvords, Aliorum est Deo seruire: vestrum adhaerere. Aliorum est Deo credere, scire, amare, reuereri: vestrum est sapere, intelligere, cognoscere, frui: that is, It is the du∣ty of others (that liue actiue liues either in the vvorld or Religiō) ••o serue God: but it is yours to adhere inseparably vnto him. It belongs to others to beleiue, to knowe, to loue, to adore God: but to you, to tast, to vnderstand, to be fa∣miliarly acquainted with, and to enioy him.

6. Consonantly to this expression of S. Bernard, Mystick vvriters doe teach that the proper end of a Contemplatiue life is the atteining vnto an Habituall & almost vninterrupted perfect vnion vvith God in the Supreme Point of the spirit; and such an vnion as giues the soule a fruitiue possession of him, & a reall, experi∣mentall perception of his Diuine Presence in the depth & center of the spirit, vvhich is fully possessed and fil∣led vvith him alone; not on••y all deliberate affections to creatures being excluded, but in a manner all Ima∣ges

of them also, at least so far as they may be distractiue to the soule.

7. The effects of this blessed, perceptible Presence of God in perfect soules are vnspeakable & diuine. For he is in them both as a Principle of all their actions Internall & Externall, being the life of their life and spirit of their spirits: and also as the End of them, di∣recting both the actions & persons to himselfe only. He is all in all things vnto them: A light to direct secure∣ly all their steps, and to order all their vvorkings, euen those also vvhich seeme the most indifferent, the vvhich by the guidance of Gods holy spirit doe cause a farther aduancement of them to a yet more immediate vnion. He is a sheild to protect them in all tentations and dangers: an internall force and vigour vvithin them to make them doe & suffer all things vvhatsoeuer his pleasure is they should doe or suffer. They not only beleiue & knovv, but euen feele & tast him to be the vniuersall, Infinite Good. By meanes of a continuall conuersation vvith him they are reduced to a blessed state of a perfect denudation of spirit, to an absolute, internall solitude, a Transcendency & forgetfullnes of all created things, and especially of them selues, to an heauenly-mindednes & fixed Attention to God only, and this euen in the midst of employments to others neuer so distractiue; and finally to a gustfull knovv∣ledge of all his infinite perfections, and a strict applica∣tion of their spirits by loue aboue knovvledge, ioyn'd vvith a fruition & repose in him vvith the vvhole extent of their vvills: so that they become after an inexpressible

manner Partakers of the Diuine nature; yea one spirit, one Will, one loue vvith him, being in a sort deified, & enioying as much of heauen hereas mortality is capa∣ble of.

8. To this purpose saih the same S. Bern: Amor Dei, vel Amor Deus, Spiritus Sanctus Amori Hominis se infun∣dens, afficit eum sibi, & amans semetipsum de Homine Deus, secum vnum efficit & spiritum eius, & Amorem eius, that is, the loue of God, or loue vvhich is God, to vvit, the Holy Ghost povvring himselfe into the loue of man (inclineth &) applieth m••n by loue vnto himselfe: and thus God louing himselfe by man, maketh both his spirit & loue one vvith himselfe.

9. A most blessed state this is certainly, being the Por∣tion chosen by Mary, vvhich our Lord himselfe calls opti∣mam partem, the very best of all diuine graces vvhich God can bestovv in this life: and vvhervvith he enri∣che two in a singular mnaner those his most highly fa∣uoured, & most tenderly loued freinds, S. Iohn the Euangelist, and S. Mary Magdalen: but in a yet more supereminent degree his ovvne most heauenly Virgin-mother.

10. Happy therefore are those soules vpon vvhich God bestovves a desire & ambition so glorious, as se∣riously & effectually to tend, aspire and endeauour the compassing a designe so heauenly: qualifying them not only vvith good naturall propensions to those Internall vvaies of loue leading to this End, but also calling them to a state of life abstracted from the vvorld, the vanities & sollioitudes of it; and vvithall supernaturall light to

direct them in the secret pathes of this loue: and lastly strong resolutions, and perseuerance vvith courage to breake through all discouragements, difficulties, persecu∣tions, Aridities & vvhatsoeuer oppositions shall be made against them either from concupiscence vvithin, or the vvorld vvithout, or the deuill ioyning vvith both against a designe of all others most hurtfull to him & most destructiue to his pretentions.

11. And for a yet further and greater encourage∣ment vnto them to embrace & prosecute so glorious a designe, they may take notice that besides this (hither∣to described) happy vnion of a Contemplatiue soule vvith God by perfect Charity, in the vvhich the soule herselfe actiuely concurrs, not only as to the fruition, but also in the disposing herselfe immediatly thereto: There are other vnions entirely Supernaturall, not at all procured, or so much as intended by the soule her selfe, but graciously & freely conferred by God vpon some soules, in the vvhich he after a vvonderfull and inconceiueable manner affords them interiour illumi∣nations and touches, yet far more efficacious and Di∣uine: in all vvhich the soule is a mere Patient, and on∣ly suffers God to worke his Diuine pleasure in her, being neither able to further nor hinder it. The vvhich vnions though they last but euen as it vvere a moment of time, yet doe more illuminate and purify the soule, then ma∣ny yeares spent in actiue exercises of Spirituall praier or mortification could doe.

CAP. IV.

§. 1. 2. 3. 4. A Strong Resolution, necessary in the Begin∣ning.

§. 5. 6. 7. 8. 9. Considering first the length and tediousnes of the way to perfection, in mortification.

§. 10. 11. And also many degrees of praier, to be passed.

§. 12. Therefore it is seldome atteined: & not till a decli∣ning Age.

§. 13. Except by Gods extraordinary favour to a few.

§. 14. Yet old & young ought to enter into the way.

§. 15. A motiue to resolution are the difficulties in the way.

§. 16. And those both from with out, and within.

1. THe end of a Contemplatiue life therfore being so supereminently noble and Diuine, that bea∣tified soules doe prosecute the same, and no other, in heauen; vvith this only difference, that the same beatifying obiect vvhich is novv obscurely seene by faith, and imperfectly embraced by loue, shall herafter be seene clearly and perfectly enioyed: The primary and most generall Duty required in soules vvhich by Gods vocation doe vvalke in the vvaies of the spirit, is to admire, loue, and long after this vnion, and to fixe an immoueable resolution through Gods grace & assistance to attempt and perseuere in the prosecution of so glorious a designe indespight of all opposition, through light & darknes, through consolations & deso∣lations

&c. as esteeming it to be cheaply purchased though with the losse of all comforts that Nature can find or expect in Creatures.

2. The fixing of such a couragious Resolution is of so maine importance & necessity, that if it should hap∣pen to faile or yeild to any, though the feircest tenta∣tions, that may occurre, and are to be expected, so as not to be reassumed, the whole designe will be ruined. And therefore deuout soules are oftentimes to re∣new such a resolution, and especially when any diffi∣culty presents it selfe: and for that purpose they will oft be put in mind thereof in these following instru∣ctions.

3. It is not to be esteemed loftines, presumption, or pride to tend to so sublime an end: but it is a good and laudable ambition, and most acceptable to God: Yea the Roote of it is true solide humility ioynd with the loue of God: For it proceedes from a vile esteeme and some degrees of a holy hatred of our selues, from whom vve desire to fly; and a iust esteeme, obedience, and loue of God, to vvhom only vve desire to adhere & be inseparably vnited.

4. Happy therefore is the soule that finds in herselfe an habituall thirst & longing after this vnion, if she vvill seeke to assvvage it by continuall approaches to this Fountaine of liuing vvaters, labouring therto vvith dai∣ly Externall & Internall vvorkings. The very tendance to this vnion, in vvhich our vvhole Essentiall happi∣nes consists, has in it some degrees of happines, and is an imperfect vnion, disposing to a perfect one. For by

such internall tendance & aspiring vve gett by little & little out of Nature into God. And that vvith out such an interiour tendance & desire no exteriour suffrances or obseruances vvill imprint any true vertue in the soule, or bring her neerer to God, vvee see in the example of Suso, vvho for the first fiue yeares of a Religious Profession found no satisfaction in soule at all notvvthstanding all his care & exactnes in exteriour Regular Obseruances and mortifications: he perceiued plainly that still he vvanted some thing, but vvhat that vvas he could not tell: till God vvas pleased to discouer it to him, and put him in the vvay to atteine to his desire, vvhich vvas in spirit to tend continually to this vnion; vvith out vvhich all his austerities and Obseruances serued little or nothing, as proceeding principally from selfe loue, selfe-iudgment & the satisfying of Nature euen by crossing it.

4. Let nothing therfore deterre a vvelminded soule from perseuering vvith feruour in this firme resolution. No not the sight of her daily defects, imperfections or sins, or remorses for them: but rather let her increase in courage euen from her falls, and from the experience of her ovvne impotency let her be incited to runne more earnestly & adhere more firmly vnto God, by vvhom she vvill be enabled to doe all things and conquer all re∣sistances.

5. Novv to the End that all sincerity may be vsed in the deliuery of these instructions, and that all vaine complyance & flattery may be auoided, the Deuout soule is to be informed that the vvay to perfection is 1. both a very long, teadious vvay; and 2. vvithall there

are to be expected in it many greiuous, painfull & bitter tentations and crosses to corrupt nature: as being a vvay that vvholly and vniuersally contradicts & destroyes all the vaine cases, contentments, interests and designes of Nature, teaching a soule to dye vnto selfe-loue, selfe-iudgment and all propriety, and to raise her selfe out of Nature, seeking to liue in a Region exalted aboue Natu∣re, to vvit, the Region of the spirit; into vvhich being once come, she vvill find nothing but light and peace and ioy in the Holy Ghost. The vvhich difficulties consi∣dered, instead of being discouraged, she vvill, if she be truly touched vvith Gods spirit, rather encrease her fer∣uour & courage to pursue a designe so Noble & Diuine, for vvhich alone she vvas created: especially 3. conside∣ring the infinite danger of a negligent tepide and spi∣ritually slouthfull life: and likevvise the security and be∣nefitt of being but truely in the vvay to Perfection, though she should neuer attaine to it in this life.

6. First therfore to demonstrate that the vvay to Per∣fection must needs be long and tedious, euen to soules vvell disposed therto both by nature and education (for to others, it is a vvay vnpassable with out extreme diffi∣culty) this will easily be acknowledged by any well-minded soule that by her owne experience will consider how obstinate, inflexible, and of how glewy & tenacious a nature corrupt selfe-loue is in Her: How long a time must passe before she can subdue any one habituall ill in∣clination & affection in her selfe? What fallings & ri∣sing againe there are in our passions & corrupt desires; in somuch as vvhen they seeme to be quite mortified &

almost forgotten, they vvill againe raise themselues & combat vs vvith as great or perhaps greater violence then before. Novv till the poysonnous roote of selfe-loue be vvithered, so as that vvee do not knovvingly and delibe∣ratly suffer it to spring forth & beare fruit (for vtterly killd it neuer vvill be in this life:) till vvee haue lost at least all affection to all our corrupt desires euen the most veniall, vvhich are ••llmost infinite perfect charity vvill neuer raigne in our soules, and consequently perfect vnion in spirit vvith God cannot be expected. For Charity liues & grovves according to the measure that selfe-loue is abated, and no further.

7. Soules that first enter into the Internall vvaies of the spirit, or that haue made no great progresse in them, are guided by a very dimme light, being able to discouer and discerne only a fevv grosser defects & inordinations: but by perseuering in the exercices of mortification & prayer this light vvill be increased, & then they vvill pro∣portionably euery day more & more discouer a thou∣sand secret and formerly inuisible impurities in their in∣tentions, selfe-sekings, hypocrisies and close designes of Nature, pursuing her ovvne corrupt designes in the ve∣ry best actions, cherishing Nature one vvay, vvhen she mortifies it another, and fauouring pride euen vvhen she exercises humility. Now a cleare light to discouer all these almost infinite deprauations not only in our sensitiue Nature, but also in the Superiour soule (vvhich are far more secret, manifold & dangerous) and a courage vvith successe to combat & ouercome them, must be the effect of a long continued practise of praier & mortification.

8. The vvant of a due knovvledge or consideration herof is the cause that some good soules after they haue made some progresse in Internall vvaies, become dis∣heartned, and in danger to stop or quite leaue them. For though at the first, being (as vsually they are) pre∣uented by God vvith a tender sensible deuotion (vvhich our Holy Father calls feruorem Nouitium) they doe vvith much zeale & as it seemes to them, vvith good effect be∣gin the exercises of mortification & praier: Yet after∣vvard such sensible feruour & tendernes ceasing (as it seldome failes to doe) by that nevv light vvhich they haue gotten, they discerne a vvorld of defects, former∣ly vndiscouered, vvhich they erroneously thinke vvere not in them before: vvherupon fearing that instead of making progresse, they are in a vvorse state then vvhen they begun, they vvill be apt to suspect that they are in a vvrong vvay. This proceeds from a preconceiued mistake, that because in times of light & deuotion the soule finds her selfe caried vvith much feruour to God, and perceiues but small contradictions and rebellions in inferiour Nature, that therfore she is very forvvard in the vvay to Perfection. Wheras it is far othervvise. For Nature is not so easily conquered as she imagins, nei∣ther is the vvay to Perfection so easy and short. Many changes she must expect: many risings and fallings: some times light, and some times Darknes: sometimes calmnes of Passions, and presently after, it may be, feircer com∣bats then before: and these successions of changes repea∣ted, God knovves hovv oft, before the End approa∣cheth.

9. Yea it vvill likelie happen to such Soules, that euen the formerly vvell knovven, grosser defects in them vvill seeme to encrease and to grovv more hard to be quelld after they haue bene competently aduanced in Internall vvaies. And the reason is, because hauing sett themselues to combat corrupt Nature in all her per∣uerse, crooked & impure desires, and being sequestred from the vanities of the vvorld, they find themselues in continuall vvrestlings and agonies, and vvant those plea∣sing diuersions, conuersations & recreations vvith vvhich vvhilst they liued a secular, negligent life they could in∣terrupt or putt of their melancholick thoughts, and vn∣quietnes. But if they vvould take courage & insteade of seeking ease from Nature (further then discretion allo∣vves) haue recourse for remedy by Praier to God, they vvould find that such violent Tentations are an assured signe that they are in a secure & happy vvay, and that vvhen God sees it is best for them, they shall come of from such combats vvith victory & comfort.

10. Novv as from the consideration of the tediousnes of a perfect vniuersall mortification of the corrupt affe∣ctions of Nature, it does appeare that Hasty Perfection is not ordinarily to be expected. And vvhere there are ap∣pearances of extraordinary lights & supernaturall visits in soules not throughly mortified, it is to be feared that there hath bene some secret exorbitancy in the procee∣dings of such soules, some deeply rooted Pride &c. vvhich hath exposed them to the Deuills Illusions, so that then state is very dangerous. The like vvill appeare if vvee cast our eyes vpon the Nature & degrees of Inter∣nall

Praier, in the Perfection of which the End of a Con∣templatiue life, which is perfect vnion in Spirit vvith God, doth consist.

11. For a soule must 1. (ordinarily speaking) passe through the vvay of externall and imaginary Exercises of Praier, in the vvich she must tarry God knovves hovv long: yea vvith out a discreete diligence and constancy in them, she may perhaps end her daies therin. 2. Then vvhen her affections doe so abound and are sufficiently ripe, so as that discourse is not needfull or becomes of little efficacy, she is to betake her selfe to the exercise of the vvill: in the vvhich a very long time must ordinarily be spent before she can chase avvay distracting grosser Images, and before the Heart be so replenished vvith the Diuine Spirit, that vvithout any Election or delibera∣tion it vvill of it selfe almost continually breake forth in∣to Aspirations & pure eleuations of the Superiour will. 3. Being arriued to this happy state, only God knovves for hovv long a time she is to continue therein, there being almost infinite degrees of aspirations, each one exceding the former in Purity, before she be ripe for the Diuine Inaction. 4. And hauing gotten that, a very long time is like to be spent, very oft in most vvofull obscurities, and desolations, before she arriue. 5. To the State of Perfection. Novv all these degrees of Praier are to be attended vvith proportionable degrees of mortification. So that no vvonder is it if so very few, euen of those vvhose Profession it is to aspire therunto, doe find or atteine vnto this End; Par••ly out of ignorance and er∣rour; vvhilst they place Perfection in an exact perfor∣mance

of outvvard Obseruances and Austerities the vvhich (though being vvell vsed they may be certainly very proper helps to Perfection, and are accordingly to be duly esteemed: yet) if they be vndertaken for any end of Nature, and not for the purifying of the interiour and disposing it for more perfect Praier, are of no valevv at all, but rather proceede from and nourish Selfe-Loue; Pride &c. And partly out of vvant of courage and dili∣gence to pursue constantly the vvay that they knovv leades thereto.

12. Vpon these grounds Mystick Authours doe teach; that though it be a very great aduantage to a soule to treade in these Internall vvaies from her Youth, before she be darkned and made sicke vvith vicious Habits, the combatting against vvhich vvill cause great difficulty, paine and tediousnes to her: Yet she vvill hardly arriue vnto the foresaid Actiue vnion and experimentall Per∣ception of Gods Presence in her till almost a declining Age: by reason that though her Naturall ill inclinations may be mortified in a reasonable Perfection before that time: Yet till such Age there vvill remaine too much vi∣gour in Corporall Nature, and an vnstablenes in the in∣vvard senses, vvhich vvill hinder that Quietnes and com∣posednes of mind necessary to such an Vnion. Where∣as some persons of a vvell disposed temper & vertuous education haue in a fevv yeares arriued rhereunto; though they did not begin an Internall course till their ripe Age, but yet supplying that delay by an Heroicall Resolution and vigorous pursuit of the practises pro∣per therunto. But as for those that haue bene viciously

bred, there will be necessary a wonderfull measure of Grace and very extraordinary mortifications before such soules can be fitted therunto.

13. Now what hath bene said concerning the length of the vvay, and the multiplicity of conditions requisite to the atteining to the End of it, is to be vnderstood with relation to the ordinary course of Gods Proui∣dence. But God vvho is the free Maister and disposer of his ovvne Graces, may bestovv them vpon vvhom & vvhen he pleases, either Miraculously encreasing his Grace in some Soules, or conferring his supernaturall Fa∣uours before the time that they are ripe for them: As he did to S. Catharina of Siena (and some others) vvho in their younger yeares haue bene fauoured vvith a Passiue vnion. Mystick Authours likevvise except from the ordinary course the case vvhere God vpon the death of vvell vvilled and vvell disposed soules hapning bofore Perfection atteind, supplieth after some extraordinary manner vvhat vvas vvanting, and effects that in a moment, vhvich vvould othervvise haue required a long space of time. And this say they, God frequently doth in regard of the serious & feruent vvills that he seeth in such Soules, vvhich vvere resolued to prose∣cute the vvay of his Loue for all their Liues, though they should haue lasted neuer so long.

14. But be the vvay to Perfection neuer so long, the designe it selfe is so Noble and the end so Diuine, that a soule can not begin to aspire vnto it too soone, nor take too much paines to procure it. Yea the very desire and serious pursuance of so heauenly a designe brings so

great Blessings to the Soule, and puts her in so secure a way of Saluation, though she should neuer perfectly at∣teine vnto it in this life, that there is none so old, nor so ouer growen with ill Habits, but ought to attēpt, & with perseuerance pursue it, being assured that at least after Death he shall for his good desire and endeauours be revvarded vvith the crovvne due to Contemplatiues. For it is enough for a soule to be in the vvay, and to corres∣pond to such enablements as she hath receiued: And then in vvhat degree of spirit soeuer she dyes, she dyes according to the vvill & ordination of God, to vvhom she must be resigned, and consequently she vvill be very happy. Whereas if out of despaire of atteining to perfe∣ction she should rest, and doe as it vvere nothing, con∣tenting herselfe vvith outvvard Ceremonious Obseruan∣ces, she vvill be accounted before God as hauing bene vvanting to performe that vvherto her Profession obli∣ged her. Though the truth is, the soule being a pure Spi∣rit consisting of mere Actiuity, cannot cease doing and desiring some thing: so that if her desires & operations be not directed to the right End, they vvill goe a vvrong vvay; and if a Soule doe not continually striue to get out of Nature, she vvill plunge her selfe deeper & dee∣per into it.

15. The second Motiue to induce a soule to arme herselfe vvith a great courage and strong Resolution in her tendance to Perfection is, because as the Wise man says, He that sets himselfe to serue our Lord (especially in so high and diuine an employment as Contemplation) must prepare his soule for Tentations, greater and more

vnusuall then formerly he had experience of. The vvhich Tentations vvill come from all coasts, both from vvithout and vvith in.

16. For an Internall life being not only a life hidden from the vvorld, but likevvise directly contrary to the vvaies of carnall rerson, yea euen different from the common notion of vertue and Piety vvhich ordinary Christians, yea too many euen in Religion haue also, vvho approue only of Actions and vvaies vvhich out∣vvardly make a faire shevv, as solemne performance of Diuine Offices, externall formall Regularities, mortifi∣cations &c. Hence it is that very sharpe persecutions haue almost alvvaies attended those vvhom God hath called to reuiue the true spirit of Religion (too much generally decayed, and in many Religious Communities vterly vnknovven) by teaching soules not to neglect, but on the contrary to be very carefull in an exact performance and iust esteeme of such Duties; but yet to place Per∣fection in exercises of the Spirit, and to esteeme all other obseruances no further then as they serue to ad∣uance and increase Perfection in Spirit: since most certaine it is, that if in and for themselues alone and vvith out any interiour direction for the purifying of the soule they be esteemed (& performed) as Parts of reall Perfection, and not cheefly as Helpes of Internall De∣uotion and Purity, they vvill rather become Hindrances to Contemplation, nourishing Pride, Contempt of o∣thers &c. and be the ruine of true Charity. Examples of such Persecutions are obuious in stories, vvitnes the suffrings of Thaulerus, Suso, S. Teresa, B. Iohn. de Cruce &c.

17. Againe in the vvorld, the liues of those that God hath called to the Exercises of an Internall life, being so different from and vnlike to others, though ordinary, vvell meaning Christians: by reason that they abstract themselues from secular businesses (except such as ne∣cessarily belong to their vocation) likevvife? from vvorldly conuersations, correspondence, and vainely complying freindships: Hence it is that the sight of them is vnac∣ceptable to their Neighbours and acquaintance, as if they did silently condemne their liberties. For this reason they are apt to raise and disperse euill reports of them, calling them Illuminats, Pretenders to extraordinary visits and lights, Persons that walke in mirabilibus super se & 6. Or at least to deride them as silly, seduced, me∣lancholy spirits, that follow vnusuall and dangerous vvaies.

18. All these, and many other the like persecutions, calumnies and contempts, a vvell disposed soule that purely seekes God, must expect and be armed against. And knovving that they doe not come by chance, but by the most vvise, holy, and mercifull Prouidence of God for her good, to exercise her courage in the beginning, and to giue her an opportunity to testify her true e∣steeme and loue to God and spirituall things, let her from hence not be affrighted; but rather pursue Internall vvaies more vigorously: as knovving that there can not be a better proofe of the Excellency of them, then that they are displeasing to carnall, or at least ignorant men vnexperienced in such Diuine vvaies. Let her not vvith passion iudge or condemne those that are contrary to

her: for many of them may haue a good intention and zeale therein, though a zeale not directed by knovv∣ledge. If therfore she vvill attend to God, follovving his Diuine Inspirations &c. she vvill see that God vvill giue her light and courage, and much invvard security in her vvay.

19. But her greatest and more frequent Persecutions vvill be from her ovvne corrupt nature and vitious Ha∣bits rooted in the soule: the vvhich vvill assault her ma∣ny times vvith tentations and invvard bitternesses and agonies, sharper and stranger then she did expect, or could perhaps imagine. And no vvonder: For her designe and continuall indeauours both in mortification & Praier being to raise herselfe out of, and aboue nature, to contradict nature in all its vaine pleasures and inte∣rests: she can expect no other, but that Nature vvill con∣tinually struggle against the spirit: especially being infla∣med by the Deuill, vvho vvill not faile to employ all his Arts, all his malice and fury to disturbe a designe so vt∣terly destructiue to his Infernall Kingdome established in the soules of carnall mē. The vvell minded soule there∣fore must make a generall strong Resolution to beare all vvith as much quietnes as may be, to distrust herselfe intirely, to rely only vpon God, and to seeke vnto him by Praier, and all vvill assuredly be vvell. She vvill find that the Yoake of Christ, vvhi••h at the first vvas burden∣some, vvill, being borne vvith constancy, become easy and delightfull. Yea though she should neuer be able to subdue the resistance of euill inclinations in her, yet as long as there remaines in her a sincere Endeauour

after it, no such ill Inclinations vvill hinder her hap∣pines.

CAP V.

§. 1. 2. A 3. motiue to Resolution is the danger of repidity: of which the nature and Roote is discouered.

§. 3. 4. 5. The miseries of a Tepide Religious person, that is ignorant of Internall waies.

§. 6. 7. Or of one that knowes them, but neglects to pursue them.

§. 8. 9. How pestilent such are in a Community.

§. 10. On the otherside an vndiscreete passionate feruour may be as dangerous as negligence.

1. A Third yet more pressing Motiue to a coura∣gious Resolutiō of prosecuting Internall vvaies once begin, and a strong proofe of the extreme necessity therof is the consideration of the extreme danger, and miseries vnexpressible of a negligent and Tepide life, vvhether in Religion or in the vvorld; the vvhich not only renders Perfection impossible to be atteined, but endangers the very roote of essentiall sanctity and all pretention to Eternall Happines, as among other Mystick vvriters, Harphius in his tvvelue mortifications earnestly demonstrates.

2. Tepidity is a bitter poysonnous Roote fixed in the minds of negligent Christians, vvho though out of a ser∣uile feare they absteine from an habituall practise of ac∣knovvledged Mortall Actuall sinnes, and therefore

(groundlesly enough) thinke themselues secure from the danger of Hell: yet they performe their externall ne∣cessary obligations to God and their Brethren sleepily and heartlesly, vvithout any true Affection, contenting themselues vvith the things hovveuer outvvardly done; yea perhaps knovving no Perfection beyond this: But in the meane time remaine full of selfe loue, invvard Pride, sensuall desires, auersion from internall conuer∣sation vvith God &c. And the ground and cause of this pernicious Tepidity is vvant of affection and esteeme of spirituall things, and a voluntary affection to veniall sins (not as they are sins, but as the obiects of them are casefull or delightfull to nature) ioyned vvith a vvill∣fullnes not to auoyd the occasions of them, nor to doe any more in Gods seruice, then vvhat themselues iudge to be necessary for the escaping of Hell.

3. Such Persons if they liue in Religion must needs passe very vncomfortable and discontented liues: ha∣uing excluded themselues from the vaine entertainments and pleasures of the vvorld, and yet reteining a strong affection to them in their hearts, vvith an incapacity of enioying them. They must vndergoe all obligations, Austerities and Crosses incidēt to a Religious state vvith∣out comfort, but only in hauing dispatched them; vvith very little benefit to their soules, and vvith extreme vvearisomenes and vnvvillingnes. Novv vvhat a re∣semblance to Hell hath such a life, vvhere there is an im∣possibility freely to enioy vvhat the soule principally de∣sires: and vvhere she is forced continually to doe and suffer such things as are extremely contrary to her incli∣nations?

4. Whereas if soules vvould couragiously at once giue themselues vvholly to God, and vvith a discrete feruour combat against corrupt Nature, pursuing their Internall Exercises, they vvould find that all things vvould cooperate not only to their Eternall good, but euen to their present contentment and ioy. They vvould find pleasure euen in their greatest mortifica∣tions and crosses, by considering the loue vvith vvhich God sends them and the great Benefit that their spirit reapes by them. What contentment can be greater to any soule then to become a true invvard freind of God, chained vnto him vvith a loue, the like vvherto neuer vvas betvvene any mortall creatures? to know and euen feele that she belongs to God, and that God is continually vvatchfull ouer her, and carefull of her salua∣tion? None of vvhich comforts Tepide soules can hope to tast: but on the contrary are not only continual∣ly tortured vvith present discontents; but much more vvith a feare and horrour, considering their doubtfull∣nes about their future state.

5. If such Tepide soules be ignorant of the Internall vvaies of the spirit (vvhich vvith out some fault of their ovvne they scarce can be) vvhen they come to dye, it is not conceiueable vvhat apprehensions and horrours they vvill feele: cōsidering that a setled vvillfull affectiō to veniall sins bring a soule to an imminent danger of a frequent incurring actuall mortall sins, the vvhich though they be not of the greater kind of enormous sins, yet they may be no lesse dangerous, because lesse corrigible, such as are those spirituall sins of Pride, Mur∣muring,

Factiousnes, Enuy, Ambition &c: Besids vvhich hovv is it possible for them to giue an account of sins of Omission, of the vvant of perfecting their soules by prayer &c; of the auoyding of vvhich they neuer tooke any care, although their Profession and Vovves obliged them therto?

6. Againe if Tepidity (though not in so high a degree) be found in soules that are acquainted speculatiuely vvith the Internall vvaies of the spirit, and their obliga∣tion to pursue them in order to Perfection: but either for vvant of courage dare not apply themselues seriously to them, or doe it very faintly, coldly or vvith frequent interruptions, and only are not resolued to relinquish and abiure such vvaies: such as though they haue not a vvillfull affection to veniall sins, yet are for the most part vvillfully negligent in resisting them: Such soules ought to consider that their case in all respects approaches neare to the miserable condition of the former: And they vvill haue guilt enough to take avvay all comfort al∣most in a Religious state, and to giue them iust appre∣hensions for the future life, of vvhich they haue no se∣curity.

7. For vvhen such soules approach neare vnto Death; they vvill then too late consider that for vvant of diligēt Praier there may be, yea assuredly are in them a vvorld of inordinations, impurities and defects vndiscouered by them, and therfore can neither be acknovvledged nor bevvayled: so that they can not haue any assurance of the state and inclinations of their soules: Besids they know themselues to haue bene guilty of a life spent in

an vninterrupted ingratitude to God vvho gaue them light to see the vvaies to Perfection, and vvhich their Profession obliged them to vvalke in, and yet vvillfully they neglected to make vse of such light, or to make progresse in those vvaies &c. (and this is an aggrauation of guilt beyond the former:) They are conscious like∣vvise of an vnexcusable and long continued vnfaithfull∣nes, neuer almost complying vvith the Diuine ins∣pirations vvhich daily vrged them to put themselues re∣solutely into that only secure vvay of an Internall life; nor euer vigorously resisting the sins and imperfe∣ctions vvhich they did discouer in themselues &c. Such sad thoughts as these pressing (as vsually they doe) one vpon another neare the approaches of Death, vvhat grei∣uous apprehensions, vvhat terrible vncerteinties must they needs cause in Tepide soules, then most sensible of dangers and feares? so that their liues vvill be full of an∣guish and continuall remorse, and their Deathes very vncomfortable.

8. Lastly to all these miseries of a Tepide life, this also may be added as an encrease of the guilt, and conse∣quently an aggrauation of the dangerous state of soules infected vvith that poyson: vvhich is, that they doe not only themselues most vngratefully vvithdravv their ovvne affections from God and Diuine things, but by their ill example, by mispending the time in vaine Ex∣trouerted conuersations, by discountenancing those that are f••ruourous in Internall vvaies &c. they infect their companions, and so treacherously defraud Almighty God of the affections of others also. So that a Tepide

Religious person though giuen to no enormous excesses, is oft more harm-full in a Community, then an open scandalous liuer: because none that hath any care of him∣selfe but vvill bevvare of such an one as this latter is. Whereas a Tepide soule vnperceiueably instills into o∣thers the poysonous infection vvhervvith herselfe is tainted.

9. From the grounds and considerations here men∣cioned, it doth appeare hovv necessary it is for a deuout soule both in the beginning and pursuance of a Con∣templatiue life, to excite and fortify her couragious re∣solution not to be daunted by discouragements either from vvithin or vvithout, but at vvhat price soeuer, and vvith vvhat labours and suffrings soeuer, vvith fer∣uour to perseuere in the exercises and Duties belonging therto: accounting Tepidity and spirituall sloath as the very bane of he•• vvhole Designe: the vvhich if it be yeil∣ded vnto though but a little, it vvill gather more force, and at last grovv irresistible.

10. But vvithall she is to be aduised, that such her courage and feruour must be exercised, not impetuous∣ly out of passion, or such impulses as a fitt of sensible De∣uotion vvill some-times produce in her: but this fer∣uour and resolution must cheifly be seated in the Supe∣riour vvill, and regulated by spirituall Discretion, ac∣cording to her present forces both naturall and super∣naturall, and the measure of Grace bestovved on her, and no further. For there may be as much harme by out running Grace, as by n••glecting to correspond vnto it. Hence it oft comes to passe, that many vvellminded

soules, being either pushed fovvard by an indiscrete pas∣sionate Zeale, or aduised by vnexperienced Dire∣ctours to vndertake vnnecessarily and voluntarily, either rigorous mortifications or excessiue taskes of Deuotions, and vvanting strength to continue them, haue become able to doe nothing at all: so that affecting too hastily to atteine vnto perfection sooner then God did enable them therto, they so ouer burden themselues that they are forced to giue ouer quite all tendance to it. There∣fore vvee must be contented to proceede in such a pace as may be lasting; and that vvill suffise.

CAP. VI.

§. 2. &c. A confirmation of what hath bene sayd; particu∣larly of the necessity of a strong Resolution and courage to perseuere, shwed by the Parable of a Pilgrime trauel∣ling to Ierusalem, out of SCALA PERFECTIONIS.

1. NOW for a further confirmation and more effectuall recommendation of vvhat hath hi∣therto bene deliuered touching the Nature of a Con∣templatiue life in generall, the supereminent Noblenes of its end, the great difficulties to be expected in it, and the absolute necessity of a firme courage to perseuere and continually to make progresse in it, vvhatsoeuer it costs vs, (vvith out vvhich Resolution it is in vaine to sett one step forvvard in these vvaies:) I vvill here annexe a passage extracted out of that excellent Treatise called Scala perfectionis, vvritten by that eminent Con∣templatiue

D. Walter Hilton, a Carthusian Monke, In vvhich vnder the Parable of a deuout Pilgrime desirous to trauell to Ierusalem (vvhich he interprets the Vision of Peace, or Contemplation) he deliuers Instructions very proper and efficacious touching the behauiour requisite in a deuout soule for such a iourney: the true sense of vvhich Aduises I vvill take liberty so to deliuer breifly, as notvvithstanding not to omit any important matter there more largely, and according to the old fashion ex∣pressed.

2. There was a man, sayth he, that had a great desire to goe to Ierusalem: And because he knew not the right way, he addressed himselfe for aduice to one that he hoped was not vn∣skillfull in it: and asked him whether there was any way passable thither. The other answered, that the way thither was both long and full of very great difficulties: yea that there were many waies that seemed and promised to leade thither, but the dangers of them were too great. Neuerthe∣lesse one way he knew, which if he would diligently pursue according to the Directions & markes that he would giue him, though, said he, I cannot promise thee a security from many frights, beatings & other ill vsage & tentations of all kinds: but if thou canst haue courage & patience enough to suffer them without quarrelling or resisting or troubling thy selfe, & so passe on, hauing this only in thy mund, & sometimes on thy tongue, I HAVE NOVGHT, I AM NOVGHT, I DESIRE NOVGHT BVT TO BE AT IERVSALEM: my life for thine, thou wilt scape safe with thy life & in a competent time arriue thither.

3. The Pilgrime ouerioyed with these newes, answered, so I may haue my life safe, & may at last come to the place that I aboue all things only desire, I care not what miseries I suffer in the way. Therfore let me know only what course I am to take, & God willing, I will not faile to obserue care∣fully your directions. The guide replied, Since thou hast so good a will, though I my selfe neuer was so happy to be in Ie∣rusalem, notwithstanding be confident that by the instru∣ctions that I shall giue thee, if thou wilt follow them, thou shalt come safe to thy iourneyes end.

4. Now the Aduice that I am to giue thee in breife is this; Before thou set the first step into the high way that leades thither, thou must be firmely grounded in the true Catholicke faith; moreouer whatsoeuer sins thou findest in thy conscience, thou must seeke to purge them away by hearty pennance & absolution according to the lavves of the church. This being done, begin thy iourney in Gods name, but be sure to goe furnish6d vvith two necessary instruments, Hu∣mility & Charity: both vvhich are conteined in the fore∣mentioned speech, vvhich must alvvaies be ready in thy mind; I AM NOVGHT. I HAVE NOVGHT, I DESIRE BVT ONLY ONE THING, AND THAT IS OVR LORD IESVS, AND TO BE WITH HIM IN PEACE AT IERVSALEM. The meaning & vertue of these vvords therfore thou must haue continually, at least in thy thoughts, either expresse∣ly or vertually; Humility sayes, I AM NOVGHT, I HAVE NOVGHT, loue sayes, I DESIRE NOVGHT BVT IESVS. These tvvo companions thou must neuer part from; neither vvill they vvillingly be separated from one another, for they accord very louingly together. And the deeper thou groundest

thy selfe in Humility, the higher thou raisest thy selfe in Cha∣rity; for the more thou seest & feelest thy selfe to be nothing, vvith the more feruent loue vvilt thou desire Iesus, that by him, vvho is all, thou maist become something.

5. Novv this same Humility is to be exercised not so much in considering thine ovvne selfe, thy sinfullnes & misery (though to doe thus at the first be very good & proffitable:) but rather in a quiet, louing sight of the infinite, endlesse being & goodnesse of Iesus: The vvhich beholding of Iesus must be either through grace in a sauourous feeling know∣ledge of him, or at least in a full & firme faith in him. And such a beholding vvhen thou shalt atteine to it, vvill vvorke in thy mind a far more pure, spirituall, solide & perfect hu∣mility, then the former vvay of beholding thy selfe, the vvhich produces an humility more grosse, boystrous & vnquiet. By that thou vvilt see & feele thy selfe not only to be the most vvretched filthy creature in the vvorld, but also in the very substance of thy soule (setting aside the foulenes of sin) to be a mere nothing. for truely in & of thy selfe & in regard of Iesus (vvho really & in truth is all) thou art a mere nothing; and till thou hast the loue of Iesus, yea & fee∣lest that thou hast his loue, although thou hast done to thy seeming neuer so many good deeds both outvvard & invvard, yet in truth thou hast nothing at all, for nothing vvill abide in thy soule & fill it, but the loue of Iesus. Therfore cast all other things behind thee & forget them, that thou maist haue that vvhich is best of all. And thus doing, thou vvilt become a true Pilgrime that leaues behind him houses & vvife & children & freinds & goods, & makes himselfe poore & bare of all things that he may goe on his iourney

lightly & merrily vvithout hindrance.

6. VVell novv thou art in thy vvay trauelling tovvards Ie∣rusalem. The vvhich trauelling consists in vvorking invvard∣ly, & (vvhen neede is) outvvardly too, such vvorkes as are suitable to thy condition and state, and such as vvill helpe & increase in thee this gracious desire that thou hast to loue Iesus only. Let thy vvorkes be vvhat they vvill, think∣ing, or reading, or preaching, or labouring &c: if thou findest that they dravv thy mind from vvorldly vanity, & confirme thy heart & vvill more to the loue of Iesus, it is good & prof∣fitable for thee to vse them. And if thou findest that findest that through coustome such vvorkes doe in time loose their sauour & ver∣tue to increase this loue, & that it seemes to thee that thou feelest more grace & spirituall proffit in some other, take these other & leaue those, for though the inclination & de∣sire of thy heart to Iesus must euer be vnchangeable, neverthe∣les thy spirituall vvorkes that thou shalt vse in thy manner of praying, Reading &c. to the end to feed & strengthen this desire, may well be changed according as thou feelest thy selfe by grace disposed in the applying of thy heart. Bind not thy selfe therfore vnchangeably to voluntary customes, for that will hinder the freedome of thy heart to loue Iesus, if grace would visit thee specially.

7. Before thou hast made many stepps in the way, thou must expect a world of enemies of seuerall kinds that will be∣sett the round about, & all of them will endeauour busily to hinder thee from going forward; yea & if they can by any meanes they will either by perswasions, flatteries or violence force thee to returne home againe to those vanities that thou hast forsaken. For there is nothing greeues them so much as

to see a resolute desire in thy heart to loue Iesus & to tra∣uaile to find him. Therfore they will all conspire to put out of thy heart that good desire & loue, in which all vertues are comprised.

8. Thy first enemies that will assault thee will be fleshly desires & vaine feares of thy corrupt heart. And with these there will ioyne vncleane spirits that with s••eights & tenta∣tions will seeke to allure thy heart to them, & to withdraw it from Iesus. But whatsoeuer they say, bebeiue them not; but betake thy selfe to thy old only secure remedy, answering euer thus, I AM NOVGHT, I HAVE NAVGHT, AND I DESIRE NOVGHT BVT ONLY THE LOVE OF IESVS: & so hold forth on thy way desiring Iesus only.

9, If they indeauour to put dreads & scruples into thy mind, & would make thee beleiue that thou hast not yet done Pennance enough, as thou oughtest for thy sins, but that some old sins remaine in thy heart not yet confessed, or not suficiently confessed & absolued; & that therefore thou must needs returne home & doe pennance better, before thou haue the boldnes to goe to Iesus: Doe not beleiue a word of all that they say: for thou art sufficiently acquitted of thy sins, & there is no need at all that thou shouldst stay to ran∣sack thy conscience: for this will now but doe thee harme, & either put thee qui••e out of thy way, or at least vnproffitably delay thy trauailing in it.

10. If they shall tell thee, that thou art not worthy to haue the loue of Iesus, or to see Iesus: And therfore that thou oughtest not be so presumptuous to desire and seeke after it; Beleiue them not, but goe on & say, It is not because I am worthy, but because I am vnworthy that I therfore de∣sire

to haue the loue of Iesus, for if once I had it, it would make mee worthy. I will therfore neuer cease de∣siring it, till I haue obteined it. For, for it only was I crea∣ted, therfore say & doe what you will, I will desire it con∣tinually, I will neuer cease to pray for it, & so doing I hope to obteine it.

11. If thou meetest with any that seeme freinds vnto thee, & that in kindnes would stop thy progresse by enterteining thee & seeking to draw thee to sensuall mirth by vaine Discourses & carnall solaces, wherby thou wilt be in dan∣ger to forget thy Pilgrimage: giue a deafe eare to them, an∣swer them not, thinke only on this; THAT THOV WOVL∣DEST FAINE BE AT IERVSALEM. And if they proffer thee gifts & preferments, heed them not, but thinke euer on Ie∣rusalem.

12. And if men despise thee, or lay any false calumnies to thy charge, giuing the ill names: if they goe about to de∣fraud thee or robbe thee; yea if they beate thee & vse thee despightfully & cruelly; for thy life contend not vvith them: striue not against them, nor be angry with them: But con∣tent thy selfe with the harme receiued, & goe on quietly as nought were done, that thou take no further harme: thinke only on this; That to be at Ierusalem deserues to be purcha∣sed with all this ill vsage or more, & that there thou shalt be sufficiently repaired for all thy losses, & recompenced for all hard vsages by the way.

13, If thine enemies see that thou growest courageous & bold, & that thou wilt neither be seduced by flatteries, nor disheartned with the paines & troubles of thy iourney, but rather well contented with them, then they will begin

to be affraid of thee; yet for all that they will neuer cease pursuing thee; They will follow thee all alōg the way watch∣ing all aduantages against thee; And euer & anon they will set vpon thee, seekeing either with flatteries or frights to stop thee & driue thee backe if they can: but feare them not; hold on thy way, & haue nothing in thy mind but Ie∣rusalem & Iesus whom thou wilt find there.

14. If thy desire of Iesus still continues & growes more strong, so that it makes thee goe on thy waies couragiously; they will then tell thee, That it may very well happen that thou wilt fall into Corporall sicknes: & perhaps such a sicknes as will bring strange fancies into thy mind, & melancholicke apprehensions. Or perhaps thou wilt fall into great want, & no man vvill offer to helpe thee: By occasion of vvhich mis∣fortunes thou vvilt be greiuously tempted by thy ghostly enemies, the vvhich vvill thē insult ouer thee, & tell thee that thy folly & provvd presumption haue brought thee to this miserable passe, that thou canst neither helpe thy selfe; nor vvill any man helpe thee, but rather hinder these that vvould: And all this they vvill doe to the end to increase thy melancholie & vnquiet apprehensions, or to prouoke thee to Anger or malice against thy Christian Brethren, or to mur∣mure against Iesus, vvho perhaps for thy triall seemes to hide his face from thee. But still neglect all these suggestions, as though thou heardst them not. Be angry vvith no body but thy selfe. And as for all thy diseases, poverty & vvhat∣soeuer other suffrings (for vvho can reckon all that may be∣fall thee?) take Iesus in thy mind, thinke on the lesson that thou art taught, & say, I AM NOVGHT, I HAVE NOVGHT, I CARE FOR NOVGHT IN THIS WORLD, AND I DE∣SIRE

NOVGHT BVT THE LOVE OF IESVS, THAT I MAY SEE HIM IN PEACE AT IERVSALEM.

15. But if it shall happen sometimes, as likely it will, that through some of these tentations & thine owne frailty thou stumble & perhaps fall downe & get some harme therby; or that thou for some time be turned a little out of the right way; As soone as possibly may be, come againe to thy selfe, get vp againe & returne into the right way, vsing such re∣medies for thy hurt as the Church ordeines; And doe not trouble thy selfe ouer much, or ouer long with thinking vn∣quietly on thy past misfortune & paine; Abide not in such thoughts, for that will doe thee more harme, & giue ad∣uantage to thine enemies. Therfore make hast to goe on in thy trauaile & working againe, as if nothing had happened; Keepe but IESVS in thy mind, & a desire to gaine his LOVE, & nothing shall be able to hurt thee.

16. At last when thine enemies perceiue that thy will to Iesus is so strong, that thou wilt not spare neither for pouerty nor mischeife, for sicknes nor fancies, for doubts nor feares, for life nor death, no nor for sins neither, but euer forth thou wilt goe on with that one thing of seeking the loue of Iesus, & with nothing else; & that thou despisest & scarse markest any thing that they say to the contrary, but holdest on in thy praying & other spirituall workes (yet allwaies with discre∣tion & submission) then they grow euen enraged & will spare no manner of most cruell vsage. They will come closer to thee then euer before, & betake themselues to their last & most dangerous assault; & that is, to bring into the sight of thy mind all thy good deeds & vertues, shewing thee that all men praise thee, & loue thee & beare thee great veneratiō

for thy sanctity &c. And all this they doe to the end to raise vaine Ioy & pride in thy heart. But if thou tendrest thy life, thou vvilt hold all this flattery & falshood to be a deadly poyson to thy soule mingled vvith honey, therfore away with it, cast it from thee, saying, Thou vvilt haue none of it, but thou vvouldest be at Ierusalem.

17. And to the end to put selfe out of the danger & reach of all such tentations, suffer not thy thoughts willing∣ly to run about the world, but draw them all inwards, fixing them vpon one only thing which is IESVS: set thy selfe to thinke only on him, to know him, to loue him; And after thou hast for a good time brought thy selfe to doe thus, then whatsoeuer thou seest or feelest in wardly that is not He will be vnwellcome & painfull to thee, because it will stand in thy way to the seeing & seeking of him whom thou only desirest.

18. But yet if there be any worke or outward businesse which thou art obliged to doe, or that charity or present ne∣cessity requires of thee, either concerning thy selfe or thy Christian brother, faile not to doe it, dispatch it as well, & as soone as well thou canst, & let it not tary long in thy thoughts, for it will but hinder thee in thy principall bu∣sines. But if it be any other matter of no necessity, or that concernes thee not in particular, trouble not thy selfe nor di∣stract thy thoughts about it, but rid it quickly out of thy heart, saying still thus, I AM NOVGHT, I CAN DOE NOVGHT, I HAVE NOVGHT, AND NOVGHT DOE I DESIRE TO HAVE BVT ONLY IESVS AND HIS LOVE.

19. Thou wilt be forced, as all other Pilgrimes are, to take of times by the way refreshments, meate & drinke &

sleepe, yea & sometimes Innocent recreations; In all which things vse discretion & take heed of foolish scrupulosity about them; feare not that they will be much a hindrance to thee; for though they seeme to stay thee for awhile, they will fur∣ther thee & giue thee strength to walke on more couragious∣ly for a good long time after.

20, To conclude, Remember that thy principall aime & indeed only Busines is to knitt thy thoughts to the desire of IESVS, to strengthen this desire dayly by prayer & other spirituall workings, to the end it may neuer goe out of thy heart, And whatsoeuer thou findest proper to increase that desire, be it praying or reading, speaking or being silent, trauailing or reposing, make vse of it for the time, as long as thy soule finds sauour in it, & as long as it increases this desire of hauing or enioying nothing but the loue of IESVS & the blessed sight of IESVS in true peace in Ierusalem: And be assured that this good desire thus cherished & continually in∣creased will bring thee safe vnto the end of thy Pilgrimage.

21. This is the substance of the parable of the spiritu∣all Pilgrime trauailing in the waies of Contemplation: The which I haue more largely set downe, because by the contexture of it, not only vve see confirmed vvhat is already vvritten before; but also vve haue a draught & Scheme represented according to vvhich all the follow∣ing Instructions vvill be conformably ansvverable.

THE SECOND SECTION OF THE FIRST TREATISE. In vvhich is declared & proued, That God on∣ly by his Holy Inspirations is the Guide & Directour in an Internall Contem∣platiue Life.

CAP. I.

§. 1. In Internall contemplatiue waies a Guide is necessary, & whly?

§. 2. 3. 4. All good Christians haue within their soules two Internal guides. 1. The spirit of corrupt nature which is neuer wholly expelled. 2. The spirit of God: And these teach contrarily, & for contrary ends.

§. 5. 6. 7. 8. 9. Diuine Inspirations beyond the light of com∣mon grace, are to be our light in Internall wayes.

§. 10. 11. In what speciall things such Inspirations doe direct Internall liuers.

§. 12. 13. They ordinarily teach rather cessation & not∣doing then much doing.

§. 14. Extraordinary Inspirations, Illuminatious &c. not pretended to.

1. HAuing hitherto treated of a Contemplatiue life in generall, the nature & end of it, to∣gether vvith the necessary disposition re∣quired in soules, that according to their vocation or professiō are desirous to pursue the exercises belonging therto, the next thing that in relation to the said state deserues our consideration, is the Guide vvhose directions vve may & ought to follovv therin: for certanly a guide must needs be had, since it is eui∣dent that in our present state of corrupt nature vve haue no light so much as to discouer that there is any such vvay, & much lesse to direct & enable vs to vvalke in Paths so much aboue, yea so directly contrary to the designes & interests of nature.

2. Novv since in euery good, faithfull & true Chri∣stian, (as trueth & experience teaches) there are tvvo Internall lights & teachers, to vvitt. 1. the Spirit of corrupt nature. 2. The Diuine Spirit: Both vvhich in all our deliberate Actions doe offer themselues, & euen striue for maistery, contending vvhether of them, vvith the exclusion of the other, shall leade vs in the vvayes proper & pleasing to each: The vvhich vvayes, as also the ends to vvhich they conduct are directly contrary to one another; for the Spirit of corrupt nature only teaches vs such things as are for the presēt pleasing or proffitable

to our carnall desires, or sensuall & secular designes, but pernicious to the soule or spirit; the vvhich follovving the light of nature, runnes into endles errours, & laba∣rinths, all vvhich leade vs from God & true happines vn∣to eternall misery. On the other side the spirit of God, discouering vnto vs the folly & danger of follovving so blind & pernicious a Guide as nature is, teaches vs that our happines cōsists in forsaking such a vvandring guide, & treading paths quite contrary; in renouncing present, sensuall pleasures & commodities, so far as they are a hindrance (yea not an aduancement) to our knovving of God & spirituall things, the vvhich only must be the obiect of all our desires & indeauours, & vvhereby only vve shall arriue to eternall happines & vnion vvith God.

3. Besides these tvvo guides, vve neither haue nor can haue any other vvithin vs; & vvith both these good Christians are cōtinually attended. Whatsoeuer therfore is not the teaching of the Diuine spirit is the suggestion of the false teacher, vvho is his & our enemy: The vvhich tooke possession of the soules of men vpon Adam's Trans∣gression: vvhose fault vvas the not attending to the tea∣ching of Gods holy spirit (vvhich then vvas the only In∣ternall teacher) but instead thereof hearkening to the flattering tentations of his vvife, seduced by the deuill. And from Adam this false light is communicated to all his posterity, so as naturally vve haue no other. But the nevv heauenly teacher, the holy spirit is freely giuen vs by meanes of the diuine vvord & sacraments: it being a nevv diuine Principle imprinted in our spirits, raising them to God & cōtinually solliciting vs to vvalke in his wayes.

4. Our misery is, that vvhereas by mortall sins the diuine light is for the time vvholly extinguished, so as to the producing any considerable good effect vpon the vvill: it is not so on the other side, that by grace the false teacher should be totally expelled or silenced; But it re∣maines euen in the most perfect, & God knovves euen the best are too much enclined often to hearken to it. Those that are lesse perfect, though in matters of neces∣sary Duty & obligation they follovv the conduct of the Diuine spirit, yet in lesser matters they for the most part are moued vvith no other Principle then that of corrupt nature, by vvhich they incurre defects, the vvhich though in themselues veniall, yet doe much obscure the Diuine light, & vveaken its efficacy. Yea euen in those things vvherein such imperfect soules doe for the sub∣stance of the Action & its essentialls follovv the dire∣ction of Gods Spirit, yet by mixing of sensuall Interests & ends, suggested by the false teacher, they doe di∣minish its luster, beauty & valevv. And so subtile is the spirit of nature, that it oft makes its false suggestions passe for Diuine Inspirations, & seldome misses the insinuating its poyson in some degree either into the beginning or continuation of our best actions.

5. From these vnquestionable grounds thus truly layd it follovves euidently, That in all good Actions & especial∣ly in the Internall wayes of the spirit which conduct to Con∣templation & Perfection, God alone is our only maister & directour; & creatures, vven he is pleased to vse them, are only his Instruments. So that all other teachers vvhatsoeuer vvhether the light of reason or externall Directours, or

Rules prescribed in bookes &c: are no further nor othervvise to be follovved or hearkened to, then as they are subordinate & conformable to the Internall Directions & Inspirations of Gods Holy spirit; or as God inuites, Instructs & moues vs to haue recourse vnto them, by them to be informed in his vvill, & by him enabled to performe it. And that if they be made vse of any other vvayes, they vvill certainly misleade vs.

5. This is by all Mysticall vvriters acknovvledged so fundamentall a truth, that vvithout acknovvledging it & vvorking according to it, it is in vaine to enter into the exercises of an Internall Contemplatiue life. So that to say (as too commonlie it is said by Authours vvho pre∣tend to be spirituall, but haue no tast of these mystike matters) Take all your Instructions from vvithout, from Ex∣ternall teachers or bookes, is all one as to say, haue no∣thing at all to doe vvith the vvayes of Contemplation; vvhich can be taught by no other but God, or by those vvhom God specially instructs & appoynts determina∣tely for the Disciples present exigence. So that it is God only that internally teaches both the Teacher & Dis∣ciple, & his inspirations are the only lesson for both. All our light therfore is from Diuine Illumination & all our strength as to these things, is from the Diuine operation of the Holy Ghost on our vvills & affections.

7. Novv to the end that this so important a verity may more distinctly be declared & more firmely im∣printed in the minds of all those that desire to be Gods schollers in the internall vvaies of his Diuine loue: they are to take notice that the Inspirations vvhich are here acknovvledged to be the only safe rule of all our actions,

though of the same nature, yet doe extend further & to more & other particular obiects, then the Diuine light or Grace by vvhich good Christians, liuing common liues in the vvorld are lead, extends to, yea then it does euen in those that seeke perfectiō by the exercises of an Actiue life.

8. The light & vertue of Common Grace affords gene∣rally to all good Christians that seriously indeauour to saue their soules, such Internall Illuminations & motions as are sufficient to direct them for the resisting of any sinfull tentation, or to performe any necessary act of vertue, in circumstances vvherin they are obliged, though this Direction be oft obeyd vvith many circum∣stantiall defects; And their Actions are so far & no fur∣ther meritorious & pleasing to God, then as they proceed from such Internall Grace or inspiration. But as for other Actions, vvhich in their ovvne nature are not absolut∣ly of necessary obligation, the vvhich notvvithstanding might be made Instrumentall to the aduancing & perfe∣cting of holines in their soules (such as are the ordinary & vsually esteemed Indifferent Actions of their liues) to a due improouement of such Actions, they haue neither the light nor the strength, or very seldome by reason that they liue distracted liues, not vsing such solitude & re∣collection as are necessary for the disposing of soules to the receiuing such an extraordinary light & vertue. And as for those that tend to Perfection by Actiue exercises, euen the more perfect, although they atteine therby a far greater measure of light & grace, by vvhich they per∣forme their necessary duties of holines more perfectly

& vvith a more pure Intention & likeevvise make far greater benefit for their aduancement by Actions & oc∣currences more indifferent; yet they also for vvant of habituall Introuersion & recollectednes of mind, doe passe ouer vvithout benefit the greatest part of their or∣dinary actions.

9. But as for Contemplatiue liuers, those I meane that haue made a sufficient progres tovvards Perfection, be∣sides the cōmon grace light or Inspirations necessary for a due performance of essentiall Duties, the vvhich they enioy in a far more sublime manner & degree, so as to purify their actions from a vvorld of secret impurities & subtle mixture of the Interests & ends of corrupt na∣ture, inuisible to all other soules: Besides this light, I say, (vvhich is presupposed & prerequired) they vvalke in a continuall supernaturall light & are guided by assiduous Inspirations in regard of their most ordinary & in them∣selues indifferent Actions & occurrences, in all vvhich they clearly see hovv they are to be haue themselues so as to doe vvill of God, & by them also to improoue them∣selues in the Diuine loue; the vvhich extraordinary light is communicated vnto them only by vertue of their al∣most continuall Recollectednes, Introuersion & atten∣tion to God in their spirits.

11. More particularly by this Internall diuine light an Internall liuer is or may be directed. 1. In the manner & circumstances, vvhen, vvhere & hovv any vertue may most proffitably & perfectly be exercised: For as for the substantiall Act of such a vertue, & the necessary obli∣ging circumstances in vvhich it cannot vvith out mor∣tall

sin be omitted, the light of common sanctifying Grace vvill suffise to direct) 2. In the manner, frequency, length, change & other circumstances of Internall prayer. 3. In Actions or omissions vvhich absolutely con∣sidered may seeme in themselues Indifferent, & at the present there may be, as to ordinary light, an vncertainty vvhether the doing or omission is the more perfect; This is discouered to the soule by these Supernaturall Inspira∣tions & light; such Actions or Omissions are for exam∣ple, Reading, study of such or such matters, vvalking, conuersing, staying in, or quitting solitude in ones Cell, taking a iourney, vndertaking or refusing an employ∣ment, accepting or refusing Inuitations &c: In all vvhich things, well-minded soules by solitude & introuersion disposing themselues, will not faile to haue a superna∣turall light & impulse communicated to them, which will enable them to make choyce of that side of the doubt, vvhich if they correspond therto, vvill most ad∣uance them in spirit, & suite vvith the Diuine vvill. Whereas vvithout such light, generally soules are dire∣cted by an obscure light & impulse of nature & carnall ends or Interests, vvithout the least benefit of their spirit, yea to their greater distraction & dissipation.

12. Generally & ordinarily speaking, vvhen there is proposed the doing or not doing of any externall vvorke, & that both of them are in themselues lavvfull, the Diuine Inspiration in Contemplatiue soules moues to the Not-doing. Because the absteining from much externall vvorking & the increasing in Internall solitude of spirit is more suitable to their present state, & to that abstra∣ction

of life vvhich they professe: Except vvhen the doing may proue a more beneficiall mortificatiō to selfe∣loue, or other inordinate Affection of corrupt nature.

13. The speciall poynts & matters of Omissions vvhich (among others) are vsually the Obiects of such diuine Calls & Inspirations, may be such as these. viz. 1. To eschevv vnnecessary, though permitted conuersa∣tions, & correspondences vvith others, either by spea∣king or vvriting. 2. To be very vvary & sparing in the vse of the tongue. 3. not sollicitously to auoyd occasions of mortifications or afflictions. 4. to auoyd the encom∣bring our selves vvith busines not perteining to vs. 5. to fly honours, Offices, care ouer others, & the like. 6. not to craue this or that vnnecessary thing or commodity, but to be content vvith out them. 7. not to question or expostulate vvhy such a thing vvas said or done, but to hold patience, & to let things be as they are. 8. not to complaine of or accuse any. 9. In cases of supportable & not harmfull oppressions to absteine frō Appeals to high∣er Superiours. 10. To auoyd the voluntary causing or procuring a change in our present cōdition, employmēt, place &c. 11. To quiet & compose all manner of passions rising in the heart, & all troubles in mind; & to preserue the soule in peace, tranquillity & cheerfullnes in Gods seruice. 1••. to auoyd such things or doings as vvill di∣stract our minds vvith dissipating Images. 13. to forbeare & breake of all particular, partiall freindships & com∣pliances. 14. To preserue conuenient Liberty of spirit, & to absteine from enconbring or insnaring our selues by any voluntarily assumed taskes, obligations &c:

though in matters in themselues good, but vvhich may, becoming obligatory, proue hindrances to better things. 15. In a vvord the Diuine Inspirations, of vvhich vve here treate, doe euer tend to a simplicity in Thoughts, vvords & deeds; & to all things vvhich may aduance the more perfect exercise of Obedience, Humility, Resigna∣tion, purity of Prayer, purity of intention &c: so that vvhatsoeuer is contrary to any of these, is to be reiected as a diabolicall suggestion.

14. As for extraordinary Supernaturall Inspirations, Illuminations, apparitions, voyces, conuersations with spirits, messages from heauen &c: a spirituall Internall liuer is forbidden to pretend to, or so much as desire them; yea rather to pray against them, least he should abuse them to vanity & pride: And hovveuer neuer to admit or esteeme them for such, & much lesse to put in execution any thing that seemes to be such a vvay com∣manded, till they haue bene first examined, iudged & ap∣proued by Superiours &c: But of this particular vve shall speake more herafter.

15. The Diuine Inspirations, lights, Impulses or Calls of vvhich vve here speake are. 1. Either such as are imme∣diatly communicated to the soule alone. 2. or also media∣tely vvith the concurrence of some other person or thing, to vvit, by the meane of an Externall Directour, or else by the vse & reading or hearing read Spirituall or other pious Bookes. We vvill in the first place treate of this latter vvay of vnderstanding the Diuine vvill, be∣cause it is both more easy to be discerned, & also it is the vvay by vvhich commonly imperfect soules are first in∣structed.

CAP. II.

§. 1. 2. Why an Externall Guide is necessary in the begin∣ning.

§. 3. 4. 5. 6. The conditions of such a Guide; of which the prin∣cipall is Experience in the same waies, beyond learning &c.

§. 7. 8. Actiue spirits cannot be fit guides for Contemplatiue.

§. 9. 10. Actuall Illumination oft necessary to externall Di∣rectours.

§. 11. 12. 13. The office of a directour may not be voluntarily assumed or sought.

§. 14. 15. Lay-persons may be spirituall Guides to Religious. Yea woemen.

§. 16. That is no preiudice to the spirit of an Order.

§. 17. Conditions necessary in Directours.

§. 18. 19. Directours must teach their disciples to seeke light from God.

§. 20. Sincerity & obedience necessary in the disciple.

§. 21. The Gift of discerning spirits necessary in a dire∣ctour.

§. 22. His instructions must be generall.

§. 23. 24. Frequent consultations harmfull.

§. 25. Two generall remedies against difficulties viz. 1. Rid∣dance. 2. Patience.

§. 26. 27. The directour must not with vnnecessary questions raise Doubts.

§. 28. Great danger from vnnecessary conuersation of Dire∣ctours with woemen.

§. 29. More particular aduises referred to other following places.

1. A soule that comes out of the world to a religious Contemplatiue life; or that liuing yet in the vvorld, is abstracted from the vvorld, & aspires to a state of Perfection, at the first ordinarily vvill stand in need of an Externall Instructour & guide for most mat∣ters that concerne her in that vvay. The reason is, be∣cause that such soules, although being supposed to be in the state Grace, they haue sufficient Internall light to di∣rect them in the ordinary Duties of a Christian life, for the auoyding of sin, & performing the necessary Acts of vertues requisite: yet as to the proper practises of Inter∣nall vvaies, & to the ordering of common Actions to the aduancing of themselues tovvards Contemplation they are indeed penitùs animales, gouerned by sense & the obscure deceitfull light of naturall reason, scarse knovv∣ing vvhat an Internall Inspiration, (vvith regard to such matters,) is: & hovveuer very much disabled are they to discerne or correspond to such an Inspiration. And for this reason their naturall light & generall knovvledge that they haue of their ovvne insufficiency to be their ovvne directours in a nevv vnknovvn state, vvill tell them, that they must haue recourse to other guides skil∣led in those things, of vvhich themselues haue no expe∣rience. Yet euen this seeking & submitting themselues vnto Externall directours is not to be esteemed merely an Act of nature, or guided only by a naturall light; but of such Inspirations & supernaturall light vvhich atte••d

the Actions of all good Christians, by vvhich they are taught & moued to distrust themselues: & not knowing as yet how to dispose themselues for the receiuing su∣pernaturall lights from God (much lesse to merit them) Grace directs them to vse the mediation of others, & to heare & ob••y God, speaking & ordeining by them.

2. But the necessity of an Externall Instructour is ge∣nerally only at the beginning of a Contemplatiue course: For after that soules by the meanes of generall Dire∣ctions giuen, & a competent pursuit of Internall Exer∣cises, haue bene once put & conueniently setled in a rightway how to seeke for more light from God alone; they must not afterwards out of leuity, curiosity or a foolish pronenes to discouer their interiour, nor vvith∣out a iust necessity continue to seeke Instructions from vvithout; nothing vvill excuse it, but the vvant of Inter∣nall light in some speciall Doubtfull cases: & then also they hauing an Internall Inspiration & motion to seeke it from others. In vvhich case it is indeed their Diuine In∣ternall Maister that they obey, vvho speakes vnto them by the externall Directour appoynted vnto them by God. The deuout reader may further see vvhat the fore∣mentioned Excellent Authour of SCALA PERFECTIONIS sayes to this purpose in the 2. Part & 91. Chapter: as likevvise the Authour of the Booke called the Clowd of vnknowing chap. 49. & 54.

3. Novv to the end to enable the soule to make a good choyce (I meane such a soule as hath freedome to make her ovvne choice) I vvill set dovvne the Qualities ne∣cessary to be found in a good Directour: by vvhich title, I

doe not meane simply a Confessarius, that is only to heare faults confessed, to giue Absolution, & there an end: for the ordinary Qualities of learning & prudence are suf∣ficien therto. But by a spirituall Directour I intend one that besides this, is to instruct the Disciple in all the pe∣culiar duties of an Internall life; that is to iudge of her propension to contemplatiue vvayes; & that can at least teach her hovv she may fitt herselfe vvith a degree of Prayer proper for her; that knovves all the degrees of Internall prayer, & can determine hovv long she is to remaine in such a degree, & vvhen to change it for an higher; That can iudge vvhat employments &c. are help∣full or hindring to her progres in Internall vvayes: But especially that can teach her hovv to dispose herselfe to hearken to & follovv Gods Internall teaching, & to stand in no more need of consulting her Externall Directour &c. Such are the proper offices of a guide; to enable him vvhereto, there are generally by Spirituall vvriters requi∣red three principall Qualities, 1. a good naturall Iudgment. 2. Learning. 3. Experience.

4. But because it is scarse to be hoped for in all places & for all soules to find a Directour absolutly perfect & Qualified vvith all manner of fitting conditions; Ther∣fore the said Writers doe dispute vvhat quality is the most necessary to make a Directour capable of a suffi∣cient discharge of his office. Novv for as much as concernes the first condition, to vvit, a good naturall Iudgment, though by all it be acknovvledged to be in∣sufficient alone, yet is it so absolutely necessary, that without it no considerable experience can be atteined; &

Learning if it be ioyned vvith an extrauagant capricious spirit, vvill proue rather pernicious then aduantageous; Therfore the Question remaines betvveene Learning & experience, vvhether of the tvvo is the more necessary?

5. But truly this scarce deserues to be a questiō. For though for the assoyling of ordinary Doubts & cases of conscience, as about fasting, saying the Diuine office, Confession, Restitution &c: learning be the principall condition to be looked after in one that is to be a Gui∣de for such purposes: Notvvthstanding since the Office of the spirituall Directour, that novv vve seeke after, is to be exercised in such Internall matters of the spirit, as hath bene said, to vvit, Contemplatiue prayer, Attending to diuine Inspirations &c: it is the resolute iudgment of Gerson, Auila, S. Teresa, B. Iohn de Cruce, Seraphinus Firmanus &c: that no trust is to be giuen to lear∣ning vvithout experience, but much to experience though vvithout learning. And to this purpose it is obseruable, that for the most part the Instruments that God hath bene pleased both in ancient & moderne times to employ in the Instructing & guiding of soules to the perfection of contemplatiue Prayer, haue bene persons of small learning but great experience, such as vvere S. Anthony, S. Benedict, S. Francis, S. Teresa &c:

6. No learning therfore that may be got by study & reading, though of all the contemplatiue bookes that novv are extant, will alone serue to enable any one to be a competent Directour for Internall liuers. But there is necessary Experience & practise in the same Prayer, & other internall Exercises that are to be taught: for

neuer so many yeares spent in discoursiue Prayer, vvill little auayle to qualify any person to become a proper & proffitable Directour for soules that tend to Contem∣plation, as all inclosed Religious men & vvoemen are obliged to doe.

7. Yea it is much more safe for a vvell-meaning soule to trust to her ovvne internall light though obscure; & to such Instructions as bookes vvhich treate of such kind of Prayer, vvill afford her, or else to the guidance of a vertuous humble-minded Directour, (vvho though he haue but a very small Proportion either of Experience or learning, yet out of humility vvill not assume vnto himselfe Authority to iudge of things aboue his reach, but vvill incourage the soule either to seeke out one more intelligent, or to follovv the directions of her ovvne spi∣rit illuminated by grace) then to confide in such dire∣ctours as beleiue & vvould faine haue the vvorld doe so too, that the Spirituall Exercises are the most perfect kind of Internall prayer, & by consequence vvhose best aduises vvill be to make her suspect all tracts & inuita∣tions vvhervvith God shall dravv her to a more sublime, quiet, pure prayer in spirit: from vvhich such Dire∣ctours vvill pluck her dovvne to multiplicity, distraction & vnquietnes: the best Prayer that they can teach being that vvhich is exercised more grossely in the Imagination, in figuring of seenes, postures & representations, or by curious painfull Discourses in the vnderstanding, fet∣tring her likevvise vvith nice formes & methods in Me∣ditation, both very insupportable, & also vnproffitable, yea pernicious to the designe of such soules that tend to

contemplation, though very good & proper for those vvho liue Actiue liues. What orders can such Directours giue touching the true vse of Aspirations, of vvhich there is great varietie? or concerning other subtile pure eleuations, annihilations, or internall, reposefull silent prayers of the spirit? And much lesse helpe is to be expe∣cted from them in the case of those strange in explicable Priuatious, the vvich are of infinite variety, befalling to many soules highly aduanced in Contemplation.

8. What a misery therfore is it to see Contemplatiue Orders, yea euen those of the greatest solitude & Abstra∣ction of life, affording them so great aduantages for Con∣templation, to seeke Rules for Contemplatiue prayer from those whose profession is so absolutely contrary thereto? And the more that such incompetent Directours are practised & aduanced in skill about their owne Exer∣cises, the more vnfit are they to become guides to Con∣templatiue spirits, & the more dangerous is it to rely v∣pon them: for such Experience ioyned with learning vvill make them confident that their owne way is the very best for all, & zealous to draw all others to a liking & admiration of it. Most certeine it is, that this is the ve∣ry cause why not only the spirit of Contemplation, but euen the knowledge almost of it is againe lost in many Cōtemplatiue Orders, notvvithstanding so fevv yeares are past since it vvas reuiued by those eminent lights, S. Teresa, B. Iohn de Cruce, Barbanzon, &c.

9. I may truly say, that neither naturall Indgment, learning, nor experience all together are absolutly suffi∣cient to qualify a person for the employment of guiding

soules in all cases in the Internall vvaies of the spirit, but very oft an actuall supernaturall illumination vvill moreouer be requisite & necessary: though true it is, that experienced Persons haue great aduantages beyond vvhat vvitt or learning can afford. And such for matters beyond their experience, no doubt, vvill often remit soules to God & their ovvne obseruation. The vvhich is a quality & office not to be expected from persons that bring no better endovvments vvith them to the mana∣ging of Contemplatiue soules, but only subtilty of vvit & learning, or experience in a quite different & much inferiour exercise of Prayer (such experience being as I said, rather a disaduantage:) for such vvill resolue all cases; & though the Directions they giue must needs be improper, yet they vvill be very absolute in requiring obedience: Wheras a person experienced in the same In∣ternall vvayes, being humble vvithall (for else saith Auila, he also vvill probably be faulty too) though he be not in all cases able to giue a resolute Iudgment, yet fin∣ding his ovvne Deficiency, he vvill make a doubt of the matter, & therpon out of humility vvill not scorne, but rather be desirous to consult & take aduise from others more able to resolue.

10. Herpon it is that S. Teresa (as it is recorded in her Life) much cōplaines of the hurt that such resolute & in sufficiēt teachers did to her, & vvill doe to others. And Thaulerus (vvorthily stiled an illuminate Doctour) professeth of him∣selfe in a certaine Sermō that vnles he were specially illumi∣nated by God for the solution of a doubt proposed to him, he would remit the party to God himselfe to be instructed in

prayer, what to doe. And let not such an one doubt (saith he) but that God will be his faithfull counseller. More∣ouer he finds great fault vvith those arrogant persons that reprehend soules for suffring themselues to be gui∣ded by the Instincts & internall lights & motions pro∣ceeding from Gods spirit, & for their calling such by the titles of New spirits, or pretenders to extraordinary illumi∣nations: whereas saith he, those that take all their instru∣ctions from persons & bookes, will with very small successe pursue the waies of the spirit.

11. It is a miserable thing to see hovv this Employ∣ment of directing soules (vvhich aboue all other is most difficult & exceedeth euen the ability of an Angell yet) out of an ambitious humour is inuaded by persons wholly vnfitted for it, & that vvithout any vocation from God voluntarily vndertake it. So that no meruaile it is if so little good come from such Intruders. Not one of a thousand, (saith Auila) is capable of so sublime a taske. Nay saith the holy Bishop of Geneua, not one often thou∣sand. And most certeine it is, that those vvho so freely offer themselues to so Diuine an employment, doe ther∣by shevv themselues to vvant the most necessary qua∣lifications, to vvit, Humility & a true knovvledge of its difficulty, & therfore their directions are most to be suspected.

12. Herevpon Thaulerus saith, that a soule intending perfection ought to seeke out an experienced seruant of God, though it cost her a iourney of many German miles. But, saith he, if such a freind cannot be found, then vvill a simple Confessarius serue, though neuer so ignorant. For euen by

such men doth the Holy Ghost speake by reason of their office; so that they may securely be submitted to & obeyed, euen in things vvhich they doe not vvell vnderstand.

13. If a soule that is fearfull & scrupulous be to chuse a Directour, she ought to auoyd one of the like temper, for passion vvhich blinds the seeker, vvill also blind the Directour, & so the Blind will leade the blind.

14. It is not necessary that the Persons consulted vvith about Difficulties concerning Internall Prayer should be learned, or in Holy Orders (except Doubts con∣cerning matters, of Faith, of Cases of Consc••ence interuene) For though Lay-persons & vvoemen be not allovved by the Church to preach publickly, yet are they not forbid∣den to giue priuate Instructions in matters of that nature to any that shall haue recourse to them. And of the good successe of such Instructours vve haue diuers examples, as in the Lay man that conuerted Th••ulerus a learned Doctour & a Religious man, and likevvise in S. Catherine of Siena, S. Teresa &c: And in a vvell gouerned Mona∣stery of vvoemen, vvhere a good course of Internall prayer approved by Superiours and Learned Divines is once vvell setled, it is very expedient that Instructions concerning it should rather come from Superiours vvith∣in; Because otherwise, by reason of the frequent change of Directours, perhaps of contrary spirits, & many of them little practised in such Prayer, soules will be gouerned vncertainly, & be in danger to be put out of their vvay.

15. Though it seeme euidently more reasonable & more proportionable to the spirits of persons profes∣sing

a Religious state to be conducted by others of the s ne Profession (Caeteris paribus) then by such as are strangers therto: Yet scarse any Directours can be found more improper for such, (supposing that they tend to Contemplation) then are Religious Guides of Actiue spirits, that knovv no further of prayer then Meditation, & that shevv more Zeale for an exact obseruance of Cere∣monies, or a multiplying of externall voluntary Austeri∣ties, (the vvhich of themselues, & vnlesse they be gui∣ded by Gods Spirit, haue no speciall influence on the spirit, but only serue either for an outvvard shevv of rigour, or for keeping soules from mispending the time) then for the more essentiall internall Duties of prayer, solitude of spirit, Interiour Mortification &c: Much more proffitable to such soules vvould be a Directour, though not of any Religious Profession, that vvould impose on soules only such Austerities as are essentially necessa∣ry to an Internall life: such as are perfect Abstraction, silence, solitude, conuenient abstinence &c: And for other matters not much necessary nor much effectuall, lea∣uing them in a due moderate Liberty of spirit; especially such as vvill not impose on them any formes of Mentall Prayer, hovveuer liked or practised by themselues; but for such matters rathet leauing them to the conduct of Gods holy spirit: & that vvill not torture them vvith painfull, iterated coustumary Confessions &c:

16. And vvhereas it vvill be perhaps obiected, that probably such Directours being strangers as to the speciall distinctiue spirit of such an Order or Community, may endanger in their disciples a losse of the said spirit. I

must professe, that I vnderstand not vvhat is meant by that so much talked of spirit of an Order; nor hovv seue∣rall Orders, though neuer so much distinguished by ha∣bits or certaine externall practises, if their profession be to tend to Contemplation, can haue any more then one spirit, vvhich directs them to make their principall de∣signe to be the seeking of God in his Internall vvayes of Diuine loue, & for that only end, besides conformable Prayer, to practise such obseruances & mortifications as vvill best promote this designe. And surely this good spirit of Religion & contemplation, a good Directour, of vvhat Profession soeuer, vvill very studiously endea∣uour to aduance, yea & moreouer vvill no doubt oblige his Disciples to be very Regular & zealous in the obser∣uance of all good ordinances of the Community, & principally of the Rule, according to their professiō made: Instructing them vvithall hovv they may vse such things for the aduancing of their spirit, & the seruice of God; although in the meane time perhaps he be not cunning in all the particular Obseruances that belong to them, and little or nothing at all to him.

17. All soules that liue in Contemplatiue Orders are nor naturally fitted for Contemplatiue vvayes, nor the seek∣ing of God in spirit. Those therfore that haue not, & in∣deed are not capable of much light in their Interiour, and so are not so fit to be guided by Diuine Inspirations, doe the more need to haue certeine Rules from vvithout, at least for the exteriour. And for such it is Gods vvill and direction that they should more depend on Externall Guides.

18. He that takes vpon him the office of a spirituall Directour, saith Thau••erus, ought for some reasonable space of time to conuerse vvith his Disciples, especially at the beginning: for a fevv transitory Conferences vvill not suffise to giue him light concerning their propen∣sions & dispositions, that he may fit them vvith a degree of Prayer proper for them, both for the present & future. And his principall care must be to set them in such a way, as that they may not need to haue much recourse vnto him aftervvard; the vvhich is done by giuing them generall Directions about their prayer, & especially how therby to dispose themselues to receiue light from God, whose Inspiratiōs ought for the future to ••e their princi∣pall Rule, especially for the Interiour. And for the pra∣ctising in particular according to the generall Directions giuen, the Disciples must vse their ovvne iudgment, & for a helpe they may also make vse of such Instructions as they may find, in bookes, so far as they shall be pro∣per for their spirit. But in cases when neither their owne Iudgment, nor bookes will helpe them, if the dif∣ficulty be of greater moment, they may againe haue re∣course vnto their Directour.

19. And in this sort are writers that speake much of the necessity of an Externall Directour, to be vnderstood, For if such necessity were to last alwaies, good soules should be obliged to spend their whole liues in confer∣ring with Directours; from whence vvould follovv con∣tinuall sollicitudes, scrupulosities & dangerous distra∣ctions &c. most contrary to an Internall, spirituall life, vvhich ought to be a state of much repose, cessation, intro∣uersion

& a continuall attendance vnto vvhat God speakes vvithin vnto a soule; who, if soules vvill hum∣bly & faithfully depend on him, vvill cleare & resolue difficulties, vvhich Externall maisters vvill neuer be able to penetrate into. But it is too generall an humour in Directours novv adaies to make themselues seeme ne∣cessary vnto their disciples, vvhom hey endeauour to keepe in a continuall dependance; to the great preiudice of their progres in spirit, besides many other inconue∣niences not needfull to be mentioned particularly.

20. A soule thar has recourse to an Instructour pro∣uided by God for her, or that, vsing her best aduice, she hath made choyce of, must deale freely, plainly & can∣didly vvith him, conceiling nothing necessary to be knovvne by him; & his Directions she must follovv in all things, assuring herselfe that if she doe so in the sim∣plicity of her heart, & as in obedience to God himselfe, God vvill enlighten him so that she shall not be mislead.

21. The gift of discerning spirits is so necessary to a spi∣rituall Guide, that except therby he be able to fit a soule vvith a sort & degree of prayer suitable to her naturall disposition, not tying all soules to begin according to any generall methods (for none such can be perscribed but vvill be preiudiciall to some) & vnlesse he teach her hovv she may become illuminated vvithout him, by God a∣lone, by the meanes of Prayer & abstraction of life (vvher∣vvith, the mists of Images & passions being dispelled, a light vvill spring forth in the soule far more cleare & cer∣teine, then any that can come from humane instructions) not all the Instructions of men & Angells, ioyned vvith

all mortifications imaginable, vvill be able to bring a soule to Contemplation. For seldome or neuer doth God vvorke contrary to our naturall complexions; And till soules come to exercises in spirit & prayer, infused by God alone, they are far from Contemplation.

22. Novv at the first it is very hard for any Directour to knovv exactly the secret Inclinations of imperfect soules, vvhich are so infinitly various. And therfore for the most part their Instructions about prayer & atten∣dāce to Diuine Inspirations must be generall, the vvhich the disciples themselues must make a particular vse of, by obseruing their ovvne abilities & inclinations, & by marking vvhat more particular formes of Prayer &c. suite best vvith them, & doe them most good. And this if they be not able in a reasonable manner to doe, or if they haue not the courage to abide in a vvay in vvhich they are put, it vvill be in vaine for them to proceede in those secret Internall vvayes.

23. If the vvay vvherein a soule is put, & hath made a reasonable progres, be indeed proper for her, there vvill be little need of frequent recourse vnto her Dire∣ctour. Neither ought he to examine her about her Inter∣nall Exercises; of vvhich he may iudge vvell enough by her externall comportment: for it is impossible for a soule to be in a vvrong vvay interiourly, but of it selfe it vvill breake out exteriourly, especially to the eyes of those vvho themselues are in a right vvay, as the Spirituall Di∣rectour is supposed to be. And there is scarce any more certeine signe that a soule is not interiourly in a good vvay, then is her being forvvard to trouble her Dire∣ctour

vvith multiplicity of Questions & doubts; & her readines to discouer her Interiour to others, vvhom she has heard or does beleiue to be skilfull in Spirituality.

24. The Images & internall Distractions raised by impertinent consultations about the Interiour are of all o∣ther most pernicious. For distractions from vvithout are but superficiall; vvhereas those being hatched & bred vvithin the soule from some secret ill qualities, as feare, scrupulosity, curiosity &c. they are more profound, & destructiue to true Recollection.

25. The generall remedies against almost all difficul∣ties are these tvvo. 1. Riddance. 2. Patience. The for∣mer consists in affording to the soule some ease & lati∣tude, as far as a good conscience vvill permit, in such things as are apt to perplexe vvel-minded tender soules, as Confession, Saying of the Office, obligation to the ordi∣nances of the church, & some kind of tentations. In all vvhich things such soules are to be taught to neglect & transcend scrupulous nicity; & they are likevvise to be prudently freed from the practise of Coustumes not obli∣gatory. And this remedy is proper against scrupulosity disintangling the soule from many snares vvhich othervvise vvould proue a great hindrance to her. The other remedy of patience & abiding is reasonable in case of Aridities, Desolations & other such discouragements in an Internall life. In vvhich cases the deuout soule is to be exhorted to behaue herselfe as vvell as she can, & to be quietly resigned for vvhat vvith all her industry she can∣not helpe. Aboue all things she is to be heartned to pursue couragiously her appoynted Recollections in despight of all

such oppositions raised by the deuill or corrupt nature, & permitted by God for her good. The vvhich if she doe, she vvill either disperse these tentations, or obteine a Di∣uine light to perceiue, that the vvay both most proper & most secure, by vvhich God purposes to leade her to Perfection, is the way of Aridities & obscurities; as B Iohn de Cruce teaches in his Treatise called Mount Car∣mel. And vvhen she once perceiues this, then they vvill not only be supportable, but euen acceptable to her. Hovveuer if a soule did knovv or could be persvvaded hovv much better it vvere for her to suffer a little bitter∣nes, arising from such difficulties or perplexities, then to hasten for a remedy, by seeking helpe from others, or by turning herselfe to vnnecessary solaces in creatures; And also vvith vvhat confidence she might expect satis∣faction from her Internall Maister, if she vvould seriously by Prayer seeke to him: she vvould saue both herselfe & her Directour much trouble & inconuenience.

26. The instructour must vse great vvarines that he doe not raise doubts & scruples in his Schollers minds by mo∣uing needles & indiscreet Questions, or by impertinent discourses concerning spirituall matters: for therby he may come to raise such doubts as himselfe shall not be able to resolue, & to put them so far out of their way as perhaps they vvill neuer be able to find it againe. Therfore in ordinary conuersations it is more fit that the subiect of discourse should be some externall & indifferent mat∣ters, vvherein the parties are not much concerned, then such as regard the Interiour. Experience shevves hovv much inconuenience doth come to soules by the conuer∣sations

of such as are great pretenders to skill in Spiritua∣lity, & therfore out of vanity, or a mistaken charity, are apt, vvhen there is no need, to be offring Instructions about spirituall matters.

27. Some soules doe see their vvay before them far better then others, & therfore doe moue fevvuer Que∣stions. The Instructour therefore, is to behaue himselfe tovvards them all according to the quality & need of each spirit: allvvaies remembring that his office is not to teach his owne way, nor indeed any determinate way of prayer &c: but to instruct his disciples how they may them∣selues find out the way proper for them, by obseruing them∣selues what doth good & what causeth harme to their spi∣rits; In a word, that he is only Gods Vsher, & must lead soules in Gods way & not his owne.

28. Of all other spirituall persons, it concernes woemen especially to be very sparing in consultations, & vvhen necessity requires, to be breife in deliuering their diffi∣culties: for othervvise many inconueniences vvill follovv; as. 1. losse of time both to the disciple & Instru∣ctour. 2. Distractions far more hurtfull then if they vvere busied about the most encombring Employments of the Community. 3. danger of multiplying nevv per∣plexities; by fearing that they haue not giuen a full & a right account of themselues &c: Besides, one difficulty vvill be apt to beget a nevv one, so that instead of see∣king peace by disburdening of the conscience, by their indiscretions they may come both to trouble the peace of their Instructours & to plunge themselues in incurable perplexities & obscurities of mind. 4. great cause there

is to feare that there may vpon such occasion of vnne∣cessary consultations, ensue dangerous familiarities & freindships vvith such as may proue very vnfit counsel∣lours. Thervpon S. Francis Xauerius, saith, that seldome was there so much good to be expected from the frequent treaties betweene Persons of different sexes, as there was perill in them to both.

29. This may suffise concerning the qualities & office of an externall Directour. As for more speciall Duties belonging to him in more particular cases, as scrupulosi∣ties, mortifications &c. it shall be treated vvhen vve come to speake of such particular subiects. As likevvise of the obligation of Superiours about the promoting the spirituall good of their subiects soules (although they be not consulted vvith in the nature of spirituall Guides) somevvhat shall be said in the follovving Discourse, con∣cerning the state of a Religious profession.

CAP. III.

§. 1. Of Reading which is next to Prayer.

§. 2. Some bookes may be read for Diuersion.

§. 3. But spirituall bookes only for the soules proffit.

§. 4. 5. Bookes proper for Contemplatiues &c.

§. 6. Not to stop in obscure places.

§. 7. Not to practise Directions, but such as are suitable to the spirit.

§. 9. 10. Extraordinary practises of Saints in mortifications not to be imitated without great caution.

§. 11 Why Mystick Authours seeme to write diuersely.

§. 12. Some Authours indiscreetly require Perfection at first.

§. 13. Reading must giue way to Prayer.

§. 14, how mortification is to be practised in Reading.

§. 15. 16. Diuine inspirations to be obserued in applying In∣structions: And particularly of those in this booke.

§. 17. A soule following God may without bookes or Instru∣ctours be lead to perfect Contemplation.

1. A Second meane by vvhich the Diuine spirit teacheth deuout soules, is the reading of Pious, bookes. And this exercise I esteeme for vvorth & spiri∣tuall proffit to be next vnto Prayer.

2. As for ordinarly bookes, as Ecclesiasticall story &c: it may be permitted to soules euen in Religion to read them for an innocent Diuersion & Recreation, so that be not the principall end, but that the Intention further be by such diuersion to dispose a vveary soule the better

aftervvards to pursue her internall Exercises. And this Permission novv is the more reasonable, since that in Religious communities of men bodily labour is allmost out of date, & in place thereof reading & study hath succeeded, as novv the principall dayly Employment of Keligious persons; vvho liuing much lesse Abstracted from the vvorld, are almost forced to comply vvith the customes of the present times in vvhich learning is so valevved & so abounding.

3. But as for Spirituall Bookes the Intention of an In∣ternall liuer ought not to be such as is that of those vvho liue extrouerted liues, vvho read them out of a vaine curiosity, or to be therby enabled to discourse of such sublime matters, vvithout any particular choyce or con∣sideration vvhether they be suitable to their spirit for practise, or no. A Contemplatiue soule in Reading such bookes must not say, This is a good booke or passage: But moreouer, This is vsefull & proper for mee, & by Gods grace I will indeauour to put in execution in due time & place the good instructions conteined in it, as far as they are good for mee.

4. For such soules the bookes most proper are these follovving; Scala perfectionis vvritten by F. Walter Hilton; The Clowd of vnknowing vvritten by an vnknovvne Au∣thour; The secret Paths of Diuine loue, as likevvise the Anatomie of the soule, vvritten by R. F. Constant in Bar∣banson a Capucin; The Booke entitled Of the threefold will of God, vvritten by R.F. Benet Fitch (aliàs Ganfield) a Ca∣pucin likevvise; The vvorks of S. Teresa, of B. Iohn de Cruce: likevvise Harphius, Thaulerus, Suso, Rusbrochius,

Richardus de S. Victore, Gerson &c. And of the Ancients, the Liues of the Ancient Fathers liuing in the Deserts, & Cassian his Conferences of certaine Ancient Hermites (recommended particularly vnto vs by our Holy Father) S. Basiles Rules &c. Then for soules that tend to perfe∣ction in an Actiue life, Bookes most proper are, The vvorkes of Rodriguez of perfection; The duke of Gandy Of good workes, Mons. de Sales, Ludouicus de Puente &c. And lastly bookes of a mixed nature are Granatensis, Blosius &c. Indeed fevv spirituall bookes there are, vvherin there is not an intermingling of such Instructions. Novv I should aduise soules in an Actiue life not at all to meddle vvith Instructions belonging to Contemplation, but apply∣ing themselues to the precepts & exercises of an Actiue life, to vse them in Order to the end therof, the Perfe∣ction of externall Christian Charity.

5. In all spirituall bookes, as likevvise in all that treate of Christian morality, such Instructions as concerne the essentiall Qualities & Practise of vertues, are to be estee∣med proper to all soules, yet not so the motiues, manner & circumstances of exercising the said vertues.

6. In reading of spirituall bookes, if any thing tou∣ching prayer &c: occurre (as oftimes it vvill happen) that the spirituall disciple vnderstāds not, let him passe it ouer, & neither vnnecessarily trouble his ovvne braines, nor make it a busines to trouble others about the vn∣derstanding of it. Perhaps in time, after more reading, & especially more experience in prayer, he vvill come to vnderstand it.

7. And as for those things vvhich he either does in∣deed,

or thinks he vnderstands them, let him not be hasty to apply them to himselfe by practise, out of his ovvne naturall iudgment or liking; but let him obserue his ovvne spirit, vvay & internall guidance by God, & accordingly make vse of them: Othervvise instead of rea∣ping benefit, such inconueniences may happen, that it vvould haue bene better he had neuer read, nor bene able to read any bookes at all, but only to haue follovved his owne Internall light, as many good soules haue done that neuer could read, & yet seeking God in simplicity of their hearts, & praying vvithout any prescribed me∣thods, practising likevvise according to the inuitation & impulse of the Diuine spirit, haue atteined to Perfect Contemplation.

8. Generally Mystick Authours vvrite according to their ovvne experience in their ovvne soules, vvhen they treate of the seuerall degrees of Prayer, & the seue∣rall manners of diuine operations in soules in such de∣grees; as if the same Instructions vvould serue indefinit∣ly for all others. Wheras such is the in explicable variety of internall dispositions, that the same course & order in all things vvill scarse serue any tvvo soules. Therefore if the indiscreet Readers vvithout considering their ovvne spirits & enablements, shall vpon the Authority of any booke, either tarry too long in an Inferiour degree of Prayer, vvhen God has fitted them, & does call them to a higher; or in a foolish Ambition shall being vnpre∣pared, presume to a degree of prayer too sublime & spi∣rituall for them, there vvill be no end of difficulties, doubts & consultations.

9. But of all errours the greatest & most dangerous is the indiscreet imitating the examples & practises of Saints in particular, extraordinary corporall mortifications, voluntari∣ly (yet by Gods speciall Direction) assumed by them, as la∣bours, fastings, watchings, disciplines &c: for such a for∣vvardnes in others, not called therto, to be extraordina∣ry likevvise, it is much to be feared, proceedes merely from Pride & selfe-loue, & vvill produce no better ef∣fects then the nourishing of the same inordinate affe∣ctions. And if such haue not the courage & patience (as it cannot be expected they should haue) to perseuere in such exercises, this vvill cause Infirmity of body, de••e∣ction of mind, & vvearines, if not an vtter casting of a spirituall course.

10. The benefit that vve ought, & easily may reape from the reading of such extraordinary practises of o∣thers, is to admire Gods vvaies in the conducting of his Saints, & to take occasion from thence of humbling & despising of our selues, seeing hovv short vve come of them in the practise of their vertues: But no further to imitate them in such things, then vve may be assured that God directs vs by a supernaturall light, & enables vs by an extraordinary Grace, yea & moreouer till vve haue obteined the leaue & approbation of a prudent Di∣rectour. Till this be, let vs supply vvith a good vvill vvhat our forces vvill not reach vnto. And aboue all things vvee must take heed that vve doe not entangle our selues by laying obligations or vowes vpon our soules about such matters, the vvhich vve shall haue difficulty to discharge our selues from, vvhen by triall vve find the inconuenience.

11. Mystick Writers in expressing the spirituall vvay in vvhich they haue bene lead, doe oft seeme to differ ex∣treamly from one another: The vvhich difference not∣vvithstanding if rightly vnderstood, is merely in the phrase & manner of expression. And the ground herof is, because the pure immateriall Operations of perfect soules in prayer, & especially the operations of God in soules in vvhich they are patients only, are so sublime, that intelligible vvords & phrases cannot perfectly expresse them; & therfore they are forced to inuent nevv vvords the best they can, or to borrovv similitudes from corpo∣rall things &c. to make their conceptions more intelli∣gible: & thus does each one according to the manner that he finds or conceiues in himselfe, or according to his skill in language. No vvonder therfore if there seeme to be diuersity among them. Hervpon the Authour of the Clowd obserues, That great harme may come by vn∣derstanding things litterally, grossely & sensibly, vvhich hovvsoeuer they be expressed, vvere intended & ought to be vnderstood spiritually.

12. Some good spirituall Authours intending to re∣commend certeine Duties necessary to be practised, for as much as concernes the substance of the Duties (as an entire selfe-abnegation, Purity of intention &c.) they doe vrge the said duties in the greatest perfection vni∣uersally vpō all, & vvith such phrases of absolute necessity, as if vpon any defect in practising that vertue (so by them extended to the full, to the end to preuent all the most secret vvayes & shifts in vvhich nature is apt to seeke her ovvne satisfaction) all the vvhole designe of

an Internall life vvere ruined; they doe by this ouermuch exactnes & care, instead of exciting the courage of their Readers to the serious practise of so necessary a Duty, quite dishearten them; yea perhaps they make them sus∣pect the state of their soules, vvho being conscious of their present infirmity & imperfections, loose all heart to aduenture vpon an attempt so vnproportionable to their vveake abilities. Wheras if Instructions had bene tempered vvith regard to the capacity of each practiser, they vvould haue gone on vvith courage & good suc∣cesse.

13. Voluntary Reading must giue place to Prayer, vvhensoeuer the soule finds herselfe inuited therto.

14. The vertue of Mortification may, & sometimes ought to be practised in Reading in this manner. When any booke or subiect is very gustfull to a soule, she must be vvatchfull ouer herselfe not to povvre herselfe vvhol∣ly vpon it vvith an intemperate greedines, nor to let cu∣riosity or delight too much possesse her, but let her novv & then stop the pursuit of reading, lifting vp her mind by interruptions to God, & afterwards continue at least in a vertuall attention to him, so mortifying & qua∣lifying the impetuosity of nature. And by no meanes let her giue way to an vnwillingnes to quitt Reading for performing her appoynted Recollections, or other exercises of obligation.

15. To conclude, whosoeuer in Reading &c. doth not cheifly obserue his owne spirit & Diuine Call, & makes not the bookes, sayings & examples of others to serue the said spirit & Call; but on the contrary makes

the diuine Inspirations subiect to bookes &c: it were better for him neuer to read such bookes, or receiue hu∣mane Instructions; but that he should cleaue only to God, who in case of necessity vvill most assuredly sup∣ply all other wants & defects.

16. And the same Liberty that I haue recommended to soules in the Reading of other bookes, I aduise them to vse in these instructions also, that is, to apply to their owne practise only such Directions, as their spirituall Instructour, and their owne experience & reason en∣lightned by Grace shall shevv them to be proper for them. Indeed in all this booke I knovv scarse any one Aduice vvhich I can confidently say to be properly be∣longing to all soules that leade an Internall life generally, except this; That they who aspire to perfection in Contem∣plation must not content themselues, nor rest finally in any in∣feriour degree of Prayer, but following the Diuine light & inuitation (without obliging themselues to any formes or methods) they must from the lowest degree of Internall Prayer (which is ordinarily Meditation) proceed to a more sublime Prayer of immediate Affections & Acts of the will; & from thence ascend to the Infused Prayer of Aspirations.

17. Yea I dare vvith all confidence pronounce, That if all spirituall bookes in the world were lost, & there were no externall Directours at all; yet if a soule (sufficiently in∣structed in the essentiall grounds of Catholick Faith) that has a naturall aptnes, though otherwise neuer so simple & vnlearned (being only thus farre well instructed at first) will prosecute Prayer & Abstraction of life, & will resigned∣ly vndergoe such necessary Mortifications as God shall prouide

for her, obseruing God & his Call exteriourly & interiourly, & so forsake herselfe, & propose Almighty God his will, Loue & honour for her finall Intention (the which she wi••l certein∣ly doe if she attend vnto his Inspirations,) Such a soule would walke clearly in perfect light, & with all possible se∣curity; & would not faile in due time to arriue at Perfect Contemplation. These are the tvvo externall meanes by vvhich God teaches soules, discouering to them his vvill, to vvit, Instructours and Bookes: And to these vve might adde another, to vvit, Lawes & precepts of Superiours (for God teaches vs also this vvay, & neuer commands con∣trarily:) But of these vve shall speake herafter.

CAP. IV.

§. 1. Of the 3. & most principall way by which God teaches internall liuers viz. Immediate Diuine Inspirations. The Order of particular considerations followingt ••ouching them.

§. 2. First of the necessity of them: & the ground of such ne∣cessity.

§. 3. 4. 5. 6. The said necessity proued by the testimony of S. Benedict in his Rule &c. as also by his example.

§. 7. A further demonstration of the said necessity.

1. THE third forementioned, & of all other the most principall Meane by vvhich God instructs & di∣rects Internall liuers in the secret Paths of his diuine loue, & vpon vvhich doe depend the tvvo former, are Inte∣riour Illuminations & inspirations of Gods holy Spirit, vvho

is to be acknovvledged the only supreme Maister; concer∣ning vvhich Inspirations it hath already bene shevved in generall vvhat they are, hovv distinguished from the lights & motions of common Grace, & vvhat are the ob∣iects about vvhich principally they are exercised &c. I vvill novv treate more particularly of them, in this fol∣lovving Order, viz. 1. There shall be further shevved the necessi••y of them. 2. That soules are obliged to dispose themselues for the receiuing of them, & hovv this is to be done; to vvit, by remouing the impediments. 3. Hovv God communicates to the soule his light & grace for her instru&ion & direction. 4. That it is not hard to discerne them, & very secure to rely vpon them. 5. That by the vse of them no preiudice at all comes to Ecclesiasticall or Religious Obedience.

2. Touching the first Point, to vvit, the necessity of them in an Internall Contemplatiue life; There is none that vvill deny or doubt, but that Diuine Inspi∣rations are necessary for as much as concernes the pro∣per & essentiall Actions of Christian vertues, the vvhich receiue all their meritoriousnes from the said Inspirations: But some there are that vvill not allovv the same ne∣cessity of expecting Inspirations & Calls for Actions or omissions of themselues indifferent, or of lesse moment. But surely since it is generally agreed vpon by Diuines following S. Augustin, S. Thomas &c. that there are no actions done in particular circumstances vvhich are sim∣ply to be esteemed indifferent, but since they must haue some end, if the end be good, they are to be esteemd good; & if euill, they are euill: (hovveuer vniuersally

considered they are in their ovvne nature indifferent, because according to the intention & end vvhervvith they are done they may be good or euill:) Againe since there are no actions so inconsiderable, but may, yea ought to be performed out of the motiue of diuine loue, & to the end to increase the said loue in our soules, es∣pecially the ordinary Actions & employments of a Religious contemplatiue life: And lastly since Perfection in Diuine loue cannot be atteined by the simple exercise of Charity, in duties vvhich are absolutly necessary, & vvithout mortall sin cannot be omitted, the vvhich duties doe seldome occurre; But it is moreouer requisite for that end to mul••iply frequently & dayly Exercises of the said Loue in offices lesse necessary; yea & to pu∣rify all our most ordinary Actions from the steines of selfe-loue vvhich adhere vnto them: hence, I say, ap∣peares the necessity of the Influence of the diuine spirit vpon our Actions vvhich are not of such obligation, if vve seriously tend to the Perfection of Diuine loue in our soules.

3. To this purpose it is vvorth the obseruing, hovv se∣riously our holy Father S. Benedict in forces the necessity of hearkning to & obeying the Inspirations of Gods holy spi∣rit our only supreme Maister, making this the foundation of all Religious Duties, in the Prologue of his Rule, vvhere he saith, That we must (nunquam discedere ab eius magi∣sterio) neuer depart from the Institution & direction of God; That we must haue our eyes open (ad Deificum lumen,) to the Diuine light. On which grounds he calls a Mona∣stery (scholam Dominici seruitij) the schoole wherin Gods

seruice is taught, and (officinam Artis spiritualis) the workehouse wherin the art of the diuine spirit is taught & practised: Namely because all things, all obseruances euen those of the least moment in a Religious life doe tend to vvithdravv vs from all other teachers, & all other skill, & to bring vs to be (Deo docibiles) taught by God only. And therfore it is that our said holy Patriarch layes this as the foundation of all religious Practises, that they be done in vertue of prayer; his vvords are, Inprimis vt quidquid agendum inchoas bonum, à Deo perfici instantissi∣ma Oratione deposcas. As if he should say, In the first & principall place thou art to consider this to be the end why I inuite thee to an abstracted Religious life, that thou maist therby be brought to this happy & secure state, as to be ena∣bled to obteine of God by most earnest assiduous prayer to giue a blessing & perfection to euery Action that in a reli∣gious state thou shalt apply thy selfe to. Novv if according to our holy Fathers principall Intention, Prayer ought to prepare & accompany euery Action vvhich vve per∣forme in Religion; then surely it vvill follovv that they ought all of them to be performed vvith relation to God, as vpon his bidding & for his loue & glory.

4. Moreouer more particularly concerning Diuine Inspirations our holy Father makes mention of seuerall ones in speciall; As in the point of Internall prayer, though in common, he ordeines that it should be short, (in the 20. Chap. of his Rule) yet so as that he leaues it to the liberty of any one to prolong it (ex affectu Inspiratio∣nis Diuinae gratiae) by an inuitation & enablement from a d••uine Inspiration & Grace. And againe concerning Ab∣stinence,

as also the measure of allovvance for meate & drinke, he professeth that he had a scruple hovv to propor∣tion it, considering the variety of mens tempers & ne∣cessities: But hovveuer though he vvas vvilling to allovv vvhat might be sufficient for the strongest, yet he leaues euery one in particular to the direction of Grace, saying in the 40. chap. (Vnus quisque proprium habet donum ex Deo; alius sic, alius verò sic) that is. Euery one hath a peculiar gift of God; one hath this, & another that. (Quibus autem donat Deus tolerantiam abstinentiae, propriam se habituros mercedem sciant.) That is, those vnto whom God hath giuen the strength to endure a sparing abstinence, let them be assu∣red that so doing, God will giue them a peculiar reward. Be∣sides these, seuerall other passages might be produced out of our Holy fathers Rule to the same purpose.

5. Novv in this last passage there is a Document that vvell deserues to be considered. Euery one, saith he, in S. Paules vvords, hath his proper peculiar gift, in the mat∣ter of Refection. All good Christians haue the gift to auoyd therein a mortally sinfull excesse: But Religious Internall liuers haue, moreouer (or may haue) a speciall Gift to auoyd euen veniall defects; And the Perfect to aduance themselues therby tovvards Perfection. Yet from thence vve cannot conclude that God has obliged himselfe to discouer vnto euery one, although seeking it by Prayer, the exactly true state & complexion of his body. Whence it follovvs that if he, being mistaken in that vvhich he is not bound to knovv, should demand more or lesse sustenance then is absolutly necessary; it is no sin, vpon supposition that such desire did not pro∣ceed

from a sensuall affection to meate, nor a faulty ne∣glect of health, but from the best light that reason could afford him to iudge of his ovvne necessity, & from an Intention to benefit his soule by a moderate refreshing of nature. And it is Gods vvill that vve should follovv Reason in all externall things, in vvhich God doth not vsually othervvise illuminate his seruants. Though na∣turall Reason therfore may faile & be mistaken, yet the person does not offend, but rather follovves God by follovving the light of his reason, this being all the light in such cases afforded him. So for example, if an Her∣mite being infirme, and hauing none to consult vvith, should doubt vvhether it vvere vnlavvfull for him to breake a commanded Fast: and hauing by Prayer desi∣red Gods Direction, should remaine persvvaded thet it vvas▪ and therby should preiudice his health by fasting; This vvould be no sin at all in him: yea on the contrary it vvould be meritorious: For he vvould faile indeed in that for vvhich he had no light, neither vvas light ne∣cessary to him, to vvit, the exact knovvledge of vvhat had bene requisite for corporall health: But he vvould merit in that for vvhich he had light, to vvit, the ad∣uancement of his soule. And ordinarily speaking, the in∣spirations that God affords to the more perfect in such cases, are rather to absteine euen from the more expe∣dient commodities, yea oftimes to some preiudice of health, for the greater good of the soule; because too an∣xious a sollicitude for health is vnbecoming an Inter∣nall liuer. Yea a robustious health vninterrupted is not conuenient for such an one. But leauing this digression.

6. Our holy Father teaches as himselfe had bene taught, (For vvhat other Teacher had he from his infancy till the moment of his Expiration but the Diuine spirit, by vvhose light & impulse alone he vvas directed into & in his solitude, & aftervvard enabled to direct all succee∣ding ages in a Coenobiticall life?) to haue recourse to the same Teacher! The like may be said of all the Ancient Hermites & anachoretes vvho could haue no other Instru∣ctour but God, & had no other employment during their rigorous solitude & silence, but to attend to their Internall Teacher, & put in execution his Inspirations, in all their actions both internall & externall. To this purpose saith a holy Hermite in Cassian, That as it vvas by Gods inspiration that vve begin, vvhen vve enter into Re∣ligion: so likevvise (Magisterio & illuminatione Dei ad per∣fectionem peruenimus) by the discipline, Instruction & Illu∣mination of God vve atteine to perfection. Another sayes, That a soule can doe no good at all vnles she be (quotidianâ Domini illuminatione illustrata) inlightned by a daily illu∣mination from God. These are Expressions that our holy Father himselfe vses, & it seemes borrovved them from the same Authours: And for this Reason it is, that in his Rule he contents himselfe vvith ordeining Prescriptions for the exteriour only, because he knevv that the Inte∣riour could only be directed by God. But vvithall his ordinations are such, as vve may see his Intention and only designe vvas by them to dispose soules to be capable of obseruing & follovving the inspirations & invvard instructions of Gods holy Spirit, vvithout vvhich all ex∣teriour Obseruances vvould neuer bring vs to perfe∣ction:

such vvere very Rigorous solitude & abstraction from all entercourse either vvith the busines or nevves of the vvorld, almost continuall silence, but vvhen vvee speake to God &c. And vvithall in seuerall places of his Rule he signifies by the vvay that the Reformation of the Spirit ought to be the principall aime of a Religious Soule. So that in the conclusion of the Rule hauing re∣gard to the Externall Obseruances expressely comman∣ded therin (as a preparation to the Perfection to be learnt out of the Liues and Conferences of the Fathers) he professeth with great humility, but vvith great truth al∣so, that his intentiō therby vvas that those vvhich obserued it be enabled to declare in some sort (honestatem morum, aut initium conuersationis eos habere) that they had atteined to a laudable exteriour cariage & the beginning of a holy Religious conuersation: But, saith he, whosoeuer shall tend to perfection: Sunt doctrinae Sanctorum Patrum: as if he had sayd, He must according to the teachings of the Holy Fathers attend vnto the Diuine Maister by exercising ac∣cording to his instructions that pure sublime Prayer &c. vvhich they practised & discouered. And suitable herto S. Francis likevvise in his Rule aduises his Disciples thus, Attendant fratres, quod super omnia desiderare debent ha∣bere spiritum Domini, & sanctam eius operationem, that is, The Religious brethren must attentiuely marke, that aboue all other things they ought to desire to haue the spirit of our lord & his holy operation in their soules.

7. To conclude, either it must be granted that Per∣fection may be atteined merely by auoyding Mortall sins & doing such action of vertue as are absolutly ne∣cessary

to all Christians (vvhich to say vvere manifestly foolish & false:) And likevvise that Actions more indif∣ferent & not so vniuersally obliging (such as are certeine more proffitable manners of Prayer, externall Religious Obseruances, Refection, conuersation vvith our bre∣thren &c.) cannot be rendred capable of a holy Inten∣tion, & of aduancing vs in the Diuine loue (vvhich is against experience;) And moreouer that vvithout Inter∣nall Grace actually operating (vvhich is nothing else but Diuine Illuminations & impulses) these ordinary Infe∣riour Actions may be exalted to produce that effect vvhich the greatest necessary vertues could not produce, vvhich to say vvere impiety: Or it must be granted that the teaching of Gods Holy Spirit is the only principall necessary cause by vvhose vertue vve are informed & enabled to improoue & make vse of these Actions for the atteining of so sublime an end, as Perfection in Contemplation is, & vvithout which it is impossible to be atteined. And indeed so impossible to be brought vn∣der externall Rules, & so secret & vndiscouerable are the Internall Dispositions of soules & their operations, that they cannot be clearly perceiued, nor consequently ordered, but by him to vvhom alone (our figmentum) our hearts & all the secret inclinations & motions of them are naked & transparent.

CAP. V.

§. 1. All Internall liuers obliged to attend to Gods Inspira∣tions,

§. 2. Therfore the Impediments to this duty are to be remo∣ued, which are two: first distracting Images: which are expelled by Abstraction of life.

§. 3. The 2▪ Impediment is vnruly Passions; which are calmed by Mortification & Peace of mind.

§. 4. 5. The end why a Religious state especially of S. Bene∣dicts Institution is vndertaken, is the remouall of these inpediments.

§. 6. 7. 8. 9. A third more speciall impediment, to wit, want of due Liberty of spirit to follow Gods Directions, caused by voluntary burdens & coustumes assumed: Seuerall such are exemplified in.

1. THE Necessity of a Diuine Internall Teacher being established, there follovves from thence an Equall necessity for all those, vvhose profession obli∣ges them to vvalke in those vvayes tovvards the sublime end proposed, to attend vnto & obey this only, most ne∣cessary Maister. And because each one hath in his heart a false teacher that alvvaies vrgeth vs to hearken to his peruerse teachings, & to neglect the diuine Teacher; Therfore the vvay to become a diligent & obedient Disciple to Gods holy Spirit vvill be. 1. To neglect, con∣tradict, & as much as lies in vs to silence the teachings & suggestions of corrupt nature. 2. And secondly to be

attentiue to the voyce of Gods spirit in our soules.

2. For the first; there are tvvo generall Impediments that nature layes in our vvay to hinder vs from atten∣ding to God. The first is distracting Images; the Second vnquiet Passions. Novv the Remedy against the former is Abstraction of life; a not engaging our selues in busi∣nesses that belong not vnto vs; the mortifying of the cu∣riosity of knovving or hearing strange or nevv things not pertinent to our Profession: the tempring of our tongues from vaine vnproffitable conuersations; the re∣ducing our thoughts, as much as may be, from multiplici∣ty to vnity, by fixing them continually on the diuine loue vvhich is that vnum necessarium &c:

3. Againe the only proper Remedies against the other impediment, to vvit, vnquiet Passions, are first Mortifi∣cation of all inordinate Affection to creatures; of all vaine encombring freindships, all factious Partialities; all thoughtfull prouision for the contenting of our sensuall Desires: But especially of that most dangerous, because most in time & spirituall thirst of knowledge vnnecessary, & of all ambition to get victory or glory by disputing, vvri∣ting &c: as likevvise of all Anger, Impatience, melancho∣ly, feare, scrupulosity &c: And secondly a studious care to preserue our soules in all the peace, tranquillity & cheer∣fullnes possible: not suffring any passions to be raised in our minds during our imperfect state, no not although they should be directed vpon good & holy obiects: be∣cause they vvill obscure & disorder our spirits. And therfore vve must auoyd all violence & impetuous ha∣stines in performing our best & most necessary Duties,

the vvhich are discharged most efficaciously & purely vvhen they are done vvith the greatest stillnes, calmenes, clearnes of mind, & resignation. It is sufficient in this place only to touch passingly vpon these Impediments, because in the follovving Treatise vve shall haue occa∣sion to treate more largely & purposely of them.

4. Now to vvhat End did vve come into Religion, but only to auoyd all these Impediments in the vvorld, vvhich vvithdravv vs from attending to God & follow∣ing his Diuine Guidance? In this very point lies the dif∣ference betvveene a Secular & a Religious state, that a Se∣cular Person secularly minded, by reason of the noyse, tu∣mults & vnauoydable Distra&ions, sollicitudes & ten∣tations vvhich are in the vvorld, cannot vvithout much adoe find leasure to attend vnto God & the gaining of his loue euen for a fevv minutes euery day, or little oft∣ner then the lavves of the church necessarily oblige him. And all the directions that he is capable of in Gods ser∣uice must come from vvithout, for by reason that his soule is so filled vvith Images vaine or sinfull, & so agi∣tated vvith impetuous Affectiōs & designes, he cānot recollect himselfe to heare God speaking in him. Where∣as a Religious person professes his only busines to be attending to Gods Internall voyce: for vvhich purpose he renounceth all these Impediments & distractions.

5. And surely in a speciall manner the Disciples of S. Benedict, if they vvill cast a serious eye vpon the frame of their Rule, they vvill find that as it is very moderate & prudently condescending in all matters of outvvard cor∣porall Austerities, afflicting to nature, but not immediat∣ly

helpfull to the Spirit, so on the contrary it is very ri∣gorous in the exacting of silence, solitude, a renouncing all proprietary sollicitude for corporall necessities & all other mortifications, vvhich vvill hinder the dissipating of our spirits & thoughts, & indispose the soule to recollection & attention to God: But specially Prayer, vvhich he calls Opus Dei (to vvhich all other vvorkes & obseruances are to giue place) is most seriously & incessantly enioyned: By the practise vvhereof vve doe aboue all other exer∣cises transcend grosser & sensible Images in the vnder∣standing, & subdue vnruly Passions in the heart. So that it is euident that our Holy Fathers principall care in all the obseruances enioyned by him, vvas to free his Disciples from these tvvo generall & most povverfull hindrances to introuersion & a continuall attention to, & conuersa∣tion vvhich God: The vvhich may most properly be cal∣led, The Spirit of S. Benedicts Rule.

6. There is moreouer one speciall impediment to the obseruing & obeying of Diuine Inspirations vvhich is not to be omitted, & the rather because it is lesse taken notice of in ordinary spirituall Writers. This Impediment consists in this, that many soules doe indiscreetly preiu∣dice, yea oft take avvay quite that indifference & liber∣ty of Spirit vvhich is necessary to all that vvill seriously follovv the Diuine Guidance in all the vvayes that they then are lead by it. For it vvere foolish to prescribe vnto God the vvayes in vvhich vve vvould haue him to lead vs; This vvere to oblige God to follovv our vvayes & to doe our vvills, & not vve to performe his. And this is done by those vvho obstinatly adhere to preconceiu d

opinions & fore-practised coustumes whatsoeuer they be. For though such coustumes in themselues and to o∣ther soules may be neuer so good & proffitable; yea though formerly euen to those persons themselues they haue bene neuer so proper & beneficiall; yet this vvas only vvhilst they vvere in such a state & degree of Spiri∣tuality; the vvhich state altering (as in progresse it needs must) then that vvhich vvas formerly proper & con∣formable to the Diuine vvill & inspiration, vvill be∣come improper, inconuenient & contrary to the present Internall Guidance of God.

7. This impediment must necessarily be remoued, & deuout soules must continually keepe themselues in a free indifferency & supplenes of Spirit; for othervvise they vvill become in many cases & circumstances indis∣posed to beleiue, & incapable to execute that vvhich Gods holy spirit shall dictate vnto them: yea they vvill oft con∣tristate & endanger to extinguish the said spirit in them by an obstinate doing of the contrary to what it moues vnto.

8. The reasonablenes & necessity of this aduice may be shewed by this example; It may haue beene good & proffitable for a soule vvhen she entred into an Inter∣nall life to appoynt vnto herselfe certaine voluntary De∣uotions & vocall Prayers &c: or aftervvards to select certaine peculiar subiects of meditation, as the Quatuor Nouissima, the Mystery of the Passion &c: or to prescribe vnto herselfe certaine times for some good externall or internall Practises: or to make frequent Examinations of conscience, Confessions &c: All these things are good

whilst the soule finds proffit by them: & so long they are to be continued. But if God shall call her to an higher exercise, & to a more pure, efficacious Prayer, so that she begins to loose all gust in her former exercises, the which doe not only abridge her of the time necessary for her more perfect Recollections, but likewise dull the spirit, & indispose it for such Prayer, & other more be∣neficiall practises to which she is by a new clearer Diuine light directed or inuited, & by Diuine grace enabled, In this case pertinaciously to adhere to former cou∣stumes, because she finds them cōmended in bookes &c: or because she did formerly reape proffit by them, this is to intangle, fetter & captiuate the spirit, to renounce the Diuine guidance, & to obstruct all vvayes of aduāce∣ment in the paths of Contemplation. The soule ther∣fore in such or the like cases must necessarily vse some violence vpon herselfe to recouer a true & most need∣full Indifferency & liberty of spirit, that so she may freely follovv God, vvhithersoeuer he shall by his Inspirations inuite her, being assured that she shall neuer by him be persvvaded or tempted to doe any thing contrary or preiudiciall to her duty, obedience to lavvfull Authori∣ty, or any other necessary obligations.

9. This Instruction reaches very far; yea so far that euen Learned men, yea some that passe for spirituall, if they be vnexperienced in the true Internall vvayes of Gods Spirit leading to Contemplation, vvould perhaps mislike the freedome vvhich in many cases must, & hath bene allovved by the best & most sublime Mystick Au∣thours to soules of some peculiar dispositions & in cer∣taine

circumstances. And as for vnlearned Persons, they vvould be in danger almost to be scandalised.

10. The speciall Points therfore by vvhich Liberty of Spirit is in many soules much abridged to their great hindrance, are these vvhich follovv, viz. 1. Confession of certaine veniall sins. 2. Coustumary sollicitous Examina∣tions of conscience. 3. In complyance vvith coustume, to confesse both oftner & likevvise such Imperfections as it vvere better for the soule not to mention in Confession. 4. Renewing of generall Confessions. 5. The Forcing Acts of sensible Contrition. 6. Not contenting ones selfe many times vvith vertuall Examinations of conscience. 7. Vsing certaine vocall Prayers voluntarily. 8. The obliging ones selfe to coustumes & ceremonies not of obligation. 9. Cōtinuing voluntary Mortifications vvhen the soule finds no benefit by them, but rather becomes disheartned & deiected. 10. Practising vvhat is found in bookes though improper for the spirit. 11. Imitating vnvvarily the good practises of others. 12. Obliging ones selfe not to quitt the meditating on the Passion. 13. Doing things mere∣ly for edification. 14. Tying ones selfe to nice me∣thods, orders & a determinate number of succeeding Acts or Affections in Recollection. 15. Exercising cor∣porall labours & Austerities, vvithout due Considera∣tion & necessity. 16: Adhering to any kind of Internall Exercise, vvhen perhaps the soule is inuited & enabled to an higher. 17. The troubling ones selfe to inquire af∣ter or to procure Sermons. 18. The obliging ones selfe to a determinate posture in Prayer. 19. The voluntary hearing of such a number of Masses. 20. Set deuotions

or exercises to Saints, or Prayers for the dead or liuing. 21. Sollicitous or distracting cares to gaine Indulgences by going to such or such Churches. 22. Adioyning ones selfe to Confraternities, and the seuerall duties belonging to them. 23. Iterating the Office in case any thing through inaduertence hath bene omitted. 24. Generally fettring ones selfe vvith any practises vvhich are not of obligation. 25. And (vvhich is vvorst of all) intangling the soule by hasty & vndiscreete promises & vowes, made during some fitt of sensible Deuotion, or in a Passion of remorse, feare &c. By these & other such practises as these, vvhich are supposed not to be of obligation, many soules in desire tending to Perfection doe so ouerburden & intangle themselues, that they either cannot obserue the operations of the Diuine Spirit in them, or haue not the liberty to follovv vvhither it vvould dravv them; & therby remaine in their imperfect state vvithout hope of making any progresse, vnlesse they vvill renounce their ovvne preconceiued iudgment & preassumed selfe-imposed obligations.

11: Hitherto it may suffise to haue spoken of the im∣pediments by vvhich soules are hindred from attending to & obeying their Internall Diuine Teacher, vvho only knowes what is best for euery one in all circumstances, & vvill not faile to direct for the very best euery soule that with humility and Resignation hath recourse to him.

12. Now such is the nature of the Reasonable soule (which is all Actiuity, & will be continually thinking on & louing somewhat) that if these impediments, cau∣sed

by impertinent Images of Creatures, inordinate af∣fections to them, & by a voluntary shackling the soule with assumed opinions & coustumes, vvere once remo∣ued, she vvould see clearly vvhat she ought to follovv & loue, vvhich is God only: for creatures being remoued & forgotten, nothing remaines but God: no other light for our vnderstanding; nor other obiect for our vvills & affections, but he only.

13. And the generall, of all others most efficacious Meane to remoue all these impediments is, by Abstractiō, & Prayer in Spirit to aspire vnto an habituall state of Recollection & introuersion. For such Prayer besides the vertue of impetration, by vvhich God vvill be mo∣ued according to his so frequent & expresse promises, to be a light to the meeke & humble: It hath also a direct vertue to procure this illumination, in as much as therin our soules see him & nothing else: so that they haue no other Guide to follovv but him; And especially in as much as by Prayer in spirit Diuine Charity is most firmly rooted in our hearts, vvhich makes thē insensible to all other things that vvould diuert our Attention or Affection. And vve see by experience thar Loue (of vvhat obiect soeuer it be) doth more cleare the mind, & conferrs in a moment, as it vvere, more skill to find out the meanes, by vvhich the obiect beloued may be obteined, then neuer so much study or meditation.

CAP. VI.

§. 1. 2. The Gift of the holy Spirit is the Principle of all good Actions in vs.

§. 3. 4. 5. 6. It doth not worke of it selfe, vnlesse excited by Actuall grace & our indeauours.

§. 7. By the vsing & employment of this Gift, there is raised in vs a supernaturall light of Discretion, as Prudence is increased by the practise of vertue.

§. 8. How the exercise of loue causes Illumination.

§. 9. 10. Supernaturall light is 1. Actuall. 2. Permanent.

§. 11. The effects of supernaturall Discretion.

§. 12. 13. 14. 15. Contemplatiues & Actiue liuers, both gui∣ded by a supernaturall light; but differently.

§. 16. How imperfect soules may doe their ordinary dayly a∣ctions in light.

1. THE third Point before proposed for our consi∣deration in this matter of Internall Inspira∣tions is, the manner hovv God communicates his light & grace to our vnderstanding & vvills for our instru∣ction, & Directions, in the Mystick vvayes of Con∣templation.

2. Novv for a clearer explication of this poynt vve are to consider that that fundamentall grace, vvhich in Scriptures is called Donum spiritus sancti. The Gift of the Holy Ghost, & which is conferred on all in Baptisme, & being aftervvard by actuall sins smothered or extin∣guished, is renevved by Pennance, Prayer &c: & che∣rished

or increased by the vvorthy vse of the holy Eu∣charist & other vertuous practises of a Christian life: This Grace, I say, (vvhat euer it be Physically in its ovvne nature, if it vvere examined Scholastically, vvhich is not my intent) is a certaine Diuine Principle or Faculty, partaking somevvhat of the nature of a permanent habit, infused into the spirit of man, by vvhich he is enabled, vvhensoeuer the free vvill concurreth actually, both for knovving, beleiuing & practising to doe the vvill of God in all things. For the vertue thereof extends it selfe through all the faculties of the soule, curing the distem∣pers, vvants, & deordinations that sin had caused in them.

3. This nevv Diuine faculty therfore (vvhich seemes to be expressed by the Prophet Dauid, vvhen he saith, signatum est super nos lumen vultus tui Domine, That is. The light of thy countenance, O lord, is like a seale stamped on our soules) doth not, neither is it sufficient of it selfe alone actually to produce any sauing effects: As vve see that a Musician or a Poet though neuer so skillfull, doe not therfore euer actually sing or vvrite verses, vntill some certaine occasions or circumstances doe actually determine them therto, as gaine, or requests of others, or praise, or a mind to please themselues &c: For the Actuall employment & exercise of such Grace there is moreouer necessary an actuall ayde from God, vvho by a speciall Diuine Prouidence doth often administer oc∣casions, hints & enablements exciting the vvill to vvaken this Grace in the soule, vvhich othervvise vvould lye vacant & vnusefull.

4. And proofes of this, dayly experience shevves vs both in our selues & others, hovv a sermon or any other vvord seasonably spoken, or any obiect occurring vvith due circumstances doth incite vs to lift vp our soules to God by prayer, to performe some Acts of Charity, to mortify some inordinate affection &c. Yea sometimes from a desperate sinfull state to conuert our soules to God. And thus doing vve (as S. Paul exhorts Timothy, doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) raise & blow into a flame the grace vvhich before lay in our hearts, like coales of fire smo∣thred in the Ashes. And if this be frequently done, that Grace vvhich at the first imparting vvas but vveake, & needed strong endeauours to excite it, becomes far more actiue, & more easy to be excited, so that vpon any the least occasion offred, it is ready to bestirre it selfe & disperse its odours & vertue; till at last it gets so per∣fect a dominion in perfect soules, that it quite subdues the contrary Principle of corrupt nature: And is scarse euer idle, but the least hint being giuen, it turnes the soule presently to God, & keepes it almost continually fixed on him: In so much as those things which former∣ly had no effect at all vpon them, now presently & euen violently inflame them.

5. Yea in some supereminently perfect soules this gift of Gods holy Spirit comes to be so vigorous, that it sub∣dues euen reason it selfe, & leades it captiue after it selfe, pushing the soule to Heroycall actions vvithout any pre∣cedent Act of reason, or the least deliberation; though in the Act the soule by consenting, merits. Thus vve reade of the ancient Martyrs hovv they by an impe∣tuous

impulse of the Diuine spirit, rushed before the persecuting Iudges to confesse the name of Christ. Yea S. Apollonia cast herselfe into the fire: The loue of Christ burning in their hearts & constreining them, as S. Paul sayes: From the like efficacy of the Diuine spirit pro∣ceeded that Spirituall Gift of Prayer, by vvhich the Holy Primitiue Christians in their Publicke meetings conceiued & povvred forth Prayers vvithout any con∣currence therto of their ovvne Inuention, Gods spirit it∣selfe (in S. Pauls expression) praying in them. And in this sense principally it is, that, I suppose, the Schooles doe vnderstand the Gifts of the Spirit, although most certaine it is that all Holy Actions internall or externall are ef∣fects of the same Spirit, though in a lesse degree.

6. This fundamentall Grace therfore is that Talent or stock, that has Gods Image on it, & not Caesars, vvhich God bestowes vpon euery one in Baptisme &c. to trade vvith all: the vvhich till the vvill cooperates vvith the A∣ctuall Ayde of God, is, as it vvere, wrapped in a Napkin & hid vnder ground; but being vvell managed multiplies in∣to many Talents. This is that very small but Diuine seed of vvhich the Euangelist speakes, vvhich being cast in our hearts, by labour & cultiuation produces many & pre∣cious fruits: this is that (Fermentum) leauen, vvhich being inclosed in the three faculties of our soules, as in three mea∣sures of meale, doth disperse its vertue through the whole masse.

7. Novv to the end I may approach more close to the present matter: vve may further consider, that as by the exercise of Morall Philosophicall vertues there is ingene∣rated

& daily increased by perseuerance in the same ex∣ercise, that most noble vniuersall vertue of Morall Pru∣dence, vvhich no study or speculatiue learning hovv great soeuer, could haue produced: The vvhich Prudence as the Philosopher sayes, is a skill most properly conuer∣sant about particular Acts (not generall notions or De∣finitions of things:) and enlightens the soule to iudge & determine in vvhich circumstances, & vvith vvhat con∣curring qualities an Action of vertue ought and may vvith the best aduantage and perfection be exercised: So that by the helpe of this vertue of Prudence, vvhen it is arriued to an excelling degree, a vertuous Person will neuer omitt a due occasion to practise vertue, nor vvill he euer doe it vnseasonably and vndiscreetly (for then it vvould not be vertue:) and vvhen he exercises it, he vvill not be deficient in any thing requisite to giue a lu∣ster therto. The very same in a due proportion is seene in the Exercise of Diuine vertue or Charity: for by a constant practise therof, not only Charity it selfe is ex∣alted, multiplied and increased, but there is likevvise kindled in the soule by the spirit of God a light of spirituall Prudence far more cleare and more certaine to conduct vs in the Diuine vvayes, then morall Prudence is in the waies of morall honesty. The vvhich Diuine light has this great aduantage aboue Prudence, That wheras Morall wisedome can only teach the exercise of vertue in those occasions (which doe not euery day happen) in which such vertues ought to be exercised, neglecting to giue any Rules to lesser indifferent Actions: This Diuine light vvhich teaches vs to loue nothing at all but God, accounts

no actions at all in particular indifferent, but teaches vs to direct all to the seruice and loue of God, and can dis∣cerne hovv one may concurre therto more then another, and accordingly chuses the best.

8. Novv the Reason why by the Exercise of Charity a∣lone (and not by any study or speculatiue considerations) this Diuine light can be kindled is, because the Blindnes and Darknes vvhich is naturally in our vnderstandings comes principally from the peruerse deordination vvhich Selfe-loue causes in our vvills: By meanes of vvhich vve vvill not suffer the vnderstanding to see vvhat it does see: For euen vvhen by the light of Faith vve are in ge∣nerall instructed in the Offices and Rules of vertue and Piety, yet in many particulars Selfe-loue adhering to that side vvhich vve ought to refuse, vvill either forbid and hinder the vnderstanding from considering vvhat is euill or defectuous in it: or if there be any the least ground of Doubt, it vvill cast such faire glosses on it, and so seduce the vnderstanding to find out Motiues and pretences for the preferring therof, that in fine the light it selfe vvhich is in the vnderstanding vvill misleade vs. But vvhen by perfect Diuine Charity all these distorsions of the vvill are rectified, and that all the subtile insinua∣tions, false pretexts, close interests and Designes of selfe-loue are discouered and banished, then the mind be∣holds all things vvith a cleare light, and proposing God as the end of all Actions vvhatsoeuer, it sees vvhere God is to be found in them; and may best be serued and o∣b••ved by them; Then the vvill is so farre from clovv∣••••••g, or casting mists before the eyes of the vndestan∣ding,

that if there vvere any before, it alone dispells them: for it is only the novv-sanctified, feruent vvill that dravves the soule in all its faculties from all other inferiour seducing obiects, and carries them in its ovvne streame and svvift course tovvards God: It vvill not suf∣fer the soule to chuse any thing but vvhat is good, yea the best of all, because God vvould haue that to be chosen alone. According therfore to the measure of Cha∣rity, so is our measure of Diuine light. If Charity be but vvarme and imperfect, our light in Particulars is obscure, and can shevv vs only such things as are necessarily to be practised vnder the penalty of being separated from God the Obiect of Charity: but if Charity be inflamed, hovv great is the light vvhich that heauenly Fire casts? not a step vvee sett forvvard but vvee see the vvay perfectly before vs, and can auoide all the vnea∣uen, rough, miry or crooked steps in it, and so runne apace vvithout stumbling, delaying, or declining, so ap∣proaching daily nearer and nearer to the end of our hea∣uenly Race.

9. Moreouer this Diuine light is either an habituall, per∣manent light: or Actuall and trāsitory: The Permanent light is the vertue of spirituall discretion, vvithout vvhich the Actions that to the vvorld giue the greatest luster, are of little or no proffit. Such as are great voluntary austeri∣ties, performing of solemne Offices, almes-giuing &c. all vvhich vnlesse they come from the Principle of true Charity, and are designed for the increasing and deeper rooting therof in the Spirit, are so far from being of any vvorth, that they doe rather preiudice and diminish that

vertue. Both these Conditions are requisite to make an Action perfect and acceptable to God; it must both pro∣ceed from him; and also be directed to him; He must not only be the End, but the Principle also. It is not therfore sufficient to a soule (especially if she seriously tend to Perfection in Contemplation) that the Action vvhich she does novv, is in it selfe good and directed to a good end, vnlesse her Diuine light informe her, that in the present circumstances it is Gods vvill that she should performe that determinate Action, rather then another perhaps in it selfe, and in other Circumstances better then it: For, as Thaulerus sayes, God will reward no A∣ctions but his owne; that is, Such as he gaue order and commission for.

10. This being a most certaine Truth, vvhat a vvorld of Actions, in themselues of no ill aspect, are there done by imperfect, extrouerted soules, vvhich hauing no other fountayne, Principle, or light from vvhich they are at first deriued, but the light of humane reason, they vvill find at Gods hands no acceptance at all? such soules loose all benefitt by all their doings, but those vvhich are of absolute necessity: and by many of those likevvise. Nay hovv many are there vvhich being dri∣uen to some Actions by a violent vnlavvfull Passion for, or against some Person; yet because before the Action is ended, they can cousen themselues vvith proposing some good end, doe therfore thinke themselues excu∣sed? vvhereas such a proposing of a good end to an A∣ction beginning only from corrupt nature, rather ag∣grauates the fault, by adding Hypocrisy to it: The

vvhich themselues might easily discouer, if they vvould at the same time consider, that such Actions vvould haue beene forborne, & the contrary done, if the ob∣iects and Persons had bene changed. Hovv small a Proportion of this Spirituall light haue such soules?

11. This Permanent light of Supernaturall Discretion informes the soule generally in all things efficacious to her aduancement tovvards Contemplation. It tea∣ches her in Religious obseruances culpably to neglect none, and to performe them vvith a pure intention for her Spirituall good; In Mortifications to support the ne∣cessary ones vvillingly and proffitably, and assume only such voluntary ones as God directs her to, therin consi∣dering the infirmity of the body, as vvell as the feruour of the vvill, least by ouerburdening nature vnnecessarily she be rendred vnable to beare euen those vvhich are of obligation. In Prayer it teaches the soule vvhat degre•• is proper for her; and hovv long she is to continue in it vvithout change, till God inuite her to a higher; and then readily to accept of his Inuitation. Likevvise vvhat proportion of time is requisite to be spent in praier, so as to make a discreete and sufficient progresse therin. It teaches her to suspect sensible deuotion, and not to glutt herselfe vvith the honey of it, nor to follovv it too fast to designes of seeming perfection, & extraordinary taskes, vvhich vvhen such Deuotion ends vvould be burdensome and harmefull. In a vvord, it teaches the soule that du•••• moderation in all things vvhich makes them laudable and meritorious.

12. Novv vvheras I haue called this a Permanent and

habituall light; it is to be obserued, that as it is habituall only, it does not direct: because vnlesse it be in action, it is as it vvere veiled ouer; vntill that God by some oc∣casion administred doe moue the soule to reflect and consult him, and hervpon the light is vnveiled and shines forth, giuing direction in the present action or necessi∣ty. So that it is God, or the gift of his holy spirit (very praedominant in such soules) that is their actuall Dire∣ctour.

13. There is none that hath a good vvill and seekes God in sincerity of heart but is capable of such a gui∣dance by the light communicated to soules by the holy Spirit: so that the duty of attending to and obeying it has place not only in a Contemplatiue, but also in the exercises of a deuout Actiue life. For doubtles such like∣vvise haue a supernaturall light answerable to their state, by vvhich they are enabled to performe their actions with much Purity of intention.

14. Notvvithstanding in respect of the degrees of Purity of intention, the doings of Contemplatiue soules doe much excell those of Actiue liuers, by reason of the deeper entry that they make into their interiour in their more profound, pure and imageles Recollections, by vvhich they discouer the depth of their most secret in∣tentions, and accordingly purify them from vvhatsoeuer is amisse in them. Besides, they according to their state dealing in fevver exteriour, distractiue employments, doe both keepe themselues in a better disposition to at∣tend to the voice of their Internall Teacher, & also con∣tract fevver blemishes; And those that they doe con∣tract,

they doe more easily discerne and rectify: lastly being exercised for the most part in internall operatiōs, their continuall taske is to cleanse the very fountaine, vvhich is the Spirit it selfe, the seate of Diuine light and grace.

15. In a Contemplatiue life likevvise, according to the degrees of proficiency, so is the attendance vnto, and the performance of the Diuine inspirations. For to perfect soules the Diuine voice and light is in a manner a con∣tinuall guide, and they haue a continuall correspondence vvith it, euen in their most ordinary smallest actions. Wheras the imperfecter receiue it seldome (for as much as concernes the purifying and supernaturalizing their ordinary actions) except in their Recollections, yea per∣haps only vvhen they are in the height of their exercise. And the like may be said of deuout soules in an Actiue life. And they doe at other times put in execution the directions receiued in prayer by vertue of the light re∣maining in their minds. But as for other actions for vvhich they haue receiued no light at all in Prayer, those they performe vvith the helpe of their naturall reason, or at best by the generall habituall light of grace only, by ver∣tue of vvhich they auoyd grosser sinfull defects, but yet their Actions are steined vvith great impurity of inten∣tion, and a mixture of naturall and sensuall interests. The reason is, because Imagination, and Passion being yet very predominant in them, doe push them hastily to performe their actions, vvithout sufficient Reflection and consulting their Internall Teacher: And if they doe endeauour to adioyne a good intention, it comes late,

after the action is either begun, or resolued vpon for o∣ther motiues: so that the diuine Loue is but an accessary and attendant; and not the prime mouer or Principle of the Action.

16. The best meanes therfore that imperfect soules haue to cleanse their ordinary actions from the impurity of naturall interests, is in a generall manner to forethinke dayly of their imployments of obligation, and to fore∣ordaine the future employments of the day, (I meane such as are left to their ovvne voluntary choyce and iudgment, and that are likely to take up any considera∣ble part of their time and Thoughts, as certaine deter∣minate Studies &c.) and therupon at their morning Re∣collections begging the assistance of the Diuine spirit, let them make good purposes to performe them out of the motiue of Diuine loue, and for Gods glory: and let them take heed not to change the order resolued indis∣creetly: Yet vvithall on the other side, let them auoyd the intangling themselues vvith any such resolutions, so as that the transgressing of them should cause disturbance or remorse in them. Thus doing, and sometimes during the day quietly reflecting vpon the promise made in the morning Recollection, the Diuine light vvill grovv more and more familiar to them, extinguishing by degrees the false light by vvhich they vvere formerly for the most part mislead.

CAP. VII.

§. 1. 2. 3. 4. 5. 6. 7. How a soule is to behaue herselfe to ab∣reine light in doubtfull cases of moment.

§. 8, She must not pretend to extraordinary matters.

§. 9. God signifies his will two wayes. First by clearing the vnderstanding.

§. 10. 11. Why and how Prayer disposes therto.

§. 12. 13. The 2. way is by a blind reasonles mouing of the will.

§. 14, 15. The same confirmed out of S. Thomas and Aristotle.

§. 16. A confidence that these operations are of God.

§. 17. In what faculties the sayd operations are wrought.

§. 18. 19. What a soule not perceiuing either of these opera∣tions in her, is to doe.

§. 20. 21. 22. Constancy in a resolution onc•• made, requisite. But yet in some cases, it may be altered.

§. 23. 24. Purposes not to be made in the very time of Prayer; except of resignation.

§. 25. A soule must not be troubled if the issue be not as she ex∣pects.

§. 26. Euident certainty not to expected.

§. 27. In known cases the declaration of Gods will is not to be expected.

1. BVT novv because, as I sayd, those that are im∣perfect haue but a dimme light, insufficient to direct them in many occurrent actions: And those that haue atteined to an Habituall supernaturall light of dis∣cretion

doe find that there are many cases to vvhich their light doth not extend: yea in the most perfect it vvill fayle them in some: therfore in such a case of vn∣certainty, vvherin a vvell-minded soule has a conside∣rable Doubt about some matter of moment, either in the course of her Prayer, or in any other thing that con∣cernes an internall life; and that she cānot find an expe∣rienced person to vvhom she can confidently propose her difficulty, or perhaps has not an interiour inuitation to seeke for Resolution from any one: I vvill endeauour by the best light that God has giuen me, to instruct such a soule hovv she is to behaue herselfe in such circum∣stances, that she may obteine from God an Actuall Illu∣mination or Direction: And then I vvill declare in what manner such light is ordinarily conferred vpon inter∣nall liuers.

2. The matter of the doubt is supposed to be of some vveight: for as for ordinary inconsiderable difficulties, she may in the name of God dispatch them the best she can vvith her naturall iudgement, doing vvith a good intention that vvhich it shall dictate to be the best, trou∣bling herselfe no further about them: Because it vvould be more preiudice to a soule to loose time, and disquiet herselfe vvith a curious and sollicitous examination of euery small difficulty, then if by determining quick∣ly she should chance to chuse that vvhich in it selfe vvere the lesse perfect (it being supposed that sin lyes on neither side of the doubt.)

3. Againe some cases there are of such a nature that they are to be resolued only by an externall Directour

or Superiour, so that a soule ought not, and vvill in vaine expect a Resolution from God, vvho sends her to his Substitutes. Such are the cases vvhich concerne exter∣nall Obseruances, as Fasting, saying the Diuine Office, In∣terpreting the Rule, Lawes or Constitutions &c. The office of the Internall Master is cheifly about internall matters, or the not-doing of externall, vvhich are not of obliga∣tion.

4. In such doubtfull cases of moment, especially if they concerne something to be done, or omitted, or suf∣fred in the future, a deuout soule is to auoyd all sudden and vnaduised resolutions: And this especially vvhilst she is in any kind of Passion, vvhether it be Feare, Anger, Greife, or else of Tendernes, Compassion, and kindnes &c. And cheifly vvhen herselfe has an interest of nature, or vvhen persons are concerned to vvhom she beares a sen∣sible affection, or from vvhom she has an auersion. In such cases it is good to deferre the Resolution as long as vvell may be, to the end that she may haue the more space to consider of it vvith her naturall reason, and to free herselfe from Passion; and so vvith Resignation to con∣sult God in her recollections, therby to obteine light from him to discerne his holy vvill. And another reason and Motiue to deferre the matter may be, because it may happen that before a determinate Resolution be need∣full, some nevv circumstances may spring & interuene that vvill perhaps alter the state of the difficulty.

5. In case the soule in her nature be inclind more to the one side of the doubt then the other, she must en∣force herselfe, especially in prayer, to an indifferency and

Resignation in the matter: rather forethinking (and ac∣cordingly preparing herselfe) that God vvill declare his vvill for the contrary to that to vvhich her nature is more inclined.

6. In seeking to knovv the Diuine vvill by prayer, let not the person make the subiect and busines of his Re∣collection to be the framing a direct Prayer about the matter. Neither let him in his Prayer enterteine any dis∣coursing, debating thoughts in his imagination or vn∣derstanding about it; as if he had an intention to ac∣count that to be Gods vvill vvhich by such discourse seemed most probable. 1. Because by such proceedings our Prayers, vvhich should be pure and internall in spirit, vvill be turned into a distracting Meditation v∣pon an externall affaire, and so the mind comes to be filled vvith sensible Images: and Passions perhaps vvill be raised. 2. Because by so doing, vve incurre the dan∣ger of being seduced, by mistaking our ovvne imagi∣nation, or perhaps naturall inclination for the Diuine light and Motion; vvheras such Diuine light is most effectually and securely, yea and seldome othervvise obteined then vvhen the imagination is quiet, and the soule in a profound recollection in spirit. 3. Because such discoursing in time of Praier is nothing lesse then Prayer, being little more then humane conside∣ration and examination of the matter, the vvhich, if at all, ought to be dispatched before Prayer.

7. Let not the soule therefore that is desirous by Prayer to obteine light from God in a doubtfull mat∣ter, for that end alter any thing in the order and man∣ner

of her accustomed Recollections; but let her pur∣sue them as she vvas vvont before. Only it may be per∣mitted her secretly and breifly to vvish that God vvould teach her his vvill about the sayd difficulty.

8. But let her be sure to take great care she doe not giue vvay to any hope or desire that God shoud reueile his Will vnto her by any Extraordinary vvay, as by the Ministery of Angells, strange Reuelations, Voices &c. For as nothing but Pride can ordinarily nourish such foolish hopes or desires, so it is to be feared that if such de∣sires should be granted, it vvould be to her preiudice, and vvould encrease that Pride from vvhence they flovved.

9. Now there are two Ordinary waies by vvhich God intimates his vvill to his seruants that vvith humble & Resigned Praiers addresse themselues vnto him. The first is by clearing of the vnderstanding, thereto adding a Supernaturall light, by vvhich naturall reason comes to see something that it savv not before, or at least did not esteeme before so considerable. For by this nevv light of Supernaturall Discretion such obscurities as did before hinder reason from discerning Truth, are remo∣ued. The vvhich obscurities are generally caused by sen∣sible Images, vvhich haue prepossessed themselues of the Fancie; or by Interests of Nature vvhich haue en∣gaged the Affections: by both vvhich Reason is preci∣pitated to hasten a iudgment and Election before she haue considered maturely, and vvithout partiality all Circumstances fit to be considered in an Action: so that Reason vvanting this Supernaturall light kindled

by Charity determines it selfe to chuse that part to which Passion inclines.

10. Novv since there are no meanes so efficacious to free the soule from both these Impediments, as Pure Spi∣rituall Praier, in vvhich the soule transcends all grosse sensible Images, and vvithall contradicts and renoun∣ces all motions and Interests of nature, Wee may secure∣ly rely vpon the light and Dictamen vvhich is sug∣gested by our vnderstanding so cleared, purified & freed from all noise & distraction from the sensible Fa∣culties and Appetite: and this being the best and safest light that man can haue, we may & must acknovvledge it to be Supernaturall, because it illuminates vs in Supernaturall things, discouering the proportion be∣tvveene the present Action and our Supernaturall end, and extinguishing the light of Carnall Reason, by which the things vvhich are of God are either not seene at all, or esteemed foolishnes: It is therfore to be accepted as the very light of Gods Holy Spirit, a light that cannot be obtained by study, not instilled into another by the most spirituall person in the vvorld. Yea moreouer it is a light that exceeds the efficacy of the ordinary light of Faith vvhich is permanently in vs, by vvhich vve are only il∣luminated to preceiue in a generall manner supernatu∣rall obiects, and the meanes leading to them: vvheras by this Lampe nevvly kindled in our vnderstandings by Prayer and Charity, vve clearly discerne in each parti∣cular Actions and Circumstances in vvhat manner and hovv far they haue relation and efficacy to dispose vs to a Perfect vnion by loue vvith God.

11. If a soule before her Recollection hath aduised and considered of the difficulty, and that aftervvard vpon her Praier she doe find herselfe inclined to vvhat before she consulting vvith her ovvne Reason or vvith any other Counsellour, had iudged to be the best, I should esteeme it novv to be a Diuine Inspiration: Not for the former debatings sake, but for the subsequent confirmation of it in vertue of Recollection.

The second way by vvhich God doth immediatly signi∣fy his vvill to the Intellectiue soule in vertue of Prayer, is, by imprinting a blind, reasonles motion into the Supe∣riour will, giuing it a vveight and propension to one side of the Doubt, rather then to the other, vvithout repre∣senting actually and at the present to the vnderstanding any speciall Motiue or Reason sufficient to determine the vvill. This also coming in vertue of spirituall Prayer, may confidently be esteemed the vvorke of God, since no creature can immediatly moue the Superiour vvill.

13. Pertinently herto vve reade, that the Holy Abbot Nisteron (vvho vvas a familiar friend of S. Anthony) being asked by one, vvhat kind of vvorke he vvould aduise him to exercise for the good and aduancement of his soule, Ansvvered, God only knowes what is good for thee to doe, and therfore looke what thou findest that thy soule according to God would haue thee to doe, that doe thou.

14. Certainly if euer God vvill shevv that he stands to his Promise of granting the Petitions of his children in all things vvhich they aske according to his vvill; this Pro∣mise, is in no case so infallibly made good, as whē a sincere, humble-minded soule being vrged merely out of spiri∣tuall

necessity, doth vvith all resignation begge at his hands the light of his Holy Spirit, for resolution of dif∣ficulties that concerne her purely in Order to his seruice and honour, and for the perfecting her in his Diuine Loue. When can a soule be sayd to aske according to Gods will, but vvhen vvithdravving herselfe from all in∣terests of Nature, and fixing her eyes and heart vpon God only, she makes her requests knovvn vnto him?

15. The Doctrine here deliuered, and particularly tou∣ching this reasonles and indeliberate mouing of the Will to good, is excellently and fully confirmed by S. Tho∣mas (part. 1. q. 1. a. 5.) vvhere to the third Obiection made against his Position, That the Doctrine of scholastick Diuinity is [SAPIENTIA] Wisedome, (the vvhich obie∣ction vvas thus conceiued, This Doctrine is attiened by study: But wisedome is had by infusion: (and ther-vpon it is reckoned amōg the seauen Gifts of the Holy Ghost, Isa. xi.) Therfore this Doctrine is not Wisedome:) Herto he ansvvers thus, Since iudging perteines to a Wise man: according to a tvvofold manner of iudging, Wisedome is vnderstood in a twofold sence. For one may iudge. 1. either by way of Incli∣nation: as he that hath the Habit of vertue doth rightly iudge of those things which are to be done according to ver∣tue, in as much as he is inclined vnto such things. Wher∣vpon it is sayd in the tenth Booke of Aristotles Ethicks, That a Vertuous man is the measure and Rule of humane Actions. 2. By way of Knowledges: as any one that is skilled in Morall science can iudge of the Acts of Vertue, although himselfe be voyd of vertue. The former way of iudging of Diuine things perteines to Wisedome, which is affirmed to be a Gift

of the Holy Ghost, according to that saying nf S. Paul [1. Cor. 21.] The spirituall man iudgeth all things: As likewise. S. Denys sayth in his 2. Chapt. de Div. Nom. Hierotheus is instructed, not only learning, but also suffring Diuine things. But the latter way of iudging perteines to this Doctrine, in as much as it is gotten by study, although indeed the Prin∣ciples therof come from Diuine Reuelation. Thus far are the Words of S. Thomas.

16. Yea euen Aristotle himselfe though a Heathen could obserue (lib. 2. magn. Moral. c. 7.) That to that good which is honest (and vertuous) there is first required a certaine Reasonles impulse: and therby the Reason is ena∣bled to discerne and determine. But more pertinently and expressly in the following Chapter he saith thus, Good fortune is without any precedent Act of Reason. For by Na∣ture he is indeede fortunate that without the exercise of Rea∣son is impelled to good or vertuous things, and atteines them. Now this is to be ascribed to Nature: For such (an inclina∣tion) is naturally imprinted in our soules by which wee are impelled to such things as will render us happy without any exercise of Reason: Insomuch as if one should aske any per∣son so disposed, Why doth it please thee to doe so? He would answer, Truly I know not: But so it pleaseth mee to doe. The like happens to those that are Diuinely inspired and agitated: for such are impelled to the doing of somethings without the exercise of Reason. Lastly the same Philosopher obseruing that sometimes there are suddenly iniected into some soules certaine good Thoughts and Desires, from which many following good Actions doe proceed: And herupon enquiring from what Principle such good

Thoughts may be iudged to proceede; He resolues, that the soule herselfe is not the cause of them, because they preuent all exercise of Reason; Therfore the cause of them must be somewhat better then the soule; And that is only God.

17. The forementioned Illustration is supposed to be not in the Imagination, but purely in the vnderstanding: As likevvise the motion and Inclination to be in the spiri∣tuall will, and not in the sensitiue appetite: for othervvise they vvould not deserue so much to be relied on: because the vvorkings of the imagination are so inconstant and irregular; And the sensible motions of the Inferiour Ap∣petite (being in corporall Nature, producing a warmth about the heart, & a stirring of spirits and Humours,) are so disorderly, that they are very iustly suspicious, and scarce to be trusted to. Therfore although in a feruent Exercise of much sensible Deuotion the sensuall Nature doe after her maner carry herselfe well towards God, yet the Superiour Soule being not in a state of due tranquillity and stillnes, is lesse capable of Diuine Illustrations and Influxes: And therfore the soules Inclinations, Re∣solutions, and Designes at such times are lesse to be re∣garded.

18. Now if it should happen that after such Tryalls by Prayer made for the knowing of the Diuine Will, the soule should yet perceiue no sufficient light, nor any considerable Inclination, propension or preponderation tovvards one side, more then another; In this case ac∣cording to Thaulerus his iudgment, she may freely and confidently, as it vvere by lotts, make choice indiffe∣rently

of vvhether she thinkes fitt: And a choice so made, vvhen euer it happens, she may and ought to be∣lieue to be according to Gods vvill, since hauing done her part to knovv his vvill, after all, this is the Result of her Recollections, in vvhich she has to her vtmost povver carried herselfe vvith Resignation and Indiffe∣rence.

19. Notvvithstanding in making a Choice in such circumstances she may doe vvell to vse, or at least to aduise vpon these Cautions. 1. Generally speaking, vvhen tvvo things seeme in all respects to be equall, it vvere better, at least safer, to chuse that side on vvhich lies the greater Mortification to Nature. 2. She may doe vvell to make choice of the not-doing rather then the Doing: especially if the Doing be likely to engage the soule in any distractions or sollicitudes. For the Election of not-doing is more suitable to the Perfection of a Con∣templatiue state, and the spirit of our Order and Rule, that tends to God by Abstraction, Silence, Solitude &c. 3. Let her chuse that side vvhich she thinkes vvould be more agreable and better approued by vertuous and deuout friends. 4. Let her follovv the example of any one of vvhich she has a good opinion, in case the matter con∣cerns others; as if the question be about giuing a suffrage in the Electiō of Superiours &c. 5. If the busines cōcerne herselfe and her ovvne soules good only, she is not all∣vvaies obliged to chuse that vvhich in it selfe is most per∣fect: but therin she is to consider her ovvne present state & Degree, and vvhether the choice vvill be likely to produce good or ill effects and inconueniences for the

future as vvell as the present. For example, it is certain∣ly in it-selfe the most desireable Perfection that a soule can aspire to, and to vvhich she is also obliged to tend, to keepe herselfe alvvaies in the Diuine Presence, and in a constant state of Recollectednes; or to renounce all manner of satisfactions to nature &c. But if an imperfect soule should therfore attempt the exercise of Internall Prayer vvithout interruption, or to practise so vniuer∣sall a Mortification, she vvould ouerthrovv corporall Nature vtterly, and in a short time by indiscreetē ouer∣doing come to an inability to doe any thing at all. To her therfore in such a state that is to be esteemed most per∣fect, vvhich in it selfe is lesse perfect, to vvit, a feruent but moderate exercise both of Prayer and mortification, by vvhich she vvill be enabled by litle and litle to get ground vpon Nature, & at last to doe that vvhich will be both in it selfe most Perfect, & to her also.

20. A soule hauing after the manner afore sayd made a Resolution & Election, it is the Aduice of Michael Constantiensis, a Deuout Priour of the Carthusians, that she should perseuere in it, yea though aftervvards some∣thing by some others should be suggested to her contrary to such a Resolution: although also that vvhich is so sug∣gested should seeme to be more proffitable & of greater Perfection. Iust after the same manner that a soule ha∣uing once aduisedly submitted herselfe to the Direction of a spirituall Guide, is not to hearken to, nor accept from any other any Reasons contrary to his directions, nor any discouragements from obeying him. And surely, fayth he, a much greater obligation hath a soule to fol∣low

the interiour Counsell of God sought by a Resigned, perseuering Prayer, to vvhich our Lord has giuen an ex∣presse Promise, saying, whatsoeuer yee shall aske in my Name, beleiue that yee shall receiue it, & it shall happen vn∣to you. And such vvas the Practise of B. Angela de Fulginio &c.

21. To this purpose it is very obseruable in the life of the same B. Angela, That God commanded her to set downe in writing this passage (which is the only one for which she receiued such a Command) to wit, That he would take away his light and grace from those, who being brought immediatly to their Internall Master, would be so vngratefull as to forsake him, and be take themselues to an Externall one: yea and that moreouer such should haue a curse from him: namely, if they did persist in receding from the Diuine conduct, constantly preferring Hu∣mane Directions before God's.

22. Yet this Aduice of being constant to a Resolution so made, is to giue place. 1. In case a Superiour should command any thing contrary therto: For a Superiour must be obeyed euen against such an Interiour Counsell: Because a soule is not only counselled, but also com∣manded to obey her Superiours. So that vvhensoeuer a Superiour does deliberately disapproue a Counsell so receiued, a Deuout soule is to beleiue that now it is Gods vvill that his former Counsell should cease from being any further obliging. 2. In case that any other dif∣ferent circumstances shall occurre, vvhich may perhaps alter the state of the difficulty. Notvvithstanding such a change is not to be made vpon this last ground, vvith∣out

nevv recurring to God for light. Yea though the rea∣sons for a change be neuer so cleare, yet it is best it should be made in vertue of Prayer, to the end it may be done vvith greater purity of Intention.

23. Novv in all cases of such like Nature the Purpose and Resolution is seldome to be made in the very time of our Recollections: Both because (as hath bene sayd) the thinking on such matters is not the proper subiect of Praier, but is very distractiue: And likevvise because the Internall Illustrations and motions of Gods spirit are better perceiued after Prayer, vvhen the soule hauing bene re∣collected, doth reflect on them.

24. But it is othervvise in matters of Resignation, or vvhen vvee Pray for Patience and Tranquillity of mind in Crosses and Difficulties. For in such cases vve are to make our good purposes in our Praiers themselues, and oft are to renevv them aftervvards: Because such Pur∣poses doe of themselues presently appeare to be cleare and obligatory: and besides, they are proper matter for Praier.

25. After that a soule hath made a Resolution in the cases, and after the manner aforesayd, and likevvise hath put the same in practise: Let the Issue be vvhat it vvill, vvhether proffitable or harmfull to nature; yet must she neuer esteeme the Election to haue bene amisse: Nor must she hearken to the suggestiōs of Nature, the vvhich finding in such practises something contrary to her In∣clinations, vvill be apt by subtle insinuations to moue the soule to repent, and to vndoe vvhat she hath done. Such an erroneous Iudgment procured by corrupt Na∣ture

is to be despised and deposed. For vvell may vvee happen to erre in the manner of executing such Counsell giuen vs by God, and therby, or by some other meanes, inconueniences or harmes may sometimes befall vs: But the Election in it selfe, made in the manner aforesayd, was good: and it would be an Act of Immortification to blame it, or to be sorry for it. God for our good doth often turne our best deedes to our greatest mortificatiō, and therby we reape a double benefitt.

26. In such Doubtfull cases as haue here bene spoken of, a Soule must not expect an apparent euident Certitude, as Spirituall Writers say. For God to keepe the Soule in Humility, does not vse to giue an absolute assurance of the matter it selfe simply considered: but only a Certainty of being directed and dravvn more to one side of the Difficulty, then to the other: The vvhich side, in the Iudgment of the sayd Authours, is to be chosen and follovved as the Diuine Will. So that any aduantage or preponderation, though neuer so litle, tovvards one side more then another, maketh certitude enough of Gods vvill, as for standing to it. If there be no perceptible difference or leaning either vvay, the soule is either to take Aduice from some other; or to supply it vvith her naturall impartiall Reason; or euen as it vvere by Lots to chuse vvhether she thinkes good. And vvhat she doth after this manner, she may equiualently be sayd to doe as by the Direction and im∣pulse of the Diuine Spirit: Because it is Gods Will and appointment, that vvhen himselfe does not direct vs immediatly by his Spirit, vve should make vse of other

inferiour, externall vvaies, the best vve can, for our Direction: in all thinges alvvaies intending his Glorie and encrease in his loue only.

27. It vvould be a vaine, presumptuous and dange∣rous tempting of God to goe and pray to the end to knovv his vvill in things commanded by known Lawes and by lavvfull Superiours: for they are appointed by him as the most assured Interpreters of his Will: And to expect any more, is to pretend to Extraordinary Illumi∣nations and Calls; Which are neither to be desired, nor trusted to: because there vvill be great danger of Illusion by the Deuills counterfeyting a good Angell. And he that is so presumptuous in his practise, deserues that God permitt such Illusions.

CHAP. VIII.

§. 1. 2. 3. Sufficient Assurance may be had that Inspirations are from God.

§. 4. 5. 6. 7. A soule therfore may securely committ her selfe to Gods Guidance: And why?

§. 8. No danger if a soule should sometimes be mistaken, take∣ing that for an Inspiration which is not so.

1. NOvv all these Instructions and Exhortations to attend vnto, and depend on the Diuine Inspirations vvould be in vaine: Yea all the promises of God, That he would giue his: Holy Spirit to those that pray for it as they ought. vvould be as vaine, if there vvere no meanes to be assured of such Inspirations that they are

from God, by an assurāce, I meane, of Hope: For a Certain∣ty of Faith (vvithout extraordinary Reuelation) can∣not be had of such matters vvhich necessarily suppose the like assurance of being in the State of Grace. Hence it is that Thaulerus, Blosius, Michael Constantiensis &c. doe teach vs how we may discerne, and vvith confidence judge resolutely vvhat is a Diuine Inspiration, saying, That the Deuout soule vvhich proceeds with Recollection & Resignation in all Doubtfull matters of importance, may & ought to take that to be the Diuine will, to which she is inte∣riourly moued in or after her Recollection (when as pas∣sions doe not preuaile in her) so long as the matter is not o∣therwise contrary to externall Obedience, or other law of God or man.

2. For it is certaine, yea & Faith obliges vs to beleiue, that in all the good actiōs vvee doe, or good thoughts vvee enterteine, vvee so doe & thinke in vertue only of a pre∣cedent & concomitant illumination of our vnderstanding & inclining of our will: both vvhich are immediatly cau∣sed by God. Reason likevvise & experience tell vs, that vvhilst vaine or sinfull distracting images or inordinate Passions clovvd the mind, Gods illuminations are either vn∣perceiued or neglected by vs, & his motions ineffectuall. If euer therfore the soule be in a fit disposition to re∣ceiue those blessed effects of Gods holy spirit; & if euer God, vvill make good his so serious & frequent promises, it is then vvhen by a profound Recollection an humble soule vvithdravves all her affections from herselfe & all other creatures, yea & endeuours to expell all the images of them, transcending all created things, & rai∣sing

herselfe, according to her power, to a strict vnion vvith him, and withall powres forth her desire to be in∣formed in his vvill, only intending therby his Glory & the encrease of his Diuine Loue.

3. Novv though imperfect soules not being able as yet to driue avvay distracting images, & to still all vnruly Passions, are forced to content themselues vvith their naturall light in many matters of lesse importance, so that a great part of their ordinary Actions doe not at all con∣tribute to their aduancemēt in spirit: Yet perfecter soules walke almost continually in a supernaturall light, per∣ceiuing & resisting the subtle insinuations of selfe loue, & not suffring themselues hastily to be pushed for∣vvards to Actions, before they haue consulted their In∣ternall Guide, & much lesse contrary to his directions.

4. Most securely therfore may vvee, yea vvith all con∣fidence ought vvee to yeild ourselues to be disposed of by God, & to follovv him in any vvaies that he vvill leade vs, both for the exteriour & interiour, through light & Darknesse, through bitter & svveet. And vvhat doubt can there be of erring hauing such a Guide, vvhich all∣vvaies leads the soule through the Paths of Mortifica∣tion & renunciation of selfe vvill? although sometimes some speciall vvaies may to our or others naturall iudge∣ments seeme strange & perhaps impertinent.

5. The grounds of vvhich duty, & the security attend∣ing it are these. 1. Because vvee through the ignorance of our interiour complexion & temper of soule, as likevvise of our present vvants (incomprehensible to humane knovvledge gott by sence) can neither knovv

the speciall vvayes either of Prayer or Mortification proper to vs: nor can vvee be assured that others doe suf∣ficiētly knovv them: Wheras of Gods Omniscience and equally infinite Goodnesse none can doubt. 2. Because the end vvherto vvee aspire being supernaturall, conse∣quently the vvayes leading therunto, & the light dire∣cting in those vvayes must likevvise be supernaturall. 3. Because if vve knevv the most proper & most direct vvayes leading to Contemplation & Diuine Vnion, yet they being most contrary to our naturall inclinations, vvithout a Diuine impulse vvee vvould not chuse the fittest, that is, those vvhich are the most opposite to our nature.

6. Yet vvee are to consider that there are degrees of security, according to the seuerall manners by vvhich God cōmunicates vnto vs his inspirations. For 1. Though in Sensible deuotion the good thoughts & affections giuen vs are in themselues & according to their substance the effects of Gods Spirit, & ought vvith all security to be complyed vvithall: (yet vvith discretion, so as that out of a gluttonous pleasure conceiued by thē, vvee doe not yeild vnto them so far as therby to vveaken our heads, or preiudice our healths.) notvvithstanding the Resolu∣tions of vndertaking any practises for the future groūd∣ed on such sensible Deuotion, are to be mistrusted, as hauing in them more of nature & selfe-loue, & vvan∣ting sincerity of Resignation. Besides that the senses being principall vvorkers, the reason is rather obscured, then illuminated therby: yea & by Gods permission the deuill may haue some influence in such Deuotion &

subsequent resolutions. 2. Of the like vncertaine nature may the seeming Inspirations or lights be vvhich are gotten by the vvorking of the Imagination & discourse vpon the matter, eyther in Prayer or our of it: the per∣son therupon concluding this or that side to be more likely to be Gods vvill. 3. But if vvithout such vvorking of the Imagination, or if after it, the soule in Recolle∣cted Prayer made vvith Resignation & submission of her naturall iudgment, & renouncing all Interests of na∣ture, comes as it vvere vnexpectedly to haue one part of the Question presented to her mind, as truth & as Gods vvill, God then giuing a Clarity to the reason to see that vvhich it savv not before, or othervvise then it savv it: or if the soule do finde a blind & reasonles motion in the vvill to one side of the matter: In such cases the soule may most securely & confidently iudge it to be a Diuine Inspiration & motion, being vvrought vvithout any trouble in the exercise of the Imagination, senses or Pas∣sions.

7. Let not a soule therfore be discouraged from com∣mitting herselfe to Gods Internall direction; though it should happen that those vvho passe for the most spiri∣tuall persons, & that are most forvvard to vsurpe the conducting of soules to Perfection (vvhilst themselues know no further then the exercises of the Imagination) should declame against it, & out of an apprehension that it vvould be a disparagement to them if God should be acknovvledged the principall Guide, they should accuse the doctrine here deliuered, as phan∣tasticall, vnsafe, & pretending to Enthusiasmes. No

vvonder it is, if such being strangers to the Contemplatiue vvayes of the spirit, should be ignorant of these secret Paths by vvhich God leads soules to Perfection: in the vvhich none can tread, or at least make any con∣siderable progresse, till quitting a seruile dependance on externall teachers, they rely only vpon the Diuine Guidance. And for this propose deuout soules are se∣riously & oft to be exhorted to keepe themselues in a disposition of as much Abstraction, both externall & internall, as may be, to the end they may be enabled to heare & discerne the Diuine Voyce: to the dire∣ctions of vvhich if they vvill in practise faithfully corres∣pond, God vvill be vvanting to them in nothing.

8. And for a further security that there can scarse happen any considerable danger to a soule proceeding this vvay for knovving the Diuine Will, though shee should sometimes mistake in the thing it selfe; Both shee (& also the Opposers of this Doctrine) are to con∣sider that (as hath formerly bene sayd) the only matters that are here supposed to be proposed for a Resolution, are, & must be, of the nature of those things which of themselues and in the generall are indifferent, but yet vvhich being vvell chosen, may & vvill aduance the soule: for in no other things but such can there be any doubt. And surely if vve be capable of knovving Gods vvill in such things (as vvho can question it?) cer∣tainly the proceeding thus vvith indifference & Resig∣nation, & vvithout suddennes of resolution, or motion of Naturall Passions, or selfe loue, is the most secure & most assured vvay to come to that knovvledge.

CHAP. IX.

§. 1. Obiections preuented.

§. 2. 3. Difference betweene the terme of Inspirations, (being only Internall) & Calls which are also externall.

§. 4. 5. How Inspirations direct vs about Externall. Calls & obligations.

§. 6. Externall Calls are to ouer-rule Internall.

§. 7. 8. Authority of Superiours ought to ouerrule Inspirations, euen in things not of Obligation.

§. 9. Impertinent commands of Superiours in such things to be obeyd: though Superiours will be seuerely accountable to God.

§. 10. Decay of true spirituality arises from the ignorance or neglect of this Doctrine touching attending to Diuine Inspirations.

1. LASTLY to preuent all misunderstanding of this most holy & most necessary Doctrine touching our obligation to attend vnto (& to practise accordingly) the Diuine Inspirations directing vs to Acts of Perfe∣ction: as likevvise to preuent all misapplication therof by soules that ought & are vvilling to follovv it: I vvill here take avvay the pretended grounds vpon vvhich some, vvho either out of ignorance, Passion or interest haue declared themselues to be enemies therto, doe declame against it: supposing that they haue a great aduantage against it, vvhilst they pretend that by the teaching & practising of it great preiudice vvill come to the due

Authority of Superiours, from vvhich their subiects fol∣lovving these Instructions vvill endeauour to exempt themselues, vpon a pretext of Diuine Inspirations to the contrary.

2. For the clearing therfore & dissoluing of this sup∣posed difficulty & inconuenience, wee are to cōsider that though in this discourse vvee haue promiscuously vsed the termes of inspirations, lights, impulses, diuine calls &c. yet the former are only such operations of God as are Inter∣nall: vvheras the terme of Diuine Calls imports both an externall ordination of God, & also his internall opera∣tion in our soules suitable to the externall call. And both these are properly termed Calls, because by both of them God doth signify his vvill to soules: For by the externall ordination & commission giuen by God to all in lavvfull authority vnder him, God by them doth reueyle his vvill vnto vs, vvhich vvee obey vvhilst vvee submit vnto & execute the commands & vvills of his Substitutes. And by his internall operation he directs vs to performe such obedience, in a spirituall manner, for the good & ad∣uancement of our soules in his DIVINE LOVE.

3 All Lawes therfore, all Constitutions, Precepts & Cō∣mands of Superiours, & all externall or internall Dutyes of obligation by vertue of our state of life as Christians, or moreouer as Religious or Ecclesiasticall Persons &c. are in∣deed, & so to be esteemed by vs, true Diuine Calls, ne∣cessarily to be attended to, knovvn & performed by vs.

4. And as for Internall Inspirations vvhich haue regard vnto those externall Calls, the end for vvhich they are giuen vs is, not only simply to direct & incline vs to

performe all our Christian, Regular or other dutyes vvith readines & chearfullnes, but to doe them vvith perfection & purity of intention, in & for God only, as if he had immediatly & visibly imposed them vpon vs. And for as much as concernes the Not-doing (to the vvhich. I sayd that in a Contemplatiue life the Diuine Inspirations doe inuite vs) that is meant only in matters either indifferent, or at least to the vvhich vvee haue no obligation by vertue of any externall lavv. Yea on the contrary, vve may say, that our Holy Rule (the end vvherof is to dispose & leade vs to a perfect vnion vvith God by Contemplation) doth in generall oblige vs to such abstraction & Not-doing, vvhersoeuer it doth not require the doing of any thing of vs.

5. Therfore vvhatsoeuer internall suggestions, mo∣tions or impulses vvee may find that shall be contrary or preiudiciall to such externall Calls to Obedience & Re∣gularity, vvee are to be so far from hearkning to them, or esteeming them for Diuine, that vvee ought to des∣pise & reiect them, iudging them to be no better then diabolicall illusions. Yea this is to hold, although the sayd externall lavves, Commands or obseruances be such, as vvee in our priuate iudgments cannot thinke to be ve∣ry proper or conuenient for vs in particular.

6. Novv the reason vvhy no internall suggestion ought to take place of externall obligations is euident & conuincing: Because such externall Calls to obedience being of themselues both manifest, & certainly vnque∣stionable tokens & expressions of the Diuine vvill, they ought not to giue place to any supposed internall signi∣fications

of the same vvill vvhatsoeuer, vvhich are not, nor can be so manifest: but rather to prescribe Rules vnto them, & ouerrule them. Wee knovv the former to be Gods vvill, & to proceed from him: & therfore vve can∣not rationally beleiue that those things that are opposite therto, can be acceptable to him. Besides Gods vvill reuei∣led to a subiect by the mouth of his Superiour, or by established lavves, has a kinde of publick authority, being deriued by a publick person & meane: & therfore must needs take place & be preferred before an Inspiration or signification of the Diuine vvill to a priuate person alone.

7. Yea moreouer, so indispensably carefull, & euen scrupulous ought vvee to be that exteriour order & due subordination appoynted by God, should not vpon any pretence be preiudiced: that vve are to regard the Au∣thority of Superiours euen in doing or omitting those things vvhich are not vvithin the compasse of any speciall lavves or commands, but are left to our ovvne li∣berty & Iudgment. So that vvee ought not to put in exe∣cution any thing to vvhich vvee are by an Internall In∣spiration inuited or directed, vvithout the approbation & leaue (eyther expresse, or interpretatiue) of our Superiour: & if the matter be of considerable moment, his expresse permission is requisite.

8. Yea I vvill adde further, that if a Religious subiect shall haue an Inspiration, vvhich he confidently beleiues to be Diuine, by vvhich he is inuited to the doing of any thing: yet if his Superiour shall declare such an Inspi∣ration not to be Diuine, & forbid the executing of

vvhat it directs, the subiect ought not only to obey his Superiour by forbearing to doe according to such an In∣spiration, but he is also obliged to submit his iudgment, & to beleiue his Superiour. And this he may sincerely & securely doe. Because though it vvere so that in truth the Inspiration came from God, & did direct to the doing of a thing more perfect, or to a more perfect omission: yet all this is to be vnderstood only conditionally, that is, vpon supposition that a lavvfull Superiour did not iudge & command othervvise. For in such a case, it vvould be an Act of greater Perfection in the subiect to obey him forbidding the doing or forbearing of any thing, though in it selfe (& such prohibition not considered) more Perfect. Yea & a Diuine light & nevv inspiration vvill informe & direct the subiect to obey & beleiue the Su∣periour declaring against the former Inspiration. For though nothing that a Superiour in such circumstances can say vvill make the former Inspiration not to haue come from God, yet his declaring against it vvill shevv it not to be of force novv: since that all such Inspirations doe, & ought to suppose the consent, or at least the non-opposition of the Superiour before they be put in practise: and therfore they are to giue place to an inspi∣ration of obeying, vvhich is absolute. True it is, that in such a case it may happen that the Superiour may com∣mit a great fault & must expect to be accountable to God for it: but hovvsoeuer, the subiect in obeying such an vndue command, shall not only be innocent, but al∣so merit therby: Because in both cases he doth vvell: first in being prepared to obey the former Inspiration,

vvhich vvas conditionall; & aftervvards in contradicting that, to obey a second Inspiration of submitting to his Su∣periour, vvhich vvas absolute.

9. As it concernes therfore particular soules to de∣pend principally vpon their Internall Directour: so like∣vvise are Superiours & Spirituall Guides no lesse obliged to penetrate into the dispositions of their subiects & Dis∣ciples, & to discouer by vvhat speciall vvayes the Spirit of God conducts them, & suitably therto to conforme themselues & to comply vvith the intention of the Di∣uine Spirit. And this Duty our Holy Patriarke in the 64. Chap. of his Rule, requires from all Abbots or Supe∣riours: forbidding them to vse rigour in the correction of their subiects, or so rudely to scoure the vessells, as therby to endanger the breaking of them. He would not haue them like∣wise to be restlessly suspicious & iealous ouer their subiects: But in their impositions to vse great Discretion (which he calls the Mother of vertues) considering each ones ability, & saying with Iacob, If I force my flocks to trauaile beyond their strength they will all of them die at once &c. If the Superiour therfore in an humour of commanding, on his ovvne head should impose cōmands on his subiects, vvithout any regard to the diuine vvill & guidance: such commands vvill probably proue vnprosperous as to the subiect, & certainly very dangerous to the Superiour. Yet so it may be, that the Subiect may reape spirituall proffit by them: for then it may please God to giue him an Interiour enablement to turne such vndue commands to his ovvne good & aduancement, by encreasing in him the Habit of Resignation & Humility. It vvill indeed

be very hard for imperfect Soules to reape benefit by such impertinent Superiours: But as for Perfect ones, they haue both light & Spirituall strength to conuert all the most vnreasonable Commands of Superiours to the be∣nefit & aduancement of their ovvne Soules.

10. In case a Superiour should forbid his Subiect to pray at this or that time: or should command him to spend no longer then such a small space of time in Inter∣nall Praier, as vvould not suffise for his aduancement in the Internall vvaies of the Spirit: The Rule of Perfe∣ction requires the Subiect to obey his Superiour: Yet he may vvith all Humility remonstrate to him his Spirituall necessities, acquainting him vvith the great benefit that his soule finds in a Constant performance of his Recollections, & in attending to Diuine Inspirations, and vvhat preiudice it might be to him to be forbid∣den or abridged of them. But if the Superiour doe per∣sist, he must be obeyed, and God vvill some other vvay supply the losse the Subiect finds in such particu∣lar Obediences. Novv though a Superiour can no more forbid in generall the vse of Internall Prayer & of obseruing Diuine Inspirations, then he can forbid the Louing or Obeying of God: Yet vvhether Prayer shall be exercised at such certaine appointed times, or for such a determinate space of time, that is vvithin the limits of a Superiours Authority: And hovv he em∣ployes that Authority, it vvill concerne him to consider. For if he guides soules according to his ovvne vvill, and not Gods (and surely Gods Internall Inspirations are his vvill) besides the guilt that he shall contract by the a∣busing

of his authority, he must expect that all the harme or preiudice that his subiects soules through his Mis∣cariage shall incurre, vvill be heaped & multiplied vpon his soule.

11. But concerning the Duties & obligations of Su∣periours tovvards soules vvhose Profession is to treade these Internall vvayes of Contemplation, more shall be sayd herafter in its proper place: vvhere it shall be de∣monstrated, That these Instructions are so far from pre∣iudicing their Authority, that true Cordiall obedience vvill neuer, nor can be perfectly performed to them but by such soules as are most zealous & constant in the Es∣sentiall Duties of Prayer and attending to the Inspira∣tions of Gods Holy Spirit.

12. To conclude this vvhole Discourse concerning Diuine Inspirations: As these Aduises are not curiously to be applied to the practise of fearfull scrupulous soules, vvhose vnquiet thoughts make them in a manner incapa∣ble of either Light or Impulses of Gods spirit in matters about vvhich their scrupulosity is exercised: So in those cases they are to follovv Instructions peculiarly proper to them. But for as much as concernes all other vvell-dis∣posed Soules that leade Contemplatiue liues, this Do∣ctrine ought to be seriously recommended to them, and they are to be taught hovv to practise it. For by this & no other vvay can they assuredly vnderstād or performe the Diuine Will, in the vvhich alone consists Spiri∣tuall Perfection. By these Inspirations alone the Inte∣riour is regulated, vvithout vvhich all Exteriour good cariage is litle auayleable to Perfection. No Externall

Directour can order the Interiour Operations of the Soule, either in Prayer or Mortification: None but God alone vvho knovves & searches the Hearts of Men. And his principall vvay of directing is by his Inspirations: the vvhich by the acknovvledgement of all good Christians are necessary to euery Action, to make it good or merito∣rious. These Inspirations therfore vvee must follovv: Therfore they may be knovvn, for vvee can not be ob∣liged to follovv an inuisible & vndiscernable light, vvee knovv not vvhat. And if they may be knovvn, surely the Rules here prescribed for that purpose, (to vvit, Ab∣straction of life, & pure, resigned Prayer) are the most secure and most efficacious Meanes to come to that knovvledge, and to procure Grace to vvorke according∣ly.

13. And it may very reasonably be beleiued, that the principall ground & reason vvhy true Spiritua∣lity is in these dayes so rare, and vvhy matters goe so amisse among soules that pretend to aspire to con∣templation, is because this most necessary duty of obseruing and follovving Diuine Inspirations is ei∣ther vnknovvn, or vvilfully misunderstood, and sus∣pected (if not derided) by some vvho in popular o∣pinion are held and desire to passe for cheife Mai∣sters in spirituality. And no vvonder is it that such should be disaffected to this doctrine, of the per∣fect practise vvherof themselues are incapable, by reason of their distractiue employments and imper∣fect degree of Prayer; and consequently neither can they, nor perhaps if they could, vvould they

teach it to others, since therby many soul••s vvould quickly be discharged from any necessity of continuing in a dependance on their managing & di∣rections.

14. If any there be that, notvvithstanding all that hath bene here vvritten touching Diuine Inspi∣rations, and the necessity of attending to them, shall yet be vnsatisfied, or at least suspect that the pu∣blishing of such Doctrine may not be conuenient: Such an one for further satisfaction may consult the Appendix adioyned at the End of the Treati∣ses.

THE THIRD SECTION OF THE THIRD TREATISE TOVCHING The Schoole of Contemplation viz. Solitude and a Religious Profession.

CHAP. I.

§. 1. 2. That the proper Schoole of Contemplation is Solitude.

§. 3. Which may be enioyed in the world.

§. 4. 5. 6. Contemplation is by God denyed to no states. Yea in some regards woemen are rather better disposed therto then Men: And why?

§. 7. 8. 9. 10. 11. 12. 13. The condition of Ecclesiasticks in the world is of great Perfection. What dispositions are requi∣red to the vndertaking and executing of that Sublime Charge.

1. HAVING hitherto treated of the Nature and End of an Internall Contemplatiue Life in generall, as likewise of the generall Quality & Disposition requisite to all those

vvho by a Diuine vocation doe vndertake that Sub∣lime course of life: and in consequence therto hauing demonstrated that the only sufficient Maister and Guide in such a Life is God, and his Diuine Inspirations, by whom alone both Disciples and also Maisters & Guides must be directed: It remaines in the third place that I should shew what and vvhere the Schoole is, wherin ordinarily this Diuine Maister instructs his Disciples in this so Heauenly Diuine Doctrine & Science.

2. Now by the vnanimous acknowledgment of all Mystick writers the only proper Schoole of Contemplation is Solitude: that is, a condition of life both externally freed from the distractiue Encombrances, tempting flatte∣ries, and disquietting Sollicitudes of the vvorld: and likevvise vvherin the minde Internally is in a good Mea∣sure, at least in serious desire, freed also from inordi∣nate Affection to all vvorldly and Carnall Obiects: that so the soule may be at leisure to attend vnto God, vvho deserues all our thoughts and Affections, and to practise such Duties of Mortification and Praier, as dispose her for an Immediate perfect Vnion vvith Him.

3. Novv though this so necessary Solitude be found both more perfectly and more permanently in a vvell-ordred Religious State, vvhich affords likevvise many other aduantages (scarse to be found elsevvhere) for a better practising the Exercises disposing to Contem∣plation: Yet is it not so confined to that State, but that in the vvorld also, and in a Secular Course of Life God hath oft raised and Guided many Soules in these Per∣fect vvaies, affording them euen there as much Solitude

and as much Internall Freedome of spirit, as he savv vvas necessary to bring them to a high Degree of Per∣fection.

4. And indeed it is an Illustrious Proofe of the abun∣dant, most communicatiue, ouerflovving Riches of the Diuine Goodnes to all his Seruants vvhatsoeuer that in truth of Heart seeke him, that this State of Con∣templation (being the Supremest and most Diuine that an Intellectuall Soule is capable of either in this Life, or in Heauen also) should neither be enclosed only in Cauernes, Rocks or desarts, nor fixed to Solitary Religious Communities, Nor appropriated to the Sub∣tilty of vvitt, profoundnes of Iudgment, Gifts of Lear∣ning or Study &c. But that the poorest simplest Soule liuing in the vvorld, and follovving the common life of good Christians there, if she vvill faithfully cor∣respond to the Internall Light and Tracts afforded her by Gods Spirit, may as securely, yea and sometimes more speedily arriue to the Top of the Mountaine of Vision, then the learnedst Doctours, the most profoundly vvise Men, yea the most abstracted confined Hermites.

5. Yea both History & fresher Experience doe assure vs, that in these latter times God hath as freely (and perhaps more commonly) communicated the Diuine Lights and Graces proper to a Contemplatiue life to simple vvomen, endued vvith lesser & more con∣temptible Gifts of Iudgment, but yet enriched vvith stronger Wills and more feruent Affections to him, then the ablest Men. And the reason herof vvee may iudge to be, partly, because God therby should, as is most

due, reape all the Glory of his most free Graces, the vvhich if they did vsually attend our Naturall Endovv∣ments, vvould be challenged as due to our ovvne abilities and endeauours: And partly also, because as substan∣tiall Holines, so the perfection of it vvhich is Contem∣plation, consists far more principally in the Operations of the will then of the vnderstanding (as shall be demon∣strated in due place:) And since vvomen doe far more abound, and are far more constant & fixed in Affec∣ctions and other Operations of the vvill then Men, (though inferiour in those of the vnderstanding) No meruayle if God doth oft find them fitter subiects for his Graces then Men.

6. And for this reason it is (besides that vvomen are lesse encombred vvith Sollicitous businesses abroad, (their Secular Employments being chiefly Domesticall vvithin their ovvne vvalls) that they doe far more fre∣quently repaire to the Churches, more assiduously per∣forme their Deuotions both there & at home, & reape the Blessings of the Sacraments more plentifully: (V∣pon vvhich grounds, the Church calls them the deuout sexe:) Insomuch as a very Spirituall and experienced Authour did not doubt to pronounce, that (according to his best iudgment vvhich vvas grounded on more then only outvvard appearances) for One Man, nere ten Women went to Heauen. Notvvithstanding true it is, that the Contemplations of Men are more noble, sub∣lime & more exalted in Spirit, that is, lesse partaking of sensible effects, as Rapts, Extasies or Imagina∣tiue representations, as likevvise melting ten∣dernesses

of affections then those of vvomen.

7. Novv though the true & immediate Motiue of the vvriting of these Spirituall Instructions vvas the Dire∣cting of certaine Deuout Religious Soules in the vvay of Contemplation, to the aspiring vvherto their Profession did oblige them: And for this Reason most of the said Instructions are intended to be most proper for such. Yet being a Debtour to all vvellminded Soules vvhat∣soeuer that desire to treade in the sayd Internall vvayes, I vvill here breifly shevv hovv they also may make vse of my vvritings for the same End, frō thence selecting such speciall Directions as may also as vvell belong to them, and passing ouer those that are more peculiarly proper to Soules in a Religious State.

8. In the vvorld therfore there are tvvo sorts of Per∣sons that doe, or may, aspire vnto Contemplation, or Perfection in Prayer, to vvit, 1. Ecclesiasticks. 2. Lay-Persons.

9. First as for Ecclesiasticks (I meane especially Preists, to vvhich all other inferiour Orders doe tend) they not only may, but ought seriously to aspire therunto: yea perhaps more thē simple Religious: For their most sublime, and by all Ancient Saints deemed so formidable an Of∣fice (by vvhich they are empovverd and obliged vvith immaculate Sacrifices and feruent Prayers to be dayly Intercessours vvith God for the vvhole Church) presup∣poseth them to haue already atteined to a good Recol∣lectednes in Prayer. And if moreouer they haue a charge of Soules, they will neede a far greater stability ther∣in: that their various Employments may be performed

purely for and in God, and not breake their vnion with him. Moreouer by their Profession their Obliga∣tions come nere to the vovves of Religious: Persons for 1. They ovve an Obedience to Superiours, though not in euery Ordinary Action. 2. They Professe the same Chastity. 3. They ought to haue litle more propriety in their Goods: For vvhatsoeuer is beyond their Moderate necessity & Obligation of Hospitable Charity, they can litle more dispose of vvithout vvrong to the Poore &c. then Religious. 4. Though their Employments require from them more Conuersation vvith others, then the state of Religious does, yet they are as vvell obliged to disengage their Affections from all loue or Sollicitude about Riches &c. as the others are: And in like manner to free themselues from all Distractiue Employments not belonging necessarily to their Calling.

10. And vpon these grounds it vvas, that in the An∣cient and best times of the Church, scarce any durst pre∣sume to vndertake so high and Perfect a Calling, as the Charge of Soules is, till after many yeares first spent in a kind of Religious Abstraction of life, Solitude, Silence, great Mortifications and assiduous Praier &c. Witnes S. Basile, S. Gregory Nazianzene, S. Gregory Nyssen, S. Chrysostome, S. Augustin. S. Iohn Damascene &c. And yet after they had done all this, it is a Wonder vvith vvhat vnvvillingnes & feare they suffred thēselues to be forced to accept of such a Charge: what Excuses, Praiers, flights into the Desarts to auoide it? And vvhen they vvere compelled by God or Men therto, they vvere far from thinking themselues disobliged from a Continua∣tion

of their Contemplatiue Exercises of Abstraction, Mortification & Praier &c. But on the contrary they stole time euen from their necessary Refectiōs & Sleepe to employ in their Recollections, as knovving that no∣thing they could doe vvould be acceptable to God, fur∣ther then it proceeded in vertue of Grace obteined by Praier.

11. But the best proofe & example of the Obligations of an Ecclesiasticall Person is our Blessed Sauiour Himselfe: vvho though by vertue of the Hypostaticall Vnion he vvas replenished vvith all manner of Graces vvithout measure, and therfore had no neede at all, as for himselfe, to pray for more, yet to shevv an example most necessary to vs, He tooke not on him the Employ∣ment of Conuerting others, till he had spent the former thirty yeares of his life in Solitude, Silence and all the most holy Internall Exercises at home, vvhere he liued vnobserued & vnknovvn vnto the vvorld. And during all the time of his most laborious Execution of his Pro∣pheticall Office, besides: much Praier exercised openly before others, the Gospell expressely saies, that his cu∣stome vvas at Night to retire himselfe vvith his Disciples to Praier: Yea & vvhensoeuer any great vvorke vvas to be done, as before the Mission of the Disciples and Apostles, that he spent vvhole Nights alone in Praier. Adde hereunto that he vtterly refused to meddle in Secular affaires or Controuersies, he frequented the Desarts &c.

12. So that an Ecclesiasticall Person both for his ovvne sake, and out of a tender loue to his flock, ought to

thinke himselfe more obliged then before, to the pra∣ctise of all Internall Contemplatiue Exercises: and aboue all others, of Pure Spirituall Praier, which alone will sanctify & make successefull both to himselfe & others all other Actions belonging to his Profession. And hence it is, that S. Florentius an Ancient Holy Bishop, first of Vtrecht and aftervvards of Munster, vvhen he vvas reprehended by some for spending so much time in Praier, as if thereby he vvas hindred from a more per∣fect discharge of his Episcopall function, returned them an ansvvere very becoming a Perfect, Illumi∣nated Bishop, saying, Quid? Vobis insanire videor, si cum multas oues habeam, multum orem? that is, What, doe you account me mad, because hauing so many Sheepe vnder my Charge, I best we so much time in Praier? Implying, that it vvas only by Praier that he could hope for en∣ablement to performe his Episcopall Duty, and for a Blessing after the performance of it.

13. Such is the Duty, and such the Obligations of Ecclesiasticall Persons. But if there be any Conscious to themselues of neglect in this matter, and desirous to repaire past omissions by future Diligence, they may, if they thinke good, make vse of these simple In∣structions, the vvhich generally in the substance are pro∣per enough for them, if they will only separate certaine circumstances & respects in them, vvhich are peculiar to Religious.

CHAP. II.

§. 1. 2. How a Secular Person may make vse of these Instru∣ctions: Some of which doe equally belong to such an one, as well as to Religious.

§. 3. What benefit such an one may also reape from Instru∣ctions here peculiarly belonging to Religious.

§. 4. 5. 6. 7. 8. 9. Such a Soule needs not to apprehend want, if consecrating her selfe to God, she shall relinquish world∣ly Sollicitudes.

1. IN the next place as concerning a Secular Person not in Holy Orders, that liues a Common life in the world, of what sexe or Condition soeuer (for with God there is no difference or acceptation of Persons) to whom the Diuine Spirit shall haue giuen an Effe∣ctuall Call to seeke God in these Internall vvaies of Contemplation; yet so as that they doe not find them∣selues obliged to forsake a Secular Profession and to embrace a Religious life: (Of vvhich State the Person perhaps being Married, or othervvise hindred, is not Capable, or hovveuer finds no inclination therto:) Such a Soule may make benefit also of these Instructions, though purposely vvritten for Religious: in as much as many of them doe generally belong to all Persons tending to Perfection: And those that seeme more pe∣culiar to Religious, yet vvith some qualifications and applications (such as ordinary Discretion vvill teach) those Instructions also may afford vnto them some good

helpe and vsefull benefit. And for that purpose they may doe vvell to take into their consideration, and ap∣ply vnto their ovvne aduantage in Practise these follovv∣ing Aduices.

2. A deuout Soule therfore being inspired by God to such a course, and liuing in the vvorld, ought to con∣ceiue herselfe obliged as truly and as properly (though not altogether equally) as any of a Religious Profes∣sion to the practise of these Substantiall & Essentiall Duties and Instructions follovving, viz. 1. A Strong Re∣solution, notvvithstanding any Contradictions and dif∣ficulties, to pursue by the Diuine assistance the vvaies tending to Contemplation. 2. An Equall care to Obserue, and faithfully to execute all Diuine Inspirations, and to dispose herselfe likevvise (as is here taught) for the better receiuing & discerning of them. 3. The practise both of Externall & Internall Mortifications. (I meane those vvhich through the Diuine Prouidence are sent her, or doe belong to her present State and Condition of Life. And as for voluntary Mortifications, she is likevvise to behaue herselfe according to the follovving Directions.) 4. The Exercise of Internall Praier, according to the seue∣rall Degrees of it. In these generall Duties there is litle or no differēce betvvene the obligation of Religious from that of Secular Persons.

3. But vvheras in the next place there are in this Booke many Instructions that seeme peculiar to Soules of a Religious Profession: Such I meane, as are groun∣ded vpon, and referr'd vnto a life abstracted from the vvorld, confined vnto Solitude, and there limited

with a strict enclosure of speciall Lawes, Constitutions, Obseruances &c. Euen in these also a Secular Deuout Per∣son tending to Contemplation may thinke himselfe in some proportion & degree concerned & interested: And from them he may reape much benefit, applying to his ovvne vse so much of the Spirit of Religion, as Discretion vvill shevv to be fruitfull to him. Novv for a better application of this Aduice, I vvill exemplify in certaine peculiar Duties of a Religious life, and ther∣in shevv in vvhat sort a Secular person may doe vvell, yea & in some proportion is obliged to imitate them.

4. First therfore, such a soule though she be not obli∣ged really & personally to vvithdravv herselfe from vvorldly conuersation, & to retire herselfe into a solitude as strict as that of Religion; Yet so much solitude & si∣lence she must needs allovv herselfe dayly, as may be ne∣cessary for a due practise of Internall Prayer. Neither must she engage herselfe in any businesses of sollicitude, & distraction, that doe not necessarily belong to her Vo∣cation: And euen those also must she performe vvith as much internall quietnes & Recollectednes as may be, carefully auoyding all anxiety of mind, care of multi∣plying Riches &c. And as for vaine conuersations, compli∣ment all visits, Feastings &c. she must not thinke to per∣mit vnto herselfe such a free scope, as others doe, & as formerly herselfe did. But she must set a greater value vpon her precious time; as much vvherof as she can bor∣rovv from the necessary employments of her Calling, ought to be spent vpon the aduancing of her spirit in the vvay of Contemplation. And she indeed vvill find the

great inconueniences that doe attend vaine cōuersations, as dissipation of thoughts, engagements in nevv vnnecs∣sary affaires, sensuall friendships &c. all vvhich she ought carefully to preuent & auoyd.

5. Secondly, such a soule, is by vertue of her nevv Di∣uine Vocation, obliged studiously to imitate especially the Internall solitude belonging to a Religious Person: abstracting her spirit, as much as may be, both from all affection to outvvard things, as Riches, Pleasures &c: and like vvise from the Images of Creatures & worldly obiects. For vvhich purpose she is to performe all the Duties of her externall vocation in order to God, & in subordination to her principall designe, vvhich is the Perfectionating of her spirit in the Diuine Loue. She is therfore not to account herselfe as absolute Mistrisse of the Riches that God hath giuen her, but only as his stevvard to manage them so as may be most to his Glo∣ry. So that in the midst of them, she ought to exercise true Pouerty of spirit; renouncing all propriety ioyned vvith affection to them, so as not to be disquieted if God should take them from her: & making no more vse of them for her ovvne sensuall contentment, or for shevv in the vvorld, then shall in true Discretion be necessary. This Internall solitude, Introuersion & nakednesse of spirit she must encrease, as much as may be, both in her affection to it, & practise of it, so that it may become habituall to her. Because vvithout it she vvill neuer be in a fit dis∣position to attend vnto the Diuine Inspirations, or to ex∣ercise the Internall duties of Prayer &c. belonging to a state tending to Contemplation.

6. Thirdly in conformity to Religious Obedience, she is to behaue herselfe to all those in the vvorld vvhom God hath set ouer her, vvith a most profound submis∣sion of spirit, obeying them, or rather God in them, vvith all purity of intention. And moreouer she is, at the first especially, to put herselfe vnder the gouern∣ment of a spirituall Directour, if such an one be to be had: Who is to teach her hovv she may discerne the ex∣ercises of Prayer & Mortification proper for her. And in the choice of such an one, she is to vse the vtmost of her Prudence, recommending vvithall an affaire of such importance in her Prayers to God, that he vvould prouide her one of sufficient abilities & vertue, & espe∣cially one that is experienced in those Internall vvayes much exalted aboue the ordinary exercises of Prayer commonly taught & practised. And vvhen God has found out such an one for her, she is vvith all sincerity & humility to obey him; Yet vvithout preiudice to the duty vvhich shee principally ovves to her Diuine In∣ternall Master, as hath bene taught in the foregoeing Section; The Doctrine and Practice vvherof doth as vvell belong to her, as to any Religious Person.

7. Fourthly, although such a soule be not by any vovv or othervvise obliged to any Rule, or restreined by any Constitutions or Regular obseruances: Notvvthstan∣ding she is to reduce the vvhole course of her Actions & behauiour to a certaine order, Regularity and vniformity: Obseruing in her Retirements, Reading, Praying, as also her Refections, sleepe &c. an order∣ly Practise both for times & manner, according as Pru∣dence

& her Spirituall Guide shall ordaine. This order & Vniformity obserued discreetly (yet vvithout any nice scrupulosity) is very requisite in an Internall course. For othervvise a soule being left at large, vvill be vnsta∣ble & vncertaine in her most necessary Duties.

8. It vvill not be necessary to exemplify in any more particulars: for the same reflections & the like applica∣tions may a soule make from any other Instructions & duties peculiarly designed for Religious Persons. Besides, if she pursue diligently & constantly her Internall Prayer, God vvill not be vvanting to afford her sufficient Internall light, & likevvise strong impulses & Spirituall force to follovv such light: To the vvhich if she faithfully correspond, she vvill find that since God has not giuen her a Vocation to Religion, yet he has not depriued her of the means of enioying in the vvorld in a sufficient manner the principall aduantages of a Religious State (except the solemne Vovves themselues:) Yea in this case she may, not altogether vnprobably, thinke that it vvas for her ovvne particular good that God did not giue her an opportunity to enter into Religion.

9. And vvheras it vvas required of such soules that they should quit all sollicitudes about temporall riches: let them not feare any great inconueniences by comply∣ing vvith this duty. For as the Authour of THE CLOVVDE OF VNKNOVVING, obserues, & confidently professeth, those vvhom God effectually calls from secular sollici∣tudes to an Internall, abstracted life, may more then any others be confidently secure of his Diuine Proui∣dence & speciall care ouer them, & all that belong vnto

them, for as much as concernes a sufficient & con∣tentfull subsistence in this life. For though he should haue called them into a vvildernes, vvhere no meanes of procuring corporall sustenance did appeare: Or if in the midst of a City he should call any one to leade an abstracted solitary life there, they are obliged to follovv such a Call, & may most securely doe it, referring all care of their subsistence vvholly to his Di∣uine Prouidence, vvho infallibly some vvay or other, either by ordinary or extraordinary means, vvill not be vvanting to prouide conuenient maintenance for them: the vvhich if it should happen to be vvith some scarcity, he vvill abundantly recompence that vvith feasting their Spirits vvith far more desireable Internall & Celestiall Delicacies. And examples of Gods vvonder∣full care ouer such peculiar seruants of his, are plenti∣fully afforded vs in Ecclesiasticall Histories, both an∣cient & moderne. So that to the end of the vvorld that vvill appeare to be a most approued truth, vvhich the Psalmist so long since deliuered, Diuites eguerunt, & esurierunt: inquirentes autem Dominum non minuentur omni bono, that is, The rich in the world haue bene brought to want & hunger: but such as truly seeke our Lord shall not be vnprouided of any kind of good things.

CAP. III.

§. 1. Of a Religious state.

§. 2. 3. 4. 5. How we are to vnderstand & interpret the great Commendations & Priuiledges giuen to a Religious state by S. Bernard &c:

§. 6. 7. A Religious state is secure & happy: But yet to those only that are carefull to reforme & purify their Inte∣riour.

1. HEREAFTER the Instructions following are most especially to be directed to soul••s liuing in a Religious Profession (I intend especially such an one as is according to the Rule of S. Benedict, S. Bruno &c. the most proper schoole of Contemplation. A state of life certain∣ly the most happy, quiet, & secure (if rightly vnder∣taken & accordingly pursued) of any in Gods Church. Concerning vvhich my purpose is in this place to treate, not in its vvhole latitude, (for a great volume vvould scarse suffise for such a discourse) but only vvith rela∣tion to the end designed in it, to vvit, Contemplation: intending seriously to presse the obligation that Reli∣gious Persons haue to aspire therto: & the great aduan∣tages afforded therin for that purpose.

2. But as S. Augustine worthily finds fault vvith those that doe too indiscreetly & excessiuely commend to se∣cular persons liuing in the vvorld, either a Monasticall or a Clericall Profession; yea & to Heretiks or Infidels, euen the Church it selfe: taking notice only of the Perfe∣ctions

of those vvho in each of these are the most per∣fect, & forgetting, or purposely omitting to forevvarne men that they are not to be scandalized, if they meete vvith some also vvho haue no part in those Commenda∣tions & felicities. By vvhich it comes to passe, that fin∣ding vvhat they did not expect, they fall back not only to a disesteeme, but also to a hatred of that vvhich was so excessiuely & vnvvarily commended to them. Vpon the same grounds I thinke my selfe obliged to forewarne my Readers, that they doe not too inconsideratly reade & attende to all that they find vvritten in commenda∣tions of a Religious state: least being too much taken vvith vvhat they reade, imagining the outvvard Habit and interiour vertues inseparable companions: & theru∣pon hauing vndertaken such a profession, & there mis∣sing in some vvhat they in all expected, they be in dan∣ger either of liuing discontented liues, or perhaps euen of finding themselues in a vvorse estate for their soules, (because i••proper for them & vnproportionable to their forces) then if they had continued in the vvorld.

3. Moreouer deuout soules vvhen they reade moderne spirituall Authours treating of a Religious state, dilating much vpon the great blessings attending it, and vvith choice Passages out of the Ancient Holy Fathers, plea∣sing Histories and elegant Characters describing. 1. The Noblenes and excellency of that life, vvherin Honours, Pleasure▪ Empire and vvhatsoeuer the vvorld can tempt mankind vvithall, are trampled vnder foote. 2. The great security that it affords vnto soules, vvhich therby are ex∣empted from the Deuills snares, liuing continually in the

presence, fauour and familiarity vvith God. 3. The inex∣pressible sweetnes and consolations enioyed by his conuer∣sation &c. In reading such passages, Isay, iust and reaso∣nable it is that vvell-meaning soules should therby be encouraged to aspire to such eminent Blessings truly at∣tributed to the same state, if God by his Diuine Proui∣dence shall giue them a free vvay therto. But yet they are vvithall to knovv, that such Priuiledges doe not be∣long to the exteriour Profession of the sayd state: the vvhich the more Noble and Excellent it is vvhen the obli∣gations therof are duly corresponded vvith, the more doe they abase themselues that liue negligently and vnvvor∣thily in it. And though it be a great step to a happy secu∣rity to be secluded from the vvorlds Tentations, yet vnles se in Religion vvee fly from our selues also, vvee vvill find, but danger enough. And lastly true it is that the Consolations that attend an assiduous conuersation vvith God in Prayer, are most desireable and abmirable: But they are vvithall purely spirituall, and not to be ex∣pected till soules haue lost the tast of sensuall pleasures and eases.

4. Herupon it is obseruable, hovv prudently and vvithall hovv ingenuously our H. Patriarke S. Benedict deales with soules newly coming to a Religious Conuersion: He commands that his Rule be seuerall times read to them, that so they may be sufficiently informed vvhat God and Superiours expect from them through the vvhole follovving course of their liues. In the vvhich Rule, though the Prologue does vvith vvinning Promises invite the Readers to a participation of the inestimable

Blessings of a Religious life: yet (in the 58. in Chapter, vvhere is set dovvne the Discipline and Order to be ob∣serued in the Admission and Profession of New-comers) he ord••ines, that such shall not vvithout great difficulty be admitted, yea that they shall be treated rudely, vvith contempt and opprobrious vsage: All manner of vnplea∣sant, harsh and rough things must be inculcated to them &c. And all this is done to the end to try vvhether they bring vvith them that courageous Resolution and Patience by vvhich alone the incomparable Blessings of a Religious State are to be purchased.

5. In the same sence, & vvith the same conditions vvee are to vnderstand the Nine Priuiledges that S. Ber∣nard affirmes are to be found in a Religious State. For surely it vvas far from his meaning to apply the said Pri∣uiledges to any but industrious soules, vvhose principall care is to purify themselues interiourly; & not at all to Tepide persons, that neglect to correspond to their Pro∣fession. For vvho but the industrious & vigilant. 1. Doe liue more Purely, then men doe in the world. 2. Or fall more seldome. 3. Or rise more speedily. 4. Or walke more warily. 5. Or rest more securely. 6. Or are visited by God more fre∣quently. 7. Or dye more consulently. 8. Or passe their Purga∣tory more speedly. 9. Or are rewarded in heauen more abun∣dantly. On the contrary it is iustly to be feared, yea too certaine it is, that habitually Tepide & negligent soules in Religion are in a far vvorse state, more immortified, more cold in Deuotion, more estranged from God eue∣ry day then other, considering that in the midst of the greatest aduantages & helpes to feruour & Purity they

vvill continue their negligence: & therfore they must expect for their obstinate ingratitude, & for their offending against so great Light, that they shall be more seuerely punished by Almighty God, then others the like that liue in the vvorld.

6. How ridiculous therfore would it be for any to boast and say, God be thanked, I haue bene so many yeares a Professed Religious Person; in an Order that hath produ∣ced so many thousand Saints, that hath had so many Popes: that receiued so many Emperours, Kings, Queenes, & Prin∣ces: that hath so flourished with riches, learning, Piety &? As if those good successes to some vvere sufficient se∣curity to all, so that they should need no more, then only to be of such an Order.

7. For the vndeceiuing therefore of such as are strangers to a Religious Profession, & for the admoni∣shing & incouraging of those that haue already embraced it to comply vvith the obligations of it, that so they may enioy all the incomparable Priuiledges and Perfections, then indeed belonging to it: I vvill employ the follo∣vving Discourse principally in demonstrating, That the principall thing to be intended in a Religious Profession is the incessant Purifying of the Interiour: Which is an attēpt the most glorious, but vvithall the most difficult and most de∣structiue to sensuall ease and contentment of all other. This ought to be the motiue of those that enter into it, & the principall, yea almost sole employment of those that liue in it. Whereto I vvill adde a fevv instru∣ctions more specially belonging to Superiours, Officers, Priuate Religious & Nouices respectiuely.

CHAP. IV.

§. 1. 2. 3. 4. 5. Motiues inducing to Religion to be examined. False security of Tepide Religious Persons. Of false & true motiues.

§. 6. An habituall state of Introuersion & Recollectednesse is the principall End of a Religious Life. Wherin such Recol∣lectednes consists.

§. 7. 8. Perfection of Prayer is the Perfection of a Religious state.

§. 9. 10. 11. The wonderfull sublimity of Prayer to which the Ancient Hermits &c. attained.

§. 12. Aduantages therto enioyed by them beyond these times.

§. 13. 14. 15. 16. That S. Benedict chiefly intended by his Rule to bring his Disciples to purity of Prayer.

§. 17. 18. 19. False Glosses & Interpretations of S. Benedicts Rule in these dayes.

§. 20. 21. S. Bernards Excellent declaration of the designe of S. Benedicts Rule.

§. 22. That the only sure way of introducing Reformes into Contemplatiue Orders, is by the teaching of true Contem∣platiue Prayer, & not multiplying of externall formes & Austerities.

1. IT concernes a soule very much to examine vvell the motiues inducing her to enter into a Religious State: for if they be not according to God, it is to be feared she vvill not find all the Proffit & satisfaction,

that she promises to herselfe. For. 1. If such a Profession be vndertaken merely out of vvorldly respects, as to gaine a state of subsistence more secure (& perhaps more plentifull.) 2. Or to auoyd suits, debates or vvordly dāgers &c. (vnlesse such incommodities haue giuen only occasiō to a Soule to reflect on the vanities and Miseries of the vvorld, and from thence to consider and loue Spiri∣tuall & Celestiall good things, vvhich are permanent and vvithout bitternes.) 3. Or if such a State be vnder∣taken out of a generall good desire of Sauing ones soule, according to the fashion of ordinary good Christians, & no more: but vvithout a Speciall, determinate Re∣solution to labour after Perfection in the Diuine Loue; either because such soules knovv nothing of it; or if they doe, haue not the courage, and vvill to attempt it: but resolue to content themselues vvith being freed from vvorldly Tentations & dangers, and vvith a Moderate care to practise the Externall Obseruances of Religion, yet vvithout sufficient Purity of Intention or a conside∣ration of the proper End of a Religious Contemplati∣ue life &c. I cānot tell vvhether Persons liuing & dying in Religion vvithout further designes of purifying their Soules, shall find so great cause to reioyce for the choice they haue made: Since their beginning & continuing is indeede no better then a Stable course of most dange∣rous Tepidity.

2. Hovveuer as for soules that for externall respects haue embraced a Religious life: let them not therfore in a des∣perate humour conclude, that no good can come to them by it so vnvvorthily vndertaken: But rather hope that

by a Speciall Prouidence of God they vvere euen against their ovvne intentions & vvills brought into a course of life, to vvhich if hovveuer aftervvard they vvill duly cor∣respond, it vvill proue an infinite blessing vnto them. For such oftimes haue proued great Saints, after that God gaue them light to see their peruerse Intentions, and Grace to rectify them: By vvhich meanes they beginning in the flesh, haue ended in the Spirit.

3. And as for the third sort (of Tepide persons, it much concerns them, at least after their solemne Profession to search vvell into their Soules, and there rectify vvhat they find amisse: taking great heede hovv they relye vpon Externall Obseruances, Obediences or Austeri∣ties: the vvhich though they be necessarily to be perfor∣med, yet cannot vvithout great danger and harme be rested in, but must needs be directed to a further and Nobler End, to vvit, the Aduancement of the Spirit.

4. Neither let them conclude the Security of their Condition and good disposition of soule from a certaine Composednes and quietnes of Nature, the vvhich vn∣lesse it be caused by Internall Mortification and Praier, is but mere selfe loue. And much lesse let them rely vpon the esteeme and good opinion that others may haue of them: Nor likevvise on their ovvne abilities to discourse of Spirituall matters, and giue Directions to others; since no Naturall light, nor acquired learning or study can be sufficient to enable any one to treade in Contempla∣tiue vvaies, vvithout the serious practise of Recolle∣cted Prayer. A sufficient proofe vvherof vvee see in Thaulerus, Who vvas able to make an Excellent Sermon

of Perfection, but not to direct himselfe in the vvay to it, till God sent him a poore, ignorant Lay-man for his Instructour.

5. What is it therfore that a soule truly called by God to enter into Religion lookes for? Surely not Corpo∣rall labours: Not the vse of the Sacraments: Not hearing of Sermons &c. For all these she might haue enioyed perhaps more plentifully in the vvorld. It is therfore Only the vnion of the Spirit with God by Recolle∣cted Constant Praier: to the attaining vvhich Diuine End, all things practised in Religion doe dispose: and to vvhich alone so great impediments are found in the vvorld.

6. The best generall proofe therfore of a good Call to Religion is a Loue to prayer, either vocall or Mentall. For if at first it be only to vocall Praier, by reason that the soule is ignorant of the efficacy and Excellency of Inter∣nall Contemplatiue Prayer, or perhaps has receiued some preiudices against it: Yet if she obserue Solitude carefully, and vvith attention and feruour practise Vo∣call Praier, she vvill in time either by a Diuine Light perceiue the necessity of ioyning Mentall Praier to her vocall, or be enabled to practise her vocall Prayer mentally, vvhich is a sublime Perfection.

7. It is a state therfore of Recollectednes & Introuersion that euery one entring into Religion is to aspire vnto. The vvhich consists in an habituall Disposition of soule, vvherby she transcends all creatures & their Images, the vvhich therby come to haue litle or no Dominion ouer her: so that she remaines apt for immediate Coope∣ration

vvith God, receiuing his Inspirations, and by a returne, and as it vvere a refluxe tending to him and Operating to his Glory. It is called Recollectednes, be∣cause the Soule in such a State gathers her thoughts, na∣turally dispersed & fixed vvith multiplicity on Crea∣tures, and vnites them vpon God. And it is called In∣trouersion, both because the Spirit & those things which concerne it, being the only obiect that a deuout Soule considers & values, she turnes all her Sollicitudes in∣wards to obserue defects, wants or inordinations there, to the end she may remedy, supply & correct them: And likevvise because the proper Seate, the Throne & Kingdome vvhere God by his Holy Spirit dvvells and reignes, is the purest Summity of Mans Spirit. There it is that the soule most perfectly enioyes and contemplates God, though euery vvhere, as in regard of himselfe, e∣qually present, yet in regard of the communication of his Perfections present there after a far more Noble manner then in any part of the vvorld besides, inas∣much as he communicates to the Spirit of Man, as much of his Infinite Perfections, as any Creature is capable of: being not only simple Being, as he is to inanimate Bodies; or Life, as to liuing Creatures: or Perception as to sensitiue: or knowledge, as to other ordinary Ratio∣nall Soules: But vvith and besides all these, he is a Di∣uine Light, Purity & happines, by communicating the su∣pernaturall Graces of his Holy Spirit to the Spirits of his seruants. Hence it is that our Sauiour sayes, (Regnum Dei intra vos est) The Kingdome of God is within you; And therfore it is that Religious, Solitary & abstracted Soules

doe endeauour to turne all their thoughts invvard, raising them to (Apicem Spiritus) the pure top of the Spirit (far aboue all sensible Phantasmes, or imaginatiue discoursings, or grosser Affections) vvhere God is most perfectly seene, and most comfortably enioyed.

7. Novv the actuall practise of this Introuersion con∣sists principally if not only, in the Exercise of Pure, In∣ternall spirituall Prayer: the Perfection of vvhich ther∣fore ought to be the Cheife ayme to vvhich a Reli∣gious Contemplatiue Soule is obliged to aspire. So that surely it is a great mistake to thinke that the Spirit of S. Benedicts Order & Rule consists in a Publick, Orderly, protracted, solemne singing of the Diuine Office, the vvhich may be full as vvell, yea and for the Externall is vvith more aduantage performed by Secular Ecclesia∣sticks in Cathedrall Churches. A Motiue to the introdu∣cing of vvhich pompous solemnity might be that it is full of Edification to others to see & heare a conspiring of many Singers & Voyces (and it is to be supposed, of hearts too) to the praising of God. But it is not for E∣dification of others that a Monasticall State vvas institu∣ted or ought to be vndertaken. Religious Soules truly Monasticall flye the sight of the vvorld, entring into De∣sarts and solitudes, to spend their liues alone in Pennance and Recollection, and to purify their ovvne Soules, not to giue Example or Instruction to others. Such Solitudes, are, or ought to be sought by them, therby to dispose themselues for another far more proffitable Internall so∣litude, in vvhich, Creatures being banished, the only Conuersation is betvveene God and the Soule her selfe

in the depth of the Spirit, as if besides them tvvo, no o∣ther thing vvere existent.

8. To gaine this happy state a deuout Soule enters into Religion, vvhere all imaginable aduantages are to be found for this End: At least anciently they vvere so, and still ought to be. But yet though all Religious per∣sons ought to aspire to the Perfection of this State, it is really gained by very fevv in these times. For some through ignorance, or misinstruction by Teachers that knovv no deeper not a more perfect introuersion, then into the Internall senses or imagination: And o∣thers through negligence, or else by reason of a volun∣tary povvring forth their Affections & thoughts vpon vanities, vselesse Studies, or other sensuall Entertein∣ments, are neuer able perfectly to enter into their Spi∣rits, and to find God there.

9. But it is vvonderfull to reade of that depth of Re∣collectednes & most profound Introuersion to vvhich some Ancient Solitary Religious Persons by long exer∣cise of spirituall Prayer haue come: In so much as they haue bene so absorpt & euen drovvned in a deepe Con∣templation of God, that they haue not seene vvhat their eyes looked on, nor felt vvhat othervvise vvould grei∣uously hurt them. Yea to so habituall a State of atten∣ding only to God in their Spirit did some of them at∣taine, that they could not, though they had a mind therto, oftimes fixe their thoughts vpon any other ob∣ie••t but God: their Internall senses (according as them∣selues haue described it) hauing bene, in an vnexpres∣sible manner, drawen into their Spirit, and therein so

svvallovved vp, as to loose in a sort all other vse. A most happy state: in vvhich the Deuill cannot so much as fixe a seducing tentation or Image in their minds to distract them from God: but on the contrary, if he should at∣tempt it, that vvould be an occasion to plunge them deeper & more intimely into God.

10. And this vvas the effect of Pure, Spirituall Con∣templatiue Prayer: The vvhich vvas not only practised by the Holy Ancient Hermites &c. in most sublime Per∣fection: But the exercise therof vvas their Chiefe, most proper & almost continuall Employment: in so much as the Perfection therof, vvas by them accounted the perfe∣ction of their State. A larger proofe vvherof shall be re∣serued till vvee come to speake of Prayer. For the pre∣sent therfore I vvill content my selfe vvith a testimony or tvvo related by Cassian out of the mouthes of tvvo) most sublime Cōtemplatiues. Thus therfore speakes one of them (in the Conference, cap. 7.) Finis Monachi & totius Perfectionis Culmen in Orationis consummatione con∣sistit, that is, The End of a Monasticall Profession, and the Supreme Degree of all Perfection consists in the Perfection of Praier. And (in the tenth Confer. cap. 7.) Another saieth, Hic finis totius Perfectionis est, vt eo vsque exte∣nuata Mens ab omni situ Carnali ad Spiritualia quotidie su∣blimetur, donec omnis eius Conuersatio, omnisque volutatio cordis, vna & iugis efficiatur Oratio. That is, This is the End of all Perfection, that the mind become so purified from all carnall defilement, that it may be raised vp daily to Spi∣rituall things, till its whole employments and euery motion of the Heart may become one vn-interrupted Praier.

11. Novv vvhat a kind of Praier this vvas that they aspired to, hovv sublime in Spirit (though oftimes ioy∣ned vvith their vocall Praiers) may appeare from that Description giuen of it by a Holy Hermite in these vvords (in the 10. Confer. cap. 20.) Ita ad illam Oratio∣nis purissimam perueniet qualitatem, quae non solum nullam Deitatis effigiem in sua supplicatione miscebit, sed nec vllam quidem in se memoriam dicti cuiusdam, vel facti spe∣ciem seu formam Characteris admittet. That is, Thus by much practise the soule will arriue to that most Sublime Purity of Praler, wherin no Image at all of the Diuinity is mingled, and which will not admit the least memory, nor a Character or representation of anything either spoken or done. The strange subtilty & spirituality of vvhich Praier con∣sidered, there is applied vnto it that Saying of S. Antony, (in the 9. Conf. chap. 31.) Non est perfecta oratio, in qua se Monachus, vel hoc ipsum quod orat, intelligit, That is, That praier is not a perfect one, vnlesse the Religious Persō that exercises it, be not able to giue an accoūt of his owne thoughts that passed in it (or, does not perceiue that he prayes.)

12. What great aduantages the Ancient Hermites & other Religious Persons enioyed for the more certaine and more speedy attaining to this Internall Purity of Praier & vvonderfull Cleannes of Spirit (the End of their Profession:) Hovv much more able their bodily complexions vvere to support that most rigorous Soli∣tude, those long continued Attentions of mind &c: And how much more efficacious herto were their Ma∣nuall labours beyond our Employments in Study: And lastly how by such like meanes they vvith the only Exer∣cise

of vocall Praier attained to Perfect Contemplation, shall be shewed more fully, vvhen vvee come to the last Treatise concerning Internall Praier.

13. In this place I vvill content my selfe vvith shevv∣ing that by the Rule of our Holy Father S. Benedict, all his Disciples are obliged to propose to themselues no other End of their Religious Profession, but only such Purity both of soule, and the Operations of it in Spiri∣tuall Praier: So that hovv exact soeuer they be in out∣vvard Obseruances, vnlesse they be referd vnto, and efficacious also for the producing of this Internall Pu∣rity in some reasonable measure, they shall not be estee∣med by God to haue complied vvith their vocation and Profession.

14. To this purpose vvee may obserue, that it is from those Ancient Holy Hermites & Religious that our Holy Father borrovved the greatest part of his Rule and Or∣dinances, vvhich in the Conclusion he professes to be meant only by him as a disposition vvherby vvee may be enabled to imitate them in their most perfect Internall practises. It is from them that he borrovves the Phrase of (Oratio pura) Pure Praier (in the 20. Chap.) The Exercise vvherof, besides the reciting of the Office, he appointed daily, as appeares both by the same Chapter of the Rule, and also by the Story related by S. Gregory of one of his Monks, vvhom the Deuill in the shape of a Blackmore tempted out of the Community in the time of such Recollections. By vvhich may be perceiued the great fruit and efficacy of such Praier: For the Deuill could be contented he should be present at the Office,

because during that Exercise he could more easily di∣stract his mind: But knovving the force of Internall Prayer, hovv recollectiue it is, and vvhat light it affords to discouer the invvard Defects of the soule, and to ob∣taine Grace to correct them: His principall aime vvas to vvithdravv him from so proffitable an Exercise. And therfore to countermine the Deuills Malice, Our Holy Father thought it vvorth a iourney expressely to cure the Infirmity and preuent the danger of one of his Sedu∣ced Monkes.

15. For this End it is, that our Holy Father in the 58. C. ordeines Superiours in the Examination of the Spirits & dispositions of Nevv-comers, that they should most espe∣cially haue an eye to this most necessary condition, (Si Deum vere quaerit:) If he be such an one as truly seekes God. And more particulary, (Si sollicitùs est ad opus Dei:) If he haue a sollicitous care duely to performe the worke of God, vvhich he interprets to be Praier: and this so principall a vvorke, that he ordeines, that (Nihil operi Dei praeponatur,) nothing must be preferred before it.

16. For the aduancing of this Praier, that it may be∣come such as is suitable to a Contemplatiue State, all other Exteriour Obseruances are appointed. 1. By the 12. Degrees of Humility, by frequent Prostrations, acknow∣ledging of Secret Imperfections &c. Pride, selfeloue & all other our corrupt Affections hindring our vnion in Spirit vvith God are subdued & expelled, and (as our Holy Father says at the end of the last Degree) that Perfect Charity vvhich most immediatly vnites the

soules to God, is produced in the soule, 2. By perfect Obedience, selfe iudgment & selfe will are abated. 3. By Fastings, watchings & other Austerities, sensuality is mortified. 4. By Religious Pouerty all distracting cares about temporall things are expelled. 5. And for the gaining of an Habituall state of Recollectednes and introuersion, so great silence and Solitude vvere so ri∣gorously enioyned and practised; all obiects of sensuall Affections remoued, all conuersation with the world, all relating or hearkning to newes seuerely prohibited. All this surely for no other end but that soules might be brought to a fit disposition to imitate those solitary and deuout Saints (proposed by our holy Father for our examples) in their continuall conuersation vvith God, attending to his Diuine inspirations, and vn-interrup∣ted vnion of Spirit vvith him by pure Spirituall Con∣templation.

17. Therfore though our Holy law-giuer doth not in his Rule giue his Disciples any speciall Instructions for ordering their Interiour spirituall Prayer (touching such matters referring them to the Inspiration of the Diuine Spirit, as himselfe sayth; as likevvise to the Aduices of the Ancient fathers and Hermites professing Contempla∣tion:) Yet it is euident that his principall designe vvas to dispose his Disciples by his Ordinances to aspire and attaine to such Internall Perfection; vvithout vvhich the Externall Obseruances vvould be of no value, but rather (being finally rested in, vvithout farther applica∣tion to the Spirit) empty Hypocriticall Formalities. And more particularly as touching the Conferences of the

Fathers (written by Cassian, and expressely recommen∣ded to vs by our Holy Father) wee reasonably may and ought to iudge that his intention vvas, wee should in a speciall manner make vse of the Instructions and Exam∣ples there deliuered by prudent, holy and experienced Contemplatiues, as a Rule and Patterne, to vvhich vvee should conforme our selues, principally in our Internall Exercises: as being much more vsefull and proper for vs, then any Instructions about such matters to be found in the writings of others far more learned Holy Fa∣thers of the Church, vvho generally direct their speeches to such as leade common liues in the vvorld.

18. This obligation being so manifest and vnquestio∣nable: hovv can those new Interpreters of our holy Rule be excused that; extend the Profession of a Religious Person no further then to the performance of exteriour Obediences and obseruances litterally expressed in the Rule, or signified by the expresse commands of Supe∣riours? Surely they forget that it is to God only that vvee make our Vowes, and not to man, but only as his substitute, and as appointed by him to take care of the purifying our soules. For the destroying therfore of so vnreasonable an Interpretation (yet too likely to be embraced by the tepide Spirits of this Age,) it vvill suffise only to looke vpon the forme of a Religious Profession instituted by our holy Father in the 58. chap∣ter in these words, Suscipiendus autem, in Oratorio &c. that is, Let him that is to be receiued to a Religious Pro∣fession; promise in the presence of the whole Community assembled in the Church, before God and his Saints;

1. A constant Stability in that state. 2. A conuersion of his Manners, 3. and Obedience. Now of the three things so, solemnely and vvith such affrighting circumstances, vovved, Conuersion of Manners can signify no other thing but Internall Purity of the soule; Obedience indeed seemes to regard the outvvard obseruances of the Rule: yet surely vvith an eye to the principall end of all exter∣nall duties of all Christians, and much more of those that aspire to the Perfection of Diuine Loue. And as for Stability, it regards both these, adding to them a perseuerance and a cōtinuall progresse in both to the end.

19. These things considered, if God so earnestly protested to the Iewes, saying, My soule hates your New Moones, your solemne Feasts and Sacrifices (vvhich yet vvere obseruances ordeined by himselfe) and this, be∣cause those that practised them vvith all exactnes rested in the outvvard actions, and neglected invvard purity of the heart, typified by them: much more vvill God despise and hate an exact performance of Regular Ob∣seruances commanded by man, vvhen the practisers of them doe not referre them to the only true end re∣garded by the Institutour, vvhich vvas, by them to dis∣pose and fit soules to Internall solitude, aptnes to re∣ceiue Diuine light & Grace, and lastly to the practise of pure Contemplatiue Prayer, vvithout vvhich a Re∣ligious state vvould be no better then a mere outvvard Occupation on Trade: And if only so considered, it is perhaps lesse perfect then one exercised in the vvorld, by vvhich much good commodity may be deriued to others also.

20. Againe vvhen such condescending Interpreters doe further say, that all our obligation by vertue of a Religious Profession, is to be vnderstood only (Secun∣dum Regulam,) according to the Rule: We must knovv that this Phrase (Secundum Regulam) is to be annexed to the Vow of Obedience only, importing that a Religious Superiour hath not a vast vnlimited authority, but con∣fined to the Rule: vvheras there are no limits prescri∣bed to Conuersion of manners, to Christian Holines and Perfection: in vvhich vve are obliged daily to make a further progresse. To the vvhich Duty, as by becom∣ing Religious vvee haue a greater obligation so likevvise haue vvee a greater necessity. For though by entring into Religion vvee doe auoyde many occasions and ten∣tations to outvvard enormous sins: yet vvee can neuer be freed from our thoughts, vvhich vvill pursue vs vvhere euer vvee are: and more impetuously and dangerously in solitude, then in company, being in∣deed the greatest pleasure of man, vvhether they be good or bad. For in Solitude the soule hath her vvhole free scope vvithout interruption to pursue her thoughts. So that a Religious person that can thinke himselfe not obliged, and that actually doth not restreine and order his thoughts, by diuerting and fixing them on Heauen∣ly and Diuine obiects, Such an one if for vvant of op∣portunity he guard himselfe from outvvard, Scanda∣lous crimes: yet he vvill more & more deeply plunge himselfe in corrupt nature, contracting a greater ob∣scurity & incapacity of Diuine Grace daily: And such invvard Deordinations vvill become more dangerous

and incurable, then if he had liued in the vvorld, vvhere there are so frequent diuersions. Novv a poore and most ineffectuall Remedy against these vvill he find in an exact conformity to any externall obseruances vvhat∣soeuer: yea perhaps they vvill serue to increase such ill habits of soule, by breeding Pride and security in it.

21. A much better and more proffitable Interpreter of our holy Rule therfore is Deuout S. Bernard, in many passages in his vvorks, and particularly in those vvords of his in an Epistle to William an Abbot of the same Order, Attendite in Regulam Dei &c. that is, Be attentiue to the Rule of God. The kingdome of God is within you: that is, it consists not outwardly in the fashion of our cloathes or man∣ner of our corporall Dyet, but in the vertues of our inner man. But you will say: What? doest thou so inforce vpon vs spirituall Dutyes, as that thou condemnest a care of the externall Ob∣seruāces enioyned by the Rule of S. Benedict? No, by no meanes: But my meaning is, That the former Spirituall Duties must necessarily and indispensably be done: and yet these laster must not be omitted. But otherwise, when it shall happen that one of these two must be omitted: in such case these are much rather to be omitted, then those former. For by how much the Spirit is more excellent and noble then the body, by so much are spirituall exercises more proffitable then corpo∣rall.

22. Neither vvill it auaile the forementioned Interpre∣ters to say, that their meaning is not to preiudice the obligation of Religious Persons to internall Duties: but only to shevv that such obligation is grounded on the

Diuine Lavv imposed on them as Christians; and not on an Externall Lavv made by man and voluntarily vn∣dergone. For in opposition to this Excuse, besides vvhat hath bene sayd cōcerning the making of our Vovves to God, and the expresse obligation therin to an Internall Cōuersion of Māners: vvee are to knovv that by vertue of our Religious Vowes vvee are obliged to a far greater Perfection of Internall Purity, then vvee vvere for∣merly as Christians, ansvvereable to the greater helpes and aduantages therto afforded in Religion: And parti∣cularly vvee haue an obligation to aspire to the Perfe∣ction of internall Contemplatiue Praier, the practise vvhereof is (at least) of extreme difficulty in an ordina∣ry distracted, sollicitous secular state.

23. And from vvhat hath bene sayd may be colle∣cted this most true and proffitable Obseruation, to witt, That vvhosoeuer vvould attempt the restoring of the true Spirit of Religion (which is Contemplation) mise∣rably decayed in these dayes, vvill labour in vaine if he thinke to compasse his holy Designe by multiplying of Ceremonies, inlargeing of Offices, increasing of Exter∣nall Austeritys, rigorous regulating of Dyet and Absti∣nences &c. All vvhich things vvill haue little or no ef∣fect, vnlesse the minds of Religious Persons be truly instructed in the doctrine of Contemplatiue Prayer, & obligation to attend and follovv the Internall Guidance of Gods Spirit, vvhich is rather hindred then aduanced by the excessiue multiplication of outvvard Obseruances. And for this reason S. Benedict (vvho surely had a most perfect light & an equall zeale, at least, to aduance the

Spirit of Contemplation) vvas very moderate in these thinges; and on the contrary very seuere in requiring the obseruation of Silence, Solitude, and Abstraction of Life, the vvhich doe most directly and efficaciously be∣gett an habituall Introuersion and Recollectednesse of Spirit. The ineffectualnesse therfore of these new wayes of Reformation vvee see dayly proofe of, by the short continuance of them. For minds that are not inlightned, nor enabled by the Spirit of Contemplatiue Prayer sui∣table to their state, to make a due vse of such great Au∣steritys for the increasing of the sayd Spirit, become in a short time, after that the first zeale (much caused by the nouelty and reputation gained in the vvorld) is coo∣led, to grovv vveary, not finding that invvard satisfa∣ction & proffit vvhich they expected: And so they re∣turne to their former Tepidity & Relaxation.

CHAP. V.

§. 1. 2. 3. A Religious Person is not Perfect by his Profes∣sion.

§. 4. 5. 6. 7. Whether, and how far Ignorance of the true End of Religion will excuse.

§. 8. 9. The danger of those that knowing, will not pur∣sue Internall wayes of Recollection, which are the true End of a Religious state. And much more of those that discountenance it.

§. 10. 11. 12. Vaine pretences of those that discountenance In∣ternall Prayer &c.

§. 13. A description of an Externall and an Internall Monke, out of Hesychius.

1. OVR obligation therfore to tend to Perfect Internall Purity & Simplicity being so great & so vndispensable: vvhat account, thinke vvee, vvill some Religious Persons be able to giue to Almighty God for their miserable deficienty in this so essentiall a condi∣tion?

2. Religion is by all acknowledged for a state of Perfe∣ction: not that by the mere taking a Religious Profes∣sion or Habit a Person is therby more Perfect then he vvas before: but because by renouncing those distra∣ctiue Impediments vvhich are in the vvorld, he puts himselfe into a condition, in vvhich he not only may far more easily aspire to the Perfection of Diuine Loue: but moreouer by assuming such a state he obliges himselfe

to employ all those aduantages vvhich he finds in Reli∣gion, as meanes to approach nearer to this Perfection dayly, more then if he had continued in the vvorld he either could or vvas obliged. The vvhich if he doe not, he vvill be so far from enioying any Priuiledge in Gods sight by the Perfection of his State, as that he will be accountable to God so much the more for his ingra∣titude, and negligence in making vse of such aduantages and Talents giuen him.

3. S. Paulinus excellently illustrates this Truth by this similitude. He compares the world to a dry scorched and barren vvildernes: and Celestiall Happines to a most de∣licious Paradice, diuided from this desart by a deepe and tempestuous riuer, vvhich must necessarily be past by swimming: The securest way to passe ouer this riuer is by quitting ones cloathes: But fevv there are that haue the courage to expose themselues to the iniuries of the weather for a while, and therfore aduenture ouer cloathes and all: And of them, God knovvs, a vvorld mis∣carry by the vvay. Some fevv others (such are Religious Persons) seeing this danger take a good Resolution to deuest themselues of their Cloathes, and to make them∣selues lighter and nimbler by casting avvay all impedi∣ments, hovv deare soeuer to flesh and blood. But yet this being done, it remaines that they should labour, naked as they are, vvith svvimming to passe the Riuer: But this they neglect to doe, or take so little paines, and striue so negligently against the vvaues and streame, that all they doe comes to nothing, they are in as much dan∣ger and as far from Paradice as they vvere before. And

vvhereas they glorify themselues because they are Na∣ked: that vvill rather aggrauate their folly and make their negligence far more culpable, in that having so great an advantage, they vvould not take a little paines to doe that for vvhich they cast of their Cloathes.

4. Novv the Impediments either much delaying, or quite hindring many soules that liue in Religion, and are naturally apt enough for the Exercises of a Contem∣platiue Life, from complying vvith this most necessary obligation, are partly in the vnderstanding, and partly in the will. Concerning this latter, vvhich is Selfe-Loue, a setled Affection to Creatures, negligence &c. much hath already bene sayd, and more vvill hereafter be added. But concerning the other impediment seated in the Vn∣derstanding, which is Ignorance of the true way leading to that perfection vvhich is the proper End of a Religious Contemplatiue Life, I vvill here take into Considera∣tion, Whether, and how far such Ignorance may excuse a Religious Person that does not aspire to that Perfection to which his State obliges him.

5. For the clearing of this Doubt, vvee may obserue that there may in this case be a twofold Ignorance. 1. An Ignorance in grosse that there is any such Obligation. 2. On supposition that a soule is informed that she hath such an obligation, an Ignorance of the meanes and vvayes proper and necessary for the acquiring of this Perfection: the vvhich in the present case are Mortifica∣tion and (principally) Internall Prayer.

6. First therfore for the former sort of Ignorance, it is so grosse and euen vvillfull, that there can scarce be

imagined any Excuse or qualification for it. For vvhat other thought can a Soule haue quitting the vvorld, and all the pleasures and commodities therin to embrace Pouerty, Obedience, solitude &c, but therby to con∣secrate herselfe entirely to God, shevved by the Solemne circumstances of her Admission and Profession, the Questions proposed to her, and her Answers, her Habit, Tonsure, Representation of a Death and Buriall, Solemne Benedi∣ctions of her Habit, and Prayers of the Community &c? All that are vvitnesses and Spectatours of such an Action doe no othervvise vnderstand it: And indeed except it vvere so, vvhat difference is there betvveene a Secular and Religious state?

7. But in the next place touching the second sort of Ignorance, to vvit, of the vvayes most proper and effica∣cious to bring a Religious Soule to Perfection: It is to be feared that such an Ignorance vvill be but a small Excuse, and that but to very fevv. For since both Faith and Experience teach vs vvith vvhat great de∣fects, vvhat inordinate Affections &c. vvee enter into Religion, vvith an intention there to abate and mortify them: And since euen naturall Reason & dayly expe∣rience likevvise shevv vs, that Perfection of the Soule cannot consist in Externall obseruances, vvhich doe not penetrate into the Interiour: Yea vvithout Prayer and Purity of intention (to be had only by Prayer) they doe rather nourish Selfeloue and Selfe esteeme: since thirdly the same experience conuinces vs that such vo∣call Prayers as vvee vse and ioyne to our other Obser∣uances doe not produce in vs a sufficient Purification

of Soule: no nor that any other painefull methods of Me∣ditation (vnknovvne to the Ancient Contemplatiues) doe afford vs sufficient Light and Grace for such a purpose, because they peirce not deepe enough into the Spirit: vvhat reasonable soule but vvill hence conclude, that there must needs be some other efficacious meanes for the acquiring of the end vvhich vvee propose to our selues. And since God vvill infallibly giue Light and Grace to all those that haue recourse vnto him in Spirit and Truth: It must necessarily follovv, that the only cul∣pable ground of such Ignorance must needs be a neglect of such Prayer: And the roote of such neglect, a sensuall tepide disposition of the will, hating to raise it selfe to God. And let any one iudge vvhether an Ignorance so groun∣ded can excuse vs: Especially considering, that our Holy Father, requires the practise of such Prayer in all our smallest vndertakings, and teaches vs that his Rule is only a preparation to Perfection, he referres vs further to the examples of the Ancient Hermites, vvhose man∣ner of Prayer if vvee vvould imitate, vvee should make some approaches at least to that Perfection, to the almost inconceiuable Sublimity and purity vvherof they attained.

8. Novv if Ignorance vvill not be a sufficient excuse to any Religious Person for either not endeuouring after Interiour Purity of soule by Prayer in spirit, or endeuouring after a vvrong improper manner & vvay: Hovv much lesse excusable, nay hovv deeply culpable before God vvill those be, vvho are sufficiently instru∣cted in the only true internall vvayes leading to Con∣templation,

& vvithall are furnished vvith all helpes, leasure & aduantages for that purpose: & yet out of a setled slothfullnes, & fixed loue to sensuall obiects haue not the courage or vvill to vvalke in them: yea perhaps hauing once comfortably vvalked in them, doe most ingratefully & perfidiously forsake & turne out of them? Reaping no other benefit by their knovvledge, but perhaps an ability to talke of them, to the helpe of others, it may be, but to the encreasing of their ovvne Pride, & selfe-loue: so that their knovvledge of their obligation & end of their Profession helpes to leade them further from it.

9. But aboue all most miserable vvill their condition be, vvho liuing in Contemplatiue Orders, & not hauing either sufficient knovvledge or Grace to practise them∣selues the exercises of true Internall Prayer & Abstra∣ction of life, shall deterre others therefrom, & discoun∣tenance, or perhaps persecute those vvhom God hath inspired to renevv the only proper exercises of Con∣templation: The decay of vvhich has bene the decay of the true Spirit of Monasticall Religion.

10. True it is that to iustify such vndue proceedings & to gaine an esteeme to their ovvne inferiour Exer∣cises, partiality has suggested to them certaine seeming reasons & pretences against the practise of Contemplatiue Prayer, & if it were dangerous, & did expose the exer∣cisers of it to illusions: or as if it were preiudiciall to Re∣gular obseruances & obedience: or that perhaps it may diminish the credit vvhich some Religious Orders haue gained in the vvorld by their long solemne Offices,

laboriously celebrated. But (as I shall in due place in the last Treatise demonstrate) all these accusations made against Contemplatiue Prayer, are most vniust and groundlesse. On the contrary those that practise such Prayer as they ought, are most carefull of conformity to Religious Duties, & especially the Diuine office appointed by the Church: And this out of conscience & vvith great purity of intention.

11. Indeed true Internall liuers are not very sollicitous for gaining credit & esteeme vvith the vvorld; & much lesse vvould they make that an end of their Religious obseruances. On the contrary their cordiall desire is to liue vnknovvn & excluded from the vvorld, approuing their soules to God only. Neither are they forvvard to vsurpe offices abroad not belonging to them, as of Preaching, Hearing Confessions of seculars &c: by vvhich the most necessary solitude & Recollectednes, vvhich by their Profession ought to be prised aboue all things, are interrupted, & oft vtterly destroyed. And the more confidently doe they expresse a zeale for these essentiall things, as being assured that God vvill not be vvanting to supply them sufficiently vvith all things necessary to their corporall sustenance, as long as they preferre the care of Purifying their soules, & complying vvith the obligations of their Profession before such inferiour things. S. Anthony vvas so carefull of preseruing this spi∣rit of solitude & disingagement from all treating vvith the vvorld, that he forbids his Monkes to enter into Chur∣ches frequented by multitudes: And much lesse vvould he suffer them to inuite & call Seculars into their ovvne

Churches. And S. Stephen of Grammont vpon experience of vvhat extreme preiudice the spirit of Religion had receiued by neglecting a solitary abstracted life, for∣bids his Disciples in his Rule to haue publick Churches, or to admitt into their Oratories the presence of seculars, or so much as to let them take Holy-water home with them: Or to quit their Desart to preach to others. He cōmands them to auoyd Confraternities: &c: And to preuent complaints & feares least by so rigorous a sequestration from the vvorld they should be in danger of Penury: He most assuredly protests vnto them, that it is impossible that God should neglect to prouide for them, that for his sake quitt all pretentions to the vvorld.

12. But the true cause of bitternes shevved by some against Internall Prayer (restored by seuerall most illu∣minated & Glorious Saints in these latter times) may be feared to proceed partly from some kind of Pride & an vnwillingnesse to acknovvledge any Religious Exercises to be more perfect then those, practised so long by themselues: or to see that povver vvhich they had gained in the managing of the Consciences of Reli∣gious Persons &c: to be in danger of ceasing.

13. To conclude this Point: Those that place perfe∣ction of a Religious Profession in any thing but in the Purity & simplicity of spirit, such may call themselues Monkes & Cōtemplatiues, being yet able to shevv no signes of such a Profession but the habit, & a certaine outvvard, formall, solemne & seuere comportment, vnder vvhich may be hidden a secret most profound selfe loue & Pride. And they may doe vvell to meditate seriously

on that memorable saying of Hesychius, a holy illumi∣nated Monke, He that hath renounced the world (saith he) that is, mariage, possessions & the like: such an one indeed hath made the Exteriour man a Monke: but not, as yet the Interiour. But he that hath renounced his owne thoughts & affections: such an one hath made truly the Interiour man ā Monke also. And verily any one that hath neuer so small de∣sire therunto, may easily make the outward man a Monke: But it is a taske of no small labour to make the Interiour man so too. Now a Signe of an Interiour Monke (sayth he) is the hauing attained to the Dignity of Pure spirituall Prayer.

CHAP. VI.

§. 1. That Internall Prayer was the Practise of Ancient Her∣mits: what kind of Prayer that was.

§. 2. 3. 4. 5. 6. How it to came to passe that vocall Prayer be∣came to them Internall, & brought many soules anciently to Perfection: And why it will not now doe so ordinarily.

§. 7. 8. 9. 10. The great helpe that the Ancients found by exter∣nall labours, to bring them to Recollection.

§. 11. 12. 13. How manuall labours came to giue place to Studies: that which are defended.

§. 14. The late Practise of Internall Prayer recompences other Defects.

1. THAT Internall Spirituall Prayer vvas seriously & almost continually practised by the Ancients is apparēt both out of the Liues & Conferences of the An∣cient

fathers. But indeed there are but fevv proofes ex∣tant that appointed times vvere set for the exercising it Conuentually, except in the fore-mencioned story of the Monke tempted by the Deuill to retire himselfe from his Brethren vvhen they vvere in such Prayer. I suppose therfore that Superiours & Directours of soules tending to Contemplation vvere in these latter dayes obliged to enioyne dayly Recollections, by reason that the dayly pri∣uate & continuall employments of Religious Persons are not so helpfull & aduantagious to the procuring of that most necessary simplicity & purity of soule, as an∣ciently they vvere: And therfore they vvere forced to make some supply for this defect, by such Conuentuall Recollections: The vvhich they instituted to be perfor∣med in publick, because they perceiued or feared that Religious soules, if they vvere left to themselues, vvould out of Tepidity neglect a duty so necessary, & so efficacious.

2. Now to the end that by comparing the manner of liuing obserued anciently by Religious Persons vvith the Moderne in these dayes, it may appeare vvhat great aduantages they enioyed tovvards the attaining of Per∣fection of Prayer beyond vs; Wee may consider. 1. Their set Deuotions vvhat they vvere: And 2. Their day∣ly Employments during the remainder of the day.

3. As concerning the first, their appointed Deuotions, eyther in publick or Priuate, vvas only reciting ••he Psalter, to vvhich they sometimes adioined a litle Reading of other parts of Scripture. For as for the foremencion••d conuentuall mentall exercise of Prayer it vvas very short,

being only such short Aspirations as Gods spirit did sug∣gest vnto them in particular, as it vvere the flower of their Publick Vocall Prayers. Yea & in priuate, vvhen they did purposely apply themselues to Prayer, they seldome varied from the manner of their publick Deuotions, for then they also vsed the Psalter.

4. Novv how it came to passe that vocall Prayers alone vvere in ancient times auaileable to bring soules to perfect Contemplation, vvhich in these dayes it neither does, nor ordinarily speaking, candoe: I shall declare more fully vvhen I come herafter to treat of Prayer: And in this place I vvill content my selfe to poynt only at the Rea∣sons & grounds of difference: viz: 1. One Reason vvas their incomparably more abstraction of life, more ri∣gorous solitude & almost perpetuall silence, of the pra∣ctise of vvhich in these dayes (it is beleiued) vvee are not capable. 2. A second vvas their fasts, Abstinences & other austerities beyond the strength of our infirme corporall complexions. 3. A third vvas their Externall employ∣ments out of the set times of Prayer, the vvhich did far better dispose soules to Recollection, to Attendance on the Diuine Inspirations &c: then those ordinarily practised in these dayes.

5. No wonder then if vocall Prayer exercised by such Pure, resigned, humble, Mortified, & vndistracted soules had the efficacy to produce in them an habituall state of Recollected Introuersion: vvhich doubtles in many of them vvas more profound, not only vvhilst they vvere busied in their vocall Exercises, but also du∣ring their Externall busines, then it is ordinarily vvith

vs in the height of our best Recollections.

6. But a more large handling of this matter I referre to the last Treatise, vvhere vvee speake purposely of Prayer: And for the present I vvill only take into consi∣deration the third forenamed aduantage of corporall la∣bours, vvhich to the Ancients proued a helpe to Contem∣plation far more efficacious, then the generall employ∣ments of Religious in these dayes.

7. For the demonstrating vvherof it is to be obserued, that anciently soules embracing a Religious life vvere moued therto merely out of the spirit of Pēnance: vvith∣out any regard at all to make vse of their solitude for the getting of learning, or for the disposing themselues to Holy Orders. Being likevvise poore, vnprouided of An∣nuall Rents or foundations (the vvhich they vvere so farre from seeking, or desiring, that, in our holy Fathers expression (cap. 48.) they did then only account them∣selues to be (verè Monachi, si de labore manuum suarum vi∣uerent) true Monks, whilst they liued by the labour of their hands:) they vvere both by necessity & choice obliged to corporall labour.

8. But their principall care aboue all other things being to attend vnto God, & to aspire vnto perfect Vnion in spirit vvith him, they ordinarily made choyce of such labours as vvere not distractiue, & such as might be per∣formed in solitude & silence: so that during the said labours they kept their minds continually fixed on God: Such labours vvere the making of Baskets, or some other vvorkes of the like nature, that required no solli∣citude, & very small exactnesse or attention. And as

Ecclesiasticall Histories informe vs, such vvas the Chari∣ty of Bishops & other good persons their neighbours, that to ease them of all care about the disposing or selling of their vvorke, as likevvise to hinder them from hauing recourse to markets for the sale therof, order vvas taken that such vvorkes should be taken out of their hands, & a competent price allovved them for them.

9. By this meanes it came to passe that their Externall labours being exercised in order to the aduancement of their spirits, proued a vvonderfull helpe therto, dispo∣sing them to Praier & almost cōtinuall cōuersation vvith God. And indeed it vvas God himselfe vvho by the mi∣nistry of an Angell taught S. Anthony this art & most se∣cure method of aspiring to Contemplation, vvhen being vnable to keepe his mind continually bent in a∣ctuall Prayer, he grevv vveary of solitude, & in a nere disposition to quitt it: At vvhich time an Angel•• appearing to him busily employed in making Baskets of the rindes of Palmes, signified to him, that it vvas Gods vvill that he should after the same manner intermit his deuotions, so spending the time that he could not employ in Prayer.

10. Such vvere the Externall daily employments of the ancient Contemplatiues: & so great vertue did they find in them for the aduancement of their spirit. By vvhich meanes so many of them attained to so sublime a degree of Contemplation: yea & generally most of them arriued to very great simplicity of spirit & almost continuall recollectednes.

11. But vvhen aftervvards by the most plentifully-flowing

Charity of deuout Christians there vvas not only taken from Religious all necessity of sustaining themselues by Corporall labours, but they vvere more∣ouer richly furnished and enabled to supply the vvants of many others: Wee may vvell iudge that it vvould become a hard matter to persvvade a continuance of much Manuall labour, purely and only for the greater good of the Spirit, vvhen othervvise it vvas both need∣les and afflicting to the Body. Hence it came to passe, that since necessarily some Employment besides Prayer must be found out for the entertaining of those Solitary liuers, Learning as the most noble of all other, vvas made choice of: yet so that for many Ages corporall labours vvere not vvholly excluded.

12. Yet ••his vvas not the sole, nor I suppose the prin∣cipall Groūds of so great, and almost vniuersall a Change as aftervvard follovved in the manners and fashion of a Coenobiticall life. But vvee may reasonably impute the said Exchange of labours for Studies in a principall manner to the good Prouidence of God ouer his Church, that stood in such extreme neede of another sort of labourers in Gods vineyard; and consequently to the Charity of Religious men themselues, vvho during that most horrible ignorance and deprauation reigning ouer all the vvorld almost besides, thought themselues obli∣ged to repay the vvonderfull Charity of good Christians, by extending a greater Charity, in communicating to them Spirituall and Heauenly things for their tempo∣rall. Hence came a necessity of engaging themselues in the Cure of soules and Gouernment of the Church: the

vvhich indeede for seuerall Ages vvas in a sort vvholly sustained by them: yea moreouer by their zeale, labours and wisedome the light of Diuine Truth vvas spread abroad among Heathens also, and many Prouinces and Kingdomes adioyned to the Church. These things consi∣dered, no vvonder is there if the introducing of Reading and studies in the place of Manuall labours vvas vnauoy∣dably necessary.

13. But perhaps some there may be not so vvell affe∣cted or pleased vvith the present reputation or commodi∣dities enioyed by Religious Persons, that assenting to vvhat hath bene here sayd, vvill notvvithstanding in∣ferre, That, since Learning is novv become so much dila∣ted in the vvorld by the zeale and Charity of Ancient Monasticall Religious, there is no longer any the like necessity of their interessing themselues in Ecclesia∣sticall affaires: and therfore that they ought to returne to their old Corporall Employments and labours.

14. Herto it may be replied, that euen still there is much neede of thē, considering the far greater frequen∣tation of Sacraments in these dayes aboue the Ancient times. But moreouer, if in these times, vvherin learning and knovvledge is so exposed to all sorts of men, Reli∣gious persons should quitt studies, returning to their an∣cient employment of Manuall labours (from vvhich as hath bene sayd, God himselfe did doubtles vvithdravv them:) Besides that their Ignorance vvould render them the vniuersall obiects of contempt through the vvhole Church, it vvould likevvise expose them, as for their states, as a Prey to all that either enuyed or coue∣ted

the scarse subsistēce left them: and as to their soules they vvould be obnoxious to be turned hither and thither by the variety of Directours that vvould vndertake to guide them: And by these meanes all men vvould be deterred from adioyning themselues vnto them for continuing a Succession.

15. Novv though as hath bene sayd, such a change hath bene after this manner made in the externall Em∣ployments of Religious persons: Yet still the same essen∣tiall indispensable obligation of aspiring to Contempla∣tion remaines: For the attaining to vvhich although studies ioyned vvith Prayer seeme in some regards to be lesse aduantageous then anciently such labours as the Aegyptian Monkes &c. vndertooke, were: Yet it hath pleased God in goodnes to his seruāts in a good measure to recompence that disaduantage, by raising vp se∣uerall Holy persons to teach more accurately then for∣merly, the knovvledge and practise of pure, Internall, Contemplatiue Prayer. For since it cannot be denyed, that to persons far more distracted by studies then an∣ciently they vvere by labours (vvhich did not hinder a moderate quiet attention to God) Vocall Prayer though neuer so much prolonged has not (ordinarily speaking) sufficient force to recollect the mind habitually, or to suppresse and cure the many inordinate Affections of corrupt nature: Hence it is that the vse of appointed daily Recollections hath seemed to be of absolute ne∣cessity; vvithout vvhich the Spirit of Contemplation vvould be quite lost. So that to such Prayer vvee may most principally impute the great lights and helpes for

Contemplation afforded by some later Saints in Reli∣gious Orders, and in the vvorld also, to the great be∣nefit of Gods Church: That sole Exercise in a good measure making amends for all other Defects in vvhich vvee seeme to come short of the Ancients.

CHAP. VII.

§. 1. Of speciall Duties of Religious Persons.

§. 2. A Religious Person ought to desire to be alwaies vnder Obedience.

§. 3. 4. Qualities necessary in a Religious Superiour.

§. 5. 6. 7. 8. 9. That Actiue Spirits are very improper to go∣uerne such as are Contemplatiue. The grounds of the diffe∣rence.

§. 10. A fearfull Example in Bernardinus Othinus: Shewing how dangerous the neglect of Internall Prayer is in a Re∣ligious Superiour.

1. HAVING thus largely set dovvne the proper and only End of a Religious Profession, to vvit, Purity and Simplicity of soule, to be obtained by Recollected Contemplatiue Praier alone: I vvill fur∣ther adde some more speciall Duties belonging to Reli∣gious Persons according to their seuerall Relations and qualities, as Superiours, or other subordinate Officers, Subiects &c. For as for the proper vertues of a Reli∣gious state, as Obedience, Poverty, Humility &c. the hand∣ling of them is reserued to the follovving Treatise.

2. Novv vvith vvhat mind a Deuout soule ought

to embrace a Religious Profession, is signified to vs in that notable Passage in our Holy Fathers Rule, vvhere he sayth, In Coenobio degens desiderat sibi Abbatem praeesse, that is, Whosoeuer liues in a Religious Community is de∣sirous that an Abbot should be set ouer him. From vvhence vvee ought to inferre, that the Intention of a Reli∣gious Person ought euer to be to liue in subiection to the vvill of another, and in such a mind to continue all his life. And therfore those that readily accept, & much more those that ambitiously seeke Gouernment and Prelature, may reasonably be iudged to be lead by a Spi∣rit directly opposite to the Spirit of Religion. And surely he that shall seriously consider of vvhat difficul y and of vvhat extreme danger the Office of a Superiour is, vvhat terrible threatnings our Holy Father so oft de∣nounces from God against a negligent, partiall, and vnfaithfull discharge of such an Office, vvill thinke it far fitter to be the obiect of his feare and Auersion, then of his Desire. Therfore that Superiour that does not find himselfe more vvilling to giue vp his place, then to retaine it, ought to suspect that he is scarce in a good state.

3. Novv to the end that both subiects may be infor∣med vvhat qualities they are to regard in the Electing of Superiours, and also Superiours be put in mind vvhat is expected from them in the discharge of such an Office duly imposed on them: I vvill from S. Bernard set downe three necessary conditions or Endovvments by vvhich Superiours are to direct their Subiects, the vvhich are. 1. Verbum. 2. Exemplum. & 3. Oratio, that is, Exhortation,

good Example, and Prayer: Adding moreouer, Maior au∣tem horum est Oratio. Nam et si vocis virtus sit & operis: Et operi tamen & voci gratiam efficaciamque promeretur Oratio. That is, Of those three necessary qualities the grea∣test and most necessary is Praier: For although there be much vertue in Exhortation and Example, yet Prayer is that which procures efficacy and successe to both the other.

4. From vvhich testimony and authority, yea euen from the light of Naturall Reason, vvee may firmely con∣clude, that the Spirit of Praier is so absolutely necessary to a Religious Superiour, that vvithout it he cannot exercise his charge proffitably either to himselfe or his subiects: And consequently, that to a Superiour in an Order vvhose spirit is Contemplation, it is necessary that he haue attained to a good established Habit of Con∣templatiue Praier. For (as hath bene said in the fore∣going Discourse, concerning Spirituall Guides) hovv can such a Superiour vvithout knovvledge gained by experience, inculcate the so necessary Duties of Re∣collection and Praier? Nay rather vvill he not be more likely to discountenance those Exercises in vvhich he is not skilled, and from vvhich perhaps he has an auer∣sion?

5. Therfore that too ordinarily maintained Position of some, That Actiue Spirits are more fitt for Superiorities and Externall Emploiments, then Contemplatiue: which are to be left to the Solitude and Sequestration to which their Spirits incline them, is indeed most vnreasonable & groundles.

6. On the contrary, no doubt there is, but that the

decay of Religion hath principally proceeded from this preposterous disorder, viz. that in most Religious Com∣munities Actiue Spirits haue gott the aduantage to pos∣sesse themselues of Prelatures and Spirituall Pastour∣ships ouer the Contemplatiue, though the state of Re∣ligion vvas instituted only for Contemplation. And this has happened euen since Contemplatiue Praier has bene restored by Persons extraordinarily raised by God, as Rusbrochius, Thaulerus, S. Teresa &c. so that Religious Communities haue bene ordered euen in the point of Spirituallity by Spirits of a quite different & contrary temper to that for vvhich they vvere intended.

7. Indeed it is not to be vvondred at, that Actiue Spi∣rits should so preuaile: considering that those vvho are truly of a Contemplatiue disposition and designe, know∣ing well the difficulty and Danger of Superiority, how full of Extrouersion, Distraction and Sollicitude it is, and vvhat occasions and Tentations there are in it to raise, nourish, and satisfy sensuall Affections, Pride &c. to the perill of extinguishing the Spirit of Praier (except in soules far aduanced in Praier and Mortifi∣cation:) such I say, are therfore iustly afraid of, and doe vse all lawfull meanes to auoide the Care and Go∣uernment of others. Whereas Actiue Spirits that liue in Religion, not being capable of such Praier as will raise them much out of nature, haue not the like apprehen∣sions of such Employments: But on the contrary being lead by naturall Desires of Preeminence and loue of liberty; and beleiuing that those who are true Internall Liuers will not submit themselues to all the vvaies &

Policies vsed for the increasing the temporall Good of their Communities; doe not feare to offer themselues, yea and ambitiously to seeke Dominion ouer others: falsely in the meane time persvvading themselues that their only Motiue is Charity, and a Desire to promote the Glory of God, and the aduancement, both tempo∣rall and Spirituall, of their Conuents or Congregations. But vvhat the effect is, experience shevves.

8. True it is that it cannot be auoyded, but that many vnfit spirits vvill oft be admitted into Religious Or∣ders, very different from the dispositions requisite: (though it belongs to Superiours to prouide as vvell as may be against such an abuse:) But such being admit∣ted of Actiue Dispositions, the best vvere to employ them in Actiue Exercises & Externall matters: as in the Offices of Procuration, Dispense, Building and the like: But as for Prelacies, the Charge of Instructing Nouices, or other Offi∣ces pertaining to the directing of soules, it is the destru∣ction of the spirit of Contemplation to employ Actiue Dispositions in such. For hovv can they vvithout light or Experience direct soules in vvaies vnknovven to themselues, yea vvhich through ignorance or mistake they perhaps disapproue?

9. Besides vpon exact consideration it vvill be found, that in the point of Gouernment, Contemplatiue Spirits that haue made a good progresse in Internall Praier, haue great aduantages aboue the Actiue. For such being carefull themselues to vse all due Abstraction, vvill lesse molest themselues and others vvith impertinent busines∣ses: Not prying too narrowly into all passages, as if they

sought occasion of shewing their authority and ability in making vnnecessary reprehensions, to the disquieting of Communities: but for Peace sake they vvill sometimes euen silere a bonis, passing ouer many things vvhich doe seeme a litle amisse: vvherin they shevv great Prudence, and also cause much proffit to subiects. 2. Such being diligent about their ovvne Recollections, doe out of a loue to silence, Patience, & Peace, forbeare the doing or imposing of a multitude of vnnecessary Taskes vpon others. 3. By meanes of Praier they obtaine light to or∣der all things to the benefit of their subiects soules. And in case they haue erred, or bene defectiue in any thing, they discouer, and amend it in their next Recollection. 4. In the manner and fashion of their vvhole com∣portment a certaine Diuine Grace shines forth, vvhich is of great efficacy to vvinne their subiects Heartes to Obedience and Diuine Loue. 5. Yea if by Corporall In∣firmity they be disabled to attend to many Externall Obseruances, yet a vievv of the Patience, quietnes and Resignation shevved by them, is more edify∣ing to soules vnder their Care, then all the most exact externall Regularities and Seuerity of Actiue Spirits. 6. Yea euen in regard of Temporall Benefit to Communities, Contemplatiue Spirits are more aduantageous then A∣ctiue. Because they not putting any confidence in their ovvne Industry, Prudence and Actiuity, but only in the Diuine Prouidence (vvhich is neuer vvanting to those that for temporall regards vvill not doe any thing vnseemely or misbecoming their Abstracted state) doe enioy the effects and blessings of God far more plenti∣fully,

vvhilst they preferre his loue and seruice before any humane, distracting sollicitudes for outward things. Memorable Examples of great Blessings attending such a Confidence in God vvee find abundantly in the Life of our holy Father and of the Ancient Monkes, and more lately in the life of Suso, Ioannes de Cruce &c. Novv the vvant of such Confidence in Actiue Spirits proceedes merely from Defect in Diuine Loue, and that from the vvant of Internall Praier. And hence proceede hurtfull & vnseemely compliances vvith the vvorld, a regard rather to vvealth then good vvills to serue God in the soules that enter into Religion &c.

10. A fearfull Example of the mischeife follovving the neglect of Internall Praier in a Superiour, vvee find in Bernardinus Ochinus a Superiour in a most strict Order, vvho vvas a famous Zealous Preacher, and as might be iudged by outvvard appearance, of more then ordinary Sanctity; yet vvithall to comply vvith those outvvard Employments, a great neglecter of Internall Conuentuall Recollections. And vvhen he vvas sometimes charitably admonished of such his Tepidity, his ordinary ansvver vvas, Doe you not know, that he who is alwaies in a good Action, is alwaies in Praier. Which Saying of his had bene true, if such good actions had bene performed in vertue of Praier, and by Grace obtained therby: For then they had bene vertually Praiers: Wheras Actions though in themselues neuer so good, if they vvant that Purity of Intention, vvhich is only to be had by Pure Praier, are in Gods esteeme of litle or no valevv: The principall motiues of them being no other then such as

corrupt nature is likely to suggest. Ochinus therfore con∣tinuing in the same neglect, vvas by one of his Brethren prophetically vvarned, that he must expect some terrible issue therof, in these vvordes: Caue ne te Ordo eu••mat: that is, Take heede that our Order be not herafter constrei∣ued to vomit thee out of it. The vvhich vnhappily fell out: For notvvithstanding all his other specious qualities and endovvments, he first forsaking God, vvas aftervvard forsaken by him, and became a vvretched Antitrinita∣rian Apostate. And it is very probable that the greatest part of the Apostates of these times (such I meane as haue formerly liued in Religious Orders) doe ovve their Apostacy and Perdition to no other cause so much, as to such neglect and Apostacy first from Praier: The which holy Exercise if they had continued, they vvould neuer haue bene weary of their habit first, and aftervvard of their Faith.

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?

CHAP. IX.

§. 1. Aduices to Nouices.

§. 2. 3. 4. 5. Of the Feruor Nouitius: Why God giues it at the Beginning of our Conuersion. And what vse is to be made of it.

§. 6. 7. How they are to behaue themselues after their Nouice-ship.

§. 8. Superiours ought not to employ young Religious in Distractiue Employments.

§. 9. How they are to be ordred about their studies.

1. THERE vvil be occasion in the follovving Treatises to speake of seuerall speciall Duties of Religious Persons, as How they are to behaue them∣selues in Exteriour Offices, in Sicknes, Refections &c. I vvill therfore content my selfe to adioine here a few Directions and Cautions addressed particularly to Be∣ginners or Nouices in Religion.

2. Daily experience confirmes that vvhich Spirituall Writers obserue, that God in great Goodnes to soules, does vsually vpon their first Conuersion bestovv vpon them a great Feruour in Diuine & Religious Duties, vvhich therfore our Holy Father calls Feruorem Noui∣tium. Yea euen naturally the inbred liking that our infirme Nature has to all Nouelty and change, causes a more then ordinary pleasure, diligence & earnestnes in any New-begun Employment.

3. To this purpose there is in the Annalls of the Fran∣ciscans

related a passage touching a deuout Brother called Michael Magothi, by vvhich vvee may learne the ground and intention of Allmighty God in bestovving such a Feruour. The Story is this. There vvas one of the Reli∣gious Brethren in his Cōuent that obserued of himselfe, that ordinarily vvhen he vvas in any Externall Em∣ployment of Study, Labour &c, God did preuent his Soule with his blessings of Sweetnes, and an affection often∣der Sensible Deuotion: the vvhich vvhensoeuer he set him∣selfe purposely to Prayer, forsooke him. Wherupon he addressed himselfe to this good Brother Michael to de∣mand his Counsell. Who ansvvered him thus, When you are vvalking at leasure in the Market-place, thin∣king of nothing, there meetes you a man vvith a vessell of vvine to sell: He inuites you to buy it, much com∣mending the excellency of it. And the better to persvvade you, he offers you gratis a small glasse of it, to the end that being delighted vvith the colour and fragrancy of it, you may be more tempted to buy the vvhole ves∣sell, vvhich, you must expect, vvill cost you very deare. Euen so our Lord Iesus vvhilst your thoughts are vvandring vpon other matters, either in reading, or hearing a Sermon, or vvorking, by a secret Inspiration inuites you povverfully (instilling a fevv drops of his svveetnes into your heart) to tast how delicious he is. But this is but transitory, being offred not to satiate or inebriate you, but only to allure you to his seruice. And therfore if you expect any more, you must consider, it is to be sold, and a deare price paid for it. For Spirituall Svveetnes can be obtained no other vvay but by

corporall affliction, nor Rest but by labour.

4. Good Soules therfore are often to be exhorted to make good vse of this Feruour, and to improue it diligēt∣ly (yet vvith Discretion) therby to produce in their hearts an vnshaken Resolution to proceede in the vvaies of the Diuine loue, notvvithstanding any contradi∣ction or paine that may happen. They must not expect that this Feruour vvill be lasting: for being seated in the inferiour, grosser part of the Soule, it is not of long con∣tinuance, since it may easily be altered, euen by any change made in the Bodily humours, or by Externall occurrents. So that if it be not vvell managed, and good vse made of it to fixe holy and resolute Desires in the Spirit (vvhich are more lasting, as not depending on the Body or outvvard things) it is iustly to be feared, that God will not bestovv the like aftervvard.

5. A Nouice-ship is a golden time for the learning and practising matters of the Spirit. In that short space therfore a Religious Person is to raise a stock for his vvhole future life: So that if a Nouice-ship be negligently & vnprouidently spent, he vvill scarce euer haue the like opportunity to promote his spiri∣tuall Good. For after his Profession he vvill, besides Liberty, haue many more distractions, more freedome of Conuersation, and more entercourse vvith the Nevves & affaires abroad. Besides he vvill not vtterly be out of danger of some Offices & employments, for the discharge of vvhich some perhaps vvill suppose him already fit & prepared in Spirit.

6. At the going out of the Nouice-ship, the person is

to be very carefull vvith vvhom he conuerses, so as to become an invvard acquaintance: least being so tender as he is yet, he happen quickly to be corrupted vvith the Society of negligent, Tepide Companions. For want of this care too oft it happens, that all the good gotten in a Nouice-ship is cleane lost in a short time: since vsually things are no other vvay preserued but by the same meanes that they vvere first gotten. Therfore since it vvas by Praier & Abstraction of Life that a Nouice procured all the litle proportion of Diuine Loue that he is possessed of, he must expect that it will no other vvay be preserued. For this Reason, it is ve∣ry requisite that the Superiour should appoint such an one his Companions.

7. A Soule must consider that it is not a litle dili∣gence, nor yet the space of a yeare or tvvo, that vvill, ordinarily speaking, suffise to get an Habit and Stability in Mortification and Prayer. And therfore a young Be∣ginner ought to imprint deeply in his heart this most im∣portant Truth and Aduice, That his Duty is neuer to abate or slacken, but rather continually to encrease in firme∣nesse of minde and Resolution to proceede coura∣geously during the vvhole course of his follovving Life in the Internall Exercises of Spirit. For he is to consi∣der, that his Nouice-ship being once ended, he must neuer expect such aduantages therto aftervvard, such Stillnes, such vvant of interruptions and Tentations, such cleare Light and such calmnes of Passions, as he en∣ioyed before. Therfore least by a change of his State from a rigorous solitude and silence to ordinary conuer∣sings,

and perhaps Employments, or (hovveuer) studies, he should come to endanger a decay in Spirit, and so be miserably reduced to his first naturall State, or vvorse: (for indeed, vvorse it vvill be, if such a decay happen:) let him be very vigilant and industrious to auoid all things that may hinder him from prosecuting Internall Prayer, and let him be carefull to continue according to the vtmost of his ability to vse all Abstraction possible, as if he vvere still in his Nouice-ship.

8. Indeed Superiours ought to be very carefull not to put their young Religious into Distractiue Employments or studies, either sooner, or more then can vvell stand vvith their spirit, or before they be reasonably vvell grounded in Prayer. For hovv is it possible for an imper∣fect Beginner, hauing such hindrances, to make pro∣gresse in Spirit? Wheras if a good foundation of Spiri∣tuall Prayer vvere once laid, such a soule by being ap∣plyed to his studies or Externall Offices, vvill suffer no decay; yea moreouer he vvill probably proffit in Studies aboue the proportion of his naturall abilities: by reason that Passions, vvhich much distract and darken euen the naturall Vnderstanding, vvill be much abated by Prayer: And moreouer he vvill vndertake his studies as a Duty and matter of Conscience, vvhich vvill en∣crease his attention and diligence. Yet perhaps by rea∣son of his Abstinence and Exercises in Spirit, his bodily strength vvill not be vigorous enough to enable him to support very much study: And if it should proue so, the losse is not great, since the Diuine Loue vvill sufficiently recompence all other vvants. So it fared vvith our holy

Father vvho, as S. Gregory saies, vvas sapienter indoctus, his vvisedome consisted in despising all learning vvhich vvas not helpfull or not necessary to his aduancement in the Diuine Loue, vvhich alone is the true Wisedome and learning.

9. Truly so great harme comes to young Religious after a Nouice-ship vvell spent, by being put immediatly to Schooles, & for that purpose dispensed vvith, in a great measure, about their Monasticall Duties of Prayer, Abstraction, Silence &c: That it vvere very good and fit, vvhen Persons of tender Age come to demand the Habit, to put them of: and in the first place to informe them vvell about Prayer: and to endeauour to persvvade them, that before they vndertake a Religious State, they should dispatch their course of Philosophy and Di∣uinity, and during such a course to vse as much Abstra∣ction and Recollection as vvell they can, for vvhich they vvill then find more time then if they had bene Religious, because they shall not be interrupted by the Quire & other Regular Obseruances: So that if Studies be then a hindrance to Prayer, hovv much more vvould they be so, in case they had bene Religious? Hauing done all this, then in Gods name let them demand the Habit. By this meanes good Soules vvould not be inter∣rupted in their Religious Course, nor put in danger ne∣uer againe to recouer the Spirit of Prayer. And if fol∣lovving such Directions they should come to dye before the time of taking the Habit, they may assure themselues that in Gods account they shall be esteemed as Religious Soules, vvholly consecrated vnto him.

CHAP. X.

§. 1. 2. Of the Obligation of English Benedictius to the Mis∣sion. The sublime Perfection of that Employment.

§. 3. 4. The care of it belongs only to Religious Superiours: and not at all to particular Religious.

§. 5. 6. 7. 8. 9. 10. 11. Great danger of seeking that Employment. And false pretences to obteine it &c.

§. 12. How the sayd Charge is to be performed.

1. IT will not be amisse to adioyne to this Section concerning a Religious State, certaine Conside∣rations & Aduices touching a subiect, vvhich though it pertaine not to Religious persons in generall, yet is an∣nexed to our Profession in the English Congregation of S. Benedicts Order: and that is the Apostolicall Mission into England, the vvhich all that professe doe by a particular Vow oblige themselues to vndertake, whensoeuer they shall be commanded by Superiours.

2. An Employment this is of high importance, and most sublime Perfection if duly vndertaken and administred. But the care therof only belongs to Superiours: And indeed it is vvorthy both of their Prudence and zeale: by a right managing vvherof they may procure great Glory to God, and good to Soules miserably mislead by infinite & most pernicious Errours.

3. But as for particular Religious, they are merely to be passiue in the busines: they are to submit them∣selues to the vndergoing of all the paines, incommo∣dities, and dangers of it, whensoeuer it shall be impo∣sed

on them. But this being only an accessary obliga∣tion and Capacity, they are not to suppose that vvhen God giues them a Vocation to a Religious Life, that this doth make any alteration at all in their Essentiall Designe, most secure and profitable to their ovvne Soules, vvhich is the leading a Solitary, Deuout and ab∣stracted Life, and therin aspiring to Contemplation: This only must they aime at, and to this must they or∣der all their thoughts and Actions, as if they vvere all their liues long to be imprisoned in their Cloysters. Ther∣fore neither entring, nor aftervvards must they enter∣taine any Thoughts or designes about any thing that is out of the limits of their Conuents, in vvhich, for as much as concernes themselues, their desire and inten∣tion must be to liue and dye. Particularly they ought to banish out of their minds all meditations and incli∣nations to goe in Mission into England. Yea if they vvill indeed comply vvith their Essentiall Profession, they must resolue, as much as lyes in them,, and vvith∣out offence to God or disobedience to their Supe∣riours, to preuent such an Employment (of vvhich they cannot vvithout Pride thinke themselues wor∣thy, or able to encounter all the Tentations and dan∣gers accompanying it) simply and sincerely confining all their Thoughts and affections to that Life of Soli∣tude, Abstraction and Prayer vvhich they haue vow∣ed, and in vvhich their Soules vvill find truest com∣fort and Security.

4. Consequently neither must they (vvith an in∣tention to approue vnto their Superiours their fitnes

for that Charge, therby as it vvere inuiting them to make vse of them for it) apply themselues after such a manner to the Studies proper for such an Employ∣ment, as in any measure therby to hinder or inter∣rupt the reading of such Bookes as are most beneficiall to their Soules: and much lesse to hinder their dayly serious Recollections. In case their Superiours (vvho are only concerned in that busines) shall require of them to apply themselues diligently to such Studies as may fit them for the Mission, they are obliged therin to sub∣mit themselues to Obedience. Yet euen in that case, if they find that much time cannot be spent in them with∣out hurt to their Spirit, and a neglect or preiudice to their appointed Recollections, they ought to acquaint their Superiours vvith their Case, vvho no doubt will preferre the good and aduancement of their Soules by Solitude, Purity of Spirit and Internall Prayer, be∣fore any other Considerations whatsoeuer. Yea they vvill iudge Prayer to be a better disposition, and to pro∣cure a greater enablement, euen for such a Calling, then Study: And vvill take heed hovv they send any abroad that for their Studies neglect their Prayer. For what Blessing from God can such hope vpon any En∣deauours of theirs? Is it not more likely that them∣selues vvill be peruerted, then others by them con∣uerted?

5. It cannot easily be imagined, hovv mischeiuous to many Soules the neglect of such Aduices may be. Some vvill perhaps haue a mind to take the Habit for that End & intent principally of going aftervvard in∣to

England. What miserable Distractions vvould such a Resolution cause during all the time of their abode in their Conuent? For all their thoughts almost, all their Affections, hopes and Designes vvill be caryed abroad into another Countrey: so that the place of their Pro∣fession vvill be esteemed a place of Exile to them. And so far vvill they be from procuring a Diuine Light and Grace to enable them for so terrible an Employment by the meanes of Prayer, that Prayer and Solitude vvill be distastfull to them. Regular Obseruances will be a burden, and any thing that may delay their In∣tention: vvhich they say is of Conuerting Soules; but (alas) perhaps with the losse, or at least imminent dan∣ger of their ovvne.

6. Nay some that at the Beginning haue simply and vvith a good Intention taken the Habit, yeilding af∣tervvard to the spirit of Tepidity (the vvhich turnes their happy Solitude into a Prison) vvill looke vpon the Mission as a meanes to free themselues from their Profession, and therfore vvill not feare to vse all meanes by friends and sollicitations of their Superiours, that they may be suffred to quit it and to goe in Mission? God only knovves into vvhat dangers and Tentations they vvillfully thrust themselues, being vtterly vnpro∣uided of Light or Grace to resist them. And vvhat other issue can be expected, but that God should giue them vp to su••h Tentations, vnto vvhich (out of a sen∣suall Affection to the vvorld, Pride and a vvearines of Prayer) they haue exposed themselues, vvithout any Call from him, yea contrary to his vvill?

7. Novv it is not only particular Religious, but much more Superiours that ought to thinke themselues con∣cerned most deeply in these matters. For in case such vnvvary rash Soules shall come thus to destroy them∣selues, they annot but knovv that those Soules shall be required at their hands. They ought therfore to roote out of the hear••s of their Subiects all such pernicious Designes, by shevving, that they esteeme them least wor∣thy that are most forward to offer themselues. And great care and vvarines ought they to vse hovv they send, or permitt any to goe abroad, before they be sufficiently furnished (not so much vvith Learning, as) vvith the Spirit of Mortification and Prayer, and vvith zeale pro∣ceeding from an established Charity, that so they may not by vndertaking and executing Actiue employ∣ments, preiudice, and perhaps ruine their Contempla∣tiue state.

8. Our Examples ought to be our first Ho••y Conuerters of England, vvho did not vndertake such a Charge, till they vvere grovvne old in the Exercices of Solitude and Contemplation: And not then, till an absolute command vvas imposed on them by the Supreme Past••ur: And in the Execution of their Charge, they neuer suf∣fred their Labours and Sollicitudes to dispence vvith them for the continuing of their accustomed Austeri∣ties and the Exercise of Prayer: but borrovved from their Employments as much time, as could possibly be allovved, to spend in Abstraction, Solitude, and Contemplation. Yea though they conuersed only vvith Pagans and Barbarous Soules, yet so zealous vvere they

of their Monasticall Life and Profession, that they vvould not so much as quit the Habit: And vvhen they vvere consecrated and exalted to the Episcopall function, yet still they retained both the Exercises and fashions of Monasticall, Contemplatiue Persons, as S. Bede decla∣reth.

9. Moreouer in latter times Experience hath vvit∣nessed, that some humble and deuout, though not so learned Missioners haue prospered better in Con∣uerting Soules, then the most acute and cunning Controuertists: And haue by their Humility, Mo∣desty and edifying Conuersation, but especially by the practise and teaching of Internall Prayer, gained to Ca∣tholicke Vnity those Soules, that many other most skillfull in Disputes, and vvithall enabled vvith Experience▪ haue for long time in vaine attempted.

10. Notvvithstanding all this, I doe not deny but that to a Religious foule an Impulse, and interiour inui∣tation may come from God to goe into the Mission. This is possible: but most certaine it is, that such an Inui∣tation vvill very rarely (if euer) come, but to Soules esta∣blished in a Spirituall Life. And in this case it vvill be sufficient for the Person to propose the matter humbly and modestly to his Superiours: yet vvithall vvith an entire Resignation, and almost a desire to be refused. If it be Gods vvill actually to make vse of such a Religious Person in an Employment of that nature, he vvill no doubt facilitate the busines, and in his ovvne time in∣cline the vvill of the Superiour (vvithout the subiects sollicitation) to permit him to goe.

11. But vvhat euer pretences are made by others for going into England, vvhether it be conuerting of Soules (and particularly of some speciall freinds or Kindred:) or of Recouery of Bodily Health, gaining of tem∣porall Commodity to the Cōmunity &c: The true Motiue•• indeed ordinarily proceed from Tepidity: The vvhich Tepidity ought to be corrected by Prayer and Perseue∣rance in Religious Duties, and not further encreased, and perhaps changed into open Libertinage and Profane∣nesse by such an Exemption from all Regularity and Order: by vvhich a poore, vnprouided, sensuall Soule will become deeply engaged in the vvorld, exposed to innumerable Tentations without Spirituall Armour, and as it vvere cast headlong into a Pitt of Darknes, and of a forgetfullnes of all things that concerne a Holy Religious Life.

12. As for their obligations in the discharge of that so terrible an Employment (vvhen they are once engaged in it) it vvill suffise to put them in mind, that the sayd Charge doth not dispense vvith the essentiall Obligations that lye vpon them as Reli∣gious. If in their Conuents they ought to be Hum∣ble, abstinent, deuout &c: much more ought they, being still Religious, but now exposed to innumerable Tentations, to encrease a vigilance ouer themselues, to auoyd all vnnecessary vaine Conuersations, all sollicitudes about externall things &c: and to pra∣ctise all possible Abstraction of life, Solitude, both Externall and Internall: But especially not to ne∣glect the principall Duty of all, vvhich is Pure Spiri∣tuall

Prayer, vvhich alone can procure Security to their ovvne Soules, and Blessings vpon others. For surely if Prayer be necessary in a Conuent: much more is it necessary to such Persons liuing in the vvorld.

THE END OF THE FIRST TREATISE.

Notes

• Scala Per∣fect par. 2. cap. 21.22.23.