· SANCTA SOPHIA ·  
OR DIRECTIONS FOR THE PRAYER OF CONTEMPLATION etc.  
Extracted out of more than XL. Treatises written by the late Ven. Father F. AUGUSTIN BAKER, A Monk of the English Congregation of the Holy Order of S. BENEDICT: And Methodically digested by the R. F. SERENUS CRESSY, Of the same Order and Congregation.  
And printed at the Charges of his Convent of S. GREGORY'S IN DOUAI.  
VOL. I.  
AT DOUAI, By JOHN PATTE ', and THOMAS FIEVET, ANNO D. M.DC.LVII.   

TO OUR MOST R. FATHER LAURENCE REYNER PRECEDENT GENERAL Of our H. Congregation of the Order of S. BENEDICT: And to all our W. RR. FF. Superiors in the same.  
W. RR. FF.  
Such being the distemper of this Age, that only good Books, and such as are most proper to cure, in the very root, its disorders, do stand in need of Protection: You cannot in justice, as it seems to me, refuse yours to this, the composing and publishing whereof at this time was an effect of your V. R. Paternities' order and commands. Now those very Commands with so much Advice and zeal unanimously made, are a very strong Proof that this Book (for as much as concerns the substantial Doctrine therein contained) is such an one, so perfectly good & Medicinal, as that I need not doubt, and indeed should be sorry it should have any other fa●e than the hatred of all those that love darkness more than Light. As for whatsoever faults may have happened through my want of skill in the compiling, I do not desire such Patrons to them. Yet truly there hath not been wanting all the diligence and care that I was capable of to provide that so excellent Instructions should not be too much disparaged by the second copying and new fashion and dress upon them. The pains herein taken will appear to be not very ordinary, to any one that shall consider h●w difficult a matter it is out of such a world of Treatises, (written upon particular subjects for the special necessities and use of certain devout Persons, without any ●ye or design in the Author of affording materials for an entire Body of Spirituality) to frame such a Body not at all defective, and with p●r●s not unproportionable. Now I must confess that though conscience alone, and duty to your W. RR. Paternities' would have had sufficient influence on me to prevent negligence: yet I had moreover one Motive besides to heighten my diligence, which was Gratitude: For to the admiration and love of these Excellent Instructions I own not only the hastening of my Reconciliation 〈◊〉 the Catholic Church (as on this very day, being the Vi●●ile of the Feast of S. M. Magdalen, in the Office of the H. inquisition at Rome) but also the happiness of being a Member (through unworthy) of your Holy Congregation. It may notwithstanding fall out, that with all my endeavours I may fail of giving satisfaction in the point of Art: But that I have not been wanting in the principal condition, of faithfulness, besides the testimony of mine own conscience, I have that also of persons learned and pious, to wh●m the Writings of the Venerable Author have been perfectly known and familiar.  
I● will doubtless seem strange to others, but not to your Paternity (V. R. F. Precedent) that so perfect Instructions for Contemplation should proceed from one that had spen● 〈◊〉 his whole Life in the laborious Employment of the Apostolic Mission. But your V. R. Paternity by experience know, that those who sincerely give themselves to see●e Almighty God by pure, Spiritual Prayer, what ever their Employments be, will without any prejudice to them, never want opportunities to meet and converse with Him in Solitude. Now from such Conversations it is, that there do proceed from the Father of Lights such Illustrations as not only give a Splendour to the Persons themselves, but by reflection also serve to guide others.  
The Solitude that our Venerable Author enjoyed, was by his own election, among friends, Penitents and Disciples. But Gods holy Spirit lead your V. R. Paternity into a Desert far more suit of horror indeed, but withal far more instructive: a Solitude of Prisons and Dungeons; among Enemies to Religion and Humanity: Where yet by the Light and force not only of your Learning, but also your Devotion &c, you could found Churches of Converts.  
A more sufficient and proper Patron therefore and judge could not be found, than your V R. Paternity, of Instructions of this Nature. So that from you it is that all others your Religious Subjects receiving them, will through God's grace daily with their increasing fervour by their good practice and example recommend them to others abroad also.  
W. RR. FF. From my Cell in the Convent of S. Gregory's in Douai this 21. of july 1657. Your W. RR. PP. in all Duty and Service in our Lord Br. Serenus Cressy.   

NOS Fr. LAURENTIUS REYNER Congregations Anglicanae Ordinis S. Benedicti Praeses Generalis, Visis testimonijs & Approbationibus RR. PP. Congregationis nostrae, BENEDICTI STAPLETONI S. Theologiae Doctoris & Definitoris dictae Congregationis etc. & LEANDRI à S. Augustino S. Theologiae Professoris etc. quibus cura examinandi Librum quendam Spiritualem Anglicè Scriptum, cui Titulus, SANCTA SOPHIA, or Directions etc. à nobis demandata fuerat: Ad Dei honorem & gloriam, Ecclesiae Sanctae Catholicae bonum, animarumque, uti speramus, in Sancto Dei amore profectum notabilem, ut dictus liber praeli beneficio mundo publicetur per praesentes licentiam damus. In cujus rei testimonium his subscripsimus, & Sigillum nostrum apposuimus. Parisijs in Monasterio Nostro S. Edmundi Regis & Martyris in Suburbijs D. jacobi, Maij. 4. An. D. 1657.  
Fr. LAURENTIUS REYNER Praeses qui supra licet indignus.  
De Mandato R. Adm. P. Praesidis  
Locus Sigilli.  
Fr. AUGUSTINUS CONSTABLE SECRETARIUS.   

LEgi diligenter Librum cui titulus SANCTA SOPHIA, Or Directions &c: Anglicè scriptum: in eoque nihil reperi quod orthodoxae Fidei aut bonis moribus adversetur: Testor etiam nihil in hoc libro contineri praeter regulas & praecepta ad vitae Contemplativae Perfectionem ducentia: Ea verò tantâ doctrinae soliditate, perspicuitate, tamque insigni methodo tractari, ut non solum pijssimi Authoris Sanctitas, & in conductu animarum ad Perfectionis apicem peritia, nec non ipsius Collectoris diligentia & stili nitor abundè comprobentur; verùm etiam summo cum perfectioris vitae studiosorum fructu in lucem emittendum nullo modo dubitem. In super Authoris mentem videtur adeo assecutus praefatus Collector, ut qui in Authoris doctrinâ sunt versati genuinum illius foecum necessariò agnoscere debeant. Datum in Monasterio nostro S. Gregorij Duaci. 21. Ap. 1657.  
F. BENEDICTUS STAPLETON Sac: The. Doctor.   

PErlegi librum, cui titulus SANCTA SOPHIA etc. Anglicè scriptum: testorque in eo nihil reperiri, quod orthodoxae Fideiaut bonis moribus adversetur; aut quod ad Statum, regimen, vel negotia cuiusvis Reipublicae quovis modo pertineat. Sed unaquaeque pagina solam pietatem Theoricam spirat, quam sublimi quidem, modestissimâ tamen, actutusimâ viâ accuratè docet; & a SS. Patrum vestigijs nunquam recedir. Ita ●estor (in Coventu nostro S. Greg. Duaci 20. Ap. 1657.)  
FR. LEANDER A S. AUGUSTINO S. Theologiae Professor in Collegio Vedastino Duaci.   

CVm Liber hic cui titulus SANCTA SOPHIA, etc. Anglicè scriptus diligenter perfectus fuerit ab eximio & R. Patre Benedicto Stapleton. S. Theologiae Doctore, & R.P. Leandro à S. Augustino, S. Theologiae in Collegio Vedastino Duaci Professore; Ijdemque idiomatis Anglicani optime periti fidem faciant nihil in eodem hoc libro reperiri, quod orthodoxae fidei, aut bonis moribus adversetur, vel quod ad Statum, regimen, aut negotia cuiusuis regni aut reipublicae quovis modo pertineat; sed solummodo contineri Sanctissimas regulas, & solidissima praecepta ad vitae Contemplativae perfectionem conducentia; ideo eundem hunc Librum praelo dignum esse, & publici boni causâ in lucem omitti posse censui; Duaci 28. Aprilis. 1657.  
MARTINUS DENYS, S. Theologiae Doctor, eiusdemque Regius & Ordinarius Duaci Professor.  
●dem censeo.  
NICOLAUS LE LONG, S. Theolologiae Doctor, Eiusdemque & regius & ordinarius Professor.   

MAny grave Authors have written of this Subject but in my opinion none more clearly, (and with such brevity,) then the R. Father Augustin Baker of the Holy Order of S. Benedict, sometimes Spiritual Director to the English Benedictine Dames at Cambray. Who in his several Treatises abridged in this Book entitled SANCTA SOPHIA, probably out of his own experience, hath methodically, solidely, clearly and piously set forth such efficacious Instructions for the attaining of true Perfection; that all devout souls aspiring thereto, especially Religious persons (whole daily practice of Meditation and continual Exercises tending to that end, will if well applied much advance them) by their practice with great facility, may attain great Perfection. Let them therefore read diligently the Preface and first Treatise and practise exactly what is contained in the second, and I dare promise them by God's Grace a happy progress in the third.  
Wherefore I judge the Work worthy to be published, as containing nothing opposite to the Doctrine of the Church: but on the contrary very profitable Rules and rare Instructions of Piety and true Devotion.  
Given at Douai in the Convent of the English Recollects this 2. of july. 1657. Brother Angelus Francis, Lectour jubilate, and Episcopal Censurer of Books.   

I have read three Treatise of that V F. A. Baker of an Internal Life, Mortification, & Prayer: & do approve & esteem of it, as of a work that may much promote the perfection of a Religious state; & lead others to a competent reasonable participation of it, though living in the world. And (Reader) if thou art seriously resolved to attempt this principal & main work of thy Salvation; thou wilt find nothing will displease thee, but very many Advices & Instructions to advance thee in the way to perfection. But if Spiritual conversation internally with Almighty God be either unsipide or unsavoury to thy illaffected palate; thou wilt easily find little straws, motes or hairs to pick quarrel with, and cost away such food as this: & I wish thee to take heed, thou dost not cast more away.  
Given this 21. of july in our English College of Douai, Anno Domini. 1657. T. PROGER Prof. of Divinity.   

TO the foregoing Approbations I esteemed it much for my advantage to adjoin the following Testimony of my sincerity and faithfulness in delivering the Doctrine of our V Author. The excellent person from whom the Letter came will, I hope, pardon this publishing, without a Commission from herself, what she privately directed to me: since it is done for the better recommendation of the Doctrine so worthily esteemed by her.   

TO THE R. F. SERENUS CRESSY.  
REVEREND FATHER  
I must acknowledge the particular obligation that our Convent hath to your R. P. for the great diligence you have used, and the very much labour you have bestowed in compiling the Abridgement of our Venerable and dear Father Bakers works so exactly conformably to the sense and meaning of the Author: and as we well know the pains you have taken in perusing seriously all his Books several times, and in collecting the substance of each, digesting and reducing them into a most convenient Order and method, and that, you refused not to undergo the labour to go through all this a second time, to give the more full satisfaction in tendering your Abridgement most entirely conformable to his Writings in the very Expression, as much as might be; so we may very well believe that it hath pleased God to assist very much your unwearied industry; since not any that hath read your Book, and is versed in the Authors Works; have found any Objections to make, either of any thing wanting or differing from him: but all acknowledge that you have most faithfully, clearly and substantially delivered his Doctrine. We cannot therefore but hope God will be the reward of your fidelity, care and pains in a work so acceptable unto him: as we shall not fail to pray; and none shall esteem themselves more obliged to testify their gratitude, then  
R. FATHER Your Unworthy Sister and Servant S. CATHARINE DE S. MARIA Abbess Unworthy. Cambray july the 7. 1657.   

A PREFACE TO THE READER.  

THE SUM OF THE PREFACE.  
§. 1. 2. etc. Objections before & since the Authors Death, made against the Publishing of this Doctrine.  
§. 9 10. The first objection: Because the knowledge & practice of it belongs to few: answered.  
§. 11. 12. 13. etc. A second Objection, viz. Because suspicion may be given to Catholics of pretending to new Illuminations, prejudicial to the Doctrines of Faith and Rules of life established in the Church: Answered largely: & the contrary demonstrated.  
§. 16. 17. What Illuminations are here meant: And how Divine Love above all other things doth most enlighten the Soul.  
§. 21. 22. A third objection, viz. That Sectaries will hence take advantage to justify their frenzies & disorders.  
§. 23. 24. 25. etc. Four preparatory grounds laid for the clearer answering this Objection.  
§. 31. 32. The said Objection answered. Where is contrarily proved the necessity of publishing such Doctrines, as the only mean to discover & disprove the false Illuminations of Sectaries.  
§. 33. 34. 35. etc. An Exhortation to Sectaries to observe the strange difference between their Spirits & that of Catholics.  
§. 39 40. etc. An explanation of certain Passages in the following Treatises.  
§. 47. A just Request to the Reader.  
§. 48. A submission of all to the Sea Apostolic &c.   

BELOVED CHRISTIAN READER.  
Before thou proceedest to partake of what is promised thee in the Frontispiece of this Book, thou art entreated to permit thyself to be detained while in the Entry: For perhaps a short delay here will make thy progress afterwards both more speedy and profitable.  
2. This is to acquaint thee that the immaculate Doctrine contained in this Book, though it never met with any that opposed, or so much as questioned the Verities thereof, speculatively considered: yet there have not wanted some that have judged them not fit to be thus freely exposed to thy view, much doubting thou wouldst prove such an one as would make an ill use and perverse advantage from them.  
3. Now the principal, yea only Point that gives some this jealousy, is that which thou wilt find in the Second Section of the First Treatise, where is treated touching Divine Illuminations, Inspirations, Impulses and other Secret Operations of God's Holy Spirit in the Hearts of Internal Livers. Concerning which the constant Teaching of our Venerable Author (in brief) is this, viz. That the Divine Spirit by virtue of the said Operations is to be acknowledged our only secure Guide and Master in these Secret Paths of Divine Love (discovered in some measure in the following Treatises.) And consequently that the most essential, Universal Duty to be aspired unto by every one that pretends a desire or intention to walk in the same Paths is, to give up his Soul and all its Faculties to Gods Internal Guidance and Direction only, relinquishing and renouncing all other Instructours and Instructions as far as they are not subordinately cooperating with this our Divine Master: For the receiving of whose Celestial Influences, the humble and devout Scholar is obliged to prepare and dispose himself by Prayer, Abstraction of Life &c, in Solitude harkening to his Voice & Call, and learning how to distinguish it clearly from the Voice & Solicitations of Humane Reason or Corrupt Nature: till that by long familiarity & conversation with God, Divine Love alone will so clear his spiritual sight that he shall see at last no other Light, nor receive Motion from any other, but God only, & this in all Actions, Omissions and sufferings, though in themselves of the smallest importance.  
4. This is our Venerable Authors Doctrine every where in all his Treatises (what ever the Subject be) inculcated, and even to the wearying of the Readers, continually repeated and asserted. Indeed a Doctrine it is so fundamental to all his other Instructions concerning Prayer and Mortification &c, that the least weakening of its authority renders all the rest unprofitable.  
5. But little reason there is to fear that a Doctrine, which is the very Soul of Christianity, can be shaken by humane opposition, or disparaged by jealousy. True it is notwithstanding, that though this Fundamental Verity receives testimony abundantly both from Scriptures and Universal Tradition, though it be constantly asserted in the Schools, and sprinkled every where in almost all Mystic Writers, yet scarce hath any one since the Ancient Father's times (especially S. Augustin) so purposely, largely and earnestly recommended it to Practise. And therefore no great wonder it is, if such a way of delivering it have seemed a Novelty even to those that speculatively and in Theft acknowledge it to be the established Doctrine of the Church: and whilst they willingly and with applause hear it asserted daily in the Schools; yet meeting with it thus popularly spread, they are offended with it, I mean, with the communicating it to the use and practise of the Unlearned.  
6. Now what is was that troubled them, will appear from the only Objection in the Authors life-time made against it, which was indeed a mere jealousy, lest this doctrine so delivered should prejudice the Authority of Superiors. The which Objection He answered to the full satisfaction of all that were interessed in the matter. The Sum of which Answer follows in the Ninth Chapter of the second Section of the first Treatise, and needs not be here repeated.  
7. But since his Death, and especially after that by a general unanimous agreement of all Superiors among us it had been ordained, that the sum of the Authors spiritual Doctrine should for the good of Souls aspiring to Contemplation, be published: both the same Objection hath been renewed, and others moreover added thereto: and all of them have risen from the like ground of jealousy, not so much acknowledged to be rational by the Obiectours themselves (who readily subscribe to the Doctrine as Catholickly true and Holy:) as feared from others: to wit, partly from ordinary not learned Catholics, who, it is suspected, will be suspicious of a Doctrine that will seem new, and however unproper to them: but principally from strangers & Enemies to the Church, especially the frantic Enthusiasts of this age who, as is feared, will conceive their frenzies and disorders justified here.  
8. These things considered, both zeal to Truth, Duty to Superiors, and Charity to thee (beloved Reader) obliged me before all other things to beseech thee to abstain from reading the Book, unless it can be demonstrated beforehand, that it was fit to come into thy hands; that the suspected inconveniences and suspicions are evidently groundless: that it would be a greater frenzy in the Enthusiasts of these day, or in any seduced or seducing Spirits to claim any right in this Doctrine, then that which all ready possesses them: and in a word, that no objections either against the Doctrine or publishing of it, either have or, as we suppose, can rationally be devised to make us repent the Printing, or thee the reading of the following Book.  
9 Among the said Objections this one is scarce worthy to find place, which yet by some hath been urged in general against the publishing to all Christians view Instructions about Prayer and Mystical Practices proper to a few Contemplative Persons (for whom alone the Author intended them, without the least thought of having them communicated & exposed so generally:) Especially considering that this Treatise discourses of Sublime Mystic Matters above the reach of vulgar capacities; and also, that whereas to such tender wellminded Souls (as those were for whom the said Treatises were meant) just liberty & condescendence was allowed in many cases, not to be permitted to others that either in the world, or else in a Religious life do walk in other ways; these notwithstanding will be apt to their own prejudice to make use of such liberty.  
10. But surely as it would be most unreasonable to forbid a Physician to publish a Book of Remedies against some special Diseases, for fear that some that are untouched of those Diseases, or perhaps sick of the Contrary, should hurt themselves with making use of Medecines improper for them: Or Molina the Carthusian to publish his Excellent Instructions for Priests, least Lay-people should assume the Privileges belonging to that Sublime Calling: Or Aluarez de Paz to print his Volumes about the Duties & Exercises of Religious persons, because they are improper for Seculars: So neither upon such grounds ought these Instructions be hindered from being public: Neither ought any to fear least Ordinary Christians will foolishly apply to themselves the Relaxations about Confessions etc. necessarily allowed to wellminded Scrupulous Souls that pursue Contemplations ways in an Abstracted life & solitude: Or that Souls that live distracted, solicitous active lives, as long as they live so, will judge themselves interessed in the ways & exercises of internal, Contemplative Livers: Or in a word, that those who are yet but Beginners, or have made but small proficiency in internal ways of the Spirit, will be so foolishly presumptuous as to aspire to Exercises more sublime than belong to them, the which they cannot do without receiving infinite prejudice by their indiscreet Ambition. Add hereto, that in several occasions there have been used & inculcated in this Book the best preventions, Cautions and provisions that possibly could be devised, against all misunderstanding and misapplication of any doctrines contained in it. To conclude it may seem a sufficient Safeguard for me to have herein, the example of the V R. F. A. Cr. a person much esteemed for learning and Piety, who hath not only published (in an Additionall Treatise to the Conflict of the Soul) Instructions for Contemplation, but a great part of his maxims (though brief) are very conformable to what is here expressed more largely.  
11. The special feared inconveniences that may arise from the publishing of this Doctrine touching Divine Inspirations, do regard partly some that live in the Communion of the Church: But principally such as are strangers and Enemies thereto. As for the former; it is suspected, That by urging so seriously the Duty of attending to and following Divine Inspirations, some even of the more sober Catholics will be apt to be jealous, that the Teachers and Practisers of such a Doctrine will seem thereby to exempt themselves in many things from the ordinary jurisdiction of Prelates and Magistrates: pretending to Extraordinary illuminations and Commissions, and to walking in mirabilibus super se● etc. by which a Prejudice, & contempt also may be cast upon the Common Orders and Rules concerning Faith and good manner, established in the Church.  
12. Now not to forestall what is copiously delivered in the Second Treatise (to wit, that due Obedience to all kind of Superiors is so far from being prejudiced by this Doctrine, that it is only by this Doctrine that it is perfectly established, and all possible suspicions, all imaginable cases to the contrary solued:) Hereto it is answered that, Whereas it is said that by a pretending to Divine Illuminations etc. a contempt may be cast upon the common Doctrines & Rules of Faith and a good life: There is not the least ground for such an apprehension. For never did any spiritual M●stick Writer pretend to receive any New, or formerly unknown Lights or Revelations in matters of Faith beyond what have been known and universally received in the Church. The Lights that such persons by Gods gracious visits receive, being only a Clearer sight of Ordinary Mysteries: the which produces in them a firmer assent unto them, a greater love to them, an abhorring of all Novelties of Doctrines, and a most fervent zeal to the Unity and peace of the Church, and to the reducing of all Vnbeleivers Misbeleivers and Schismatics into its bosom and Communion.  
13. The like is to be said for the Rules of Practice, and a Holy, Christian conversation. They know no other but such as are common to all other Christians, which are revealed in the Glospell, and proposed by the Pastors of God's Church in Counsels and in the writes of the Holy Fathers. The only advantage that in this regard is pretended to, and acquired by attending to Divine Inspirations, is a more perfect use and a more faithful application of the Ordinary Precepts of Holiness, or of Counsels of Perfection, to those who profess the embracing of such Counsels: an Extending of them further and to more particulars, than it is possible to be taught by Books, or attained by Study.  
14. All Christians know that to Blaspheme, to lie, to defraud, to be rebellious, unchaste, revengeful etc. are sins Odious to God; and that the contrary virtues are to be practised: Yea moreover they know that we are obliged to Love God with all our Heart, with all our Soul, and with all our strength: That we ought in all things to intent his love and Honour etc. Moreover all know that besides the essentially necessary Christian Duties there are other Counsels of Perfection, which belong to those upon whom God hath bestowed an Extraordinary Vocation and Grace, enabling them to cast from them all Secular anxieties and other Impediments to Perfect Charity, and to put themselves in a Condition of Solitude, Obedience etc. the which affords them the best Expedients & helps for the increasing of Divine Love, & conformity to his Will, even in the smallest matters. All this in gross is known to all Christians of any reasonable capacity & good Education.  
15. But yet the wisest; the most Subtle & learned Christians will never be able by any humane Endeavours of Study or Meditation to put in practice even those Essential Precepts after a Perfect manner, that is, with an Intention not only Right, but also Pure & Deiforme. And much less will they by such weak helps be enabled to discern in a thousand particular Cases and circumstances what is most Perfect, most acceptable to God & conformable to his Divine will. As for example, 1. How when two good; or indifferent things are proposed, to make choice and preference of that which in the present disposition of the soul will prove most advantageous to Perfection. 2. How to Spiritualise even the Ordinary indifferent occurrences of our life daily and hourly. 3. How to perceive what manner & Degree of Prayer is most proper & profitable to the soul in her present State. 4. Or what Mortifications are in the present Circumstances most advantageous. 5. Or how to discern the State, Inclinations & Spiritual Necessities of other Souls committed to our Charge. 6. Or lastly to discover a thousand Secret Subtleties, close interests & Reservations of our Corrupt Nature, which mingle themselves, more or less, almost in all our best Actions etc. In these and a thousand like cases not all the Reading or Study in the world will enable Souls to carry themselves perfectly in the Execution of those Precepts or Counsels, which in gross all know to be necessary, at least to the attaining to Perfection. But a distinct Actual Supernatural Light and Grace is necessary: and this not to teach us New Precepts, or furnish us with New Counsels, but Circumstantially to apply those which are Common and universally known. For want of which Light it is, that the true way to Perfection is almost unknown, even to those who profess the seeking of Perfection, and fill the world with Books and Instructions about it.  
16. By what other means than is such Light to be had? Surely by no other but by the Exercise of Divine Love: which is most perfectly performed in Internal Prayer, in Attention to, and Union with God in Spirit. What an Expert, persuading & Subtle Master Love is, beyond Study or Consideration, we see even in Natural and Secular businesses. One that is immersed in Sensual Love to any person, has no need of Instructions or Books to teach him the Art of Loving: we see how skilful on the sudden such an one becomes in the ways how to please the person beloved: He loses not, neither out of ignorance nor negligence, the least opportunity to ingratiate himself: He understands the mind and intention of the other by the least signs: The Motion of a hand, the cast of an eye is sufficient to inform him, and set him on work to attempt any thing, or procure any thing that may content the party. The like subtlety and perspicacy we may see in those Earthy souls which cleave with an earnest affection unto Riches. What subtle ways do they find out to increase their wealth? Such trifling inconsiderable things they make use of for that purpose, as another would not take notice of, or could not see how to make profit by them. They have almost a Prophetical Spirit to foresee dangers where none are, and advantages probable or possible to happen many years after.  
17. Now how comes it to pass that the Eyes of Love are so quicksighted? Surely by this: That where Love to any particular Object is predominant, it subdues all other Affections to all other Objects, which would distract the thoughts, and seduce the will, from contemplating and adhering to the thing so beloved.  
18. Upon such grounds therefore as these it is, that S. Augustin calls Divine Love, (Luminosissimam Charitatem) most full of Light, and most enlightening. For a soul that truly love's God with a Love worthy of him, having the Mind cleared from all strange Images, and the Will purified from all strange Affections, is thereby enabled purely to Contemplate God without any distraction at all. And being desirous in all things to please him, knows how to make advantage of all occurrences. Light and Darkness, Consolations, and Desolations, Pains and Pleasures, all these contribute to the advancing of this Love.. Yea there is nothing so indifferent, or in its own nature so inconsiderable, but that such a soul can perceive how use may be made of it to please God thereby.  
19 Now since Pure Love is exercised immediately to God only in Pure Prayer, by which alone the Spirit is united to him; Hence it is that Prayer is the only efficacious Instrument to obtain Supernatural Light, according the saying of David (Accedite ad Deum & illuminamini:) Approach unto God (by Prayer) and (ye shall) be enlightened. And hence also it is that the same Holy Prophet so earnestly and frequently (above twenty times in one Psalm 118.) prays for such light to understand and discover the wonderful things of Gods Law. And what were those wonderful things? Surely not to be informed that Murder or Adultery were Sins: or generally that God was to be loved with the whole soul: For much more knowledge he had then this, before he prayed. But being desirous to give himself wholly to God, and to perform his will alone in all things, he so oft makes use of Prayer for the obtaining an extraordinary Light (to be had no other ways but by Prayer) that he might thereby be enabled to discover and find out the Divine Will in all manner of cases and doubtful circumstances.  
20. Now only such Inspirations and such Illuminations as these do Spiritual Persons pretend to by the mean of Prayer and attending to God. And if they do exercise Prayer with a due fervour and constancy, these they shall most certainly enjoy, and that in such a measure, that whereas the greatest part of ordinary good Christians are so dim-sighted as to see the Divine Will only in circumstances where there is a necessary obligation (so that they spend the far greatest part of their lives in Actions that do no way advance them in Divine Love, being wrought chiefly in Virtue of the Principle of self-love and interests of nature:) Those that are perfectly internal livers, being clouded by no vain Images, and distracted by no inferior Affections, do see the Divine Will clearly in the minutest affairs, which they accordingly make advantage by to improve themselves in the Love of God. And according to the degrees of Love, so proportionably are the degrees of Light. And thus I suppose the pretended Inconveniences suspected to flow from the publishing of this doctrine, will appear to be only pretended, and causelessly feared.  
21. But the other Objection at the first sight seems more considerable, as implying a far greater and more certain Inconvenience and danger that may ensue upon the publishing of this Doctrine concerning Divine Inspirations, Illuminations and Calls. For thus they argue: It is to be feared that the fanatic Sectaries which now swarm in England more than ever, will be ready to take advantage from hence to justify all their frenzies and disorders: all which they impute with all confidence to Divine Inspirations, Illuminations and Impulses. For can we forbidden them to practise what we ourselves teach to be a Christian Duty? And yet it is apparent what fearful and execrable effects the practice of this pretended Duty doth produce among them. It was by Inspiration, say they, that their progenitors did break out of the Church: and by Inspiration they do still introduce endlessely new Fancies and practices. It is by Inspiration that they endanger the ruin of Christianity itself by infinite Schisms and pestilent Reformations. It is by Inspiration that they employ the Gospel to destroy the Gospel: from thence preaching Heresies in Churches and Chambers; Sedition in States; Rebellion against Princes and Prelates: So destroying all Order, Unity and Peace every where. These things considered, what can be more reasonable than that we should take heed how we furnish them thus with arms to maintain themselves, and to fight against God & his Church?  
22. This is the Objection. Which though it have a fearful show, yet being well examined it will prove no less weakly grounded then the former. For the demonstrating therefore of the inconsequence of it, I will by way of Preparation lay down these following undeniable Principles, briefly mentioned before, viz.  
23. First: That Divine Inspirations are so absolutely necessary in Precepts, for the avoiding of sin; and in Counsels, for the gaining of Perfection, that without them no Action of ours can be good or meritorious: Yea the Duties of Obligation which we perform, or Counsels of Perfection freely obeyed by us, are only so far acceptable to God as they proceed from his Inspirations and motions of his Holy Spirit. This is not only an undoubted verity, but one of the most fundamental Verities of Christian Religion, which attributes all good in us to the Divine Grace: And what is Grace, but the Divine inspiration of Love speread abroad in our hearts, by the Holy Ghost, as S. Augustin saith? To this Verity give evident witness those Expressions of the Church in her Public Devotions: Da, Domine, famulis tuis, ut quae à te iussa agnonimus, implere Caelesti Inspiratione valeamus, that is, Grant, O Lord, unto thy Servants, that those things which we acknowledge to have been commanded by thee, we may by thy heavenly Inspiration accomplish. And again, Auge populi tui vota placatus: quia in nullo fidelium nisi ex tua inspiratione proveniunt quarumlibet incrementa virtutum. That is, Increase in mercy, O Lord, the Desires of thy Servants: For not the least progress in any Virtues can be made by any of thy Faithful servants by any other means, but only by thy (Divine) Inspiration.  
24. The Second Ground is consequent on the former, viz. That since such absolute Necessity there is of Divine Inspirations, the Necessity obliging us to correspond unto them is, and must needs be equal: For from no other Root, but the neglect of this obligation, doth or can proceed all our mischief. The guilt of such neglect is so much the greater inasmuch as the Gift of God's Holy Spirit imprinted in the Hearts of his servants is of such an active nature, that were it not that the Spirit of corrupt nature, cherished by us, doth deafen its Call, and weaken its Efficacy, it would continually, being wakened by every occasion, incite us to Love God only, and to raise up our Souls to him. Now by such neglect we are said in Holy Scriptures to Contristate the Holy Ghost: and by oft contristating him, we shall in the end come to quench him. And the just indignation of God against such negligent Despisers of his holy Inspirations and Calls, is powerfully expressed in those words of his (Proverb. 1.24.) Quia vocaui●, & renuistis &c. Because I have called, and ye refused: I stretched forth my hand and there was none that regarded: I also will laugh at your destruction; And I will mock when that which ye did fear shall happen unto you etc. Then shall they call on me, and I will not hear: they shall rise early, and they shall not find● me. Now though it be not indeed a mortal sin to resist the Motions of the Divine Spirit inciting us to Actions which are not of essential obligation: Yet so doing, we do contristate God's Spirit, and more indispose ourselves afterwards to observe and follow its Directions. And Mortal sins are seldom rushed into upon the sudden: they begin with lesser resistances, by which the mind is more obscured and less capable to obey it in greater matters. But as for Perfect souls they are in continual attendance and obedience thereto, being in continual Prayer, or in good Works and Exercises begun and performed in Virtue of Prayer, and also accompanied by Prayer.  
25. The third Preparatory Ground follows, which is this, That since these so necessary Internal Inspirations must necessarily be harkened to and corresponded with: And since there may be false Suggestions either of the Devil, or our corrupt Nature, which may counterfeit and subtly pretend to a Divine Original: Therefore it is necessary that some possible, yea satisfactory Means should be afforded how to distinguish between true and false Inspirations. For otherwise we shall have an impossible obligation to obey we know not whom, nor what: we shall be in as much danger to be actuated by the Devil, and used as Instruments of his Illusions, as of the saving Influxes of Gods Holy Spirit: and consequently shall not be able to distinguish the way between Heaven & Hell.  
26. Neither will it suffice to say, That we do sufficiently perform God's will when we perform the Commands of God expressed clearly in Scriptures, likewise the Precepts of the Church, and of all our lawful Superiors. For neither will the doing of these things without an interior insluxe of Grace avail us, since the Devil can be content, yea will suggest the Exercise of the greatest Virtues to Hearts that he knows will intent only the satisfaction of natural Pride, or the interests of self-love in them. And besides, neither can any of these external Rules extend to all our Actions, so as to regulate them in order to Contemplation and Perfection.  
27. The fourth and last Ground to be premised is this, That since it is necessary to be enabled to distinguish the true Inspirations of God from the false suggestions of our Enemy: The only means imaginable that can be proper, natural and efficacious to obtain such a supernatural Light to discern God's will in all things, is Pure spiritual Prayer exercised by a soul living an Abstracted, internal, Recollected Life, spent in a continual attendance on God etc.  
28. This is a Way suitable to Reason, conformable to Scriptures and the Doctrine of the Holy Fathers, & delivered both by Ancient and Modern Mystic Authors, as might copiously be demonstrrted, if there were any cause to think that to Pray perfectly, and by Prayer to obtain Divine Grace were suspicious Exercises to any. In a word, this is a way, the which practised according to the Instructions here delivered, all manner of good, and no possible inconvenience can flow from it.  
29. Here is no pretending to now or strange Revelations; no walking in Mirabilibus super se; no zealous seditious Reformations, nor the least prejudice done or intended to Peace, Unity, Humility, Obedience or any other Divine Virtue: yea on the contrary, all these Heavenly Graces are hereby not only fortified and increased, but by no other means can be perfectly obtained.  
30. And indeed since in a world of passages in Holy Scriptures we find ourselves obliged to a double Duty, the one whereof perhaps in popular judgements seems to entrench upon the other; and yet neither of them are in due place and circumstances to be omitted, namely, Obedience both to God's Holy Spirit inwardly directing, and also to Superiors outwardly commanding: By what other way can we reconcile such seemingly different, and, as it may fall out, contrary Precepts, but by joining this Doctrine to that concerning outward Obedience? Which is here done, & done without the least prejudice to either: yea manifestly to the advantage of both in their due circumstances. If then for any outward, carnal Respects we shall conceal or discountenance this most necessary Duty of following the Inspirations of God, we shall efface the proper Character of God servants, who are said to be such as are lead by the Spirit of God, and that by the Unction are taught in all things. Again if on pretence of following Inspirations and internal Lights which cannot be so absolutely certain, we shall transgress the most evident cercaine Commands of lawful Superiors, which are therefore Gods also, there would quickly follow an end of all Order, Peace and Government. What other mean therefore is left to comply with both these, but to obey God both ways, that is, commanding most certainly when his will is revealed by Superiors & also very securely when in other internal things, or which tend to Perfection, without the least wrong yea to the great advantage of Superiors, he doth communicate his Light and Directions to us? So as that saying of the Apostles with which they silenced the whole jewish Sanedrim, namely, That God is rather to be obeyed then man commanding contrary to God, holds only when it can evidently be demonstrated (as the Apostles than did by Miracles) that such a Command did indeed come from God, or that the thing commanded by man is certainly unlawful.  
31. These things considered, in all reason we ought to be so far from being deterred from publishing such Instructions as these, because (forsooth) the frantic Spirits of this Age do falsely make pretended Inspirations the cause and ground of all the miseries and mischiefs of late happening in our Nation etc. That for this very reason and motive every one ought to publish such wholesome Doctrines, the which are the only possible means to undeceive them. For what other ways does there remain to convince them of their errors and Seductions, dangerous to all mankind, but most certainly pernicious to their own souls? Shall we tell them, that there are no Inspirations at all? we shall in so doing betray Christian Religion. Shall we say, Though there be Inspirations, yet they are never to be marked, never obeyed nor complied withal? Besides the ridiculous falseness of the assertion, which will expose us to their most just contempt and hatred, they will overwhelm us with unanswerable Texts of Scriptures, and passages of holy Fathers. What other thing than can be done, but that (acknowledging both there are Inspirations, and that we are obliged to correspond unto them) we should inform those unhappy souls how to dispose themselves so as to be out of danger of Diabolical illusions, and to be in a capacity of receiving Inspirations truly Divine: As likewise with what caution and Prudence, but withal what fidelity they ought to comply with them? But especially we ought to demonstrate and inculcate this fundamental Verity, That the general and most certain Precepts of Humility, Obedience, Unity and Peace must never receive any prejudice by any pretended Inspirations or Illuminations: since those which are truly from God do establish and increase all these virtues: Yea that the Externall Order, Authority and Subordination established by God in his Church (by which alone it becomes one body and not a monstrous heap of unlike, unproportionable members fight and devouring one another) must be the Rule by which to examine, and judge to pronounce sentence for or against all manner of Inspirations.  
32. Therefore instead of an humane, fruitless Policy of hiding such Divine, fundamental, practical Truths as these: let us sincerely, faithfully and plentifully teach them. And though it can never be prevented but that the Devil will suggest to proud, ambitious, covetous or sensual Spirits to draw poison from the most Perfect Doctrines of Catholic Religion: yet then at least he and they will be the less able to seduce wellmeaning Souls to join with them: yea by God's Grace and Benediction upon his Truth faithfully taught, they will lose many such already seduced, when all their pretended Lights being confronted before the Sun of Divine Verity and Holiness, will either vanish quite away, or manifestly discover themselves to be the Sulphurous, gloomy lights of such wand'ring (falling) Stars, as are mentioned by S. jude, to whom the tempest of darkness is reserved for ever.  
33. O therefore that it were Gods blessed will that they would be persuaded to examine themselves & their Instincts by such Characters, such Signs so manifestly Christian, Ho●y, Perfect and secure as are here contained in this Treatise: and accordingly judge of their and our Inspirations. In the first place here the only proper Disposition towards the receiving of Supernatural Irradiations from Gods holy Spirit is an Abstraction of life, a sequestration from all businesses that concern others; and an attendance to God alone in the depth of the Spirit: Whereas their Lights come never more frequently then when either being alone they yield to discontented unquiet Passions and murmur about the behaviour and Actions of others: Or when in close meetings and Conspiracies they vent such Passions by Inuectives against the Governors of the Church or State. 2. The Lights here desired and prayed for are such as do expel all Images of Creatures, and do calm all manner of Passions, to the end that the Soul being in a vacuity, may be more capable of receiving and entertaining God in the pure fund of the Spirit. Whereas their Lights fill them with all tumultuous, disquieting Images and Phantasms concerning the supposed miscarriages of all others but themselves: and not only heighten their Passions, but urge them to most terrible, desolating Effects. 3. The Prayer here acknowledged to be the most effectual Instrument to procure Divine Light is a Pure, Recollected; intime Prayer of the Spirit. Whereas the Prayer that they glory in, is only an acquired ability and sleight to talk earnestly to God before others, & oft thereby to communicate their Passions & discontents to their Brethren. 4. Here are no new speculative Verities or Revelations of Mysteries pretended; no private new-found-out Interpretations of Scriptures bragged of. Whereas amongst them every day produces a new fancy, which must gather New Company. 5. Here the established Order of God's Church, & the Unity essential thereto is not prejudiced. Yea the Inspirations expected and obtained by Pure internal Prayer do more firmly and unalterably fix souls under this Obedience, and to this Order and Unity: Insomuch as whatsoever pretended Lights do endanger the dissolving of Unity, or do cross lawful Authority, or shall be rejected by it, they are presently suspected and extinguished. Whereas those men's Lights teach them nothing so much as to contemn & oppose all external Authority, and to dissipate Unity, dispersing the Body of Christianity into innumerable Sects and Conventicles. 6. Our Lights teach us to attend only to God and our own souls, and never to interest ourselves in any care or employment about others, till evidently Gods Inspirations force us, and external Authority obliges us thereto. Whereas their Lights render them incapable of Solitude, and thrust them abroad to be Reformers of others, being themselves impatient of all Reformation and Contradiction. 7. Our Lights make us to fear and avoid all Supereminence and judicature, all sensual pleasures, desires of Wealth, Honour etc. Whereas their Lights engage them violently & deeply in all these carnal and secular ways, and (for the attaining to these) in Tumults, Sedition, Bloushed and War: In a word, in all manner of actions and designs most contrary to the Spirit of Christianity. 8. And lastly, Our Lights, if they should chance sometimes to be mistaken by us, no harm at all would accrue to others, and not any eonsiderable prejudice to ourselves: because, as hath been said, the matters in which they direct us are in their Nature indifferent, and are ordered only towards a more perfect loving of God, and withdrawing us from Creatures. Whereas all the miseries and almost all the disorders and enormous vices of the Nation are the effects of their misleading Lights.  
34. Thus stands the case between Catholic Inspirations and the pretended Inspirations of Sectaries. Such is that Spirit of Charity and Peace, and so divine are the effects of it directing the minds of good, humble, Obedient & devout Catholics: And such is the Spirit of Disorder, Revenge, Wrath, Rebellion etc. and so dismal are the effects of that Spirit wherewith selfe-opinionated, presumptuous, frantic Sectaries are agitated. What resemblance, what agreement can there be between these two? This evil Spirit though it sacrilegiously usurps the name, yet it doth not so much as counterfeit the operations of the good one: Or if with the Name it do sometimes seem to counterfeit some outward resemblances, and to some persons show demure Looks &c, yet the Aequivocation and Hypocrisy is so gross and palpable, that they must put out their eyes that perceive it not.  
35. Shall we then extinguish, and in a sort Exorcise the Good Divine Spirit, for fear it should raise up the Evil one with it? Or rather shall we not confidently assure ourselves that upon the appearing of the Good one, the Evil one will either vanish, or the hideousnes of it will affright all from harkening to it? Shall we forbid the Sun to rise, because in some unclean, rotten Marshes some fogs will arise with it? We may as well annul the Sacraments, forbidden Prayer, extinguish the Scriptures &c: for from all these the Devil has maliciously taken advantage to pervert and damn thousands of Souls.  
36. No doubt it is, but that among those Seduced and seducing People great numbers there are, that if they were charitably instructed in such ways of Discerning Spirits, they would be susprised and start to see to what kind of Directours and Guides they have unwarily committed their Souls. If such as these could persuaded (and I beseech God they may) even whilst they are yet out of the Church, for a while to suspend the pursuance of their busy Designs and Reforming of others, and retiring themselves into Solitude, allow themselves the leisure to turn their eyes inward into their own Spirits, and as well as they can to practise the humble, selfe-renouncing, resigned way of Spiritual Prayer taught in this Book, thereby to procure from God such Lights as then may be trusted to: Nor they; nor we should ever repent that the publishing of such Doctrines as these, gave them an happy occasion to do so.  
37. And what greater satisfaction can Catholics have in their ways? And what greater advantage can they have over all those that are out of the Church, than this Proof made good by universal Experience, viz. That whosoever sincerely and constantly gives himself to the practice of such Perfect Prayer, as is here taught; if he be already a Catholic, he will most certainly ever remain so; and if he be not yet in the Church, he will become afraid of remaining his ow●e Pastor and Guide. For never any Catholic that exercised Spiritual Prayer ceased to be a Catholic, till he first ceased so to pray. And the Spirit of such Prayer, in any Perfection never rested upon any soul that was out of the Catholic Church.  
38. And this I suppose may suffice not only to justify the Truth and Innocency of this our Doctrine concerning Divine Inspirations &c. but also the lawfulness, yea conveniency, yea even the necessity of publishing it to the world; and this for those very Reasons, wherewith others would deter us. For the Obiectours are afraid of the Publication of it, least franctick Sectaries should think themselves justified in their pretences: And on the Contrary I conceive the Publication necessary, lest they should think themselves justified in their pretences: which, till they see how unlike to true Divine Lights and Inspirations theirs are, they may have some show for. I do not intent when I call it our Doctrine to appropriate it to any Person or Community for it is the very same that hath in all Ages been taught by all Saints experienced in Internal ways, as will be demonstrated by infinite Testimonies Ancient and Modern, if God shall engage us to such a labour by the opposition of any one. True it is that the Pious and sublime Author of the Treatises here abridged, hath (doubtless by the Guidance and assistance of a Supernatural Light) spent more thoughts about this subject, and taken more pains in encouragng wellminded souls to fit themselves for the receiving of such Light; in distinguishing it from false Lights, and in showing the blessed Effects of it etc. then perhaps any other Author formerly did. And that is all. For the Doctrine in substance is all old as Christianity itself: And cannot show strange or new, but only to such to whom in these day's Antiquity does seem the greatest Novelty.  
39 Having thus by declaring the insufficiency of these Objections against the publishing of the following Instructions, opened the Barriers to give this Book a free escape to range abroad at liberty: And my only intention being (for God's Glory) to benefit thy soul, dear Reader: (For as for the mean or sinister ends of gaining credit or esteem with others thereby, the ambition is so unworthy my Profession, and withal so poor and unreasonable (considering that I can appropriate nothing to myself but a little pains in transcribing & digesting another man's Labours) that I cannot think myself liable to any suspicion with thee in that regard: Therefore to the end I may according to my utmost ability facilitate thy receiving good to thy Spirit hereby: though I have no more Objections to answer, yet by conversing with certain pious and learned Persons to whose perusal and judgement this Book was presented, having found that some few passages in it were not so very clearly expressed, but that even an vninteressed and unpassionate Reader might perhaps stop a little at them: I thought expedient to let thee (Good Reader) be acquainted what Satisfaction I gave to them.  
40. One Point that seemed to require an explication is that (in the 1. Treat. 2. Section. 2. Chap.) where is treated of what care a spiritual Disciple ought to take in the choice of a sit Directour: For to leave a matter of such importance to the Election of an unexperienced, & perhaps young & ignorant soul, seemed to them neither convenient nor prudent: Besides that in Religious Communities such a permission would be an infringing of all due Order and Submission to Superiors. But hereto was replied. 1. That Religious Persons were expressly excepted in the Book. 2. And as for others, this very same Advice was long since given by the Bishop of Geneva, Auila etc. True it is notwithstanding, that there may oft be found in the world many good devout souls that yet are not very capable of making a good choice: However even such, as far as is allowed, aught to use their best endeavours, hoping that God will bless such their care for the advancement of their Spirits. Notwithstanding such aught withal to take heed that from too nice a curiosity in choosing, there do not follow any disquiet in the families where they live, if several Persons should be zealous each for a particular Director: as S. Hierome chides a Mother and a Daughter that upon such an occasion separated from one another. Therefore in such a case a good soul that will prefer peace before the contenting her mind, may of all others rely upon God, assuring herself that He will in a special manner assist and conduct her, supplying all other wants. And particularly such an extraordinary Divine assistance may be most confidently expected by well-disposed souls in Religious Communities, where such freedom of choosing is not permitted. For as Rusbrochius saith, God will rather send an Angel from heaven, than that such humble, obedient and sincere souls relying upon him, shall want due helps. Therefore such as forbear a solicitous searching after a Director, either for the preventing inconveniences, or out of an humble sincere apprehension of the danger of erring in the Choice, or a Religious regard to the prejudice it might cause in a Community to peace and good order &c, such may well hope that God will not permit them to be loser's thereby. Yea moreover such as in the forenamed Cases think they have a true occasion, and that they may justly do it for the quietting of their Consciences, resolving of their doubts &c, had need be very wary that they proceed sincerely, and that they really seek their spiritual profit, and not natural contentment. For as our Venerable F. Baker in a certain place adviseth, It is not sufficient to any Souls, that it is permitted by the Laws of the Church at certain times to require a Special Director, (upon a consideration of the expedience and necessity that some souls in some circumstances may have:): But they are to consider whether their case have these circumstances, and whether they do truly make use of the said Permission for the right end.  
41. A second Point in the same chapter supposed to deserve explication was that Assertion, That a Devout Soul once set in a good and proper way of Prayer, after she has made some progress in it, ought not to have recourse ordinarily to a Director, but that she should practise the following of God's Directions etc. On the Contrary it was supposed that till a soul have made some considerable progress in the Prayer of the Will, she would not be subject to Illusions: and therefore had thence forward most need of Advice from a prudent Guide. But this difficulty is cleared toward the latter end of the third Treatise, where is taught, That in the case and peril of Illusion upon an opinion of some extraordinary Illuminations &c, it is necessary that Souls though never so much advanced, should distrust their own judgement, and never presume to add belief unto, and must less put in execution any thing suggested by any Illuminations (true or pretended) without the advice and consent of Superiors and Directours. But as for the ordinary practices of an Internal Life, as Prayer and Mortification &c, is is very requisite that souls should be taught, as soon as may be to quit an assiduous dependence on Externall Guides, from whence would follow nothing but sollicitudes, distractions etc. There is a parallel Advice though in somewhat a different Case (in 3. Treat. 4. Sect. 3. Chap. §. 36. 37.) where in a Discourse concerning Rapts and the like extraordinary Favours, it is said of Perfect Souls, that they may judge of those matters by their own supernatural Light etc. & that they are not so absolutely obliged to resign their judgements and Wills to others, as utterly to neglect their own proper Call received from God etc. By which words is not meant that any Souls, though never so Perfect should be exempted from the obligation of submission to Superiors, judging or ordaining concerning any such Divine Favours: But only, that such Perfect, Souls need not so oft to have recourse for Advice about such matters, but may proceed by that Divine Light communicated to them: Whereas the imperfect aught neither to yield belief nor execution further than they have Advice and Order for. Now who would find fault with S. Teresa, S. Catherine of Sienna &c, if they should forbear consultations after every Rapt, or Revelation, having formerly been sufficiently warranted by Superiors & c?  
42. In consequence to the story of V R. F. Balthasar Aluarez his Account given of his Prayer to his General (mentioned in the 3. Treat. 1. Sect. 7. Chap. at the latter End) where a relation is made of the General's Orders, requiring all Superiors to direct and assist the younger Religious among them so as that they might high y esteem, and in their practice follow the manner of Prayer most suitable to their Institute & prescribed in their Exercises: I think myself obliged to acquaint thee (dear Reader) that by two Books published of late by two RR. FF. of the Society, and perused by me since the writing and printing of that passage, I do find that the said Orders of the General are not, at least of late, so rigidely interpreted, as formerly they were.  
43. The Authors of said Books written in French are R. F. Ant. Civoré, and R. F. Andr. Baiole. In which the whole Doctrine of this Book, especially concerning the Excellency of Affective Prayer beyond Discursive, is most copiously and strongly asserted: yea and moreover the Instructions concerning the necessity of attending to, and following Divine Inspirations; as likewise ways prescribed to distinguish them from false suggestions of the Devil or corrupt Nature, are so largely, clearly and even in the very Phrases of this Book delivered by the former of the two, in his Book called, Les Secrets de la Science des Saints (Tr. III. cap. IX. from p. 402. to p. 486.) that it not being credible that he had seen our V. F. A. Baker's Writings, we may rationally in far that what he writes with such extraordinary exactness proceeded from a deep and experimental knowledge of these Internal and secret paths of Contemplation.  
44. So that, no doubt, there are many Devout Persons in the Society which not being engaged in many external Employments, and enjoying consequently both a Solitude and Liberty of Spirit greater perhaps than will be afforded in many Communities by Profession purely Contemplative, do permit themselves to the Divine Conduct, & make wonderful progress in these Divine Ways.  
45. True indeed it is, that the other Author (F. Ant. Baiole) seems to maintain that the Spiritual Exercises according to the intention of S. Ignatius, will by practice become a Prayer of Contemplation and Mystick Union: An Assertion in which I have not found any yet to join with him. But however, he shows in his Book● (styled, La Vie interieure) that he had a true Notion of the Prayer of Mystick Union: And that being so, he may freely enjoy the contentment of the former supposition.  
46. Besides these there may possibly be other passages that thou also (Devout Reader) if thou hadst had the perusal before the Impression, wouldst perhaps have given us occasion to explain or interpret more at large. If it prove so, all we can do is to refer them to thine own candour and Charity, promising upon a re-impression all satisfaction possible: and in the mean time requesting that our own good meaning and the judgement of our Superiors and Approvers may be our Safeguard. Only one Suit we make unto thee (most reasonable and just) which is, That thou wouldst not proceed to the censure of any passage, till thou hast read the whole Book. The same Points and matters do occasionally come in in several places, and it would have been too great a tiring of thee to repeat in every place all the circumstances and phrases necessary for explanation or prevention of suspicions and Objections. If it be for thine own good principally that thou art a Reader, we shall stand in little need of preparing thee with Apologies. And if it be for our hurt that thou art a Reader, we thank God we are not guilty of the least ill design to make us fear, except only in thy behalf. All that we have to say is, God almighty make thee (whoseuer thou art) a practiser of the good that thou wilt certainly find in the following Treatises; and then we shall have no cause to apprehend either for thee or ourselves.  
47. Thus, truly for aught appears to me, (Devout Reader) thou mayst freely, and without the least apprehension of any danger peruse and make thy best benefit of these following Instructions: The which moreover, as thou seest, have passed the Censure, and deserved the Approbations of several pious and learned Persons. What ever opinion thou shalt, after reading, have of them: at least I will oblige thee to acknouledge that here (in the Treatises that follow) is no manner of covert; indirect meaning or design (according to the fashion new a days) to broach any bold, new-fangled Inventions: and much less of maintaining unduly what shall be du●y found fault with; since they are exposed to the common view by one that (as he hitherto hath, so) here he doth (and by God's Grace ever will) submit himself and his Writings to the Authority and judgement of the Sea Apostolic in the first place, and next to all other his Superiors. This I profess, as is the Duty of an humble, Obedient Son of the Church: And this if I did not moreover expressly signify with reference to the Doctrines contained in the following Treatises, I could not avoid some degree of guilt and imputation of not delivering candidely and faithfully our Venerable Authors sense, who in many places protesteth the like submission of all his Writings to all lawful Authority whatsoever. Farewell, Dear Reader: Oremus invicens ut saluemur. AMEN.    

THE FIRST TREATISE OF AN INTERNAL LIFE IN GENERAL.   

THE FIRST TREATISE AND FIRST SECTION. Of a Contemplative life in General; the nature and end thereof; and general disposition required thereto.  


CAP. I.  
1. Cap. §. 1. 2. 3. Continual union in spirit with God the end of man's creation, & practised by Adam in Innocence.  
§. 4. 5. Man's fall & misery through sin.  
§. 4. 5. Which is transfused into us & all his posterity.  
§. 8. 9 The reparation of mankind by Christ.  
§. 10. 11. That all Christians are obliged to aspire to perfection in divine love by the ways of prayer etc. as Adam did.  
1. IT was only infinite Goodness that moved Almighty God to create the world of nothing, & particularly in this inferior visible world to create man after his own Image & similitude, consisting of a frail earthly body, which is the prison of an immortal, intellectual spirit, to the end that by his understanding which is capable of an unlimited knowledge, & by his will which cannot be replenished which any object of Goodness less than infinite, he might so govern & order himself & all other visible creatures, as thereby to arrive unto the end for which he was made, to wit, eternal beatitude both in soul & body in heaven, the which consists in a returning to the divine principle from whom he flowed, & an inconceaveibly happy union with him, both in mind contemplating eternally his infinite Perfections, & in will & affections eternally loving, admiring & enjoying the said perfections.  
2. Now to the end that man might not (except by his own free & wilful choice of misery) fail from attaining to the only universal end of his creation, God was pleased to the natural vast capacity of man's understanding & w●ll, to add a supernatural light illustrating his mind to believe & know him, & divine charity in the will, which was as it were a weight to incline & draw the soul, with out any defect or interruption to love God, & him only. So that by a continual presence of this light, & an vninterrupted exercise of this love, the soul of man would in time have atteined to such a measure of perfection of union with God in this world, as with out dying, to merit a translation from hence to heaven, there eternally to enjoy a far more incomprehensibly perfect and beatifying union with God.  
3. Hence it appears, that the means to happiness, & the end itself, are essentially the same thing, to wit, union of the spirit with God, and differ only in degrees. And the union which Adam during his state of Innocency did & would always have practised, was in a sort perpetual, never being interrupted (except perhaps in sleep:) For loving God only & purely for himself, 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 internal senses, did not at all divert his mind from God, because he contemplated them only in order to God; or rather he contemplated God alone in them, loving & serving him only in all his reflections on them, or workings about them. So that creatures and all offices towards them served as steps to raise Adam to a more sublime & more intime union with God; the which was both his duty & his present happiness, besides that it was a disposition to his future, eternal beatitude.  
4. But our first parents by a wilful contempt & transgression of that one most easy command, which God for a trial of their obedience had imposed on them, not only broke the foresaid union, & deprived themselves of the hope of enjoying God eternally in the future life: But moreover were utterly devested of all supernatural graces, & extremely weakened & disordered in all their natural Gifts. So that having lost that divine light, by which their understandings had been illustrated, & that Divine love by which their wills & affections adhered continually to God, they were rendered incapable either of contemplating God (except only as a severe judge & avenger) or consequently of affording him any degree of love. On the contrary both their minds and affections were only employed on themselves, or on creatures, for their own natural, carnal interests or pleasure; & this with such a violent obstinacy & firmness, that it was impossible for them by any force left in corrupt nature to raise their love towards God, being once so impetuously precipitated from him towards themselves.  
5. All these miserable depravations having been caused in all the powers and faculties of their souls by the forbidden fruit, the which utterly & irreparably disordered that most healthful, exact temper of their bodily constitutions; insomuch as the spirits & humours etc. which before did nothing at all hinder their exercisings & operations towards God, but did much promote them, now did wholly dispose them to love & seek themselves only with an utter aversion from God, & the accomplishing of his divine will; & all circumstant creatures instead of being steps to raise them towards God, on the contrary more and more seduced their affections from him, & raised all other inordinate passions displeasing to him. Hereby in lieu of that peaceable and happy condition which they before enjoyed in this world by a continual union with God (the which was to be perfected eternally in the world to come) they became disquieted, distracted and even torn asunder with a multitude of passions and designs, oft contrary to one another, but all of them much more opposite to God: so that by falling from unity to a miserable multiplicity, and from peace to an endless war, they were therein captived by the devil, readily yielding to all his suggestions, hateful to & hating God, & so contracted not only an unavoidable necessity of a corporal death, but also the guilt & right to an eternal separation from God after death in that lake of fire & brimstone burning for ever, & prepared for the devil & his Angels.  
6. Now the whole stock of humane nature being thus totally & universally depraved in our first Parents, it could not by any possible natural means be avoided, but that all their Posterity should be equally infected & poisoned with all these disorders, all which were increased & daily heightened by ill education & actual Transgressions. And consequently the same guilt both of temporal & erernall death was with all transfused upon them.  
7. But Almighty God the father of mercies pitying his own creatures thus ingulfed in utter misery by the fault of Adam, seduced by his & our common Enemy, did in his most unspeakable mercy freely & unasked, provide & ordain his own coeternal Son to be a Saviour unto mankind: who by his most bitter sufferings & death redeemed us from the guilt of eternal death; & by his glorious life & resurrection having obtained a power of sending the holy ghost (communicated to us in his word & sacraments &c:) he hath rectified all these disorders, shedding forth a new heavenly light to cure the blindness of our understandings & divine Charity in our hearts, the which abateth that inordinate self-love formerly reigning in us, & hereby he reinstates us (cooperating with his divine grace, & persevering therein) to a new right unto eternal happiness, (perhaps) more sublime than man in innocency was destined to.  
8. Notwhichstanding it was not the good will & pleasure of God by this Reparation to restore us to the same state of perfect holiness wherein Adam lived in Paradise. And this we ought to ascribe to his infinite wisdom, & also to his unspeakable goodness towards us: for certainly if we had been once more left, as Adam was, in the free power of our own wills, that is, in so casual an estate as Adam was, & assisted & fortified with no stronger an Aid then the primitive grace, we should again have irreparably forfeited all our happiness & plunged ourselves far more deeply in endless misery.  
9 Therefore almighty God thought fit for our humiliation, & to keep us in continual vigilance & fear, as also thereby daily to refresh the memory of our primitive guilt, & our thank fullness for his inestimable goodness, to leave us in a necessity of incurring temporal death, which we are not now to look on as a punishment of sin, so much as a freedom from sin & a Gate & entrance to Eternal Glory. Moreover though by his grace he hath abolished the guilt of original sin, yet he hath suffered still to remain in us many bitter Effects of it, the which shall never in this life be so wholly extinguished by grace, or our holy endeavours, but that some degrees of ignorance & inclinations to that pernicious love of ourselves will remain in us. By which means we are preserved from our greatest enemy, Pride; & also forced to a continual watchfulness & combat against ourselves, & our spiritual enemies; always distrusting ourselves & relying upon the medicinal omnipotent regenerating grace of Christ far more helpful to us then the grace of innocency was, in that it not only more powerfully inclines our wills & conquers the actual resistance of them, by making them freely cooperate with it whensoever they do cooperate, (for it takes not away our liberty to resist) but like wise after it hath been weakened by venial sins, & extinguished by mortal, it is again & again renewed by the means of the sacraments & prayer &c:  
10. Our duty therefore in our present state, & the employment of our whole lives must be, constantly & fervently to cooperate with divine grace, thereby endeavouring not only to get victory over Self-love, Pride, sensuality &c: by humility, divine love & all other virtues: but also not to content ourselves with any limited degrees of Piety & holiness, but daily to aspire, according to our abilities assisted with grace by the same ways to the same Perfection for which we were first created, & which was practised by Adam in Innocence; to wit; an utter extinguishing of Self-love & all affection to creatures, except in order to God, & as they may be instrumental to beget & increase divine love in us; & a continual vninterrupted union in spirit with God, by Faith contemplating him, & by Love ever adhering to him.  
11. This, I say, is the duty & indispensable obligation of all Christians, of what condition soever, not only seriously to aspire to the divine love, but also to the perfection thereof suitably to their several states & vocations. for it is morally impossible for a soul to love God, as he ought to be loved, (that is, as the only object of her love, & as the only universal End of her being & life, for the procuring of an inseparable union with whom & for no other reason the use & comfort of creatures was permitted & given to her) I say, it is morally impossible for such a soul so loving God, deliberately & habitually to yield to the love of any thing but God only, & in order to him; or to stop in any inferior degree of love to him. The frailty of nature & many unavoidable distractions & tentations may & generally do hinder most souls from attaining or even approaching to such perfection, to such vninterrupted attention & union with God, as was practised by Adam in Innocency, & by a few Perfect souls in all ages: But nothing but the want of true sincere love will hinder the aspiring thereto, according to the measure & strength of grace that each soul in her order enjoys. And both reason & experience witness this truth in all manner of loves, lawful or unlawful. For we see that whersoever the love to riches, honour, Empire or pleasure is the tyrannising Affection, so as to cause the person to place his supposed happiness in any of these; such persons neither will nor can, being so disposed, wilfully surcease a continual progress in pursuing their designs endlessly; neither can they admit an habitual & deliberate adherence with affection to any other object, though (not ruinous, but) in an inferior degree prejudicial to what they principally affect.   

CAP. II.  
§. 1. Commonly those only are said to aspire to perfection that consecrate themselves to God.  
§. 2. A natural devotion & propension to seek God: of which the degrees are infinitely various.  
§. 3. 4. 5. Yet all ranged under two states, Active & Contemplative.  
§. 6. 7. Generally most souls are of a mixed temper between both: hence comes the difficulty of the guiding of souls.  
§. 8. At the first Entrance into Internal ways, all souls seem to be of an Active temper.  
1. Notwithstanding although all Christians are obliged to aspire to perfection, & to lead spiritual lives, sanctifying all their actions & employments by prayer; yet the effectual practice of this obligation is so very rare, that in ordinary speech those only are said to Aspire unto perfection, who have been so highly favoured by God as to have been called by him from all solicitous engagement in worldhy affairs, so as to make the only business & employment of their lives to be the serving, adoring, loving, meditating, & praying unto God, the attending to & following his divine inspirations etc. in a state of competent abstraction & solitude: & this most ordinarily & perfectly in a religious profession, or if in the world, yet in a course of life divided & separated from the world.  
2. There seems indeed to remain even naturally in all souls a certain propension to seek God (though not at all for himself, but merely for the satisfaction of nature, & selfe-ends) which is a kind of Natural Devotion, & is to be found even in heretics, yea jews & heathens; & this more or less according to their several dispositions & corporal complexions; the variety of which is wonderful & almost incredible. Now when divine grace adjoins itself to such good propensions, it promotes & increases them, rectifying what is amiss in them, especially by purifying the intention & making them to seek God only for God himself, & no unworthy in feriour Ends of nature; but it doth not at all alter the complexion itself, but conducts souls in spiritual ways suitably to their several dispositions by an almost infinite variety of paths & fashions, yet all tending to the same general end, with is the union of our spirits with God by perfect love.  
3. Notwithstanding, all these varieties of dispositions & ways (of which we shall treat more fully when we come to speak of Internal prayer,) may commodiously enough be reduced in gross to two ranks, to wit, Active & Contemplative spirits: Both which aspire to a perfection of union in spirit with God by perfect love: & for that purpose in gross practice & make use of the same means necessary to that end, to wit, Mortification & Prayer. But yet the manner both of their union & prayer, & consequently of their mortification also is very different. And the root of such difference is the forementioned variety of propensions & natural dispositions to internal ways.  
4. For first, the Propension which is in some souls to Devotion is of such a nature, that it inclines them much to buisy their imagination & to frame in their minds motives to the divine love by Internal Discourse, so as that with out such reasoning & use of images they can seldom with any efficacy raise or fix their affections on God. Such dispositions are not patiented of much solitude or recollection more than shall be necessary to enable them to produce & maintain a right Intention in outward do & works of charity, to the which they are powerfully inclined: And the Mortifications most willingly practised by them are usually external, & oftentimes voluntarily assumed, the which make a great show & procure very great esteem from others. And proportionably hereto the divine love & union produced by such means is very vigorous, but less Pure & spiritual, apt to express itself by much sensible devotion & tenderness. The state therefore & perfection of these souls is called the state & Perfection of an Active life.  
3. Again others are naturally of a propension to seek God in the obscurity of faith, with a more profound Introversion of spirit, & with less Activity & motion in sensitive nature, & with out the use of grosser Images, yet with far greater simplicity, Purity & efficacy. And consequently such souls are not of themselves much inclined to external works (except when God calls them thereto by secret Inspirations, or engages them therein by command of Superiors) but they seek rather to purify themselves & inflame their hearts in the love of God by Internal, quiet & pure Actuations in Spirit, by a total Abstraction from Creatures, by Solitude, both Externall and especially Internal, so disposing themselves to receive the Influxes & Inspirations of God, whose guidance chiefly they endeavour to follow in all things. And the Mortifications practised by them though less remarkable, yet are fair more Efficacious, being profound and penetrating even to the most secret deordinations of the Spirit. By a Constant pursuance of such Exercises their Spirits becoming naked & empty of all strange Affections, Images & Distractions, the Divine spirit only life's & operates in them, affording them Light to perceive & strength to subdue self-love in its most secret, and to all others imperceptible insinuations. And by Consequence they attain unto an Union with God fare more strict & immediate than the former, by a love much more Masculine, pure & Divine. And the state and Perfection of these happy souls is called the state and Perfection of à Contemplative Life.  
6. Now though all Internal Dispositions of souls (by which Mankind is more diversified then by outward features) may conveniently enough be ranged under these two states: yet we are not to conceive that each soul is by its temper entirely & absolutely either Contemplative or Active: For on the contrary the most part are of a Disposition mixed between both, and partaking somewhat, more or less, of each: But they receive the Denomination from that whereto the Propension is more strong.  
7. And from hence comes that great Difficulty that there is in the Conducting and Managing of souls in these Internal ways: For each several Disposition must be put in a way suitable to the spirit of the party, otherwise small progress can be expected. Now that wherein the diversity of Spirits is principally discerned, is their Prayer. If therefore an Active Spirit should be obliged to that Internal solitude, to that quiet Affective Prayer of the Heart alone which is proper to Contemplative Souls: Or if a Contemplative spirit should be too long detained or fettered with the Rules & busy Methods of Discursive Meditation (which is a Prayer chiefly of the Head or Imagination:) Or last if a spirit of a Mixed Disposition should be strictly confined to either of these sorts of Prayer & not allowed to practise them interchangeably according as she finds profitable to her present temper of mind etc. They would entangle themselves with insuperable Difficulties, scrupulosities and unsatisfaction, and be so fare from any considerable advancement, that they would be in danger of giving over all thought of seeking God internally.  
8. Notwithstanding although the Propensions of some souls to Internal Operations of the Spirit, and consequently to Contemplation, were never so strong: Yet at their first entrance into a Spiritual course, they will ordinarily speaking, seem to be of an Active, extroverted temper, and consequently will not be capable of a long continued rigorous solitude, nor of Operations purely Spiritual. They will therefore be forced to begin with Exercises of the Imagination and Discursive Prayer. And the reason is, because by their former Secular, negligent & Extroverted life, their mind is so filled & painted all over with the Images of Creatures, & their Hearts so disordered & divided with inordinate Affections & Passions, that the will alone with its, Actuations, purposes and resolutions has not power to expel the said Images & to assuage the said Passions. So that there is a necessity by Meditation & Consideration of introducing good Images to expel the vain & bad ones, and of inventing Motives to quiet Passions, by diverting them upon God. But this being once done by the Exercises proper to an Active life (which to such souls will not need to last long:) they thence forward are to betake themselves, and always to continue in such Internal Exercises as are suitable to their natural Propensions, to wit,, the quiet, Solitary, Spiritual Exercises of a CONTEMPLATIVE LIFE.   

CAP. III.  
§. 1. The Contemplative 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 Contemplative life supereminently excellent above that of the Active, and the Union with God more Divine.  
§. 11. Of Passive Unions therein, yet more Supernatural.  
1. OF these two states, the Contemplative is by all acknowledged to be the more Sublime and Perfect, in as much as the Operations & Exercises of it are more Spiritual, more abstracted from the Body, and i●s Sensual Faculties: and consequently more Angelical & Divine. It is represented to us by our Lord in the Person of Mary, who is therefore said to have chosen the best Part, Which shall never be taken from her, being the. Beginning and imperfect Practice of that which shall be our Eternal employment and Beatitude in Heau●n. As on the other side the Active life is typified by the other Sister Martha, who turmoiled herself with many Exterior buisinesses & sollicitudes, which though they were in thē selues good & laudable, yet Mary's Vacancy and inward attention to our Lord is much preferred.  
2. And as the Contemplative State is of the two the more Perfect, so also is it far more easy, more Simple, & more secure from all Errors & Illusions which may be occasioned by an indiscreet use of Prayer. And the reason or ground of such Security is evident: Because a Contemplative Soul tending to God and working almost only with the Heart & blind Affections of the will pouring themselves upon God apprehended only in the Obscure Notion of Faith, not enquiring what he is, but believing him to be that incomprehensible Being which he is, and which can only be comprehended by himself, rejecting & striving to forget all Images & representations of him, or any thing else; Yea transcending all Operations of the Imagination, and all subtlety & curiosity of Reasoning, and lastly seeking an Union with God only by the most pure & most intime affections of the● Spirit: what possibility of Illusion or error can there be to such a soul? For if the devil should suggest an Image (which is his only mean & way to seduce a soul to error & a sinful curiosity of hnowledge;) she is taught and exercised to reject all manner of Images, and to hold the Internal senses almost wholly vacant during her Spiritual actuations. Or if by stirring up unclean or other unlawful Affections in sensitive nature, he seek to assault her: what more secure remedy is there then with the whole bent & affections of the soul to adhere & be united to God? neglecting and scarce marking wht soever disorders may unwillingly happen in inferior nature, above which she is exalted into a region of light and peace?  
3. Now for a further proof of the excellency & security of Contemplative prayer beyond active, experience demonstrates that all the most sublime exercises of contemplation may as purely & perfectly be performed by persons the most ignorant and unlearned, (so they be sufficiently instructed in the fundamental Doctrines, of Catholic faith) as by the learnedst Doctors in as much as not any abilities in the brain are requisite thereto, but only a strong courageous affection of the heart. Hence it is, theat we see that simple unlearned women are more frequently graced by almighty God with the gist of high contemplation, than men, and especially such men as are much given to sublime speculations. A reason whereof may be (besides the God reveiles himself more willingly to humble and simple minds) because by means of that tenderness & compassionatnes which abounds naturally in women, they are disposed to a greater fervour in Charity, and their affections being once fixed on their only proper object, which is God, they do more vigorously & firmly adhere thereunto: and by consequence arrive both more easily and quickly to the Perfection of Contemplation, which consists (as shall hereafter be shown) in the fervour & constancy of the will united to God; and scarce at all in the operations of the understanding.  
4. Now this present treatise being intended only for encouraging & instructing of persons that aspire to perfection in a Contemplatine life, and more especially for the discovering of the several degrees of prayer proper for that state: reason requires that, since in all Doctrines which tend to practise the end is principally to be regarded, as being that, which if it can be approved worthy the taking pains for, will give life and courage in the use of the means conducing thereto, we should treat more precisely of the proper end of a Contemplative life: The which indeed is of so supreme an excellence and divine profection above any thing that can be designed or sought after in any other Doctrine or Profession, that those who have eyes to see it and palates capable of a Spiritual tasting of it, will think no difficulties, no tediousnesses, no bitternesses or labours too great a price to purchase it.  
4. It was said before that the general end of man's creation, and which ought to be aspired unto by all christians, and much more those whose more Special profession is to tend Perfection, whether in an active or a Contemplative state, is a perfect & constant union in spirit to God by love, which is, vninterrupted perfect prayer. But the same end is differently sought & attained by active and by Contemplative spirits. For in an active life the union is not so immediate, stable, sublime & intime of the supreme portion of the spirit with God, as it is in a Contemplative state. But as the exercises of the active livers are much in the imaginative & discursive faculties of the soul, so is likewise their union. The effects indeed of it are more perceptible, and therefore more apt to cause admiration in others, but with all, being much in sense, it is not so clear nor so peaceful, and by consequence not so stable nor immediate as is that of Contemplatives. The Charity of actives is strong and vigorous, and the outward effects of it dazzling the eyes of the beholders, and thereby causing great edification: they are with all frequently multiplied, for strong love is a Passion that takes pleasure in labours. Whereas the deeds of Contemplative souls (except when God by an extraordinary inspiration calls them to exterior employments) are but few, and in appearance but small & little regarded or esteemed by others. Yet those mean actions of theirs in God's esteem may be preferred incomparably before the others, as being in a far more perfect degree Supernatural and Divine, as proceeding from an immediate and most certain impulse of God's holy Spirit, whose conduct, light & virtue such souls do far more clearly perceive, and more faithfully & constantly follow, even in their daily and ordinary practices, then active livers do or can in their actions of highest importance. Lastly the charity of Contemplatives though it be less stirring & buisy, yet is far more profoundly rooted in the centre of the spirit, causing an union much more Spiritual & Divine.  
5. S. Bernard perfectly experienced in the Internal ways of a Contemplative life, writing to certain Religious Fathers of the Carthusian Order Professing the same, excellently expresses this union in these words, Aliorum est Deo seruire: vestrum adhaerere. Aliorum est Deo credere, scire, amare, revereri: vestrum est sapere, intelligere, cognoscere, frui: that is, It is the duty of others (that live active lives either in the world or Religion) ●o serve God: but it is yours to adhere inseparably unto him. It belongs to others to believe, to know, to love, to adore God: but to you, to taste, to understand, to be familiarly acquainted with, and to enjoy him.  
6. Consonantly to this expression of S. Bernard, Mystic writers do teach that the proper end of a Contemplative life is the attaining unto an Habitual & almost vninterrupted perfect union with God in the Supreme Point of the spirit; and such an union as gives the soul a fruitive possession of him, & a real, experimental perception of his Divine Presence in the depth & centre of the spirit, which is fully possessed and filled with him alone; not on●y all deliberate affections to creatures being excluded, but in a manner all Images of them also, at least so far as they may be distractive to the soul.  
7. The effects of this blessed, perceptible Presence of God in perfect souls are unspeakable & divine. For he is in them both as a Principle of all their actions Internal & Externall, being the life of their life and spirit of their spirits: and also as the End of them, directing both the actions & persons to himself only. He is all in all things unto them: A light to direct securely all their steps, and to order all their workings, even those also which seem the most indifferent, the which by the guidance of God's holy spirit do cause a farther advancement of them to a yet more immediate union. He is a shield to protect them in all tentations and dangers: an internal force and vigour within them to make them do & suffer all things whatsoever his pleasure is they should do or suffer. They not only believe & know, but even feel & taste him to be the universal, Infinite Good. By means of a continual conversation with him they are reduced to a blessed state of a perfect denudation of spirit, to an absolute, internal solitude, a Transcendency & forgetfulness of all created things, and especially of themselves, to an heavenly-mindednes & fixed Attention to God only, and this even in the midst of employments to others never so distractive; and finally to a gustful knowledge of all his infinite perfections, and a strict application of their spirits by love above knowledge, joined with a fruition & repose in him with the whole extent of their wills: so that they become after an inexpressible manner Partakers of the Divine nature; yea one spirit, one Will, one love with him, being in a sort deified, & enjoying as much of heaven hereas mortality is capable of.  
8. To this purpose saih the same S. Bern: Amor Dei, vel Amor Deus, Spiritus Sanctus Amori Hominis se infundens, afficit eum sibi, & amans semetipsum de Homine Deus, secum unum efficit & spiritum eius, & Amorem eius, that is, the love of God, or love which is God, to wit, the Holy Ghost pouring himself into the love of man (inclineth &) applieth m●n by love unto himself: and thus God loving himself by man, maketh both his spirit & love one with himself.  
9 A most blessed state this is certainly, being the Portion chosen by Mary, which our Lord himself calls optimam partem, the very best of all divine graces which God can bestow in this life: and wherewith he enrich two in a singular mnaner those his most highly favoured, & most tenderly loved friends, S. john the Evangelist, and S. Mary Magdalen: but in a yet more supereminent degree his own most heavenly Virgin-mother.  
10. Happy therefore are those souls upon which God bestows a desire & ambition so glorious, as seriously & effectually to tend, aspire and endeavour the compassing a design so heavenly: qualifying them not only with good natural propensions to those Internal ways of love leading to this End, but also calling them to a state of life abstracted from the world, the vanities & sollioitudes of it; and withal supernatural light to direct them in the secret paths of this love: and lastly strong resolutions, and perseverance with courage to break through all discouragements, difficulties, persecutions, Aridities & whatsoever oppositions shall be made against them either from concupiscence within, or the world without, or the devil joining with both against a design of all others most hurtful to him & most destructive to his pretensions.  
11. And for a yet further and greater encouragement unto them to embrace & prosecute so glorious a design, they may take notice that besides this (hitherto described) happy union of a Contemplative soul with God by perfect Charity, in the which the soul herself actively concurs, not only as to the fruition, but also in the disposing herself immediately thereto: There are other unions entirely Supernatural, not at all procured, or so much as intended by the soul herself, but graciously & freely conferred by God upon some souls, in the which he after a wonderful and inconceiveable manner affords them interior illuminations and touches, yet far more efficacious and Divine: in all which the soul is a mere Patient, and only suffers God to work his Divine pleasure in her, being neither able to further nor hinder it. The which unions though they last but even as it were a moment of time, yet do more illuminate and purify the soul, than many years spent in active exercises of Spiritual prayer or mortification could do.   

CAP. IU.  
§. 1. 2. 3. 4. A Strong Resolution, necessary in the Beginning.  
§. 5. 6. 7. 8. 9 Considering first the length and tediousness of the way to perfection, in mortification.  
§. 10. 11. And also many degrees of prayer, to be passed.  
§. 12. Therefore it is seldom atteined: & not till a declining Age.  
§. 13. Except by Gods extraordinary favour to a few.  
§. 14. Yet old & young aught to enter into the way.  
§. 15. A motive to resolution are the difficulties in the way.  
§. 16. And those both from with out, and within.  
1. THe end of a Contemplative life therefore being so supereminently noble and Divine, that beatified souls do prosecute the same, and no other, in heaven; with this only difference, that the same beatifying object which is now obscurely seen by faith, and imperfectly embraced by love, shall hereafter be seen clearly and perfectly enjoyed: The primary and most general Duty required in souls which by God's vocation do walk in the ways of the spirit, is to admire, love, and long after this union, and to fix an immoveable resolution through God's grace & assistance to attempt and persevere in the prosecution of so glorious a design indespight of all opposition, through light & darkness, through consolations & desolations etc. as esteeming it to be cheaply purchased though with the loss of all comforts that Nature can find or expect in Creatures.  
2. The fixing of such a courageous Resolution is of so main importance & necessity, that if it should happen to fail or yield to any, though the feircest tentations, that may occur, and are to be expected, so as not to be reassumed, the whole design will be ruined. And therefore devout souls are oftentimes to renew such a resolution, and especially when any difficulty presents itself: and for that purpose they will oft be put in mind thereof in these following instructions.  
3. It is not to be esteemed loftiness, 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 Root of it is true  humility joined with the love of God: For it proceeds from a vile esteem and some degrees of a holy hatred of ourselves, from whom we desire to fly; and a just esteem, obedience, and love of God, to whom only we desire to adhere & be inseparably united.  
4. Happy therefore is the soul that finds in herself an habitual thirst & longing after this union, if she will seek to assuage it by continual approaches to this Fountain of living waters, labouring thereto with daily Externall & Internal workings. The very tendance to this union, in which our whole Essential happiness consists, has in it some degrees of happiness, and is an imperfect union, disposing to a perfect one. For by such internal tendance & aspiring we get by little & little out of Nature into God. And that with out such an interior tendance & desire no exterior sufferances or observances will imprint any true virtue in the soul, or bring her nearer to God, we see in the example of Suso, who for the first five years of a Religious Profession found no satisfaction in soul at all notwthstanding all his care & exactness in exterior Regular Observances and mortifications: he perceived plainly that still he wanted some thing, but what that was he could not tell: till God was pleased to discover it to him, and put him in the way to attain to his desire, which was in spirit to tend continually to this union; with out which all his austerities and Observances served little or nothing, as proceeding principally from self love, selfe-iudgment & the satisfying of Nature even by crossing it.  
4. Let nothing therefore deter a welminded soul from persevering with fervour in this firm resolution. No not the sight of her daily defects, imperfections or sins, or remorses for them: but rather let her increase in courage even from her falls, and from the experience of her own impotency let her be incited to run more earnestly & adhere more firmly unto God, by whom she will be enabled to do all things and conquer all resistances.  
5. Now to the End that all sincerity may be used in the delivery of these instructions, and that all vain compliance & flattery may be avoided, the Devout soul is to be informed that the way to perfection is 1. both a very long, tedious way; and 2. withal there are to be expected in it many grievous, painful & bitter tentations and crosses to corrupt nature: as being a way that wholly and universally contradicts & destroys all the vain cases, contentments, interests and designs of Nature, teaching a soul to die unto self-love, selfe-iudgment and all propriety, and to raise herself out of Nature, seeking to live in a Region exalted above Nature, to wit, the Region of the spirit; into which being once come, she will find nothing but light and peace and joy in the Holy Ghost. The which difficulties considered, instead of being discouraged, she will, if she be truly touched with God's spirit, rather increase her fervour & courage to pursue a design so Noble & Divine, for which alone she was created: especially 3. considering the infinite danger of a negligent tepide and spiritually slothful life: and likewise the security and benefit of being but truly in the way to Perfection, though she should never attain to it in this life.  
6. First therefore to demonstrate that the way to Perfection must needs be long and tedious, even to souls well disposed thereto both by nature and education (for to others, it is a way unpassable with out extreme difficulty) this will easily be acknowledged by any wellminded soul that by her own experience will consider how obstinate, inflexible, and of how glewy & tenacious a nature corrupt self-love is in Her: How long a time must pass before she can subdue any one habitual ill inclination & affection in herself? What fall & rising again there are in our passions & corrupt desires; in somuch as when they seem to be quite mortified & almost forgotten, they will again raise themselves & combat us with as great or perhaps greater violence than before. Now till the poisonous root of self-love be withered, so as that we do not knowingly and deliberately suffer it to spring forth & bear fruit (for utterly killed it never will be in this life:) till we have lost at least all affection to all our corrupt desires even the most venial, which are almost infinite perfect charity will never reign in our souls, and consequently perfect union in spirit with God cannot be expected. For Charity life's & grows according to the measure that self-love is abated, and no further.  
7. Souls that first enter into the Internal ways of the spirit, or that have made no great progress in them, are guided by a very dim light, being able to discover and discern only a few grosser defects & inordinations: but by persevering in the exercices of mortification & prayer this light will be increased, & then they will proportionably every day more & more discover a thousand secret and formerly invisible impurities in their intentions, selfe-sekings, hypocrisies and close designs of Nature, pursuing her own corrupt designs in the very best actions, cherishing Nature one way, when she mortifies it another, and favouring pride even when she exercises humility. Now a clear light to discover all these almost infinite depravations not only in our sensitive Nature, but also in the Superior soul (which are far more secret, manifold & dangerous) and a courage with success to combat & overcome them, must be the effect of a long continued practice of prayer & mortification.  
8. The want of a due knowledge or consideration hereof is the cause that some good souls after they have made some progress in Internal ways, become disheartened, and in danger to stop or quite leave them. For though at the first, being (as usually they are) prevented by God with a tender sensible devotion (which our Holy Father calls feruorem Novitium) they do with much zeal & as it seems to them, with good effect begin the exercises of mortification & prayer: Yet afterwards such sensible fervour & tenderness ceasing (as it seldom fails to do) by that new light which they have gotten, they discern a world of defects, formerly undiscovered, which they erroneously think were not in them before: whereupon fearing that instead of making progress, they are in a worse state than when they begun, they will be apt to suspect that they are in a wrong way. This proceeds from a preconceived mistake, that because in times of light & devotion the soul finds herself carried with much fervour to God, and perceives but small contradictions and rebellions in inferior Nature, that therefore she is very forward in the way to Perfection. Whereas it is far otherwise. For Nature is not so easily conquered as she imagines, neither is the way to Perfection so easy and short. Many changes she must expect: many rise and fall: some times light, and some times Darkness: sometimes calmness of Passions, and presently after, it may be, fiercer combats than before: and these successions of changes repeated, God knows how oft, before the End approacheth.  
9 Yea it will likely happen to such Souls, that even the formerly well known, grosser defects in them will seem to increase and to grow more hard to be quelld after they have been competently advanced in Internal ways. And the reason is, because having set themselves to combat corrupt Nature in all her perverse, crooked & impure desires, and being sequestered from the vanities of the world, they find themselves in continual wrestle and agonies, and want those pleasing diversions, conversations & recreations with which whilst they lived a secular, negligent life they could interrupt or put of their melancholic thoughts, and unquietness. But if they would take courage & instead of seeking ease from Nature (further than discretion allows) have recourse for remedy by Prayer to God, they would find that such violent Tentations are an assured sign that they are in a secure & happy way, and that when God sees it is best for them, they shall come of from such combats with victory & comfort.  
10. Now as from the consideration of the tediousness of a perfect universal mortification of the corrupt affections of Nature, it does appear that Hasty Perfection is not ordinarily to be expected. And where there are appearances of extraordinary lights & supernatural visits in souls not throughly mortified, it is to be feared that there hath been some secret exorbitancy in the proceed of such souls, some deeply rooted Pride etc. which hath exposed them to the Devil's Illusions, so that then state is very dangerous. The like will appear if we cast our eyes upon the Nature & degrees of Internal Prayer, in the Perfection of which the End of a Contemplative life, which is perfect union in Spirit with God, doth consist.  
11. For a soul must 1. (ordinarily speaking) pass through the way of external and imaginary Exercises of Prayer, in the which she must tarry God knows how long: yea with out a discreet diligence and constancy in them, she may perhaps end her days therein. 2. Then when her affections do so abound and are sufficiently ripe, so as that discourse is not needful or becomes of little efficacy, she is to betake herself to the exercise of the will: in the which a very long time must ordinarily be spent before she can chase away distracting grosser Images, and before the Heart be so replenished with the Divine Spirit, that without any Election or deliberation it will of itself almost continually break forth into Aspirations & pure elevations of the Superior will. 3. Being arrived to this happy state, only God knows for how long a time she is to continue therein, there being almost infinite degrees of aspirations, each one exceeding the former in Purity, before she be ripe for the Divine Inaction. 4. And having gotten that, a very long time is like to be spent, very oft in most woeful obscurities, and desolations, before she arrive. 5. To the State of Perfection. Now all these degrees of Prayer are to be attended with proportionable degrees of mortification. So that no wonder is it if so very few, even of those whose Profession it is to aspire thereunto, do find or attain unto this End; Partly out of ignorance and error; whilst they place Perfection in an exact performance of outward Observances and Austerities the which (though being well used they may be certainly very proper helps to Perfection, and are accordingly to be duly esteemed: yet) if they be undertaken for any end of Nature, and not for the purifying of the interior and disposing it for more perfect Prayer, are of no value at all, but rather proceed from and nourish Self-love; Pride etc. And partly out of want of courage and diligence to pursue constantly the way that they know leads thereto.  
12. Upon these grounds Mystic Authors do teach; that though it be a very great advantage to a soul to tread in these Internal ways from her Youth, before she be darkened and made sick with vicious Habits, the combatting against which will cause great difficulty, pain and tediousness to her: Yet she will hardly arrive unto the foresaid Active union and experimental Perception of God's Presence in her till almost a declining Age: by reason that though her Natural ill inclinations may be mortified in a reasonable Perfection before that time: Yet till such Age there will remain too much vigour in Corporal Nature, and an unstableness in the inward senses, which will hinder that Quietness and composedness of mind necessary to such an Union. Whereas some persons of a well disposed temper & virtuous education have in a few years arrived rhereunto; though they did not begin an Internal course till their ripe Age, but yet supplying that delay by an Heroical Resolution and vigorous pursuit of the practices proper thereunto. But as for those that have been viciously bred, there will be necessary a wonderful measure of Grace and very extraordinary mortifications before such souls can be fitted thereunto.  
13. Now what hath been said concerning the length of the way, and the multiplicity of conditions requisite to the attaining to the End of it, is to be understood with relation to the ordinary course of God's Providence. But God who is the free Master and disposer of his own Graces, may bestow them upon whom & when he pleases, either Miraculously increasing his Grace in some Souls, or conferring his supernatural Favours before the time that they are ripe for them: As he did to S. Catharina of Sienna (and some others) who in their younger years have been favoured with a Passive union. Mystic Authors likewise except from the ordinary course the case where God upon the death of well willed and well disposed souls happening bofore Perfection atteind, supplieth after some extraordinary manner what was wanting, and effects that in a moment, uhvich would otherwise have required a long space of time. And this say they, God frequently doth in regard of the serious & fervent wills that he seethe in such Souls, which were resolved to prosecute the way of his Love for all their Lives, though they should have lasted never so long.  
14. But be the way to Perfection never so long, the design itself is so Noble and the end so Divine, that a soul can not begin to aspire unto it too soon, nor take too much pains to procure it. Yea the very desire and serious pursuance of so heavenly a design brings so great Blessings to the Soul, and puts her in so secure a way of Salvation, though she should never perfectly attain unto it in this life, that there is none so old, nor so over grown with ill Habits, but aught to attempt, & with perseverance pursue it, being assured that at least after Death he shall for his good desire and endeavours be rewarded with the crown due to Contemplatives. For it is enough for a soul to be in the way, and to correspond to such enablements as she hath received: And then in what degree of spirit soever she dies, she dies according to the will & ordination of God, to whom she must be resigned, and consequently she will be very happy. Whereas if out of despair of attaining to perfection she should rest, and do as it were nothing, contenting herself with outward Ceremonious Observances, she will be accounted before God as having been wanting to perform that whereto her Profession obliged her. Though the truth is, the soul being a pure Spirit consisting of mere Activity, cannot cease doing and desiring some thing: so that if her desires & operations be not directed to the right End, they will go a wrong way; and if a Soul do not continually strive to get out of Nature, she will plunge herself deeper & deeper into it.  
15. The second Motive to induce a soul to arm herself with a great courage and strong Resolution in her tendance to Perfection is, because as the Wise man says, He that sets himself to serve our Lord (especially in so high and divine an employment as Contemplation) must prepare his soul for Tentations, greater and more unusual then formerly he had experience of. The which Tentations will come from all coasts, both from without and with in.  
16. For an Internal life being not only a life hidden from the world, but likewise directly contrary to the ways of carnal rerson, yea even different from the common notion of virtue and Piety which ordinary Christians, yea too many even in Religion have also, who approve only of Actions and ways which outwardly make a fair show, as solemn performance of Divine Offices, external formal Regularities, mortifications etc. Hence it is that very sharp persecutions have almost always attended those whom God hath called to revive the true spirit of Religion (too much generally decayed, and in many Religious Communities utterly unknowen) by teaching souls not to neglect, but on the contrary to be very careful in an exact performance and just esteem of such Duties; but yet to place Perfection in exercises of the Spirit, and to esteem all other observances no further then as they serve to advance and increase Perfection in Spirit: since most certain it is, that if in and for themselves alone and with out any interior direction for the purifying of the soul they be esteemed (& performed) as Parts of real Perfection, and not chiefly as Helps of Internal Devotion and Purity, they will rather become Hindrances to Contemplation, nourishing Pride, Contempt of others etc. and be the ruin of true Charity. Examples of such Persecutions are obvious in stories, witness the sufferings of Thaulerus, Suso, S. Teresa, B. john. de Cruse etc.  
17. Again in the world, the lives of those that God hath called to the Exercises of an Internal life, being so different from and unlike to others, though ordinary, well meaning Christians: by reason that they abstract themselves from secular businesses (except such as necessarily belong to their vocation) likewife? from worldly conversations, correspondence, and vainly complying freindships': Hence it is that the sight of them is unacceptable to their Neighbours and acquaintance, as if they did silently condemn their liberties. For this reason they are apt to raise and disperse evil reports of them, calling them Illuminats, Pretenders to extraordinary visits and lights, Persons that walk in mirabilibus super se & 6. Or at least to deride them as silly, seduced, melancholy spirits, that follow unusual and dangerous ways.  
18. All these, and many other the like persecutions, calumnies and contempts, a well disposed soul that purely seeks God, must expect and be armed against. And knowing that they do not come by chance, but by the most wise, holy, and merciful Providence of God for her good, to exercise her courage in the beginning, and to give her an opportunity to testify her true esteem and love to God and spiritual things, let her from hence not be affrighted; but rather pursue Internal ways more vigorously: as knowing that there can not be a better proof of the Excellency of them, then that they are displeasing to carnal, or at least ignorant men unexperienced in such Divine ways. Let her not with passion judge or condemn those that are contrary to her: for many of them may have a good intention and zeal therein, though a zeal not directed by knowledge. If therefore she will attend to God, following his Divine Inspirations etc. she will see that God will give her light and courage, and much inward security in her way.  
19 But her greatest and more frequent Persecutions will be from her own corrupt nature and vicious Habits rooted in the soul: the which will assault her many times with tentations and inward bitternesses and agonies, sharper and stranger than she did expect, or could perhaps imagine. And no wonder: For her design and continual endeavours both in mortification & Prayer being to raise herself out of, and above nature, to contradict nature in all its vain pleasures and interests: she can expect no other, but that Nature will continually struggle against the spirit: especially being inflamed by the Devil, who will not fail to employ all his Arts, all his malice and fury to disturb a design so utterly destructive to his Infernal Kingdom established in the souls of carnal men. The well minded soul therefore must make a general strong Resolution to bear all with as much quietness as may be, to distrust herself entirely, to rely only upon God, and to seek unto him by Prayer, and all will assuredly be well. She will find that the Yoke of Christ, whi●h at the first was burdensome, will, being borne with constancy, become easy and delightful. Yea though she should never be able to subdue the resistance of evil inclinations in her, yet as long as there remains in her a sincere Endeavour after it, no such ill Inclinations will hinder her happiness.   

CAP V.  
§. 1. 2. A 3. motive to Resolution is the danger of repidity: of which the nature and Root is discovered.  
§. 3. 4. 5. The miseries of a Tepid Religious person, that is ignorant of Internal ways.  
§. 6. 7. Or of one that knows them, but neglects to pursue them.  
§. 8. 9 How pestilent such are in a Community.  
§. 10. On the otherside an undiscreet passionate fervour may be as dangerous as negligence.  
1. A Third yet more pressing Motive to a courageous Resolution of prosecuting Internal ways once begin, and a strong proof of the extreme necessity thereof is the consideration of the extreme danger, and miseries unexpressible of a negligent and Tepid life, whether in Religion or in the world; the which not only renders Perfection impossible to be atteined, but endangers the very root of essential sanctity and all pretention to Eternal Happiness, as among other Mystic writers, Harphius in his twelue mortifications earnestly demonstrates.  
2. Tepidity is a bitter poisonous Root fixed in the minds of negligent Christians, who though out of a servile fear they abstain from an habitual practice of acknowledged Mortal Actual sins, and therefore (groundlessly enough) think themselves secure from the danger of Hell: yet they perform their external necessary obligations to God and their Brethren sleepily and heartlesly, without any true Affection, contenting themselves with the things however outwardly done; yea perhaps knowing no Perfection beyond this: But in the mean time remain full of self love, inward Pride, sensual desires, aversion from internal conversation with God etc. And the ground and cause of this pernicious Tepidity is want of affection and esteem of spiritual things, and a voluntary affection to venial sins (not as they are sins, but as the objects of them are casefull or delightful to nature) joined with a willfullnes not to avoid the occasions of them, nor to do any more in God's service, than what themselves judge to be necessary for the escaping of Hell.  
3. Such Persons if they live in Religion must needs pass very uncomfortable and discontented lives: having excluded themselves from the vain entertainments and pleasures of the world, and yet retaining a strong affection to them in their hearts, with an incapacity of enjoying them. They must undergo all obligations, Austerities and Crosses incident to a Religious state without comfort, but only in having dispatched them; with very little benefit to their souls, and with extreme wearisomenes and unwillingness. Now what a resemblance to Hell hath such a life, where there is an impossibility freely to enjoy what the soul principally desires: and where she is forced continually to do and suffer such things as are extremely contrary to her inclinations?  
4. Whereas if souls would courageously at once give themselves wholly to God, and with a discrete fervour combat against corrupt Nature, pursuing their Internal Exercises, they would find that all things would cooperate not only to their Eternal good, but even to their present contentment and joy. They would find pleasure even in their greatest mortifications and crosses, by considering the love with which God sends them and the great Benefit that their spirit reaps by them. What contentment can be greater to any soul then to become a true inward friend of God, chained unto him with a love, the like whereto never was between any mortal creatures? to know and even feel that she belongs to God, and that God is continually watchful over her, and careful of her salvation? None of which comforts Tepid souls can hope to taste: but on the contrary are not only continually tortured with present discontents; but much more with a fear and horror, considering their doubtfulness about their future state.  
5. If such Tepid souls be ignorant of the Internal ways of the spirit (which with out some fault of their own they scarce can be) when they come to die, it is not conceivable what apprehensions and horrors they will feel: considering that a settled wilful affection to venial sins bring a soul to an imminent danger of a frequent incurring actual mortal sins, the which though they be not of the greater kind of enormous sins, yet they may be no less dangerous, because less corrigible, such as are those spiritual sins of Pride, Murmuring, factiousness, Envy, Ambition &c: Besides which how is it possible for them to give an account of sins of Omission, of the want of perfecting their souls by prayer &c. of the avoiding of which they never took any care, although their Profession and Vows obliged them thereto?  
6. Again if Tepidity (though not in so high a degree) be found in souls that are acquainted speculatively with the Internal ways of the spirit, and their obligation to pursue them in order to Perfection: but either for want of courage dare not apply themselves seriously to them, or do it very faintly, coldly or with frequent interruptions, and only are not resolved to relinquish and abjure such ways: such as though they have not a wilful affection to venial sins, yet are for the most part wilfully negligent in resisting them: Such souls ought to consider that their case in all respects approaches near to the miserable condition of the former: And they will have guilt enough to take away all comfort almost in a Religious state, and to give them just apprehensions for the future life, of which they have no security.  
7. For when such souls approach near unto Death; they will then too late consider that for want of diligent Prayer there may be, yea assuredly are in them a world of inordinations, impurities and defects undiscovered by them, and therefore can neither be acknowledged nor bewailed: so that they can not have any assurance of the state and inclinations of their souls: Besides they know themselves to have been guilty of a life spent in an vninterrupted ingratitude to God who gave them light to see the ways to Perfection, and which their Profession obliged them to walk in, and yet wilfully they neglected to make use of such light, or to make progress in those ways &c. (and this is an aggravation of guilt beyond the former:) They are conscious likewise of an unexcusable and long continued unfaithfulness, never almost complying with the Divine inspirations which daily urged them to put themselves resolutely into that only secure way of an Internal life; nor ever vigorously resisting the sins and imperfections which they did discover in themselves etc. Such sad thoughts as these pressing (as usually they do) one upon another near the approaches of Death, what grievous apprehensions, what terrible uncerteinties must they needs cause in Tepid souls, then most sensible of dangers and fears? so that their lives will be full of anguish and continual remorse, and their Deaths very uncomfortable.  
8. Lastly to all these miseries of a Tepid life, this also may be added as an increase of the guilt, and consequently an aggravation of the dangerous state of souls infected with that poison: which is, that they do not only themselves most ungratefully withdraw their own affections from God and Divine things, but by their ill example, by mispending the time in vain Extroverted conversations, by discountenancing those that are f●ruourous in Internal ways etc. they infect their companions, and so treacherously defraud Almighty God of the affections of others also. So that a Tepid Religious person though given to no enormous excesses, is oft more harmful in a Community, than an open scandalous liver: because none that hath any care of himself but will beware of such an one as this latter is. Whereas a Tepid soul unperceiveably instills into others the poisonous infection wherewith herself is tainted.  
9 From the grounds and considerations here mentioned, it doth appear how necessary it is for a devout soul both in the beginning and pursuance of a Contemplative life, to excite and fortify her courageous resolution not to be daunted by discouragements either from within or without, but at what price soever, and with what labours and sufferings soever, with fervour to persevere in the exercises and Duties belonging thereto: accounting Tepidity and spiritual sloth as the very bane of he● whole Design: the which if it be yielded unto though but a little, it will gather more force, and at last grow irresistible.  
10. But withal she is to be advised, that such her courage and fervour must be exercised, not impetuously out of passion, or such impulses as a fit of sensible Devotion will sometimes produce in her: but this fervour and resolution must chiefly be seated in the Superior will, and regulated by spiritual Discretion, according to her present forces both natural and supernatural, and the measure of Grace bestowed on her, and no further. For there may be as much harm by out running Grace, as by neglecting to correspond unto it. Hence it oft comes to pass, that many wellminded souls, being either pushed foward by an indiscrete passionate Zeal, or advised by unexperienced Directours to undertake unnecessarily and voluntarily, either rigorous mortifications or excessive tasks of Devotions, and wanting strength to continue them, have become able to do nothing at all: so that affecting too hastily to attain unto perfection sooner than God did enable them thereto, they so over burden themselves that they are forced to give over quite all tendance to it. Therefore we must be contented to proceed in such a pace as may be lasting; and that will suffice.   

CAP. VI  
§. 2. etc. A confirmation of what hath been said; particularly of the necessity of a strong Resolution and courage to persevere, shwed by the Parable of a Pilgrim travelling to jerusalem, out of SCALA PERFECTIONIS.  
1. NOW for a further confirmation and more effectual recommendation of what hath hitherto been delivered touching the Nature of a Contemplative life in general, the supereminent Nobleness of its end, the great difficulties to be expected in it, and the absolute necessity of a firm courage to persevere and continually to make progress in it, whatsoever it costs us, (with out which Resolution it is in vain to set one step forward in these ways:) I will here annex a passage extracted out of that excellent Treatise called Scala perfectionis, written by that eminent Contemplative D. Walter Hilton, a Carthusian Monk, In which under the Parable of a devout Pilgrim desirous to travel to jerusalem (which he interprets the Vision of Peace, or Contemplation) he delivers Instructions very proper and efficacious touching the behaviour requisite in a devout soul for such a journey: the true sense of which Aduises I will take liberty so to deliver briefly, as notwithstanding not to omit any important matter there more largely, and according to the old fashion expressed.  

Scala Perfect par. 2. cap. 21.22.23.  2. There was a man, saith he, that had a great desire to go to jerusalem: And because he knew not the right way, he addressed himself for advice to one that he hoped was not unskilful 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 ways that seemed and promised to lead thither, but the dangers of them were too great. Nevertheless one way he knew, which if he would diligently pursue according to the Directions & marks that he would give him, though, said he, I cannot promise thee a security from many frights, beat & other ill usage & tentations of all kinds: but if thou canst have courage & patience enough to suffer them without quarrelling or resisting or troubling thyself, & so pass on, having this only in thy mund, & sometimes on thy tongue, I HAVE NAUGHT, I AM NAUGHT, I DESIRE NAUGHT BUT TO BE AT JERUSALEM: my life for thine, thou wilt scape safe with thy life & in a competent time arrive thither.  
3. The Pilgrim ouerioyed with these news, answered, so I may have my life safe, & may at last come to the place that I above all things only desire, I care not what miseries I suffer in the way. Therefore let me know only what course I am to take, & God willing, I will not fail to observe carefully your directions. The guide replied, Since thou hast so good a will, though I myself never was so happy to be in jerusalem, notwithstanding be confident that by the instructions that I shall give thee, if thou wilt follow them, thou shalt come safe to thy journey's end.  
4. Now the Advice that I am to give thee in brief is this; Before thou set the first step into the high way that leads thither, thou must be firmly grounded in the true Catholic faith; moreover whatsoever sins thou findest in thy conscience, thou must seek to purge them away by hearty penance & absolution according to the laws of the church. This being done, begin thy journey in God's name, but be sure to go furnish6d with two necessary instruments, Humility & Charity: both which are contained in the forementioned speech, which must always be ready in thy mind; I AM NAUGHT. I HAVE NAUGHT, I DESIRE BUT ONLY ONE THING, AND THAT IS OUR LORD JESUS, AND TO BE WITH HIM IN PEACE AT JERUSALEM. The meaning & virtue of these words therefore thou must have continually, at least in thy thoughts, either expressly or virtually; Humility says, I AM NAUGHT, I HAVE NAUGHT, love says, I DESIRE NAUGHT BUT JESUS. These two companions thou must never part from; neither will they willingly be separated from one another, for they accord very lovingly together. And the deeper thou groundest thyself in Humility, the higher thou raisest thyself in Charity; for the more thou seest & feelest thyself to be nothing, with the more fervent love wilt thou desire jesus, that by him, who is all, thou mayst become something.  
5. Now this same Humility is to be exercised not so much in considering thine own self, thy sinfulness & misery (though to do thus at the first be very good & profitable:) but rather in a quiet, loving sight of the infinite, endless being & goodness of jesus: The which beholding of jesus must be either through grace in a savourous feeling knowledge of him, or at least in a full & firm faith in him. And such a beholding when thou shalt attain to it, will work in thy mind a far more pure, spiritual,  & perfect humility, than the former way of beholding thyself, the which produces an humility more gross, boisterous & unquiet. By that thou wilt see & feel thyself not only to be the most wretched filthy creature in the world, but also in the very substance of thy soul (setting aside the foulness of sin) to be a mere nothing. for truly in & of thyself & in regard of jesus (who really & in truth is all) thou art a mere nothing; and till thou hast the love of jesus, yea & feelest that thou hast his love, although thou hast done to thy seeming never so many good deeds both outward & inward, yet in truth thou hast nothing at all, for nothing will abide in thy soul & fill it, but the love of jesus. Therefore cast all other things behind thee & forget them, that thou mayst have that which is best of all. And thus doing, thou wilt become a true Pilgrim that leaves behind him houses & wife & children & friends & goods, & makes himself poor & bare of all things that he may go on his journey lightly & merrily without hindrance.  
6. Well now thou art in thy way travelling towards jerusalem. The which travelling consists in working inwardly, & (when need is) outwardly too, such works as are suitable to thy condition and state, and such as will help & increase in thee this gracious desire that thou hast to love jesus only. Let thy works be what they will, thinking, or reading, or preaching, or labouring &c: if thou findest that they draw thy mind from worldly vanity, & confirm thy heart & will more to the love of jesus, it is good & profitable for thee to use them. And if thou findest that findest that through custom such works do in time lose their savour & virtue to increase this love, & that it seems to thee that thou feelest more grace & spiritual profit in some other, take these other & leave those, for though the inclination & desire of thy heart to jesus must ever be unchangeable, nevertheless thy spiritual works that thou shalt use in thy manner of praying, Reading &c. to the end to feed & strengthen this desire, may well be changed according as thou feelest thyself by grace disposed in the applying of thy heart. Bind not thyself therefore unchangeably to voluntary customs, for that will hinder the freedom of thy heart to love jesus, if grace would visit thee specially.  
7. Before thou hast made many steps in the way, thou must expect a world of enemies of several kinds that will beset the round about, & all of them will endeavour busily to hinder thee from going forward; yea & if they can by any means they will either by persuasions, flatteries or violence force thee to return home again to those vanities that thou hast forsaken. For there is nothing grieves them so much as to see a resolute desire in thy heart to love jesus & to travail to find him. Therefore they will all conspire to put out of thy heart that good desire & love, in which all virtues are comprised.  
8. Thy first enemies that will assault thee will be fleshly desires & vain fears of thy corrupt heart. And with these there will join unclean spirits that with s●eights & tentations will seek to allure thy heart to them, & to withdraw it from jesus. But whatsoever they say, bebeive them not; but betake thyself to thy old only secure remedy, answering ever thus, I AM NAUGHT, I HAVE NAUGHT, AND I DESIRE NAUGHT BUT ONLY THE LOVE OF JESUS: & so hold forth on thy way desiring jesus only.  
9, If they endeavour to put dreads & scruples into thy mind, & would make thee believe that thou hast not yet done Penance enough, as thou oughtest for thy sins, but that some old sins remain in thy heart not yet confessed, or not sufficiently confessed & absolved; & that therefore thou must needs return home & do penance better, before thou have the boldness to go to jesus: Do not believe 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 ransack thy conscience: for this will now but do thee harm, & either put thee qui●e out of thy way, or at least unproffitably delay thy travailing in it.  
10. If they shall tell thee, that thou art not worthy to have the love of jesus, or to see jesus: And therefore that thou oughtest not be so presumptuous to desire and seek after it; Believe them not, but go on & say, It is not because I am worthy, but because I am unworthy that I therefore desire to have the love of jesus, for if once I had it, it would make me worthy. I will therefore never cease desiring it, till I have obtained it. For, for it only was I created, therefore say & do what you will, I will desire it continually, I will never cease to pray for it, & so doing I hope to obtain it.  
11. If thou meetest with any that seem friends unto thee, & that in kindness would stop thy progress by entertaining thee & seeking to draw thee to sensual mirth by vain Discourses & carnal solaces, whereby thou wilt be in danger to forget thy Pilgrimage: give a deaf ear to them, answer them not, think only on this; THAT THOU WOULDST FEIGN BE AT JERUSALEM. And if they proffer thee gifts & preferments, heed them not, but think ever on jerusalem.  
12. And if men despise thee, or lay any false calumnies to thy charge, giving the ill names: if they go about to defraud thee or rob thee; yea if they beat thee & use thee despitefully & cruelly; for thy life contend not with them: strive not against them, nor be angry with them: But content thyself with the harm received, & go on quietly as nought were done, that thou take no further harm: think only on this; That to be at jerusalem deserves to be purchased with all this ill usage or more, & that there thou shalt be sufficiently repaired for all thy losses, & recompensed for all hard usages by the way.  
13, If thine enemies see that thou growest courageous & bold, & that thou wilt neither be seduced by flatteries, nor disheartened with the pains & troubles of thy journey, but rather well contented with them, than they will begin to be afraid of thee; yet for all that they will never cease pursuing thee; They will follow thee all along the way watching all advantages against thee; And ever & anon they will set upon thee, seekeing either with flatteries or frights to stop thee & drive thee bacl if they can: but fear them not; hold on thy way, & have nothing in thy mind but jerusalem & jesus whom thou wilt find there.  
14. If thy desire of jesus still continues & grows more strong, so that it makes thee go on thy ways courageously; they will then tell thee, That it may very well happen that thou wilt fall into Corporal sickness: & perhaps such a sickness as will bring strange fancies into thy mind, & melancholic apprehensions. Or perhaps thou wilt fall into great want, & no man will offer to help thee: By occasion of which misfortunes thou wilt be greivously tempted by thy ghostly enemies, the which will then insult over thee, & tell thee that thy folly & proud presumption have brought thee to this miserable pass, that thou canst neither help thyself; nor will any man help thee, but rather hinder these that would: And all this they will do to the end to increase thy melancholy & unquiet apprehensions, or to provoke thee to Anger or malice against thy Christian Brethren, or to murmur against jesus, who perhaps for thy trial seems to hid his face from thee. But still neglect all these suggestions, as though thou heardst them not. Be angry with no body but thyself. And as for all thy diseases, poverty & whatsoever other sufferings (for who can reckon all that may befall thee?) take jesus in thy mind, think on the lesson that thou art taught, & say, I AM NAUGHT, I HAVE NAUGHT, I CARE FOR NAUGHT IN THIS WORLD, AND I DESIRE NAUGHT BUT THE LOVE OF JESUS, THAT I MAY SEE HIM IN PEACE AT JERUSALEM.  
15. But if it shall happen sometimes, as likely it will, that through some of these tentations & thine own frailty thou stumble & perhaps fall down & get some harm thereby; or that thou for some time be turned a little out of the right way; As soon as possibly may be, come again to thyself, get up again & return into the right way, using such remedies for thy hurt as the Church ordeines; And do not trouble thyself over much, or over long with thinking unquietly on thy past misfortune & pain; Abide not in such thoughts, for that will do thee more harm, & give advantage to thine enemies. Therefore make haste to go on in thy travail & working again, as if nothing had happened; Keep but JESUS in thy mind, & a desire to gain his LOVE, & nothing shall be able to hurt thee.  
16. At last when thine enemies perceive that thy will to jesus is so strong, that thou wilt not spare neither for poverty nor mischief, for sickness nor fancies, for doubts nor fears, for life nor death, no nor for sins neither, but ever forth thou wilt go on with that one thing of seeking the love of jesus, & with nothing else; & that thou despisest & scarce markest any thing that they say to the contrary, but holdest on in thy praying & other spiritual works (yet always with discretion & submission) than they grow even enraged & will spare no manner of most cruel usage. They will come closer to thee then ever before, & betake themselves to their last & most dangerous assault; & that is, to bring into the sight of thy mind all thy good deeds & virtues, showing thee that all men praise thee, & love thee & bear thee great veneration for thy sanctity etc. And all this they do to the end to raise vain joy & pride in thy heart. But if thou tenderest thy life, thou wilt hold all this flattery & falsehood to be a deadly poison to thy soul mingled with honey, therefore away with it, cast it from thee, saying, Thou wilt have none of it, but thou wouldst be at jerusalem.  
17. And to the end to put self out of the danger & reach of all such tentations, suffer not thy thoughts willingly to run about the world, but draw them all inwards, fixing them upon one only thing which is JESUS: set thyself to think only on him, to know him, to love him; And after thou hast for a good time brought thyself to do thus, than whatsoever thou seest or feelest inwardly that is not He will be unwellcome & painful 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 work or outward business which thou art obliged to do, or that charity or present necessity requires of thee, either concerning thyself or thy Christian brother, fail not to do it, dispatch it as well, & as soon as well thou canst, & let it not tarry long in thy thoughts, for it will but hinder thee in thy principal business. But if it be any other matter of no necessity, or that concerns thee not in particular, trouble not thyself nor distract thy thoughts about it, but rid it quickly out of thy heart, saying still thus, I AM NAUGHT, I CAN DO NAUGHT, I HAVE NAUGHT, AND NAUGHT DO I DESIRE TO HAVE BUT ONLY JESUS AND HIS LOVE.  
19 Thou wilt be forced, as all other Pilgrims are, to take of times by the way refreshments, meat & drink & sleep, yea & sometimes Innocent recreations; In all which things use discretion & take heed of foolish scrupulosity about them; fear not that they will be much a hindrance to thee; for though they seem to stay thee for awhile, they will further thee & give thee strength to walk on more courageously for a good long time after.  
20, To conclude, Remember that thy principal aim & indeed only Business is to knit thy thoughts to the desire of JESUS, to strengthen this desire daily by prayer & other spiritual workings, to the end it may never go out of thy heart, And whatsoever thou findest proper to increase that desire, be it praying or reading, speaking or being silent, travailing or reposing, make use of it for the time, as long as thy soul finds savour in it, & as long as it increases this desire of having or enjoying nothing but the love of JESUS & the blessed sight of JESUS in true peace in jerusalem: And be assured that this good desire thus cherished & continually increased will bring thee safe unto the end of thy Pilgrimage.  
21. This is the substance of the parable of the spiritual Pilgrim travailing in the ways of Contemplation: The which I have more largely set down, because by the contexture of it, not only we see confirmed what is already written before; but also we have a draught & Scheme represented according to which all the following Instructions will be conformably answerable.    

THE SECOND SECTION OF THE FIRST TREATISE. In which is declared & proved, That God only by his Holy Inspirations is the Guide & Director in an Internal Contemplative Life.  

CAP. I.  
§. 1. In Internal contemplative ways a Guide is necessary, & whly?  
§. 2. 3. 4. All good Christians have within their souls two Internal guides. 1. The spirit of corrupt nature which is never wholly expelled. 2. The spirit of God: And these teach contrarily, & for contrary ends.  
§. 5. 6. 7. 8. 9 Divine Inspirations beyond the light of common grace, are to be our light in Internal ways.  
§. 10. 11. In what special things such Inspirations do direct Internal livers.  
§. 12. 13. They ordinarily teach rather cessation & not-doing then much doing.  
§. 14. Extraordinary Inspirations, Illuminatious etc. not pretended to.  
1. Having hitherto treated of a Contemplative life in general, the nature & end of it, together with the necessary disposition required in souls, that according to their vocation or profession are desirous to pursue the exercises belonging thereto, the next thing that in relation to the said state deserves our consideration, is the Guide whose directions we may & aught to follow therein: for certanly a guide must needs be had, since it is evident that in our present state of corrupt nature we have no light so much as to discover that there is any such way, & much less to direct & enable us to walk in Paths so much above, yea so directly contrary to the designs & interests of nature.  
2. Now since in every good, faithful & true Christian, (as truth & experience teaches) there are two Internal lights & teachers, to wit. 1. the Spirit of corrupt nature. 2. The Divine Spirit: Both which in all our deliberate Actions do offer themselves, & even strive for mastery, contending whether of them, with the exclusion of the other, shall lead us in the ways proper & pleasing to each: The which ways, as also the ends to which they conduct are directly contrary to one another; for the Spirit of corrupt nature only teaches us such things as are for the present pleasing or profitable to our carnal desires, or sensual & secular designs, but pernicious to the soul or spirit; the which following the light of nature, runs into endless errors, & labarinths, all which lead us from God & true happiness unto eternal misery. On the other side the spirit of God, discovering unto us the folly & danger of following so blind & pernicious a Guide as nature is, teaches us that our happiness consists in forsaking such a wand'ring guide, & treading paths quite contrary; in renouncing present, sensual pleasures & commodities, so far as they are a hindrance (yea not an advancement) to our knowing of God & spiritual things, the which only must be the object of all our desires & endeavours, & whereby only we shall arrive to eternal happiness & union with God.  
3. Besides these two guides, we neither have nor can have any other within us; & with both these good Christians are continually attended. Whatsoever therefore is not the teaching of the Divine spirit is the suggestion of the false teacher, who is his & our enemy: The which took possession of the souls of men upon Adam's Transgression: whose fault was the not attending to the teaching of God's holy spirit (which then was the only Internal teacher) but instead thereof harkening to the flattering tentations of his wife, seduced by the devil. And from Adam this false light is communicated to all his posterity, so as naturally we have no other. But the new heavenly teacher, the holy spirit is freely given us by means of the divine word & sacraments: it being a new divine Principle imprinted in our spirits, raising them to God & continually soliciting us to walk in his ways.  
4. Our misery is, that whereas by mortal sins the divine light is for the time wholly extinguished, so as to the producing any considerable good effect upon the will: it is not so on the other side, that by grace the false teacher should be totally expelled or silenced; But it remains even in the most perfect, & God knows even the best are too much inclined often to hearken to it. Those that are less perfect, though in matters of necessary Duty & obligation they follow the conduct of the Divine spirit, yet in lesser matters they for the most part are moved with no other Principle then that of corrupt nature, by which they incur defects, the which though in themselves venial, yet do much obscure the Divine light, & weaken its efficacy. Yea even in those things wherein such imperfect souls do for the substance of the Action & its essentials follow the direction of God's Spirit, yet by mixing of sensual Interests & ends, suggested by the false teacher, they do diminish its lustre, beauty & value. And so subtle is the spirit of nature, that it oft makes its false suggestions pass for Divine Inspirations, & seldom misses the insinuating its poison in some degree either into the beginning or continuation of our best actions.  
5. From these unquestionable grounds thus truly laid it follows evidently, That in all good Actions & especially in the Internal ways of the spirit which conduct to Contemplation & Perfection, God alone is our only master & director; & creatures, when he is pleased to use them, are only his Instruments. So that all other teachers whatsoever whether the light of reason or external Directours, or Rules prescribed in books &c: are no further nor otherwise to be followed or harkened to, then as they are subordinate & conformable to the Internal Directions & Inspirations of Gods Holy spirit; or as God invites, Instructs & moves us to have recourse unto them, by them to be informed in his will, & by him enabled to perform it. And that if they be made use of any other ways, they will certainly mislead us.  
5. This is by all Mystical writers acknowledged so fundamental a truth, that without acknowledging it & working according to it, it is in vain to enter into the exercises of an Internal Contemplative life. So that to say (as too commonly it is said by Authors who pretend to be spiritual, but have no taste of these mystic matters) Take all your Instructions from without, from Externall teachers or books, is all one as to say, have nothing at all to do with the ways of Contemplation; which can be taught by no other but God, or by those whom God specially instructs & appoints determinately for the Disciples present exigence. So that it is God only that internally teaches both the Teacher & Disciple, & his inspirations are the only lesson for both. All our light therefore is from Divine Illumination & all our strength as to these things, is from the Divine operation of the Holy Ghost on our wills & affections.  
7. Now to the end that this so important a verity may more distinctly be declared & more firmly imprinted in the minds of all those that desire to be God's scholars in the internal ways of his Divine love: they are to take notice that the Inspirations which are here acknowledged to be the only safe rule of all our actions, though of the same nature, yet do extend further & to more & other particular objects, than the Divine light or Grace by which good Christians, living common lives in the world are lead, extends to, yea then it does even in those that seek perfection by the exercises of an Active life.  
8. The light & virtue of Common Grace affords generally to all good Christians that seriously endeavour to save their souls, such Internal Illuminations & motions as are sufficient to direct them for the resisting of any sinful tentation, or to perform any necessary act of virtue, in circumstances wherein they are obliged, though this Direction be oft obeyed with many circumstantial defects; And their Actions are so far & no further meritorious & pleasing to God, then as they proceed from such Internal Grace or inspiration. But as for other Actions, which in their own nature are not absolutely of necessary obligation, the which notwithstanding might be made Instrumental to the advancing & perfecting of holiness in their souls (such as are the ordinary & usually esteemed Indifferent Actions of their lives) to a due improovement of such Actions, they have neither the light nor the strength, or very seldom by reason that they live distracted lives, not using such solitude & recollection as are necessary for the disposing of souls to the receiving such an extraordinary light & virtue. And as for those that tend to Perfection by Active exercises, even the more perfect, although they attain thereby a far greater measure of light & grace, by which they perform their necessary duties of holiness more perfectly & with a more pure Intention & likeewise make far greater benefit for their advancement by Actions & occurrences more indifferent; yet they also for want of habitual Introversion & recollectedness of mind, do pass over without benefit the greatest part of their ordinary actions.  
9 But as for Contemplative livers, those I mean that have made a sufficient progress towards Perfection, besides the common grace light or Inspirations necessary for a due performance of essential Duties, the which they enjoy in a far more sublime manner & degree, so as to purify their actions from a world of secret impurities & subtle mixture of the Interests & ends of corrupt nature, invisible to all other souls: Besides this light, I say, (which is presupposed & prerequired) they walk in a continual supernatural light & are guided by assiduous Inspirations in regard of their most ordinary & in themselves indifferent Actions & occurrences, in all which they clearly see how they are to be have themselves so as to do will of God, & by them also to improve themselves in the Divine love; the which extraordinary light is communicated unto them only by virtue of their almost continual recollectedness, Introversion & attention to God in their spirits.  
11. More particularly by this Internal divine light an Internal liver is or may be directed. 1. In the manner & circumstances, when, where & how any virtue may most proffitably & perfectly be exercised: For as for the substantial Act of such a virtue, & the necessary obliging circumstances in which it cannot with out mortal sin be omitted, the light of common sanctifying Grace will suffice to direct) 2. In the manner, frequency, length, change & other circumstances of Internal prayer. 3. In Actions or omissions which absolutely considered may seem in themselves Indifferent, & at the present there may be, as to ordinary light, an uncertainty whether the doing or omission is the more perfect; This is discovered to the soul by these Supernatural Inspirations & light; such Actions or Omissions are for example, Reading, study of such or such matters, walking, conversing, staying in, or quitting solitude in ones Cell, taking a journey, undertaking or refusing an employment, accepting or refusing Inuitations &c: In all which things, wellminded souls by solitude & introversion disposing themselves, will not fail to have a supernatural light & impulse communicated to them, which will enable them to make choice of that side of the doubt, which if they correspond thereto, will most advance them in spirit, & suit with the Divine will. Whereas without such light, generally souls are directed by an obscure light & impulse of nature & carnal ends or Interests, without the least benefit of their spirit, yea to their greater distraction & dissipation.  
12. Generally & ordinarily speaking, when there is proposed the doing or not doing of any external work, & that both of them are in themselves lawful, the Divine Inspiration in Contemplative souls moves to the Not-doing. Because the abstaining from much external working & the increasing in Internal solitude of spirit is more suitable to their present state, & to that abstraction of life which they profess: Except when the doing may prove a more beneficial mortification to self-love, or other inordinate Affection of corrupt nature.  
13. The special points & matters of Omissions which (among others) are usually the Objects of such divine Calls & Inspirations, may be such as these. viz. 1. To eschew unnecessary, though permitted conversations, & correspondences with others, either by speaking or writing. 2. To be very wary & sparing in the use of the tongue. 3. not solicitously to avoid occasions of mortifications or afflictions. 4. to avoid the encombring ourselves with business not pertaining to us. 5. to fly honours, Offices, care over others, & the like. 6. not to crave this or that unnecessary thing or commodity, but to be content with out them. 7. not to question or expostulate why such a thing was said or done, but to hold patience, & to let things be as they are. 8. not to complain of or accuse any. 9 In cases of supportable & not harmful oppressions to abstain from Appeals to higher Superiors. 10. To avoid the voluntary causing or procuring a change in our present condition, employment, place etc. 11. To quiet & compose all manner of passions rising in the heart, & all troubles in mind; & to preserve the soul in peace, tranquillity & cheerfulness in God's service. 1●. to avoid such things or do as will distract our minds with dissipating Images. 13. to forbear & break of all particular, partial freindships' & compliances. 14. To preserve convenient Liberty of spirit, & to abstain from enconbring or ensnaring ourselves by any voluntarily assumed tasks, obligations &c: though in matters in themselves good, but which may, becoming obligatory, prove hindrances to better things. 15. In a word the Divine Inspirations, of which we here treat, do ever tend to a simplicity in Thoughts, words & deeds; & to all things which may advance the more perfect exercise of Obedience, Humility, Resignation, purity of Prayer, purity of intention &c: so that whatsoever is contrary to any of these, is to be rejected as a diabolical suggestion.  
14. As for extraordinary Supernatural Inspirations, Illuminations, apparitions, voices, conversations with spirits, messages from heaven &c: a spiritual Internal liver is forbidden to pretend to, or so much as desire them; yea rather to pray against them, lest he should abuse them to vanity & pride: And however never to admit or esteem them for such, & much less to put in execution any thing that seems to be such a way commanded, till they have been first examined, judged & approved by Superiors &c: But of this particular we shall speak more hereafter.  
15. The Divine Inspirations, lights, Impulses or Calls of which we here speak are. 1. Either such as are immediately communicated to the soul alone. 2. or also mediately with the concurrence of some other person or thing, to wit, by the mean of an Externall Directour, or else by the use & reading or hearing read Spiritual or other pious Books. We will in the first place treat of this latter way of understanding the Divine will, because it is both more easy to be discerned, & also it is the way by which commonly imperfect souls are first instructed.   

CAP. II.  
§. 1. 2. Why an Externall Guide is necessary in the beginning.  
§. 3. 4. 5. 6. The conditions of such a Guide; of which the principal is Experience in the same ways, beyond learning etc.  
§. 7. 8. Active spirits cannot be fit guides for Contemplative.  
§. 9 10. Actual Illumination oft necessary to external Directours.  
§. 11. 12. 13. The office of a director may not be voluntarily assumed or sought.  
§. 14. 15. Lay-people may be spiritual Guides to Religious. Yea women.  
§. 16. That is no prejudice to the spirit of an Order.  
§. 17. Conditions necessary in Directours.  
§. 18. 19 Directours must teach their disciples to seek light from God.  
§. 20. Sincerity & obedience necessary in the disciple.  
§. 21. The Gift of discerning spirits necessary in a director.  
§. 22. His instructions must be general.  
§. 23. 24. Frequent consultations harmful.  
§. 25. Two general remedies against difficulties viz. 1. Riddance. 2. Patience.  
§. 26. 27. The director must not with unnecessary questions raise Doubts.  
§. 28. Great danger from unnecessary conversation of Directours with women.  
§. 29. More particular advices referred to other following places.  
1. A soul that comes out of the world to a religious Contemplative life; or that living yet in the world, is abstracted from the world, & aspires to a state of Perfection, at the first ordinarily will stand in need of an Externall Instructor & guide for most matters that concern her in that way. The reason is, because that such souls, although being supposed to be in the state Grace, they have sufficient Internal light to direct them in the ordinary Duties of a Christian life, for the avoiding of sin, & performing the necessary Acts of virtues requisite: yet as to the proper practices of Internal ways, & to the ordering of common Actions to the advancing of themselves towards Contemplation they are indeed penitùs animales, governed by sense & the obscure deceitful light of natural reason, scarce knowing what an Internal Inspiration, (with regard to such matters,) is: & however very much disabled are they to discern or correspond to such an Inspiration. And for this reason their natural light & general knowledge that they have of their own insufficiency to be their own directours in a new unknown state, will tell them, that they must have recourse to other guides skilled in those things, of which themselves have no experience. Yet even this seeking & submitting themselves unto Externall directours is not to be esteemed merely an Act of nature, or guided only by a natural light; but of such Inspirations & supernatural light which attend the Actions of all good Christians, by which they are taught & moved to distrust themselves: & not knowing as yet how to dispose themselves for the receiving supernatural lights from God (much less to merit them) Grace directs them to use the mediation of others, & to hear & ob●y God, speaking & ordaining by them.  
2. But the necessity of an Externall Instructor is generally only at the beginning of a Contemplative course: For after that souls by the means of general Directions given, & a competent pursuit of Internal Exercises, have been once put & conveniently settled in a rightway how to seek for more light from God alone; they must not afterwards out of levity, curiosity or a foolish proneness to discover their interior, nor without a just necessity continue to seek Instructions from without; nothing will excuse it, but the want of Internal light in some special Doubtful cases: & then also they having an Internal Inspiration & motion to seek it from others. In which case it is indeed their Divine Internal Master that they obey, who speaks unto them by the external Director apppointed unto them by God. The devout reader may further see what the forementioned Excellent Author of SCALA PERFECTIONIS says to this purpose in the 2. Part & 91. Chapter: as likewise the Author of the Book called the Cloud of unknowing chap. 49. & 54.  
3. Now to the end to enable the soul to make a good choice (I mean such a soul as hath freedom to make her own choice) I will set down the Qualities necessary to be found in a good Director: by which title, I do not mean simply a Confessarius, that is only to hear faults confessed, to give Absolution, & there an end: for the ordinary Qualities of learning & prudence are sufficien thereto. But by a spiritual Director I intent one that besides this, is to instruct the Disciple in all the peculiar duties of an Internal life; that is to judge of her propension to contemplative ways; & that can at least teach her how she may fit herself with a degree of Prayer proper for her; that knows all the degrees of Internal prayer, & can determine how long she is to remain in such a degree, & when to change it for an higher; That can judge what employments &c. are helpful or hindering to her progress in Internal ways: But especially that can teach her how to dispose herself to hearken to & follow Gods Internal teaching, & to stand in no more need of consulting her Externall Directour etc. Such are the proper offices of a guide; to enable him whereto, there are generally by Spiritual writers required three principal Qualities, 1. a good natural judgement. 2. Learning. 3. Experience.  
4. But because it is scarce to be hoped for in all places & for all souls to find a Director absolutely perfect & Qualified with all manner of fitting conditions; Therefore the said Writers do dispute what quality is the most necessary to make a Director capable of a sufficient discharge of his office. Now for as much as concerns the first condition, to wit, a good natural judgement, though by all it be acknowledged to be insufficient alone, yet is it so absolutely necessary, that without it no considerable experience can be atteined; & Learning if it be joined with an extravagant capricious spirit, will prove rather pernicious then advantageous; Therefore the Question remains between Learning & experience, whether of the two is the more necessary?  
5. But truly this scarce deserves to be a question. For though for the assoiling of ordinary Doubts & cases of conscience, as about fasting, saying the Divine office, Confession, Restitution &c: learning be the principal condition to be looked after in one that is to be a Guide for such purposes: Notwthstanding since the Office of the spiritual Director, that now we seek after, is to be exercised in such Internal matters of the spirit, as hath been said, to wit, Contemplative prayer, Attending to divine Inspirations &c: it is the resolute judgement of Gerson, Auila, S. Teresa, B. john de Cruse, Seraphinus Firmanus &c: that no trust is to be given to learning without experience, but much to experience though without learning. And to this purpose it is observable, that for the most part the Instruments that God hath been pleased both in ancient & modern times to employ in the Instructing & guiding of souls to the perfection of contemplative Prayer, have been persons of small learning but great experience, such as were S. Anthony, S. Benedict, S. Francis, S. Teresa &c:  
6. No learning therefore that may be got by study & reading, though of all the contemplative books that now are extant, will alone serve to enable any one to be a competent Director for Internal livers. But there is necessary Experience & practise in the same Prayer, & other internal Exercises that are to be taught: for never so many years spent in discursive Prayer, will little avail to qualify any person to become a proper & profitable Director for souls that tend to Contemplation, as all enclosed Religious men & women are obliged to do.  
7. Yea it is much more safe for a wellmeaning soul to trust to her own internal light though obscure; & to such Instructions as books which treat of such kind of Prayer, will afford her, or else to the guidance of a virtuous humble-minded Directour, (who though he have but a very small Proportion either of Experience or learning, yet out of humility will not assume unto himself Authority to judge of things above his reach, but will encourage the soul either to seek out one more intelligent, or to follow the directions of her own spirit illuminated by grace) then to confide in such directours as believe & would feign have the world do so too, that the Spiritual Exercises are the most perfect kind of Internal prayer, & by consequence whose best advices will be to make her suspect all tracts & invitations wherewith God shall draw her to a more sublime, quiet, pure prayer in spirit: from which such Directours will pluck her down to multiplicity, distraction & unquietness: the best Prayer that they can teach being that which is exercised more grossly in the Imagination, in figuring of seenes, postures & representations, or by curious painful Discourses in the understanding, fettring her likewise with nice forms & methods in Meditation, both very insupportable, & also unprofitable, yea pernicious to the design of such souls that tend to contemplation, though very good & proper for those who live Active lives. What orders can such Directours give touching the true use of Aspirations, of which there is great variety? or concerning other subtle pure elevations, annihilations, or internal, reposefull silent prayers of the spirit? And much less help is to be expected from them in the case of those strange in explicable Privatious, the which are of infinite variety, befalling to many souls highly advanced in Contemplation.  
8. What a misery therefore is it to see Contemplative Orders, yea even those of the greatest solitude & Abstraction of life, affording them so great advantages for Contemplation, to seek Rules for Contemplative prayer from those whose profession is so absolutely contrary thereto? And the more that such incompetent Directours are practised & advanced in skill about their own Exercises, the more unfit are they to become guides to Contemplative spirits, & the more dangerous is it to rely upon them: for such Experience joined with learning will make them confident that their own way is the very best for all, & zealous to draw all others to a liking & admiration of it. Most certain it is, that this is the very cause why not only the spirit of Contemplation, but even the knowledge almost of it is again lost in many Contemplative Orders, notwithstanding so few years are past since it was revived by those eminent lights, S. Teresa, B. john de Cruse, Barbanzon, etc.  
9 I may truly say, that neither natural Indgment, learning, nor experience all together are absolutely sufficient to qualify a person for the employment of guiding souls in all cases in the Internal ways of the spirit, but very oft an actual supernatural illumination will moreover be requisite & necessary: though true it is, that experienced Persons have great advantages beyond what wit or learning can afford. And such for matters beyond their experience, no doubt, will often remit souls to God & their own observation. The which is a quality & office not to be expected from persons that bring no better endowments with them to the managing of Contemplative souls, but only subtlety of wit & learning, or experience in a quite different & much inferior exercise of Prayer (such experience being as I said, rather a disadvantage:) for such will resolve all cases; & though the Directions they give must needs be improper, yet they will be very absolute in requiring obedience: Whereas a person experienced in the same Internal ways, being humble withal (for else saith Auila, he also will probably be faulty too) though he be not in all cases able to give a resolute judgement, yet finding his own Deficiency, he will make a doubt of the matter, & therpon out of humility will not scorn, but rather be desirous to consult & take advice from others more able to resolve.  
10. Herpon it is that S. Teresa (as it is recorded in her Life) much complains of the hurt that such resolute & in sufficient teachers did to her, & will do to others. And Thaulerus (worthily styled an illuminate Doctor) professeth of himself in a certain Sermon that unless he were specially illuminated by God for the solution of a doubt proposed to him, he would remit the party to God himself to be instructed in prayer, what to do. And let not such an one doubt (saith he) but that God will be his faithful counsellor. Moreover he finds great fault with those arrogant persons that reprehend souls for suffering themselves to be guided by the Instincts & internal lights & motions proceeding from God's spirit, & for their calling such by the titles of New spirits, or pretenders to extraordinary illuminations: whereas saith he, those that take all their instructions from persons & books, will with very small success pursue the ways of the spirit.  
11. It is a miserable thing to see how this Employment of directing souls (which above all other is most difficult & exceedeth even the ability of an Angel yet) out of an ambitious humour is invaded by persons wholly unfit for it, & that without any vocation from God voluntarily undertake it. So that no marvel it is if so little good come from such Intruders. Not one of a thousand, (saith Auila) is capable of so sublime a task. Nay saith the holy Bishop of Geneva, not one often thousand. And most certain it is, that those who so freely offer themselves to so Divine an employment, do thereby show themselves to want the most necessary qualifications, to wit, Humility & a true knowledge of its difficulty, & therefore their directions are most to be suspected.  
12. Hereupon Thaulerus saith, that a soul intending perfection ought to seek out an experienced servant of God, though it cost her a journey of many Germane miles. But, saith he, if such a friend cannot be found, then will a simple Confessarius serve, though never so ignorant. For even by such men doth the Holy Ghost speak by reason of their office; so that they may securely be submitted to & obeyed, even in things which they do not well understand.  
13. If a soul that is fearful & scrupulous be to choose a Director, she ought to avoid one of the like temper, for passion which blinds the seeker, will also blind the Director, & so the Blind will lead the blind.  
14. It is not necessary that the Persons consulted with about Difficulties concerning Internal Prayer should be learned, or in Holy Orders (except Doubts concerning matters, of Faith, of Cases of Conscience intervene) For though Lay-people & women be not allowed by the Church to preach publicly, yet are they not forbidden to give private Instructions in matters of that nature to any that shall have recourse to them. And of the good success of such Instructours we have divers examples, as in the Lay man that converted Th●ulerus a learned Doctor & a Religious man, and likewise in S. Catherine of Sienna, S. Teresa &c: And in a well governed Monastery of women, where a good course of Internal prayer approved by Superiors and Learned Divines is once well settled, it is very expedient that Instructions concerning it should rather come from Superiors within; Because otherwise, by reason of the frequent change of Directours, perhaps of contrary spirits, & many of them little practised in such Prayer, souls will be governed uncertainly, & be in danger to be put out of their way.  
15. Though it seem evidently more reasonable & more proportionable to the spirits of persons professing a Religious state to be conducted by others of the s ne Profession (Caeteris paribus) then by such as are strangers thereto: Yet scarce any Directours can be found more improper for such, (supposing that they tend to Contemplation) then are Religious Guides of Active spirits, that know no further of prayer than Meditation, & that show more Zeal for an exact observance of Ceremonies, or a multiplying of external voluntary Austerities, (the which of themselves, & unless they be guided by God's Spirit, have no special influence on the spirit, but only serve either for an outward show of rigour, or for keeping souls from mispending the time) then for the more essential internal Duties of prayer, solitude of spirit, Interiour Mortification &c: Much more profitable to such souls would be a Director, though not of any Religious Profession, that would impose on souls only such Austerities as are essentially necessary to an Internal life: such as are perfect Abstraction, silence, solitude, convenient abstinence &c: And for other matters not much necessary nor much effectual, leaving them in a due moderate Liberty of spirit; especially such as will not impose on them any forms of Mental Prayer, however liked or practised by themselves; but for such matters rathet leaving them to the conduct of God's holy spirit: & that will not torture them with painful, iterated coustumary Confessions &c:  
16. And whereas it will be perhaps objected, that probably such Directours being strangers as to the special distinctive spirit of such an Order or Community, may endanger in their disciples a loss of the said spirit. I must profess, that I understand not what is meant by that so much talked of spirit of an Order; nor how several Orders, though never so much distinguished by habits or certain external practices, if their profession be to tend to Contemplation, can have any more than one spirit, which directs them to make their principal design to be the seeking of God in his Internal ways of Divine love, & for that only end, besides conformable Prayer, to practise such observances & mortifications as will best promote this design. And surely this good spirit of Religion & contemplation, a good Director, of what Profession soever, will very studiously endeavour to advance, yea & moreover will no doubt oblige his Disciples to be very Regular & zealous in the observance of all good ordinances of the Community, & principally of the Rule, according to their profession made: Instructing them withal how they may use such things for the advancing of their spirit, & the service of God; although in the mean time perhaps he be not cunning in all the particular Observances that belong to them, and little or nothing at all to him.  
17. All souls that live in Contemplative Orders are nor naturally fitted for Contemplative ways, nor the seeking of God in spirit. Those therefore that have not, & indeed are not capable of much light in their Interiour, and so are not so fit to be guided by Divine Inspirations, do the more need to have certain Rules from without, at least for the exterior. And for such it is Gods will and direction that they should more depend on Externall Guides.  
18. He that takes upon him the office of a spiritual Director, saith Thau●erus, aught for some reasonable space of time to converse with his Disciples, especially at the beginning: for a few transitory Conferences will not suffice to give him light concerning their propensions & dispositions, that he may fit them with a degree of Prayer proper for them, both for the present & future. And his principal care must be to set them in such a way, as that they may not need to have much recourse unto him afterwards; the which is done by giving them general Directions about their prayer, & especially how thereby to dispose themselves to receive light from God, whose Inspirations ought for the future to ●e their principal Rule, especially for the Interiour. And for the practising in particular according to the general Directions given, the Disciples must use their own judgement, & for a help they may also make use of such Instructions as they may find, in books, so far as they shall be proper for their spirit. But in cases when neither their own judgement, nor books will help them, if the difficulty be of greater moment, they may again have recourse unto their Director.  
19 And in this sort are writers that speak much of the necessity of an Externall Directour, to be understood, For if such necessity were to last always, good souls should be obliged to spend their whole lives in conferring with Directours; from whence would follow continual sollicitudes, scrupulosities & dangerous distractions &c. most contrary to an Internal, spiritual life, which ought to be a state of much repose, cessation, introversion & a continual attendance unto what God speaks within unto a soul; who, if souls will humbly & faithfully depend on him, will clear & resolve difficulties, which Externall masters will never be able to penetrate into. But it is too general an humour in Directours now adays to make themselves seem necessary unto their disciples, whom hey endeavour to keep in a continual dependence; to the great prejudice of their progress in spirit, besides many other inconveniences not needful to be mentioned particularly.  
20. A soul that has recourse to an Instructor provided by God for her, or that, using her best advice, she hath made choice of, must deal freely, plainly & candidly with him, conceiling nothing necessary to be known by him; & his Directions she must follow in all things, assuring herself that if she do so in the simplicity of her heart, & as in obedience to God himself, God will enlighten him so that she shall not be misled.  
21. The gift of discerning spirits is so necessary to a spiritual Guide, that except thereby he be able to fit a soul with a sort & degree of prayer suitable to her natural disposition, not tying all souls to begin according to any general methods (for none such can be perscribed but will be prejudicial to some) & unless he teach her how she may become illuminated without him, by God alone, by the means of Prayer & abstraction of life (wherewith, the mists of Images & passions being dispelled, a light will spring forth in the soul far more clear & certain, than any that can come from humane instructions) not all the Instructions of men & Angels, joined with all mortifications imaginable, will be able to bring a soul to Contemplation. For seldom or never doth God work contrary to our natural complexions; And till souls come to exercises in spirit & prayer, infused by God alone, they are far from Contemplation.  
22. Now at the first it is very hard for any Director to know exactly the secret Inclinations of imperfect souls, which are so infinitely various. And therefore for the most part their Instructions about prayer & attendance to Divine Inspirations must be general, the which the disciples themselves must make a particular use of, by observing their own abilities & inclinations, & by marking what more particular forms of Prayer etc. suit best with them, & do them most good. And this if they be not able in a reasonable manner to do, or if they have not the courage to abide in a way in which they are put, it will be in vain for them to proceed in those secret Internal ways.  
23. If the way wherein a soul is put, & hath made a reasonable progress, be indeed proper for her, there will be little need of frequent recourse unto her Director. Neither ought he to examine her about her Internal Exercises; of which he may judge well enough by her external comportment: for it is impossible for a soul to be in a wrong way interiorly, but of itself it will break out exteriorly, especially to the eyes of those who themselves are in a right way, as the Spiritual Director is supposed to be. And there is scarce any more certain sign that a soul is not interiorly in a good way, then is her being forward to trouble her Director with multiplicity of Questions & doubts; & her readiness to discover her Interiour to others, whom she has heard or does believe to be skilful in Spirituality.  
24. The Images & internal Distractions raised by impertinent consultations about the Interiour are of all other most pernicious. For distractions from without are but superficial; whereas those being hatched & bred within the soul from some secret ill qualities, as fear, scrupulosity, curiosity etc. they are more profound, & destructive to true Recollection.  
25. The general remedies against almost all difficulties are these two. 1. Riddance. 2. Patience. The former consists in affording to the soul some ease & latitude, as far as a good conscience will permit, in such things as are apt to perplex well-minded tender souls, as Confession, Saying of the Office, obligation to the ordinances of the church, & some kind of tentations. In all which things such souls are to be taught to neglect & transcend scrupulous nicety; & they are likewise to be prudently freed from the practice of Coustumes not obligatory. And this remedy is proper against scrupulosity disintangling the soul from many snares which otherwise would prove a great hindrance to her. The other remedy of patience & abiding is reasonable in case of Aridities, Desolations & other such discouragements in an Internal life. In which cases the devout soul is to be exhorted to behave herself as well as she can, & to be quietly resigned for what with all her industry she cannot help. Above all things she is to be heartened to pursue courageously her appointed Recollections in despite of all such oppositions raised by the devil or corrupt nature, & permitted by God for her good. The which if she do, she will either disperse these tentations, or obtain a Divine light to perceive, that the way both most proper & most secure, by which God purposes to lead her to Perfection, is the way of Aridities & obscurities; as B john de Cruse teaches in his Treatise called Mount Carmel. And when she once perceives this, than they will not only be supportable, but even acceptable to her. However if a soul did know or could be persuaded how much better it were for her to suffer a little bitterness, arising from such difficulties or perplexities, then to hasten for a remedy, by seeking help from others, or by turning herself to unnecessary solaces in creatures; And also with what confidence she might expect satisfaction from her Internal Master, if she would seriously by Prayer seek to him: she would save both herself & her Director much trouble & inconvenience.  
26. The instructor must use great wariness that he do not raise doubts & scruples in his Scholar's minds by moving needles & indiscreet Questions, or by impertinent discourses concerning spiritual matters: for thereby he may come to raise such doubts as himself shall not be able to resolve, & to put them so far out of their way as perhaps they will never be able to find it again. Therefore in ordinary conversations it is more fit that the subject of discourse should be some external & indifferent matters, wherein the parties are not much concerned, than such as regard the Interiour. Experience shows how much inconvenience doth come to souls by the conversations of such as are great pretenders to skill in Spirituality, & therefore out of vanity, or a mistaken charity, are apt, when there is no need, to be offering Instructions about spiritual matters.  
27. Some souls do see their way before them far better than others, & therefore do move fewuer Questions. The Instructor therefore, is to behave himself towards them all according to the quality & need of each spirit: always remembering that his office is not to teach his own way, nor indeed any determinate way of prayer &c: but to instruct his disciples how they may themselves find out the way proper for them, by observing themselves what doth good & what causeth harm to their spirits; In a word, that he is only God's Usher, & must lead souls in God's way & not his own.  
28. Of all other spiritual persons, it concerns women especially to be very sparing in consultations, & when necessity requires, to be brief in delivering their difficulties: for otherwise many inconveniences will follow; as. 1. loss of time both to the disciple & Instructor. 2. Distractions far more hurtful than if they were busied about the most encombring Employments of the Community. 3. danger of multiplying new perplexities; by fearing that they have not given a full & a right account of themselves &c: Besides, one difficulty will be apt to beget a new one, so that instead of seeking peace by disburdening of the conscience, by their indiscretions they may come both to trouble the peace of their Instructours & to plunge themselves in incurable perplexities & obscurities of mind. 4. great cause there is to fear that there may upon such occasion of unnecessary consultations, ensue dangerous familiarities & freindships' with such as may prove very unfit counsellors. Thereupon S. Francis Xaverius, saith, that seldom was there so much good to be expected from the frequent treaties between Persons of different sexes, as there was peril in them to both.  
29. This may suffice concerning the qualities & office of an external Director. As for more special Duties belonging to him in more particular cases, as scrupulosities, mortifications etc. it shall be treated when we come to speak of such particular subjects. As likewise of the obligation of Superiors about the promoting the spiritual good of their subject's souls (although they be not consulted with in the nature of spiritual Guides) somewhat shall be said in the following Discourse, concerning the state of a Religious profession.   

CAP. III.  
§. 1. Of Reading which is next to Prayer.  
§. 2. Some books may be read for Diversion.  
§. 3. But spiritual books only for the soul's profit.  
§. 4. 5. Books proper for Contemplatives etc.  
§. 6. Not to stop in obscure places.  
§. 7. Not to practise Directions, but such as are suitable to the spirit.  
§. 9 10. Extraordinary practices of Saints in mortifications not to be imitated without great caution.  
§. 11 Why Mystic Authors seem to write diversely.  
§. 12. Some Authors indiscreetly require Perfection at first.  
§. 13. Reading must give way to Prayer.  
§. 14, how mortification is to be practised in Reading.  
§. 15. 16. Divine inspirations to be observed in applying Instructions: And particularly of those in this book.  
§. 17. A soul following God may without books or Instructours be lead to perfect Contemplation.  
1. A Second mean by which the Divine spirit teacheth devout souls, is the reading of Pious, books. And this exercise I esteem for worth & spiritual profit to be next unto Prayer.  
2. As for ordinarily books, as Ecclesiastical story &c: it may be permitted to souls even in Religion to read them for an innocent Diversion & Recreation, so that be not the principal end, but that the Intention further be by such diversion to dispose a weary soul the better afterwards to pursue her internal Exercises. And this Permission now is the more reasonable, since that in Religious communities of men bodily labour is almost out of date, & in place thereof reading & study hath succeeded, as now the principal daily Employment of Keligious persons; who living much less Abstracted from the world, are almost forced to comply with the customs of the present times in which learning is so valued & so abounding.  
3. But as for Spiritual Books the Intention of an Internal liver ought not to be such as is that of those who live extroverted lives, who read them out of a vain curiosity, or to be thereby enabled to discourse of such sublime matters, without any particular choice or consideration whether they be suitable to their spirit for practise, or no. A Contemplative soul in Reading such books must not say, This is a good book or passage: But moreover, This is useful & proper for me, & by God's grace I will endeavour to put in execution in due time & place the good instructions contained in it, as far as they are good for me.  
4. For such souls the books most proper are these following; Scala perfectionis written by F. Walter Hilton; The Cloud of unknowing written by an unknown Author; The secret Paths of Divine love, as likewise the Anatomy of the soul, written by R. F. Constant in Barbanson a Capucin; The Book entitled Of the threefold will of God, written by R.F. Benet Fitch (alias Ganfield) a Capucin likewise; The works of S. Teresa, of B. john de Cruse: likewise Harphius, Thaulerus, Suso, Rusbrochius, Richardus de S. Victore, Gerson etc. And of the Ancients, the Life's of the Ancient Fathers living in the Deserts, & Cassian his Conferences of certain Ancient Hermit's (recommended particularly unto us by our Holy Father) S. Basiles Rules etc. Then for souls that tend to perfection in an Active life, Books most proper are, The works of Rodriguez of perfection; The duke of Gandy Of good works, Mons. de Sales, Ludovicus de Puente etc. And lastly books of a mixed nature are Granatensis, Blosius etc. Indeed few spiritual books there are, wherein there is not an intermingling of such Instructions. Now I should advice souls in an Active life not at all to meddle with Instructions belonging to Contemplation, but applying themselves to the precepts & exercises of an Active life, to use them in Order to the end thereof, the Perfection of external Christian Charity.  
5. In all spiritual books, as likewise in all that treat of Christian morality, such Instructions as concern the essential Qualities & Practice of virtues, are to be esteemed proper to all souls, yet not so the motives, manner & circumstances of exercising the said virtues.  
6. In reading of spiritual books, if any thing touching prayer &c: occur (as oftimes it will happen) that the spiritual disciple understands not, let him pass it over, & neither unnecessarily trouble his own brains, nor make it a business to trouble others about the understanding of it. Perhaps in time, after more reading, & especially more experience in prayer, he will come to understand it.  
7. And as for those things which he either does indeed, or thinks he understands them, let him not be hasty to apply them to himself by practice, out of his own natural judgement or liking; but let him observe his own spirit, way & internal guidance by God, & accordingly make use of them: Otherwise instead of reaping benefit, such inconveniences may happen, that it would have been better he had never read, nor been able to read any books at all, but only to have followed his own Internal light, as many good souls have done that never could read, & yet seeking God in simplicity of their hearts, & praying without any prescribed methods, practising likewise according to the invitation & impulse of the Divine spirit, have atteined to Perfect Contemplation.  
8. Generally Mystic Authors write according to their own experience in their own souls, when they treat of the several degrees of Prayer, & the several manners of divine operations in souls in such degrees; as if the same Instructions would serve indefinitely for all others. Whereas such is the in explicable variety of internal dispositions, that the same course & order in all things will scarce serve any two souls. Therefore if the indiscreet Readers without considering their own spirits & enablements, shall upon the Authority of any book, either tarry too long in an Inferior degree of Prayer, when God has fitted them, & does call them to a higher; or in a foolish Ambition shall being unprepared, presume to a degree of prayer too sublime & spiritual for them, there will be no end of difficulties, doubts & consultations.  
9 But of all errors the greatest & most dangerous is the indiscreet imitating the examples & practices of Saints in particular, extraordinary corporal mortifications, voluntarily (yet by God's special Direction) assumed by them, as labours, fastings, watch, disciplines &c: for such a forwardness in others, not called thereto, to be extraordinary likewise, it is much to be feared, proceeds merely from Pride & self-love, & will produce no better effects than the nourishing of the same inordinate affections. And if such have not the courage & patience (as it cannot be expected they should have) to persevere in such exercises, this will cause Infirmity of body, de●ection of mind, & weariness, if not an utter casting of a spiritual course.  
10. The benefit that we ought, & easily may reap from the reading of such extraordinary practices of others, is to admire God's ways in the conducting of his Saints, & to take occasion from thence of humbling & despising of ourselves, seeing how short we come of them in the practice of their virtues: But no further to imitate them in such things, than we may be assured that God directs us by a supernatural light, & enables us by an extraordinary Grace, yea & moreover till we have obtained the leave & approbation of a prudent Director. Till this be, let us supply with a good will what our forces will not reach unto. And above all things we must take heed that we do not entangle ourselves by laying obligations or vows upon our souls about such matters, the which we shall have difficulty to discharge ourselves from, when by trial we find the inconvenience.  
11. Mystic Writers in expressing the spiritual way in which they have been lead, do oft seem to differ extremely from one another: The which difference notwithstanding if rightly understood, is merely in the phrase & manner of expression. And the ground hereof is, because the pure immaterial Operations of perfect souls in prayer, & especially the operations of God in souls in which they are patients only, are so sublime, that intelligible words & phrases cannot perfectly express them; & therefore they are forced to invent new words the best they can, or to borrow similitudes from corporal things etc. to make their conceptions more intelligible: & thus does each one according to the manner that he finds or conceives in himself, or according to his skill in language. No wonder therefore if there seem to be diversity among them. Herupon the Author of the Cloud observes, That great harm may come by understanding things literally, grossly & sensibly, which howsoever they be expressed, were intended & ought to be understood spiritually.  
12. Some good spiritual Authors intending to recommend certain Duties necessary to be practised, for as much as concerns the substance of the Duties (as an entire selfe-abnegation, Purity of intention etc.) they do urge the said duties in the greatest perfection universally vpon all, & with such phrases of absolute necessity, as if upon any defect in practising that virtue (so by them extended to the full, to the end to prevent all the most secret ways & shifts in which nature is apt to seek her own satisfaction) all the whole design of an Internal life were ruined; they do by this overmuch exactness & care, instead of exciting the courage of their Readers to the serious practice of so necessary a Duty, quite dishearten them; yea perhaps they make them suspect the state of their souls, who being conscious of their present infirmity & imperfections, lose all heart to adventure upon an attempt so unproportionable to their weak abilities. Whereas if Instructions had been tempered with regard to the capacity of each practiser, they would have gone on with courage & good success.  
13. Voluntary Reading must give place to Prayer, whensoever the soul finds herself invited thereto.  
14. The virtue of Mortification may, & sometimes aught to be practised in Reading in this manner. When any book or subject is very gustful to a soul, she must be watchful over herself not to power herself wholly upon it with an intemperate greediness, nor to let curiosity or delight too much possess her, but let her now & then stop the pursuit of reading, lifting up her mind by interruptions to God, & afterwards continue at least in a virtual attention to him, so mortifying & qualifying the impetuosity of nature. And by no means let her give way to an unwillingness to quit Reading for performing her appointed Recollections, or other exercises of obligation.  
15. To conclude, whosoever in Reading etc. doth not chiefly observe his own spirit & Divine Call, & makes not the books, say & examples of others to serve the said spirit & Call; but on the contrary makes the divine Inspirations subject to books &c: it were better for him never to read such books, or receive humane Instructions; but that he should cleave only to God, who in case of necessity will most assuredly supply all other wants & defects.  
16. And the same Liberty that I have recommended to souls in the Reading of other books, I advice them to use in these instructions also, that is, to apply to their own practice only such Directions, as their spiritual Instructor, and their own experience & reason enlightened by Grace shall show them to be proper for them. Indeed in all this book I know scarce any one Advice which I can confidently say to be properly belonging to all souls that lead an Internal life generally, except this; That they who aspire to perfection in Contemplation must not content themselves, nor rest finally in any inferior degree of Prayer, but following the Divine light & invitation (without obliging themselves to any forms or methods) they must from the lowest degree of Internal 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 with all confidence pronounce, That if all spiritual books in the world were lost, & there were no external Directours at all; yet if a soul (sufficiently instructed in the essential grounds of Catholic Faith) that has a natural aptness, though otherwise never so simple & unlearned (being only thus fare well instructed at first) will prosecute Prayer & Abstraction of life, & will resignedly undergo such necessary Mortifications as God shall provide for her, observing God & his Call exteriorly & interiorly, & so forsake herself, & propose Almighty God his will, Love & honour for her final Intention (the which she will certainly do if she attend unto his Inspirations,) Such a soul would walk clearly in perfect light, & with all possible security; & would not fail in due time to arrive at Perfect Contemplation. These are the two external means by which God teaches souls, discovering to them his will, to wit, Instructours and Books: And to these we might add another, to wit, Laws & precepts of Superiors (for God teaches us also this way, & never commands contrarily:) But of these we shall speak hereafter.   

CAP. IU.  
§. 1. Of the 3. & most principal way by which God teaches internal livers viz. Immediate Divine Inspirations. The Order of particular considerations followingt ●ouching them.  
§. 2. First of the necessity of them: & the ground of such necessity.  
§. 3. 4. 5. 6. The said necessity proved by the testimony of S. Benedict in his Rule etc. as also by his example.  
§. 7. A further demonstration of the said necessity.  
1. THE third forementioned, & of all other the most principal Mean by which God instructs & directs Internal livers in the secret Paths of his divine love, & upon which do depend the two former, are Interiour Illuminations & inspirations of Gods holy Spirit, who is to be acknowledged the only supreme Master; concerning which Inspirations it hath already been shown in general what they are, how distinguished from the lights & motions of common Grace, & what are the objects about which principally they are exercised etc. I will now treat more particularly of them, in this following Order, viz. 1. There shall be further shown the necessity of them. 2. That souls are obliged to dispose themselves for the receiving of them, & how this is to be done; to wit, by removing the impediments. 3. How God communicates to the soul his light & grace for her instru&ion & direction. 4. That it is not hard to discern them, & very secure to rely upon them. 5. That by the use of them no prejudice at all comes to Ecclesiastical or Religious Obedience.  
2. Touching the first Point, to wit, the necessity of them in an Internal Contemplative life; There is none that will deny or doubt, but that Divine Inspirations are necessary for as much as concerns the proper & essential Actions of Christian virtues, the which receive all their meritoriousnes from the said Inspirations: But some there are that will not allow the same necessity of expecting Inspirations & Calls for Actions or omissions of themselves indifferent, or of less moment. But surely since it is generally agreed upon by Divines following S. Augustin, S. Thomas etc. that there are no actions done in particular circumstances which are simply to be esteemed indifferent, but since they must have some end, if the end be good, they are to be esteemed good; & if evil, they are evil: (however universally considered they are in their own nature indifferent, because according to the intention & end wherewith they are done they may be good or evil:) Again since there are no actions so inconsiderable, but may, yea ought to be performed out of the motive of divine love, & to the end to increase the said love in our souls, especially the ordinary Actions & employments of a Religious contemplative life: And lastly since Perfection in Divine love cannot be atteined by the simple exercise of Charity, in duties which are absolutely necessary, & without mortal sin cannot be omitted, the which duties do seldom occur; But it is moreover requisite for that end to multiply frequently & daily Exercises of the said Love in offices less necessary; yea & to purify all our most ordinary Actions from the steines of self-love which adhere unto them: hence, I say, appears the necessity of the Influence of the divine spirit upon our Actions which are not of such obligation, if we seriously tend to the Perfection of Divine love in our souls.  
3. To this purpose it is worth the observing, how seriously our holy Father S. Benedict in forces the necessity of harkening to & obeying the Inspirations of Gods holy spirit our only supreme Master, making this the foundation of all Religious Duties, in the Prologue of his Rule, where he saith, That we must (nunquam discedere ab eius magisterio) never depart from the Institution & direction of God; That we must have our eyes open (ad Deificum lumen,) to the Divine light. On which grounds he calls a Monastery (scholam Dominici seruitij) the school wherein God's service is taught, and (officinam Artis spiritualis) the workehouse wherein the art of the divine spirit is taught & practised: Namely because all things, all observances even those of the least moment in a Religious life do tend to withdraw us from all other teachers, & all other skill, & to bring us to be (Deo docibiles) taught by God only. And therefore it is that our said holy Patriarch lays this as the foundation of all religious Practices, that they be done in virtue of prayer; his words are, Inprimis ut quidquid agendum inchoas bonum, à Deo perfici instantissima Oratione deposcas. As if he should say, In the first & principal place thou art to consider this to be the end why I invite thee to an abstracted Religious life, that thou mayst thereby be brought to this happy & secure state, as to be enabled to obtain of God by most earnest assiduous prayer to give a blessing & perfection to every Action that in a religious state thou shalt apply thyself to. Now if according to our holy Father's principal Intention, Prayer ought to prepare & accompany every Action which we perform in Religion; then surely it will follow that they ought all of them to be performed with relation to God, as upon his bidding & for his love & glory.  
4. Moreover more particularly concerning Divine Inspirations our holy Father makes mention of several ones in special; As in the point of Internal prayer, though in common, he ordeines that it should be short, (in the 20. Chap. of his Rule) yet so as that he leaves it to the liberty of any one to prolong it (ex affectu Inspirationis Divinae gratiae) by an invitation & enablement from a d●uine Inspiration & Grace. And again concerning Abstinence, as also the measure of allowance for meat & drink, he professeth that he had a scruple how to proportion it, considering the variety of men's tempers & necessities: But however though he was willing to allow what might be sufficient for the strongest, yet he leaves every 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. Every 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 unto whom God hath given the strength to endure a sparing abstinence, let them be assured that so doing, God will give them a peculiar reward. Besides these, several other passages might be produced out of our Holy father's Rule to the same purpose.  
5. Now in this last passage there is a Document that well deserves to be considered. Every one, saith he, in S. Paul's words, hath his proper peculiar gift, in the matter of Refection. All good Christians have the gift to avoid therein a mortally sinful excess: But Religious Internal livers have, moreover (or may have) a special Gift to avoid even venial defects; And the Perfect to advance themselves thereby towards Perfection. Yet from thence we cannot conclude that God has obliged himself to discover unto every one, although seeking it by Prayer, the exactly true state & complexion of his body. Whence it follows that if he, being mistaken in that which he is not bound to know, should demand more or less sustenance than is absolutely necessary; it is no sin, upon supposition that such desire did not proceed from a sensual affection to meat, nor a faulty neglect of health, but from the best light that reason could afford him to judge of his own necessity, & from an Intention to benefit his soul by a moderate refreshing of nature. And it is God's will that we should follow Reason in all external things, in which God doth not usually otherwise illuminate his servants. Though natural Reason therefore may fail & be mistaken, yet the person does not offend, but rather follows God by following the light of his reason, this being all the light in such cases afforded him. So for example, if an Hermit being infirm, and having none to consult with, should doubt whether it were unlawful for him to break a commanded Fast: and having by Prayer desired God's Direction, should remain persuaded thet it was▪ and thereby should prejudice his health by fasting; This would be no sin at all in him: yea on the contrary it would be meritorious: For he would fail indeed in that for which he had no light, neither was light necessary to him, to wit, the exact knowledge of what had been requisite for corporal health: But he would merit in that for which he had light, to wit, the advancement of his soul. And ordinarily speaking, the inspirations that God affords to the more perfect in such cases, are rather to abstain even from the more expedient commodities, yea oftimes to some prejudice of health, for the greater good of the soul; because too anxious a solicitude for health is unbecoming an Internal liver. Yea a robustious health vninterrupted is not convenient for such an one. But leaving this digression.  
6. Our holy Father teaches as himself had been taught, (For what other Teacher had he from his infancy till the moment of his Expiration but the Divine spirit, by whose light & impulse alone he was directed into & in his solitude, & afterwards enabled to direct all succeeding ages in a Coenobiticall life?) to have recourse to the same Teacher! The like may be said of all the Ancient Hermit's & anachoretes who could have no other Instructor but God, & had no other employment during their rigorous solitude & silence, but to attend to their Internal Teacher, & put in execution his Inspirations, in all their actions both internal & external. To this purpose saith a holy Hermit in Cassian, That as it was by God's inspiration that we begin, when we enter into Religion: so likewise (Magisterio & illuminatione Dei ad perfectionem pervenimus) by the discipline, Instruction & Illumination of God we attain to perfection. Another says, That a soul can do no good at all unless she be (quotidianâ Domini illuminatione illustrata) enlightened by a daily illumination from God. These are Expressions that our holy Father himself uses, & it seems borrowed them from the same Authors: And for this Reason it is, that in his Rule he contents himself with ordaining Prescriptions for the exterior only, because he known that the Interiour could only be directed by God. But withal his ordinations are such, as we may see his Intention and only design was by them to dispose souls to be capable of observing & following the inspirations & inward instructions of Gods holy Spirit, without which all exterior Observances would never bring us to perfection: such were very Rigorous solitude & abstraction from all intercourse either with the business or news of the world, almost continual silence, but when we speak to God etc. And withal in several places of his Rule he signifies by the way that the Reformation of the Spirit ought to be the principal aim of a Religious Soul. So that in the conclusion of the Rule having regard to the Externall Observances expressly commanded therein (as a preparation to the Perfection to be learned out of the Life's and Conferences of the Fathers) he professeth with great humility, but with great truth also, that his intention thereby was that those which observed it be enabled to declare in some sort (honestatem morum, aut initium conversationis eos habere) that they had atteined to a laudable exterior carriage & the beginning of a holy Religious conversation: But, saith he, whosoever shall tend to perfection: Sunt doctrinae Sanctorum Patrum: as if he had said, He must according to the teachings of the Holy Fathers attend unto the Divine Master by exercising according to his instructions that pure sublime Prayer etc. which they practised & discovered. And suitable herto S. Francis likewise in his Rule advices his Disciples thus, Attendant fratres, quod super omnia desiderare debent habere spiritum Domini, & sanctam eius operationem, that is, The Religious brethren must attentively mark, that above all other things they ought to desire to have the spirit of our lord & his holy operation in their souls.  
7. To conclude, either it must be granted that Perfection may be atteined merely by avoiding Mortal sins & doing such action of virtue as are absolutely necessary to all Christians (which to say were manifestly foolish & false:) And likewise that Actions more indifferent & not so universally obliging (such as are certain more profitable manners of Prayer, external Religious Observances, Refection, conversation with our brethren etc.) cannot be rendered capable of a holy Intention, & of advancing us in the Divine love (which is against experience;) And moreover that without Internal Grace actually operating (which is nothing else but Divine Illuminations & impulses) these ordinary Inferior Actions may be exalted to produce that effect which the greatest necessary virtues could not produce, which to say were impiety: Or it must be granted that the teaching of God's Holy Spirit is the only principal necessary cause by whose virtue we are informed & enabled to improve & make use of these Actions for the attaining of so sublime an end, as Perfection in Contemplation is, & without which it is impossible to be atteined. And indeed so impossible to be brought under external Rules, & so secret & undiscoverable are the Internal Dispositions of souls & their operations, that they cannot be clearly perceived, nor consequently ordered, but by him to whom alone (our figmentum) our hearts & all the secret inclinations & motions of them are naked & transparent.   

CAP. V.  
§. 1. All Internal livers obliged to attend to God's Inspirations,  
§. 2. Therefore the Impediments to this duty are to be removed, which are two: first distracting Images: which are expelled by Abstraction of life.  
§. 3. The 2▪ Impediment is unruly Passions; which are calmed by Mortification & Peace of mind.  
§. 4. 5. The end why a Religious state especially of S. benedict's Institution is undertaken, is the removal of these inpediments.  
§. 6. 7. 8. 9 A third more special impediment, to wit, want of due Liberty of spirit to follow God's Directions, caused by voluntary burdens & coustumes assumed: Several such are exemplified in.  
1. THE Necessity of a Divine Internal Teacher being established, there follows from thence an Equal necessity for all those, whose profession obliges them to walk in those ways towards the sublime end proposed, to attend unto & obey this only, most necessary Master. And because each one hath in his heart a false teacher that always urgeth us to hearken to his perverse teachings, & to neglect the divine Teacher; Therefore the way to become a diligent & obedient Disciple to God's holy Spirit will be. 1. To neglect, contradict, & as much as lies in us to silence the teachings & suggestions of corrupt nature. 2. And secondly to be attentive to the voice of God's spirit in our souls.  
2. For the first; there are two general Impediments that nature lays in our way to hinder us from attending to God. The first is distracting Images; the Second unquiet Passions. Now the Remedy against the former is Abstraction of life; a not engaging ourselves in businesses that belong not unto us; the mortifying of the curiosity of knowing or hearing strange or new things not pertinent to our Profession: the tempering of our tongues from vain unprofitable conversations; the reducing our thoughts, as much as may be, from multiplicity to unity, by fixing them continually on the divine love which is that unum necessarium &c:  
3. Again the only proper Remedies against the other impediment, to wit, unquiet Passions, are first Mortification of all inordinate Affection to creatures; of all vain encombring freindships', all factious Partialities; all thoughtful provision for the contenting of our sensual Desires: But especially of that most dangerous, because most in time & spiritual thirst of knowledge unnecessary, & of all ambition to get victory or glory by disputing, writing &c: as likewise of all Anger, Impatience, melancholy, fear, scrupulosity &c: And secondly a studious care to preserve our souls in all the peace, tranquillity & cheerfulness possible: not suffering any passions to be raised in our minds during our imperfect state, no not although they should be directed upon good & holy objects: because they will obscure & disorder our spirits. And therefore we must avoid all violence & impetuous hastiness in performing our best & most necessary Duties, the which are discharged most efficaciously & purely when they are done with the greatest stillness, calmness, clearness of mind, & resignation. It is sufficient in this place only to touch passingly upon these Impediments, because in the following Treatise we shall have occasion to treat more largely & purposely of them.  
4. Now to what End did we come into Religion, but only to avoid all these Impediments in the world, which withdraw us from attending to God & following his Divine Guidance? In this very point lies the difference between a Secular & a Religious state, that a Secular Person secularly minded, by reason of the noise, tumults & unavoidable Distra&ionss, sollicitudes & tentations which are in the world, cannot without much ado find leisure to attend unto God & the gaining of his love even for a few minutes every day, or little oftener than the laws of the church necessarily oblige him. And all the directions that he is capable of in God's service must come from without, for by reason that his soul is so filled with Images vain or sinful, & so agitated with impetuous Affections & designs, he cannot recollect himself to hear God speaking in him. Whereas a Religious person professes his only business to be attending to God's Internal voice: for which purpose he renounceth all these Impediments & distractions.  
5. And surely in a special manner the Disciples of S. Benedict, if they will cast a serious eye upon the frame of their Rule, they will find that as it is very moderate & prudently condescending in all matters of outward corporal Austerities, afflicting to nature, but not immediately helpful to the Spirit, so on the contrary it is very rigorous in the exacting of silence, solitude, a renouncing all proprietary solicitude for corporal necessities & all other mortifications, which will hinder the dissipating of our spirits & thoughts, & indispose the soul to recollection & attention to God: But specially Prayer, which he calls Opus Dei (to which all other works & observances are to give place) is most seriously & incessantly enjoined: By the practice whereof we do above all other exercises transcend grosser & sensible Images in the understanding, & subdue unruly Passions in the heart. So that it is evident that our Holy Father's principal care in all the observances enjoined by him, was to free his Disciples from these two general & most powerful hindrances to introversion & a continual attention to, & conversation which God: The which may most properly be called, The Spirit of S. benedict's Rule.  
6. There is moreover one special impediment to the observing & obeying of Divine Inspirations which is not to be omitted, & the rather because it is less taken notice of in ordinary spiritual Writers. This Impediment consists in this, that many souls do indiscreetly prejudice, yea oft take away quite that indifference & liberty of Spirit which is necessary to all that will seriously follow the Divine Guidance in all the ways that they then are lead by it. For it were foolish to prescribe unto God the ways in which we would have him to lead us; This were to oblige God to follow our ways & to do our wills, & not we to perform his. And this is done by those who obstinately adhere to preconceiu d opinions & fore-practised coustumes whatsoever they be. For though such coustumes in themselves and to other souls may be never so good & profitable; yea though formerly even to those persons themselves they have been never so proper & beneficial; yet this was only whilst they were in such a state & degree of Spirituality; the which state altering (as in progress it needs must) then that which was formerly proper & conformable to the Divine will & inspiration, will become improper, inconvenient & contrary to the present Internal Guidance of God.  
7. This impediment must necessarily be removed, & devout souls must continually keep themselves in a free indifferency & suppleness of Spirit; for otherwise they will become in many cases & circumstances indisposed to believe, & incapable to execute that which Gods holy spirit shall dictate unto them: yea they will oft contristate & endanger to extinguish the said spirit in them by an obstinate doing of the contrary to what it moves unto.  
8. The reasonableness & necessity of this advice may be showed by this example; It may have been good & profitable for a soul when she entered into an Internal life to appoint unto herself certain voluntary Devotions & vocal Prayers &c: or afterwards to select certain peculiar subjects of meditation, as the Quatuor Novissima, the Mystery of the Passion &c: or to prescribe unto herself certain times for some good external or internal Practices: or to make frequent Examinations of conscience, Confessions &c: All these things are good whilst the soul finds profit 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 gins to lose all gust in her former exercises, the which do 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 beneficial practices to which she is by a new clearer Divine light directed or invited, & by Divine grace enabled, In this case pertinaciously to adhere to former coustumes, because she finds them commended in books &c: or because she did formerly reap profit by them, this is to entangle, fetter & captivated the spirit, to renounce the Divine guidance, & to obstruct all ways of advamcement in the paths of Contemplation. The soul therefore in such or the like cases must necessarily use some violence upon herself to recover a true & most needful Indifferency & liberty of spirit, that so she may freely follow God, whithersoever he shall by his Inspirations invite her, being assured that she shall never by him be persuaded or tempted to do any thing contrary or prejudicial to her duty, obedience to lawful Authority, or any other necessary obligations.  
9 This Instruction reaches very far; yea so far that even Learned men, yea some that pass for spiritual, if they be unexperienced in the true Internal ways of God's Spirit leading to Contemplation, would perhaps mislike the freedom which in many cases must, & hath been allowed by the best & most sublime Mystic Authors to souls of some peculiar dispositions & in certain circumstances. And as for unlearned Persons, they would be in danger almost to be scandalised.  
10. The special Points therefore by which Liberty of Spirit is in many souls much abridged to their great hindrance, are these which follow, viz. 1. Confession of certain venial sins. 2. Coustumary solicitous Examinations of conscience. 3. In compliance with coustume, to confess both oftener & likewise such Imperfections as it were better for the soul not to mention in Confession. 4. Renewing of general Confessions. 5. The Forcing Acts of sensible Contrition. 6. Not contenting one's self many times with virtual Examinations of conscience. 7. Using certain vocal Prayers voluntarily. 8. The obliging one's self to coustumes & ceremonies not of obligation. 9 Continuing voluntary Mortifications when the soul finds no benefit by them, but rather becomes disheartened & dejected. 10. Practising what is found in books though improper for the spirit. 11. Imitating unwarily the good practices of others. 12. Obliging one's selfe not to quit the meditating on the Passion. 13. Doing things merely for edification. 14. Tying one's self to nice methods, orders & a determinate number of succeeding Acts or Affections in Recollection. 15. Exercising corporal labours & Austerities, without due Consideration & necessity. 16: Adhering to any kind of Internal Exercise, when perhaps the soul is invited & enabled to an higher. 17. The troubling one's self to inquire after or to procure Sermons. 18. The obliging one's self to a determinate posture in Prayer. 19 The voluntary hearing of such a number of Masses. 20. Set devotions or exercises to Saints, or Prayers for the dead or living. 21. Solicitous or distracting cares to gain Indulgences by going to such or such Churches. 22. Adjoining one's self to Confraternities, and the several duties belonging to them. 23. Iterating the Office in case any thing through inaduertence hath been omitted. 24. Generally fettring one's self with any practices which are not of obligation. 25. And (which is worst of all) entangling the soul by hasty & undiscreet promises & vows, made during some fit of sensible Devotion, or in a Passion of remorse, fear etc. By these & other such practices as these, which are supposed not to be of obligation, many souls in desire tending to Perfection do so overburden & entangle themselves, that they either cannot observe the operations of the Divine Spirit in them, or have not the liberty to follow whither it would draw them; & thereby remain in their imperfect state without hope of making any progress, unless they will renounce their own preconceived judgement & preassumed selfe-imposed obligations.  
11: Hitherto it may suffice to have spoken of the impediments by which souls are hindered from attending to & obeying their Internal Divine Teacher, who only knows what is best for every one in all circumstances, & will not fail to direct for the very best every soul that with humility and Resignation hath recourse to him.  
12. Now such is the nature of the Reasonable soul (which is all Activity, & will be continually thinking on & loving somewhat) that if these impediments, caused by impertinent Images of Creatures, inordinate affections to them, & by a voluntary shackling the soul with assumed opinions & coustumes, were once removed, she would see clearly what she ought to follow & love, which is God only: for creatures being removed & forgotten, nothing remains but God: no other light for our understanding; nor other object for our wills & affections, but he only.  
13. And the general, of all others most efficacious Mean to remove all these impediments is, by Abstraction, & Prayer in Spirit to aspire unto an habitual state of Recollection & introversion. For such Prayer besides the virtue of impetration, by which God will be moved according to his so frequent & express promises, to be a light to the meek & humble: It hath also a direct virtue to procure this illumination, in as much as therein our souls see him & nothing else: so that they have no other Guide to follow but him; And especially in as much as by Prayer in spirit Divine Charity is most firmly rooted in our hearts, which makes them insensible to all other things that would divert our Attention or Affection. And we see by experience that Love (of what object soever it be) doth more clear the mind, & conferrs in a moment, as it were, more skill to find out the means, by which the object beloved may be obtained, than never so much study or meditation.   

CAP. VI  
§. 1. 2. The Gift of the holy Spirit is the Principle of all good Actions in us.  
§. 3. 4. 5. 6. It doth not work of itself, unless excited by Actual grace & our endeavours.  
§. 7. By the using & employment of this Gift, there is raised in us a supernatural light of Discretion, as Prudence is increased by the practice of virtue.  
§. 8. How the exercise of love causes Illumination.  
§. 9 10. Supernatural light is 1. Actual. 2. Permanent.  
§. 11. The effects of supernatural Discretion.  
§. 12. 13. 14. 15. Contemplatives & Active livers, both guided by a supernatural light; but differently.  
§. 16. How imperfect souls may do their ordinary daily actions in light.  
1. THE third Point before proposed for our consideration in this matter of Internal Inspirations is, the manner how God communicates his light & grace to our understanding & wills for our instruction, & Directions, in the Mystic ways of Contemplation.  
2. Now for a clearer explication of this point we are to consider that that fundamental grace, which in Scriptures is called Donum spiritus sancti. The Gift of the Holy Ghost, & which is conferred on all in Baptism, & being afterwards by actual sins smothered or extinguished, is renewed by Penance, Prayer &c: & cherished or increased by the worthy use of the holy Eucharist & other virtuous practices of a Christian life: This Grace, I say, (what ever it be Physically in its own nature, if it were examined Scholastically, which is not my intent) is a certain Divine Principle or Faculty, partaking somewhat of the nature of a permanent habit, infused into the spirit of man, by which he is enabled, whensoever the free will concurreth actually, both for knowing, believing & practising to do the will of God in all things. For the virtue thereof extends itself through all the faculties of the soul, curing the distempers, wants, & deordinations that sin had caused in them.  
3. This new Divine faculty therefore (which seems to be expressed by the Prophet David, when he saith, signatum est super nos lumen vultus tui Domine, That is. The light of thy countenance, O lord, is like a seal stamped on our souls) doth not, neither is it sufficient of itself alone actually to produce any saving effects: As we see that a Musician or a Poet though never so skilful, do not therefore ever actually sing or write verses, until some certain occasions or circumstances do actually determine them thereto, as gain, or requests of others, or praise, or a mind to please themselves &c: For the Actual employment & exercise of such Grace there is moreover necessary an actual aid from God, who by a special Divine Providence doth often administer occasions, hints & enablements exciting the will to waken this Grace in the soul, which otherwise would lie vacant & unuseful.  
4. And proofs of this, daily experience shows us both in ourselves & others, how a sermon or any other word seasonably spoken, or any object occurring with due circumstances doth incite us to lift up our souls to God by prayer, to perform some Acts of Charity, to mortify some inordinate affection etc. Yea sometimes from a desperate sinful state to convert our souls to God. And thus doing we (as S. Paul exhorts Timothy, do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) raise & blow into a flame the grace which before lay in our hearts, like coals of fire smothered in the Ashes. And if this be frequently done, that Grace which at the first imparting was but weak, & needed strong endeavours to excite it, becomes far more active, & more easy to be excited, so that upon any the least occasion offered, it is ready to bestir itself & disperse its odours & virtue; till at last it gets so perfect a dominion in perfect souls, that it quite subdues the contrary Principle of corrupt nature: And is scarce ever idle, but the least hint being given, it turns the soul presently to God, & keeps it almost continually fixed on him: In so much as those things which formerly had no effect at all upon them, now presently & even violently inflame them.  
5. Yea in some supereminently perfect souls this gift of God's holy Spirit comes to be so vigorous, that it subdues even reason itself, & leads it captive after itself, pushing the soul to Heroical actions without any precedent Act of reason, or the least deliberation; though in the Act the soul by consenting, merits. Thus we read of the ancient Martyrs how they by an impetuous impulse of the Divine spirit, rushed before the persecuting judges to confess the name of Christ. Yea S. Apollonia cast herself into the fire: The love of Christ burning in their hearts & constreining them, as S. Paul says: From the like efficacy of the Divine spirit proceeded that Spiritual Gift of Prayer, by which the Holy Primitive Christians in their Public meetings conceived & poured forth Prayers without any concurrence thereto of their own Invention, God's spirit itself (in S. Paul's expression) praying in them. And in this sense principally it is, that, I suppose, the Schools do understand the Gifts of the Spirit, although most certain it is that all Holy Actions internal or external are effects of the same Spirit, though in a less degree.  
6. This fundamental Grace therefore is that Talon or stock, that has God's Image on it, & not Caesar's, which God bestows upon every one in Baptism etc. to trade with all: the which till the will cooperates with the Actual Aid of God, is, as it were, wrapped in a Napkin & hid under ground; but being well managed multiplies into many Talents. This is that very small but Divine seed of which the Evangelist speaks, which being cast in our hearts, by labour & cultivation produces many & precious fruits: this is that (Fermentum) leaven, which being enclosed in the three faculties of our souls, as in three measures of meal, doth disperse its virtue through the whole mass.  
7. Now to the end I may approach more close to the present matter: we may further consider, that as by the exercise of Moral Philosophical virtues there is ingenerated & daily increased by perseverance in the same exercise, that most noble universal virtue of Moral Prudence, which no study or speculative learning how great soever, could have produced: The which Prudence as the Philosopher says, is a skill most properly conversant about particular Acts (not general notions or Definitions of things:) and enlightens the soul to judge & determine in which circumstances, & with what concurring qualities an Action of virtue ought and may with the best advantage and perfection be exercised: So that by the help of this virtue of Prudence, when it is arrived to an excelling degree, a virtuous Person will never omit a due occasion to practise virtue, nor will he ever do it unseasonably and undiscreetly (for then it would not be virtue:) and when he exercises it, he will not be deficient in any thing requisite to give a lustre thereto. The very same in a due proportion is seen in the Exercise of Divine virtue or Charity: for by a constant practice thereof, not only Charity itself is exalted, multiplied and increased, but there is likewise kindled in the soul by the spirit of God a light of spiritual Prudence far more clear and more certain to conduct us in the Divine ways, then moral Prudence is in the ways of moral honesty. The which Divine light has this great advantage above Prudence, That whereas Moral wisdom can only teach the exercise of virtue in those occasions (which do not every day happen) in which such virtues ought to be exercised, neglecting to give any Rules to lesser indifferent Actions: This Divine light which teaches us to love nothing at all but God, accounts no actions at all in particular indifferent, but teaches us to direct all to the service and love of God, and can discern how one may concur thereto more than another, and accordingly chooses the best.  
8. Now the Reason why by the Exercise of Charity alone (and not by any study or speculative considerations) this Divine light can be kindled is, because the Blindness and Darkness which is naturally in our understandings comes principally from the perverse deordination which Self-love causes in our wills: By means of which we will not suffer the understanding to see what it does see: For even when by the light of Faith we are in general instructed in the Offices and Rules of virtue and Piety, yet in many particulars Self-love adhering to that side which we ought to refuse, will either forbid and hinder the understanding from considering what is evil or defectuous in it: or if there be any the least ground of Doubt, it will cast such fair glosses on it, and so seduce the understanding to find out Motives and pretences for the preferring thereof, that in fine the light itself which is in the understanding will mislead us. But when by perfect Divine Charity all these distorsions of the will are rectified, and that all the subtle insinuations, false pretexts, close interests and Designs of self-love are discovered and banished, than the mind beholds all things with a clear light, and proposing God as the end of all Actions whatsoever, it sees where God is to be found in them; and may best be served and ob●ved by them; Then the will is so fare from clow●●●g, or casting mists before the eyes of the understanding, that if there were any before, it alone dispels them: for it is only the now-sanctified, fervent will that draws the soul in all its faculties from all other inferior seducing objects, and carries them in its own stream and swift course towards God: It will not suffer the soul to choose any thing but what is good, yea the best of all, because God would have that to be chosen alone. According therefore to the measure of Charity, so is our measure of Divine light. If Charity be but warm and imperfect, our light in Particulars is obscure, and can show us only such things as are necessarily to be practised under the penalty of being separated from God the Object of Charity: but if Charity be inflamed, how great is the light which that heavenly Fire casts? not a step we set forward but we see the way perfectly before us, and can avoid all the uneven, rough, miry or crooked steps in it, and so run apace without stumbling, delaying, or declining, so approaching daily nearer and nearer to the end of our heavenly Race.  
9 Moreover this Divine light is either an habitual, permanent light: or Actual and transitory: The Permanent light is the virtue of spiritual discretion, without which the Actions that to the world give the greatest lustre, are of little or no profit. Such as are great voluntary austerities, performing of solemn Offices, almes-giving etc. all which unless they come from the Principle of true Charity, and are designed for the increasing and deeper rooting thereof in the Spirit, are so far from being of any worth, that they do rather prejudice and diminish that virtue. Both these Conditions are requisite to make an Action perfect and acceptable to God; it must both proceed from him; and also be directed to him; He must not only be the End, but the Principle also. It is not therefore sufficient to a soul (especially if she seriously tend to Perfection in Contemplation) that the Action which she does now, is in itself good and directed to a good end, unless her Divine light inform her, that in the present circumstances it is God's will that she should perform that determinate Action, rather than another perhaps in itself, and in other Circumstances better than it: For, as Thaulerus says, God will reward no Actions but his own; that is, Such as he gave order and commission for.  
10. This being a most certain Truth, what a world of Actions, in themselves of no ill aspect, are there done by imperfect, extroverted souls, which having no other fountain, Principle, or light from which they are at first derived, but the light of humane reason, they will find at God's hands no acceptance at all? such souls lose all benefit by all their do, but those which are of absolute necessity: and by many of those likewise. Nay how many are there which being driven to some Actions by a violent unlawful Passion for, or against some Person; yet because before the Action is ended, they can cousin themselves with proposing some good end, do therefore think themselves excused? whereas such a proposing of a good end to an Action beginning only from corrupt nature, rather aggravates the fault, by adding Hypocrisy to it: The which themselves might easily discover, if they would at the same time consider, that such Actions would have been forborn, & the contrary done, if the objects and Persons had been changed. How small a Proportion of this Spiritual light have such souls?  
11. This Permanent light of Supernatural Discretion informs the soul generally in all things efficacious to her advancement towards Contemplation. It teaches her in Religious observances culpably to neglect none, and to perform them with a pure intention for her Spiritual good; In Mortifications to support the necessary ones willingly and proffitably, and assume only such voluntary ones as God directs her to, therein considering the infirmity of the body, as well as the fervour of the will, least by overburdening nature unnecessarily she be rendered unable to bear even those which are of obligation. In Prayer it teaches the soul what degre● is proper for her; and how long she is to continue in it without change, till God invite her to a higher; and then readily to accept of his Invitation. Likewise what proportion of time is requisite to be spent in prayer, so as to make a discreet and sufficient progress therein. It teaches her to suspect sensible devotion, and not to glut herself with the honey of it, nor to follow it too fast to designs of seeming perfection, & extraordinary tasks, which when such Devotion ends would be burdensome and harmful. In a word, it teaches the soul that du●● moderation in all things which makes them laudable and meritorious.  
12. Now whereas I have called this a Permanent and habitual light; it is to be observed, that as it is habitual only, it does not direct: because unless it be in action, it is as it were veiled over; until that God by some occasion administered do move the soul to reflect and consult him, and herupon the light is unveiled and shines forth, giving direction in the present action or necessity. So that it is God, or the gift of his holy spirit (very predominant in such souls) that is their actual Director.  
13. There is none that hath a good will and seeks God in sincerity of heart but is capable of such a guidance by the light communicated to souls by the holy Spirit: so that the duty of attending to and obeying it has place not only in a Contemplative, but also in the exercises of a devout Active life. For doubtless such likewise have a supernatural light answerable to their state, by which they are enabled to perform their actions with much Purity of intention.  
14. Notwithstanding in respect of the degrees of Purity of intention, the do of Contemplative souls do much excel those of Active livers, by reason of the deeper entry that they make into their interior in their more profound, pure and imageles Recollections, by which they discover the depth of their most secret intentions, and accordingly purify them from whatsoever is amiss in them. Besides, they according to their state dealing in fewer exterior, distractive employments, do both keep themselves in a better disposition to attend to the voice of their Internal Teacher, & also contract fewer blemishes; And those that they do contract, they do more easily discern and rectify: lastly being exercised for the most part in internal operations, their continual task is to cleanse the very fountain, which is the Spirit itself, the seat of Divine light and grace.  
15. In a Contemplative life likewise, according to the degrees of proficiency, so is the attendance unto, and the performance of the Divine inspirations. For to perfect souls the Divine voice and light is in a manner a continual guide, and they have a continual correspondence with it, even in their most ordinary smallest actions. Whereas the imperfecter receive it seldom (for as much as concerns the purifying and supernaturalizing their ordinary actions) except in their Recollections, yea perhaps only when they are in the height of their exercise. And the like may be said of devout souls in an Active life. And they do at other times put in execution the directions received in prayer by virtue of the light remaining in their minds. But as for other actions for which they have received no light at all in Prayer, those they perform with the help of their natural reason, or at best by the general habitual light of grace only, by virtue of which they avoid grosser sinful defects, but yet their Actions are stained with great impurity of intention, and a mixture of natural and sensual interests. The reason is, because Imagination, and Passion being yet very predominant in them, do push them hastily to perform their actions, without sufficient Reflection and consulting their Internal Teacher: And if they do endeavour to adjoin a good intention, it comes late, after the action is either begun, or resolved upon for other motives: so that the divine Love is but an accessary and attendant; and not the prime mover or Principle of the Action.  
16. The best means therefore that imperfect souls have to cleanse their ordinary actions from the impurity of natural interests, is in a general manner to forethink daily of their employments of obligation, and to foreordain the future employments of the day, (I mean such as are left to their own voluntary choice and judgement, and that are likely to take up any considerable part of their time and Thoughts, as certain determinate Studies &c.) and thereupon at their morning Recollections begging the assistance of the Divine spirit, let them make good purposes to perform them out of the motive of Divine love, and for God's glory: and let them take heed not to change the order resolved indiscreetly: Yet withal on the other side, let them avoid the intangling themselves with 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 upon the promise made in the morning Recollection, the Divine light will grow more and more familiar to them, extinguishing by degrees the false light by which they were formerly for the most part misled.   

CAP. VII.  
§. 1. 2. 3. 4. 5. 6. 7. How a soul is to behave herself to abreine light in doubtful cases of moment.  
§. 8, She must not pretend to extraordinary matters.  
§. 9 God signifies his will two ways. First by clearing the understanding.  
§. 10. 11. Why and how Prayer disposes thereto.  
§. 12. 13. The 2. way is by a blind reasonles moving 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 said operations are wrought.  
§. 18. 19 What a soul not perceiving either of these operations in her, is to do.  
§. 20. 21. 22. Constancy in a resolution once 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 soul must not be troubled if the issue be not as she expects.  
§. 26. Evident certainty not to expected.  
§. 27. In known cases the declaration of Gods will is not to be expected.  
1. BUT now because, as I said, those that are imperfect have but a dim light, insufficient to direct them in many occurrent actions: And those that have atteined to an Habitual supernatural light of discretion do find that there are many cases to which their light doth not extend: yea in the most perfect it will fail them in some: therefore in such a case of uncertainty, wherein a wellminded soul has a considerable Doubt about some matter of moment, either in the course of her Prayer, or in any other thing that concerns an internal life; and that she cannot find an experienced person to whom she can confidently propose her difficulty, or perhaps has not an interior invitation to seek for Resolution from any one: I will endeavour by the best light that God has given me, to instruct such a soul how she is to behave herself in such circumstances, that she may obtain from God an Actual Illumination or Direction: And then I will declare in what manner such light is ordinarily conferred upon internal livers.  
2. The matter of the doubt is supposed to be of some weight: for as for ordinary inconsiderable difficulties, she may in the name of God dispatch them the best she can with her natural judgement, doing with a good intention that which it shall dictate to be the best, troubling herself no further about them: Because it would be more prejudice to a soul to lose time, and disquiet herself with a curious and solicitous examination of every small difficulty, then if by determining quickly she should chance to choose that which in itself were the less perfect (it being supposed that sin lies on neither side of the doubt.)  
3. Again some cases there are of such a nature that they are to be resolved only by an external Director or Superior, so that a soul ought not, and will in vain expect a Resolution from God, who sends her to his Substitutes. Such are the cases which concern external Observances, as Fasting, saying the Divine Office, Interpreting the Rule, Laws or Constitutions etc. The office of the Internal Master is chiefly about internal matters, or the not-doing of external, which are not of obligation.  
4. In such doubtful cases of moment, especially if they concern something to be done, or omitted, or suffered in the future, a devout soul is to avoid all sudden and unadvised resolutions: And this especially whilst she is in any kind of Passion, whether it be Fear, Anger, Grief, or else of Tenderness, Compassion, and kindness etc. And chiefly when herself has an interest of nature, or when persons are concerned to whom she bears a sensible affection, or from whom she has an aversion. In such cases it is good to defer the Resolution as long as well may be, to the end that she may have the more space to consider of it with her natural reason, and to free herself from Passion; and so with Resignation to consult God in her recollections, thereby to obtain light from him to discern his holy will. And another reason and Motive to defer the matter may be, because it may happen that before a determinate Resolution be needful, some new circumstances may spring & intervene that will perhaps alter the state of the difficulty.  
5. In case the soul in her nature be inclined more to the one side of the doubt then the other, she must enforce herself, especially in prayer, to an indifferency and Resignation in the matter: rather forethinking (and accordingly preparing herself) that God will declare his will for the contrary to that to which her nature is more inclined.  
6. In seeking to know the Divine will by prayer, let not the person make the subject and business of his Recollection to be the framing a direct Prayer about the matter. Neither let him in his Prayer entertain any discoursing, debating thoughts in his imagination or understanding about it; as if he had an intention to account that to be God's will which by such discourse seemed most probable. 1. Because by such proceed our Prayers, which should be pure and internal in spirit, will be turned into a distracting Meditation upon an external affair, and so the mind comes to be filled with sensible Images: and Passions perhaps will be raised. 2. Because by so doing, we incur the danger of being seduced, by mistaking our own imagination, or perhaps natural inclination for the Divine light and Motion; whereas such Divine light is most effectually and securely, yea and seldom otherwise obtained then when the imagination is quiet, and the soul in a profound recollection in spirit. 3. Because such discoursing in time of Prayer is nothing less than Prayer, being little more than humane consideration and examination of the matter, the which, if at all, aught to be dispatched before Prayer.  
7. Let not the soul therefore that is desirous by Prayer to obtain light from God in a doubtful matter, for that end alter any thing in the order and manner of her accustomed Recollections; but let her pursue them as she was want before. Only it may be permitted her secretly and briefly to wish that God would teach her his will about the said difficulty.  
8. But let her be sure to take great care she do not give way to any hope or desire that God should reveal his Will unto her by any Extraordinary way, as by the Ministry of Angels, strange Revelations, Voices etc. For as nothing but Pride can ordinarily nourish such foolish hopes or desires, so it is to be feared that if such desires should be granted, it would be to her prejudice, and would increase that Pride from whence they flowed.  
9 Now there are two Ordinary ways by which God intimates his will to his servants that with humble & Resigned Prayers address themselves unto him. The first is by clearing of the understanding, thereto adding a Supernatural light, by which natural reason comes to see something that it see not before, or at least did not esteem before so considerable. For by this new light of Supernatural Discretion such obscurities as did before hinder reason from discerning Truth, are removed. The which obscurities are generally caused by sensible Images, which have prepossessed themselves of the Fancy; or by Interests of Nature which have engaged the Affections: by both which Reason is precipitated to hasten a judgement and Election before she have considered maturely, and without partiality all Circumstances fit to be considered in an Action: so that Reason wanting this Supernatural light kindled by Charity determines itself to choose that part to which Passion inclines.  
10. Now since there are no means so efficacious to free the soul from both these Impediments, as Pure Spiritual Prayer, in which the soul transcends all gross sensible Images, and withal contradicts and renounces all motions and Interests of nature, We may securely rely upon the light and Dictamen which is suggested by our understanding so cleared, purified & freed from all noise & distraction from the sensible Faculties and Appetite: and this being the best and safest light that man can have, we may & must acknowledge it to be Supernatural, because it illuminates us in Supernatural things, discovering the proportion between the present Action and our Supernatural end, and extinguishing the light of Carnal Reason, by which the things which are of God are either not seen at all, or esteemed foolishness: It is therefore to be accepted as the very light of God's Holy Spirit, a light that cannot be obtained by study, not instilled into another by the most spiritual person in the world. Yea moreover it is a light that exceeds the efficacy of the ordinary light of Faith which is permanently in us, by which we are only illuminated to preceiue in a general manner supernatural objects, and the means leading to them: whereas by this Lamp newly kindled in our understandings by Prayer and Charity, we clearly discern in each particular Actions and Circumstances in what manner and how far they have relation and efficacy to dispose us to a Perfect union by love with God.  
11. If a soul before her Recollection hath advised and considered of the difficulty, and that afterwards upon her Prayer she do find herself inclined to what before she consulting with her own Reason or with any other Counsellor, had judged to be the best, I should esteem it now to be a Divine Inspiration: Not for the former debatings sake, but for the subsequent confirmation of it in virtue of Recollection.  
The second way by which God doth immediately signify his will to the Intellective soul in virtue of Prayer, is, by imprinting a blind, reasonles motion into the Superior will, giving it a weight and propension to one side of the Doubt, rather than to the other, without representing actually and at the present to the understanding any special Motive or Reason sufficient to determine the will. This also coming in virtue of spiritual Prayer, may confidently be esteemed the work of God, since no creature can immediately move the Superior will.  
13. Pertinently herto we read, that the Holy Abbot Nisteron (who was a familiar friend of S. Anthony) being asked by one, what kind of work he would advice him to exercise for the good and advancement of his soul, Answered, God only knows what is good for thee to do, and therefore look what thou findest that thy soul according to God would have thee to do, that do thou.  
14. Certainly if ever God will show that he stands to his Promise of granting the Petitions of his children in all things which they ask according to his will; this Promise, is in no case so infallibly made good, as when a sincere, humble-minded soul being urged merely out of spiritual necessity, doth with all resignation beg at his hands the light of his Holy Spirit, for resolution of difficulties that concern her purely in Order to his service and honour, and for the perfecting her in his Divine Love.. When can a soul be said to ask according to Gods will, but when withdrawing herself from all interests of Nature, and fixing her eyes and heart upon God only, she makes her requests known unto him?  
15. The Doctrine here delivered, and particularly touching this reasonles and indeliberate moving of the Will to good, is excellently and fully confirmed by S. Thomas (part. 1. q. 1. a. 5.) where to the third Objection made against his Position, That the Doctrine of scholastic Divinity is [SAPIENTIA] Wisdom, (the which objection was thus conceived, This Doctrine is attiened by study: But wisdom is had by infusion: (and thereupon it is reckoned among the seven Gifts of the Holy Ghost, Isa. xi.) Therefore this Doctrine is not Wisdom:) Herto he answers thus, Since judging perteines to a Wise man: according to a twofold manner of judging, Wisdom is understood in a twofold sense. For one may judge. 1. either by way of Inclination: as he that hath the Habit of virtue doth rightly judge of those things which are to be done according to virtue, in as much as he is inclined unto such things. Whereupon it is said in the tenth Book of Aristotle's Ethics, That a Virtuous man is the measure and Rule of humane Actions. 2. By way of Knowledges: as any one that is skilled in Moral science can judge of the Acts of Virtue, although himself be void of virtue. The former way of judging of Divine things perteines to Wisdom, which is affirmed to be a Gift of the Holy Ghost, according to that saying nf S. Paul [1. Cor. 21.] The spiritual man judgeth all things: As likewise. S. Denys saith in his 2. Chapt. de Diu. Nom. Hierotheus is instructed, not only learning, but also suffering Divine things. But the latter way of judging perteines to this Doctrine, in as much as it is gotten by study, although indeed the Principles thereof come from Divine Revelation. Thus far are the Words of S. Thomas.  
16. Yea even Aristotle himself though a Heathen could observe (lib. 2. magn. Moral. c. 7.) That to that good which is honest (and virtuous) there is first required a certain Reasonles impulse: and thereby the Reason is enabled to discern 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 Nature he is indeed fortunate that without the exercise of Reason is impelled to good or virtuous things, and atteines them. Now this is to be ascribed to Nature: For such (an inclination) is naturally imprinted in our souls by which we are impelled to such things as will render us happy without any exercise of Reason: Insomuch as if one should ask any person so disposed, Why doth it please thee to do so? He would answer, Truly I know not: But so it pleaseth me to do. The like happens to those that are Divinely inspired and agitated: for such are impelled to the doing of somethings without the exercise of Reason. Lastly the same Philosopher observing that sometimes there are suddenly injected into some soul's certain good Thoughts and Desires, from which many following good Actions do proceed: And herupon enquiring from what Principle such good Thoughts may be judged to proceed; He resolves, that the soul herself is not the cause of them, because they prevent all exercise of Reason; Therefore the cause of them must be somewhat better than the soul; And that is only God.  
17. The forementioned Illustration is supposed to be not in the Imagination, but purely in the understanding: As likewise the motion and Inclination to be in the spiritual will, and not in the sensitive appetite: for otherwise they would not deserve so much to be relied on: because the workings of the imagination are so inconstant and irregular; And the sensible motions of the Inferior Appetite (being in corporal Nature, producing a warmth about the heart, & a stirring of spirits and Humours,) are so disorderly, that they are very justly suspicious, and scarce to be trusted to. Therefore although in a fervent Exercise of much sensible Devotion the sensual Nature do after her manner carry herself well towards God, yet the Superior Soul being not in a state of due tranquillity and stillness, is less capable of Divine Illustrations and Influxes: And therefore the soul's Inclinations, Resolutions, and Designs at such times are less to be regarded.  
18. Now if it should happen that after such Trials by Prayer made for the knowing of the Divine Will, the soul should yet perceive no sufficient light, nor any considerable Inclination, propension or preponderation towards one side, more than another; In this case according to Thaulerus his judgement, she may freely and confidently, as it were by lots, make choice indifferently of whether she thinks fit: And a choice so made, when ever it happens, she may and aught to believe to be according to Gods will, since having done her part to know his will, after all, this is the Result of her Recollections, in which she has to her utmost power carried herself with Resignation and Indifference.  
19 Notwithstanding in making a Choice in such circumstances she may do well to use, or at least to advice upon these Cautions. 1. Generally speaking, when two things seem in all respects to be equal, it were better, at least safer, to choose that side on which lies the greater Mortification to Nature. 2. She may do well to make choice of the not-doing rather than the Doing: especially if the Doing be likely to engage the soul in any distractions or sollicitudes. For the Election of not-doing is more suitable to the Perfection of a Contemplative state, and the spirit of our Order and Rule, that tends to God by Abstraction, Silence, Solitude etc. 3. Let her choose that side which she thinks would be more agreeable and better approved by virtuous and devout friends. 4. Let her follow the example of any one of which she has a good opinion, in case the matter concerns others; as if the question be about giving a suffrage in the Election of Superiors etc. 5. If the business concern herself and her own souls good only, she is not always obliged to choose that which in itself is most perfect: but therein she is to consider her own present state & Degree, and whether the choice will be likely to produce good or ill effects and inconveniences for the future as well as the present. For example, it is certainly in itself the most  Perfection that a soul can aspire to, and to which she is also obliged to tend, to keep herself always in the Divine Presence, and in a constant state of recollectedness; or to renounce all manner of satisfactions to nature etc. But if an imperfect soul should therefore attempt the exercise of Internal Prayer without interruption, or to practise so universal a Mortification, she would overthrew corporal Nature utterly, and in a short time by indiscreeten overdoing come to an inability to do any thing at all. To her therefore in such a state that is to be esteemed most perfect, which in itself is less perfect, to wit, a fervent but moderate exercise both of Prayer and mortification, by which she will be enabled by little and little to get ground upon Nature, & at last to do that which will be both in itself most Perfect, & to her also.  
20. A soul having after the manner afore said made a Resolution & Election, it is the Advice of Michael Constantiensis, a Devout Prior of the Carthusians, that she should persevere in it, yea though afterwards something by some others should be suggested to her contrary to such a Resolution: although also that which is so suggested should seem to be more profitable & of greater Perfection. Just after the same manner that a soul having once advisedly submitted herself to the Direction of a spiritual 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, faith he, a much greater obligation hath a soul to follow the interior Counsel of God sought by a Resigned, persevering Prayer, to which our Lord has given an express Promise, saying, whatsoever ye shall ask in my Name, believe that ye shall receive it, & it shall happen unto you. And such was the Practice of B. Angela de Fulginio etc.  
21. To this purpose it is very observable in the life of the same B. Angela, That God commanded her to set down in writing this passage (which is the only one for which she received such a Command) to wit, That he would take away his light and grace from those, who being brought immediately to their Internal Master, would be so ungrateful as to forsake him, and be take themselves to an Externall one: yea and that moreover such should have a curse from him: namely, if they did persist in receding from the Divine conduct, constantly preferring Humane Directions before God's.  
22. Yet this Advice of being constant to a Resolution so made, is to give place. 1. In case a Superior should command any thing contrary thereto: For a Superior must be obeyed even against such an Interiour Counsel: Because a soul is not only counselled, but also commanded to obey her Superiors. So that whensoever a Superior does deliberately disapprove a Counsel so received, a Devout soul is to believe that now it is God's will that his former Counsel should cease from being any further obliging. 2. In case that any other different circumstances shall occur, which may perhaps alter the state of the difficulty. Notwithstanding such a change is not to be made upon this last ground, without new recurring to God for light. Yea though the reasons for a change be never so clear, yet it is best it should be made in virtue of Prayer, to the end it may be done with greater purity of Intention.  
23. Now in all cases of such like Nature the Purpose and Resolution is seldom to be made in the very time of our Recollections: Both because (as hath been said) the thinking on such matters is not the proper subject of Prayer, but is very distractive: And likewise because the Internal Illustrations and motions of God's spirit are better perceived after Prayer, when the soul having been recollected, doth reflect on them.  
24. But it is otherwise in matters of Resignation, or when we Pray for Patience and Tranquillity of mind in Crosses and Difficulties. For in such cases we are to make our good purposes in our Prayers themselves, and oft are to renew them afterwards: Because such Purposes do of themselves presently appear to be clear and obligatory: and besides, they are proper matter for Prayer.  
25. After that a soul hath made a Resolution in the cases, and after the manner aforesaid, and likewise hath put the same in practice: Let the Issue be what it will, whether profitable or harmful to nature; yet must she never esteem the Election to have been amiss: Nor must she hearken to the suggestions of Nature, the which finding in such practices something contrary to her Inclinations, will be apt by subtle insinuations to move the soul to repent, and to undo what she hath done. Such an erroneous judgement procured by corrupt Nature is to be despised and deposed. For well may we happen to err in the manner of executing such Counsel given us by God, and thereby, or by some other means, inconveniences or harms may sometimes befall us: But the Election in itself, made in the manner aforesaid, 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 turn our best deeds to our greatest mortification, and thereby we reap a double benefit.  
26. In such Doubtful cases as have here been spoken of, a Soul must not expect an apparent evident Certitude, as Spiritual Writers say. For God to keep the Soul in Humility, does not use to give an absolute assurance of the matter itself simply considered: but only a Certainty of being directed and drawn more to one side of the Difficulty, then to the other: The which side, in the judgement of the said Authors, is to be chosen and followed as the Divine Will. So that any advantage or preponderation, though never so little, towards one side more than another, maketh certitude enough of God's will, as for standing to it. If there be no perceptible difference or leaning either way, the soul is either to take Advice from some other; or to supply it with her natural impartial Reason; or even as it were by Lots to choose whether she thinks good. And what she doth after this manner, she may equivalently be said to do as by the Direction and impulse of the Divine Spirit: Because it is Gods Will and appointment, that when himself does not direct us immediately by his Spirit, we should make use of other inferior, external ways, the best we can, for our Direction: in all things always intending his Glory and increase in his love only.  
27. It would be a vain, presumptuous and dangerous tempting of God to go and pray to the end to know his will in things commanded by known Laws and by lawful Superiors: for they are appointed by him as the most assured Interpreters of his Will: And to expect any more, is to pretend to Extraordinary Illuminations and Calls; Which are neither to be desired, nor trusted to: because there will be great danger of Illusion by the Devil's counterfeiting a good Angel. And he that is so presumptuous in his practice, deserves that God permit such Illusions.   

CHAP. VIII.  
§. 1. 2. 3. Sufficient Assurance may be had that Inspirations are from God.  
§. 4. 5. 6. 7. A soul therefore may securely commit herself to God's Guidance: And why?  
§. 8. No danger if a soul should sometimes be mistaken, takeing that for an Inspiration which is not so.  
1. Now all these Instructions and Exhortations to attend unto, and depend on the Divine Inspirations would be in vain: Yea all the promises of God, That he would give his: Holy Spirit to those that pray for it as they ought. would be as vain, if there were no means to be assured of such Inspirations that they are from God, by an assurance, I mean, of Hope: For a Certainty of Faith (without extraordinary Revelation) cannot be had of such matters which necessarily suppose the like assurance of being in the State of Grace. Hence it is that Thaulerus, Blosius, Michael Constantiensis etc. do teach us how we may discern, and with confidence judge resolutely what is a Divine Inspiration, saying, That the Devout soul which proceeds with Recollection & Resignation in all Doubtful matters of importance, may & aught to take that to be the Divine will, to which she is interiorly moved in or after her Recollection (when as passions do not prevail in her) so long as the matter is not otherwise contrary to external Obedience, or other law of God or man.  
2. For it is certain, yea & Faith obliges us to believe, that in all the good actions we do, or good thoughts we entertain, we so do & think in virtue only of a precedent & concomitant illumination of our understanding & inclining of our will: both which are immediately caused by God. Reason likewise & experience tell us, that whilst vain or sinful distracting images or inordinate Passions cloud the mind, God's illuminations are either unperceived or neglected by us, & his motions ineffectual. If ever therefore the soul be in a fit disposition to receive those blessed effects of Gods holy spirit; & if ever God, will make good his so serious & frequent promises, it is then when by a profound Recollection an humble soul withdraws all her affections from herself & all other creatures, yea & endeavours to expel all the images of them, transcending all created things, & raising herself, according to her power, to a strict union with him, and withal pours forth her desire to be informed in his will, only intending thereby his Glory & the increase of his Divine Love..  
3. Now though imperfect souls not being able as yet to drive away distracting images, & to still all unruly Passions, are forced to content themselves with their natural light in many matters of less importance, so that a great part of their ordinary Actions do not at all contribute to their advancement in spirit: Yet perfecter souls walk almost continually in a supernatural light, perceiving & resisting the subtle insinuations of self love, & not suffering themselves hastily to be pushed forward to Actions, before they have consulted their Internal Guide, & much less contrary to his directions.  
4. Most securely therefore may we, yea with all confidence ought we to yield ourselves to be disposed of by God, & to follow him in any ways that he will lead us, both for the exterior & interior, through light & Darkness, through bitter & sweet. And what doubt can there be of erring having such a Guide, which always leads the soul through the Paths of Mortification & renunciation of self will? although sometimes some special ways may to our or others natural judgements seem strange & perhaps impertinent.  
5. The grounds of which duty, & the security attending it are these. 1. Because we through the ignorance of our interior complexion & temper of soul, as likewise of our present wants (incomprehensible to humane knowledge got by sense) can neither know the special ways either of Prayer or Mortification proper to us: nor can we be assured that others do sufficiently know them: Whereas of God's Omniscience and equally infinite Goodness none can doubt. 2. Because the end whereto we aspire being supernatural, consequently the ways leading thereunto, & the light directing in those ways must likewise be supernatural. 3. Because if we known the most proper & most direct ways leading to Contemplation & Divine Union, yet they being most contrary to our natural inclinations, without a Divine impulse we would not choose the fittest, that is, those which are the most opposite to our nature.  
6. Yet we are to consider that there are degrees of security, according to the several manners by which God communicates unto us his inspirations. For 1. Though in Sensible devotion the good thoughts & affections given us are in themselves & according to their substance the effects of God's Spirit, & aught with all security to be complied withal: (yet with discretion, so as that out of a gluttonous pleasure conceived by them, we do not yield unto them so far as thereby to weaken our heads, or prejudice our healths.) notwithstanding the Resolutions of undertaking any practices for the future grounded on such sensible Devotion, are to be mistrusted, as having in them more of nature & self-love, & wanting sincerity of Resignation. Besides that the senses being principal workers, the reason is rather obscured, then illuminated thereby: yea & by God's permission the devil may have some influence in such Devotion & subsequent resolutions. 2. Of the like uncertain nature may the seeming Inspirations or lights be which are gotten by the working of the Imagination & discourse upon the matter, either in Prayer or our of it: the person thereupon concluding this or that side to be more likely to be God's will. 3. But if without such working of the Imagination, or if after it, the soul in Recollected Prayer made with Resignation & submission of her natural judgement, & renouncing all Interests of nature, comes as it were unexpectedly to have one part of the Question presented to her mind, as truth & as God's will, God then giving a Clarity to the reason to see that which it see not before, or otherwise then it see it: or if the soul do find a blind & reasonles motion in the will to one side of the matter: In such cases the soul may most securely & confidently judge it to be a Divine Inspiration & motion, being wrought without any trouble in the exercise of the Imagination, senses or Passions.  
7. Let not a soul therefore be discouraged from committing herself to God's Internal direction; though it should happen that those who pass for the most spiritual persons, & that are most forward to usurp the conducting of souls to Perfection (whilst themselves know no further than the exercises of the Imagination) should declaim against it, & out of an apprehension that it would be a disparagement to them if God should be acknowledged the principal Guide, they should accuse the doctrine here delivered, as fantastical, unsafe, & pretending to Enthusiasms. No wonder it is, if such being strangers to the Contemplative ways of the spirit, should be ignorant of these secret Paths by which God leads souls to Perfection: in the which none can tread, or at least make any considerable progress, till quitting a servile dependence on external teachers, they rely only upon the Divine Guidance. And for this propose devout souls are seriously & oft to be exhorted to keep themselves in a disposition of as much Abstraction, both external & internal, as may be, to the end they may be enabled to hear & discern the Divine Voice: to the directions of which if they will in practice faithfully correspond, God will be wanting to them in nothing.  
8. And for a further security that there can scarce happen any considerable danger to a soul proceeding this way for knowing the Divine Will, though she should sometimes mistake in the thing itself; Both she (& also the Opposers of this Doctrine) are to consider that (as hath formerly been said) the only matters that are here supposed to be proposed for a Resolution, are, & must be, of the nature of those things which of themselves and in the general are indifferent, but yet which being well chosen, may & will advance the soul: for in no other things but such can there be any doubt. And surely if we be capable of knowing Gods will in such things (as who can question it?) certainly the proceeding thus with indifference & Resignation, & without suddenness of resolution, or motion of Natural Passions, or self love, is the most secure & most assured way to come to that knowledge.   

CHAP. IX.  
§. 1. Objections prevented.  
§. 2. 3. Difference between the term of Inspirations, (being only Internal) & Calls which are also external.  
§. 4. 5. How Inspirations direct us about Externall. Calls & obligations.  
§. 6. Externall Calls are to overrule Internal.  
§. 7. 8. Authority of Superiors ought to overrule Inspirations, even in things not of Obligation.  
§. 9 Impertinent commands of Superiors in such things to be obeyed: though Superiors will be severely accountable to God.  
§. 10. Decay of true spirituality arises from the ignorance or neglect of this Doctrine touching attending to Divine Inspirations.  
1. LASTLY to prevent all misunderstanding of this most holy & most necessary Doctrine touching our obligation to attend unto (& to practise accordingly) the Divine Inspirations directing us to Acts of Perfection: as likewise to prevent all misapplication thereof by souls that ought & are willing to follow it: I will here take away the pretended grounds upon which some, who either out of ignorance, Passion or interest have declared themselves to be enemies thereto, do declaim against it: supposing that they have a great advantage against it, whilst they pretend that by the teaching & practising of it great prejudice will come to the due Authority of Superiors, from which their subjects following these Instructions will endeavour to exempt themselves, upon a pretext of Divine Inspirations to the contrary.  
2. For the clearing therefore & dissolving of this supposed difficulty & inconvenience, we are to consider that though in this discourse we have promiscuously used the terms of inspirations, lights, impulses, divine calls etc. yet the former are only such operations of God as are Internal: whereas the term of Divine Calls imports both an external ordination of God, & also his internal operation in our souls suitable to the external call. And both these are properly termed Calls, because by both of them God doth signify his will to souls: For by the external ordination & commission given by God to all in lawful authority under him, God by them doth reveyle his will unto us, which we obey whilst we submit unto & execute the commands & wills of his Substitutes. And by his internal operation he directs us to perform such obedience, in a spiritual manner, for the good & advancement of our souls in his DIVINE LOVE.  
3 All Laws therefore, all Constitutions, Precepts & Commands of Superiors, & all external or internal Duties of obligation by virtue of our state of life as Christians, or moreover as Religious or Ecclesiastical Persons etc. are indeed, & so to be esteemed by us, true Divine Calls, necessarily to be attended to, known & performed by us.  
4. And as for Internal Inspirations which have regard unto those external Calls, the end for which they are given us is, not only simply to direct & incline us to perform all our Christian, Regular or other duties with readiness & cheerfulness, but to do them with perfection & purity of intention, in & for God only, as if he had immediately & visibly imposed them upon us. And for as much as concerns the Not-doing (to the which. I said that in a Contemplative life the Divine Inspirations do invite us) that is meant only in matters either indifferent, or at least to the which we have no obligation by virtue of any external la. Yea on the contrary, we may say, that our Holy Rule (the end whereof is to dispose & lead us to a perfect union with God by Contemplation) doth in general oblige us to such abstraction & Not-doing, whersoever it doth not require the doing of any thing of us.  
5. Therefore whatsoever internal suggestions, motions or impulses we may find that shall be contrary or prejudicial to such external Calls to Obedience & Regularity, we are to be so far from harkening to them, or esteeming them for Divine, that we ought to despise & reject them, judging them to be no better then diabolical illusions. Yea this is to hold, although the said external laws, Commands or observances be such, as we in our private judgements cannot think to be very proper or convenient for us in particular.  
6. Now the reason why no internal suggestion ought to take place of external obligations is evident & convincing: Because such external Calls to obedience being of themselves both manifest, & certainly unquestionable tokens & expressions of the Divine will, they ought not to give place to any supposed internal significations of the same will whatsoever, which are not, nor can be so manifest: but rather to prescribe Rules unto them, & overrule them. We know the former to be God's will, & to proceed from him: & therefore we cannot rationally believe that those things that are opposite thereto, can be acceptable to him. Besides Gods will reueiled to a subject by the mouth of his Superior, or by established laws, has a kind of public authority, being derived by a public person & mean: & therefore must needs take place & be preferred before an Inspiration or signification of the Divine will to a private person alone.  
7. Yea moreover, so indispensably careful, & even scrupulous aught we to be that exterior order & due subordination apppointed by God, should not upon any pretence be prejudiced: that we are to regard the Authority of Superiors even in doing or omitting those things which are not within the compass of any special laws or commands, but are left to our own liberty & judgement. So that we ought not to put in execution any thing to which we are by an Internal Inspiration invited or directed, without the approbation & leave (either express, or interpretative) of our Superior: & if the matter be of considerable moment, his express permission is requisite.  
8. Yea I will add further, that if a Religious subject shall have an Inspiration, which he confidently believes to be Divine, by which he is invited to the doing of any thing: yet if his Superior shall declare such an Inspiration not to be Divine, & forbidden the executing of what it directs, the subject ought not only to obey his Superior by forbearing to do according to such an Inspiration, but he is also obliged to submit his judgement, & to believe his Superior. And this he may sincerely & securely do. Because though it were 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 understood only conditionally, that is, upon supposition that a lawful Superior did not judge & command otherwise. For in such a case, it would be an Act of greater Perfection in the subject to obey him forbidding the doing or forbearing of any thing, though in itself (& such prohibition not considered) more Perfect. Yea & a Divine light & new inspiration will inform & direct the subject to obey & believe the Superior declaring against the former Inspiration. For though nothing that a Superior in such circumstances can say will make the former Inspiration not to have come from God, yet his declaring against it will show it not to be of force now: since that all such Inspirations do, & aught to suppose the consent, or at least the non-opposition of the Superior before they be put in practice: and therefore they are to give place to an inspiration of obeying, which is absolute. True it is, that in such a case it may happen that the Superior may commit a great fault & must expect to be accountable to God for it: but howsoever, the subject in obeying such an undue command, shall not only be innocent, but also merit thereby: Because in both cases he doth well: first in being prepared to obey the former Inspiration, which was conditional; & afterwards in contradicting that, to obey a second Inspiration of submitting to his Superior, which was absolute.  
9 As it concerns therefore particular souls to depend principally upon their Internal Director: so likewise are Superiors & Spiritual Guides no less obliged to penetrate into the dispositions of their subjects & Disciples, & to discover by what special ways the Spirit of God conducts them, & suitably thereto to conform themselves & to comply with the intention of the Divine Spirit. And this Duty our Holy Patriarch in the 64. Chap. of his Rule, requires from all Abbots or Superiors: forbidding them to use rigour in the correction of their subjects, or so rudely to scour the vessels, as thereby to endanger the breaking of them. He would not have them likewise to be restlessly suspicious & jealous over their subjects: But in their impositions to use great Discretion (which he calls the Mother of virtues) considering each one's ability, & saying with jacob, If I force my flocks to travail beyond their strength they will all of them die at once etc. If the Superior therefore in an humour of commanding, on his own head should impose commands on his subjects, without any regard to the divine will & guidance: such commands will probably prove unprosperous as to the subject, & certainly very dangerous to the Superior. Yet so it may be, that the Subject may reap spiritual profit by them: for than it may please God to give him an Interiour enablement to turn such undue commands to his own good & advancement, by increasing in him the Habit of Resignation & Humility. It will indeed be very hard for imperfect Souls to reap benefit by such impertinent Superiors: But as for Perfect ones, they have both light & Spiritual strength to convert all the most unreasonable Commands of Superiors to the benefit & advancement of their own Souls.  
10. In case a Superior should forbid his Subject to pray at this or that time: or should command him to spend no longer than such a small space of time in Internal Prayer, as would not suffice for his advancement in the Internal ways of the Spirit: The Rule of Perfection requires the Subject to obey his Superior: Yet he may with all Humility remonstrate to him his Spiritual necessities, acquainting him with the great benefit that his soul finds in a Constant performance of his Recollections, & in attending to Divine Inspirations, and what prejudice it might be to him to be forbidden or abridged of them. But if the Superior do persist, he must be obeyed, and God will some other way supply the loss the Subject finds in such particular Obediences. Now though a Superior can no more forbid in general the use of Internal Prayer & of observing Divine Inspirations, than he can forbid the Loving or Obeying of God: Yet whether Prayer shall be exercised at such certain appointed times, or for such a determinate space of time, that is within the limits of a Superiors Authority: And how he employs that Authority, it will concern him to consider. For if he guides souls according to his own will, and not Gods (and surely God's Internal Inspirations are his will) besides the guilt that he shall contract by the abusing of his authority, he must expect that all the harm or prejudice that his subject's souls through his Miscarriage shall incur, will be heaped & multiplied upon his soul.  
11. But concerning the Duties & obligations of Superiors towards souls whose Profession is to tread these Internal ways of Contemplation, more shall be said hereafter in its proper place: where it shall be demonstrated, That these Instructions are so far from preiudicing their Authority, that true Cordial obedience will never, nor can be perfectly performed to them but by such souls as are most zealous & constant in the Essential Duties of Prayer and attending to the Inspirations of Gods Holy Spirit.  
12. To conclude this whole Discourse concerning Divine Inspirations: As these Aduises are not curiously to be applied to the practice of fearful scrupulous souls, whose unquiet thoughts make them in a manner incapable of either Light or Impulses of God's spirit in matters about which their scrupulosity is exercised: So in those cases they are to follow Instructions peculiarly proper to them. But for as much as concerns all other well-disposed Souls that lead Contemplative lives, this Doctrine ought to be seriously recommended to them, and they are to be taught how to practise it. For by this & no other way can they assuredly vnderstand or perform the Divine Will, in the which alone consists Spiritual Perfection. By these Inspirations alone the Interiour is regulated, without which all Exterior good carriage is little available to Perfection. No Externall Director can order the Interiour Operations of the Soul, either in Prayer or Mortification: None but God alone who knows & searches the Hearts of Men. And his principal way of directing is by his Inspirations: the which by the acknowledgement of all good Christians are necessary to every Action, to make it good or meritorious. These Inspirations therefore we must follow: Therefore they may be known, for we can not be obliged to follow an invisible & undiscernible light, we know not what. And if they may be known, surely the Rules here prescribed for that purpose, (to wit, Abstraction of life, & pure, resigned Prayer) are the most secure and most efficacious Means to come to that knowledge, and to procure Grace to work accordingly.  
13. And it may very reasonably be believed, that the principal ground & reason why true Spirituality is in these days so rare, and why matters go so amiss among souls that pretend to aspire to contemplation, is because this most necessary duty of observing and following Divine Inspirations is either unknown, or wilfully misunderstood, and suspected (if not derided) by some who in popular opinion are held and desire to pass for chief Masters in spirituality. And no wonder is it that such should be disaffected to this doctrine, of the perfect practice whereof themselves are incapable, by reason of their distractive employments and imperfect degree of Prayer; and consequently neither can they, nor perhaps if they could, would they teach it to others, since thereby many soul●s would quickly be discharged from any necessity of continuing in a dependence on their managing & directions.  
14. If any there be that, notwithstanding all that hath been here written touching Divine Inspirations, and the necessity of attending to them, shall yet be unsatisfied, or at least suspect that the publishing of such Doctrine may not be convenient: Such an one for further satisfaction may consult the Appendix adjoined at the End of the Treatises.    

THE THIRD SECTION OF THE THIRD TREATISE TOUCHING The School of Contemplation viz. Solitude and a Religious Profession.  

CHAP. I.  
§. 1. 2. That the proper School of Contemplation is Solitude.  
§. 3. Which may be enjoyed in the world.  
§. 4. 5. 6. Contemplation is by God denied to no states. Yea in some regards women are rather better disposed thereto then Men: And why?  
§. 7. 8. 9 10. 11. 12. 13. The condition of ecclesiastics in the world is of great Perfection. What dispositions are required to the undertaking and executing of that Sublime Charge.  
1. HAVING hitherto treated of the Nature and End of an Internal Contemplative Life in general, as likewise of the general Quality & Disposition requisite to all those who by a Divine vocation do undertake that Sublime course of life: and in consequence thereto having demonstrated that the only sufficient Master and Guide in such a Life is God, and his Divine Inspirations, by whom alone both Disciples and also Masters & Guides must be directed: It remains in the third place that I should show what and where the School is, wherein ordinarily this Divine Master instructs his Disciples in this so Heavenly Divine Doctrine & Science.  
2. Now by the unanimous acknowledgement of all Mystic writers the only proper School of Contemplation is Solitude: that is, a condition of life both externally freed from the distractive Encumbrances, tempting flatteries, and disquietting Sollicitudes of the world: and likewise wherein the mind Internally is in a good Measure, at least in serious desire, freed also from inordinate Affection to all worldly and Carnal Objects: that so the soul may be at leisure to attend unto God, who deserves all our thoughts and Affections, and to practise such Duties of Mortification and Prayer, as dispose her for an Immediate perfect Union with Him.  
3. Now though this so necessary Solitude be found both more perfectly and more permanently in a well-ordred Religious State, which affords likewise many other advantages (scarce to be found elsewhere) for a better practising the Exercises disposing to Contemplation: Yet is it not so confined to that State, but that in the world also, and in a Secular Course of Life God hath oft raised and Guided many Souls in these Perfect ways, affording them even there as much Solitude and as much Internal Freedom of spirit, as he see was necessary to bring them to a high Degree of Perfection.  
4. And indeed it is an Illustrious Proof of the abundant, most communicative, overflowing Riches of the Divine Goodness to all his Servants whatsoever that in truth of Heart seek him, that this State of Contemplation (being the Supremest and most Divine that an Intellectual Soul is capable of either in this Life, or in Heaven also) should neither be enclosed only in Caverns, Rocks or deserts, nor fixed to Solitary Religious Communities, Nor appropriated to the Subtlety of wit, profoundness of judgement, Gifts of Learning or Study etc. But that the poorest simplest Soul living in the world, and following the common life of good Christians there, if she will faithfully correspond to the Internal Light and Tracts afforded her by God's Spirit, may as securely, yea and sometimes more speedily arrive to the Top of the Mountain of Vision, than the learnedst Doctors, the most profoundly wise Men, yea the most abstracted confined Hermit's.  
5. Yea both History & fresher Experience do assure us, that in these latter times God hath as freely (and perhaps more commonly) communicated the Divine Lights and Graces proper to a Contemplative life to simple women, endued with lesser & more contemptible Gifts of judgement, but yet enriched with stronger Wills and more fervent Affections to him, than the ablest Men. And the reason hereof we may judge to be, partly, because God thereby should, as is most due, reap all the Glory of his most free Graces, the which if they did usually attend our Natural Endowments, would be challenged as due to our own abilities and endeavours: And partly also, because as substantial Holiness, so the perfection of it which is Contemplation, consists far more principally in the Operations of the will then of the understanding (as shall be demonstrated in due place:) And since women do far more abound, and are far more constant & fixed in Affecctions and other Operations of the will then Men, (though inferior in those of the understanding) No marvel if God doth oft find them fit subjects for his Graces then Men.  
6. And for this reason it is (besides that women are less encumbered with Solicitous businesses abroad, (their Secular Employments being chief Domestical within their own walls) that they do far more frequently repair to the Churches, more assiduously perform their Devotions both there & at home, & reap the Blessings of the Sacraments more plentifully: (Upon which grounds, the Church calls them the devout sex:) Insomuch as a very Spiritual and experienced Author did not doubt to pronounce, that (according to his best judgement which was grounded on more than only outward appearances) for One Man, ne'er ten Women went to Heaven. Notwithstanding true it is, that the Contemplations of Men are more noble, sublime & more exalted in Spirit, that is, less partaking of sensible effects, as Rapts, Ecstasies or Imaginative representations, as likewise melting tendernesses of affections than those of women.  
7. Now though the true & immediate Motive of the writing of these Spiritual Instructions was the Directing of certain Devout Religious Souls in the way of Contemplation, to the aspiring whereto 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 Debtor to all wellminded Souls whatsoever that desire to tread in the said Internal ways, I will here briefly show how they also may make use of my writes for the same End, from thence selecting such special Directions as may also as well belong to them, and passing over those that are more peculiarly proper to Souls in a Religious State.  
8. In the world therefore there are two sorts of Persons that do, or may, aspire unto Contemplation, or Perfection in Prayer, to wit, 1. ecclesiastics. 2. Lay-people.  
9 First as for ecclesiastics (I mean especially Priests, to which all other inferior Orders do tend) they not only may, but ought seriously to aspire thereunto: yea perhaps more them simple Religious: For their most sublime, and by all Ancient Saints deemed so formidable an Office (by which they are empowerd and obliged with immaculate Sacrifices and fervent Prayers to be daily Intercessors with God for the whole Church) presupposeth them to have already atteined to a good recollectedness in Prayer. And if moreover they have a charge of Souls, they will need a far greater stability therein: that their various Employments may be performed purely for and in God, and not break their union with him. Moreover by their Profession their Obligations come ne'er to the vows of Religious: Persons for 1. They own an Obedience to Superiors, though not in every Ordinary Action. 2. They Profess the same Chastity. 3. They ought to have little more propriety in their Goods: For whatsoever is beyond their Moderate necessity & Obligation of Hospitable Charity, they can little more dispose of without wrong to the Poor etc. then Religious. 4. Though their Employments require from them more Conversation with others, than the state of Religious does, yet they are as well obliged to disengage their Affections from all love or Solicitude about Riches etc. as the others are: And in like manner to free themselves from all Distractive Employments not belonging necessarily to their Calling.  
10. And upon these grounds it was, that in the Ancient and best times of the Church, scarce any durst presume to undertake so high and Perfect a Calling, as the Charge of Souls is, till after many years first spent in a kind of Religious Abstraction of life, Solitude, Silence, great Mortifications and assiduous Prayer etc. Witness S. Basile, S. Gregory Nazianzene, S. Gregory Nyssen, S. chrysostom, S. Augustin. S. john Damascene etc. And yet after they had done all this, it is a Wonder with what unwillingness & fear they suffered themselues to be forced to accept of such a Charge: what Excuses, Prayers, flights into the Deserts to avoid it? And when they were compelled by God or Men thereto, they were far from thinking themselves disobliged from a Continuation of their Contemplative Exercises of Abstraction, Mortification & Prayer etc. But on the contrary they stole time even from their necessary Refections & Sleep to employ in their Recollections, as knowing that nothing they could do would be acceptable to God, further than it proceeded in virtue of Grace obtained by Prayer.  
11. But the best proof & example of the Obligations of an Ecclesiastical Person is our Blessed Saviour Himself: who though by virtue of the Hypostatical Union he was replenished with all manner of Graces without measure, and therefore had no need at all, as for himself, to pray for more, yet to show an example most necessary to us, He took not on him the Employment of Converting others, till he had spent the former thirty years of his life in Solitude, Silence and all the most holy Internal Exercises at home, where he lived unobserved & unknown unto the world. And during all the time of his most laborious Execution of his Prophetical Office, besides: much Prayer exercised openly before others, the Gospel expressly says, that his custom was at Night to retire himself with his Disciples to Prayer: Yea & whensoever any great work was to be done, as before the Mission of the Disciples and Apostles, that he spent whole Nights alone in Prayer. Add hereunto that he utterly refused to meddle in Secular affairs or Controversies, he frequented the Deserts etc.  
12. So that an Ecclesiastical Person both for his own sake, and out of a tender love to his flock, aught to think himself more obliged then before, to the practice of all Internal Contemplative Exercises: and above all others, of Pure Spiritual Prayer, which alone will sanctify & make successful both to himself & others all other Actions belonging to his Profession. And hence it is, that S. Florentius an Ancient Holy Bishop, first of Vtrecht and afterwards of Munster, when he was reprehended by some for spending so much time in Prayer, as if thereby he was hindered from a more perfect discharge of his Episcopal function, returned them an answer very becoming a Perfect, Illuminated Bishop, saying, Quid? Vobis insanire videor, si cum multas oves habeam, multum orem? that is, What, do you account me mad, because having so many Sheep under my Charge, I best we so much time in Prayer? Implying, that it was only by Prayer that he could hope for enablement to perform his Episcopal Duty, and for a Blessing after the performance of it.  
13. Such is the Duty, and such the Obligations of Ecclesiastical Persons. But if there be any Conscious to themselves of neglect in this matter, and desirous to repair past omissions by future Diligence, they may, if they think good, make use of these simple Instructions, the which generally in the substance are proper enough for them, if they will only separate certain circumstances & respects in them, which are peculiar to Religious.   

CHAP. II.  
§. 1. 2. How a Secular Person may make use of these Instructions: Some of which do equally belong to such an one, as well as to Religious.  
§. 3. What benefit such an one may also reap from Instructions here peculiarly belonging to Religious.  
§. 4. 5. 6. 7. 8. 9 Such a Soul needs not to apprehend want, if consecrating herself to God, she shall relinquish worldly Sollicitudes.  
1. IN the next place as concerning a Secular Person not in Holy Orders, that life's a Common life in the world, of what sex or Condition soever (for with God there is no difference or acceptation of Persons) to whom the Divine Spirit shall have given an Effectual Call to seek God in these Internal ways of Contemplation; yet so as that they do not find themselves obliged to forsake a Secular Profession and to embrace a Religious life: (Of which State the Person perhaps being Married, or otherwise hindered, is not Capable, or however finds no inclination thereto:) Such a Soul may make benefit also of these Instructions, though purposely written for Religious: in as much as many of them do generally belong to all Persons tending to Perfection: And those that seem more peculiar to Religious, yet with some qualifications and applications (such as ordinary Discretion will teach) those Instructions also may afford unto them some good help and useful benefit. And for that purpose they may do well to take into their consideration, and apply unto their own advantage in Practice these following Advices.  
2. A devout Soul therefore being inspired by God to such a course, and living in the world, aught to conceive herself obliged as truly and as properly (though not altogether equally) as any of a Religious Profession to the practice of these Substantial & Essential Duties and Instructions following, viz. 1. A Strong Resolution, notwithstanding any Contradictions and difficulties, to pursue by the Divine assistance the ways tending to Contemplation. 2. An Equal care to Observe, and faithfully to execute all Divine Inspirations, and to dispose herself likewise (as is here taught) for the better receiving & discerning of them. 3. The practice both of Externall & Internal Mortifications. (I mean those which through the Divine Providence are sent her, or do belong to her present State and Condition of Life. And as for voluntary Mortifications, she is likewise to behave herself according to the following Directions.) 4. The Exercise of Internal Prayer, according to the several Degrees of it. In these general Duties there is little or no difference between the obligation of Religious from that of Secular Persons.  
3. But whereas in the next place there are in this Book many Instructions that seem peculiar to Souls of a Religious Profession: Such I mean, as are grounded upon, and referred unto a life abstracted from the world, confined unto Solitude, and there limited with a strict enclosure of special Laws, Constitutions, Observances etc. Even in these also a Secular Devout Person tending to Contemplation may think himself in some proportion & degree concerned & interested: And from them he may reap much benefit, applying to his own use so much of the Spirit of Religion, as Discretion will show to be fruitful to him. Now for a better application of this Advice, I will exemplify in certain peculiar Duties of a Religious life, and therein show in what sort a Secular person may do well, yea & in some proportion is obliged to imitate them.  
4. First therefore, such a soul though she be not obliged really & personally to withdraw herself from worldly conversation, & to retire herself into a solitude as strict as that of Religion; Yet so much solitude & silence she must needs allow herself daily, as may be necessary for a due practice of Internal Prayer. Neither must she engage herself in any businesses of solicitude, & distraction, that do not necessarily belong to her Vocation: And even those also must she perform with as much internal quietness & recollectedness as may be, carefully avoiding all anxiety of mind, care of multiplying Riches etc. And as for vain conversations, compliment all visits, Feast &c. she must not think to permit unto herself such a free scope, as others do, & as formerly herself did. But she must set a greater value upon her precious time; as much whereof as she can borrow from the necessary employments of her Calling, aught to be spent upon the advancing of her spirit in the way of Contemplation. And she indeed will find the great inconveniences that do attend vain conversations, as dissipation of thoughts, engagements in new unnecessary affairs, sensual friendships etc. all which she ought carefully to prevent & avoid.  
5. Secondly, such a soul, is by virtue of her new Divine Vocation, obliged studiously to imitate especially the Internal solitude belonging to a Religious Person: abstracting her spirit, as much as may be, both from all affection to outward things, as Riches, Pleasures &c: and like wise from the Images of Creatures & worldly objects. For which purpose she is to perform all the Duties of her external vocation in order to God, & in subordination to her principal design, which is the Perfectionating of her spirit in the Divine Love.. She is therefore not to account herself as absolute Mistress of the Riches that God hath given her, but only as his steward to manage them so as may be most to his Glory. So that in the midst of them, she ought to exercise true Poverty of spirit; renouncing all propriety joined with affection to them, so as not to be disquieted if God should take them from her: & making no more use of them for her own sensual contentment, or for show in the world, then shall in true Discretion be necessary. This Internal solitude, Introversion & nakedness of spirit she must increase, as much as may be, both in her affection to it, & practise of it, so that it may become habitual to her. Because without it she will never be in a fit disposition to attend unto the Divine Inspirations, or to exercise the Internal duties of Prayer etc. belonging to a state tending to Contemplation.  
6. Thirdly in conformity to Religious Obedience, she is to behave herself to all those in the world whom God hath set over her, with a most profound submission of spirit, obeying them, or rather God in them, with all purity of intention. And moreover she is, at the first especially, to put herself under the government of a spiritual Director, if such an one be to be had: Who is to teach her how she may discern the exercises of Prayer & Mortification proper for her. And in the choice of such an one, she is to use the utmost of her Prudence, recommending withal an affair of such importance in her Prayers to God, that he would provide her one of sufficient abilities & virtue, & especially one that is experienced in those Internal ways much exalted above the ordinary exercises of Prayer commonly taught & practised. And when God has found out such an one for her, she is with all sincerity & humility to obey him; Yet without prejudice to the duty which she principally owes to her Divine Internal Master, as hath been taught in the foregoeing Section; The Doctrine and Practice whereof doth as well belong to her, as to any Religious Person.  
7. Fourthly, although such a soul be not by any vow or otherwise obliged to any Rule, or restrained by any Constitutions or Regular observances: Notwthstanding she is to reduce the whole course of her Actions & behaviour to a certain order, Regularity and uniformity: Observing in her Retirements, Reading, Praying, as also her Refections, sleep etc. an orderly Practice both for times & manner, according as Prudence & her Spiritual Guide shall ordain. This order & Uniformity observed discreetly (yet without any nice scrupulosity) is very requisite in an Internal course. For otherwise a soul being left at large, will be unstable & uncertain in her most necessary Duties.  
8. It will not be necessary to exemplify in any more particulars: for the same reflections & the like applications may a soul make from any other Instructions & duties peculiarly designed for Religious Persons. Besides, if she pursue diligently & constantly her Internal Prayer, God will not be wanting to afford her sufficient Internal light, & likewise strong impulses & Spiritual force to follow such light: To the which if she faithfully correspond, she will find that since God has not given her a Vocation to Religion, yet he has not deprived her of the means of enjoying in the world in a sufficient manner the principal advantages of a Religious State (except the solemn Vows themselves:) Yea in this case she may, not altogether unprobably, think that it was for her own particular good that God did not give her an opportunity to enter into Religion.  
9 And whereas it was required of such souls that they should quit all sollicitudes about temporal riches: let them not fear any great inconveniences by complying with this duty. For as the Author of THE CLOUD OF UNKNOWING, observes, & confidently professeth, those whom God effectually calls from secular sollicitudes to an Internal, abstracted life, may more than any others be confidently secure of his Divine Providence & special care over them, & all that belong unto them, for as much as concerns a sufficient & contentful subsistence in this life. For though he should have called them into a wilderness, where no means of procuring corporal sustenance did appear: Or if in the midst of a City he should call any one to lead an abstracted solitary life there, they are obliged to follow such a Call, & may most securely do it, referring all care of their subsistence wholly to his Divine Providence, who infallibly some way or other, either by ordinary or extraordinary means, will not be wanting to provide convenient maintenance for them: the which if it should happen to be with some scarcity, he will abundantly recompense that with feasting their Spirits with far more  Internal & Celestial Delicacies. And examples of Gods wonderful care over such peculiar servants of his, are plentifully afforded us in Ecclesiastical Histories, both ancient & modern. So that to the end of the world that will appear to be a most approved truth, which the Psalmist so long since delivered, Divites eguerunt, & esurierunt: inquirentes autem Dominum non minuentur omni bono, that is, The rich in the world have been brought to want & hunger: but such as truly seek our Lord shall not be unprovided of any kind of good things.   

CAP. III.  
§. 1. Of a Religious state.  
§. 2. 3. 4. 5. How we are to understand & interpret the great Commendations & Privileges given to a Religious state by S. Bernard &c:  
§. 6. 7. A Religious state is secure & happy: But yet to those only that are careful to reform & purify their Interiour.  
1. HEREAFTER the Instructions following are most especially to be directed to soul●s living in a Religious Profession (I intent especially such an one as is according to the Rule of S. Benedict, S. Bruno etc. the most proper school of Contemplation. A state of life certainly the most happy, quiet, & secure (if rightly undertaken & accordingly pursued) of any in God's Church. Concerning which my purpose is in this place to treat, not in its whole latitude, (for a great volume would scarce suffice for such a discourse) but only with relation to the end designed in it, to wit, Contemplation: intending seriously to press the obligation that Religious Persons have to aspire thereto: & the great advantages afforded therein for that purpose.  
2. But as S. Augustine worthily finds fault with those that do too indiscreetly & excessively commend to secular persons living in the world, either a Monastical or a clerical Profession; yea & to Heretics or Infidels, even the Church itself: taking notice only of the Perfections of those who in each of these are the most perfect, & forgetting, or purposely omitting to forewarn men that they are not to be scandalised, if they meet with some also who have no part in those Commendations & felicities. By which it comes to pass, that finding what they did not expect, they fall back not only to a disesteem, but also to a hatred of that which was so excessively & unwarily commended to them. Upon the same grounds I think myself obliged to forewarn my Readers, that they do not too inconsiderately read & attend to all that they find written in commendations of a Religious state: lest being too much taken with what they read, imagining the outward Habit and interior virtues inseparable companions: & thereupon having undertaken such a profession, & there missing in some what they in all expected, they be in danger either of living discontented lives, or perhaps even of finding themselves in a worse estate for their souls, (because improper for them & unproportionable to their forces) then if they had continued in the world.  
3. Moreover devout souls when they read modern spiritual Authors treating of a Religious state, dilating much upon the great blessings attending it, and with choice Passages out of the Ancient Holy Fathers, pleasing Histories and elegant Characters describing. 1. The Nobleness and excellency of that life, wherein Honours, Pleasure▪ Empire and whatsoever the world can tempt mankind withal, are trampled under foot. 2. The great security that it affords unto souls, which thereby are exempted from the Devil's snares, living continually in the presence, favour and familiarity with God. 3. The inexpressible sweetness and consolations enjoyed by his conversation etc. In reading such passages, Isay, just and reasonable it is that wellmeaning souls should thereby be encouraged to aspire to such eminent Blessings truly attributed to the same state, if God by his Divine Providence shall give them a free way thereto. But yet they are withal to know, that such Privileges do not belong to the exterior Profession of the said state: the which the more Noble and Excellent it is when the obligations thereof are duly corresponded with, the more do they abase themselves that live negligently and unworthily in it. And though it be a great step to a happy security to be secluded from the world's Tentations, yet unless see in Religion we fly from ourselves also, we will find, but danger enough. And lastly true it is that the Consolations that attend an assiduous conversation with God in Prayer, are most  and abmirable: But they are withal purely spiritual, and not to be expected till souls have lost the taste of sensual pleasures and eases.  
4. Herupon it is observable, how prudently and withal how ingenuously our H. Patriarch S. Benedict deals with souls newly coming to a Religious Conversion: He commands that his Rule be several times read to them, that so they may be sufficiently informed what God and Superiors expect from them through the whole following course of their lives. In the which Rule, though the Prologue does with winning Promises invite the Readers to a participation of the inestimable Blessings of a Religious life: yet (in the 58. in Chapter, where is set down the Discipline and Order to be observed in the Admission and Profession of Newcomers) he ordains, that such shall not without great difficulty be admitted, yea that they shall be treated rudely, with contempt and opprobrious usage: All manner of unpleasant, harsh and rough things must be inculcated to them etc. And all this is done to the end to try whether they bring with them that courageous Resolution and Patience by which alone the incomparable Blessings of a Religious State are to be purchased.  
5. In the same sense, & with the same conditions we are to understand the Nine Privileges that S. Bernard affirms are to be found in a Religious State. For surely it was far from his meaning to apply the said Privileges to any but industrious souls, whose principal care is to purify themselves interiorly; & not at all to Tepid persons, that neglect to correspond to their Profession. For who but the industrious & vigilant. 1. Do live more Purely, than men do in the world. 2. Or fall more seldom. 3. Or rise more speedily. 4. Or walk more warily. 5. Or rest more securely. 6. Or are visited by God more frequently. 7. Or die more consulently. 8. Or pass their Purgatory more speedly. 9 Or are rewarded in heaven more abundantly. On the contrary it is justly to be feared, yea too certain it is, that habitually Tepid & negligent souls in Religion are in a far worse state, more immortified, more cold in Devotion, more estranged from God every day than other, considering that in the midst of the greatest advantages & helps to fervour & Purity they will continue their negligence: & therefore they must expect for their obstinate ingratitude, & for their offending against so great Light, that they shall be more severely punished by Almighty God, than others the like that live in the world.  
6. How ridiculous therefore would it be for any to boast and say, God be thanked, I have been so many years a Professed Religious Person; in an Order that hath produced so many thousand Saints, that hath had so many Popes: that received so many Emperors, Kings, Queens, & Princes: that hath so flourished with riches, learning, Piety &? As if those good successes to some were sufficient security to all, so that they should need no more, then only to be of such an Order.  
7. For the undeceiving therefore of such as are strangers to a Religious Profession, & for the admonishing & encouraging of those that have already embraced it to comply with the obligations of it, that so they may enjoy all the incomparable Privileges and Perfections, than indeed belonging to it: I will employ the following Discourse principally in demonstrating, That the principal thing to be intended in a Religious Profession is the incessant Purifying of the Interiour: Which is an attempt the most glorious, but withal the most difficult and most destructive to sensual ease and contentment of all other. This aught to be the motive of those that enter into it, & the principal, yea almost sole employment of those that live in it. Whereto I will add a few instructions more specially belonging to Superiors, Officers, Private Religious & Novices respectively.   

CHAP. IU.  
§. 1. 2. 3. 4. 5. Motives inducing to Religion to be examined. False security of Tepid Religious Persons. Of false & true motives.  
§. 6. An habitual state of Introversion & Recollectednesse is the principal End of a Religious Life. Wherein such recollectedness consists.  
§. 7. 8. Perfection of Prayer is the Perfection of a Religious state.  
§. 9 10. 11. The wonderful sublimity of Prayer to which the Ancient Hermits etc. attained.  
§. 12. Advantages thereto enjoyed by them beyond these times.  
§. 13. 14. 15. 16. That S. Benedict chief intended by his Rule to bring his Disciples to purity of Prayer.  
§. 17. 18. 19 False Glosses & Interpretations of S. benedict's Rule in these days.  
§. 20. 21. S. Bernard's Excellent declaration of the design of S. benedict's Rule.  
§. 22. That the only sure way of introducing Reforms into Contemplative Orders, is by the teaching of true Contemplative Prayer, & not multiplying of external forms & Austerities.  
1. IT concerns a soul very much to examine well the motives inducing her to enter into a Religious State: for if they be not according to God, it is to be feared she will not find all the Profit & satisfaction, that she promises to herself. For. 1. If such a Profession be undertaken merely out of worldly respects, as to gain a state of subsistence more secure (& perhaps more plentiful.) 2. Or to avoid suits, debates or worldly dangers &c. (unless such incommodities have given only occasion to a Soul to reflect on the vanities and Miseries of the world, and from thence to consider and love Spiritual & Celestial good things, which are permanent and without bitterness.) 3. Or if such a State be undertaken out of a general good desire of Saving one's soul, according to the fashion of ordinary good Christians, & no more: but without a Special, determinate Resolution to labour after Perfection in the Divine Love; either because such souls know nothing of it; or if they do, have not the courage, and will to attempt it: but resolve to content themselves with being freed from worldly Tentations & dangers, and with a Moderate care to practise the Externall Observances of Religion, yet without sufficient Purity of Intention or a consideration of the proper End of a Religious Contemplative life etc. I cannot tell whether Persons living & dying in Religion without further designs of purifying their Souls, shall find so great cause to rejoice for the choice they have made: Since their beginning & continuing is indeed no better than a Stable course of most dangerous Tepidity.  
2. However as for souls that for external respects have embraced a Religious life: let them not therefore in a desperate humour conclude, that no good can come to them by it so unworthily undertaken: But rather hope that by a Special Providence of God they were even against their own intentions & wills brought into a course of life, to which if however afterwards they will duly correspond, it will prove an infinite blessing unto them. For such oftimes have proved great Saints, after that God gave them light to see their perverse Intentions, and Grace to rectify them: By which means they beginning in the flesh, have ended in the Spirit.  
3. And as for the third sort (of Tepid persons, it much concerns them, at least after their solemn Profession to search well into their Souls, and there rectify what they find amiss: taking great heed how they rely upon Externall Observances, Obediences or Austerities: the which though they be necessarily to be performed, yet cannot without great danger and harm be rested in, but must needs be directed to a further and Nobler End, to wit, the Advancement of the Spirit.  
4. Neither let them conclude the Security of their Condition and good disposition of soul from a certain composedness and quietness of Nature, the which unless it be caused by Internal Mortification and Prayer, is but mere self love. And much less let them rely upon the esteem and good opinion that others may have of them: Nor likewise on their own abilities to discourse of Spiritual matters, and give Directions to others; since no Natural light, nor acquired learning or study can be sufficient to enable any one to tread in Contemplative ways, without the serious practice of Recollected Prayer. A sufficient proof whereof we see in Thaulerus, Who was able to make an Excellent Sermon of Perfection, but not to direct himself in the way to it, till God sent him a poor, ignorant Layman for his Instructor.  
5. What is it therefore that a soul truly called by God to enter into Religion looks for? Surely not Corporal labours: Not the use of the Sacraments: Not hearing of Sermons etc. For all these she might have enjoyed perhaps more plentifully in the world. It is therefore Only the union of the Spirit with God by Recollected Constant Prayer: to the attaining which Divine End, all things practised in Religion do dispose: and to which alone so great impediments are found in the world.  
6. The best general proof therefore of a good Call to Religion is a Love to prayer, either vocal or Mental. For if at first it be only to vocal Prayer, by reason that the soul is ignorant of the efficacy and Excellency of Internal Contemplative Prayer, or perhaps has received some preiudices against it: Yet if she observe Solitude carefully, and with attention and fervour practise Vocal Prayer, she will in time either by a Divine Light perceive the necessity of joining Mental Prayer to her vocal, or be enabled to practise her vocal Prayer mentally, which is a sublime Perfection.  
7. It is a state therefore of recollectedness & Introversion that every one entering into Religion is to aspire unto. The which consists in an habitual Disposition of soul, whereby she transcends all creatures & their Images, the which thereby come to have little or no Dominion over her: so that she remains apt for immediate Cooperation with God, receiving his Inspirations, and by a return, and as it were a reflux tending to him and Operating to his Glory. It is called recollectedness, because the Soul in such a State gathers her thoughts, naturally dispersed & fixed with multiplicity on Creatures, and unites them upon God. And it is called Introversion, both because the Spirit & those things which concern it, being the only object that a devout Soul considers & values, she turns all her Sollicitudes inwards to observe defects, wants or inordinations there, to the end she may remedy, supply & correct them: And likewise because the proper Seat, the Throne & Kingdom where God by his Holy Spirit dwells and reigns, is the purest Summity of Man's Spirit. There it is that the soul most perfectly enjoys and contemplates God, though every where, as in regard of himself, equally present, yet in regard of the communication of his Perfections present there after a far more Noble manner then in any part of the world besides, inasmuch as he communicates to the Spirit of Man, as much of his Infinite Perfections, as any Creature is capable of: being not only simple Being, as he is to inanimate Bodies; or Life, as to living Creatures: or Perception as to sensitive: or knowledge, as to other ordinary Rational Souls: But with and besides all these, he is a Divine Light, Purity & happiness, by communicating the supernatural Graces of his Holy Spirit to the Spirits of his servants. Hence it is that our Saviour says, (Regnum Dei intra vos est) The Kingdom of God is within you; And therefore it is that Religious, Solitary & abstracted Souls do endeavour to turn all their thoughts inward, raising them to (Apicem Spiritus) the pure top of the Spirit (far above all sensible Phantasms, or imaginative discourse, or grosser Affections) where God is most perfectly seen, and most comfortably enjoyed.  
7. Now the actual practice of this Introversion consists principally if not only, in the Exercise of Pure, Internal spiritual Prayer: the Perfection of which therefore ought to be the Chief aim to which a Religious Contemplative Soul is obliged to aspire. So that surely it is a great mistake to think that the Spirit of S. benedict's Order & Rule consists in a Public, Orderly, protracted, solemn singing of the Divine Office, the which may be full as well, yea and for the Externall is with more advantage performed by Secular ecclesiastics in Cathedral Churches. A Motive to the introducing of which pompous solemnity might be that it is full of Edification to others to see & hear a conspiring of many Singers & Voices (and it is to be supposed, of hearts too) to the praising of God. But it is not for Edification of others that a Monastical State was instituted or ought to be undertaken. Religious Souls truly Monastical fly the sight of the world, entering into Deserts and solitudes, to spend their lives alone in Penance and Recollection, and to purify their own Souls, not to give Example or Instruction to others. Such Solitudes, are, or aught to be sought by them, thereby to dispose themselves for another far more profitable Internal solitude, in which, Creatures being banished, the only Conversation is between God and the Soul herself in the depth of the Spirit, as if besides them two, no other thing were existent.  
8. To gain this happy state a devout Soul enters into Religion, where all imaginable advantages are to be found for this End: At least anciently they were so, and still ought to be. But yet though all Religious persons ought to aspire to the Perfection of this State, it is really gained by very few in these times. For some through ignorance, or misinstruction by Teachers that know no deeper not a more perfect introversion, then into the Internal senses or imagination: And others through negligence, or else by reason of a voluntary pouring forth their Affections & thoughts upon vanities, useless Studies, or other sensual Enterteinments, are never able perfectly to enter into their Spirits, and to find God there.  
9 But it is wonderful to read of that depth of recollectedness & most profound Introversion to which some Ancient Solitary Religious Persons by long exercise of spiritual Prayer have come: In so much as they have been so absorbed & even drowned in a deep Contemplation of God, that they have not seen what their eyes looked on, nor felt what otherwise would greivously hurt them. Yea to so habitual a State of attending only to God in their Spirit did some of them attain, that they could not, though they had a mind thereto, oftimes fix their thoughts upon any other object but God: their Internal senses (according as themselves have described it) having been, in an unexpressible manner, drawn into their Spirit, and therein so swallowed up, as to lose in a sort all other use. A most happy state: in which the Devil cannot so much as fix a seducing tentation or Image in their minds to distract them from God: but on the contrary, if he should attempt it, that would be an occasion to plunge them deeper & more intimely into God.  
10. And this was the effect of Pure, Spiritual Contemplative Prayer: The which was not only practised by the Holy Ancient Hermit's etc. in most sublime Perfection: But the exercise thereof was their Chief, most proper & almost continual Employment: in so much as the Perfection thereof, was by them accounted the perfection of their State. A larger proof whereof shall be reserved till we come to speak of Prayer. For the present therefore I will content myself with a testimony or two related by Cassian out of the mouths of two) most sublime Contemplatives. Thus therefore speaks one of them (in the Conference, cap. 7.) Finis Monachi & totius Perfectionis Culmen in Orationis consummatione consistit, that is, The End of a Monastical Profession, and the Supreme Degree of all Perfection consists in the Perfection of Prayer. And (in the tenth Confer. cap. 7.) Another sayeth, Hic finis totius Perfectionis est, ut eo usque extenuata Mens ab omni situ Carnali ad Spiritualia quotidie sublimetur, donec omnis eius Conuersatio, omnisque volutatio cordis, una & iugis efficiatur Oratio. That is, This is the End of all Perfection, that the mind become so purified from all carnal defilement, that it may be raised up daily to Spiritual things, till its whole employments and every motion of the Heart may become one uninterrupted Prayer.  
11. Now what a kind of Prayer this was that they aspired to, how sublime in Spirit (though oftimes joined with their vocal Prayers) may appear from that Description given of it by a Holy Hermit in these words (in the 10. Confer. cap. 20.) Ita ad illam Orationis purissimam perveniet qualitatem, quae non solum nullam Deitatis effigiem in sua supplicatione miscebit, sed nec ullam quidem in se memoriam dicti cuiusdam, vel facti speciem seu formam Characteris admittet. That is, Thus by much practice the soul will arrive to that most Sublime Purity of Praler, wherein no Image at all of the Divinity is mingled, and which will not admit the least memory, nor a Character or representation of anything either spoken or done. The strange subtlety & spirituality of which Prayer considered, there is applied unto 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 prayer is not a perfect one, unless the Religious Person that exercises it, be not able to give an account of his own thoughts that passed in it (or, does not perceive that he prays.)  
12. What great advantages the Ancient Hermit's & other Religious Persons enjoyed for the more certain and more speedy attaining to this Internal Purity of Prayer & wonderful Cleanness of Spirit (the End of their Profession:) How much more able their bodily complexions were to support that most rigorous Solitude, those long continued Attentions of mind &c: And how much more efficacious herto were their Manual labours beyond our Employments in Study: And lastly how by such like means they with the only Exercise of vocal Prayer attained to Perfect Contemplation, shall be showed more fully, when we come to the last Treatise concerning Internal Prayer.  
13. In this place I will content myself with showing that by the Rule of our Holy Father S. Benedict, all his Disciples are obliged to propose to themselves no other End of their Religious Profession, but only such Purity both of soul, and the Operations of it in Spiritual Prayer: So that how exact soever they be in outward Observances, unless they be referred unto, and efficacious also for the producing of this Internal Purity in some reasonable measure, they shall not be esteemed by God to have complied with their vocation and Profession.  
14. To this purpose we may observe, that it is from those Ancient Holy Hermit's & Religious that our Holy Father borrowed the greatest part of his Rule and Ordinances, which in the Conclusion he professes to be meant only by him as a disposition whereby we may be enabled to imitate them in their most perfect Internal practices. It is from them that he borrows the Phrase of (Oratio pura) Pure Prayer (in the 20. Chap.) The Exercise whereof, besides the reciting of the Office, he appointed daily, as appears both by the same Chapter of the Rule, and also by the Story related by S. Gregory of one of his Monks, whom the Devil in the shape of a Blackmore tempted out of the Community in the time of such Recollections. By which may be perceived the great fruit and efficacy of such Prayer: For the Devil could be contented he should be present at the Office, because during that Exercise he could more easily distract his mind: But knowing the force of Internal Prayer, how recollective it is, and what light it affords to discover the inward Defects of the soul, and to obtain Grace to correct them: His principal aim was to withdraw him from so profitable an Exercise. And therefore to countermine the Devil's Malice, Our Holy Father thought it worth a journey expressly to cure the Infirmity and prevent the danger of one of his Seduced Monks.  
15. For this End it is, that our Holy Father in the 58. C. ordeines Superiors in the Examination of the Spirits & dispositions of Newcomers, that they should most especially have an eye to this most necessary condition, (Si Deum vere quaerit:) If he be such an one as truly seeks God. And more particulary, (Si sollicitùs est ad opus Dei:) If he have a solicitous care duly to perform the work of God, which he interprets to be Prayer: and this so principal a work, that he ordeines, that (Nihil operi Dei praeponatur,) nothing must be preferred before it.  
16. For the advancing of this Prayer, that it may become such as is suitable to a Contemplative State, all other Exterior Observances are appointed. 1. By the 12. Degrees of Humility, by frequent Prostrations, acknowledging of Secret Imperfections etc. Pride, self-love & all other our corrupt Affections hindering our union in Spirit with God are subdued & expelled, and (as our Holy Father says at the end of the last Degree) that Perfect Charity which most immediately unites the souls to God, is produced in the soul, 2. By perfect Obedience, self judgement & self will are abated. 3. By Fast, watch & other Austerities, sensuality is mortified. 4. By Religious Poverty all distracting cares about temporal things are expelled. 5. And for the gaining of an Habitual state of recollectedness and introversion, so great silence and Solitude were so rigorously enjoined and practised; all objects of sensual Affections removed, all conversation with the world, all relating or harkening to news severely prohibited. All this surely for no other end but that souls might be brought to a fit disposition to imitate those solitary and devout Saints (proposed by our holy Father for our examples) in their continual conversation with God, attending to his Divine inspirations, and uninterrupted union of Spirit with him by pure Spiritual Contemplation.  
17. Therefore though our Holy lawgiver doth not in his Rule give his Disciples any special Instructions for ordering their Interiour spiritual Prayer (touching such matters referring them to the Inspiration of the Divine Spirit, as himself saith; as likewise to the Advices of the Ancient fathers and Hermit's professing Contemplation:) Yet it is evident that his principal design was to dispose his Disciples by his Ordinances to aspire and attain to such Internal Perfection; without which the Externall Observances would be of no value, but rather (being finally rested in, without farther application to the Spirit) empty Hypocritical Formalities. And more particularly as touching the Conferences of the Fathers (written by Cassian, and expressly recommended to us by our Holy Father) we reasonably may and aught to judge that his intention was, we should in a special manner make use of the Instructions and Examples there delivered by prudent, holy and experienced Contemplatives, as a Rule and Patterne, to which we should conform ourselves, principally in our Internal Exercises: as being much more useful and proper for us, than any Instructions about such matters to be found in the writings of others far more learned Holy Fathers of the Church, who generally direct their speeches to such as lead common lives in the world.  
18. This obligation being so manifest and unquestionable: how 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 exterior Obediences and observances literally expressed in the Rule, or signified by the express commands of Superiors? Surely they forget that it is to God only that we make our Vows, and not to man, but only as his substitute, and as appointed by him to take care of the purifying our souls. For the destroying therefore of so unreasonable an Interpretation (yet too likely to be embraced by the tepid Spirits of this Age,) it will suffice only to look upon the form of a Religious Profession instituted by our holy Father in the 58. chapter in these words, Suscipiendus autem, in Oratorio etc. that is, Let him that is to be received to a Religious Profession; 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 conversion of his Manners, 3. and Obedience. Now of the three things so, solemnly and with such affrighting circumstances, vowed, Conversion of Manners can signify no other thing but Internal Purity of the soul; Obedience indeed seems to regard the outward observances of the Rule: yet surely with an eye to the principal end of all external duties of all Christians, and much more of those that aspire to the Perfection of Divine Love.. And as for Stability, it regards both these, adding to them a perseverance and a continual progress in both to the end.  
19 These things considered, if God so earnestly protested to the jews, saying, My soul hates your New Moons, your solemn Feasts and Sacrifices (which yet were observances ordained by himself) and this, because those that practised them with all exactness rested in the outward actions, and neglected inward purity of the heart, typified by them: much more will God despise and hate an exact performance of Regular Observances commanded by man, when the practisers of them do not refer them to the only true end regarded by the institutor, which was, by them to dispose and fit souls to Internal solitude, aptness to receive Divine light & Grace, and lastly to the practice of pure Contemplative Prayer, without which a Religious state would be no better than a mere outward Occupation on Trade: And if only so considered, it is perhaps less perfect than one exercised in the world, by which much good commodity may be derived to others also.  
20. Again when such condescending Interpreters do further say, that all our obligation by virtue of a Religious Profession, is to be understood only (Secundum Regulam,) according to the Rule: We must know that this Phrase (Secundum Regulam) is to be annexed to the Vow of Obedience only, importing that a Religious Superior hath not a vast unlimited authority, but confined to the Rule: whereas there are no limits prescribed to Conversion of manners, to Christian Holiness and Perfection: in which we are obliged daily to make a further progress. To the which Duty, as by becoming Religious we have a greater obligation so likewise have we a greater necessity. For though by entering into Religion we do avoid many occasions and tentations to outward enormous sins: yet we can never be freed from our thoughts, which will pursue us where ever we are: and more impetuously and dangerously in solitude, then in company, being indeed the greatest pleasure of man, whether they be good or bad. For in Solitude the soul hath her whole free scope without interruption to pursue her thoughts. So that a Religious person that can think himself not obliged, and that actually doth not restrain and order his thoughts, by diverting and fixing them on Heavenly and Divine objects, Such an one if for want of opportunity he guard himself from outward, Scandalous crimes: yet he will more & more deeply plunge himself in corrupt nature, contracting a greater obscurity & incapacity of Divine Grace daily: And such inward Deordinations will become more dangerous and incurable, then if he had lived in the world, where there are so frequent diversions. Now a poor and most ineffectual Remedy against these will he find in an exact conformity to any external observances whatsoever: yea perhaps they will serve to increase such ill habits of soul, by breeding Pride and security in it.  
21. A much better and more profitable Interpreter of our holy Rule therefore is Devout S. Bernard, in many passages in his works, and particularly in those words of his in an Epistle to William an Abbot of the same Order, Attendite in Regulam Dei etc. that is, Be attentive to the Rule of God. The kingdom of God is within you: that is, it consists not outwardly in the fashion of our  or manner of our corporal Diet, but in the virtues of our inner man. But you will say: What? dost thou so enforce upon us spiritual Duties, as that thou condemnest a care of the external Obseruamces enjoined by the Rule of S. Benedict? No, by no means: But my meaning is, That the former Spiritual Duties must necessarily and indispensably be done: and yet these lastre 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, than those former. For by how much the Spirit is more excellent and noble than the body, by so much are spiritual exercises more profitable than corporal.  
22. Neither will it avail the forementioned Interpreters to say, that their meaning is not to prejudice the obligation of Religious Persons to internal Duties: but only to show that such obligation is grounded on the Divine Law imposed on them as Christians; and not on an Externall Law made by man and voluntarily undergone. For in opposition to this Excuse, besides what hath been said concerning the making of our Vows to God, and the express obligation therein to an Internal Conversion of Mamners: we are to know that by virtue of our Religious Vows we are obliged to a far greater Perfection of Internal Purity, than we were formerly as Christians, answerable to the greater helps and advantages thereto afforded in Religion: And particularly we have an obligation to aspire to the Perfection of internal Contemplative Prayer, the practice whereof is (at least) of extreme difficulty in an ordinary distracted, solicitous secular state.  
23. And from what hath been said may be collected this most true and profitable Observation, to wit, That whosoever would attempt the restoring of the true Spirit of Religion (which is Contemplation) miserably decayed in these days, will labour in vain if he think to compass his holy Design by multiplying of Ceremonies, inlargeing of Offices, increasing of Externall Austeritys, rigorous regulating of Diet and Abstinences etc. All which things will have little or no effect, unless the minds of Religious Persons be truly instructed in the doctrine of Contemplative Prayer, & obligation to attend and follow the Internal Guidance of God's Spirit, which is rather hindered then advanced by the excessive multiplication of outward Observances. And for this reason S. Benedict (who surely had a most perfect light & an equal zeal, at least, to advance the Spirit of Contemplation) was very moderate in these things; and on the contrary very severe in requiring the observation of Silence, Solitude, and Abstraction of Life, the which do most directly and efficaciously beget an habitual Introversion and Recollectednesse of Spirit. The ineffectualness therefore of these new ways of Reformation we see daily proof of, by the short continuance of them. For minds that are not enlightened, nor enabled by the Spirit of Contemplative Prayer suitable to their state, to make a due use of such great Austeritys for the increasing of the said Spirit, become in a short time, after that the first zeal (much caused by the novelty and reputation gained in the world) is cooled, to grow weary, not finding that inward satisfaction & profit which they expected: And so they return to their former Tepidity & Relaxation.   

CHAP. V.  
§. 1. 2. 3. A Religious Person is not Perfect by his Profession.  
§. 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 pursue Internal ways of Recollection, which are the true End of a Religious state. And much more of those that discountenance it.  
§. 10. 11. 12. Vain pretences of those that discountenance Internal Prayer etc.  
§. 13. A description of an Externall and an Internal Monk, out of Hesychius.  
1. OUR obligation therefore to tend to Perfect Internal Purity & Simplicity being so great & so undispensable: what account, think we, will some Religious Persons be able to give to Almighty God for their miserable deficienty in this so essential a condition?  
2. Religion is by all acknowledged for a state of Perfection: not that by the mere taking a Religious Profession or Habit a Person is thereby more Perfect than he was before: but because by renouncing those distractive Impediments which are in the world, he puts himself into a condition, in which he not only may far more easily aspire to the Perfection of Divine Love: but moreover by assuming such a state he obliges himself to employ all those advantages which he finds in Religion, as means to approach nearer to this Perfection daily, more than if he had continued in the world he either could or was obliged. The which if he do not, he will be so far from enjoying any Privilege in God's sight by the Perfection of his State, as that he will be accountable to God so much the more for his ingratitude, and negligence in making use of such advantages and Talents given him.  
3. S. Paulinus excellently illustrates this Truth by this similitude. He compares the world to a dry scorched and barren wilderness: and Celestial Happiness to a most delicious Paradise, divided from this desert by a deep and tempestuous river, which must necessarily be passed by swimming: The securest way to pass over this river is by quitting one's : But few there are that have the courage to expose themselves to the injuries of the weather for a while, and therefore adventure over  and all: And of them, God knows, a world miscarry by the way. Some few others (such are Religious Persons) seeing this danger take a good Resolution to divest themselves of their , and to make themselves lighter and nimbler by casting away all impediments, how dear soever to flesh and blood. But yet this being done, it remains that they should labour, naked as they are, with swimming to pass the River: But this they neglect to do, or take so little pains, and strive so negligently against the waves and stream, that all they do comes to nothing, they are in as much danger and as far from Paradise as they were before. And whereas they glorify themselves because they are Naked: that will rather aggravate their folly and make their negligence far more culpable, in that having so great an advantage, they would not take a little pains to do that for which they cast of their .  
4. Now the Impediments either much delaying, or quite hindering many souls that live in Religion, and are naturally apt enough for the Exercises of a Contemplative Life, from complying with this most necessary obligation, are partly in the understanding, and partly in the will. Concerning this latter, which is Self-love, a settled Affection to Creatures, negligence etc. much hath already been said, and more will hereafter be added. But concerning the other impediment seated in the Understanding, which is Ignorance of the true way leading to that perfection which is the proper End of a Religious Contemplative Life, I will here take into Consideration, 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, we may observe that there may in this case be a twofold Ignorance. 1. An Ignorance in gross that there is any such Obligation. 2. On supposition that a soul is informed that she hath such an obligation, an Ignorance of the means and ways proper and necessary for the acquiring of this Perfection: the which in the present case are Mortification and (principally) Internal Prayer.  
6. First therefore for the former sort of Ignorance, it is so gross and even wilful, that there can scarce be imagined any Excuse or qualification for it. For what other thought can a Soul have quitting the world, and all the pleasures and commodities therein to embrace Poverty, Obedience, solitude &c, but thereby to consecrate herself entirely to God, shown by the Solemn circumstances of her Admission and Profession, the Questions proposed to her, and her Answers, her Habit, Tonsure, Representation of a Death and Burial, Solemn Benedictions of her Habit, and Prayers of the Community & c? All that are witnesses and Spectators of such an Action do no otherwise understand it: And indeed except it were so, what difference is there between a Secular and Religious state?  
7. But in the next place touching the second sort of Ignorance, to wit, of the ways most proper and efficacious to bring a Religious Soul to Perfection: It is to be feared that such an Ignorance will be but a small Excuse, and that but to very few. For since both Faith and Experience teach us with what great defects, what inordinate Affections etc. we enter into Religion, with an intention there to abate and mortify them: And since even natural Reason & daily experience likewise show us, that Perfection of the Soul cannot consist in Externall observances, which do not penetrate into the Interiour: Yea without Prayer and Purity of intention (to be had only by Prayer) they do rather nourish Selfelove and Self esteem: since thirdly the same experience convinces us that such vocal Prayers as we use and join to our other Observances do not produce in us a sufficient Purification of Soul: no nor that any other painful methods of Meditation (unknown to the Ancient Contemplatives) do afford us sufficient Light and Grace for such a purpose, because they pierce not deep enough into the Spirit: what reasonable soul but will hence conclude, that there must needs be some other efficacious means for the acquiring of the end which we propose to ourselves. And since God will infallibly give Light and Grace to all those that have recourse unto him in Spirit and Truth: It must necessarily follow, that the only culpable ground of such Ignorance must needs be a neglect of such Prayer: And the root of such neglect, a sensual tepid disposition of the will, hating to raise itself too God. And let any one judge whether an Ignorance so grounded can excuse us: Especially considering, that our Holy Father, requires the practice of such Prayer in all our smallest undertake, and teaches us that his Rule is only a preparation to Perfection, he refers us further to the examples of the Ancient Hermit's, whose manner of Prayer if we would imitate, we should make some approaches at least to that Perfection, to the almost inconceivable Sublimity and purity whereof they attained.  
8. Now if Ignorance will not be a sufficient excuse to any Religious Person for either not endeavouring after Interiour Purity of soul by Prayer in spirit, or endeavouring after a wrong improper manner & way: How much less excusable, nay how deeply culpable before God will those be, who are sufficiently instructed in the only true internal ways leading to Contemplation, & withal are furnished with all helps, leisure & advantages for that purpose: & yet out of a settled slothfullness, & fixed love to sensual objects have not the courage or will to walk in them: yea perhaps having once comfortably walked in them, do most ingratefully & perfidiously forsake & turn out of them? Reaping no other benefit by their knowledge, but perhaps an ability to talk of them, to the help of others, it may be, but to the increasing of their own Pride, & self-love: so that their knowledge of their obligation & end of their Profession helps to lead them further from it.  
9 But above all most miserable will their condition be, who living in Contemplative Orders, & not having either sufficient knowledge or Grace to practise themselves the exercises of true Internal Prayer & Abstraction of life, shall deter others therefrom, & discountenance, or perhaps persecute those whom God hath inspired to renew the only proper exercises of Contemplation: The decay of which has been the decay of the true Spirit of Monastical Religion.  
10. True it is that to justify such undue proceed & to gain an esteem to their own inferior Exercises, partiality has suggested to them certain seeming reasons & pretences against the practice of Contemplative Prayer, & if it were dangerous, & did expose the exercisers of it to illusions: or as if it were prejudicial to Regular observances & obedience: or that perhaps it may diminish the credit which some Religious Orders have gained in the world by their long solemn Offices, laboriously celebrated. But (as I shall in due place in the last Treatise demonstrate) all these accusations made against Contemplative Prayer, are most unjust and groundless. On the contrary those that practise such Prayer as they ought, are most careful of conformity to Religious Duties, & especially the Divine office appointed by the Church: And this out of conscience & with great purity of intention.  
11. Indeed true Internal livers are not very solicitous for gaining credit & esteem with the world; & much less would they make that an end of their Religious observances. On the contrary their cordial desire is to live unknown & excluded from the world, approving their souls to God only. Neither are they forward to usurp offices abroad not belonging to them, as of Preaching, Hearing Confessions of seculars &c: by which the most necessary solitude & recollectedness, which by their Profession ought to be prised above all things, are interrupted, & oft utterly destroyed. And the more confidently do they express a zeal for these essential things, as being assured that God will not be wanting to supply them sufficiently with all things necessary to their corporal sustenance, as long as they prefer the care of Purifying their souls, & complying with the obligations of their Profession before such inferior things. S. Anthony was so careful of preserving this spirit of solitude & disingagement from all treating with the world, that he forbids his Monks to enter into Churches frequented by multitudes: And much less would he suffer them to invite & call Seculars into their own Churches. And S. Stephen of Grammont upon experience of what extreme prejudice the spirit of Religion had received by neglecting a solitary abstracted life, forbids his Disciples in his Rule to have public Churches, or to admit into their Oratories the presence of seculars, or so much as to let them take Holywater home with them: Or to quit their Desert to preach to others. He commands them to avoid Confraternities: &c: And to prevent complaints & fears least by so rigorous a sequestration from the world they should be in danger of Penury: He most assuredly protests unto them, that it is impossible that God should neglect to provide for them, that for his sake quit all pretensions to the world.  
12. But the true cause of bitterness shown by some against Internal Prayer (restored by several most illuminated & Glorious Saints in these latter times) may be feared to proceed partly from some kind of Pride & an unwillingness to acknowledge any Religious Exercises to be more perfect than those, practised so long by themselves: or to see that power which they had gained in the managing of the Consciences of Religious Persons &c: to be in danger of ceasing.  
13. To conclude this Point: Those that place perfection of a Religious Profession in any thing but in the Purity & simplicity of spirit, such may call themselves Monks & Contemplatives, being yet able to show no signs of such a Profession but the habit, & a certain outward, formal, solemn & severe comportment, under which may be hidden a secret most profound self love & Pride. And they may do well to meditate seriously on that memorable saying of Hesychius, a holy illuminated Monk, He that hath renounced the world (saith he) that is, marriage, possessions & the like: such an one indeed hath made the Exterior man a Monk: but not, as yet the Interiour. But he that hath renounced his own thoughts & affections: such an one hath made truly the Interiour man ā Monk also. And verily any one that hath never so small desire thereunto, may easily make the outward man a Monk: But it is a task of no small labour to make the Interiour man so too. Now a Sign of an Interiour Monk (saith he) is the having attained to the Dignity of Pure spiritual Prayer.   

CHAP. VI  
§. 1. That Internal Prayer was the Practice of Ancient Hermits: what kind of Prayer that was.  
§. 2. 3. 4. 5. 6. How it to came to pass that vocal Prayer became to them Internal, & brought many souls anciently to Perfection: And why it will not now do so ordinarily.  
§. 7. 8. 9 10. The great help that the Ancients found by external labours, to bring them to Recollection.  
§. 11. 12. 13. How manual labours came to give place to Studies: that which are defended.  
§. 14. The late Practice of Internal Prayer recompenses other Defects.  
1. THAT Internal Spiritual Prayer was seriously & almost continually practised by the Ancients is apparent both out of the Life's & Conferences of the Ancient fathers. But indeed there are but few proofs extant that appointed times were set for the exercising it Conuentually, except in the foremencioned story of the Monk tempted by the Devil to retire himself from his Brethren when they were in such Prayer. I suppose therefore that Superiors & Directours of souls tending to Contemplation were in these latter days obliged to enjoin daily Recollections, by reason that the daily private & continual employments of Religious Persons are not so helpful & advantageous to the procuring of that most necessary simplicity & purity of soul, as anciently they were: And therefore they were forced to make some supply for this defect, by such Conuentuall Recollections: The which they instituted to be performed in public, because they perceived or feared that Religious souls, if they were left to themselves, would out of Tepidity neglect a duty so necessary, & so efficacious.  
2. Now to the end that by comparing the manner of living observed anciently by Religious Persons with the Modern in these days, it may appear what great advantages they enjoyed towards the attaining of Perfection of Prayer beyond us; We may consider. 1. Their set Devotions what they were: And 2. Their daily Employments during the remainder of the day.  
3. As concerning the first, their appointed Devotions, either in public or Private, was only reciting ●he Psalter, to which they sometimes adjoined a little Reading of other parts of Scripture. For as for the foremencion●d conventual mental exercise of Prayer it was very short, being only such short Aspirations as God's spirit did suggest unto them in particular, as it were the flower of their Public Vocal Prayers. Yea & in private, when they did purposely apply themselves to Prayer, they seldom varied from the manner of their public Devotions, for than they also used the Psalter.  
4. Now how it came to pass that vocal Prayers alone were in ancient times available to bring souls to perfect Contemplation, which in these days it neither does, nor ordinarily speaking, candoe: I shall declare more fully when I come hereafter to treat of Prayer: And in this place I will content myself to point only at the Reasons & grounds of difference: viz: 1. One Reason was their incomparably more abstraction of life, more rigorous solitude & almost perpetual silence, of the practice of which in these days (it is believed) we are not capable. 2. A second was their fasts, Abstinences & other austerities beyond the strength of our infirm corporal complexions. 3. A third was their Externall employments out of the set times of Prayer, the which did far better dispose souls to Recollection, to Attendance on the Divine Inspirations &c: then those ordinarily practised in these days.  
5. No wonder then if vocal Prayer exercised by such Pure, resigned, humble, Mortified, & undistracted souls had the efficacy to produce in them an habitual state of Recollected Introversion: which doubtless in many of them was more profound, not only whilst they were busied in their vocal Exercises, but also during their Externall business, than it is ordinarily with us in the height of our best Recollections.  
6. But a more large handling of this matter I refer to the last Treatise, where we speak purposely of Prayer: And for the present I will only take into consideration the third forenamed advantage of corporal labours, which to the Ancients proved a help to Contemplation far more efficacious, than the general employments of Religious in these days.  
7. For the demonstrating whereof it is to be observed, that anciently souls embracing a Religious life were moved thereto merely out of the spirit of Penance: without any regard at all to make use of their solitude for the getting of learning, or for the disposing themselves to Holy Orders. Being likewise poor, unprovided of Annual Rents or foundations (the which they were so fare from seeking, or desiring, that, in our holy Father's expression (cap. 48.) they did then only account themselves to be (verè Monachi, si de labour manuum suarum viverent) true Monks, whilst they lived by the labour of their hands:) they were both by necessity & choice obliged to corporal labour.  
8. But their principal care above all other things being to attend unto God, & to aspire unto perfect Union in spirit with him, they ordinarily made choice of such labours as were not distractive, & such as might be performed in solitude & silence: so that during the said labours they kept their minds continually fixed on God: Such labours were the making of Baskets, or some other works of the like nature, that required no solicitude, & very small exactness or attention. And as Ecclesiastical Histories inform us, such was the Charity of Bishops & other good persons their neighbours, that to ease them of all care about the disposing or selling of their work, as likewise to hinder them from having recourse to markets for the sale thereof, order was taken that such works should be taken out of their hands, & a competent price allowed them for them.  
9 By this means it came to pass that their Externall labours being exercised in order to the advancement of their spirits, proved a wonderful help thereto, disposing them to Prayer & almost continual conversation with God. And indeed it was God himself who by the ministry of an Angel taught S. Anthony this art & most secure method of aspiring to Contemplation, when being unable to keep his mind continually bend in actual Prayer, he grew weary of solitude, & in a near disposition to quit it: At which time an Angel● appearing to him busily employed in making Baskets of the rinds of Palms, signified to him, that it was God's will that he should after the same manner intermit his devotions, so spending the time that he could not employ in Prayer.  
10. Such were the Externall daily employments of the ancient Contemplatives: & so great virtue did they find in them for the advancement of their spirit. By which means so many of them attained to so sublime a degree of Contemplation: yea & generally most of them arrived to very great simplicity of spirit & almost continual recollectedness.  
11. But when afterwards by the most plentifully-flowing Charity of devout Christians there was not only taken from Religious all necessity of sustaining themselves by Corporal labours, but they were moreover richly furnished and enabled to supply the wants of many others: We may well judge that it would become a hard matter to persuade a continuance of much Manual labour, purely and only for the greater good of the Spirit, when otherwise it was both needles and afflicting to the Body. Hence it came to pass, that since necessarily some Employment besides Prayer must be found out for the entertaining of those Solitary livers, Learning as the most noble of all other, was made choice of: yet so that for many Ages corporal labours were not wholly excluded.  
12. Yet ●his was not the sole, nor I suppose the principal Grounds of so great, and almost universal a Change as afterwards followed in the manners and fashion of a Coenobiticall life. But we may reasonably impute the said Exchange of labours for Studies in a principal manner to the good Providence of God over his Church, that stood in such extreme need of another sort of labourers in God's vineyard; and consequently to the Charity of Religious men themselves, who during that most horrible ignorance and depravation reigning over all the world almost besides, thought themselves obliged to repay the wonderful Charity of good Christians, by extending a greater Charity, in communicating to them Spiritual and Heavenly things for their temporal. Hence came a necessity of engaging themselves in the Cure of souls and Government of the Church: the which indeed for several Ages was in a sort wholly sustained by them: yea moreover by their zeal, labours and wisdom the light of Divine Truth was spread abroad among Heathens also, and many Provinces and Kingdoms adjoined to the Church. These things considered, no wonder is there if the introducing of Reading and studies in the place of Manual labours was avoidable necessary.  
13. But perhaps some there may be not so well affected or pleased with the present reputation or commodidities enjoyed by Religious Persons, that assenting to what hath been here said, will notwithstanding infer, That, since Learning is now become so much dilated in the world by the zeal and Charity of Ancient Monastical Religious, there is no longer any the like necessity of their interessing themselves in Ecclesiastical affairs: and therefore that they ought to return to their old Corporal Employments and labours.  
14. Herto it may be replied, that even still there is much need of them, considering the far greater frequentation of Sacraments in these days above the Ancient times. But moreover, if in these times, wherein learning and knowledge is so exposed to all sorts of men, Religious persons should quit studies, returning to their ancient employment of Manual labours (from which as hath been said, God himself did doubtless withdraw them:) Besides that their Ignorance would render them the universal objects of contempt through the whole Church, it would likewise expose them, as for their states, as a Prey to all that either envied or coveted the scarce subsistence left them: and as to their souls they would be obnoxious to be turned hither and thither by the variety of Directours that would undertake to guide them: And by these means all men would be deterred from adjoining themselves unto them for continuing a Succession.  
15. Now though as hath been said, such a change hath been after this manner made in the external Employments of Religious persons: Yet still the same essential indispensable obligation of aspiring to Contemplation remains: For the attaining to which although studies joined with Prayer seem in some regards to be less advantageous than anciently such labours as the Egyptian Monks etc. undertook, were: Yet it hath pleased God in goodness to his seruants in a good measure to recompense that disadvantage, by raising up several Holy persons to teach more accurately then formerly, the knowledge and practice of pure, Internal, Contemplative Prayer. For since it cannot be denied, that to persons far more distracted by studies then anciently they were by labours (which did not hinder a moderate quiet attention to God) Vocal Prayer though never so much prolonged has not (ordinarily speaking) sufficient force to recollect the mind habitually, or to suppress and cure the many inordinate Affections of corrupt nature: Hence it is that the use of appointed daily Recollections hath seemed to be of absolute necessity; without which the Spirit of Contemplation would be quite lost. So that to such Prayer we may most principally impute the great lights and helps for Contemplation afforded by some later Saints in Religious Orders, and in the world also, to the great benefit of God's Church: That sole Exercise in a good measure making amends for all other Defects in which we seem to come short of the Ancients.   

CHAP. VII.  
§. 1. Of special Duties of Religious Persons.  
§. 2. A Religious Person ought to desire to be always under Obedience.  
§. 3. 4. Qualities necessary in a Religious Superior.  
§. 5. 6. 7. 8. 9 That Active Spirits are very improper to govern such as are Contemplative. The grounds of the difference.  
§. 10. A fearful Example in Bernardinus Othinus: Showing how dangerous the neglect of Internal Prayer is in a Religious Superior.  
1. HAVING thus largely set down the proper and only End of a Religious Profession, to wit, Purity and Simplicity of soul, to be obtained by Recollected Contemplative Prayer alone: I will further add some more special Duties belonging to Religious Persons according to their several Relations and qualities, as Superiors, or other subordinate Officers, Subjects etc. For as for the proper virtues of a Religious state, as Obedience, Poverty, Humility etc. the handling of them is reserved to the following Treatise.  
2. Now with what mind a Devout soul ought to embrace a Religious Profession, is signified to us in that notable Passage in our Holy Father's Rule, where he saith, In Coenobio degens desiderat sibi Abbatem praeesse, that is, Whosoever life's in a Religious Community is desirous that an Abbot should be set over him. From whence we ought to infer, that the Intention of a Religious Person ought ever to be to live in subjection to the will of another, and in such a mind to continue all his life. And therefore those that readily accept, & much more those that ambitiously seek Government and Prelature, may reasonably be judged to be lead by a Spirit directly opposite to the Spirit of Religion. And surely he that shall seriously consider of what difficulty and of what extreme danger the Office of a Superior is, what terrible threaten our Holy Father so oft denounces from God against a negligent, partial, and unfaithful discharge of such an Office, will think it far fit to be the object of his fear and Aversion, then of his Desire. Therefore that Superior that does not find himself more willing to give up his place, then to retain it, aught to suspect that he is scarce in a good state.  
3. Now to the end that both subjects may be informed what qualities they are to regard in the Electing of Superiors, and also Superiors be put in mind what is expected from them in the discharge of such an Office duly imposed on them: I will from S. Bernard set down three necessary conditions or Endowments by which Superiors are to direct their Subjects, the which are. 1. Verbum. 2. Exemplum. & 3. Oratio, that is, Exhortation, good Example, and Prayer: Adding moreover, Maior autem 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 greatest and most necessary is Prayer: For although there be much virtue in Exhortation and Example, yet Prayer is that which procures efficacy and success to both the other.  
4. From which testimony and authority, yea even from the light of Natural Reason, we may firmly conclude, that the Spirit of Prayer is so absolutely necessary to a Religious Superior, that without it he cannot exercise his charge proffitably either to himself or his subjects: And consequently, that to a Superior in an Order whose spirit is Contemplation, it is necessary that he have attained to a good established Habit of Contemplative Prayer. For (as hath been said in the foregoing Discourse, concerning Spiritual Guides) how can such a Superior without knowledge gained by experience, inculcate the so necessary Duties of Recollection and Prayer? Nay rather will he not be more likely to discountenance those Exercises in which he is not skilled, and from which perhaps he has an aversion?  
5. Therefore that too ordinarily maintained Position of some, That Active Spirits are more fit for Superiorities and Externall Employments, then Contemplative: which are to be left to the Solitude and Sequestration to which their Spirits incline them, is indeed most unreasonable & groundless.  
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 Communities Active Spirits have got the advantage to possess themselves of Prelatures and Spiritual Pastourships over the Contemplative, though the state of Religion was instituted only for Contemplation. And this has happened even since Contemplative Prayer has been restored by Persons extraordinarily raised by God, as Rusbrochius, Thaulerus, S. Teresa etc. so that Religious Communities have been ordered even in the point of spirituality by Spirits of a quite different & contrary temper to that for which they were intended.  
7. Indeed it is not to be wondered at, that Active Spirits should so prevail: considering that those who are truly of a Contemplative disposition and design, knowing well the difficulty and Danger of Superiority, how full of Extroversion, Distraction and Solicitude it is, and what occasions and Tentations there are in it to raise, nourish, and satisfy sensual Affections, Pride etc. to the peril of extinguishing the Spirit of Prayer (except in souls far advanced in Prayer and Mortification:) such I say, are therefore justly afraid of, and do use all lawful means to avoid the Care and Government of others. Whereas Active Spirits that live in Religion, not being capable of such Prayer as will raise them much out of nature, have not the like apprehensions of such Employments: But on the contrary being lead by natural Desires of Preeminence and love of liberty; and believing that those who are true Internal Livers will not submit themselves to all the ways & Policies used for the increasing the temporal Good of their Communities; do not fear to offer themselves, yea and ambitiously to seek Dominion over others: falsely in the mean time persuading themselves that their only Motive is Charity, and a Desire to promote the Glory of God, and the advancement, both temporal and Spiritual, of their Conuents or Congregations. But what the effect is, experience shows.  
8. True it is that it cannot be avoided, but that many unfit spirits will oft be admitted into Religious Orders, very different from the dispositions requisite: (though it belongs to Superiors to provide as well as may be against such an abuse:) But such being admitted of Active Dispositions, the best were to employ them in Active Exercises & Externall matters: as in the Offices of Procuration, Dispense, Building and the like: But as for Prelacies, the Charge of Instructing Novices, or other Offices pertaining to the directing of souls, it is the destruction of the spirit of Contemplation to employ Active Dispositions in such. For how can they without light or Experience direct souls in ways unknowen to themselves, yea which through ignorance or mistake they perhaps disapprove?  
9 Besides upon exact consideration it will be found, that in the point of Government, Contemplative Spirits that have made a good progress in Internal Prayer, have great advantages above the Active. For such being careful themselves to use all due Abstraction, will less molest themselves and others with impertinent businesses: Not prying too narrowly into all passages, as if they sought occasion of showing their authority and ability in making unnecessary reprehensions, to the disquieting of Communities: but for Peace sake they will sometimes even silere a bonis, passing over many things which do seem a little amiss: wherein they show great Prudence, and also cause much profit to subjects. 2. Such being diligent about their own Recollections, do out of a love to silence, Patience, & Peace, forbear the doing or imposing of a multitude of unnecessary Tasks upon others. 3. By means of Prayer they obtain light to order all things to the benefit of their subject's souls. And in case they have erred, or been defective in any thing, they discover, and amend it in their next Recollection. 4. In the manner and fashion of their whole comportment a certain Divine Grace shines forth, which is of great efficacy to win their subject's Hearts to Obedience and Divine Love.. 5. Yea if by Corporal Infirmity they be disabled to attend to many Externall Observances, yet a view of the Patience, quietness and Resignation shown by them, is more edifying to souls under their Care, than all the most exact external Regularities and Severity of Active Spirits. 6. Yea even in regard of Temporal Benefit to Communities, Contemplative Spirits are more advantageous than Active. Because they not putting any confidence in their own Industry, Prudence and Activity, but only in the Divine Providence (which is never wanting to those that for temporal regards will not do any thing unseemly or misbecoming their Abstracted state) do enjoy the effects and blessings of God far more plentifully, whilst they prefer his love and service before any humane, distracting sollicitudes for outward things. Memorable Examples of great Blessings attending such a Confidence in God we find abundantly in the Life of our holy Father and of the Ancient Monks, and more lately in the life of Suso, joannes de Cruse etc. Now the want of such Confidence in Active Spirits proceeds merely from Defect in Divine Love, and that from the want of Internal Prayer. And hence proceed hurtful & unseemly compliances with the world, a regard rather to wealth then good wills to serve God in the souls that enter into Religion etc.  
10. A fearful Example of the mischief following the neglect of Internal Prayer in a Superior, we find in Bernardinus Ochinus a Superior in a most strict Order, who was a famous Zealous Preacher, and as might be judged by outward appearance, of more than ordinary Sanctity; yet withal to comply with those outward Employments, a great neglecter of Internal Conuentuall Recollections. And when he was sometimes charitably admonished of such his Tepidity, his ordinary answer was, Do you not know, that he who is always in a good Action, is always in Prayer. Which Saying of his had been true, if such good actions had been performed in virtue of Prayer, and by Grace obtained thereby: For than they had been virtually Prayers: Whereas Actions though in themselves never so good, if they want that Purity of Intention, which is only to be had by Pure Prayer, are in God's esteem of little or no value: The principal motives of them being no other than such as corrupt nature is likely to suggest. Ochinus therefore continuing in the same neglect, was by one of his Brethren prophetically warned, that he must expect some terrible issue thereof, in these words: Cave ne te Ordo eu●mat: that is, Take heed that our Orders be not hereafter constreived to vomit thee out of it. The which unhappily fell out: For notwithstanding all his other specious qualities and endowments, he first forsaking God, was afterwards forsaken by him, and became a wretched Antitrinitarian Apostate. And it is very probable that the greatest part of the Apostates of these times (such I mean as have formerly lived in Religious Orders) do own their Apostasy and Perdition to no other cause so much, as to such neglect and Apostasy first from Prayer: The which holy Exercise if they had continued, they would never have been weary of their habit first, and afterwards of their Faith.   

CHAP. VIII.  
§. 1. Superiors ought carefully to examine the dispositions of those that they admit to Religion.  
§. 2. 3. Great danger to Communities from Lose Spirits.  
§. 4. 5. Other ill Qualities to be avoided.  
§. 6. 7. 8. 9 Of a good Nature. What is, and how to be prised.  
§. 10. 11. Inconveniences by admitting Active Spirits into Contemplative Religions.  
§. 12. 13. 14. 15. Sufficient time for Recollection is to be allowed to all Religious.  
§. 16. Superiors will be accountable for disorders in their flock.  
1. NOw one of the principal Points of a Superiors Care for the welfare of his Community consists in providing or admitting into it only such Spirits and dispositions, as are likely to promote the good of it, by living according to the Spirit of it. And in this all such Officers and Counselors are concerned, to whom the laws have referred the Examination and trial of such as offer themselves to a Regular life, and are afterwards, upon their Approbation, to be Professed: And a greater consideration of this Point is more necessary in these days, then anciently it was: For it is not now as in our holy Father's time, when incorrigible Persons might be expelled the Congregation.  
2. It is not, I suppose, needful to advice such as are in those Offices to take care how they admit lose Spirits into Religion among them, who will not so much as intent God or his service: All whose Actions have no other Motive but either fear of Penance or hope of gaining Reputation, Preferments &c: Whose bodies are Prisoners in Religion, but their Minds and Desires wand'ring in the world: Who must enjoy all Privileges and corporal helps equally with the best, yea and generally use them most wastefully without consideration of others: Who finding no taste or contentment in Spiritual matters, are even forced to seek satisfaction in sensual pleasures, and for the passing of the time to frame Designs, to raise and maintain factions, and this especially against those that they see do most intent God, on whom they will cast from of themselves all the Burdens of a Regular life: Who will think themselves excused from all Duties for the least corporal Incommodity: Who will desire and endeavour to make others like themselves, that their party and power may be greater: Lastly who reap so little good to their own souls, and are likely to do so much prejudice to others, that probably it had been much better for them to have continued in the world; the state of Religion only serving to increase their guilt and misery.  
3. Such lose Spirits are worse in a Community where the knowledge of true Spirituality is common, then in other places: Because there they are wilfully naught, and do resist amendment. If by the severity of laws and Constitutions they may come to be kept in some tolerable order, yet this reaches only to the Exterior, & lasts no longer than the Superiors eyes are upon them. And indeed the Superiors themselves will in all probability feel the greatest smart from such undue Admissions, being likely to find daily great bitterness from their obstinacy. Such lose Spirits are the cause of such a burdensome multiplicity of Laws, all which notwithstanding are little available for their amendment, and yet do abridge the due Liberty of Spirit necessary to devout wellminded Souls, nourishing Scrupulosity etc. in them.  
4. Let the best care that is possible be used, notwithstanding some unfit persons will through easiness, partial affection or other respects in the Examiner's, slip in. If therefore those who are apparently bade be received, what a Community will there be provided? Many that seem good, will prove bad: but seldom or never will those that appear bad, become good. God indeed can change the worst: But yet an uncertain hope in extraordinary Grace is not to be relied upon, especially where public good is concerned.  
5. Generally there is great fervour in Souls at their first entrance into Religion. Therefore if any one show unruliness, Obstinacy and Indevotion during their Noviceship, small good is to be expected from them.  
6. A little Devoutnes will not serve to countervail ill inclinations to lying, dissembling, factiousness, an humour of calummating &c: For a great, and scarce to be hoped for measure of Grace will be requisite to subdue such pernicious Qualities. On the contrary a good Nature, even where there is not so much Devotion, yet will bear up a Soul, and make her a tolerable member of a Community. It is likewise a great Disposition for Grace: which it may well be hoped, will one day follow, and that such an one will become Devout: Especially this may be hoped for in those that have naturally a good sound judgement, which is much to be considered.  
7. Now by a good Nature I mean, not such an one as is generally in the world styled so, to wit, a facility and easiness to grant a request, or to comply with others. On the contrary, for as much as regards a Coenobiticall life, I account such to be an ill nature, being easily seduced and perverted. By a good Nature therefore in this place I mean such an one as is endued with Modesty, Gentleness, Quietness, Humility, Patience, love of Truth, and other such Morally good Qualities, which are good Dispositions for Christian Perfection. Now a person of an ill Nature that will make a good show, out of hope to steal a Profession, ought the rather for his dissimulation to be rejected.  
8. And indeed Subtle Natures are much to be taken heed of. Some Novices will behave themselves so cunningly, as at the end of their Probation, none can be able to produce any special accusation against them, & yet they may in their conscience believe them to be unfit. In this case every one is to follow their own judgement: And especial heed is to be taken of the judgement of the Master or Mistress of the Novices, who are most to be credited, as having the opportunity & means to espy and penetrate more deeply into their Interiour Dispositions.  
9 This Goodness, or virtuousness of Nature is an Essential Point, and fare more to be regarded then those Accidental ones, as strength of Bodily complexion, Acuteness of Wit, Gracefullnes of Behaviour, skill in Singing, Nobility, Portion etc. And particularly for this last, how far Religious Souls ought to be from regarding riches or gain in matters of this Nature, or for such carnal Ends to admit those that are unfit, or whom God hath not sent, The General Decree of the Church in the first Ecumenical Council of Lateran (can. 64.) will show; besides the practice of Antiquity, as we may read in an Epistle of S. Augustin. Surely the only way of founding Conuents securely, even in regard of Temporalities, is by making choice only of those to whom God hath given fitting dispositions, whereby we may engage his Omnipotence in their preservation.  
10. Those therefore upon whose Suffrages the Admission and Profession of Newcomers do depend, are to consider that they are entrusted by the whole Congregation with a matter of such consequence, as not only the present, but future welfare or ruin of Conuents is interessed in their proceed: all which trust they shall betray, if any undue consideration of friendship, kindred, gain, etc. or a zeal of multiplying Conuents (which is but carnal) shall corrupt their judgements.  
11. Surely therefore in all reason none should be admitted into Communities professing the aspiring to Contemplation, but only such as are disposed thereto; and that are willing, yea desirous to spend their whole Lives in Solitude, Prayer & Regular Observances, without any designs or thoughts of ever being employed abroad, (yet always with an entire submission to the Ordinances of Superiors.)  
12. And indeed (as was said before concerning Superiors, that Active Spirits being to direct the Contemplative, do endanger the extinguishing of the Spirit of Contemplation: so likewise) if such be without choice admitted, the same mischief will follow. Yea I am persuaded that many Active Spirits, though of a Good, seemly, outward carriage, are no less harmful to a Community, than a lesser number of lose Spirits. And the reason is, because by their good Exterior show they will seem worthy of Superiority, to which also their Activity will incline them. And those are they indeed, (saith Thaulerus) that are Persecutors of Contemplation: for having a good opinion of themselves and their own ways (which lose Spirits have not) they think themselves even obliged to depress those other good souls that do not judge those external exercises and fashions suitable to their Profession. And for this reason they will by faction seek to increase their number: yea and to strengthen their own party, they will not spare to join with lose Spirits, for their own Interests yielding to their disorders. Neither when they have compassed their Ends by the ruin of the Spirit of Contemplation, will Unquietness cease: For in a Community wholly consisting of Active Spirits, factions and partialities for several Ends and designs will never be wanting.  
13. Now the same care that Superiors ought to have about the choice and Admission of virtuous and fit souls into Communities: must be continued in the managing and directing of them being admitted. Great care therefore is to be taken that the misbehaviour of Novices do not proceed from want of knowledge & Instruction in matters of the Spirit: That so it may appear, that if they do not well, it is for want of good will, and not of Light. Now it is not to be expected that Novices should be perfect: it will suffice that they seriously tend to it, by a constant pursuance of Internal Prayer and Abstraction of Life.  
14. Above all things therefore Superiors ought to allow to their subjects a competent time daily for their Recollections, which is the food of the soul: and to deny which would be a greater Tyramny, then to refuse corporal food to slaves after their travail. He deserves not the name of a Religious man (saith Caietan:) No not of a Christian (saith Thaulerus) that doth not every day spend some reasonable space in his Interiour. S. Bernard would not excuse even Pope Eugenius himself in the midst of those continually most distractive weighty affairs of the Popedom from this duty. The want whereof is more harmful to the Soul, then that of corporal food is to the Body: For he that fasts one day, besides the present pain he finds, will the next have a better and more eager appetite: But a soul that through neglect is deprived of her daily food of Prayer, will the next day have a less stomach and disposition to it: and so in time will come willingly and even with pleasure: to starve in Spirit: And to such neglect and loathing of Prayer she will come, if Superiors do hinder, or indeed not encourage her to a constant exercise of it.  
15. Now this care of Superiors must extend itself as well to Lay-brothers or Sisters, as those of the Choir: For they also have the same obligation to aspire to Contemplation: And if the appointed Vocal Prayers of the Divine Office without the joining of daily Recollections will not avail to procure in these the Spirit of recollectedness; much less will those short Prayers or Offices to which the others are obliged.  
16. To conclude this point: It concerns most deeply Superiors to take care that their subjects live according to their Profession and obligation: for if it should be by their fault that they fail, it will be no excuse to the subjects, but a great part of the burden and punishment will light upon Superiors. And it were far better they had never come under their Direction, but stayed in the world, where not having the like obligation to the Perfection of Christian virtues, their guilt would have been the less. Hence S. Augustin saith; That as he never see better souls than those in Religion, so likewise he never saw worse. And the reason is, because it argues a most maliciously ill habit of soul, when in the midst of so great Light, and such helps to Piety, spiritual sloth and Tepidity reigns. And where Tepidity is in Religion, although carnal open sins may be avoided, yet the more dangerous sins of the Spirit, Pride, factiousness, Envy etc. do find occasions of being raised and nourished, perhaps more than in the world. Add herunto that irreverences and profaning of the Sacraments are not so common in the world, where the obligations and commodity of participating are not so frequent. And lastly, which is most considerable, those who in Religion are sluggish and indevout, do grow continually worse & worse, being more and more hardened by the daily heartless Exercise of Prayer and Tepid Communions: For where the Sacaments do not produce the good effects for which God gave them, they do occasionally increase hardness of heart and impenitency: Hence saith Thaulerus, It were better to take into ones body a million of Devils, than once to take the Body of our Lord, being in an unfit disposition. And so it is a very extraordinary and almost miraculous thing if God give the Grace of a new conversion to Souls that in Religion are become habitually Tepid and stained with known impurity, for they being insensible of their souls good in the midst of all advantages possible to be had, cannot by any change to a better state be amended: And therefore (it is to be feared) such do generally die in the state wherein they lived. Whereas in the world an ill liver may fare more probably meet with helps of Conversion by change of state, place etc. or by sickness: whereupon S. Bernard professed, That he would not doubt to give a present Absolution to the most enormous sinner living in the world, if he would promise to enter into a Religious life: But what hopes can be of him that after he has left the world, so habitually neglects God? What change, what new occasions can be afforded to him for his Conversion?   

CHAP. IX.  
§. 1. Advices to Novices.  
§. 2. 3. 4. 5. Of the Fervour Novitius: Why God gives it at the Beginning of our Conversion. And what use is to be made of it.  
§. 6. 7. How they are to behave themselves after their Novice-ship.  
§. 8. Superiors ought not to employ young Religious in Distractive Employments.  
§. 9 How they are to be ordered about their studies.  
1. THERE will be occasion in the following Treatises to speak of several special Duties of Religious Persons, as How they are to behave themselves in Exterior Offices, in Sickness, Refections etc. I will therefore content myself to adjoin here a few Directions and Cautions addressed particularly to Beginners or Novices in Religion.  
2. Daily experience confirms that which Spiritual Writers observe, that God in great Goodness to souls, does usually upon their first Conversion bestow upon them a great Fervour in Divine & Religious Duties, which therefore our Holy Father calls Feruorem Novitium. Yea even naturally the inbred liking that our infirm Nature has to all Novelty and change, causes a more than ordinary pleasure, diligence & earnestness in any Newbegun Employment.  
3. To this purpose there is in the Annals of the Franciscans related a passage touching a devout Brother called Michael Magothi, by which we may learn the ground and intention of Almighty God in bestowing such a Fervour. The Story is this. There was one of the Religious Brethren in his Convent that observed of himself, that ordinarily when he was in any Externall Employment of Study, Labour &c, God did prevent his Soul with his blessings of Sweetness, and an affection oftender Sensible Devotion: the which whensoever he set himself purposely to Prayer, forsook him. Whereupon he addressed himself to this good Brother Michael to demand his Counsel. Who answered him thus, When you are walking at leisure in the Marketplace, thinking of nothing, there meets you a man with a vessel of wine to sell: He invites you to buy it, much commending the excellency of it. And the better to persuade you, he offers you gratis a small glass of it, to the end that being delighted with the colour and fragrancy of it, you may be more tempted to buy the whole vessel, which, you must expect, will cost you very dear. Even so our Lord jesus whilst your thoughts are wand'ring upon other matters, either in reading, or hearing a Sermon, or working, by a secret Inspiration invites you powerfully (instilling a few drops of his sweetness into your heart) to taste how delicious he is. But this is but transitory, being offered not to satiate or inebriate you, but only to allure you to his service. And therefore if you expect any more, you must consider, it is to be sold, and a dear price paid for it. For Spiritual Sweetness can be obtained no other way but by corporal affliction, nor Rest but by labour.  
4. Good Souls therefore are often to be exhorted to make good use of this Fervour, and to improve it diligently (yet with Discretion) thereby to produce in their hearts an vnshaken Resolution to proceed in the ways of the Divine love, notwithstanding any contradiction or pain that may happen. They must not expect that this Fervour will be lasting: for being seated in the inferior, grosser part of the Soul, it is not of long continuance, since it may easily be altered, even by any change made in the Bodily humours, or by Externall occurrents. So that if it be not well managed, and good use made of it to fix holy and resolute Desires in the Spirit (which are more lasting, as not depending on the Body or outward things) it is justly to be feared, that God will not bestow the like afterwards.  
5. A Novice-ship is a golden time for the learning and practising matters of the Spirit. In that short space therefore a Religious Person is to raise a stock for his whole future life: So that if a Novice-ship be negligently & unprovidently spent, he will scarce ever have the like opportunity to promote his spiritual Good. For after his Profession he will, besides Liberty, have many more distractions, more freedom of Conversation, and more intercourse with the News & affairs abroad. Besides he will not utterly be out of danger of some Offices & employments, for the discharge of which some perhaps will suppose him already fit & prepared in Spirit.  
6. At the going out of the Novice-ship, the person is to be very careful with whom he converses, so as to become an inward acquaintance: lest being so tender as he is yet, he happen quickly to be corrupted with the Society of negligent, Tepid Companions. For want of this care too oft it happens, that all the good gotten in a Novice-ship is clean lost in a short time: since usually things are no other way preserved but by the same means that they were first gotten. Therefore since it was by Prayer & Abstraction of Life that a Novice procured all the little proportion of Divine Love that he is possessed of, he must expect that it will no other way be preserved. For this Reason, it is very requisite that the Superior should appoint such an one his Companions.  
7. A Soul must consider that it is not a little diligence, nor yet the space of a year or two, that will, ordinarily speaking, suffice to get an Habit and Stability in Mortification and Prayer. And therefore a young Beginner ought to imprint deeply in his heart this most important Truth and Advice, That his Duty is never to abate or slacken, but rather continually to increase in firmness of mind and Resolution to proceed courageously during the whole course of his following Life in the Internal Exercises of Spirit. For he is to consider, that his Novice-ship being once ended, he must never expect such advantages thereto afterwards, such stillness, such want of interruptions and Tentations, such clear Light and such calmness of Passions, as he enjoyed before. Therefore least by a change of his State from a rigorous solitude and silence to ordinary conversing, and perhaps Employments, or (however) studies, he should come to endanger a decay in Spirit, and so be miserably reduced to his first natural State, or worse: (for indeed, worse it will be, if such a decay happen:) let him be very vigilant and industrious to avoid all things that may hinder him from prosecuting Internal Prayer, and let him be careful to continue according to the utmost of his ability to use all Abstraction possible, as if he were still in his Novice-ship.  
8. Indeed Superiors ought to be very careful not to put their young Religious into Distractive Employments or studies, either sooner, or more than can well stand with their spirit, or before they be reasonably well grounded in Prayer. For how is it possible for an imperfect Beginner, having such hindrances, to make progress in Spirit? Whereas if a good foundation of Spiritual Prayer were once laid, such a soul by being applied to his studies or Externall Offices, will suffer no decay; yea moreover he will probably profit in Studies above the proportion of his natural abilities: by reason that Passions, which much distract and darken even the natural Understanding, will be much abated by Prayer: And moreover he will undertake his studies as a Duty and matter of Conscience, which will increase his attention and diligence. Yet perhaps by reason of his Abstinence and Exercises in Spirit, his bodily strength will not be vigorous enough to enable him to support very much study: And if it should prove so, the loss is not great, since the Divine Love will sufficiently recompense all other wants. So it fared with our holy Father who, as S. Gregory says, was sapienter indoctus, his wisdom consisted in despising all learning which was not helpful or not necessary to his advancement in the Divine Love, which alone is the true Wisdom and learning.  
9 Truly so great harm comes to young Religious after a Novice-ship well spent, by being put immediately to Schools, & for that purpose dispensed with, in a great measure, about their Monastical Duties of Prayer, Abstraction, Silence &c: That it were very good and fit, when Persons of tender Age come to demand the Habit, to put them of: and in the first place to inform them well about Prayer: and to endeavour to persuade them, that before they undertake a Religious State, they should dispatch their course of Philosophy and Divinity, and during such a course to use as much Abstraction and Recollection as well they can, for which they will then find more time than if they had been Religious, because they shall not be interrupted by the Choir & other Regular Observances: So that if Studies be then a hindrance to Prayer, how much more would they be so, in case they had been Religious? Having done all this, then in God's name let them demand the Habit. By this means good Souls would not be interrupted in their Religious Course, nor put in danger never again to recover the Spirit of Prayer. And if following such Directions they should come to die before the time of taking the Habit, they may assure themselves that in God's account they shall be esteemed as Religious Souls, wholly consecrated unto him.   

CHAP. X.  
§. 1. 2. Of the Obligation of English Benedictius to the Mission. The sublime Perfection of that Employment.  
§. 3. 4. The care of it belongs only to Religious Superiors: and not at all to particular Religious.  
§. 5. 6. 7. 8. 9 10. 11. Great danger of seeking that Employment. And false pretences to obtain it etc.  
§. 12. How the said Charge is to be performed.  
1. IT will not be amiss to adjoin to this Section concerning a Religious State, certain Considerations & Advices touching a subject, which though it pertain not to Religious persons in general, yet is annexed to our Profession in the English Congregation of S. benedict's Order: and that is the Apostolical Mission into England, the which all that profess do by a particular Vow oblige themselves to undertake, whensoever they shall be commanded by Superiors.  
2. An Employment this is of high importance, and most sublime Perfection if duly undertaken and administered. But the care thereof only belongs to Superiors: And indeed it is worthy both of their Prudence and zeal: by a right managing whereof they may procure great Glory to God, and good to Souls miserably misled by infinite & most pernicious Errors.  
3. But as for particular Religious, they are merely to be passive in the business: they are to submit themselves to the undergoing of all the pains, incommodities, and dangers of it, whensoever it shall be imposed on them. But this being only an accessary obligation and Capacity, they are not to suppose that when God gives them a Vocation to a Religious Life, that this doth make any alteration at all in their Essential Design, most secure and profitable to their own Souls, which is the leading a Solitary, Devout and abstracted Life, and therein aspiring to Contemplation: This only must they aim at, and to this must they order all their thoughts and Actions, as if they were all their lives long to be imprisoned in their Cloisters. Therefore neither entering, nor afterwards must they entertain any Thoughts or designs about any thing that is out of the limits of their Conuents, in which, for as much as concerns themselves, their desire and intention must be to live and die. Particularly they ought to banish out of their minds all meditations and inclinations to go in Mission into England. Yea if they will indeed comply with their Essential Profession, they must resolve, as much as lies in them,, and without offence to God or disobedience to their Superiors, to prevent such an Employment (of which they cannot without Pride think themselves worthy, or able to encounter all the Tentations and dangers accompanying it) simply and sincerely confining all their Thoughts and affections to that Life of Solitude, Abstraction and Prayer which they have vowed, and in which their Souls will find truest comfort and Security.  
4. Consequently neither must they (with an intention to approve unto their Superiors their fitness for that Charge, thereby as it were inviting them to make use of them for it) apply themselves after such a manner to the Studies proper for such an Employment, as in any measure thereby to hinder or interrupt the reading of such Books as are most beneficial to their Souls: and much less to hinder their daily serious Recollections. In case their Superiors (who are only concerned in that business) shall require of them to apply themselves diligently to such Studies as may fit them for the Mission, they are obliged therein to submit themselves to Obedience. Yet even in that case, if they find that much time cannot be spent in them without hurt to their Spirit, and a neglect or prejudice to their appointed Recollections, they ought to acquaint their Superiors with their Case, who no doubt will prefer the good and advancement of their Souls by Solitude, Purity of Spirit and Internal Prayer, before any other Considerations whatsoever. Yea they will judge Prayer to be a better disposition, and to procure a greater enablement, even for such a Calling, then Study: And will take heed how they send any abroad that for their Studies neglect their Prayer. For what Blessing from God can such hope upon any Endeavours of theirs? Is it not more likely that themselves will be perverted, than others by them converted?  
5. It cannot easily be imagined, how mischievous to many Souls the neglect of such Advices may be. Some will perhaps have a mind to take the Habit for that End & intent principally of going afterwards into England. What miserable Distractions would such a Resolution cause during all the time of their abode in their Convent? For all their thoughts almost, all their Affections, hopes and Designs will be carried abroad into another Country: so that the place of their Profession will be esteemed a place of Exile to them. And so far will they be from procuring a Divine Light and Grace to enable them for so terrible an Employment by the means of Prayer, that Prayer and Solitude will be distasteful to them. Regular Observances will be a burden, and any thing that may delay their Intention: which they say is of Converting Souls; but (alas) perhaps with the loss, or at least imminent danger of their own.  
6. Nay some that at the Beginning have simply and with a good Intention taken the Habit, yielding afterwards to the spirit of Tepidity (the which turns their happy Solitude into a Prison) will look upon the Mission as a means to free themselves from their Profession, and therefore will not fear to use all means by friends and solicitations of their Superiors, that they may be suffered to quit it and to go in Mission? God only knows into what dangers and Tentations they wilfully thrust themselves, being utterly vnprouided of Light or Grace to resist them. And what other issue can be expected, but that God should give them up to su●h Tentations, unto which (out of a sensual Affection to the world, Pride and a weariness of Prayer) they have exposed themselves, without any Call from him, yea contrary to his will?  
7. Now it is not only particular Religious, but much more Superiors that ought to think themselves concerned most deeply in these matters. For in case such unwary rash Souls shall come thus to destroy themselves, they annot but know that those Souls shall be required at their hands. They ought therefore to root out of the hear●s of their Subjects all such pernicious Designs, by showing, that they esteem them least worthy that are most forward to offer themselves. And great care and wariness ought they to use how they send, or permit any to go abroad, before they be sufficiently furnished (not so much with Learning, as) with the Spirit of Mortification and Prayer, and with zeal proceeding from an established Charity, that so they may not by undertaking and executing Active employments, prejudice, and perhaps ruin their Contemplative state.  
8. Our Examples ought to be our first Ho●y Converters of England, who did not undertake such a Charge, till they were grown old in the Exercices of Solitude and Contemplation: And not then, till an absolute command was imposed on them by the Supreme Past●ur: And in the Execution of their Charge, they never suffered their Labours and Sollicitudes to dispense with them for the continuing of their accustomed Austerities and the Exercise of Prayer: but borrowed from their Employments as much time, as could possibly be allowed, to spend in Abstraction, Solitude, and Contemplation. Yea though they conversed only with Pagans and Barbarous Souls, yet so zealous were they of their Monastical Life and Profession, that they would not so much as quit the Habit: And when they were consecrated and exalted to the Episcopal function, yet still they retained both the Exercises and fashions of Monastical, Contemplative Persons, as S. Bede declareth.  
9 Moreover in latter times Experience hath witnessed, that some humble and devout, though not so learned Missioners have prospered better in Converting Souls, than the most acute and cunning Controvertists: And have by their Humility, Modesty and edifying Conversation, but especially by the practice and teaching of Internal Prayer, gained to Catholic Unity those Souls, that many other most skilful in Disputes, and withal enabled with Experience▪ have for long time in vain attempted.  
10. Notwithstanding all this, I do not deny but that to a Religious foul an Impulse, and interior invitation may come from God to go into the Mission. This is possible: but most certain it is, that such an Invitation will very rarely (if ever) come, but to Souls established in a Spiritual Life. And in this case it will be sufficient for the Person to propose the matter humbly and modestly to his Superiors: yet withal with an entire Resignation, and almost a desire to be refused. If it be Gods will actually to make use of such a Religious Person in an Employment of that nature, he will no doubt facilitate the business, and in his own time incline the will of the Superior (without the subject's solicitation) to permit him to go.  
11. But what ever pretences are made by others for going into England, whether it be converting of Souls (and particularly of some special friends or Kindred:) or of Recovery of Bodily Health, gaining of temporal Commodity to the Community &c: The true Motiue● indeed ordinarily proceed from Tepidity: The which Tepidity ought to be corrected by Prayer and Perseverance in Religious Duties, and not further increased, and perhaps changed into open Libertinage and Profaneness by such an Exemption from all Regularity and Order: by which a poor, unprovided, sensual Soul will become deeply engaged in the world, exposed to innumerable Tentations without Spiritual Armour, and as it were cast headlong into a Pitt of Darkness, and of a forgetfulness of all things that concern a Holy Religious Life.  
12. As for their obligations in the discharge of that so terrible an Employment (when they are once engaged in it) it will suffice to put them in mind, that the said Charge doth not dispense with the essential Obligations that lie upon them as Religious. If in their Conuents they aught to be Humble, abstinent, devout &c: much more ought they, being still Religious, but now exposed to innumerable Tentations, to increase a vigilance over themselves, to avoid all unnecessary vain Conversations, all sollicitudes about external things &c: and to practise all possible Abstraction of life, Solitude, both Externall and Internal: But especially not to neglect the principal Duty of all, which is Pure Spiritual Prayer, which alone can procure Security to their own Souls, and Blessings upon others. For surely if Prayer be necessary in a Convent: much more is it necessary to such Persons living in the world.   
THE END OF THE FIRST TREATISE.    

THE SECOND TREATISE OF MORTIFICATION.   

THE SECOND TREATISE Of the First Instrument of Perfection, viz. Mortification,  

THE FIRST SECTION Of Mortification in General: And of  & Voluntary Mortifications.  

CHAP. I.  
§. 1. 2. 3. 4. 5. All the duties of a Contemplative life reduced to two heads, viz. 1. Mortification. 2. Prayer. And the grounds of that division.  
§. 6. The necessity of each of these.  
§ 7. How they do advance each the other.  
§. 8. etc. Of the two, Prayer is the more noble.  
1. HAVING so largely treated of the nature & end of a Contemplative Life in general, as likewise of the only Divine Master from whom it is to be learned; & the School of Solitude in which he gives his directions; Order requires that we now treat of the special Instructions touching the means or instruments conducing to the obtaining of the supernatural end aspired to by us. Concerning which our discourse will not need to be so diffused, considering the large scope that we have allowed to ourselves in the first general Treatise, in which mention also was made of much of that which is to follow.  
2. Several Mystical Authors, each one abounding in his own sense, and raising a Frame of Spirituality as suited best to his own Imagination and design, have made several Partitions of the Duties of a spiritual Life: And it is not a matter much considerable which of them should be preferred. But to the end the best ease and Help may be afforded to the Devout Readers Memory, the Division of them shall be the Shortest that may be,, yet sufficiently and clearly enough comprehending all necessary Duties, namely under these two Heads of 1. Mortification. 2. Prayer.  
3. Now to the end that the grounds of the fitness of this Division may be better understood: we are to remember, that the glorious End of a Contemplative Life (to wit, Union in Spirit with God by Love) is entirely supernatural and Divine, so that it is impossible for Man by any natural ability and strength, although he were free from sins, to attain unto it: And much more is this impossible to him in his present state, since he is naturally most averse from it, being wholly possessed and filled with nothing but Self-love, Propriety and Pride, absolutely inconsistent with such an Union. Therefore the foundation of all our spiritual Duties must be a true knowledge, 1. Of ourselves, our own Nothing, our unproffitablenes, vileness and misery, which is to be the Object of our Aversion and Hatred: And 2. Of the all-sufficiency, universal Being, infinite Perfections, and incomprehensible Beauty and Goodness of God, who is to be the only Object of our Contemplation and Love: And consequently upon this Knowledge all our endeavours towards this End (being directed by a Divine Light and assisted by Divine Grace) must be employed, first in removing those impediments, and next consequently in approaching directly to God, an immediate union with whom is aspired to, as the only End of our creation, & perfection of our Intellective Nature. We must renounce & fly from ourselves, that we may draw near unto God: We must destroy Self-love in our souls, that so the Divine Love may be raised & increased in them. Now it is by Mortification that self love & all other our natural deordinations, which hinder a Divine union, are removed; And it is by Prayer that we directly tend to a Divine union. By the former we exercise all duties & practise all virtues which regard ourselves: (for virtues, are so far only to be esteemed worthy of that name, in as much, & as far as they are mortificatory to our inordinate passions and affections, as Humility of Pride, Patience of Anger, Temperance of sensual desires &c.) And Prayer (in the notion in which it is here understood) includes all our duties directly pertaining to God, as comprehending all manner of internal Actuations & operations of the soul towards God, by the understanding contemplating & admiring him: by the will & Affections, adoring, obeying, loving & adhering to him; & in a word the whole soul resigning & submitting itself & the body also, with all things belonging to each of them, to be disposed according to his divine will, both for time & eternity.  
4. This Division deserves the rather to be approved, because Hesychius an Ancient, Illuminated Monk in his Treatise de Puritate Cordis, hath conformably reduced all spiritual duties to. 1. Temperance. 2. And Prayer. By temperance understanding the very same that is here meant by Mortification; for as he expresses his meaning; This temperance is a general abstaining from all things that would any way disorder the affections, or obscure the light of the soul; He calls it likewise (Custodiam Cordis;) A guard or watch set over the heart, forcing it to repel all vain & unprofitable thoughts, the which if they be too freely admitted, do hinder from observing the snares & suggestions of the devil or of our Corrupt nature, & do withal disturb the tranquillity of the soul.  
5. In these two Duties therefore of Mortification & Prayer all good is comprehended: For by the exercise of Mortification those two general most deadly enemies of our souls, self love & Pride are combated & subdued; to wit, by the means of those two fandamentall Christian virtues of Divine Charity & Humility. And Prayer exercised in virtue of these two will of both by way impetration obtain, & also with a direct Efficiency engraft a new Divine Principle & nature in us, which is the Divine Spirit, the which will become a new life unto us, & the very soul of our souls, by degrees raising us higher & higher out of our corrupt nature, till at last we be made one with God, by an union as perfect, constant & immediate, as in this frail life an intellective soul is capable of.  
6. And both these duties of mortification & Prayer are so absolutely necessary, that they must neither of them ever cease, but continually increase in perfection & virtue to the end of our lives. For though self-love & pride may by mortification be subdued; yet as long as we are imprisoned in mortal bodies of flesh & blood, they will never be totally rooted out of us, but that even the most perfect souls will find in themselves matter enough for further mortification. And again our union with God by Prayer can never either be so constant, but that it will be interrupted, so as that the soul will fall from her height back some degrees into nature again; nor is there any degree of it so perfect, pure & spiritual, but that it may, & by exercise will become yet more & more pure without all limits.  
7. The diligent Exercise of each of these doth much advance the practice of the other. For as Mortification is a good disposition to prayer, yea so necessary that a sensual immortified soul cannot raise herself up so much as to look to God with any cordial desire to please him, or to love & be resigned to him, & much less to be perfectly united to him, so likewise by Prayer the soul obtains light to discover whatsoever inordinate affections in her are to be mortified, & also strength of spiritual grace actually & effectually to subdue them.  
8. Hence it may easily appear that of these two, Prayer is much the more valuable & noble Exercise 1. Because in prayer of Contemplation consists the essential happiness both of this life, & that which is to come: So that Mortification regards Prayer as the means disposing to an end; for therefore a devout soul is obliged to mortify her inordinate Affections, to the end she may thereby be disposed to an union with God. 2. Because Mortifications are never duly & proffitably undergone but only in virtue of prayer. Whereas possible it may be, that Prayer alone may be considerably advanced without any other notable mortifications, in case that God have provided none for the soul. 3. Because Prayer is withal in itself the most excellent & effectual mortification; for in & by it the most secret rise of inordinate passions are contradicted; yea the mind & superior will are wholly abstracted & elevated above nature, so that for the time all passions are quieted, & all creatures (especially ourselves) transcended, forgotten & in a sort annihilated.  
9 Notwithstanding in case that God, as he seldom fails, do provide for us occasions of mortification out of Prayer: If we be negligent in making good use of them to the promoting of ourselves in spirit, we shall decrease both in grace & Prayer. As on the contrary by a good use of them, we shall both certainly & speedily be advanced in the ways of the spirit. So that neither of them alone is to be relied on. Mortification without Prayer will be but superficial, or (it is to be feared) hypocritical; And Prayer with a neglect of mortification, will be heartless, distracted & of small virtue.  
10. The subject therefore of this & the following Treatise being a recommendation of these two most necessary & most excellent Instruments of Contemplation, reason requires that of the two, Mortification should in the first place be treated of, in as much as it is not only the less perfect: but because also the proper use of it is to dispose and make even and plain the way to the other, by leavelling the mountains of Pride, raising the valleys of sloth, and smoothing the roughness and inequalities of our Passions, but especially by removing out of the way that general impediment, which is Propriety of our natural carnal wills.   

CHAP. II.  
§. ●. The mortifications here treated of in particular are not of such sinful deordinations of passions as are acknowledged to be sins either mortal or venial.  
§. 2. 3. 4. 5. 6. 7. 8. But of such deordinations as are commonly called Imperfections, & which may occasion sins.  
§. 9 That sin consists in the Enjoing of creatures instead of Using them.  
§. 10. 11. 12. All venial sins cannot be avoided: But affection to them must,  
§. 13. 14. 15. 16. 17. Wherein such affection consists, & how it is inconsistent with Perfection.  
1. Now intending to treat of Mortification, first in general; & afterwards of the special kinds of it, at least such as more peculiar to Internal livers: my design is not to discourse in particular of such deordinations as are generally acknowledged to be in themselves sinful either mortally, or (in a grosser manner) venially, that is, such as that the actions or omissions to which they adhere, can in no circumstances be lawful or permitted, although the end or intention (pretended) of them were never so good: Such as are officious lies, smaller revenges, or calumniations etc. For it is supposed that the souls for whose benefit these Instructions were intended, are not in a state to stand in need of advices concerning such matters: But are supposed to be entered into a way of Perfection; being desirous, yea through God's grace resolved to abandon all things, & to cast away all adhesions & affections whatsoever that are inordinate, not only such as will endanger to kill the soul, but also such as would make it sickly & infirm, or stain the Luster & brightness of it.  
2. The objects therefore of Mortification which I shall chiefly handle, are such defects as though indeed in themselues they be sinful, yet are not acknowledged by all to be so, but are called only imperfections; being such sins as considering the frailty of our nature, can hardly be avoided, & never totally rooted out, being conversant about objects which we may lawfully & must necessarily use, but the fault is that we do with some deordination either adhere to, or are averted from such objects. In a word, such sins they are that except when they are more gross, it would be an endless & unprofitable labour to make them the matters of Confession, although the correcting & abating of them ought to be the object of our daily care.  
3. I will endeavour to explain my meaning more fully in this matter; because it is the ground of the whole following discourse. We must know then that the duty of a Christian, (much more of a soul that aspires to Perfection) is to love nothing at all but God, or in order to him; that is, as a mean & instrument to beget & increase his Divine love in our souls. All adhesion to creatures by affection, whether such affection be great or small, is accordingly sinful, more or less: so that if being deprived of any thing or persons whatsoever, or being pained by any thing, we find a trouble & sorrow in our minds for the loss or suffering of the thing itself; such trouble in what degree soever argues that our affection was sinful; not only because the affection was excessive, but because it was an affection, the object whereof was not God.  
4. But yet withal this affection which I say is unlawful, is not simply such an one as resides & is confined to sensitive nature, for that is impossible to be rooted out, neither is there any fault at all in it, considered as such. For to Adam in the state of Innocency, yea even to our Lord himself many objects were pleasing & delightful to sense; his fight & taste took contentment in pleasurable objects; & there was in nature an aversion from pain, & an earnest desire to prolong natural life; & in all this there was not the least imperfection. The Affections to creatures therefore which we affirm to be sinful, are such as are seated in the superior soul, or rational will, by which the mind & will considers & adheres unto creatures; & knowingly & willingly pursues the attaining & enjoying of them, as if they were the good, not of sense only (for so they are) but of the person, the which indeed they are not; for the only good of an Intellectual nature is God; who is only exalted above it, whereas all other creatures are but equal or inferior to it. To the superior will therefore all things but God must be indifferent, as in & for themselves, & only to be loved as they are serviceable to the spirit. So that if things which are unpleasant, yea destructive to inferior nature do yet advance the spirit in her tendance to God; or if by the will & providence of God they are presented to her to suffer, she must with all indifference & resignation accept of them, though sensitive nature do never so much struggle & contradict.  
5. A most perfect Example hereof is given by our Saviour, the which we are obliged to the utmost of our capacity & enablement to imitate. Though sensitive nature in him took contentment in life & in the Actions & functions thereof, & above all things did abhor a dissolution by death, especially such a death accompanied with such inexpressible torments & shame: And though for our instruction he voluntarily gave way to Inferior nature to express such her innocent inclinanation & aversion; yet when the will of his Father opposed itself & presented him a cup in the highest degree mortal to nature, & all the inclinations thereof, he most willingly, quietly & cheerfully accepted it, than subduing all reluctances in nature: The which reluctances in him were to the thing itself considered in itself, & not at all to the dictates of the Superior soul, the which had so absolute a dominion over sensitive nature, that it never opposed itself, or expressed the least unwillingness to conform itself to the dictates of reason, though with its own destruction.  
6. Whereas therefore there are continually presented to our outward & inward senses infinite objects pleasing & displeasing to them: And that the functions of of life, which we are bound to preserve, cannot be exercised without admitting the use of many things delightful to sensitive nature, meats, drinks, Recreative conversatious, & relaxations of mind &c: we are to consider & resolve, that none of these things pleasing to the appetite are given to be possessed with any affection at all, or fruition, but the mere simple use of them is allowed us for the good of the soul; & the contentment that the appetite naturally takes in them, is no further, nor with other intention to be admitted, then in as much as thereby the spirit, or rational will is, or may be enabled more cheerfully to pursue its supreme Good. And with this end & intention, to admit sometimes with caution & discretion of moderate comforts & contentments to Inferior nature, is not in itself at all unlawful; on the contrary it is fitting, requisite & necessary.  
7. But withal considering the most miserable and inexpressible corruption of our nature; the violent adhesion of our Appetites to sensually pleasing objects; the uncertain & weak Dominion that the superior faculties of the soul have over sensitive Nature; it is our duty & obligation not only to be watchful over the sensitive Appetite, that it do not with too much greediness pursue the contentments proper and necessary to it; But also, as much as may be, to abridge the number of them, making as few necessary as may be, & not suffering it to accept all the lawful contentments offered to it; yea oft to restrain & contradict the inclinations of it; In a word, to use all the industry we can, not to suffer it to run on blindly before, or without the conduct of reason to things pleasing to it: & when we perceive it does so, to call it back, however not to suffer reason to favour it and join with it in its desires, but to reserve all our rational inclinations and affections to God only.  
8. For the case with us is far different from that it was with Adam during his state of Innocency. For than it was no inconvenience, but rather perhaps a help to him freely to make use of the pleasures afforded him in Paradise. Because though sensual pleasures were to him (considering the exquisiteness of his temper) far more pleasurable, than they can be to us▪ yet his appetite did not so much as desire or wish the least excess: And his spirit was so replenished with Divine love, that by admitting of such innocent satisfactions to nature, it rather increased then diminished or interrupted its fervour in tending to God, and expressing its gratitude, love & obedience to him▪ whereas we find all the contrary effects; & therefore must take a quite contrary course.  
9 This is the ground of Mortification, so proper & necessary in a spiritual life. And these are the venial sins or imperfections that we are continually to combat against. In this point of Distinction between the using of creatures for the good of the spirit, and the enjoying of creatures for the pleasure of sense, without regard to the souls good & advancement, lies the difference between the children of God, & the children of Belial. Yea in the degrees of such using or enjoying, between perfect good Christians & imperfect; yea moreover between those that are perfect in an Active, & those in a contemplative state. For wicked men give way deliberately to an habitual enjoying of creatures, without regard to their souls or God, yea contrary to his command. And imperfect good Christians have no care to root out of their souls an habitual love to creatures, except it be such a love as endangers the soul by expelling Charity. And lastly those that are perfect in an Active Life, for want of a constant state of Recollection do not enjoy a sufficient light to discover how in many things of less importance they give way to sense preventing reason, & enjoying outward contentments without that purity of intention, which contemplatives, being far less distracted, do much more frequently & perfectly exercise.  
10. Now having mentioned this diversity of venial sins & imperfections, before I come to speak further of the Mortification here intended, I will add some few considerations touching venial sins, with relation to a Contemplative state.  
11. If it were required to Perfection in a Contemplative life that a soul should be entirely free from venial defects; it would be impossible to attain unto it, considering the incurable frailty of our nature, the frequency of tentations, & the incapacity which is in a soul to be in a continual Actual guard over herself. True it is, that by perseverance in spiritual Prayer accompanied with Mortification, such defects become for number more rare, & for quality less considerable; But though Prayer & mortification should continue never so long, a soul will find occasion & a necessity to be in continual resistances against her perverse Inclinations, & in such combats will sometimes come off with loss.  
12. Venial sins therefore are not inconsistent with Perfection: although they should be committed never so oft out of frailty, subreption or ignorance. But if they be committed deliberately, advisedly, customarily & with Affection, they render the soul in an incapacity of attaining to perfection in Prayer &c: This is a point of great moment & consideration, & therefore that we may distinguish aright between sinning out of frailty, surprise or infirmity; & the sinning out of affection to the objects of venial sins, we must know:  
13. First that those are said to fall into venial sins out of frailty, which commit them only when an occasion or Tentation unwillingly presents itself, & then are surprised with a sudden Passion, or deprived of sufficient vigilancy & reflection; but upon an observation of their fault they presently return to themselves, & find a remorse & selfe-condemnation for it, & an aversion (at least in their superior will) from such things as hinder their approach unto God: or if this be not done presently, however in their next Recollections such offences, if they be of any moment, will be brought into their minds, & will procure a sorrow, & consequently a pardon for them. But when they are out of such occasions or tentations, they do not give way to a pleasure conceived in the objects of them, & much less do they voluntarily seek or intent such occasions.  
14. Those in the second place are said to sin venially out of affection, who both before & after such faults, do deliberately neglect them; yea & are so far from avoiding the occasions of them, that they do oft procure them: and this, out of affection, (not to the salt but) to the things, which they see do often occasion the fault. Such are those that love curiosity in apparel, Delicacy of meats, hearing of vain discouses;, & that contrive meetings of jollity, from whence they never escape without incurring many defects. Now such souls may perhaps have remorse for the sins so committed, & mention them with sorrow in Confession; But yet such remorse & Confession is not from the whole heart; not being sufficient to make them avoid the occasions, when this may be done without much inconvenience or trouble. Yea they do not sufficiently consider that the very love unto those vanities which occasion greater defects, if it be a deliberate love, is in itself a sin, though no other defects were occasioned by it. Such can make no progress in spiritual Prayer; yea on the contrary as long as such known, voluntary affections, either to the sins or occasions, are not mortified, they do every day decline, & grow more & more indisposed to Prayer: The which thereby is so distracted, & so full of disquieting remorse, that it is almost impossible to persevere, constantly in an exercise so very painful.  
15. An hundred imperfections therefore, though of some more than ordinary moment are not so contrary to Perfection, whilst thy are incurred by surprisal or infirmity, as is an affection retained to the least imperfection, though it be but an unprofitable thought. A wellminded & courageous soul therefore at her first entrance into the Internal ways of the spirit, must, & does in an instant, cut of this deliberate affection to all venial sins, & their occasions, with discretion seeking to avoid them; although it may happen without any great prejudice to her progress, that she may find herself very oft surprised & overcome by many & great faults.  
16. Neither ought any soul vainly to flatter herself with a hope of reserving this affection without preiudicing her pretensions to Perfection, because one or two examples (almost miraculous) are found of some souls that notwithstanding such affections have been visited by God with supernatural favours & exalted to a very sublime Prayer, as a late eminent Saint writes of her own self. For besides that there was perhaps some excusable ignorance in her of the unlawfullnes of such affections: we may say, that God was pleased to confer on her such extraordinary favours, not so much for her own sake, but rather for the good of others, in as much as she was destined by him to be The Mistress & Teacher of true Contemplative Prayer, than almost unknown to the world.  
17. But most certain it is that according to the ordinary established course of Divine Providence, Perfection in Prayer is accompanied with a proportionable Perfection in Mortification. And therefore such souls, as during a voluntary habitual Affection to venial sins, (as to the obie&ss & occasions of them) do seem to have great lights and profound recollections in Prayer (if the said lights and Recollections do not urge and incite them to quit such harmful Affections) such aught to suspect that all goes not right with them, but may justly fear that the devil hath some influence into such Devotions, so utterly destitute of true Mortification.   

CHAP. III.  
§. 1. Naturally we love ourselves only.  
§. 2. Even the best & most composed tempers are deeply guilty of Self-love.  
§. 3. The benefit of such good dispositions.  
§. 4. Self-love & Propriety must unjuersally be avoided.  
§. 5. 6. A state of Afflictions & crosses is only secure.  
§. 7. What use is to be made of Prosperity.  
§. 8. 9 The great Benefits of Mortification.  
§. 10. A great courage is necessary to the due practice of Mortification.  
§. 11. 12. 13. 14. The advice of some writers, to raise Passions to the end afterward to repress them, is dangerous.  
1. NATURALLY we love & seek nothing but ourselves in all things whatsoever we love & seek: We are our own last end, referring all things, even supernatural, yea God himself, to our own Interest & commodity. We seek things pleasing only to our senses, outward or inward, as if the felicity of our souls & persons consisted in sensual pleasures, opinion of honour, profit or curiosity of knowledge &c: Therefore there can be no merit in nature, or Actions proceeding from nature.  
2. Yea they who naturally have much interior composedness & stillness of passions, & seem not much to be troubled with rebellion in sensuality, & that moreover have in them a kind of natural devotion yet even these, whatsoever they appear outwardly in show, are full of self love, which is the principle of all their Actions. If they love Quietness, it is because nature takes a contentment in it; And lemma ourself is more abstruse & more deeply seated in the root of the spirit itself; And therefore oftimes it is hard to be cured, because not so easily discovered. Neither indeed is there any hope of remedy till by prayer they get a light to discover the said secret self love; and grace by mortification to subdue it.  
3. It is true, such good Natural dispositions may be beneficial to souls in two respects especially. First in that by means thereof they fall into fewer sins then more passionate Impetuous natures do; & consequently do not put so many impediments to grace. But yet it is to be feared, unless they practise Prayer & mortification, they will increase in Spiritual pride; for certain it is, that nature not restrained, will one way or other grow more & more inordinate. 2. A second Benefit is, that such dispositions are better fitted for internal Prayer, yea to the perfectest kind of it, which is Prayer of Aspirations; so that they may with less labour get out of Nature, elevating themselues to God.  
4. An absolute necessity therefore there is for all souls to mortify nature, & especially to rectify this general depravednes of Propriety, by which we are to ourselves our last end. The which is done by the Infusion of Divine Charity, by which ourselves are directed to God as our last end: And a necessary disposition thereto is the Mortification of self love. And thus far all Christians are obliged to mortify themselves, namely to cure the mortally sinful disorders of their souls. A necessity likewise there is (upon supposition of aspiring to Perfection) to mortify all deliberate affections to any the least venial defects and deordinations of our souls. The which Duty of Mortification requires of us, that deliberately and customarily we neither admit into our minds (internally) vain thoughts; nor (outwardly) speak or exercise Acts of vain love, vain hope, vain fear, or vain sorrow: & all is vain that is not referred to God, or is not done for him.  
5. Mortification tends to subject the body to the spirit, and the Spirit to God. And this it does by crossing the inclinations of sense which are quite contrary to those of the divine spirit, which ought to be our chief & only Principle. For by such crossing & afflicting of the body, Self-love & Selfewill (the poison of our spirits) are abated, & in time in a sort destroyed; & instead of them there entereth into the soul the divine love & divine will, & take possession thereof: And therein consists our Perfection & happiness,  
6. For this reason the soul is in a far more secure state when crosses: & afflictions do exceed worldly contentment & sensual ease. For wonderful seldom it happens that a soul makes any progress in a Spiritual course by means of outward prosperity. Some Perfect souls may perhaps keep the station in which they are, not withstanding an casefull, contented & abounding condition in the world; But it is almost miraculous if they thereby advance themselves in spirit; so naturally & almost necessarily doth case of nature nourish self-love, Pride, security, a spiritual sloth & a distaste of spiritual things.  
7. Indeed the only possible way for a soul to make Prosperity an occasion of improvement to her, is by a voluntary crossing & diminishing of it, that is, by taking advantage even from thence to mortify nature; As for example, in case of Riches & honours, by carrying ourselves both exteriorly & interiorly to God & man with more humility & modesty, as if we were not at all in such plenty & eminency: also by suppressing vain joy & complacency in such things; by acknowledging that we are not Lords & proprietaires, but only stewards & dispensers of such things, from whom a severe account shall be required for the talents entrusted to us for others sakes & not our own. So that it is most true, That all the security, solidity & fullness of our souls good consists in a right use of those things which are contrary & afflicting to our nature.  
8. In general, Mortification includes the exercise of all virtues; for in every Act of virtue we mortify some inordinate passion & inclination of nature, or other; so that to attain to perfect Mortification is to be possessed of all virtues.  
9 The benefits & blessings that come to our souls by exercising of Mortification are many & most precious. As 1. There is thereby avoided that sin which otherwise would have been committed. 2. It causes a degree of purity to the soul. 3. It procures greater grace & spiritual strength. 4. One act of Mortification enableth to another: As on the contrary by yielding any time to our corrupt nature, we are enfeebled & less able to resist another time. 5. It diminisheth our suffering in Purgatory, because so much of suffering is past; & a little pain for the present will countervail & prevent sharp & long pains for the future. 6. It procures internal light, by dispelling & calming the unruliness of passions. 7. It produces great Peace to the soul, the which is disturbed only by unquiet Passions. 8. It helpeth the soul much in her advancement in spiritual Prayer & Contemplation (the end of all our Religious & spiritual exercises) 9 It is of great edification to our Brethren & neighbours. 10. It increaseth all these ways our future happiness & glory.  
10. The duty of Mortification being so absolutely necessary, & so infinitely beneficial, & moreover so largely extended, as that it reaches to all manner of natural Inclinations, in so much as nothing does an imperfect soul any good, further than it is cross & mortifying to some inordination in her natural inclinations: It follows from hence; that a soul that intends to walk in these ways of Contemplation had need have a great courage; since her design must be to combat her own self in all manner of things to which she naturally bears an affection. For the maintaining of this courage therefore it will behoove her both to use much prayer, & oft to think seriously on the blessings accompanying & following the due practice of it. Remembering withal, that custom will make that tolerable & even pleasant, which at first seemed in supportable.  
11. More particularly, for as much as concerns those that are Beginners in an Internal course, they are to consider that in such a state their souls are so full of impurities & defects, that scarce in any actions of theirs at all they do intent God purely, no not even in those that they perform with most advice & preparation, & with the greatest calmness of spirit; Much less in Actions though substantially good, in which their Passions are engaged. Therefore it is best for them during such state of imperfection, in all times & occasions as much as lies in them wholly to suppress all passions, not suffering them to rise & swell in them, though with an intention by them the better & more fervently to perform their duties & obligation. The reason is, because such imperfect souls being not as yet Masters of their passions, cannot prevent them from causing a disorder even in the Superior, rational faculties also; so that though Reason can raise them at pleasure, yet it cannot so calm them again, nor hinder them from pursuing those objects out of motives of corrupt nature, against which they were employed at first upon Superior & spiritual motives.  
12. I do the more earnestly recommend the practice according to this advice, because I find that some good Spiritual Authors do counsel a quite contrary proceeding, as a remedy & means to subdue passions. For they would have souls willingly & purposely to raise them in sensitive nature, & when they are come to a certain height, then by the strength of reason & motives of Religion to quiet & pacify them again: As for example, In case of an Injury received, they advice that we should call to mind all the circumstances & aggravations that are apt to kindle indignation & resentment; And as soon as the Passion is inflamed, then to suppress it by considerations of the example of our Lord, & his precept of charity to enemies; Of the dangerous Effects of Revenge, & the blessed rewards of Patience &c: The like they say concerning a sensual desire to any object, they would have it represented with all its allurements & charms, so as to move a strong inclination in sensitive Nature; And this being done, presently to suppress such inclinations by strong Resolutions & by contrary practices. Only they forbidden this Practice in the passion of sensual Impurity, the which must not be revived upon any pretence whatsoever.  
13. To Perfect souls this Advice may be proper, who have an established Dominion over their passions; But as for the Imperfect, if they should conform themselves to it, two great inconveniences could scarce be prevented. viz. 1. That they would be in danger either to be unwilling or unable to restore Peace unto their minds once much disquieted. 2. By an advised & earnest representation of such objects as do raise passions in their minds, they do thereby fix more firmly in the Memory the Images of them, & by that means do dispose the said images to return at other times against their wills, when perhaps the reasons & motives to repress them will either not be ready, or the soul in no disposition to make use of them; or if she should be willing, it is to be doubted that then such motives will not prove efficacious. Therefore Imperfect souls may do best to deal with all passions as they ought with those of impurity, namely to get the Mastery over them, by flying from them, &, if they can, forgetting them.  
14. Yet this advice of preventing all passions & disturbances in sensitive nature, may sometimes cease, when just reason & the necessary care of the good of others shall require that some things be done with eagernes; as it may happen in the case of Superiors correcting their subjects &c: for than it may be convenient to give some discreet way to passion, without which their reproofs would perhaps have but little effect. Yet even then also care is to be had that they do not thereby prejudice their own Internal Quiet of mind, & much less, endanger to diminish true Charity.   

CHAP. IU.  
§. 1. Certain general Rules for Mortification, sufficient for some.  
§. 2. 3. By practise according to these Rules is exercised 1. A continual Presence of God. 2. A continual thinking on our own Nothing.  
§. 4. 5. 6, 7. Mortification is only perfectly exercised in virtue of Internal Prayer. And why?  
§. 8. The difference between the Mortification of Contemplatives, & of Active livers.  
§. 9 Externall Practices or exercises of virtues not sufficient to cause Mortification.  
§. 10. How imperfect souls are to practise Mortification.  
§. 11. God's care in dispensing matters of Mortification proportionable to each one's strength.  
§. 12. The effect of each Act of Mortification.  
§. 13. 14. It may happen that to an Internal liver (in Religion) some Mortifications may be more difficult, then if he had lived a common life in the world.  
1. TO discreet wellminded souls these three following general directions may be sufficient to instruct them in the duties of mortification. Viz 1. To do or forbear whatsoever any law Divine or Humane shall require of them to do or forbear. And where order has been taken by no such laws, there to follow the supernatural light & motions that God by the means of Prayer shall afford them; doing or forbearing such things as they find will promote or hinder them in their spiritual course, without captivating themselves to any particular examples, customs or instructions. 2. To suffer with the best patience and resignation they can, all the crosses & contradiction; to selfewill, which by God's Providence shall be sent to or upon them; whether such crosses regard external things, as injuries. disgraces, sickness, loss of friends or of goods &c. or Internal, as Aridities, obscurities, inward distresses, involuntary rising of passion's, tentations etc. All these things must be quietly suffered whether they proceed immediately from God, or from creatures. 3. If any thing pleasing to nature be to be done, as in Refections, Recreations &c. or any thing displeasing to be omitted, to do or omit such things, not because they are agreeable to nature, but because they are conformable to God's will. By a constant & careful observing of these directions a devout soul may be brought to a good established state of Mortification, & yet withal be left in a convenient Liberty & ease of mind, to go on cheerfully in internal ways.  
2. Moreover if in practice according to these points, a wellminded soul will be careful to have at least a virtual intention to the love & Glory of God (that is, such an Intention as follows in virtue of a precedent Actual Intention made in Prayer etc.) in so doing she shall perform after the best & securest way the Exercise of the Continual Presence of God (so much commended by spiritual Authors) & particularly by our holy Father in the first degree of Humility. By the which Exercise surely it cannot be intended that a soul should be obliged to have continually an Actual remembrance of God; for this being the same with actual Internal Prayer, would so much endamage the heads, of imperfect souls especially, that they would quickly be disabled from making any progress in Spirit.  
3. The same Practice likewise doth after the securest manner supply that other Exercise (oft recommended) of a Continual thinking on our own Nothing; For by conformity to the foresaid Directions, Propriety & Self-will (by the which alone we would feign seem to be something more than we are or aught to be) are not only in thought, imagination or desire of mind, but really & effectually abandonned, & the inordinate affections of the soul mortified & annihilated. And it is only for this end that the said Exercise is so much magnified. In a word, by such practices joined with an Intention to the glory of God & his divine love, a soul will be very well disposed to the most perfect Prayer of Contemplation.  
4. Such a world there is of conditions and circumstances required to the Perfection of every Action, both touching the substance, manner, motive, principle & end thereof: & corrupt nature is so subtle to insinuate her own Interests, seeking them in every thing we do, & persuading us that we renounce Propriety even when we most earnestly intent it: that without an Extraordinary light from God (to be obtained only by spiritual Prayer) we cannot discover the Inclinations of our own hearts; And the reason why this light can be had only by Prayer, is because then alone every the least defect & most secret suggestion hinders our view & contemplation of God, and our tendance to him; & by consequence is easily discernible, as being set between our eyes & the Sun. Whereas in our ordinary Vocal Prayers, & external good Actions, only greater tentations are able perceptibly to distract us.  
5. Those therefore that do not pursue Internal Prayer can only so far mortify their passions, that they break not forth into outward expressions or Actions. But the evil Root remains still alive, causing inward disorders very displeasing to God.  
6. As for Crosses and adversities which a soul undergoes out of the strength of Reason, and not in virtue of Divine Grace and Prayer: the chief effect of them is only to vex and trouble Nature, or at most they serve to mortify the superabundant activity and vigour of the internal senses and natural Affections; by which means the persons may become more judicious, Prudent and Temperate; but they pierce not to the Spirit itself, to cause any purity therein, or really to diminish self-love. Moreover the like Crosses undergone by virtue of such a common Grace, as ordinary good extroverted Christians do enjoy, though they may be helpful to prevent the mortally poisonous effects of self-love which is in us, yet are far from expelling that secret self-love which lurks in the inmost centre of our souls; So that they may remain greivously full of stains and infirmities, and the Divine love feeble and easy to be extinguished, notwithstanding the effects of such Crosses.  
7. Whereas difficulties undergone in virtue of Grace obtained by Internal Prayer do, as it were, scour & purity the spirit itself from the Rust of inordinate affections: & so do spiritualise all the faculties of the soul, causing it to become a pure spirit, exalted and separated from sensible objects & all adhesion to them, from which all vicious impurity proceeds. This is that Division of the Soul & Spirit, mentioned by S. Paul, by which the Pure Spirit works as a Spirit, not obscured, nor infected with sensual Ends and Interests.  
8. The way of Mortification therefore practised by Internal Contemplative livers is different from that of Actives, though living in a Religious state, & well advanced in Active exercises; for these endeavour to mortify their inordinate Affections by combatting them purposely & directly, to wit, by meditating discoursively on the motives afforded by Christian doctrine to oppose them, as a consideration of their deformity, danger etc. and also by exercising an Act of virtue contrary thereto, so repressing the inordinate Passion. Whereas Contemplative souls do indirectly, yet far more efficaciously, mortify their passions by transcending them, that is, by elevating & uniting their spirit to God with the help of pure intellectual actuations: by this means forgetting & drowning both their sensual desires, yea all created things, & chiefly themselves in God: So that in a Tentation they do not turn themselves towards the object, to the end to resist & contradict it; but by a vigorous Act of Resignation & love they convert their spirits unto God, scorning even to cast a regard or glance upon creatures, that would allure their affections from God, & which cannot be considered, except in God, without leaving some tincture & imperfection in the soul.  
9 It is not therefore the external practice of virtues, nor much less customary frequent Confessions, Communions, Obediences, Austerities &c: but pure spiritual prayer, & the sublime degrees of it (to wit, Aspirations, Pure Elevations of the will & other such Divine Operations) that must be the principal Instrument to bring a soul to a state of perfect freedom from exterior & Interiour Immortification. For by such operations only she is enabled to transcend Inferior nature, & to live in the quiet, secure & Illuminated region of the spirit.  
10. But in the mean time till a devout soul do attain to such Perfection of prayer, she must be content to work according to her present light & enablement, so endeavouring to correct her defects by less perfect Exercises, & such as partake of the Active way; And she must with patience & quietness of spirit bear with her own imperfections, as she would with others, expecting Gods good time, & endeavouring to hasten the approach of that time by assiduous Prayer; by means of which alone she may come to expel those defects, which do now so much exercise & trouble her, & also to discover & correct many others, which as yet her eyes are too infirm & dim to see.  
11. Indeed the provident care that God generally hath over his children, both perfect & imperfect, is wonderful, being carefully suited to their present state. For he does not usually send to imperfect souls any mortifications but such as are ordinary & proportionable to their infirmity, namely such as do gall & afflict their sensitive nature, but do not pierce into the quick & centre of the spirit, that remains free to support the other. But as for souls arrived to the state of Perfection, or near it, God doth usually provide for them strange, unexpressible mortifications, most subtle Tentations, Privations & Desolations: the which being worthily undergone, do wonderfully purify the spirit. The former Mortifications S. Paul expresses thus, There hath no Tentation taken you, but such as is according to ordinary humane nature &c: But the latter thus, Our wrestling is not against flesh & blood (the usual tentations of Gods imperfect children) but against Principalities & Powers, against the Governors of the darkness of this world, against spiritual wickednesses in high places (or, things)  
12. Every Act of Mortification performed by virtue of Internal Prayer doth increase in us the grace of God, & dispose us to a more perfect future Prayer: As on the contrary, every act of immortification doth increase in us self-love, & doth make us more indisposed for future Internal Prayer. Again Prayer enables us for future Mortifications, teaching us how to undertake & support them. So that these Duties must never be separated; These contain all that an Internal liver is obliged to.  
13. I will conclude this Discourse concerning mortification in gross with one Observation, which may serve for a caution to a wellminded soul that life's an Internal life, to prevent an inconvenience which otherwise might perhaps surprise her; It is this; That it may happen that Religious or spiritual Persons will find a greater difficulty in mortifying & renouncing some sensual contentments after they have entered into a spiritual course, than they formerly found whilst they lead an extroverted secular life in the world. Now this happening to them may perhaps suggest either scrupulous, or at least disquieting thoughts, as if the change that they have made were not for the better; or as if some thing (they well know not what) were amiss with them. But if they will well consider of the matter, they will find that this is no strange thing, nor deserving that they should much trouble themselves about it.  
14. For the Reasons hereof are 1. Because if such an one had not pursued an Internal life, he would have perhaps enabled himself to quit one pleasure by diverting himself from thence to some other, which would have recompensed & satisfied for that loss, taking away the present difficulty: Whereas in a Spiritual life a soul having in Resolution abandoned all sensual pleasures, as such, that can be abandonned, she cannot recompense the bitterness found in mortifying one, by a deliberate yielding to another, the pleasure felt in enjoying whereof might make her less sensible of the loss of the other. 2. Again an Imperfect soul will judge it necessary for the sustaining of corporal infirmity & to prevent an unchearfull discontented habit of mind, to allow unto herself some contentments recreative to sense; And therefore when such are denied her, she will be apt to be impatient, or if she endeavour to contradict & resist such impatience of nature, she will do it more feebly & faintly. 3. Because it is impossible that a soul can live & not take pleasure in something or other, that assords contentment either to the sense or the spirit. Now a spiritual person being yet in an imperfect state, has but little present sensible pleasure in the exercises proper to his way, except God now & then visit him with sensible devotion: for the chief pleasure that spirituality affords is in hope only, & that without any regard to the body, it regards the Spirit alone. Now hope is not so attractive as present sensual contentment is. 4. besides all this, such a soul not having yet chased out of the Superior faculties all affection to sensual pleasure, & finding for the present little or nothing but pain in all her exercises both of mortification, & Prayer; No marvel if when pleasure sometimes comes in her way, that she finds difficulty in rejecting it. Indeed the greatest Pain comes not from the particular objects of Mortification, but rather from tediousness & irkesomenes in being continually in a condition of suffering, which she judges must last to her life's end. This is very painful to an imperfect soul: But yet by a constant practice of mortification & Prayer she will find daily an abatement of this tediousness, & in the end the renouncing of all contentments of sense & nature for themselves, will become easy & pleasurable to her. 5. ●astly such a soul is to consider that it is a proof of God's goodness to her to suffer her to feel so much difficulty now, not experienced before, to the end to humble her, & to teach her, not at all to rely upon herself, nor to promise herself the least good from her own forces.   

CHAP. V.  
§. 1. 2. 3. 4. 5. Mortifications divided into 1. Necessary. 2. And Voluntary; And what each of these are.  
§. 6. 7. 8. 9 Extraordinary or supernumerary Mortifications are not to be assumed without great advice. They are seldom allowed in the Rule of S. Benedict.  
§. 10. 11. The Advice of some, That we should always in every thing be crossing our natural inclinations, dangerous.  
§. 12. 13. The inconveniences of Extraordinary Mortifications unadvisedly assumed.  
§. 14. 15. What extraordinary ones are least dangerous.  
§. 16. Signs by which to discern when such are proper & beneficial.  
§. 17. Generally speaking, there is little need that Extraordinary Mortifications should be assumed.  
1. HAVING spoken in general of Mortification, come we now to the Division & kinds of it; And the most general division of mortification is into those which are. 1. Necessary 2. Voluntary. This is a Division of which we shall have great use through this whole Treatise, & therefore it deserves to be explained more distinctly & accurately.  
2. First therefore within the notion of necessary Mortifications are comprehended 1. Not only such crosses & afflictions to nature as we cannot, though we would, avoid, whether they be external or Internal, as sickness, want, disgraces, loss of friends, tentations, desolations etc. (The which indeed are the most proper & beneficial mortifications of all other, as being sent or suffered to come upon us by the most Wise & Good Providence of God for our good) 2. but those also that we do or suffer by virtue of our assumed state of life, either by occasion of any Law or humane Constitution, or by obedience & subjection to our Superiors, Conversation with our equals, inferiors etc. 3. Those also that we undertake by the direction of our Confessarius or spiritual Guide, (to whom notwithstanding our obedience is but voluntary, being to last only as long as we think good.) 4. Those works that true discretion requires of us, & which to leave undone, or to do contrary would be against Prudence. 5. Likewise whatsoever it befalls us to suffer from any creature whatsoever, not excepting the devil himself, yea though it were by our own fault that such things happened to us, or were brought upon us. 6. Lastly those things that we accept willingly of by virtue of an Interiour Divine Impulse, with the Approbation of our spiritual Father.  
3. Secondly on the other side Voluntary Mortifications are such as on our own heads, & without the Advice & judgement of those that are acquainted with our Interiour, we voluntarily assume, or impose on ourselves; either because we have seen or read of others that have done the like, & thereupon without further due consideration of our own state or abilities, we will hope they will advance us as much in the way of perfection: such are Voluntary corporal fasts beyond what the Church or Regular observance do require, Wearing of haircloth, chains, &c: obstinate silence during the times that the orders of the community do appoint conversations etc. To these may be abded an assuming the task of saying so many Vocal Prayers, Rosaries etc.  
4. This Distinction being premised, the devout Reader is to take notice, that whatsoever hitherto hath or shall be spoken of the use, end & benefits of Mortification is to be understood & applied only to mortifications of necessity, and not to such as are voluntary; And moreover that all these Instructions & Directions are intended only for such souls (whether Religious or others) as are entered (or desirous to enter) into an Internal course, tending to Contemplation.  
5. As touching therefore the former sort of Necessary mortifications, according to the whole latitude before expressed, a devout soul is to be exhorted (as being her duty & obligation) with all courage & fervour to accept & cheerfully undergo them: considering that besides the foremencioned inestimable Benefits attending them, they are of great security, free from all peril of error, indiscretion or pride.  
6. But as for Voluntary mortifications (those I mean which are properly such) we have nothing to do with them; yea moreover I should never persuade a spiritual Disciple to assume any considerable mortifications, besides such as attend his present state of life, till he can assure himself that he has a good Call to them, that is, till after that having spent a considerable time in Internal prayer, he have received light to judge of their fitness for him, & Grace or spiritual strength to undertake & pursue them cheerfully; & withal has the approbation of his Superior or spiritual Director. Yea though he had a body as strong as Samson & withal a very good inclination to Internal ways, I should hardly be the first proposer, mover & inciter of him to such extraordinary mortifications (unless some special occasion required them for a remedy against any special tentations then assalting him; In which case they are not indeed to be esteemed extraordinary and voluntary (although supernumerary) but, considering the present state, ordinary & necessary.) Yea & if such an one should ask my counsel about the use of such mortifications, & upon examination, I should find it to be doubtful whether it was upon a Divine Inspiration that he was moved to desire them, I should take the surer course, that is, to dissuade him from the undertaking of them.  
7. It is true, we find in reading the lives of Saints that most of them have practised them: & many even from their infancy. But this shows that spirits fit for extraordinary mortifications are rarely to be found, being only such as God himself leads after an extraordinary manner to make them Examples of the power of his Grace, to the Edification of many, using them for his Instruments in great works. As for us we are not to suppose that God esteems us fit, or intends us for such extraordinary matters. Therefore it may suffice us to undergo such mortifications as God himself has provided for us, believing him to know what is best for us & most proportionable.  
8. In all our holy Rule there is no provision nor order made for such extraordinary or supernumerary mortifications, but only (in the 49. Cap.) about diet & in the time of Lent etc. And then it is forbidden to undertake such without the Approbation of the Superior: the neglect of which Approbation is imputed to rashness. For our holy Father, as he known the inestimable benefit of mortifications which come from God, & therefore he is exact in requiring conformity to the Austerities commanded in the Rule; so on the other side was he not ignorant of the great inconveniences that probably attend the undertaking such extraordinary ones by imperfect souls, which are commonly induced thereto, merely out of a fancy, humour or sudden passion; for such are seldom attended with any blessing from God, who neither is obliged, nor ordinarily will bestow his grace & Spiritual strength for the undergoing of any morcifications, but such as are sent by him, or evidently ordained by his inspiration; And experience witnesses this, because we seldom see souls to persevere in those which they assume by their own free election: And while they perform them, it is with little or no purity of Intention; hereupon it is, that our holy Father expressly declares, that the Divine Inspiration & grace is to be acknowledged the root of all religious voluntary Austerities, by those words of his (Cap. 40.) Quibus donat Deus tolerantiam Abstinentiae; That is; To whom God hath given the courage or strength to suffer extraordinary abstinence, Adding withal, that such voluntary Abstinences must be offered to God (cum gaudio Sancti Spiritus) with joy of the holy Ghost.  
9 Great caution therefore is to be used in the reading & making use of Instructions & examples found, especially concerning this point, in spiritual Books; Because otherwise a soul will be in danger to plunge herself into great inconveniences & difficulties; for whilst she does imitate such extraordinary practices, it is to be feared being yet imperfect, she will entertain a proud conceit of herself; & not receiving Grace to persevere, she will be apt to draw from thence matter of scrupulosity & dejection, so far as perhaps to become disheartened from further tendance in the way of the spirit. Yea such a soul will be liable to contract thereby an obscurity in her understanding (especially if she be unlearned) by which she will become disabled to distinguish Necessary Mortifications from voluntary.  
10. It is a very hard, & to many souls would prove a dangerous Advice which some Spiritual Authors give, viz. That a Spiritual Disciple should in every thing that is of itself indifferent (in case that several object; be offered to choice) take that which is most contrary to his natural Inclination; As if many several dishes were set before us, to eat only that which we least like &c. & thus to live in a continual contradiction & crossing of nature.  
11. Surely no souls but such as are in a good measure perfect, are capable of making good use of such advices, for only such can with facility, discretion & profit practise them; As for the less perfect, if they practise them with any willingness, it is to be feared that the true ground is, because thereby they do covertly comply with nature some orher way, nourishing selfe-esteeme, contempt of others not so courageous, nor affording so great edification &c:  
12. It were folly & inexcusable Pride for souls not diligently & faithfully pursuing Internal Prayer, & not yet perfectly practising patience & Resignation in Crosses & necessary mortifications sent by God, or attending their present condition of life; to attempt the undertaking of those which belong not to them, but are merely devised by themselves. For wanting a Divine light, how can they perceive or judge them to be proper for them? And if they be unable to encounter difficulties which are ordinary & necessary, why should they think themselves prepared for extraordinary ones? So that there is nothing which makes these to be supportable, but only that they proceed from selfe-iudgment, & self-will, & by consequence are more pleasing then distasteful to nature.  
13. The inconveniences attending the indiscreet passionate use of such Mortifications, are much greater in an Internal life tending to Contemplation, then in an Active: Because liberty of Spirit is much more necessary in the former, then in this latter. The which Liberty is extremely prejudiced by such unnecessary obligations and fetters laid by a soul upon herself.  
14. And for this reason the supernumerary Mortifications which may prove more useful, & which are least prejudicial to this Liberty, are those that least work upon the mind; as corporal labours, not of obligation, are more beneficial than the over-multiplying of voluntary vocal Prayers, the practice whereof will probably prejudice the true exercise not only of Internal recollections, but also of such vocal Prayers as are of obligation. Aod of all others the most beneficial are those that regard not-doing, as more silence, more solitude etc. than a person by regular ordinances is obliged to. Such Mortifications as these, if the person use discretion & abstain from imposing on himself an obliging necessity, may sometimes be proffitably undertaken by more imperfect souls.  
15. I do not therefore wholly exclude even imperfect souls from the use of extraordinary Mortifications; for such may be God's will that they may undertake them; and upon that supposition most certain it is that they will much hasten their advancement to Perfection. As he that runs, if he be able to hold on, will sooner come to his journey's end, than he that contents himself with an ordinary travelling pace. But if indiscreetly he will force himself to run beyond his breath and strength, that advantage which he got for a little while, will not countervail the loss he sustains afterwards.  
16. Now the signs and marks by which a soul may inform herself, whether the extraordinary Mortifications assumed by her do proceed from a safe & good principle, that is, from a Divine Motive, & not an Impulse of nature & passion, may be these. She may esteem them to come from God. 1. If she bear herself well in the ordinary mortifications of necessity, supporting cheerfully & courageously both the usual Austerities of her Religious state, & also all accidental crosses. 2. In case it be with the advice & Approbation of her spiritual Director, that is skilful in discerning of spirits. 3. If the soul in the continuance of it find a cheerfulness & resoluteness; for if there follow any discontentedness or melancholy, that is a very ill sign. 4. If the occasion of undertaking it was a quiet, constant Internal invitation, & not some sudden humour of Passion, Remorse, or some fit of sensible Devotion, or an ambition to imitate others &c: Especially if the matter of the Mortification have any peril in it to corporal health &c: for then the impulse to undertake it had need be very certain & strong. 5. If by perseverance in it the virtue of Humility be increased. 6. Lastly if it dispose the soul to better Recollection, & to a greater constancy & fervour in Prayer.  
17. But to conclude this point, There are very few that need complain of want of mortifications, or that are put to a necessity of seeking them. All observances whatsoever, even the least that are practised in Religion, or in the submission to a spiritual Director; and much more all contradictions, humiliations & Pennances are profitable mortifications. Yea even the Acts of Authority practised by Superiors if they be done (not out of nature, or a love of commanding, but) in obedience to the Rule, & with a foresight that God will expect an account concerning them, are such also. And if all these be too little, a faithful pursuance of Internal prayer, together with Abstraction of life, will sufficiently abate nature, & will, no doubt (generally speaking) be effectual to bring souls to Perfection, if they live out their due time; And if not, yet death finding them in the right way, will bring them to their desired end. And lastly, such is the care & tenderness of God towards souls that truly & cordially consecrate themselves to him, that if these mortifications be not sufficient, he will by a special Providence procure others, & such as shall be most proper. Yea a very sublime Mystic Author confidently protesteth; That rather than such a soul shall receive prejudice by the want of them, God will by a miracle immediately provide them, or by a supernatural light & forcible impulse direct & move her to find them.   

CHAP. VI  
§. 1. Of certain sorts of Mortifications, which are more general.  
§. 2. 3. 4. The first is Abstraction of life: Wherein it consists. etc.  
§. 5. 6. etc. The second is Solitude, Several kinds of Solitude. The benefits of it; And the means to procure it. The strictness of S. benedict's Rule in requiring it. Perfect Solitude is only for such as are perfect.  
1. AFTER this general Distinction of Mortifications, before we come to the special kinds regarding the several passions or affections of the soul to be mortified (for indeed the only subject of Mortification are our affections, & not any other faculties but only in order to our affections:) I will briefly set down more universal & unlimited Mortifications, that is, such as regard not any one single Passion, but many, yea either the whole person, or some member, that is the Instrument of many passions, as the tongue. Such indefinite Mortifications are these. 1, Abstraction of life. 2. Solitude. 3. Silence & 4. Peace or tranquillity of mind.  
2. Frist therefore for Abstraction, the duty thereof consists in this, that we abstain. 1. From intermeddling with things not pertaining to us; And 2. For such things as belong to us to do, that we do them with a reseruednes of our affections, not pouring them out upon them, (being due only to God himself:) Yet this does not hinder us from doing our duty with a sufficient attention & care. 3. That we not only relinquish all unnecessary conversations & correspondencies, Complemental visits &c: but likewise all engagement of affections in particular freindships'. This last is necessary in Religious communities, because from such freindships' proceed partialities, factions, murmur & most dangerous Distractions & multiplicity: for the avoiding whereof, it is very requisiite that the allowed conversations should be performed in common; for from the singling out of Persons by two or three in a meeting, will flow Personal engagements, Designs divided from the rest of the Community, Discourses tending to the prejudice of others etc.  
3. The true ground of the necessity of Abstraction is this, because the divine union in Spirit (which is the end of an Internal liver) cannot be att●ained without an exclusion of all other inferior, strange Images & affections; Therefore by the means of Abstraction the soul is obliged to bring herself to as much unity, vacancy & simplicity as may be. For this end a Religious soul leaves the world; & if she practise not Abstraction in Religion, she does as good as return to that which by profession she has renounced. To this purpose is that sentence of the Wiseman, Sapientia in tempore vacuitatis, & qui minoratur actu, sapientiam percipiet. That is, Wisdom is found in a state of vacancy; & he that diminishes external employments shall attain unto her.  
4. I shall in the next Treatise speak more on this subject, especially giving advices how an Internal liver may without prejudice to his Recollections behave himself in distractive Employments & Offices imposed on him, & therefore I will say no more here.  
5. The next general mortification is Solitude, which differs from Abstraction only in this, that Solitude regards the exterior, as Abstraction does the Interiour; Abstraction being an Internal solitude of the spirit; and solitude an external Abstraction of the Person. Abstraction may by fervent souls be practised in the midst of the noise & trouble of the world, preserving themselves from all engagement of their affections in businesses or to Persons, & ever remaining free to attend unto God. And on the contrary, some souls even in the most retired external solitude, do wholly plunge their minds & affections in thoughts & sollicitudes about persons & businesses abroad, by continual endless writing & answering letters, giving Advices, enquiring after news &c: By which means they do more embroil their minds, & are less capable of Spiritual conversation with God, than many that live in the world: by reason that their retired state keeping them in ignorance & uncertainty about the success of their advices & correspondences, they are in a continual solicitude about any thing, but their own souls.  
6. So that if with Externall Solitude there be not joined Internal Abstraction & Prayer, it is rather a hindrance, than an Instrument of Advancing Spiritual Perfection. Because such a soul is moreover always at leisure to attend to the object of her sollicitudes, & so roots more fixedly all internal deordinations of Faction, Anger, Pride, self love etc. Hence we see that factions grow sometimes to a great violence in many retired communities, because of the vacancy there to attend to them, the objects of their passions likewise being, in a manner, continually present before their eyes.  
7. There is another which may be called a Philosophical Solitude, made use of by Religious Persons, not with a design the more freely to seek God, but to attend to their studies, & the enriching their minds with much knowledge. Indeed Study & reading used with discretion, & if the matters about which study is employed be not such as are apt to puff up the mind with pride, or a forwardness to dispute & maintain Topical opinions &c: may be no inconvenient Diversion for a contemplative spirit, especially since that manual labours have been disused: But otherwise an inward affection to curiosity of knowledge is perhaps (caeteris paribus) more prejudicial to contemplation, & produces effects more hurtful to the soul, because more deeply rooted in the spirit itself, than some sensual Affections.  
8. The solitude therefore here recommended, and which is proper to a Religious life, consists in a serious affection to our Cell at all times when conventual Duties do not require the contrary; & there admitting no conversation but Gods, nor no employment but for God. Keep thy Cell (saith an Ancient holy Father) & thy Cell will teach thee all things. A soul that by using at first a little violence shall bring herself to a love of this solitude, & that shall therefore love it because there she may more freely & intimately converse with God; It is incredible what progress she will make in internal ways; whereas from a neglect of such solitude, nothing proceeds but tepidity, sensual designs etc.  
9 Now to the end that Solitude may in the beginning become less tedious, & afterwards delightful; Religious Persons not only may, but aught to preserve a convenient & discreet Liberty of Spirit about their employments & entertainments of their minds in private, prudently using a variety in them, changing any one, when it becomes over-burdensome, into another more grateful; sometimes reading, sometimes writing, other times working, often praying: Yea if they shall find it convenient, sometimes remaining for a short space in a kind of cessation from all both Externall & Internal working, yet ever being at least in a virtual Attention & tendance to God, referring all to him & his Glory. For so they can truly say with the Psalmist, (Fortitudinem meam ad te custodiam) I will reserve my principal strength to be employed for thee, O my God; all other employments (not of obligation) are both for the manner & measure to be ordered as shall be most commodious for the Spirit, that it may come with cheerfulness & an appetite to the appointed Recollections. Suitable herto is the counsel given by an Ancient holy Hermit to one of his brethren demanding to what he should apply himself in times out of prayer, he answered, Whatsoever thy mind according to God shall bid thee do, that do thou. And indeed after a reasonable time well spent in Solitude, by the help of Internal Prayer a soul will receive a Divine light, by which she will clearly see what shall be most convenient & proper for her at all times to do.  
10. Notwitstanding this caution is to be used, That if in any Employment a soul does find herself carried to it with too much eagernes & affection, she is to qualify such eagernes by forbearing, & a while interrupting her present exercise, with a resignation of her will to be quite debarred from it, if such be Gods will for her good, & actually referring it to God.  
11. It is very remarkable the great & studious care that our Holy Father in his Rule takes to recommend Solitude, & to show the necessity of it; as likewise to imprint deeply in the minds of his disciples not only a great aversion, but even a fear & horror of the world. All things must be provided & executed within doors (ut non sit necessitas evagandi) that no necessity may force the Religious to be gadding abroad. And in case there should be an unavoidable necessity thereto, Prayers are apppointed to be made for those that are to go abroad, & the like when they return home: Whither when they come, they are strictly forbidden to tell any news of their journey. All this, as if by only stepping out of their enclosure they were exposed to immediate peril; & that it were not possible to have been in the world without contracting such stains, as that for the washing them away, Public prayers of the Community were needful. Such was the care expressed by our Holy Patriarch: who by own experience had learned the wonderful benefit, & extreme necessity of Solitude for the attaining to Contemplation, according to that of the Prophet, by whose mouth God says, (Ose. cap. 4.) Ducam eam in solitudinem, & loquar ad cor illius. That is, I will lead the devour soul into a solitary place, and there I will speak words of kindness & intimacy to her spirit. And to the same purpose another Prophet saith (Lament cap. 3.) (Sedebit solitarius & tacebit quia levauit se super se.) The solitary person will sit still, & hold his peace, because he hath raised up his spirit above himself (& all creatures.)  
12. Indeed whatsoever spiritual Employment a soul hath, & whensoever she desires to have any conversation with God, Solitude is the state most proper for it, whether it be to bewail her sins; to exercise Penance; to meditate on the holy scriptures; to prepare herself for any employment: but especially to exercise spiritual prayer freely. Thither most of the Ancient Saints, yea many holy Bishops oft retired themselves, because they known that in solitude Gods dwelling was especially fixed; & after a free, immediate & unexpressible communion with him there, they returned more enabled & enlightened to discharge the solicitous Duties of their callings.  
13. But absolute Solitude (such as was that of Ancient Hermit's) was never permitted to souls till after a sufficient time spent in the exercises of a Coenobiticall life (except to a very few miraculously called thereto out of the world, as S. Anthony, S. Hilarion, our holy Father S. Benedict &c:) Because a wonderful firmness of mind, confidence in God, purity of soul &c: are requisite to him that without the comfort & assistance of any shall oppose himself single to the Devil's assaults, which in such a solitude are more furious; And likewise an unusual measure of spiritual light is needful to such a soul to enable her to be her own Director & disposer in all things.   

CHAP. VII.  
§. 1. 2. etc. The third kind of general Mortification is Silence; the which is strictly enjoined in S. benedict's Rule. But in these days cannot so rigorously be observed; & why? the conditions of it.  
§. 12. 13. 14. 15. Of Recreations now permitted.  
§. 16. 17. 18. Conditions to be observed in Conferences.  
§. 19 Of melancholic dispositions: & how they are to be treated.  
1. THE third general kind of mortification is silence: The which is one of the most profitable mortifications in a spiritual Life, preventing a world of inconceiveably pernicious damages which the spirit of Devotion and Recollection receives by the superfluity and intemperance of the Tongue: The ordinary subject of unnecessary conversations being murmur, Detraction, at least vain and distractive disputes, Professions of Friendships, News etc. Upon the guard of the Tongue (saith the Wiseman) depends Life and Death: and whosoever accounts himself Religious and refrains not his Tongue, that man's Religion is vain, saith S. james: Of such infinite importance is the well ordering of so small a member: And this even in the world: much more therefore in Religion.  
2. Herupon our Holy Father deals with his Disciples, as God did with a certain devout and Holy Monk, to whom he left no power at all to use his tongue but only for prayer in the Community, being absolutely dumb in all other occasions and times. For in our Holy Rule there seems no Permission allowed to particular Religious for any voluntary or recreative Discourses at any times; no not to Superiors themselves. And for spiritual discourses by way of teaching, those were only allowed to the Abbot, or to certain Seniors and Officers by the Abbot's express appointment or leave. And when there happened a necessity that an answer should be given by any of the private Religious, they were to deliver it as briefly as was possible: If yea or nay would serve the turn, they must add no more. And it seems Answering only was permitted; not ask of Questions, except when necessary business required.  
3. But in these latter day's Superiors have conceived themselves obliged to remit much of this rigorous Silence, not only permitting, but even appointing set times for Recreative Conversations and entertainments: Therein complying with the indispositions and general infirmity either of our Complexions or minds.  
4. Now whether it were true, real necessity, or no, that hath caused such dispensations, I will not inquire. But this is certain; that no ancienter than S. Bernard's days the rigorous Silence of the Rule was most exactly observed: Yea even in these our days, and that in Communities of women, there is little wanting of the like rigour. And if Religious Persons had truly good wills to seek God, they would find many things not very difficult, which in their present dispositions seem impossible, both in the point of Silence and also of Diet etc.  
5. How ever this is certain, that much and willing speaking is the effect of Tepidity, self-love, and Pride. For commonly it flows from an opinion that we can speak well: and consequently out of a desire of gaining estimation from others by showing our wits and abilities. But such Intentions and Designs as these the Disciple of true Humility and Spirituality will abhor.  
6. It is very requisite for an Internal Liver therefore at least to observe that moderate and qualified Silence required in his Community not transgressing either in the appointed places, or at the determinate times in which speaking is forbidden.  
7. A young Religious Person must not without necessity be the first mover or proposer of a Discourse: nor ordinarily speak till he be asked, unless it be to propose a question or doubt in a matter of concernment. Yea this Advice may likewise concern the more Ancient, unless we do conceive that they are disobliged from Humility and necessary Abstraction. Indeed Perfecter Souls can, when an occasion of necessary Discourse is administered, speak more with incurring fewer and less Defects, than the imperfect.  
8. When Prudence and Charity require of us to speak, we must be very careful not to make the Imperfections of others any part of the matter of our Discourse: and especially not the imperfections of those from whom in our natures we seem to have an aversion. And principally we must take heed of speaking or doing any thing to breed a dislike between any. Therefore all secret Informing and accusations are most carefully to be avoided, as the ruin of Christian Charity in Communities.  
9 And this concerns Superiors as well as others: who ought to be very far from favouring this perniciously officious and uncharitable humour of accusing or informing in any of their Religious. Much less ought they to esteem that their Authority can extend to the prejudice of Brotherly Charity, so far as to excuse, or however to oblige any one to be an accuser or informer against his brethren. A pretence of doing good to their subject's souls will be alleged by such Superiors as are of a curious, inquisitive Disposition, and are continually searching into the behaviour of their Religious: but little good Reformation will ever be wrought by such an humour of jealous Curiosity; On the contrary, the effects of it are the breeding of discontents generally in all: and the greatest mischief to the souls of private uncharitable Informers.  
10. It is more secure for one that is apt to offend in his Tongue, to be in company of many, then of one or two whom he affects. Therefore particular Intimacy and private correspondences between Religious is much to be avoided, both for the Peace of Communities, and the good of each private Religious Person.  
11. No words are to be spoken nor Action done merely upon the motive of edifying others. And indeed where recreative conversations are allowed, the most commodious subjects of Discourse are purely indifferent things, and such as are neither apt to move Passions, nor to leave distracting Images in the Hearers minds.  
12. Upon this occasion I conceive it necessary to add some Advices touching Religious Recreations: The which are not to be concluded fit to be prohibited, because we said, that the Duty of Mortification extends itself universally to the whole soul, and that it is to be continued to the end of ones Life. On the contrary, not only Reason, but the Examples of the most Perfect among the Ancient Saints, famous for Contemplation show, that it is profitable, yea at due times necessary. To this purpose seems the story of S. john the Evangelist, the first Doctor and Example of Contemplation, whose custom was to recreate himself with a tame Dove: For which being censured by a Hunter that passed by, as for an Action that was beneath his gravity, and not beseeming one that professed a continual conversation with God: He defended himself to the conviction of the reprover, by showing, that as a Bow if it be always bend would lose its force: so the mind likewise would become utterly uncapable of Divine Thoughts, if no relaxation were allowed to it; considering the infirmity of the Body, that cannot always supply fit Spirits to Actions, especially to such as are so contrary to its inclinations.  
13. True it is, that in our Holy Rule there are extant not Orders about Conuentuall Recreations: which argues that none were practised in those days. Yea our Holy Father takes a particular care how every hour of the day should be employed in common. Notwithstanding after Refection he enjoined the Religious to retire each one into his Cell, permitting them a convenient time to refresh themselves alone, either with Sleep, as the custom was in that warm Climate; or otherwise as they found themselves disposed, if they had no inclination to Sleep: for no certain employment is then appointed.  
14. But because in these latter days our complexions are not supposed able to support so great solitude and Attention to the Spirit, as hath been said: Therefore have Superiors allowed and ordained daily certain times for Recreative Conferences, almost obliging each particular Religious Person to be present at them: And besides, at certain seasons monthly, or as the custom is, they have afforded an addition to the Diet.  
15. Neither doth this prejudice the Duty of continual Mortification, which is not to be interpreted in extreme rigour, because then nature, even in the ablest complexions, would be destroyed. And besides, Recreations are appointed that Mortification may be better & more fervently exercised afterwards. Add herunto, that even in Recreation itself Mortification may and aught in some reasonable degree to be discreetly exercised, so as that the mind is not to power itself forth upon that which is pleasant to nature: but to keep a moderate watchfullnesse over itself, and to refer the contentment found therein to the good of the Spirit.  
16. To speak a little therefore particularly touching such Conferences: Decency is in gross to be observed: But it will be difficult to prescribe any set order or manner for the Talk, as not to speak unasked; not to exceed such a limitation of words &c. (to omit many particular cautions, which at other times are to be observed.) Here some more freedom must be allowed, so it go not too far.  
17. Among Women there can scarce be any Recreation, if the Tongue be too much stinted. Neither is it to be expected that their Talk should be of Spiritual matters: Both because such Talk is far from being recreative: as likewise because none but expert Persons ought to discourse of such subjects. Indeed to make such the subject of ordinary Discourse even between the most able experienced persons, either Men or women, is not convenient at all: Except some special occasion makes it expedient. For it usually proceeds from Pride, or a willingness to interest one's self in the guiding of the Consciences of others, and may produce inconvenient Effects in both.  
18. The matter and conditions of Recreative Discourse therefore may be. 1. That the matter do not particularly refer to the Interiour of any of the parties: But if it regard a Religious State, that it be about less considerable external matters, as Ceremonies, Customs etc. 2. That it may be some thing that may be apt to cause cheerfulness, though not laughter (which our Holy Father would have banished from his Communities:) Now Discourses about such matters are not to be reputed Idle words. 3. It were better to talk of the ocurrences of former times, then of the present: because our Holy Father forbids the enquiring or telling of news in the world, for fear lest the Hearers being interessed, may become distracted with sollicitudes. 4. It must not therefore be of any thing that probably will leave in the minds any hurtful Images. 5. The Hearer is not to suffer the subject of the Discourses to enter so deep into his mind as that it should raise any Passions there. 6. It must by no means be of any thing ●y which any one present or absent may be prejudiced or contristated, nor indeed afterwards distracted etc.  
19 As touching those that are naturally of Melancholic Dispositions, they ought to be exceedingly watchful over themselves that they give not way to so pestilent an humour. Nature will incline them to avoid all Recreations and diversions, and being very subtle, it will suggest pretences to justify a froward Loneliness, & an humour not able to support innocent conversation: as if this were done out of a Love to a Religious Solitude and Recollection. But in all likelihood such a perverse Solitude is employed in troublesome disquieting Imaginations and Resueries, far more distracting then any Conversations. Therefore they, or rather their Superiors ought to take a special care that such a dangerous humour be not nourished by discontented Retirements, at the times when others are conversing together: and that at all other times they should be busied in such kind of employments as should not be apt to nourish solicitude. Such dispositions if Prudently managed, may prove proper for contemplation, because their thoughts being not easily dissipated, they are disposed for Recollection. Whereas on the contrary, the same Dispositions being neglected, and suffered to follow the bent of their Natures, they will be in danger to fall into terrible Extravagancies.  
20. S. Teresa in her Foundations hath a particular Discourse containing excellent Advices how Melancholic Spirits are to be managed: Saying, that they ought not to be dispensed from Mortifications or employments from which they are averse, notwithstanding this forwardness of their humour: Yet withal that the Superior in his Carriage towards them ought to make it appear, that all that he imposes so on them, proceeds from pure charity, and not any crossenes or aversion etc.   

CHAP. VIII.  
§. 1. 2. 3. Of the Fourth kind of General Mortifications, viz. Tranquillity of mind.  
§. 4. 5. It may be in the Superior Soul during the time that there is disquiet in the Sensitive.  
§. 6. 7. 8. How Peace and Tranquillity of soul may be procured.  
§. 9 10. Of a State of Perfect Peace: which is the End of a Contemplative Life.  
1. THe Fourth General Mortification is a Constant Peacefullnes and Tranquillity of mind maintaining itself against all disquieting Passions of Grief, Fear, Despair &c: Of which I shall in this place speak briefly, and only in a general manner, being shortly in the following Section to treat largely of the chief Enemy thereof, which is Fear and Scrupulosity: where I shall take notice of the Special Motives or Instruments of procuring such Peace of mind, and of restoring it when it is lost.  
2. Without a reasonable proportion of such Tranquillity obtained, a soul will be quite disabled from Internal Prayer. Therefore she is to use all care to preserve it: and when it is disturbed or lost, she must endeavour as soon, and after the best manner she can to regain it, till she be able to say, None shall take my Peace from me. And to use the words of the Psalmist (Anima mea in manibus meis semper) My soul is always in my hands and disposition, and not captivated by the corrupt Passions of Nature.  
3. The subject of this Peace is the Soul according to all its Faculties, both knowing and affecting: and both in the superior and Spiritual, as also in the inferior and sensitive portion: For not only the Affections of the will, and Passions of sensuality, but also the Reason and Imagination may be disturbed: And therefore a composedness and calmness is to be procured through all. But yet the ways and means herto necessary, are not the same: neither does it follow that when the Inferior Faculties are in disorder, that the same disorder should be communicated to the Superior also. It does not always lie in our power wholly to suppress the instability and obstinacy of the Imagination, nor the unruliness of sensuality, which oft times do resist our Superior Reas●n. But we are always enabled by the ordinary Grace of God to keep in repose our Superior soul that is, to hinder it from attending to the suggestions of the Imagination (which we may reject) or to deny consent or approbation to the motions of sensuality, and this a● lest it must be our great Care to do.  
4. Neither ought a wellminded soul to be discouraged or dejected at the contradiction that she finds in sensuality; But resisting it the best she can, she must be resigned and Patiented with herself, as she would be at the refractory humours of another, till that by God's blessing a longer exercise of Prayer and Mortification do produce a greater subjection of sensual Nature to Reason and Grace. In the mean time she may comfort herself with this assurance, That all merit and Demerit lies in the Superior will, and not at all in sensuality considered in itself, and as divided from the Will.  
5. During the Conflict between Reason and sense, or Appetite, there may be a real Tranquillity in the Superior Region of the soul, although the Person be not able to discern that there is any such Quietness: yea on the contrary to fearful Natures it will seem that whensoever the sensitive part is disturbed, the spiritual Portion doth also partake of its disorders: And this uncertainty, mistake and fear that a fault has been committed is the ground of much scrupulosity, and by means thereof, of great unquietness indeed, even in the superior soul, to Persons that are not well instructed in the Nature and subordination of the Faculties and Operations of the soul.  
6. However a wellminded soul may conclude, that there is a calmness in the Reason, and in the will a refusal to consent to the suggestions of sensuality, even in the midst of the greatest disorders thereof, whilst that the combat does not cease, and as long as the outward members directed by Reason, and moved by the Superior will, do behave themselves otherwise then the unruly appetite would move them. For example, when a person being moved to Anger, though he find an unquiet representation in the Imrgination, and a violent heat and motions about the Heart, as likewise an aversion in sensitive nature against the person that hath given the provocation: yet if notwithstanding he refrains himself from breaking forth into words of Impatience to which his Passion would urge him, & withal contradicts designs of Revenge suggested by Passion, such an one practising Internal Prayer and Mortification is to esteem himself not to have consented to the motions of corrupt nature, although besides the inward motion of the Appetite, he could not hinder marks of his Passion from appearing in his Eyes and the colour of his countenance.  
7. When we seek to retaaine such Quietness in the midst of unquietness, we do it by exercising an Act of Mortification proper to the occasion. Every Act whereof doth in some degree abate impetuous Nature, disposing us for better and more quiet Recollections, which will procure us a clearer light and more efficacious Grace to resist sensuality afterwards. As on the contrary, each Act of immortification doth increase in us Self-love (the cause and Root of all unquietness) and causes a greater obscurity in the soul, indisposing it likewise to Prayer.  
8. To the end to procure an Habitual Peacefullnes of mind, we must be careful not to do any of our Actions (I mean even our Actions of Duty) with impetuousness and an inward hastiness, but with a composed calmness. For all acts of impetuosity and violence are so far but effects of Self-love, and proceed not from the Divine Spirit, which is altogether stillness, serenity and tranquillity. And let us not suspect that such a calm performance of our Duty argues a Tepidity and want of Fervour. On the contrary such Actions so done are of more virtue and efficacious solidity. For the Fervour that is indeed to be desired, is not a hasty motion and heat in the inferior Nature, but a firm and strong Resolution in the will, courageously (yet without violence that is outwardly sensible) breaking through all difficulties and contradictions.  
9 All the Duties of Mortification (and consequently the exercise of all virtues) may be reduced to Custodia cordis. Which is a wary guard of our heart, and it consists in not pouring forth our affections inordinately upon creatures, nor admitting into our souls any inordinate love; it is a Chariness over our interior, to keep it in as much quietness as we can. In cases of sufferance it is patience; in occasions of fear and disquiet it is the practice of Resignation. It is in effect Abstraction, for it requireth that we restrain ourselves from meddling with what doth not appertain unto us: and in what doth belong to us to do, it requireth a reservedness of our loves and affections for God, to whom they are only due: Also that in speaking, hearing, & seeing &c. we be wary they carry no inordinate affections into our soul. It is in effect Solitude, for though we be in company, yet having such a guard and care over our Passions and affections, we are as it were alone. It is a passing over all Creatures with a farther tendance to God. It is the practice of love, obedience, humility and resignation to God; for these virtues we exercise virtually, when we reserve ourselves and our affections for God. It is a principal mean to overcome all temptations of what kind so ever, for it permits not the temptation to make any entry into the soul, which is kept as the dwelling place of God and his love. It requireth that we look not after superfluities of meat, drink, clothing &c: and that we desire not superfluous knowledges of what belongs not to us, nor is necessary for us. It forbids all childish immortifyed complaints or expostulations; or any thing wherein we merely satisfy the inclinations of our corrupt nature. It forbiddeth us to do any thing impetuously or with inward anxiety. It is termed an interior silence, or an interior peace or concord: and for the better knowledge and practice of it, regard the teaching of the little Treatise of the Quiet of the soul, written by Bonilla of the Order of S. Francis.  
10. True Peace of mind, when it is in Perfection, is the Supreme state in an Internal Life: being a stability in one and the self same tenor: an immutadbility, indifference, and insensibility as to ourselves and to all Creatures and Events; by which the soul transcends all, living in God only, and not being concerned in any other thing besides. And the Root of it is the Perfection of Divine Charity, and destruction of self Love.. For as long as self-love is active in us, it caries us to multiplicity, urging us to seek contentment in any thing pleasing to nature, and all her Appetites: the which being crossed or not fully satisfied, are restless and unquiet. Whereas Divine Love alone reigning, unites and concentrates all our thoughts and Affections in one only Object, which is God: Carrying all other Affections in that one stream: So that there being no diversity of Designs, there must necessarily follow Perfect unity and Peace. This is a State to which the soul aspires in a Contemplative Life. The gaining of which will deserve and abundantly recompense all the sufferings and tediousness that nature is likely to find in the way.  
11. Yet even this state in the most Perfect, is not absolutely and entirely exempted from all trouble in inferior Nature: But such trouble is small and scarce considerable; for notwithstanding it the Superior soul partakes nothing of it, but reigns in that upper Region of Light and Peace, and from thence looks down upon sensuality, either as a thing divided from itself, in whose imperfections and disorders she is nothing concerned, being as it were safe locked up from them in a strong Tower: or else she suppresses all such motions in their first breaking out, in virtue of that Dominion which by long practice she hath gained over them. In such a state of perfect Peace (yet without the least contradiction of sensual Nature) Adam lived during his Innocency: And how far any other mere man hath, or may attain thereto in this Life, is not for me to determine.    

THE SECOND SECTION OF THE SECOND TREATISE: TOUCHING Certain special Mortifications of the Passions etc.  

CHAP. I.  
§. 1. Mortification properly is not of the senses or cognoscitive Faculties, but of the affections.  
§. 2. 3. 4. The special Mortifications treated of are 1. Of the Principal Cardinal Passions. 2. Of the Affections of the Superior will.  
§. 5. The first Passion is Love..  
1. INTENDING now consequently to treat of the Special kinds of Mortification, those especially which are most proper for a Religious Contemplative Life: I take this as a Ground, that though Mortification do regard the whole soul with all the faculties of it (and consequently the whole person) universally depraved: Yet precisely and exactly speaking, it is only the Affective Part of the Soul that is immediately Mortified, and only in consequence thereto the knowing faculties or Organs. For though Ignorance be a defect in the Soul, yet we do not say that Knowledge, or Faith, is properly a Mortification, though it be a cure of that defect. But an inordinate love to knowledge unnecessary, which is Curiosity, deserves, and is a Deordination proper and fit to be mortified. The like we may say of the outward Senses: for it is not Seeing or Tasting &c. that are to be mortified; but the inordinate Affection to those Objects which delight the Eyes or Taste etc. Therefore my Intention is to distinguish the several sorts of Mortification according to the several Passions or Affections of the Soul, both as to the Sensitive and Rational Portion of it, and to refer thereto the respective Mortifications of the several Senses (without speaking distinctly and separately of them, which would force me to repeat over again the same Advices, when I came to treat of the Mortification of Affections.)  
2. This therefore shall be the Order according to which I will treat of the Mortification of Affections, viz. In the First place, I will begin with the Sensitive Portion of the soul: In which there are four Principal Passions, comprehending all the rest, which are to be mortified, viz. 1. Love, to which Desire and joy have relation, being only a progress of Love: Now the Object of Love being either Persons or things, and those either material or spiritual, there are many virtues required to the mortifying (that is, the rectifying) of it: as against the love of Riches, Poverty; Against impure Delectations, Chastity: Against the pleasures of Taste, Temperance: Against excessive (though not unclean) Love to persons, friends etc. the Love of God and spiritual things etc. But my purpose here is only to treat of that universal Virtue, which is the Cure of all inordinate Loves, to wit, the Love of God, and in him, and for his sake only, of our Brethren: and of Purity of Intention (which in substance are the same:) And because the Tentations about Taste are such as adhere to the most spiritual Persons, daily and avoidable assalting them, I will add some Instructions about our behaviour in Refection. 2. The next Passion is Anger. (Some instead hereof do put in Hope; But howsoever for our present purpose the Passion of Anger deserves more to be considered by us; for Hope may be referred to Desire, or Love.) Now the Remedy or Mortification proper against Anger is the virtue of Patience. 3. The third Passion in sensitive Nature is Fear. 4. And the fourth is Sorrow: And because it is not needful (as to our present purpose) to divide these two, since among Internal Livers it is Fear that is the most tormenting Passion, and that which causes Excess of Sorrow: Therefore the same Remedies will serve to cure both: for which purpose I will discourse largely concerning Scrupulosity, the Causes & Remedies of it etc.  
3. In the next place as to the Superior Portion of the Rational Soul (besides the same Affections of Love, Anger, Fear and Sorrow, which in the Inferior Soul are called Passions, and having the same Objects etc. are to be comprised in them) there are more particularly two distempers in the Will, to wit, Pride or Selfe-esteeme; the Remedy whereof is Humility: And next, Obstinacy and a violent retaining of Liberty; to which the proper Remedy opposed is Obedience. As for a love of superfluous Knowledge, or Curiosity enough hath been said touching the mortifying of it, where we treated of the regulating of the Studies of Religious Persons.  
4. In this Order therefore I will now treat of the Passions or Affections to be mortified, and the manner how to do it by the Virtues opposed: Beginning with the Sensitive Passions, and so proceeding to the special inordinate Affections in the Will. First therefore of Inordinate Love either to Persons or things: and the Remedy of it which is Divine Charity.   

CHAP. II.  
§. 1. Love is the Root of all other Passions.  
§. 2. The wonderful depravednes of our Natural Love..  
§. 3. The only universal Remedy is Charity, or Divine Love..  
§. 4. 5. Of the distinction of Love into. 1. A love of Desire or Concupiscence. 2. a love of Friendship. The which are never separated.  
1. THE Principle of all our Actions both Externall and Internal, and that which both begets and sets on work all other Passions is only Love, that is, an Internal Complacence and Inclination to an object from the Goodness or Beauty that is believed to be in it. The which Object, if it be absent, the first effect of Love is Desire or tendance to it. But if it be present, than the Effect of Love is joy, Rest, & Fruition of it. Not only Grief and Anger etc. but even Hatred itself is set on work by Love: For therefore a Person is angry, discontented or displeased, because something comes in the way, hindering him from what he Love's: Therefore he labours and works all that he does work. So that accordingly as Love is regulated and placed upon a worthy or unworthy Object, so is the whole Person disposed, according to that saying of S. Augustin, Non faciunt bonos vel malos mores, nisi boni vel mali amores: that is, It is only a good or ill Love that makes our Actions and Conditions to be good or ill.  
2. Hence will appear how inexpressibly depraved both our Nature and all our Actions, outward and inward must be, since whereas we were created only to love and enjoy God, yet we love and seek nothing but ourselves. Our sensitive Affections are carried to nothing but what is pleasing to sensuality. And our Spiritual Affections to nothing but Propriety, Liberty, Independence, Selfe-esteeme, Selfe-iudgment, & Self-will, & to those things only that do nourish such depraved Affections. By this means we are quite diverted from our last End and Felicity: Every thought that naturally we think, every word we speak, every Action we do caries us further from God, our only last End and Perfection: And consequently nothing can we reap from them, but increase in Misery.  
3. Now the only possible Remedy for this horrible and universal deordination in us, proceeding from the only Root of Self love, is to have a new contrary Divine Principle imprinted in our Hearts, by which we should be averted from the falsely seeming Happiness that Self love promises us in Creatures, and converted to our first and only End, which is God; And this can be no other, but Divine Love or Charity shed abroad in our Hearts by the Holy Ghost. This Charity is an universal Cure of all our disorders, producing the like Effects in us with respect to our true End, that Self-love did to a false End. It raises and employs, when need is, all other Passions: Anger against our own negligence, ingratitude etc. Hatred against the Devil and sin that hinder our Conversion to God etc. And it is the root of all our good Actions: for giving us an Inclination, desire & tendance to Union with God, from thence it is that we regulate & direct all our Actions to him. Herupon S. Paul ascribes to Charity the Acts of all other virtues, Charity (saith he) is patiented, it is kind, long suffering, it doth nothing unseemly, it rejoiceth in the Truth, etc.  
4. Now to the End we may have a distinct and clear Notion of the Nature of true Charity, which is one and the Noblest Species of Love: We may take notice that in general Love regards 1. Either a thing that we desire to be possessed of, or to procure for ourselves, or some other that we love, as Pleasure, Proffit, Honour, Knowledge etc. 2. Or else a Person, either ourselves or any other to whom we bear an Affection, and to whom we wish any good thing. The former of these two Loves is called a Love of desire: The latter a Love of friendship. The difference between these two is this, That when we love any thing distinct from ourselves, or the Person of our friend, our love does not rest in the thing, but in the Person, for it is not the thing is loved, but only for the Persons sake, in whom Love is finally terminated, and to whom that thing is loved and sought. So that when we seek pleasure and riches etc. to ourselves; the love that we bear unto them is indeed, self-love, because it is only for out own sakes that we love them, to give Satisfaction to our Natural desires. Yea when we love a Person only for Sensual Pleasure's sake, and not for virtue, it is ourselves only that we love in such a Person, whom we then love not properly as a Person, but as a thing pleasurable to us. But by a Love of Friendship we do, at least we profess to love the Person for the Persons sake, and to seek therein not our own good, but only the Persons, for whose greater good we are willing to neglect our own: yea sometimes for the Persons contentment, safety etc. to sacrifice our own contentment, or, may be, our life also. Thus far Friendship hath been described in Ancient and latter times: And Charity is by all acknowledged to be a Love of Friendship to God, and, for his sake only, to men or ourselves.  
5. Indeed if we narrowly examine the matter, we shall find, that there neither is, nor can be a●y other true friendship but Charity, or the Love which we bear to God or for God: And that all other pretended Freindships' either among Heathens or Christians, are mere sensual Self-love. For though in some Freind●hips (as they are called) some have professed so absolute a purity and freedom from selfe-interests, as for their friends sake to neglect not only all temporal respects of Riches, Honour, Pleasure &c, but also willingly exposed their Lives: Yet indeed the true Motive of all was a Sensual love unto themselues: For therefore for their friends sake they made choice of Death, rather than to live deprived of them, because the want of so great a Sensual contentment was far more bitter & insupportable to them then the pain of suffering death: which would quickly be finished, whereas the languour and torture of the other would never have ceased till death.  
6. But Charity is only, and in the most strict sense a Friendship, because therein all our Love is terminated in God only: we love nothing but him, or for him: Yea we direct the love not only of all other Creatures, but also of ourselves only to him.  
7. Now in what sense it is usually said, that our love to God must be a free unconcerned love, renouncing all interest or expectation of reward as a Motive thereto, and how this purely free love may (nothwitstanding) consist with, yea be grounded upon, a hope of retribution in Heaven, consisting in the vision and fruition of God: see the following Appendix at the End of the last Treatise.   

CHAP. III.  
§. 1. 2. The proper Seat of Charity is the Superior will: not the sensitive Affections: Though oft in Beginners it operates much there.  
§. 3. 4. Several Acts or Fruits of Charity.  
§. 5. 6. The securest Practice of Divine Love is by self Abnegation.  
§. 7. Propriety makes and fills Hell: And Resignation Heaven.  
1. THE most precious Virtue of Charity resides not in Sensuality: Neither is it a painful longing of the soul, which causes motions in the Heart: Yea though it become such a love as Mystics call a languishing Love, yet it is not such as sensual Love's use to be, a troublesome unquiet Passion. But it is seated in the Superior soul, being a quiet, but most resolute determination of the Superior Will to seek God, and a perfect union with him: the which Resolution she will not give over for any distractions or occurring difficulties whatsoever. Yea than it is oft most excellent and perfect, when the heart or inferior Nature receives the least contentment by it, yea on the contrary feels the greatest disgusts and desolations. And such a Resolution is grounded on an high esteem we have by Faith of the Infinite Perfections of God, and the innumerable obligations laid by him on us. This makes an inflamed soul to despise all things whatsoever for God, and to tend to him with a resolution of enjoying him, though with the loss of Pleasure, Riches, Honour, yea and the Life itself.  
2. Yet so generous a Love as this is not gotten suddenly: At the first it is very imperfect, & much allayed by self-interest, and seeking contentment to Nature, even in the Actions done for God: so that were it not that ordinarily during such a State of Imperfection God cherishes the soul with sensible Comforts & gusts which she feels in the Exercise of her love to him, she would scarce have courage enough to proceed.  
3. The Acts, Effects, and Fruits proper to pure Charity or Divine Friendship are. 1. To be united in affection to God as our Chief & only Good, with whom in some sort we are one. 2 Out of Love to him to take joy in his Perfections, congratulating with him therefore: & exulting that he is adored & glorified by Angels & Saints. 3. To will and consent to the immutability of those Perfections. 4. To desire and, occasions being given, to endeavour that all creatures may love and adore him: That infidels and sinners may be converted to him, that so he may reign by Love in all. 5. To be sorry for all offences, both our own and others, committed against him. 6. In pure Love to him, to determine faithfully and unchangeably to serve him. 7. To take i●y in all things that please him. 8. With indifferency to accept of all things from his hands, as well things displeasing to our natures, as pleasing. 9 To be sorry for all things that are contrary to his Holy will. 10. To Love all things that belong to him, merely for that reason. 11. For his sake to love all men: Yea even our Enemies & Persecutors: Nay moreover to endeavour to express some effects of love more to them, than others, as being special Instruments of procuring greater good to us then our friends are. 12. To do all the Honour we can to him: and all the service we can to others for his sake. 13. In nothing to seek temporal commodity: but only to please him. 14. To imitate him in all his Perfections that are imitable: and particularly for his sake to love others with the like freedom of love wherewith he hath loved us, not seeking any commodity to himself thereby. 15. To endeavour to serve him the best we can: and yet withal to rejoice that he is served more perfectly by others. 16. To serve and love him only, in the service & Love that we show to Superiors, Equals or Inferiors. 17. To resolve never to accept of any Contentment but in him: nor other happiness but only Him: And therefore not to rest with affection in any of his gifts, but only in himself. 18. Never to set bounds to the measure of our Love: but still to endeavour to love him more and better. 19 To desire to suffer for him here: being for the present contented with hope only of enjoying for the future. 20. To hate ourselves, our corrupt natures, our insensibleness of his goodness etc. with a most perfect hatred: Never being weary in persecuting and mortifying ourselves. 21. To love him equally in his commands, as in his rewards. 22. To congratulate & take contentment in any Act of temporal severity exercised by him on us. 23. Never to cease praying that God would show us the defectuousnes of our love, and that he would daily give us grace more & more to increase it both in the degrees of Fervour and Purity. 24. To transcend in loving him all thoughts of ourselves and of our own happiness etc. These are marks, signs and Fruits of pure Charity: But alas, where shall we find a soul that can show them all? However we are to aspire to as many of these Perfections as may be: and to be resigned in our Imperfections, since such is God's permission.  
4. Among all the Expressions of our Love to God, those which are generally the most profitable for us are. 1. To depend with an entire confidence on him, both as to our temporal subsistence, and spiritual progress: Not relying on our own cares or endeavours, but casting our care on him: Living a Life of Faith. 2. To have hearts not only obedient to his commands, but inwardly affected to them, so that though they be never so contrary to our corrupt natures, yet to account the obeying him to be both our necessary & most delicious meat and drink. 3. To practise a perfect Resignation to his will in all occurrents that befall us to suffer. These are secure Testimonies of our love: because they do exclude the interests of nature: Whereas oftimes Affective Love is mingled with natural gusts and complacency.  
5. Now though this most secure practice of Love by Abnegation and Annihilation of all Propriety & self will be at the beginning full of difficulty: because all the comfort of Nature lies in Self will: yet by custom it will be less uneasy, and in the end delightful. For most certain it is that Christ's Yoke by constant bearing becomes easy.  
6. The smallest Act of Love & Service to God performed with a perfect Selfe-abnegation is more acceptable & precious in his Eyes, than the working of a thousand Miracles, or the Conversion of Nations, if in these there are mixed interests of Nature.  
7. In a word, the Difference between Heaven & Hell is, that Hell is full of nothing but Se●fe-loue and Propriety: whereas there is not the least degree of either in Heaven, nor any thing but the Fullfilling of God's will, and seeking of his Glory: This is the Beatitude of all Saints & Angels: And no other way do they, or can they love themselves, but by loving God only.   

CHAP. IU.  
§. 1. 2. 3. 4. Of Charity, as it is the same with Purity of Intention. How God is the only End of all our Actions. Of a Pure and a Right Intention.  
§. 5. 6. 7. 8. 9 Instructions how to get Purity of Intention: Especially by the means of Prayer.  
§. 10. The dangerous State of those that do not practise Prayer.  
§. 11. 12. Of the Exercise of Offering our Daily Actions & sufferings: and how far such an Exercise may conduce to Purity of Intention.  
§. 13. Rules prescribed by a late Contemplative Author, not much approved.  
§. 14. 15. Other Advices.  
§. 16. 17. etc. Difference of Purity of Intention in Contemplative & Active livers, etc.  
WE will now consider Charity under another Notion, as it is the Director of all our Actions, and so it is called Purity of Intention: By which we do refer all that we do or suffer to the Love and Glory of God: which is of all other the most necessary Condition. For God rewards no deeds but such as are done purely for his sake. So that whatsoever other End we propose, which is not Subordinate to this, makes the Action so far unacceptable to him.  
2. I say, Subordinate: for doubtless there are & must needs be, besides this, other immediate Ends & Intentions of many of our Actions, as the Temporal or Spiritual good of ourselves on others: But we are not to rest in those inferior Ends, but to refer both the Actions & them also finally unto God. So our Saviour commanded S. Peter to give Tribute money, lest the jews should be offended.  
3. Whereas therefore some Spiritual Authors do advice us to exclude the thought of all other Ends but only God's Glory, from all our do: yea so far, as that they would not scarce permit one in Praying to mention himself (Saying, O that I could love thee, O my God etc.) We are to suppose their meaning to be that, considering how forward & subtle Nature is to intrude itself & its interests in our best Actions, even to the Exclusion of God (though we pretend otherwise:) therefore being so imperfect as we are, our best course were to study (as much as may be with discretion) to forget ourselves quite, and all other creatures. But surely if we were Perfect, we might without wrong to God, yea with the increase of our Love to him, cast an eye on all intermediate Ends.  
4. Harphius makes a difference between a Right Intention and a Pure Intention: The former he appropriates to good Active Livers, who according to the Substance of their Actions, and general purpose of their Hearts do indeed in all things desire to seek God's Glory: But yet for want of the practice of Pure Spiritual Prayer, they mix many undiscovered Designs of nature in their good Actions, the which do so far abase the value of them. But the Intention of Perfect Contemplative livers he calls a Simple or Pure Intention, because it proceeds from a purified Interiour.  
5. Now for the obtaining of such a Pure and Simple Intention I will endeavour, according to my small experience & the best Light that God has given me, to yield the best Information & help I can, in the following Instructions, the which do properly belong to souls in a Contemplative Course. And they are to be regarded, and use in particular made of them, only so far as Devout Souls shall find them to be proper & profitable for them in particular, and as they are suitable to their Divine Calls respectively, the which are much more to be regarded then all humane Instructions.  
6. First therefore let a wellminded Soul that leads an internal life, by reading, conferring, considering & praying, get to understand the best she can, what the true and Perfect love of God is, and wherein it consists.  
7. Secondly, this being done, let her (by the Grace of God assisting her) seriously purpose with herself (yet so as that she do not fetter herself by any Vows or Obligations) by all the best means she can to labour for the attaining to the said Love of God: & also purely for God's sake & to his Glory, & no natural Interests of her own, to intent the doing & suffering of all things that she shall afterwards do or suffer.  
8. Thirdly Since this Love is only to be obtained by the means of Prayer & Mortification, let her resolve to abide in the prosecution of these according to the Directions here given, to her lives End: Not voluntarily resting in any degree of love already attained, but still proceeding further without all limits. And this good Resolution let her accordingly with courage put in execution daily; Often renewing it when she finds herself to become slack or negligent.  
9 Lastly in the Execution of these Duties and of all other her Employments, she must always have at least a virtual Intention of directing them all to God, making him the final End of all: and often times likewise she must frame an Actual Intention of the same. Now when God is indeed, and in the true disposition of the soul the End of her Actions, he communicates a Supernaturality & a kind of Divinity unto them: And unless he be truly the End, they have no merit at all.  
10. Now it being certain that only by the practice of Internal Prayer this Purity of Intention can be obtained: In what danger are those Souls that do wholly neglect it? Neither will a few interrupted occasional Offerings of our Actions to God be sufficient to procure a Stable habit of such Purity, without constant set Exercises of Prayer & Mortification: All the virtue that such Oblations have, is a little to diminish the Impurity of those particular Actions, but they do not at all (or very inconsiderably) increase or strengthen the Habit of Divine Love in the Soul. The virtue therefore of such Acts is to be measured according to the state that the soul is in.  
11. If an Internal liver do practise such occasional Offerings of daily Actions, I should advice him 1. Not to multiply such Acts too thick one upon the other, so as to endanger to hurt the Head, or distract the Imagination, or hinder the necessary liberty of Spirit. 2. Let not them be a hindrance to other more perfect & profitable Elevations of the Spirit to God, or Aspirations, if the soul find herself invited thereto, or if they be relishing to her.  
12. It is unquestionable, that the offering of our sufferings to God will be far more profitable to the soul, than the Offering of mere Works, that have in them little or nothing contrary to our Natural Inclinations. Yet even that also without constant Prayer will be of little force.  
13. I dare with confidence profess, that the observing of the foresaied Simple Directions will be far more available to the procuring Purity of intention in most souls, than such a curious Examination of our daily works as is prescribed by a late worthy Contemplative of our Nation, who requires in every work Six Qualities punctually to be observed, viz. That it be done. 1. Actually: 2. One●y. 3. Willingly: 4. Assuredly: 5. Clearly: 6. Speedily for the Love & Glory of God: And he exacts of a soul, carefully to search whether any of these Conditions have been wanting, and consequently to be more circumspect in the future. Which surely would be an Employment extremely distractive, and full of Solicitude. Though it may be he himself found much good by such a practice, and was able to do it with Simplicity.  
4. It is far more easy for an Imperfect soul to exercise Purity of Intention in Actions that are of obligation, & done either in Order to any Law, or any command of Superiors, then in those that are left to her own Choice: And therefore it would be good for such an one, either to have her daily & ordinary Employments prescribed to her by her Spiritual Director; or to ordain them to herself upon good consideration before hand: yet so as not to prejudice due Liberty of Spirit.  
15. In every Recollection the soul doth either directly & expressly, or at least virtually renew her first Fundamental Purpose of tending in all her Actions, Externall and Internal, to the perfect Love of God: and then also she discovereth & correcteth such defects and transgressions of this Purpose as have passed out of the times of Prayer. Our Recollections therefore are the Fountain & Root whence all our future works have their virtue & merit: & in them Purity of Intention is most perfectly Exercised.  
16. The do or sufferings of a Contemplative liver, though oft times with much repugnancy in inferior Nature, yet do partake more of Purity of Intention & Merit, than the voluntary Actions of Active livers, or of one that does not constantly pursue Internal Prayer: albeit the actions of these do seem to be done with greater alacrity & facility, & to the doer seem to proceed purely out of Charity, and withal cause great admiration in the eyes of the Beholders: The reason is, because the Actions of the former are done purely out of a Divine Inspiration, and also in great Simplicity & unity, their regard to God being not hindered by the Images accompanying such Actions: Whereas Active livers immediately contemplate Multiplicity: Yea in Prayer itself they are not without Multiplicity, though they do direct that Multiplicity more directly to one, then in Actions out of Prayer.  
17. Now since Purity of Intention consists in regarding God with Simplicity, that is, without mixture of Images, or affections to Creatures, it concerns Internal livers to use as great care & Discretion as may be, not to intrude themselves unnecessarily into Distractive Employments.  
18. Even the most Perfect Souls are apt to have less Purity of Intention in things grateful to Nature, then in such as are Mortifying: Therefore in the former they may do well to frame an Actual upright Intention.  
19 The repugnancy that Contemplative livers do find oftimes in the discharge of Externall Employments, proceeds not so much out of any unwillingnes to obey, as out of an averseness from leaving their Internal Solitude and Abstraction: Yet such repugnancy in inferior Nature is easily subdued, at least so far that it shall not be a hindrance to Obedience and Duty.  
20. True Purity of Intention, is best discerned in the beginning of an Action: For ordinarily we set upon Externall works out of a sudden impulse and liking of Nature: And afterwards we cousin ourselves with a forced good intention fastened upon them, so thinking that in them we do purely seek the glory of God, and faintly renouncing our interests of Nature. It is indeed better to do thus, then to continue such Actions upon the same Motives upon which they were begun. But no Actions are perfectly Meritorious and pure, but such as have for their first Principle a Divine Light & impulse, and are continued in virtue of the same.  
21. Therefore a certain Ancient holy Hermit was accustomed before he set upon any work, to make a pause for some time, like one whose thoughts were busied about some other matter: And being asked why he did so: He answered: All our Actions are in themselves nothing worth. But like a rough unshapen piece of Timber, they have no Gracefullnes in them unless we adorn & gild them over with a Pure Intention, directing them to the Love & Glory of God. Or as one that is to shoot at a Mark, doth first carefully fix his eye upon it, otherwise he will shoot at random: So do I fix my Eye upon God who is to be our only Mark: and for this reason before I begin any work, I do seriously offer it to God, begging his assistance.  
22. Active livers had need in almost all their Actions of moment to frame an Actual Intention: but not so the Contemplative, who are always habitually united to God: For such iterations of Actual intention would cause too much distraction to them.  
23. To Conclude, how difficult and uneasy soever to Nature the attaining to Purity of Intention be, because thereby the very Soul of Corrupt Nature (which is Propriety) is rooted out: Yet since it is absolutely necessary in an Internal life, therefore considering God's promise, that he never will be wanting to our Endeavours, Souls of good wills will find it neither impossible, nor of so great Difficulty, as at first it appeared, if they will attempt it with a strong Resolution. To quicken & fortify which Resolution, I will end this Discourse with that piercing saying of Harphius: O how great and hidden deceits of Corrupt Nature will appear (saith he) and be discovered (and consequently be severely punished) after this life, for that Souls have not here been purified and made Deiforme in their Intentions. God Almighty give us the grace to discover now and reform this perilous and secret self-seeking of Nature, to the Glory of his Holy Name. AMEN.   

CHAP. V.  
§. 1. 2. Of the Loving of God in ourselves & other Creatures. And how the love to ourselves is to be Ordered.  
§. 3. Even that love which is Duty in Heathens etc. is defectuous.  
§. 4. We can not love others truly & meritoriously, till we first love God.  
§. 5. 6. 7. All Affections not proceeding from Charity are to be mortified.  
§. 8. All Intellectual Creatures are the Objects of our Charity, except the damned Souls & Devils.  
§. 9 Of the Order of Charity.  
§. 10. 11. 12 13. 14. Those are most to be loved (even above ourselves) whom God love's most: Yet certain Duties proceeding from love, as Honour, Sustenance, Alms etc. are first, to be extended to Parents, Friends &c, and specially to ourselves.  
§. 15. 16. 17. Further Proofs of this.  
§. 18. Whether Beauty etc. may be a Motive of Love..  
§. 19 20. 21. 22. Of love extended to Enemies. Who are esteemed Enemies.  
§. 23. Great Grace required to practise this Duty aright.  
§. 24. 25. Degrees of love to (supposed) Enemies. And the fruits thereof.  
§. 26 Of a Special kind of love called Philadelphia, or love of the Fraternity of Believing, Holy, Christian Catholics.  
1. BEFORE We end the Subject of Divine Love something is to be said of Love to ourselves, & our Neighbours in and for God: For as for the love which out of God we bear to ourselves, or any others, it is not worth the treating of, as being altogether defectuous and grounded in Nature; And the more vehement it is, the more defectuous is it.  
2. The right Ordering therefore of. Our love to ourselves and our Brethren consists in this 1. That the Motive of our love must be the Divine will & Command. 2. The ground thereof must be the relation in which we stand to God, as capable of the Communication of Divine Graces and Beatitude. 3. The End must be to bring ourselves and others (either by our Endeavours, Exhortaions etc. or by our Prayers) to God, that he may be loved & Glorified by us: in the doing of which consists our Perfection & Happiness. 4. Lastly the subject of this Love must be the Superior will especially: As for tenderness of nature, distracting sollicitudes & unquiet images in the mind touching those we love, the best & safest course would be to mortify & diminish them as much as may be, as proceeding from a natural sensual affection, the which as far as it does not flow from the Superior soul, & is not subordinate & directed to the love of God, is defectuous.  
3. Hence appears First, That affections in Persons that are strangers from the true Faith, are full of defectuousnesse in all the particular respects before mentioned. For though, for example, the love which Children own to their Parents, & the affections mutually due between Husbands & Wives &c: be for the substance according to the Law of Nature, & right reason: & consequently so far conformable to the Divine Will: so that the want or refusal of such love, & the neglect of the Duties & Offices required by such relations is a great sin: yet there can b● no merit either in such love, or the effects of it, by reason that it is neither from the Motive of Divine Charity, nor directed to the Glorifying of God by perfect love, from which all merit proceedeth.  
4. Secondly it follows from hence, that we can neither meritoriously love ourselves, nor our Brethren, till first we are firmly rooted in the love of God: because Charity to ourselves, or others, is indeed only love to God by Reflection, or the loving of God in things belonging to him, & which he either loves or may love.  
5. Therefore an Internal liver ought to mortify all sensual affection to creatures; I mean, all particular freindships' & intimacies which are not grounded upon the necessary foundation of the Divine Love: And as for such affections as are necessarily due by virtue of some respects & relations that God has put between ourselves & any others, such an one ought, as much as may be, to root them out of the sensual portion of the soul: because there they will cause great distractions & hindrances of our most necessary love to God.  
6. A serious care to practise according to this Advice is very necessary, especially in Religious Communities, both for our own good & others. For besides that sensual freindships' grounded on external or sensual respects are most unbeseeming Persons that have consecrated themselves only to God, & infinitely prejudicial to abstraction & recollectedness of mind: & much more if they be between Persons of different sexes: such particular intimatcies cannot choose but cause particulities, factions, particular designs &c: to the great disturbance & harm of the Community.  
7. The least defectuous amongst the grounds of a particular friendship may be the resentment & gratitude for benefits, especially spiritual ones, that have ben received. But yet even in this case also, we ought to prevent the settling of amity in the sensual part of the soul, & content ourselves with requiting such obligations by our Prayers, or by a return of proportionable benefits.  
8. Now Charity is to be extended to all Intellectual Creatures, that is, to all Angels, & all men whether alive or dead: except only the reprobate Angels & damned souls, which are not objects of our Charity, in as much as they are not capable of enjoying God, which is the ground of Charity. And the effects of our Charity to the glorified Saints & Angels must be a congratulation with them for their happiness, & for the love which they bear to God, & which God will eternally bear reciprocally to them. To all Christians dying in the faith of our Lord, & not yet purified, we must testify our Charity by Praying for them, & doing all other Christian Offices of sacrifices, Alms &c: for the asswaging & shortening of their sufferings in Purgatory. For all Christians alive, yea all men, we must pray for graces suitable to their necessities: for conversion to unbeleivers or misbeleivers, & also all those that are of ill lives: for increase of grace to those that are in a good state: with whom likewise we must rejoice for the mercies of God shown to them; & beg Eternal happiness to all; Neither must we rest in mere desiring such blessings to all men (our neighbours) but also upon occasions offered, do all we can to procure, of effect the things we pray for, by Exhortations, Reproofs etc. And if to others, much more must we express all these effects of Charity to ourselves. And as for temporal Good things (as they are called) we are to desire (& procure) both for ourselves & others, so much of them as God knows shall be best for the advancement of our souls in his love.  
9 Notwithstanding though the same Charity ought to be extended to all, yet not in the same order nor degree, but to some more than others; & to some also c●rtaine effects of it, which are not due to others. Now how to determine this order & degrees, though the disputes of many about it are very intricate, yet if we stand firm to the ground before laid, viz. (That only God is to be loved by us in & for himself, & ourselves with all other creatures, only for & in God) it will not be difficult to clear this point sufficiently.  
10. It is evident that some effects & expressions of love are due to Parents, Brethren &c: which belong not to strangers; & some to Superiors, which are not proper for Inferiors or equals: & much more to husbands & Wives, which are not due to any other: yet Love generally taken is due to all. Now our love to Creatures being, as I said, only the love of God as reflected ●● reverberated upon those that belong to him, this variety of effects of love is according to the various impressions of the Divine Perfections in several of his Creatures: For besides his Graces & beatitude, which are common alike to all (at least, of which all are capable) & consequently the objects of our love; God in the first place (as being his own being & nearest to himself) has in a small degree imprinted being in us, the conservation & perfectionating of which being aught to be the first object of our desires & endeavours. Again, God as a Creator & cause of being is imperfectly exemplified in our Parents, & for that reason our Parents next to ourselves may challenge our affections; & besides our affections, reverence, & gratitude in providing for their subsistence, as they formerly did for ours, (except when public good interposes:) Again God as an universal supreme Governor has imprinted the Character of, his power in Superiors, for which besides love, we own them Obedience & respect &c: In the paying of which Duties we are not to rest with our minds & affections in any of these, but to pass through them to God in whom resides that perfection in an infinite plenitude, for which we express the said respective offices to several of his creatures so that it is the universal Creator that we honour in our Parents: & the supreme King of Kings that we obey in Magistrates etc.  
11. But moreover we are to consider, that though no duty that we perform has any merit, but as it proceeds from Charity, & is commanded & ordered by it, yet Love as love, & the proper effect of Love as such, may be separated from these duties: the which are to be paid, although we did not inwardly love the persons to whom we pay them. Yea even in regard of God himself we may distinguish these things.  
12. Although God had no further relation to us then that we have our Being from him: nay though we known not so much, yet if we knew how infinite his Power, Wisdom, Dominion etc. were, we could not choose but admire his Wisdom, tremble at his power etc. but these would not produce Love in us towards him: the object of which must be good, that is, such Perfections as are aimable & render a subject beautiful or agreeable; & withal there must be a possibility, at least in the imagination, that the person loving may in some sort participate of such Perfections. Now in God there being aknowledged all the possible Perfections that can compose an inconceivable Pulchritude, and moreover he having signified his readiness to communicate unto us by an affective Identification or Union all those Perfections, if we will approach unto him by love, so requiting the love which he first bears to us: This is it that makes God properly the object of our love. To which purpose S. john saith, that God loved us first, not because we deserved it, but to the end to make us deserve his love, & because we were his Creatures capable of enjoying his perfections & happiness: & we love him, because he loved us first, proposing himself & his happiness to be enjoyed by love. But because we are not to look upon God as a friend standing upon even terms, but infinitely supereminent & exalted above us, therefore with Love we pay most submiss Obedience, Adoration, Humiliation of ourselves, Admiration etc. with regard to his other Perfections & Relations: the which duties are only meritorious because proceeding from love: & they proceed from love, because these other perfections are the perfections of a friend, & such as, in all our needs, shall be exercised & employed for our good.  
13. Proportionally in Creatures, those are most to be loved in whom the qualities, producing love do most reside; or in regard of which especially we love God, & God us, that is, Goodness, Purity, justice, Charity & the like. Or which is all one, we are by a pure affection of Charity (simply considered as Charity) to love those most, that God love's most, & in whose souls God by his graces, deserving love, doth most perfectly devil, & which most partake of his happiness. The supreme object therefore of our Charity among Creatures is the most blessed Humanity of our Lord: & next thereto his Heavenly Virgin Mother: & after them the Heavenly Angels & Blessed Saints: And on earth the most perfect of God's Children.  
14. Now though this Assertion doth seem to contradict the common opinion, that Charity is to begin after God with ourselves, & that after ourselves it is to be next extended to those that have the nearest relations of nature etc. to us: yet indeed it does not. For although the affection of Charity simply considered in itself, is only to regard God, & for his sake those that have near relation to him, and are most like him in the Graces properly deserving Love: Yet several effects of Charity & of other virtues or qualities in us flowing from Charity are in the first place, after God, to be exhibited to ourselves; & afterwards to those that God hath placed near to us, respectively according to the degrees of nearnes.  
15. For Charity being an affection rather of the Will, than the sensitive faculties, seems to be a certain esteem & value set upon persons; & consequently an adhesion of the will, & tendance to an internal union of Spirit with them. Now questionless this esteem though due to all, (in as much as all either do, or may participate of God graces & happiness) yet in the highest degree of it, it is most due to those that most deserve it, or that are most like unto God. So that to value ourselves or any mortal friends or kindred before the Glorified Saints, would be irrational & unseemly: Charity would then be disorderly, contrary to what the Holy Ghost saith, (Ordinavit in me Charitatem) He hath fitly & duly ordered Charity in me. True it is, that by reason of self-love & self-interest (which is never wholly rooted out of us in this life) as likewise the great dominion that sensitive nature oft takes in our actions, we can hardly prevent or hinder love from showing a greater regard to ourselves & our nearest friends; yet as far as it is an affection of the will, so it may, yea in perfect souls it is stronger towards those that are nearest to God.  
16. But as for some special Offices & duties which in us do, or aught to flow from Charity, th●y are to be exhibited according as God hath placed persons in several relations to us. Now it being evident, that God hath made us nearest to ourselves, & hath entrusted to every particular person the care of his own soul before all others; therefore every one is obliged to bestow his chief solicitude & endeavours upon the adorning of his own soul, & the directing of it to Happiness. As for other men, certain general duties of this nature are upon occasions only to be exhibited towards all: Hence we are generally commanded to Exhort, Edify, Reproove etc. one an other: But these duties are to be the employment & particular charge only of those that God hath called to the care of souls: yet so as that no souls are so strictly entrusted to any one, as his own, so that upon no pretence can it be lawful for any one to neglect the care of his own soul. And in the extending of these offices of spiritual (or corporal) Charity, reason requires that (other circumstances being equal) we should prefer those that have nearest relation to us: except when strangers do stand in far greater necessity, for they are then to be accounted as nearest to us, & as it were, committed to our Charge.  
17. Therefore external works of Charity & other offices, though they ought all to be paid out of Charity (Honour, to whom honour is due; Fear, to whom Fear etc.) Yet they are not to follow the order of Charity, but of Proximity: so that in equal necessity, we are to prefer our Parents, kindred, near neighbours, special friends, in regard of giving Alms &c: before those that may challenge the preference in the affection of Pure Charity, as being more Holy & more beloved of God. It may notwithstanding happen that in some cases there may be a doubt how the order of Charity is to be observed. But a soul that follows internal Prayer will not want a light to direct her. To give particular rules would be tedious & impertinent to the present design: This therefore may suffice concerning the order of Charity in general.  
18. It may be demanded, Whether external corporal endowments, as youth, beauty, gracefullnes &c: may be permitted to enter as a motive into the love that we bear to others? I answer, that such corporal perfections being Gifts of God, may lawfully, as such, be motives of love, namely, to those that are so perfect, as that they can use them as steps to ascend by them to a higher & purer love of God in and for them, who is beauty itself. But as for imperfect & sensual Persons it would be unlawful & a tempting of God to give a free & deliberate scope to their love of others (specially of different sexes) for the regard of beauty: since we know it will powerfully withdraw their affections from God, & fix them on creatures after the foulest manner. Therefore the necessary care of ourselves requires, that we should not so much as look stavedly & fixedly on the tentation of beauty; much less favour the attraction of it.  
19 Before we conclude this so necessary a point concerning Charity: some what is to be said touching the most Christian duty of love to our Enemies, True it is that the love of Christ will not permit us to exercise enmity towards any Person in the least degree, since Charity is to be universally extended to all: But enemies I call those that are in their nature averse from us, or incensed by some provocation; or that are indeed enemies to our Holy Profession, or that would draw us to sin etc.  
20. As for these latter sort of enemies, they are indeed truly such; and their actions we must abhor, & also with discretion avoid their company: but we must not hate their persons, nor be wanting in any office of Charity towards them, when occasion is offered.  
21. But touching the former sort, of those that (as it is to be hoped) without an utter breach of Charity, do in external matters do ill offices to us, or are contrary to our designs: such we ought to esteem as indeed our friends: & perhaps if we regard the profit of our souls, we could less spare them, than those we call our most officious friends, who do but flatter or nourish self-love in us. It is only as to the feeling of nature that we esteem such to be enemies: But really we are to behave ourselves towards them as God's Instruments for our great good: Yea & as far as prudence will permit, we are to judge & believe that they love us, & intent our good in things that they do cross to our nature.  
22. Now till we come to a perfect simplicity of thought (which will not be till we approach to a state of Perfection:) we must be careful neither by words nor deeds to procure them the least harm in any kind: no not so much as in thought to wish it them. On the contrary, we must love them still; & principally for this, because God love's them, and desires their salvation: which (it is to be hoped) he will effectually procure.  
23. But to do an office so necessary, yet withal so contrary to the inclinations of corrupt nature, a great measure of grace is requisite: the which is not to be had without answerable efficacious Internal Prayer seriously pursued: the which joined with good carriage towards them forth of the times of Prayer, will in time abstract the soul from inferior passions, & that inordinate self-love, which is the root of hatred to such enemies: And Divine Love increasing, it will proportionally subdue all other affections to itself, & even compel us to love our enemies for God, according to the most perfect example of our Saviour. And he that thinks to get this necessary love to Enemies (or indeed any other Christian virtue) in any considerable perfection without spiritual Prayer, will find that he will lose his labour.  
24. The Degrees of our love to (supposed) enemies are such as follow: 1. The first and lowest degree is, not to revenge ourselves on them, nor to render evil for evil, by word or deed, in their presence or absence, privily or publicly &c: (Indeed we ought to behave ourselves with-much wariness towards those that in nature we find an averseness from: so as that it we cannot as yet conquer the resentments of nature, we were best to eschew meddling in matters that concern them) 2. Not to be angry or offended for any ill offices that they may seem to have done us. 3. To forgive them whensoever they crave pardon. 4. To forgive them before they acknowledge their fault, or seek to make amends. 5. Not to be contristated at their Prosperity, nor deny any offices of Charity to them: but to Pray for them, to speak well of them; & to do kindnesses to them; to congratulate for any good successes of theirs, & be cordially sorry for their misfortunes &c: 6. To seek occasions of doing them some special good; yea & for the procuring such good, to undergo some discommodity, loss or prejudice. 7. To take part in their prosperities or adversities, as if they were our own. 8. After the example of our Lord, to hazard & even lay down our lives for their souls good. 9 To conquer all resentment euen in inferior Nature: And in Simplicity of soul to judge all their ill offices to be effects of their Charity, & not averseness. (Yet I doubt whether even in the most perfect, the love to enemies can come to be transfused into inferior nature from the superior soul, as our love immediately to God sometimes may be.) 10. To do all this purely for the love of God. These things we ought to do the best we can: & God will accept of our good will, though our actions be not so perfect as we would wish they were.  
25. By such Christian & Charitable behaviour towards our Enemies, such a Divine virtue will proceed from our actions, that we shall come to gain them perhaps to be our best friends, yea (which is far more considerable) we shall probably gain them to God, if before they we estranged from him.  
26. To conclude this whole discourse: We are to know that there is a peculiar species of Charity, which S. Peter makes the next step to Perfection, which he calls Philadelphiam, or love of the Fraternity: Being a certain spiritual affection to all God's children, the which subdues all other inferior regards of nature, & makes our union with them to be purely in God, transcending all other kinds of obligations: And the offices of this virtue are such as cannot be extended to any, but such as we know to be truly the servants of God: such as are an inward communion in holy Duties of Prayer &c: & a communication of certain charitable offices, which out of an ardent love to God we desire to express to him, by a choice that we make of his special friends, as it were in them endeavouring to oblige him after a more than ordinary manner.   

CHAP. VI  
§. 1. Of the mortification of sensual love to meats &c: by Temperance in Refection.  
§. 23. This is a lasting, continual Tentation, even to the most perfect; And therefore to be especially regarded.  
§. 4. Defects in Refection which are to be avoided.  
§. 5. Of Disaffection to sensual pleasures, to be aspired to.  
§. 6. Feasting to be avoided.  
§. 7. 8. 9 Inconveniences inseparably attending Refection. Yet are we not therefore to abridge ourselves of a necessary measure of sustenance.  
§. 10. 11. Advices touching care to be had in Refection.  
§. 12. The body to be esteemed an enemy.  
§. 13. In what case & how we may seek more delicate meats etc.  
§. 14. Certain benefits to the soul by Refection.  
§. 15. The subtlety of tentations in Refection.  
§. 16. Perfect souls have an aversion from necessary pleasures & Refections.  
§. 17. 18. A sublime kind of mortification exercised by certain Holy persons.  
§. 19 Of Attention to Reading at Refections.  
§. 20. Of Physic.  
§. 21. 22. 23. 24. 25. Advices touching Sleep.  
1. THE Love of God is a sufficient & most efficacious universal Remedy against all other inordinate affections: And therefore I should have contented myself with that one general Mortification of the Passion of sensual love, were it not that the matter of corporal Refection, & pleasure felt in meats & drinks has something in it very considerable in aspirituall life, & therefore requires particular Advices about it: 1. Because it is a Tentation which avoidable accompanies us through our whole life, for as much as the occasion of it, to wit, Food is absolutely necessary. 2. There i● scarce any tentation more subtle: For it doth so cloak itself under the title of necessity, that even the most perfect souls which have abandonned all other occasions, yet being imprisoned in bodies that need daily Refection, are continually exposed to this, & oft surprised & in some measure overcome by it: not being able to distinguish excess from necessi y Hence S. Augustin in his Confessions (lib. 10. c. 13.) most elegantly yet passionately complains of it, describing the subtleness and importunatenes of this Tentation: Which Passage, being commonly known & obvious, it is not necessary to set down in this place.  
2. The natural Appetite desires food merely for the sustaining of nature. The sensual, merely for pleasure, not considering benefit either to soul or body; nor regarding the seasonableness of the time, nor any other due circomstance; But the Rational appetite or Will directed by Grace, though it cannot hinder sensuality from taking pleasure in food &: yet desires & receives it out of a necessary care of supporting the body for the good of the soul, according to the will & pleasure of God: & this in such order, measure etc. as reason judgeth fit, & not as Sensuality would have it. So that if the Rational part give way to the inordinate desires of sensuality, so far there is a fault committed: the which is not to be imputed to Sensuality, but to the Superior soul, whose office it is to restrain & bridle Sense.  
3. This tentation, as it is the last that is perfectly overcome, so it is the first that is to be combated against. For there is no virtue had (saith Cassian) till a soul come to have some degree of mastery over herself in the point of Gluttony. And the main mischief of the tentation is prevented, when we are come to cast of the habitual affection to eating & drinking, especially to feasting; the which brings many inconveniences to an Internal liver; as 1. loss of time. 2. Peril of intemperance & other misbehaviour. 3. Hurtful distractions. 4. Indisposition to Prayer 5. Intemperance likewise in another use of the tongue, to wit, talking etc.  
4. Imperfecter souls therefore must make it their care in Refections to avoid these special defects. To wit, Eating or Drinking. 1. Too much. 2. With too great earnestness. 3. Too hastily, preventing the due times. 4. Delicately. 5. With a precedent studiousnes to provide pleasing meats etc. In respect of the two first qualities or defects, such souls may happen to offend, who yet in a good measure have attained to a spiritual disesteem & neglect of those things that please sensuality; For they on occasions may be tempted to eat with some excess and ardour. But rarely do such offend in the following qualities.  
5. Now the Marks by which a soul may discern whether she have in her a disaffection to sensual pleasures, are. 1. If her chief delight & esteem be in Exercises of the Spirit, & that she diligently pursues them. 2. If she seeks not after, nor willingly admits extraordinary feast. 3. If being alone she does not entertain herself with the thought of such things, nor talks of them with gust. 4. If when she is forced to take Refections, she takes them as of necessity & duty. 5. If she could be content, so that Gods will were such, to be deprived of all things that might please taste etc.  
6. In case that necessary Civility shall oblige a spiritual person to be present at a feast, he may do well to be watchful over himself at the beginning: And this he may the more easily do, because than others being more eager to their meat, will less mark him. And to entertain the time, which is ordinarily long, let him choose such meats as are the lightest & of the easiest digestion; For so doing, he may both seem to avoid singularity in abstaining more than others, & yet in effect eat far less. In a word, let him go thither with a mind & affection to abstinence, & retain such affection.  
7. This one unavoidable misery there is in eating & drinking, how temperately soever, That a soul for such a time, & for some space afterwards, is forced to descend from that height of Spirit that she had attained to by virtue of her precedent Recollection. So that if before she had a sight & experimental perception that God was all, & herself nothing; she will afterwards have no other sight of this, but her ordinary sight of Faith: by reason that her Spirits are more active; & her internal senses filled with Images & vapours.  
8. Yet a soul is not to abridge herself of a necessary quantity in Refection, for her Prayers sake, or other Internal Exercises: for that would for a long time after do more harm to the spirit, by too much enfeebling the body. Neither is she to judge that she has offended by excess, because she finds a heaviness, and perhaps some indigestion for some space after Refection: For this may proceed from that debility of complexion which ordinarily attends a spiritual life: since, as S. Hildegardis saith: The love of God doth not usually dwell in robustious bodies.  
9 It is not our petty failings through frailty or ignorance, and much loss our supposed failings (judged so by our scrupulosity) that can cause God to be averted from us, or that will hinder our union with him: For for such defects we shall be attoaned with God in our next Recollections, or, it may be, sooner. But those are indeed prejudicial defects which proceed from a settled affection to sensual objects.  
10. To correct the vice of Eagernes in eating, Abbot Isacius advised his Monks, that when they stretched forth their hands for the receiving of their meat or drink, they should do it with a certain mental unwillingness.  
11. Let every one content himself with what God by Superiors provides for him, accounting that, how mean or course soever, to be the very best for him, & not that which cannot be procured without solicitude & impatience. Neither ought any to justify or excuse his impatience, out of an opinion of obligation, that every one has to take care of the body for the service of the spirit: For the spirit is far more endamaged by such impatience & solicitude, than any thing they can desire for the body can do it good.  
12. We have small reason to love the body; for it is that which one way or other is the cause of almost all the sins which the soul commits. To cherish therefore & satisfy its inordinate desires, is to make provision for sin, as if our natural corruption did not sufficiently incline us thereto.  
13. The infirmity of our body may sometimes require not only healthy, but also well tasting meats: not for the satisfying of our sensuality, but the upholding of our strength, as S. Augustin saith. In which case meats of good relish, even as such, may be sought for, yea ought to be so, & this for the recreating and comforting of nature: And such corporal consolation may also have a good effect upon the Spirit. But where no such necessity is, to seek for such meats is against the Rules of Religious temperance. And even during such necessity, to seek them either with solicitude, or so as may be prejudicial to the Community, is contrary to Religious Poverty & Resignation.  
14. As many defects & hindrances to spiritual progress do flow by occasions of Refection: so on the contrary to wellminded souls it may be the occasion of some advantages for their progress in Spirit. For 1. It obliges a soul to watch & pray that she be not overcome by the Tentation. 2. It may give occasion for the exercise of Patience in case of the want of things contentful to nature: as likewise of temperance in the use of them. 3. The experience of our frequent excesses beyond true necessity, may afford great matter for the Exercise of Humility. 4. By the means of Resection there is given to souls certain pausings & diversions from spiritual workings, necessary to enable them (making good use thereof) to work afterwards more vigorously & intensely.  
15. Vix perfectus discernit etc. (s●ith S. Gregory) A perfect soul doth scarce discern the secret Tentations, & subtle subreption of sensuality urging souls to take more than necessity or obedience require: & the only light necessary for such discerning comes from internal Prayer. And moreover till the soul by Prayer be raised above sensuality, she cannot have strength enough to resist all the inordinate desires thereof which she doth discern. And when souls are arrived to Perfect Prayer of Contemplation, they oppose such desires rather by neglecting & forgetting the body, then by direct combats against the appetits of it. And only from the decay & ignorance of such Prayer hath it proceeded, that spiritual Directours have been forced to multiply such & so many nice observances about diet and other duties of our Rule: All which notwithstanding, without Prayer have but small effect to produce  virtues in the soul.  
16. A soul perfectly spiritualised, if she might have her wish, would willingly be freed, not only from all pleasures taken in Refections, (considering the daily tentations to excess:) but even from the necessity of them, being forced to cry out with David (De necessitatibus meis erue me, Domine) O Lord, free me from these my corporal necessities: for were it not for them, she might always, like an Angel, be in continual Contemplation, & enjoy a never-failing internal light, the which is obscured by the fumes raised even by the most temperate Refections: by which also passions are in some degree quickened. Such souls may indeed properly be said to have a disaffection to Refection. And the best way besides, & out of Prayer to beget such disaffection, & to prevent the harms that may come from any corporal necessities, will be not only to practise the mortifying of sensual contentment in going to the Refectory, but upon serious consideration of the Tentations there to be found, to go with a kind of unwillingness & fear.  
17. A most noble kind of Mortification in Refection is that mentioned by Harphius of a certain Holy Brother of the Order of S. Francis, called Rogerius, who by means of elevating the powers of his soul & suspending them in God during Refection, lost all perception of taste in eating; & when he found himself unable so to elevate his soul, he would for so long forbear to eat of any thing that might afford any gust. But this practice belongs only to the Perfect: it may prove prejudicial & dangerous to the ordinary sort of less perfect souls, or any that have not an especial & certain Inspiration to imitate it.  
18. The like may be said of the manner of Mortification practised by some of the Ancient Hermits, who used to mix a few drops of oil (esteemed by them a great delicacy) with their vinegar, to the end thereby to provoke the appetite to desire more, the which they denied to it. Or of another, who having received a bunch of grapes, ravenously devoured them, partly to make the gustful pleasure so much the shorter, & partly, (as he said) to cousin the devil, to whom he desired to appear a glutton.  
19 A soul that practices Internal Prayer may content herself with a moderate Attention to what is read during Refection. And the like may be said of that part of the Office which in some Communities is said immediately after Dinner. Because too earnest an Attention and recollectedness at such times would prejudice the Head and Stomach. A Soul therefore may esteem this to be as a time of Desolation: as indeed there is some resemblance.  
20. Concerning the use of Physic, & cautions to be used about it: some Instructions shall be given in the last Treatise, where we come to speak how a soul is to behave herself in regard of her Prayer, during Sickness.  
21. Lastly the matter of Sleep is not wnworthy the ear of a Spiritual Person. For certain it is that a full repast doth not so much plunge a soul in sensuality, nor so indispose her for Spiritual Exercises, as a long & profound Sleep: From whence even a perfect soul will not be able to raise herself into Exercises of the Spirit without much difficulty & long striving.  
22. And on these grounds doubtless it was, that the Midnight Office was appointed, to the end to interrupt S●eepe. Yea anciently the three Nocturnes were therefore divided, namely to prevent the immersing of souls in sensual Nature.  
23. For imperfect souls, it may be very prejudicial for them to be deprived of a convenient measure of Sleep: Yet it is 〈◊〉 ●eing it should be interrupted. It is likewise good for them to go to bed with an affection & desire so be early up for such an affection will cause their Sleep to be mixed with a little Solicitude, the which will dispose them both to wake sooner, and to rise with less unwillingness.  
24. In case that one being in Bed cannot sleep, it is v●ry dangerous to continue in a State of mere negligence & Idleness, because than not only vain but ve●y hurtful & pernicious thoughts will be apt to press into the mind. For a prevention or remedy against which, I should by no means advice one to betake himself to any seriously. Recollected thoughts or exercises of Devotion: for that would quite hinder Sleep for the future, and spoil the next Days Recollections. (The like I say of the time immediately going before Bedtime.) But in case they be simply Vain Thoughts that then wander unsetledly in his mind, let him not willingly pursue them, but rather neglect them. Whereas if they be sinful Imaginations, set him as well as he can divert quietly his mind from them, and now & then without much force lift up his mind unto God, or use some familiar Prayers, or say the Beads without much forced Attention: yet more Attention is required against Sinful then vain thoughts.  
25. As for Perfect souls, their Prayer in such a Case will less hinder Sleep, by reason it is both so pure & so facile, that it is become almost as Natural as breathing, & performed without any agitation of the Spirits, or revolving of Images in the Internal senses.   

CHAP. VII.  
§. 1. Of the Mortification of Anger by Patience.  
§. 2. 3. 4. 5. Here is treated of Smaller Impatiences chiefly scarce observable but by Recollected livers.  
§. 6. Patience to be exercised at all times: Even in joy & Prosperity.  
§. 7. 8. 9 We ought to aspire to an Indifference.  
§. 10. Patience towards God afflicting us, is easier than towards Man.  
§. 11. 12. 14. 15. 16. 17. 18. Seven Degrees of Patience.  
§. 19 Examples of seemingly Extravagant kinds of Patience etc.  
§. 20. Prayer the only Efficacious Instrument to get Patience.  
§. 21. All Actions except actual Prayer, are in some degree defectuous.  
1. THE next Passion to be mortified is Anger, the which whosoever willingly suffers to arise & increase, or that deliberately yields to trouble of mind for any matter that concerns the Body, Health, Fortunes, Life &c, yea or pretended souls good: such an one really makes more esteem of them then of the  good of his Soul: For as far as Anger gets a Mastery over him, so far he loses that Dominion that his Soul ought to have over all other things, & puts Reason out of its Throne: Herupon our Saviour saith, In patientia vestra possidebitis animas vestras: That is, By Patience ye shall keep the Possession of your Souls: as implying, that by Impatience we lose that possession: And what greater loss can we have? Hence it is also that almost in all Languages he that is in any great impatience, is said to be out of himself.  
2. Now the Advices which I shall give for the repressing of Impatience do not regard those great excesses of Fury too common in the world, though it is to be hoped, unknowen in an Internal State: But only those lesser inordinate Passions of Impatience and irresignation, or those smaller Impetuosities of nature which may sometimes befall devout Souls, by which the necessary Peace of mind is disturbed, the habit of Propriety increased, and the merit even of our best works of Obligation diminished.  
3. As we said that Love (which is the Root of all other Passions & Affections) is due only to and for God; so consequently all Passions contrary to Love, all Auersions, impatiences etc. are to be directed only against that which is directly contrary to God: the which no Persons are, nor no Actions or sufferings, which are not sinful. Therefore all such Passions against any Persons whatsoever, or any accidents be falling us from any, are inordinate & sinful, to the proportion and measure of the said Passions.  
4. Even the most Solitary liver will not have reason to complain of want of occasions to exercise Patience: For besides the Crosses happening by God's Providence from without (against which all impatience is interpretatively impatience against God himself:) A soul aspiring to Perfection must observe even the smallest Motions passing in the heart, the which will be apt to rise even against the vilest Creatures, as vermin, flies etc. yea inanimate things, as Penns, Ink etc. There are also certain Propensions in the will without any perceptible Motion about the heart, so secret & subtle that they can hardly be expressed, the which perfect Souls by the Light proceeding from Prayer, do discern and contradict. None are wholly free from these inordinations; even the most quiet natures will find unequal inclinations, which they ought to mortify.  
5. Such is the difference, saith Cassian, between a Perfect Internal liver and one that is imperfect, as there is between a Clear-sighted man and one that is purblind. A purblind man in a room sees only the grosser things, as Chairs, Tables etc. but takes no notice of an infinite number of smaller matters, with their Colours, distances, Order etc. all which are plainly distinguished by a Clear-sighted Man, who will observe many defects and inequalities invisible to others. So it is in regard of our inward defects. An imperfect soul only takes Notice of grosser imperfections, and strives to amend them only: And that being done, conceives herself arrived to great Perfection: when, alas, there yet remains a world of Imperfections, only visible to Eyes enlightened with Supernatural Grace (to be obtained only by Pure Internal Prayer) the which will discover how strangely rooted & deeply fixed all Passions are in the Soul: And how souls deceive themselves, who in prosperity do so wholly abandon themselves to joy, as if nothing could happen that could diminish it: and contrarily in sorrow: As we find Examples in Suso, and the Monk cured from a great inward Affliction by S. Bernard: as likewise in David who saith of himself: Ego dixi in excessu meo etc. that is, Being in an Excess of mind through Divine consolation I said, I shall never be moved: But he found presently how he was mistaken, for it follows; (Auertisti faciem tuam etc.) Thou only didst turn thy face from me, and presently I became troubled.  
6. Therefore Spiritual Persons at all times must exercise Patience, even in times of joy, by expecting a Change thereof: which perhaps is to be desired; because the way to Perfection is by a continual succession of Mountings and descendings: to all which they must be indifferent; or rather they must think their more secure abode to be in Valleys, then on Mountains.  
7. All Commotion of Anger or Aversion is according to the degree of Self love remaining: The which is never to be accounted subdued, till we be in a perfect Indifference to all Creatures, Actions or Sufferings, as considered in themselves: I say, as considered in themselves: For if such Actions, Sufferings &c, be of Obligation, we are not to be in such Indifference, but are to be more affected to the Obligation: for that is but to affect God, from whom all out Obligations do proceed. Yet if a work of Obligation be agreeable to our Nature, we must take heed of tying our Affections to it under that Notion, the which we express by doing such works with more than usual diligence, hast & impetuosity. In such case therefore Imperfect Souls ought to perform such a work as pausingly & mortifiedly, as the work will well permit: And if it require haste, let them endeavour to do it with Internal Resignation & indifference, at least in the Superior will. On the contrary, if it be a work from which their Nature is averted, than the more cheerfully & speedily they perform it, the more perfectly do they behave themselves: So that such Speed do not proceed from a desire of gaining favour, or to have it dispatched quickly out of the way.  
8. The Profession of aspiring to Perfection in a Contemplative Life requires not only Patience & Indifference in such Crosses as we cannot avoid: But also that we be not Solicitous in seeking to avoid them, although lawful means were offered: On the contrary to entertain and make much of them, in case the Soul finds inward strength sufficient to entertain them.  
9 A Spiritual Person living in Perfect Abstraction may rather have need, and hath more leisure to exercise himself sometimes in supposed, imagined difficulties devised by himself, than one that life's a distracted life. Such an one therefore may judge of his impatience, either by remembering some injury passed, or feigning one present, and thereupon observing whether, or how far Anger is stirred in him.  
10. Matters about which Patience is exercised, if they come from men, as hurts, injuries, Persecutions etc. are generally more bitter, than those that come from God, though in themselves greater, as Sickness, Losses etc. Because other men are but equal to us; we know not their secret Intentions, but are apt to suspect the worst: therefore we take such things worse at their hands, than we would at Gods, who besides that he is Omnipotent, and has the Supreme Dominion over us, we know that his Goodness is infinite; So that we can assure ourselves that all his deal towards us are meant for our Good, though sometimes we do not see how they can contribute to it. And as for matters of Affliction that through imprudence or any other defect we bring upon ourselves, we are less moved to impatience by them, (though often to a secret shame:) Because that besides that we are too apt to excuse and favour ourselves, we are secure that we mean well to ourselves.  
11. We may conceive these following Degrees to be in Patience: all which must be ascended before we can attain to the Perfection of this virtue.  
12. The first Degree is, To have a Serious desire of Patience, and however in the Superior will to endeavour to hold Patience upon any provocation: And if this cannot be had at first, yet to procure it as soon as may be, at least before the Sun pass, or in the next Recollection: And however to restrain the Tongue and outward Members from expressing Impatience, though perhaps as yet Anger cannot be prevented from showing itself in sour looks. A Person therefore that ordinarily cannot abstain from deliberate angry Speeches, or which is worse, from passionate actions (in which the deliberation is greater) has not as yet attained the lowest Degree of Patience.  
13. The second is to use all endeavours to guard the Heart, not suffering the Contradiction or Cross to enter into it, or move Passions in it: But to esteem the provocations as not worth the considering, or rather as a matter from which we may reap much good.  
14. The Third is, To use the mildest words & freindliest looks we can to the Person provoking us: And not only to desire, but endeavour also to procure his good: and to lay Obligations upon him.  
15. The Fourth is to imitate the Prophet David who said (Improperium expectavit Cor Meum & miseriam) My Soul expected Scornful upbraiding and affliction. This Degree does not oblige us to seek voluntary Mortifications: but only not be solicitous to avoid them. And God oft inspires into his Servants a Desire that occasions of exercising their Patience may be afforded them: Yea and sometimes to seek them: as S. Syncletica begged of S. Athanasius to assign unto her a Crosse-ill-Natured Person to be attended on by her: The which being granted her, she came to attain this virtue in great Perfection, suffering all her froward insupportable humours with facility & joy..  
16. The Fifth Degree is showed in bearing with Resignation and Peace Internal Crosses, Aridities etc. which are far more grievous, then Externall one's: Especially that Great Desolation sent by God for the purifying of Perfect Souls, of which we shall speak in the following Treatise.  
17. Sixthly a great Addition is made to the grievousness of these Internal Crosses, and consequently to Patience in bearing them, when they are accompanied with Externall Afflictions also. This was our Lord's case on the Cross, when to the intolerable torments of his Body was added Internal Desolation.  
26. The Seaventh and Supreme Degree of Patience is to suffer all these things not only with Quietness, but joy: This is a Degree more than Humane, being a Supernatural Gift of God, by which not only the Superior will, without any repugnance doth receive and embrace things most contrary to Nature: But the Sensuality makes no opposition neither, though they should come suddenly & without preparation. Now I know not whether ever any mere Creature (except our Blessed Lady) hath ever arrived to so high a Degree of Perfection in this life, as to become wholly impassable.  
19 S. john Climacus mentions two Examples of two Holy Persons that seem some what extravagant. The first is of one that having received an injury, and being not at all moved with it, yet desiring to conceal his Patience, made great Complaints to his Bethrens, expressing a counterfeit great Commotion of Passion. The other was of a very humble Soul that abhorred Ambition, yet pretended an impatient desire and pursuit after Offices, and great irresignation when they were refused. But (saith our Author) we must take heed least by imitating such practices, we come much rather to deceive our own souls, than the Devil or others.  
20. All other means whatsoever used for the procuring of Patience without Pure Internal Prayer, will produce little better than a Philosophical Mortification, mixed with secret, undiscovered Interests of Nature. But by Prayer joined with Exercise of Patience out of it, the very Soul will be rectified, and in time come to such an established Peacefullnes, that nothing will be able to disturb it: no, scarce the Persons themselves, if they had a mind to it. The which amendment will be imperceptible, as progress in such Prayer is: But after some convenient space of time there will be a certain general Sense & feeling of it; and this ere we be ware. And the way that Perfect Souls take for the perfecting themselves in this virtue, is not so much by a direct purposed Exercise & Combat against special Defects or Passions, as by an universal transcending of all Created things, by means of an Elevation of Spirit and drowning it in God.  
21. Herupon a Holy Hermit in Cassian seems to account all our Actions whatsoever, except only the actual exercise of Contemplation to be defectuous. His reason I suppose to be, because only during the time that a soul is in Actual Contemplation she is in God, perfectly united in Spirit to him, and consequently entirely separated from Corrupt Nature and Sin. Whereas out of Contemplation she is, at least in some Measure, depressed in Nature, and painted with the Images of Creatures, the which cannot but leave some small stains in the Soul.   

CHAP. VIII.  
§. 1. 2. Of Mortification of Fear and Scrupulosity which is the most disquieting Passion of all other.  
§. 3. 4. What Scrupulosity is.  
§. 5. 6. Advices here given, only belong to such as truly desire to lead Internal lives. And why?  
§. 7. Scrupulosity though a pernicious Passion, yet is only incident to the tenderest Consciences.  
§. 8. 9 Souls at the Beginning of a Spiritual Course are usually very tender and Scrupulous. And why? Therefore it is necessary (and easy) to prevent Scrupulosity in the Beginning.  
§. 10. The Order according to which the following Aduises are disposed.  
1. THE next Passion to be mortified is Fear: to which we will add Grief, not as if they were not quite different Passions: but because ordinarily the Grief which is in wellminded Souls that lead Internal Lives, proceeds from Fear and Scrupulosity, and not from such causes as procure Grief in Secular minds, as loss of Goods, Friends etc. or the feeling of Pains &c.)  
2. Now Fear seems to be of all other Passions the most disquieting: For though Grief regarding the same Object really, adds this excess to Fear, that it supposes the Evil to be present, which to Fear is only future: And a present ill, as such, is more afflicting then an Evil only expected: Yet fear respecting the Evil in the Imagination, & as yet unknown, apprehends it according as the Imagination will represent it: which ordinarily is far greater than in reality it is; yea as in a sort infinite: And moreover such an apprehension sets the understanding on work, either to contrive means to avoid it, or if that be difficult, to invent new motives of unquietness and anxiety; the which is far greater in Evils of which we are uncertain how great they may be, and how soon they may be fall us.  
3. The special kind of Fear, the mortification of which we are now to treat of, is such an one as is incident more particularly to tender Devout souls (especially women) that pursue the exercises of a Contemplative life, the which is usually called Scrupulosity: which is a mixed kind of Passion, the most contrary to that peace of mind necessary in a spiritual course, of any other, as being envenomed with whatsoever causes anxiety and inward torments almost in all other Passions. It regards Sin and Hell, the most abhorred and most terrible objects of all others: and it is composed of all the bitternesses that are found in Fear, Despair, ineffectual Desires, uncertainty of judgement, jealousy etc. And penetrating to the very mind and Spirit, obscuring and troubling the Under standing (our only Director) and torturing the Will, by plucking it violently contrary ways almost at the same time, it causes the most pestilent disorders that a wellmeaning soul is capable of: in so much, as if it be obstinately cherished, it sometimes ends in direct Frenzy, or which is worse, a desperate forsaking of all Duties of virtue and Piety. And where it is in a less Degree, yet it causes Images so distracting, so intimely penetrating, & so closely sticking to the mind; and by consequence, is so destructive to Prayer with recollectedness, that it deserves all care and Prudence to be used for the preventing or expelling it.  
4. For which purpose I will here, according to the best light that God has given me, afford such tender souls as are upon this Rack of Scrupulosity, the best Advices I can; and such ac if they will have the courage to practise accordingly, I do not doubt, but through Gods help they will be preserved from the dangerous consequences of such a Passion. I shall insist with more than an ordinary copiousness upon this subject, because this so dangerous a Passion is but too ordinary among souls of the best dispositions.  
5. But in the first place I must make this Protestation that these foll wing Instructions (in which a great, yet necessary condescendency is allowed in many cases) do belong unto, & application of them only to be made by such tender, fearful souls, as desire and intent sincerely to follow Internal Prayer and other Duties of a Spiritual life, with as much courage & diligence as their frailty will permit. Such do indeed too often stand in need, and are worthy of all assistance & indulgence that Reason and a good conscience can possibly allow, as being persons thrt will probably turn all to the glory of God & good of their souls; and not to the ease or contentment of sensual nature (which they account their greatest Enemy:) and much less to unlawful liberty.  
6. I do protest therefore against all extroverted Livers, or any of different Tempers and Exercises, that shall presume to apply or assume unto themselves any indulgences etc. here, not belonging to them: For they will but mislead themselves, and reap harm by so doing. It seldom falls out that such persons have a fear of a sin committed, or of the mortal heinousness of it, but that it is very likely that it is such an one, and has been committed: And therefore for no difficulty of nature, nor for the avoiding of trouble of mind ought they to expect any dispensations from due Examinations of their Conscience, express Confessions &c: Whereas a thousand to one the forementioned tender souls do take those for mortal sins, which are mere Tentations, yea perhaps pure mistakes: And therefore to oblige them to such strict Examinations or Confessions would only nourish their most distracting anguishs of mind, & furnish them with new matters of Scrupulosity.  
7. Now to encourage such tender wellminded souls to make use of these or any other the like Advices proper for them, I desire them to take notice, that that very Disposition, to wit, a tender fearfulness of offending God, which renders them obnoxious to this so pernicious a Passion, is such an one, as if they can avoid this inconvenience, will be the most advantageous of all others to enable them to make a speedy progress in Internal ways, and to attain to Purity of heart, the immediate disposition to Contemplation, above all other. So that this is the only snare that the Devil has to hinder them; namely by taking advantage from such Tenderness to fill their minds full of multiplicity and unquiet Apprehensions: With the which snare if they suffer themselves to be entangled, they will find that Scrupulosity will be far from being effectual to cure any of their Imperfections; yea it will make Contemplative Prayer impossible to be attained: And God grant that those be the worst and most dangerous effects of it.  
8. Such Tenderness of Conscience that is natural to many, frequently happens to be much increased immediately after the entering into an Internal course of life: And therefore then especial care ought to be used for for the preventing of the fearful Apprehensions which are the usual consequences of it. And the ground of such increase of Tenderness at that time, is not so much a conscience of former sins, as too severe a judgement of their present Imperfections, the which seem to be multiplied, by reason of the continual opposition that corrupt nature gives to their present Exercises: as likewise because ●y the practice of such Exercises they have a New light to discover a world of Defects formerly invisible to them. Hence they become fearful of their present Condition; and knowing as yet no other remedy but Confession, they torment themselves with anxious preparations thereto. And their fears yet not ceasing by having received Absolution: and besides, the same opposition of sensuality against Internal Prayer continuing, they begin to suspect their former Confessions, which therefore they renew: so that all their thoughts almost are taken up with these suspicions of themselves, unsatisfactions in their Confessions &c And by giving way to such anxious customary Confessions, to which also perhaps they are encouraged by their indiscreet Guides, they endanger themselves to contract an incurable Disease of most pernicious Scrupulosity and Servile Fear, from which terrible anguishes, deiectednes and heartlesnes in all Spiritual Duties do follow, with danger of rendering the State of Religion, or at least of an Internal Life begun, a condition less fruitful, yea more dangerous, than a common Extroverted life in the world would have been.  
9 Devout fowls therefore are earnestly wished to make timely provision against these Inconueniencies, & courageously to resist Scrupulosity in the beginning, according to the Advices here following: And above all things, to use their best endeavours and Prudence (as far as it belongs to them) as likewise their Prayers to God, that they fall not into the hands of Directours that will feed this Humour (to them in such a state most pernicious) of frequent iterated Confessions, either particular or General. If such care be had in the beginning, there is no disease more easily curable: whereas by progress it gathers such Strength, disordering the Imagination, disquieting the Passions, and corrupting even the judgement also, that it is scarce possible to find a Remedy.  
10. Now to the end that the following Advices may be more clear and distinct, we will sort them according to the several Grounds from which usually Scrupulosity doth proceed: The which are. 1. Either Interval Tentations by suspected sinful Thoughts and Imaginations. 2. Or certain Defects, or supposed Defects, incurred about Externall Obligations, as S●y●ng the Office, Fasting etc. In both whi●h Cases there is a strong Suspicion of sin incurred, and an uncertainty of what heinousness that sin in: from when●e follow unquiet Examinations, Scrupulous Confessions often repeated &c: First therefore we will treat of Fear & Scrupulosity arising from Inward Tentations by ill Imaginations or Thoughts: And afterwards of the other.   

CHAP. IX.  
§. 1. Of Scrupulosity arising from certain Inward Tentations.  
§. 2. 3. Tentations are not in themselves ill: But rather a Mark of God's love. Yet they are not to be sought.  
§. 4. Internal Tentations very purifying.  
§. 5. 6. 7. 8. Of Inward Tentations resting only in the mind. And Advices against them.  
§. 9 Likewise touching those that cause also Effects and motions in corporal nature.  
§. 10. 11. 12. 13. 14. 15. Prayer is by no means to be omitted for Tentations: As being the best and securest Remedy: In as much as all Tentations are most efficaciously and perfectly resisted, by conversion of the soul with Love to God.  
1. THE Special kinds of Inward Tentations which do ordinarily afford matter of Fear & Scrupulosity to wellminded tender souls are, First either such ill Imaginations or Thoughts as rest in the mind alone, without any other outward Effect, such are Thoughts. 1. Of Infidelity. 2. Of Blasphemy. 3. Of Despair etc. Or Secondly such as withal have, or may cause an alteration in the Body: such are Thoughts of Impurity, Anger etc.  
2. Now concerning Tentations in general, the Devout Soul is to consider, That it is no sin to have them: yea being sent us by God, they are meant for our good, and to give us occasion to merit by them. And those which God sends us are the most proper for us. For if they were in our own choice, we should choose least and last of all those that are most fit to humble us, and to withdraw our Affections from ourselves and Creatures: so that the more displeasing to us and afflicting that any Tentations are, the more profitable are they. Let none therefore be dismayed at the approach of Tentations, but since Self-love cannot be cured but by application of things contrary thereto, let us accept of them as a special gift of God, assuring ourselves that it would be perilous to be long without them. And if we cannot clearly see how our present Tentations can turn to our profit; we ought to content ourselves that God sees it; & otherwise he who is Infinite wisdom and Goodness would never have permitted them to befall us: Therefore let Faith supply knowledge or curiosity.  
3. Nevertheless we must not voluntarily seek Tentations, for (qui amat periculum peribit in eo) He that love's danger shall perish therein, saith the Wiseman. God will not deny spiritual strength to resist & make good use of Tentations that by his Providence befall us; yea although it was by some precedent fault & negligence of ours, that they befell us: But he has made no promise to secure us in a Danger into which we voluntarily run.  
4. More particularly, Internal Tentations are more beneficial and purifying, and they do more profoundly humble us, then do outward pains or Persecutions. 1. Because they discover unto us, (not the malice of others, but) our own sinful natures, prone of themselves to all abominations. 2. And by them we come to be delivered, not from other creatures, but from ourselves; in which separation our chiefest & last conquered difficulty consists. 3. They send us for remedy to none but God: For what effect can any assistance, medicines or other helps of Creatures have against our own Thoughts.  
5. And as for the Special (forenamed) Tentations, a wellminded soul ought to consider, That the simple passing of such thoughts or Imaginations in the mind is no sin at all, though they should rest there never so long without advertence: but only the giving a deliberate consent unto them. Neither is it in the power of a Soul either to prevent or banish them at pleasure: Because the Imagination is not so subject to Reason, as that it can be commanded to entertain no Images but such as Reason will allow: But it is distempered according to the disposition of the Humours and Spirits in the Body: and sometimes the Devil also is permitted to iniect or raise Images to the disquieting of tender souls: But he can force none to consent to the suggestions proceeding from them.  
6. There is less danger of consenting unto Tentations merely spiritual, such as are Thoughts of Blasphemy, Despair &c: And consequently less likelihood of Scrupulosity from a suspicion of such consent. Though sometimes they may be so violent and so obstinately adhering, that the fancy will become extremely disordered, and the soul will think herself to be in a kind of Hell, where there is nothing but blaspheming and hating of God.  
7. Her best Remedy is quietly to turn her thoughts some other way, and rather neglect, then force herself to combat them with contrary thoughts: For by neglecting of them the impression that they make in the Imagination will be diminished. She may do well also by words or outward gestures to signify her renouncing and detestation of them; As in a Tentation of Blasphemy, let her pronounce words and express postures of Adoration of God, Praise, Love &c: Let her be also the more diligent in frequenting the Choir, continuing more carefully in Postures of Humility before him. And doing thus, let her banish all suspicions of having consented, as being morally impossible.  
8. Certain it is, that how troublesome & horrible soever such Tentations may seem to be, yet they being quietly resisted, or rather neglected, do wonderfully purify the soul, establishing Divine love most firmly and deeply in the spirit. Moreover by occasion of them the Superior Soul is enabled to transcend all the disorders and tumults in Inferior Nature, adhering to God during the greatest contradictions of sensuality.  
9 As for the other sort of Interiour Tentations, which are more gross, causing oft disorderly motions and effects in Corporal Nature; It will be more difficult to persuade timorous souls that they have not consented: Both by reason that such Imaginations are more pertinacious and sticking to the corporal Humours and spirits: and also because inferior Nature is powerfully inclined to a liking of them, in somuch as that real effects & alterations may be wrought in the body, before that Reason be fully awake to resist them. Yea and after the resistance made by Reason, yet such Images continuing in the Fancy, and such motions in the body, the mind will be stupefied, and the resistance of Reason will oftimes be so feeble, as that in the opinion of the Person it will pass for no resistance at all. Yea rather the soul will be persuaded that she has deliberately consented, considering the continuance of them, after that she was fully awake, and had reflected on them.  
10. Notwithstanding unless in such souls the Reason do not only reflect upon the sinfulness of such impure thoughts, if consented to; but likewise in the very same instant that she makes such a Reflection, the Will be deliberately moved to the approving of them, they may be assured that there has passed no culpable consent to them. Again, if the general disposition of such souls be such, as that seldom or never either Speeches or deliberate Actions do proceed from them conformable to such impure Imaginations, they may confidently judge that there is no danger of having incurred a mortal sin.  
11. Above all things the Devout soul is to be careful that she be not disheartened, by occasion of such Tentations, from pursuing constantly her appointed Recollections the best she can, notwithstanding that then above all other times such Thoughts will throng into her mind, so that she will think it almost unlawful to appear before God being full of such impure Images. But she is to consider, that now is the proper time to show her Fidelity to God. No thanks to her if she adhere to God when nature makes no opposition, but rather finds a gust in it. But if amidst these tempests of corrupt nature she will firmly adhere to God, when such adhesion becomes so extremely painful to her, this is thankeworthy: then she will show herself a Valiant Soldier of our Lord, & worthy of that testimony that he gives of her, who has judged her fit and capable of encountering such furious Enemies.  
11. A great blessing and happiness it is, that in all internal Confusions, Obscurities etc. we can always make an Election of God with the Superior will: The which being effectually done, whatsoever disorders are in the Imagination or in inferior nature, they do rather increase then prejudice our Merit.  
12. Indeed this is that great, most Efficacious and Universal Remedy against all Tentations, to wit, an actual Conversion of the Soul to God in Prayer: For thereby the soul being united to God, either she will lose the Image and Memory of the Tentation for the present: Or however, she doth with fare more efficacy oppose and work contrary to such Tentations, then if she had fixed her Eyes with a direct renouncing and detestation of them: For in an Actual Union with God is included a virtual detestation of all things contrary to him, both for present and future; and also thereby the soul adheres to her only Good, with whom they are absolutely inconsistent.  
13. This Remedy therefore which contains in it all the virtue of all other particular Remedies, is often and seriously to be recommended to Internal Contemplative livers: (for indeed none but such as live abstracted lives can, without great force and difficulty, be in a disposition at pleasure to introvert and recollect shemselues.) However let every soul that is capable thereof, use it. It is the plainest, easiest, securest and most infallible Cure of all others.  
14. Those that are throughly practised in Prayer cannot only be united in W●ll to God, but perceive themselves to be so united, whilst in the mean time both the representation of those Tentations remains in the Imagination and understanding, and much trouble likewise in inferior Nature: All which notwithstanding are not any hindrance or prejudice to such Union: Yea by occasion of these things a more perfect and intense Union may be caused.  
15. The light obtained by Prayer for the discovering of the Causes, Grounds and Remedies of such Tentations, and the Grace to resist them is wonderful, and incredible to those that do not practise Prayer. By neglect of which many live in the midst of Tentations, and yet do not know them to be such: Or knowing them, yet have no strength nor will to resist them. But most certain it is, that a Soul which duly prosecutes Internal Prayer according to her present abilities, can scarce possibly be so overcome with a Tentation, as habitually to yield to it; or however to die in it. Indeed there is no security that a Soul ordinarily is capable of in this life, but by the means of Prayer.   

CHAP. X.  
§. 1. Of Scrupulosities about Externall Duties, as the Office, Fasting etc.  
§: 2. Tender Souls ought to seek full Information touching such Obligations: which is not out of politic ends to be denied them.  
§. 3. 4. 5. 6. Several cases of Indulgence about the Office.  
§. 7. 8. 9 10. Some learned Doctors do free particular Religious persons (not in holy Orders) from a necessary Obligation of saying the Office in private.  
§. 11. An Advice touching the same.  
1. IN the next place, the special Externall Duties about which tender Souls are apt to admit Scrupulosities are many: Yea some are so inordinately timorous, that they can give way to unsatisfaction in almost every thing that they do or say. But the principal and most common, especially in Religion, are these. 1. The obligation of Religious Persons to Poverty, Obedience, Regular Fasting, Saying of the Office in public or private etc. 2. The Duty of Examination of the Conscience in Order to Confession, and Confession in self, with Communicating afterward.  
2. The general proper Remedy against Scrupulosity arising upon occasion of any of these matters is a true information of the Extent of the said Obligations. And surely Spiritual Directours are obliged to allow as much latitude to wellminded timorous Souls in all these things, as Reason will possibly admit, considering that such are apt to make a good use of the greatest condescendency. Therefore it would be a fault inexcusable before God, if Confessors out of a vain Policy, to the end to keep tender Souls in a continual dependence and captivity under them, should conceal from them any Relaxations allowed by Doctors or just Reason. And timorous Souls when they have received information from Persons capable of knowing, and unlikely to deceive them, they ought to believe and rest upon them, and to account all rise of fear or suspicion to the contrary to be unlawful.  
3. More particularly for as much as concerns the Divine Office, since all that understand Latin may acquaint themselves with all the Dispensations and largest allowances afforded by Doctors, I conceive it most requisite that such ignorant tender Souls (especially Women) as may come to see or read these Instructions, should not be left in an ignorance or uncertainty hereabout: For why should any additional burdens of a Religious life lie more heavy on those that are least able to bear them, and such as will be far from being less careful in obliging observances, less submiss to Authority, and less assiduous in the Service of God?  
4. Therefore for as much as concerns the Public Conuentuall reciting of the Offiice, they may take notice, That the Obligation thereto does not at all lie upon particular Religious under sin, except when they have been pro tempore expressly commanded by Superiors to frequent the Choir at such or such a determinate time: At other times they may be pennanced for negligence, and aught to submit willingly thereto. But the Obligation under sin to see that Duty discharged, lies only upon Superiors.  
5. Again when they are in the Choir, in case that when others are repeating the Office, they are employed about any thing that concerns the Church, as lighting of Candles, fetching or turning of Books, Music etc. they are not obliged to repeat such Parts of the Office as have passed during such their Employments. Neither is it necessary in case of any considerable feebleness, that they should strain their voices to the tone of the Convent, unless by reason of the paucity of the Religious the Office through their Silence cannot be solemnly discharged. Moreover if any reasonable occasion concerning the Office require their going out of the Choir, they are not bound to repeat afterwards what shall have been said in the mean time, but at their return they may content themselves to join with the Community etc.  
6. But as touching the saying of the Office in private it is the general Vote of learned man. 1. That a very ordinary indisposition will suffice to dispense. 2. That the mistake of one Office for another is not considerable, since it is only a day's Office is enjoined, and not such a determinate Office 3. That if a few verses now and then were omitted, that being but a very small part of the whole, is not valuable. 4. That none are obliged to repetition for want of Attention, or for not exact pronunciation etc. 5. That Scrupulous Souls being in an uncertainty whether they have said such a particular Hour, or other considerable part of the Office, are not obliged to say it. 6. As for the times of saying each part, the liberty allowed is fully large enough. Other Indulgences there are generally permitted, of the which they may do well to inform themselves: These will suffice to show that the Burden is not so great as many good tender Souls do apprehend.  
7. But the root of all these and all other Scrupulous difficulties in this matter is taken away by the Positive Assertion of certain learned Doctors, not censured or condemned by any, viz. That no Religious Persons, except they be in holy Orders, are bound to the reciting of the Divine Office in private under mortal sin: (And if it were any sin at all to omit it, it would be a mortal sin, being evidently in materia gravi.)  
8. The principal Authors of this Assertion are Lessius a very learned jesuit, and Marchantius a most prudent, learned and Conscientious Provincial of the holy Order of S. Francis, who being taught by long Experience in treating with tender Souls, professes that he thought himself obliged in Conscience, in Duty to God and Charity to timorous Souls to publish this Assertion. And the Reasons given for it seem to be very pressing and concluding: Because the simple not-reciting of the Office being not in itself evil, for then all seculars not reciting it should sin (mortally:) there can be named no Title under which it can be made Obligatory.  
9 For. 1. all those that would maintain the contrary opinion do profess that there is no Law for it. For although our Holy Rule advices that in case any considerable number of Religious by means of any Employment should be hindered from the Choir, they should in the place of such their Employment recite the Office in common: Yet it gives no order at all to single Religious persons in that case. 2. The Foundations and sustentation of Religious Communities is not as that of Cures or Canonries to which there is correspondent by a debt of justice and virtual Contracts the reciting of the Canonical Office, so that Restitution is due in case of Omission: But to Foundations of Monasteries and pious Oblations are correspondent only the performances and Observances of Religious Vows, Fasts, Austerities, Conuentuall Prayer, aspiring to Contemplation &c: with respect to which only, Oblations were made to Conuents, not under a Title of justice but Charity.  
10. There remains therefore no other pretence for an Obligation of particular Religious not in sacris to a private reciting of the Office, but only Custom that has the virtue of a Law. Now Caietan doubts whether de facto there be any Custom of it at all: for certain it is that it is not universally received: neither is it by privilege that some do not receive it. However if there be a Custom, yet that it has not the force of a Law may appear. 1. Because if it had been introduced by authority of Superiors, it would have been established by Constitutions: which yet hath never been done: Neither hath any Inquisition been made at Visits of the breach of such a Custom, as a fault. 2. Because those Doctors that most urge the Obligation thereto, yet never pretend the omitting to be a Mortal sin: And surely if it be not a mortal sin, it is none at all. 3. Because several learned men have publicly without censure protested against any obligation flowing from such a Custom: which would never have been permitted, if Prelates and Superiors had an intention that their subjects should esteem such a Custom obligatory. 4. Because there are certain Orders, as the Franciscans, the Nuns of the Annunciata, &c, which by their Rule and an express Vow are obliged to the reciting of the Office in particular, in case of absence from the Choir: which would be ridiculous, if the general Custom was presumed to be sufficiently obliging. 5. The same is proved by a parity; for whereas a Custom had been generally introduced among the Cis●ertians by the Ancients of the Order, of reciting the Office of our B. Lady and of the Dead: yet in General Chapter Anno Domini 1618. it was declared, that this Custom though introduced by the Ancients and Superiors, yet had not the force of a L●w.  
11. All this notwithstanding, according to the Opinion of the said Authors, we may conceive this to be a Custom very laudably practised by devout Soule● and has been indeed received under Title of Piety, and a convenient holy Exercise: which if it should be causelessly neglected, contemned, or transgressed, a person so transgressing, if he did it out of indevotion and want of fervour in matters of Piety, might justly be condemned, or at least esteemed a person indevout and negligent. The which fault yet may be remedied some other more commodious way, then by laying a snare upon tender souls, or misinforming them.   

CHAP. XI.  
§. 1. Of the most bitter kind of Scrupulosity touching Confession.  
§. 2. 3. Indiscreet rigour of Confessors in this Point, very harmful to tender Souls.  
§. 4. Several Instructions and Advices concerning this matter.  
§. 5. 6. 7. Absolute and exact Obedience to Spiritual Directours (with Prayer) is the only Remedy.  
§. 8. 9 10. 11. The strange obstinateness and subtle perverseness in some good Souls, in finding and justifying Escapes from Obedience.  
§. 12. 13. The great harm proceeding from Scrupulous Examinations and Confessions.  
§. 14. 15. A form of Examination of Conscience proper for many Scrupulous Souls.  
§. 16. 17. The Conscience of tender Scrupulous Persons is not properly a doubting Conscience: but only fearful.  
§. 18. 19 20. Constancy in Prayer most efficacious against Scrupulosity.  
§. 21. 22. Confession of Venial Sins is profitable: but yet not universally to all Souls.  
§. 23. 24. 25. The chief trial of Obedience is at the times of Communicating. Advices thereabout.  
§. 26. 27. 28. Security in following such Instructions as these.  
§. 29. 30. The Root of Scrupulosity is Tepidity: and oft also a corporal distemper.  
1. WHATSOEVER the matters or occasions are that cause Scrupulosity in tender Souls, the bitterness thereof is felt especially in confessing of them, or preparing themselves to such Confession. For than it is that all former unsatisfactions recurre to their memory, & new Examinations are made: and not only all the supposed faults, but also the former Examinations and Confessions are again examined and Confessed. For to such Souls, partly out of ignorance in the nature, degrees and circumstances of Sins, and partly having their minds darkened by Fear, all Sins appear to them to be Mortal, or for aught they know they may be Mortal: & that suspicion, or even possibility is sufficient to pierce them through with Greise and Fear.  
2. The Misery of such self afflicting Souls is much increased and rendered almost irremediable by indiscreet Confessors, unwary Writers of Spiritual matters, and such as are unexperienced in Internal ways: Who in the practice of Penance and Confession use the same Rules and measure towards all Souls indifferently, giving Advices in general terms, which yet are proper only for the common sort of Souls living in the world: who commend the repetition of General Confessions, prescribing nice Rules for Examination: who enjoin all their Penitents in a case of uncertainty or Doubt, whether a Sin be mortal or no, to choose that which appears to their prepossessed judgements the safer side, and therefore to be sure not to omit it in Confession: who recommend daily and almost hourly Examinations of Conscience: who extol the virtue and Efficacy of Sacraments, without sufficient regard to the Dispositions, and therefore indifferently encourage Souls to frequent Confessions, yea even when they can find no present matter: in such a case advising them to repeat the mentioning of any one or more sins formerly confessed, merely to continue a custom of confessing, and to gain a new access of Grace by virtue of the Keys etc. Now such Advices and Instructions as these may possibly be good for some negligent souls living extroverted life's (if that a proportionable care were also taken that Penitents should bring due Dispositions to the Sacraments, without which the effects wrought by them will be far from their expectation:) But that which is a cure for ordinary souls, may and frequently doth prove poison to such tender Scrupulous persons, as wvee now treat of.  
3. Therefore surely a Confessor or Director that has any taste of Internal ways, and any Spiritual prudence and Charity, when he is to treat with souls that he sees have truly a fear of God, and a sensible horror of offending him, even in a proportion beyond what Charity and due confidence do require; and that, were it not that they are dejected by too great an apprehension of their guilt, would make great progress in the Divine Love: Perceiving likewise (after some experience & insight into their lives, Exercises and manners of their Confessions) that such souls accuse & judge themselves & their Actions, not by any light of Reason or Knowledge in the true Nature & Degrees of sins, but only by their ouwne Passion of Fear, which corrupts their judgement &c: Such Confessors, I say, in these & the like circumstances will not surely think it fit to deal with these, as with the ordinary sort of tepid or negligent Souls in the world, that have need to be terrified, to have their consciences narrowly searched into, to be frequently brought before the spiritual Tribunal. The like Prudence is to be exercised also to such tender souls leading internal lives, who though they are not actually Scrupulous, either have been formerly, or may easily be cast into it by rough or indiscreet usage.  
4. Therefore surely these timorous & tender Souls are to be told, First that the End of their coming into Religion, or of consecrating themselves to God in a life of Contemplation, was not to eni●y the Sacraments, which they might have had free use of in the world: but in the Quietness of Silence and Solitude to seek God, and daily to tend to him by Internal Exercises of Love, Resignation etc. as also by a calming of all manner of Passions: And that all Externall Duties are only so far to be made use of, as they contribute to the increase of this Love, Quietness of mind and confidence in God. 2. That the Sacrament of Penance and Confession is a Holy Ordinance indeed, instituted by our Lord, not for the torment, but ease of Consciences, & to the end to bring souls to have a confidence in him, and not a horror of approaching to him. 3. That the administration of this Sacrament is left to our Lords Priests who alone are to be judges what sins are to be confessed, and in what manner. 4. That since it is evident that Confession is their chiefest torment, causing effects in them so contrary to what our Lord intended: that therefore they should either abstain wholly from so frequent a custom of confessing, or to make their confessions only in the form that should be prescribed them. 5. That such examinations of sins will abundantly serve their turn, as they would think fit to be used in any ordinary matter of importance, and as may be made in a very short space. 6. That oft it is far more profitable for them to exercise rather Virtual Acts of Contrition and sorrow for sin, by converting themselves directly to God with Acts of Love, then by reflecting with Passion upon their sins. 7. That those common Maxims. (viz. That it is the sign of a good conscience there to fear a fault where none is: And that nothing is to be done against conscience: Likewise that in Doubtful cases the securest side is to be chosen etc. These Maxims I say) though in gross true; yet if they should be strictly applied to Scrupulous persons, would utterly ruin the peace of their minds, For they are altogether incapable of judging what is against conscience, or what may be said to be Doubtful, accounting every thing that they fear (without being able to give any tolerable reason of their fear) to be against conscience, and to be Doubtful: It is therefore the spiritual Director or experienced Confessor only that is to be judge of these things; who has no interest at all in the business, but the good of his Penitents soul; who can judge without Passion; who is appointed by God to be judge; and whose unfaithful dealing the Penitent hath no reason to suspect.  
5. There is no possible way to be rid from scruples (besides the having immediate recourse to God by humble resigned Prayer) but an entire indispensable obedience to prudent Confessors, proceeding according to these or the like grounds and instructions: According to which if such tender souls take the courage to practise notwithstanding any fears in sensitive Nature, they will find their fears to decrease. Whereas if they neglect, or obstinately refuse to put them in practice, their fears will not only grow far more dangerous, but they will become inexcusable before Almighty God, and contract the heinous sin of disobedience, ingratitude, and wilful obstinacy & resistance against the light which God has given them.  
6. But withal they must know, that they will never have sufficient strength and Grace to obey against passion, except they seriously practise Internal Prayer: the which alone will make their Obedience to become by custom far more easy, and also freed from that horror which at the first they will feel in sensitive Nature.  
7. Neither ought they to suspect that their Confessors set over them by God for their good, do not understand their case aright. True it is, they do not feel the pains they suffer, no more then Corporal Physicians do their Patients: But yet they know the causes of it far better than themselves, proceeding by a Supernatural light, not clouded by Passion. And why should they pretend to know the causes, being ignorant of them? What interest is likely to corrupt their judgement? Would they for no reward or gain incur the displeasure of God?  
8. Notwithstanding so subtle such souls are to their own prejudice, that though they should yield that their Confessor known their past state, yet they see some new Circumstance which was either forgotten, or they doubt so, the which may perhaps alter the whole Case. As likewise every new sin or defect has somewhat in it, to their seeming, different from the former, by which they make a shift to scape from Obedience. Yet they must know that not all these shifts will excuse them before God.  
9 Yea they ought to consider, that though indeed it were true that the Confessor should happen to be mistaken: Notwithstanding the Penitent practising bona fide according to his Orders in a point of this Nature about Confession (which is not a Moral Precept) should commit no sin, nor incur the least danger by it: yea being an Act of Obedience for God's sake and in opposition to Natural Passion, it should be an occasion of merit to them. So that though the sins suspected by them were indeed Mortal, yet he judging otherwise, they would not be obliged to confess them.  
10. But it is wonderful to see in souls very distrustful of themselves in all other matters, such an obstinate selfe-iudgment in this, that they will never be persuaded that they are Scrupulous, though their wits be almost perished by Scrupulosity. For if this were once admitted, plain reason would convince them that they ought not to be their own judges. As likewise in souls otherwise very innocent, humble and most pliable to Obedience, the pertinacious disobedience in this point of abstaining from confessing or renewing Confessions of things forbidden them to be confessed is very strange: So that against the command of their present Confessor, and the Advice of all the most learned Doctors, they will persist in their reluctance: And if their Confessor will not admit them, they will forbear no means to find out others, though wholly unacquainted with their state, to hear their Scrupulosities. And what other ground can there be of such disorder, but only self-love deeply rooted in corrupt Nature: and oftimes the suggestion of the Devil, to which such souls by reason of their disordered Imaginations and Passions, are miserably exposed? They had rather confess their virtues for faults (as their having resisted their fears in compliance with Obedience) than their really greatest fault, which is self judgement and Disobedience.  
11. A Scrupulous fearful Soul having been commanded to forbear Examination and confession of such particulars as do cause unquietness in her; when she comes to put this in practice, a double Fear will present itself to her: the one of disobeying her Confessor: and the other of going against her natural judgement which is contrary to her Confessors. But she ought to consider, that the former Fear has nothing of nature in it: yea that it contradicts Nature in its most sensible part, and therefore is far more worthy to take place. As for the Fear of going against her own judgement, it proceeds wholly and only from Nature, self-love, and a desire to be rid of her present pain that the memory of her faults causes in her, or the Suggestions of the Devil urging her to disobedience: Therefore if she cannot expel this Fear out of sensitive Nature, she must accept it as a pain, but withal contradict it as a Tentation.  
12. She ought to assure herself that more harm comes to her, and incomparably greater impediments in her Exercise of Prayer etc. by indiscreet Confessions, or Examinations made merely to satisfy Scrupulosity, then by all the Defects that she would Confess: the which being generally incurred out of frailty, do far less estrange her from God, than such Confessions do; by which she is habituated in self-will, selfe-iudgment and Servile Fear: All which are the more perilous, in as much as they have a pretence of Duty, to God, and to the Orders of his Church, as also of humility, and a desire to receive benefit by the Sacrament etc.  
13. Common Reason will dictate, that it is most unfit that any one should be judge of his own state, just at a time when a Tentation or violent Fear is actually predominant, the which do put the soul in a strange confusion and darkness. What a folly therefore & presumption would it be for a woman ignonorant, passionate and fearful to challenge the Office of a judge in this Case, and to think to regulate the judge, that sits in God's seat?  
14. Let therefore fearful souls that are forbidden the usual ways of curious Examinations of Conscience & nice Confessions, Whensoever any scruple or suspicion concerning a Mortal Sin comes into their Minds that would urge them to run for ease to Confession, or that would affright them from communicating, let them, I say, content themselves with ask their own Consciences in one glance of their minds, Do I certainly know the matter of this Fear to have been a mortal sin: and that it was really committed: and never confessed in any sort, defectively or exactly? And if their consciences do not answer, that they are most certain of this, they may not only securely judge that they are not guilty, but they are obliged under sin to abstain from Confession, in case they have been so commanded, and to proceed to communicating. For it is morally impossible that such tender souls should commit a Mortal sin, but without any Examination it will appear evidently to be Mortal.  
15. This way of selfe-Examination I (being warranted by learned Authors) do seriously recommend to those souls that find that a punctual Examination doch destroy the quiet of their minds: so that if after one short selfe-questioning they do not resolutly and positively determine that they have deliberately consented to a Tentation, and committed a sin unquestionably mortal: Let them resolve never after to trouble their Thoughts with it: but if they should press them to a Re-examination, let them neglect them and consider them as pure Tentations.  
16. Such Souls are not to esteem, that a Fear or suspicion that any thing is a sin or Mortal, can be sufficient to make the case to be Doubtful: For a Doubt is when two opinions are represented to the mind, and the contrary Reasons for each are so even and equal, that the judgement cannot determine itself to assent to either. Now a firm Assent may be where there is a violent Fear of the contrary at the same time. And a Scrupulous person cannot oftimes give any other Reason or account of her Fear, but that for aught she knows, the matter is according to her Fear.  
17. Amongst other subjects of Scruples, one is a Doubt in such souls, whether they have true Contrition for their faults, or no. Whereas if there be any thing that hinders their sorrow from being true Contrition, it is the Excess of servile Fear mixed with it, which they wilfully nourish with their Scrupulosities: But however, considering they are supposed to practise Internal Prayer in such manner as they are able, there is hardly any Doubt to be made, but that they have the true love of God, which makes sorrow for sin to be true Contrition. The which may be performed either directly, by framing an efficacious Act of sorrow and detestation of their Sins, as offensive to God, and for his love: Or only virtually (yet efficaciously,) by producing an Act of pure love to God: for thereby they do really avert themselves from whatsoever doth offend him, or is contrary to such love (as Sin is.)  
18. And from hence may appear the great Security that a soul has which pursues Internal Prayer: Because every Act of love or Resignation performed purely for God, doth restore a soul to the State of Grace, in case that by any precedent sins she hath fallen from that State. And if she hath not, it doth advance and establish her the more in Grace.  
19 There is not therefore a more assured general Remedy against Scrupulosity and all such inordinate fears than Constancy in Prayer. This alone will produce a courage to despise such Fears, whensoever they would hinder a Soul from performing Obedience to the Orders of her Spiritual Director.  
20. The Security and Necessity of which Obedience, as likewise the culpableness and danger of proceeding according to the suggestions of Fear, a Devout Soul may evidently collect from hence, viz. by observing that she never disobeyes in virtue of Light obtained by Prayer, the which always dictates Obedience and renouncing her own judgement, and contradicting her Fears, to her: And on the contrary that she is tempted to transgress the Orders of her Confessor only at the time when Fear is so violent upon her, and makes so deep an impression of her supposed faults in her mind, that she cannot then pray with Resignation, and believes that then to obey her Confessor would be to go against her own knowledge. Her security therefore must come from Prayer: to which her humble Obedience will dispose her: And on the contrary Scrupulous Fears will render her utterly unfit. Therefore Souls which wilfully nourish their Fears and Scruples by frequent unpermitted Confessions have very much to answer for before Almighty God for their wilful plunging themselves into a State which makes a Perfect union with God impossible, thereby defeating the whole Design of a Religious Internal life: as also for forsaking the ways of Obedience, which almost in all possible cases are most full of security.  
21. It is far from my purpose to deter souls from frequent Confessions, even of Venial sins, when they find such Confessions profitable to them, and helps to their amendment; But otherwise, if by the means of such Confessions they endanger themselves to run into Mortal sins of the highest Nature, as Desperation, or a wilful renouncing of all ways of Piety, through the horror arising from their ignorance & incapacity to distinguish between Mortal & venial sins: Then surely it were better for them to make use of other ways appointed by God for the expiating & purging of Venial sins (such as are, Saying our Lord's Prayer, Acts of Humiliation or Contrition, Giving of Alms, Devout taking of Holy water etc.) And if they are desirous in some good measure to observe the ordinary times of Confession, they may content themselves with expressing some such faults as they can with assurance, and without disquietness declare: and all other faults may be involved in some general Phrase or Expression.  
22. If it be objected, that by practising according to these Instructions such souls will find nothing new to confess, and so will be deprived of the blessing & comfort of Absolution. Herto I answer, That it were happy if Souls could find nothing expedient to be Confessed. And surely the most effectual means to bring them to such Happiness, is according to these Advices to free them from their dejecting Scrupulosities: the which as long as they remain, little effect of blessings can proceed from the best Exercises or use of Sacraments. We know that in Ancient times innumerable Saints attained to Perfection with little or no use of Confession (considering their remoteness from places where Priests inhabited) by Serious practice of Prayer, Abstraction of life, Mortification &c: which means will doubtless have the same effect now: and without them Confessions and Communions though daily practised, will have but small effect thereto: Now there is not in the world a Mortification more effectual, more purifying and more proper for such Souls, then to Obey God in their Confessor, contrary to their own violent fears, Scrupulosity and seeming judgement.  
23. The proper season of the Trial of Obedience and Submission of Scrupulous Souls is the time of Communicating: because they know that there is necessary ●herto not only the condition of being free from Mortal ●in: but likewise that a greater preparation is requisite: For in all States they may pray, Say their Office, Exercise Mortification etc. without a precedent Con●ession (though it is with great dejection, heartlesnes & most grievous distractions that such Souls apply themselves to Internal Prayer etc.) But above all, Communicating during their Suspicions is most grievous & full of horror to them.  
24. In this case therefore a wellminded Soul coming to Communicate according to Order prescribed by her Confessor, and finding a Fear to seize upon her, let her take courage, lifting up her heart to God in this or the like manner, My God, it is not by mine own Choice, but in Obedience to thee speaking to me by my Confessor, that I presume to approach to thy Altar. In thy name therefore, and hoping for thy blessing I will Communicate, notwithstanding the horror & frights which I feel in my Soul. These I accept as a pain, and I do resign myself to the continuance of them, as long as it shall be thy pleasure for my humiliation. I hope & am assured that thou wilt not condemn me for Obedience, and for resisting the violent impulsions of my Corrupt Passions. It is only for the comfort of my Soul that I desire to receive the precious Body of my Lord. If I did not think it to be thy will that I should Communicate now, I would abstain though this were Christmas or Easter-day, and whatsoever confusion or shame I were to suffer for abstaining. Having said or thought to this effect, let her freely Communicate, and be assured she shall not incur the least danger, but on the contrary merit in a high Degree. And in the same manner she may lift up her heart to God, whensoever in Confession she abstaines from mentioning such faults a● do cause disquietness in her.  
25. Such Souls may also do well to practise very often in private Spiritual Communicating, preparing themselves thereto by the forementioned brief and quiet Examinations. Frequent practising after this manner will beget a Confidence to do it really upon occasions.  
26. Those Souls to whom these Instructions have been, or shall be esteemed proper in the judgement of their Spiritual Directours, must not be discouraged from following them by any thing that shall be said by others, or by any thing that they shall find in Books: For there is nothing written here which may not be confirmed by the testimony and authority of learned and unquestioned Doctors. They must therefore abstain from making consultations with others, or demanding their judgements or Opinions: for otherwise there will be no End of troubles and distractions. Neither willingly or purposely ought they to read Books made for the Common Sort of Souls, and that give different Advices: for that would be to put themselves wilfully into a Tentation. But let them content themselves with these or the like Instructions, reading them oft, and seriously resolving in & with Prayer to practise accordingly, and they may, through God's blessing, expect a good Success.  
27. Now they must not from hence expect Advices to fit all cases, which are almost infinite. But according to their particular necessities they must apply these General Instructions: observing the Divine Inspirations, (especially in the time of Prayer) their own Experience, and sometimes likewise serving themselues of their natural judgement. For of this let them assure themselves, That if they will not resolve to Obey till Satisfaction be given them to all their Scrupulous Objections & Fears, their case is desperate: If nothing will serve them but a riddance from the pain of the Tentation, an Angel from Heaven will never be able to quiet & satisfy them. They must either Obey, though with their Eyes shut, or they will live & die in the State of Self-love and Servile fear which is a very dangerous State to die in.  
28. Yet those who must of necessity at the first be helped with relying upon the warrant of their Confessors and Directours, must not finally rest there, but make use of such Peace as by their means they can obtain, to dispose them to have recourse to our Lord, to learn confidence in him, which will arise from frequent conversing with him by Prayer.  
29. To conclude this matter of Scrupulosity: A general good way to Cure it is by opposing it in its Root and cause: the which is either Spiritual or corporal: The spiritual cause of scrupulosity is Tepidity: for though it seems to be an humour full of solicitude, hast and eagernes; yet the true ground oftimes of it is an unwillingness and loathness to give God more than we must needs. Now the measure and Rule of what is absolutely necessary being uncertain, from the ignorance thereof grows a general fear (just enough, the heart being so corrupted with self-love) of falling short of what is necessary almost in every thing, either for want of right intention, or some other important circumstance: the which Fear being Servile, is perplexing, confounding and darkening. The proper remedy therefore is (as hath been said) an humble recourse to God by Prayer to correct in us what is amiss, & to supply what is defective: as also a submission and resignation of ourselves sincerely and entirely to do to our uttermost what he requires: and when all this is done, not to judge of our soul's estate, its hope or danger, so much by a view of our own perfections, or a conceit of the diminishing of our imperfections, but only by our relying and affectionate dependence on God. For the greatest & most perfect servants of God the more they grow in Perfection the more light have they to discern innumerable imperfections in themselves, which causes great Humility, but yet does not abate their dependence & confidence on God, grounded in his only Goodness. Whereas imperfect Tepid Souls hoping to gain security by diminishing their imperfections (the which arises from Pride:) when they see their defects rather to increase, they become dejected, fearful and Scrupulous.  
30. And such Scrupulosity arising from Tepidity doth much increase it, through a kind of despair of expelling our own imperfectious by our own abilities, and neglect of the true means of expelling them, which is Serious Prayer to God. If such souls therefore would take this for a ground; That it is impossible in this life that they should ever see themselves otherwise then full of innumerable defects, of which they are not able so much as to give any account: And yet notwithstanding they ought, even for that very impossibilities sake, to have recourse unto God & to rely upon his pardon, as also his help and concurrence to remove our defects, as far as his good pleasure shall be: Again if they would not expect a certainty or Security touching their state, but be content to stand to God's good pleasure and mercy; by which not only Perfection, but saluation is to be obtained, they would shortly be freed from their painful, wearisome fears and Scrupulosities.  
31. Again oftimes this humour of a timorous Scrupulosity is very much to be attributed to the present indisposition in the Body, (especially in Women) when by reason of some special Infirmities through the ascending of ill vapours to the Head there are raised melancholic and afflicting Images in the Fancy: Which without the help of the Corporal Physician can hardly by counsel be expelled.   

CHAP. XII.  
§. 1. 2. Of a Scruple concerning a Souls Vocation to a Religious Life.  
§. 3. 4. t. 6. 7. Of Several grounds and Motives by which Souls may be induced to undertake a Religious State.  
§. 8. 9 What Motives are Perfect; and what unfittinging. And how a Soul once engaged, has then a Necessary Divine Vocation to continue etc.  
1. BEFORE I quit this Passion of Fear, it will neither be impertinent nor unprofitable, I hope, to speak somewhat of a Tentation taken Notice of by Thaulerus, the which affords great matter of Fear to some tender Souls; and regards their vocation to a Religious life. The Case stands thus.  
2. Some tender Souls in Religion, that have good minds & wills to persevere in seeking God, but being unsatisfied with themselves because they see so many Imperfections not yet amended, yea some that they had not observed before they entered into that State: They impute all their unsuccesfullnes in curing their defects to God's judgement upon them for having upon light or vain Grounds of their own Choice undertaken such a State of life for outward, and perhaps unworthy Ends, as to avoid worldly troubles, wants; persecutions &c. and not out of a pure Intention to seek God, nor from any Inspiration from him.  
3. But to show the groundlesnes of such Scrupulous apprehensions, such Suspicious Souls may do well to consider, First that in these wicked times in which there is such a decay of Charity in the world, & of fervour in Religion, such Heroical Enterprises and such admirable Calls to a Religious State are not every day to be expected, as we read of in former times, when Kings and Princes, sometimes even in the prime vigour of their Age, out of a loathing of transitory things, and a longing after God, renounced all the abundance of wealth, Pleasure & Glory that the world could afford, in as much as they were impediments to their Holy design of embracing Solitude, Poverty and all other Penitential Austerities in Religion. So that it is much to be doubted, that if the greatest part of those that now enter into Religion had met with the like Tentations, & Offers in the world, as those despised, most of our Cells would be Empty, and our Conuents become true Deserts. Yet all this does not argue that because the Calls to Religion usual in those days are not so Extraordinary as formerly, therefore they are unsufficient, or not at all Divine. For though our Intentions now are not so Heroical and Deiforme (because our Charity is not so inflamed:) yet for the substance of them they may be upright.  
4. Secondly, they ought to consider, that God is often pleased in love to certain Souls that perhaps would be in danger to make Shipwreck of that imperfect Charity which is in them, if they continued in the world, to permit by an especial Providence certain Externall Casualties to befall them, by which they may be in some sort compelled to retire into the secure Solitude of a Religious State. For which purpose also he removes many Impediments to such a Course, depriving them of their Dearest friends; Riches &c. crossing also their Designs, which if they had succeeded would have chained them to the world. Hence it is that some for want of a comfortable Subsistence; others to avoid Suits and other troubles; or even for want of bodily strength, and being disabled to taste the pleasures of the world; others out of a tediousness and satiety of sensual Contentments; lastly some out of a deep remorse for some special Crimes, or other respects no better than these, are induced to embrace a Religious State. None of which respects notwithstanding without some degree of Charity would probably have been sufficient to have produced this Change: as neither would Charity alone, had it not been actuated and quickened by such considerations. Now these Vocations, though mixed with much impurity, yet are far from being unlawful.  
5. In the third place, it may possibly happen that some may have come into Religion induced merely and only by outward, yea perhaps unlawful respects. They had much rather have stayed in the world, the pleasures of which, if they could have enjoyed them, they preferred far before God. But God debars them from such pleasures, sending them great Crosses, which they can not otherwise avoid, but by the Refuge of a Religious State. In which also, it may be, their first design is to seek themselves only and not God. Yea we read of one that adjoined himself to a Religious Community merely for this wicked End, to get an opportunity to commit Sacrilege by stealing a Chalice. But being there, God rouched his heart to repent and acknowledge his Criminal Hypocrisy: after which he lead a very Religious holy Life.  
6. Again fourthly, some do come into Religion, it may be, with a good harmless meaning, but meeting with tepid or perhaps irreligious Companions they grow weary of their Condition, the difficulties of which they have not yet Spiritual strength to support and improve to their Souls advancement: So that if they were again freely to dispose of themselves, they would choose to return into the world, were it not that they are chained by a Vow and Ecclesiastical Laws: Now although these came into Religion uncalled by God, yet now the impossibility of changing their present Condition is an effectual Call from him to keep them constant and faithful to him.  
7. Lastly, some come into Religion as it were unawares unto themselves, and without any Election on their own parts. Which is the case of many persons of Noble Families, (especially Virgins) that are even forced to such a State by the Tyranny of their Parents, or inveigled into it by the Subtle avaricious insinuations & persuasions of others engaged in the same state etc. By which means they engage themselves in a State of life unknowen to themselves, relying wholly on the wills and judgement of others: And being once a little engaged, the opinion of Honour, and to avoid the imputation of inconstancy forces them to persevere.  
8. Now among all these varieties of Cases & Vocations to Religion, shall we say that only those Perfect Souls mentioned in the beginning have a true Call to Religion? If so, how much the smaller number of Religious could be judged to have had a Lawful Call? What reason therefore have any Souls that now desire to seek God in Religion, however they came thither, to disquiet themselves? Is it because they were not perfect in Charity before they entered into Religion? (For a perfectly Pure Intention cannot proceed but from a perfect habitual Charity) Is it therefore strange to them that nature, as long as it is alive in them, should mix its own Interests even in the most holy Actions? Or rather is this possible to be wholly avoided, unless we were Perfect in an instant? If there were any undue or unlawful Externall Motives that induced them in the beginning to betake themselves to such a state; Since it now pleases God to show unto them that such a state is so secure and so happy a Condition for their souls, surely they ought rather to employ their Tongues and thoughts to bless him, who dealt with them mercifully and graciously beyond their deserts, rather than to trouble and disquiet themselves. Are they afflicted because God made them happy against their wills? Or that by his special most merciful Providence he discouraged them from abiding in the Tentations & Snares of the world? Or that he took advantage from their Imperfections to bring them into the way of Petfection? Or that he changed their neglect into a desire of seeking him, though with many defects?  
9 They ought therefore to consider that in the present State they now are, nothing can so much harm them as such unreasonable and unquiet apprehensions. If they were now in a Capacity to begin to make a free Choice, they would with an undoubted good and right Intention renounce the world; having often times freely confirmed their first Profession. And surely this aught to satisfy them: For God looks upon all his servants according as their present Condition is: so that if they now seek him in truth, whatsoever the Motives were that brought them to their present state, they shall be no prejudice to them: If they were Impure, they are forgiven, and shall never be considered: If good, they shall be considered for their good only. If they still have imperfections; it is no wonder: Who does not complain, and justly of Imperfections? When they are more perfect they will have lesser defects, but they will see many more, and be more humbled, though less disquieted for them. However, certain it is that Scrupulosity & Fear is their far greatest and most harmful imperfection; for this alone will make Perfection in the Divine union impossible to be obtained, as long as the soul acts according to its inclination. And the way to cure it is not to dispute or contest with the cause of it: but to neglect, transcend & work quite contrary to it; And doing so, though the pain continue in sensitive nature, yet such pain will prove a very purifying Mortification.   

CHAP. XIII.  
§. 1. Of the mortification of the affections of the Will, to wit, Pride etc.  
§. 2. Of Humility, what it is.  
§. 3. 4. That God is the only object thereof, mediate or immediate.  
§. 5. 9 7. 8. Of Humility expressed towards creatures with respect to God: Which requires that we prefer all others before ourselves, according to the seaventh Degree in our holy Rule.  
§. 9 10. This doth not offend against truth.  
§. 11. 12. 13. The which is proved by the grounds of true Christian Humility: And that the most sublime, perfect creatures are the most humble.  
§. 14. The knowledge & perception or feeling of our own Not-being & God's Totality or absolute Being, is the principal ground of Humility.  
§. 15. Of other means conducing thereto.  
§. 16. 17. 18. 19 20. By what considerations a perfect soul may truly judge herself inferior to all others.  
§. 21. 22. Of Humility exercised immediately to God, either with reflection on ourselves, or without it.  
§. 23. 24. An imperfect soul may know, but not feel her own Nothing; which is done only in perfect Prayer.  
§. 25. 26. Deliberate imperfections in ourselves are an hindrance to this feeling.  
§. 27. 28. 29. Of the degrees of this feeling.  
§. 30. 31. Exhortation to aspire thereto.  
1. HAVING thus largely treated of the Mortification of the principal Passions in Sensitive nature: we are consequently to speak of the Mortifications of the Will, or Appetite of the Superior soul; the general inordination whereof is Pride, the root of all other vices, & which of all other is the last cured, as being fixed in the inmost centre of the Spirit. Now Pride doth generally express itself one of these three ways. 1. In curiosity of knowledge; or seeking to enrich the understanding with sciences not profitable, & sought only out of an Ambition of excelling. This is mortified by a nameless virtue which S. Paul describes by this circumlocution, when he exhorts us that we would (sapere ad sobrietatem) be soberly wise: concerning which Duty we have treated sufficiently where we spoke of the regulating of our Reading & studies. 2. In a love & desire of self esteem; the which is mortified by that most divine fundamental virtue of Humility. 3. In a love of liberty or independency, & a desire of Prelature or Authority over others: The which is mortified by the Religious Virtue of Obedience. It remains therefore that we conclude this Treatise of Mortification with Instructions touching these two eminent virtues of Humility & Obedience.  
2. Humility may be defined, to be a virtue by which we acknowledging the Infinite greatness & Majesty of God, his incomprehensible Perfections, & the absolute Power that he hath over us & all creatures (which are as nothing before him) do wholly subject ourselves, both souls & bodies, with all their powers & faculties, & all things that pertain to either, to his holy will in all things, & for his sake to all creatures according to his will.  
3. Properly speaking, Humility is only exercised towards God, & not to creatures; Because all creatures are in themselves nothing as well as we, and so deserve as well to be despised. And on these grounds the Heathens were incapable of this virtue, because they did not, nor could intent God, who was unknown unto them. Yea it was not without ground, that they disgraced & condemned this virtue (by which men compared themselves with others, preferring all before themselves) as a hindrance to other Perfections: Because the undervaluing one's self compared with others, was (in their opinion) a means to deject men's spirits; & hinder any Heroical attempts of raising one's self above others: and also because if the person comparing had indeed an advantage in Perfections, it would be both unreasonable & unjust not to prefer himself. But what an inconsequent way of arguing this is, I shall hereafter show.  
4. In this virtue of Humility God towards whom it is exercised, may be considered. 1. as absolutely & abstractly in himself. 2. as compared with creatures. 3. as in his creatures, & in several degrees participated by them.  
5. In this latter regard, we for God show Humility towards men, preferring others before ourselves; contenting ourselves with the meanest things in diet, , books &c: yea with the meanest parts & endowments of nature; flying all honour, authority or esteem etc.  
6. If Humility were thus practised by Religious persons &c: all other duties also would be cheerfully & readily practised: for if we did indeed esteem ourselves to deserve no honour, kind usage &c, but the contrary; how could we be impatient for injuries received, unresigned in afflictions, infected with propriety & c? with what sweetness & peace would we live towards all? with what tenderness & Charity would we embrace all & c?  
7. Now the principal Act of this Humility is that which is recommend by our holy Father in these words: The eleaventh degree of humility (saith he) is when a soul shall not only pronounce with her tongue, but likewise in the most inward affection of the heart believe herself to be inferior & more vile than all others, humbling herself & saying with the Prophet, I am a worm & no man, the shame of men, & an abject among the common people; I was exalted by thee, but I am humbled & confounded. And again, It was good for me that thou didst humble me, that I may learn thy commandments.  
8. Such true Humility is so rare to be found, that there are few that make Profession of this Act even with the tongue: in so much that a man should be esteemed an hypocrite that should only pretend hereto; Whereas in truth the very essence of Humility, as regarding men, consists principally in the exercising this Act. For we are not to conceive that any one is become truly humble by any one or more of the degrees of it, till he have attained (at least in preparation of mind) to the highest degree, with which our holy Father gins. Certain therefore it is, that true humility requires this acknowledgement from us, that we believe ourselves to be inferior & more vile than all others.  
9 Now though to ordinary humane reason it m●y seem an offence against prudence & truth for one (for example) that knows himself to be skilful in Arts, prudent, noble &c: to prefer before himself those that are ignorant, silly, ignoble &c: Or for a soul that by the grace of God perceives herself to be free from mortal sins, & to live unblamably, yea with edification, & perhaps is favoured by Almighty God with supernatural graces, sublime Prayer &c: to esteem herself inferior to Persons that she sees abandonned to all vice & impiety: For doing so, she would seem to lie against her own conscience & God, & to be extremely ungrateful to him. Notwithstanding Humility it not at all opposed to truth; for if it were so, it could not be a virtue. Yea it is pure Divine Truth itself that forces such a confession from the perfectest souls. In so much as that he that does not know, yea & endeavours not experimentally to feel himself to be the most vile & wretched of all creatures, does in vain challenge the title of being humble or true.  
10. And this will appear by discovering the ground● upon which, & the means by which true Christia● Humility is built & to be attained; the which ar● these.  
11. In the first place, we are to know that God created all things for himself, that is, in order & subordination to himself, so that the perfection of their natures (respectively) consists in the preserving of this subordination, or in taking a true measure of themselves considered in themselves, & also as compared with God; And so doing we shall in very truth, without flattery or vanity, acknowledge that we ourselves & all creatures with us are in & of ourselves simply & in propriety of speech very nothing; we have nothing, we deserve nothing, we can do nothing; yea moreover, that by all things that proceed from ourselves, as from ourselves, we tend to nothing, & can reap nothing but what is due to defectuousnes: And on the contrary that God alone of himself is, & has being; & that illimited, replenished with all the perfections that Being can possibly have.  
12. This is the main universal, unalterable ground of Humility, by virtue of which all intellectual creatures in all states & degrees are obliged to refer to God alone not only themselves & all manner of things (because without him they have no being at all, & only by him they continue to enjoy that being) but also all endowments that are in them, all operations that flow from them, as far as they are not defectuous, & the success likewise of all their actions; so that to acknowledge any good to come from any but God only; or to ascribe Excellency or praise to any other but God, is a high injustice, a breach of that essential order in & for which creatures were made & are preserved.  
13. By virtue of this indispensable Subordination or comparing of God with his creatures, the most perfect, most holy & most sublime of all God's creatures do most profoundly humble themselves in his presence. The glorified Saints do prostrate themselves before him, casting their crowns at his feet; the Seraphins cover their faces; & our blessed Lord as man, having a most perfect knowledge, perception & feeling of the nothingness of creatures & the absolute Totality of God, did more than all Saints & Angels most profoundly humble himself before the Divine Majesty of his Father, remaining continually plunged in the Abyss of his own nothing. Moreover in virtue hereof he submitted himself to all creatures: yea for as much as concerned suffering, even to the Devil himself. As a creature, he see nothing in himself but the nothing of a creature; & in all other creatures he see nothing but God, to whom he humbled himself in all, accepting as from him whatsoever persecutions proceeded from others. True indeed it is, that without offending truth he could not believe any other creature to be more holy and perfect then himself; & so could not in that regard humble himself to them: But he considered all his own perfections as not his own, but Gods; and therefore assumed nothing to himself for them; yea he did not at all consider them, but only to humble himself & renounce all pretentious to them; And the least perfection that was in others he considered as belonging to God, and so humbled himself to God in them.  
14. But in the second place, although this consideration of the not-being of creatures out of God, & the All-being of God, be indeed the true & most proper ground of perfect Humility; yet because a great supernatural light & grace is required to make a soul sensible of this (for by discourse we may come to know it in an imperfect manner, & to believe it; But to taste, perceive & feel it, this we can never do till we be entered far into God by our Prayer) Therefore we are in the beginning to make use also of another more sensible, & to the weakest eyes perceivable ground of Humiliation; which is the consciousness of our many imperfections & sins, joining therewith that imperfect discursive knowledge of our own nothing & Gods totality: endeavouring by these two to humble & abase ourselves; so by little & little diminishing that natural Pride which is in every one of us: by which we are apt not only to think better of ourselves then of any other, to excuse our own faults, & to accuse even the best actions of others &c. but also to raise up ourselves against & above God himself, considering ourselves as if we were both the Principle & end of all Good, challenging to ourselves the praise of all either real or imaginary good in us, & referring all things to our own contentment.  
15. By a serious & frequent consideration of these things, way will be made for the introducing of true  Humility into our souls; But yet these alone will not suffice, except thereto we join. 1. Abstraction of life, by which we will come to overlook & forget the imperfections of others, & only look upon our own; thence flying employments, charges & dealing with others; or when necessity requires a treating with others, doing it with all modesty, Charity & a cordial respectfullnes: being confounded at our own praises &c: 2. A care to practise according to what Humility obliges us, with quietness of mind accepting humiliations, contempts &c from others, endeavouring to welcome them, & even to take joy in them &c: 3. But especially Internal Prayer, by which we not only get a more perfect light to discover a world of formerly unseen imperfections, but also we approach nearer to God, & get a more perfect sight of him, in whom all creatures, ourselves & all, do vanish & are annihilated.  
16. Now when by these means Humility gins to get a little strength in us, it is wonderful to see how inventive & ingenious it is in finding ways to increase in Perfection. Then this degree of preferring all others whatsoever before ourselves, will appear not only possible, but easy to be practised, as being most conformable to reason & duty.  
17. For then a devout soul knowing how valuable & necessary a virtue Humility is, by which alone that most deadly poison of our souls (Pride) is destroyed. 1. She will become scarce able to see any thing in herself, but what is truly her own, that is, her defectuousnes & nothing: nor any thing in others, but what is Gods; And thus doing she cannot choose but humble herself under all others, preferring all others before herself; & this without fiction, with all sincerity & simplicity. 2. She will never compare herself with others, but to the intent to abase herself. 3. If there be in her any natural endowments wanting to others, she will consider them as not her own, but Gods, committed to her trust to the end to trade with them for God's glory only: Of which trust a severe account shall be required: And being conscious of her negligence & ingatitude, she will be so far from glorifying herself for such endowments, that she will rather esteem them happy that want them. 4. If she have any supernatural graces which others want, yea or if others are guilty of many open sins, she will consider that she may according to her demerits be deprived of them, & others enriched with them, who in all likelihood will make better use of them; for she knows by many woeful experiments the perverseness of her own heart; but is utterly ignorant of others: & therefore cannot without breach of Charity suspect that they will be so ingrateful. 5. She will not take notice of lesser imperfections in others; yea not knowing their secret intentions, she will judge that those things which seem to be imperfections, may perhaps be meritorious Actions. 6. In a word considering that God has made her a judge of herself, only to the end to condemn herself; & of others, only to excuse them; & knowing that there can be no peril in judging (if it be possible) too hardly of ones self: but much in judging the worst of another, in the smallest thing; Though others be never so wicked, yet at least she will judge this, that if God had afforded them the light & helps that she enjoyed, they would have been Angels in Purity compared with her; & however that at least they are not guilty of such ingratitude as she is.  
18. By such considerations as these a devout soul will fix in her understanding a belief of her own vileness & baseness. For to make Humility a virtue, it is the will that must even compel the understanding to say, I will believe myself to be inferior to all, according as I find just cause by these considerations; And the same Will will upon occasion force practices suitable to such a belief. It will make the soul afraid to seek things pleasing to her, yea content with all hard usage, as knowing she deserves far worse, & aught to expect to be trodden underfoot by all creatures, so that in love to justice, & equality she will even desire & rejoice in all affronts, persecutions & contempts; Or if certain circumstances, as Infirmity of Body etc. shall require, and that she be necessitated to choose or desire any consolations, she will accept them in the spirit of humility & mortification; that is, purely in obedience to the Divine Will, & not at all for the satisfaction of nature, being far from thinking herself worthy of any thing but want, pain & contempt.  
19 Nowv a Superior is not to be judged to offend against this degree of humility, when he discovers, objects, reprehends or punishes the faults of his subjects; for in so doing he sustains the person of God, to whom alone it belongs to exercise the office of a judge, yet withal the Superior ought not therefore to esteem himself better than the person reprehended: for though perhaps in that one respect he cannot much condemn himself; yet for many other faults which he sees in himself, & cannot see in others, he may & aught to remain humbled: yea to be the more confounded, whensoever the duty of his place requires of him to be a reprehender of others, whilst himself doth far more deserve reprehension.  
20. When by serious practice of humiliation joined with Prayer, a soul is come to a high degree of Purity in spiritual exercises, then is attained that more admirable kind of Humility which regards God: In which the soul contemplating his Totality & illimited universality of Being, & thence reflecting on her own nothing, (of which now she has a more perfect sight) she most profoundly humbles & annihilates herself before him.  
21. And when Prayer is come to Perfection, then will the soul also mount to the supreme degree of humility, which regards God considered absolutely in himself, & without any express or distinct comparison with creatures; for hereby a soul fixing her sight upon God as all in all, & contemplating him in the darkness of incomprehensibility, does not by any distinct Act or reflection consider the vacuity & nothingness of creatures: but really transcends & forgets them, so that to her they are in very deed as nothing, because they are not the object which with her spirit she only sees, & with her affection only embraces.  
22. This most Heroical Humility can only be exercised in the Act of Contemplation: for then only it is that a soul feels her own nothing, without intending to reflect upon it. At all other times she in some degree feels the false supposed being of herself & creatures. Because it is only in Actual Pure prayer that the images of them are expelled, & with the Images the Affections to them also.  
23. Notwithstanding a great measure & proportion of the virtue of such prayer remains, & is operative also afterwards out of prayer: for if the soul do see creatures, she never sees them as in themselves, but only in relation to God; & so in them humbles herself to God, & love's God in them. And if she reflect upon herself & turn her eyes inward into her spirit, desiring to find God there; there will not be any considerable imperfection, obscurity or stain that will darken her view of God, but she will discover it, and most perfectly hate it.  
24. As for sins or imperfections in others, though never so heinous, they are no hindrance to her seeing of God; because either she transcends & marks them not; or is by their means urged to a nearer & more fervent love of him for his patience; to a greater Zeal for his honour impaired by the sins of men; & to a greater compassion towards sinners.  
25. But the least imperfection in herself being really a hindrance to her immediate union with God & perfect sight of him, is in so great a light as she than enjoys, perfectly seen & perfectly abhorred by her. Yea such faults as to her natural understanding formerly appeared no bigger than moats, do in virtue of this supernatural light seem as mountains; And defects which she before never dreamt or imagined to be in herself, she now sees not only to be, but to abound & bear great sway in her. To this purpose saith S. Gregory (l. 22. Moral. c. 1.) Sancti Viri quo altiùs apud Deum proficiunt, eò subtiliùs indignos se deprehendunt; quia dum proximi luci fiunt, quidquid in illis latebat inveniunt. That is, Holy men the higher that they raise themselves approaching to God; the more clearly do they perceive their own unworthiness. Because being encompassed with a purer light, they discover in themselves those defects which before they could not see.  
26. Hence it appears that there is a great difference between the knowledge of our own Nothing, & the feeling or perception of it. The former may be got by a little meditation, or by reading of School Divinity, which teaches & demonstrates, how that of ourselves we are nothing, but mere dependences on the only true Being of God. Whereas the Feeling of our own nothing will never be attained by study or meditation alone, but by the raising & purifying of our souls by Prayer. The Devil hath the knowledge of the nothingness of creatures in a far greater perfection than any man, & yet he hath nothing at all of the feeling. Now it is only the feeling of our not-being that is true perfect Humility: as on the contrary, the feeling of our being is Pride.  
27. Now this Feeling of our not-being has two degrees. 1. The first is in regard of the corporal or sensitive faculties: to wit, when the soul is so raised above the body & all desires concerning it, that it hath lost all care & solicitude about it, having mortified in a great measure all inferior Passions. This is a high degree of Humility, but not yet perfect as may appear plainly by this, That after a soul hath attained herto by a Passive Union, there ordinarily follows the great Privation or desolation, in which she finds herself to be yet full of herself & her own being, combated with many rise & repugnances. 2. The second degree follows after that the said Privation ceases, in which the soul exercises herself after a far more sublime manner, & gins then to have a more perfect feeling of her not-being consisting in an Abstraction from the soul herself & all her faculties & operations, all which are so lost & annihilated in God, that in her exercises of most pure Prayer, she cannot perceive distinctly any working either in the understanding or Will, not being able to understand or give an account of what she does when she Prays.  
28. The Author of Secrets sentiers saith, that souls which are arrived to this state of perfect union are yet ordinarily permitted by God to descend oft from their high Abstractions into their inferior nature, even as they were during their state of entrance into a spiritual course. So that (according to his doctrine) during such a descent they must needs be full of the feeling of their own being. But the● (saith he) they from this Descent do by little & little through their internal exercises ascend higher ther● they were ever before; And such Ascents & Descents interchangeably continue all their lives. Thus saith Barbanzon: perhaps out of experience of what passed in his own soul. But whether from thence he had sufficient warrant to apply this observation so generally, I leave to the determination of the Perfect, who only can judge of such matters.  
29. But alas, these Contemplations, & consequently the said blessed fruits of them, are very rare; & not at all in our own power to come to at pleasure; in as much as a soul does not arrive to the perfection of Prayer till after a Passive union or Contemplation, whereto well may we dispose ourselves according to our power; but it is in the free will & pleasure of God to confer it on whom, when & in what manner it pleaseth him.  
30. But however let not Beginners nor Proficients in spirituality be discouraged for that as yet they cannot find in themselves (or at least very imperfectly) a perception of their not-being, not having as yet a supernatural Intellectual species evidently & even palpably representing to their minds God's Totality & their own Nothing; the which species it is not the nature of Active exercises to produce. It is a great blessing of God to them that he has given them the courage to aspire thereunto. And persevering in the ways leading thither, they will certainly arrive to the partaking of the substance of this sublime humility, in virtue of which alone all other virtues will be perfectly exercised by them, in as much as by it they will come to know both God & themselves aright, & be in an immediate Disposition (as our holy Father says) to that perfect charity which expels all fear: for which reason he only treats particularly & largely of this virtue, & of Obedience, which is a branch of it.  
31. We ought therefore never to cease praying that God would reveyle unto us our own nothing, & his all-being: for Prayer is the only effectual means to attain unto it. As for exterior Acts & expressions of Humility, if they flow from prayer, they may be profitable, & acceptable to God; however for the peril of Pride, which will insinuate & mingle itself even in humility also, we should not be too forward to exercise voluntary outward actions of humility out of a pretence of giving edification to others. And when we do such as are commanded in the Rule, & conformable to our state, we ought in them, as well as we can, to purify our intention.   

CHAP. XIV.  
§. 1. 2. Of the mortification of our natural Inclination to liberty or Independency, by the virtue of Obedience.  
§. 3. 4. Obedience likewise regards God, either mediately or immediately. And that it is easier to obey God then man.  
§. 5. 6. 7. 8. The obligation laid by our holy Rule on Subjects to discover their internal Defects to Superiors, is now much out of use: And how this is come to pass.  
§. 9 Obedience earnestly pressed by S. Benedict.  
§. 10. It ought to proceed from the soul.  
§. 11. 12. Of the doctrine of Casuists limiting or dispensing with Regular Obedience; And what use is to be made of it.  
§. 13. 14. Special advices thereabouts to scrupulous souls.  
§. 15. Truly perfect Obedience has no limits.  
§. 16. 17. 18. Several defects in Obedience.  
§. 19 20. 21. 22. 23. How a soul is to behave herself in obediences, in things prejudicial: And in such as are pleasing to nature.  
§. 24. An example of perfect simplicity in Obedience.  
§. 25. Of obedience to Brethren, required in our Rule.  
§. 26. Prayer a necessary mean to beget Obedience.  
1. THE second depravation of the will which is to be mortified, is a natural love of Liberty & Independence, as also an Ambition to dispose & Rule others; And the proper virtue whereby this is mortified is (Religious) Obedience; The which is a branch of Humility, as the foresaid depravation is of Pride.  
2. Obedience therefore, as well as Humility, doth principally regard God, even when it is performed to man. And indeed unless our Obedience to creatures do flow from our Obedience due to God, it will never advance or perfectionate the soul, but rather nourish all depraved affections in it, as having its root in self-love, servile fear, yea oft in Pride itself: Whereas if it be grounded on our duty to God, the soul thereby will become so humble, supple and pliable, that it will not refuse to subject itself to the meanest creatures, it will cheerfully suffer all crosses, contradictions & pressures, both external and internal.  
3. Obedience is performed either 1. Immediately to God alone. 2. Or immediately to man, but for God's sake. We will in this place only treat of this latter; for as for the other, it comprehends all the duties of Piety & Devotion, whether external or internal; and therefore needs not be spoken of particularly.  
4. To submit one's self to man for God's sake, or out of love to God, is much harder than to do it immediately to God (& consequently it is in that regard more meritorious, & will most efficaciously and speedily bring a soul to perfection.) The reasons of the greater difficulty in our obedience to man are. 1. Because though we acknowledge our Superior to be God's substitute, yet we are not always convinced that his particular Commands proceed from him as such, but rather from passion, natural interests, aversion &c: so that we cannot see his commands to be so reasonable (as Gods are acknowledged to be;) not that Obedience to them will produce so much good to the soul. 2. Because we know our Superior cannot see nor judge the heart, but may err & be mistaken: so that it is not easy to submit the mind to one that has no right over it, nor power to see his commands perfectly executed.  
5. For this reason it is that our Holy Father, knowing the wonderful virtue & efficacy of Obedience proceeding from the heart, requires in his holy Rule, that Subjects should in a sort communicate to their superiors that proper Attribute of God, who calls himself a seer & searcher of the heart; with humility & simplicity discovering unto them all their considerable imperfections in thoughts; And this he does not only out of an eye to the benefit that may come by the Sacrament of Penance; for this was to be done though the Superior were no Priest (as anciently oft they were not:) But the ends of this obligation was 1. for the more perfect humiliation of the subject, & a mortification of that natural aversion that we have from the discovering & submitting to the censures of others our secret defects. 2. To the end that the Superior might be enabled to govern his subjects for their spiritual advancement.  
6. We may reasonably impute to the disuse of this obligation the great decay of Religious discipline & perfection in the world; Because now, generally speaking, Superiors know no more of their subjects but what they chance to observe in their outward behaviour; For as for Internal matters (which are the principal) they all pass between each Religious person & a private chosen Confessarius.  
7. But withal the disuse of the said obligation we are to impute. 1. Partly to the tepidity of subjects, & their want of care to be governed by a way absolutely the best for themselves, however very heavy to corrupt nature. 2. but principally to the Incapacity & Insufficiency of Superiors, in regard of which such a change of the said custom was esteemed even necessary.  
8. Surely this most excellent practice had never been brought into disuse, or would again be restored, if Superiors (according as our holy Rule requires, & as in the Primitive times they were) had continued, or generally now were. 1. Themselves practised in a spiritual course of Prayer & contemplation, & would consider that their Duty is to direct their subject's souls in the same way. 2. If they had the spirit of Discretion & light to discern the several dispositions & capacities of their subject's souls in order to their principal end. 3. If in whatsoever impositions they lay on them, beyond the observances of the Rule, they would regard whether thereby their subjects (considering their several tempers) are likely to be advanced or hindered in their spiritual course; & not esteem that it is a sufficient justification for them that the things in themselves are not ill, & their end therein is to mortify their subject's wills & Passions: For such mortifications there may be as will endanger to extinguish the light that is in their subject's souls, by drawing them to multiplicity &c: so that no other Impositions or mortifications are excusable, but such as right reason enlightened by Grace would judge nocessary, & such as God himself would ordain for them. 4. Especial●y if they would abstain from laying such encumbrances on their subjects as are lasting, & regard not only the exterior, but Interiour also, distracting the memory, confounding the understanding & breeding perplexity in their minds; or in a word, that are prejudicial to Internal Prayer (For indeed Impositions are to be accounted; only so far to be encumbrances.) 5. Lastly if they did require obedience from their subjects not to show their own Authority, but only to benefit their subject's souls thereby (without which intention their office becomes merely secular &c:) If, I say, Superiors had remained thus qualified, there would never have been any sufficient occasion to dispense with such an order prescribed by our holy Father touching the subjects reveyling to the Superior their most secret Imperfections, even in thoughts.  
9 But however, matters standing as they now do, & obedience being divided, as it were, between a Regular, & a spiritual Director, the Subject is to perform to each the obedience which is due; yet with this difference, that he is to consider that the obligation of Obedience to a spiritual director voluntarily chosen by the subject & changeable at pleasure, is far less strict than to a Superior, who has God's Authority communicated to him, confirmed by the Church, ratified by a solemn Vow, by virtue of which we have given up our wills wholly to the wills of our Superiors. In so much as that our holy Father (in the 5. Chap. of the Rule) requires a performance of this duty on no meaner motives than the hope of heaven, the fear of hell & which is the most perfect of all other, the love of God, for saith he, Obedience with, out delay, is proper to them who esteem nothing dearer to themselves, than Christ.  
10. Now since the only principal end why a Religious Person has engaged himself in a life of Obedience, is the good & advancement of his soul, & not any temporal convenience, as in secular governments. Therefore notwithstanding the common Saying, That our souls are exempted from humane jurisdiction: And notwithstanding that in these days as hath been said, Superiors are not always the directours of their subject's consciences: Yet unless their commands be obeyed in Purity of heart, as for God's sake, & with submission not only of the outward but inward man also, that is, both the will & judgement, such Obedience is not at all meritorious nor conformable to the general design of a Religious life & to their Vow of Profession. For if all Christians, as S. Paul teacheth, be obliged to obey secular Superiors, & servants their masters, Not for fear of wrath or punishment, but for conscience sake, & in order to God who hath invested them with Authority, intending principally the good of their souls in all manner of exterior obligations; Surely this doth much more strictly hold in Religious Obedience, which was ordained, & hath been undertaken, only for the benefit of the soul.  
11. Therefore whereas later Doctors & Casuists have found out Exemptions, in many cases abridging the Authority of Superiors, & disobliging Subjects from Obedience; A religious subject that seriously aspires to Perfection according to his Profession, will be very wary how he makes use of the advantages & dispensations afforded him; considering that although by such disobedience he may perhaps escape the punishment of external laws, yet he will not esteem himself quit from his obligation to obey, unless the things unduly commanded be such as are inconsistent with his duty to God, & manifestly prejudicial to his soul.  
12. Moreover a truly humble Internal liver will very rarely, & not without extreme necessity make use of that just liberty of appealing from an immediate Superior, allowed by the laws of the Church; And this he will never do for the case of nature, or the satisfying of any Passion, but purely for the good of the soul. Indeed I do scarce know any case in which an Appeal may be fit to be used by such souls, except perhaps when they find that their immediate Superior, either out of ignorance, or a disaffection to spiritual Prayer, shall abridge their subjects of time & means necessary for the exercise of it, either by over burdning them with distractive & solicitous Employments; or as it were purposely & this frequently & customarily imposing on them obediences at the times apppointed & proper for Prayer. Yet surely the case must needs be extraordinary, if a soul cannot by using her dexterity & prudence recover each day two halfe-howers for Recollection.  
13. Notwithstanding some good use may be made of the opinion of Doctors, touching the limits & bounds prescribed to the Authority of Superiors, & the degrees of obligation to such Authority, for the necessary ease of devout, tender & scrupulous souls. Not that such are to be encouraged to dispense with themselves in the duties required thereby: but lest they out of tenderness in suspecting oft a Mortal sin to have been committed by disobedience, where perhaps there was scarce any fault at all, should be disquieted, perplexed & hindered from reaping any benefit by Prayer, or any other duties. And indeed little danger is there that souls so disposed should from any larger interpretations make advantage to the ease of nature, or the satisfaction of an inordinate Passion.  
14. Such souls therefore may know 1. That the Authority of Superiors is not illimited, but confined to certain conditions: as that it must be iuxta Regulam, neither besides nor above the Rule; and that their commands must be ad aedificationem, and not ad destructionem etc. 2. That Disobedience to their commands which are according to the Rule, is not a mortal offence, unless the matters commanded be in themselves of more than ordinary importance; & that a command be expressly given, & with signification that their intention is that it should so oblige; & that the subject has not ground to judge that if the Superior were present, he would not have urged such an obedience so strictly. 3. That in matters of lesser moment, a Disobedience mortally sinful is not committed, unless it be done with manifest Contempt: That is, as S. Bernard (lib. de Precept. & Dispens.) interprets it, When the subject will neither obey, nor submit to correction for disobedience. So that all faults that are committed by one that really has a mean or a contemptuous opinion of his Superior, & which without such a precedent unfit opinion would not have been committed, are not to be called in this sense sins out of Contempt: unless the Subject renounce correction; A fault that such tender souls are incapable of committing etc.  
15. Perfect Obedience, saith the same S. Bernard, knows no ends or limits, it extends itself to all lawful things, pertaining either to body or soul; & to all actions both external & Internal (as far as these last are voluntarily submitted to him:) Insomuch as that our holy father to cut of all pretences of disobedience, does not except even things impossible: so that if such things as not only in the faint-hearted opinion of the Subject are esteemed such, but really are impossible, should be seriously & considerately imposed by a discreet Superior (for trial: the Subject is obliged to do his endeavour toward the effecting of them; so they be lawful & not destructive to the subject's life. Yea we find examples of Saints that upon commands of Superiors have cast themselves into rivers, or leapt down precipices, or taken coals of fire into their hands etc. But we are to suppose that in these cases there was a special Divine Instinct both in the Superior commanding, & the Subjects obeying: As the Events shown; the said Subjects having never miscarried, but been miraculously delivered from any harm by what they so did in Obedience. And therefore the like Examples cannot be drawn into a Rule.  
16. The several Defects in point of Obedience (the avoiding of which defects, constitutes several Degrees of true Religious Obedience) are reckoned by Turrecremata to be these which follow, viz. 1. To do some, but not all things enjoined. 2. If all; yet imperfectly & incompletely. 3. Or not in the manner requisite. 4. Or not upon the first simple bidding, but expecting a second command, or perhaps one in form, & in virtue of Obedience. 5. Or to do it with reluctance & unwillingenes. 6. Or after the discussing the reasonableness & lawfullnes of the command. 7. To go slowly & lazily about it. 8. To do it rashly & without fit preparation. 9 For want of a resolute purpose beforehand to obey absolutely and universally, to be in a readiness to contradict when commands come upon the sudden, rather than to hasten to obey. 10. Then to obey indeed, yet not without repining, or at least a show of it in the countenance. 11. Or however with sadness & deiectednes. 12. To obey in greater matters but not so readily in small. 13. To obey in the substance of the thing commanded, but not according to the intention of the Superior or la. 14. The command being unpleasing, to suspect or judge ill of the Superiors intention. 15. To make pretended excuses of insufficiency. 16. To be of so troublesome & froward an humour, as to discourage the Superior from imposing any commands. 17. Out of an opinion of ones own judgement or sufficiency to sleight the Superiors way of government. 18. To seek to draw the Superior to one's own way & opinions, and so in effect to become as Superior. 19 When one does the thing commanded, to do it with a willling-fraudulent insufficiency. 20. Not to do it with all cheerfulness and readiness. 21. Lastly not to obey with a perfect intention, for God's Glory & Love,  
17. Now lest a Beginner should be discouraged seeing so many conditions requisite to perfect Obedience, & so many defects to be avoided: he must consider, that God does not expect at the first from him an Obedience in all points perfect; It is well that he do the command without sin, that is, not making the principal Motive to be outward sensual respects, & without behaving himself with a deliberate defectuousnes, murmuring etc. By practise in obeying according to one's power, a soul will by little & little wear away the defects, as it is in the learning of any art or trade. An Obedience though imperfect, so it be not sinful, meriteth somewhat; and besides, it disposeth the person to amend it the next time, by taking notice of the defect, and being willing to be admonished.  
18. It is no marvel, neither is it a fault that the body being wearied & exhausted with many obediences, there should thereupon be found in inferior nature a reluctance. But the mind or will should never be weary or backward, but remain ever invincible, forcing inferior nature to comply to the utmost of her power; but yet according to Discretion.  
19 In case a Superior command a subject things not only heavy & grievous to nature, but even such as are apparently contrary to health & corporal strength, as a rigorous conformity to Regular abstinences, fasting, watch &c: The Subject must neither refuse the command, nor show any unwillingness to obey: but having, after good consideration & experience, found himself unable & infirm, he may lawfully declare unto the Superior such his infirmity, so he do it (as the Rule expresses it; Patienter & opportune,) With Patience & taking an opportune time for it, not suddenly, querulously & in Passion. But in case the Superior do persist, the subject must obey, submitting both body, will & judgement, & so committing the issue to God; And then the success, what ever it be, cannot but be good.  
20. If the thing commanded be grateful to nature, honourable, pleasing &c: it is not good nor secure to be overforward in obeying; It were better, so it might be done without offence, to seek to avoid it, wishing that others might rather be employed: or however to undertake it as obedience only, & as it were against our wills. But if the matter be harsh to nature, we are to do it with all possible readiness & cheerfulness, being desirous that others should be exempted from it.  
21. It is not very hard internally to resolve universally to forsake ones own will, submitting it to another. But really & actually to perform this at all times whensoever Obediences are imposed; & that frequently; & when the things are of difficulty & contradiction to nature; and (it may be) imposed by a Superior against whom the subject hath some disaffection in nature; or of whom he hath a mean opinion; & when, the subject himself is in an ill humour of obeying; or when the obediences though performed never so cheerfully & exactly, yet are usually ill accepted, censured &c: this requires a great courage & perfect selfe-deniall; & much more to persevere in such Obedience to the end of ones life, with meekness & patiented subjection.  
22. And a yet greater degree of perfection is it (to which notwitstanding Internal livers ought to aspire) for a Religious Person that is hardly & injuriously treated by his Superior, to be content & desirous that he should continue to use him so or worse, so it might be without offence to God, & so that no harm might come to the Superiors soul thereby.  
23. There are no commands though never so impertinent or distracting, that can prejudice perfect souls that are come to an established state of recollection, & habitually enjoy the Divine presence. But great harm & danger may come thereby to the imperfect. The which notwithstanding by patience, quietness & meekness in obeying, may come to make their profit even from them also, so that though they lose one way by a hindrance to their Recollection, they may repair that loss by rooting these virtues more firmly in their souls: However the Superior must expect to have a severe account required of him for indiscreet & harmful impositions laid upon his Subjects.  
24. A memorable example of Obedience, joined with a mortification very sensible to humble souls (to wit, a mortification caused by an obligation to accept undue & unproportionable honour) we read of in the Story of the Great S. Basile: who having obtained at his own request from a neighbour Bishop, a Priest to attend him, recommended as an humble & obedient Person; S. Basile for a trial of these virtues, required of him to prepare some water for the washing of his feet. The good Priest with a modest cheerfulness obeyed; & having quickly brought the water, S. Basile sitting down; commanded him to wash his feet; who readily & diligently performed that command. That being done, the Saint commands the Priest to sit down, that so he in exchange might also wash his feet. The humble & virtuously simple man without any excuses or contestations quietly & calmly, as it became one perfect in obedience, suffers his feet to be washed by him, that was then the most eminent & most reverenced Prelate in the Eastern Church. Upon this Proof S. Basile was satisfied that he had found an attendant fit for the Employments to which he destined him, & with many thanks to the neighbour Bishop took the Priest with him for his inseparable comparison.  
25. There is mentioned in our holy Rule another sort of Obedience of great efficacy to bring souls to Perfection, to wit, an Obedience not out of obligation & duty, to Superiors; but only from respect to Brethren (specially Ancients) in Religion, and this out of Charity & in conformity to S. Paul's Advice (which is very general) that we should in honour prefer every one before ourselves. This kind of Obedience as receiving proper commands from such, is now out of Practice. And whether this disuse hath proceeded from want of simplicity & humility in the younger sort, or from imperfection & want of discretion & gravity in the more Ancient, or perhaps from jealousy & a love of being absolute in Superiors, it is hard to say; But surely it is a great loss. There were likewise obligations imposed upon all juniours, after any the least offence taken by their Ancients, to make present satisfaction by prostrations, the which were to continue till that pardon & a benediction were given. Indeed in those times in which so much abstraction of life & so seldom mutual conversations were used, offences were so rare, that it would be no hard matter for such simple, humble souls as most Religious persons than were, to comply with these obligations. So that the only way to restore them, is to restore that most profitable Abstraction, solitude and silence again.  
26. It is in vain for any one to seek the attaining to the perfection of Obedience (which besides the outward work requires a submission of the spirit itself to God alone in the Superior, & a renouncing of one's own judgement upon the dictates of the most ignorant or indiscreet Superior) but by the serious & constant practice of Internal Prayer, which alone purifies the soul, & makes all other things but God invisible to her. So that without such Prayer, all other exterior practices of an officious humiliation will be of little or no virtue or efficacy thereto.   

CHAP. XV.  
§. 1. We do not here treat of all kinds of Mortification or Virtues; but principally such as are most proper & most necessary to be known & practised in order to an Internal life.  
§. 2. 3. 4. etc. Several Advices and observations touching Virtues in general.  
1. HITHERTO we have treated of the first Instrument and mean of Perfection, to wit, Mortification; at least so far as we conceived proper to the design of this book, that is, in order to internal Prayer of Contemplation. And therefore it is that we have not enlarged the discourse to comprehend universally all Moral virtues (the which are Mortifications to all our distempered affections) but only such as are more peculiar to Religious or Internal livers. For the rest, the Reader is referred to other books of Christian Morality, which abundantly treat of that subject. The doctrine of which may be applied to the present purpose, if Reflection be made on the Advices which have already been given concerning the special virtues hitherto treated of. To the which I will, for conclusion of this Treatise, add a few more touching Virtues in general.  
2. The first advice is this; That before a soul can attain to perfect Contemplation, it is necessary that she be adorned with all sorts of Christian virtues, not one excepted, according to the saying of the Psalmist, Ibunt de virtute in virtutem: videbit ur Deus Deorum in Zion. That is, They shall go from one virtue to another: And then (& not till then) the God of Gods shall be contemplated in Zion. So that if a soul make a stop at any virtue, of willingly favour herself in any inordinate affection, it will not be possible for her to ascend to the top of the mountain where God is seen.  
3. The Second regards the manner of attaining to virtues: For we are not so to understand these words of the Psalmist, as if a soul's progress to Perfection was by a successive gaining of one virtue after another, for example, first possessing herself of the virtue of Temperance, & having got that, then proceeding to Patience, Humility, Chastity etc. But they are all in the root gotten together, & we make no progress in one Virtue, but withal we make a proportionable progress in all the rest. And the reason is, because Charity is the root of all Christian virtues, they being only such duties as Charity (which alone directs us to God, our last end) would & doth dictate to be practised on several & different occasions.  
4. True it is, that either by our natural tempers, or by having more frequent trials & occasions of exercising some virtues, certain Passions opposite to them may be, according to the material disposition in corporal nature, more subdued & regulated, then others: yet in regard of the disposition of the spiritual soul (that is the judgement of the mind & resolution of the will) the soul (according to the merit of the object) is equally (by an equality of proportion) inclined to all good, and equally averted from all ill. Because divine Love is equally inconsistent with all mortal sins, and doth combat & subdue self-love in all its branches. Our progress therefore expressed in the Phrase [de virtute in virtutem] is to be understood to be from a lower & more imperfect degree of Charity, and all its virtues, to a higher; till we come to the mount of Perfection.  
5. The Third Advice is, that this progress & increase in virtues is neither equal at all times; for the soul by resisting stronger temptations, & in virtue of more efficacious Prayer doth make greater strides and paces; Neither is it always observable either by the Traveller himself or others. Yea it is neither necessary, nor (perhaps) convenient that we should much heed the Rules that are given by some for examination of our Proficiency. Such enquiry seems not very suitable to humility & probably will not produce any good effect in us; It may suffice us that we go on, and that God knows perfectly our growth in Piety & love, & will most assuredly reward us proportionally, though we should be never so ignorant to what degree of Perfection we are arrived.  
6. Fourthly, All increase of sanctifying Grace by whatsoever instruments it be produced, as by Regular Austerities, Temperance, Exercises of Mortification &c. is performed according to the good Internal dispositions and Actuations of soul accompanying the use of them. Yea the same may also in a certain proportion be affirmed even of the Sacraments themselves (in adultis:) The which although by their own intrinsical Virtue and (as the Council of Trent. sess. 7. can. 8. expresses it) ex opere operato they do conserre a peculiar Grace and aid: and this, Quantum est parte Dei, at all times, and on all Persons that duly receive them. (see sess. 7. cap. 6. & 7.) Yet withal the quantity and Measure of the said Grace is in the same Council (sess. 6. cap. 7.) said to be (Secundam propriam cuiusque dispositionem & cooperationem) according to the peculiar disposition and cooperation of each Person respectively: That is, Those that come with more (or less) perfect, intense, continued and multiplied Internal Acts of Faith, Hope, Charity, Devotion &c, do accordingly receive a more (or less) plentiful measure of Sacramental Grace. Now what are all these dispositions and Preparations but the Exercising of Internal Prayer? Whence appears how wonderful an Influence Internal Prayer both by way of Merit or impetration, and likewise by a direct Efficiency hath in the producing and increase of Divine virtues in the Soul.  
7. Fifthly, if a soul out of the times of Prayer shall in occasions (for example) of contradictions, persecutions &c: neglect to exercise Patience, she must necessarily exercise impatience; & by consequence will make little or no progress by her Prayer; Yet if then she shall use any reasonable care, diligence or watchfullnes over herself, though not for the getting of much, yet not to lose much out of Prayer, God will by means of her Prayer seriously prosecuted, infuse such a measure of Grace as will cause a progress, notwithstanding frequent failings through frailty or inaduertence etc. But it will be late ere the effects of such infusion will appear.  
8. Sixthly, increase in virtue doth purely depend on the free Grace & good pleasure of God, conferring the said grace in prayer etc. in a measure as himself pleaseth, & also by his holy Providence administering occasions severally of exercising several virtues; The which occasions ordinarily are not at all in our own power or disposal.  
9 Seaventhly, according to our progress in virtues, so is our progress in Prayer; & till the soul be in a very high degree purified from self-love, she is incapable of that perfect degree of Prayer, which is called Contemplation; According to that saving of our Saviour, (Math. 5.) Beati mundo, cord, quoniam ipsi Deum, videbunt: That is, Blessed are the Pure in heart, for they shall see God. And the reason is evident, because until the internal Eye of the soul be cleansed from the mists of Passions & inordinate Affections, it neither will nor can fix itself upon so pure & divine an object. True it is that in every the most imperfect degree of Prayer (by which the soul is proportionally purified) God is, in some qualified sense contemplated: But we do not apply the term of Contemplation, except only to the most sublime degree of prayer. The which yet is never so perfectly absolute in this life but that it may without limitation increase: Because the soul is never so perfectly freed from the bitter fruits of original sin (Ignorance & Concupiscence) but there will over remain matter & exercise for further mortification, or purification.  
10. Eighthly, Virtues are in no other state of life so perfectly established in the depth & centre of the Spirit, as in a Contemplative state; Because all the exercises thereof do principally & directly regard the exaltation, spiritualising & purification of the Spirit, by a continual application, adhesion & union of it to God, the fountain of light & Purity.  
11. Last●y, by the means of Contemplative Prayer in an Internal Life Virtues are most easily obtained, most securely possessed, and most perfectly practised. In an Active life a Person that aspires to Perfection therein, stands in need of many things to enable him for the practice of the Duties disposing thereto: For the Exercise of Externall work of Charity there are needful Riches or friends &c: And for Spiritual Almes-giving there is required Learning, study, Disputation etc. And if by the help of these there be acquired an established Habit of  Charity, it is not very securely possessed in the midst of so many distractions follicitudes and Tentations. But a Contemplative life (as S. Thomas 22. q. 182. a. 1. c. observes even from Aristotle himself) stands in need of very few things, being to itself sufficient. Such a Person alone without needing either assistance or favour from abroad can both purchase and exercise all virtues, yea and liberally dispense all kinds of Charity to others also. For by Prayer alone exercised in Solitude he can employ and engage God's Omnipotence, Wisdom and all the treasures of his riches for the supplying all the necessities, Externall and Internal of his Church. The light that is gotten by Prayer will be more than equivalent to long and laborious study (not sanctified with Prayer) for the enabling him to discharge efficaciously a Pastoral charge over souls, when they shall be committed to him: Though no doubt Prayer will also incite to sufficient study. And in the mean time though he were deprived of all conversations and Books, yea fettered and buried in the obscurity of a dungeon, Prayer alone would be a sufficient entertainment to him: There he would find God and his Holy Spirit as present, and as bountiful to him, as ever: Yea the greater Solitude there is, at the more freedom is the soul to run speedily and lightly in the course of Virtues: For nothing doth indeed fetter her but self-love & Propriety. And lastly Virtues once gotten are evidently most securely possessed in Solitude, from whence all distraction and almost all Tentations are excluded.   
THE END OF THE SECOND TREATISE OF MORTIFICATION.    

SANCTA SOPHIA.  
OR DIRECTIONS FOR THE PRAYER OF CONTEMPLATION etc.  
Extracted out of more than XL. Treatises written by the late Ven. Father F. AUGUSTIN BAKER, A Monk of the English Congregation of the Holy Order of S. BENEDICT: And Methodically digested by the R. F. SERENUS CRESSY, Of the same Order and Congregation.  
And printed at the Charges of his Convent of S. GREGORY'S IN DOUAI.  
VOL. II.  
AT DOUAI, By JOHN PATTE ', and THOMAS FIEVET, ANNO D. M.DC.LVII.   

TO THE VENERABLE AND R. LADY D. CATHERINE GASCOIGNE The Lady Abbess of the Religious Dames of the Holy Order of S. BENEDICT in Cambray. And to all the RR. Dames etc. of the same Convent.  
MADAM.  
If I had not any pressing obligation (as I have many) to take all occasions to acknowledge both my worthy esteem and resentment also for your many favours: Yet without injustice I could not but return unto your Ladishipp etc. these Instructions about the Prayer of Contemplation, which from your full store I first received. I could wish it had been in my power to commend them to the liking and practice of others, as the admirable Piety of the Ven. Author (whose memory will always be in Benediction with you) did to yours. But being able to boast no other virtue in this matter, but only diligence and fidelity (asserted by your Ladyships own testimony:) I should doubt that the unworthiness of the Compiler would to their disparagement-prevayle against the Excellency of the Author, and his argument, were it not that I am confident that a view (apparent to all that know that Convent) of the many most blessed effects that they have produced there, will have the force to recommend them to strangers, and to defend them against contradictours. Your great Charity (RR. DD.) makes you think yourselves not unbeholding to me for dispersing thus abroad to all that will accept them, these your richest jewels, your most delicious provisions, your most secure armour, that is, all that makes your Solitude & Scarcity etc. deserve to be the envy of Prince's Courts, the Habitation of Angels, and Temples of God himself: For Prayer is all this, & more good than yourselves can express; and yet you can express more than any others but such as yourselves can understand. Since therefore you have been pleased to say I have obliged you by this publication, let my recompense, I beseech you, be to be sometimes thought of in your Prayers, that I may become seriously mine own Disciple, and learn by this Book to pray as you do: and that this Work may invite the Readers, whoever they be, only to make a Trial (though at first but euen out of curiosity) whether we have boasted too largely of the Treasures here exposed: This if through the Divine assistance they shall do, it may be hoped that many unawares to themselues will become Converts not only to Piety but even to Catholic Truth and Unity. And surely none will suspect that any danger can come from Pure Spiritual Prayer.  
Madam and RR. DD. Douai: this 23. of july. 1657. Your servant in our Lord most humbly devoted Br. Serenus Cressy.   

THE SECOND VOLUME OF INSTRUCTIONS FOR A CONTEMPLATIVE LIFE: CONTAINING A THIRD TREATISE OF PRAYER etc.   

THE THIRD TREATISE: OF PRAYER.  

THE FIRST SECTION: Of Prayer in general, and the general Division of it.  

CHAP. I.  
§. 1. 2 3. 4. Of Prayer in general; What it is.  
§. 5. 6. 7. 8. It is the most Excellent & most necessary of all Duties.  
§. 9 10. The Division of Prayer into Vocal and Mental, improper.  
THE whole Employment of an Internal Contemplative life having been by me comprehended under two Duties, to wit, Mortification and Prayer; Concerning (the former) mortification we have discoursed largely in the precedent Treatise. We are now henceforward to treat of the other most noble & divine Instrument of Perfection, which is Prayer, by which and in which alone we attain to the reward of all our Endeavours; the end of our creation and Redemption, to wit,, union with God, in which alone consists our Happiness & Perfection.  
2. By Prayer in this place I do not understand Petition or Supplication, which according to the Doctrine of the Schools is exercised principally by the understanding: being a signification of what the person desires to receive from God. But Prayer here especially meant, is rather an offering and giving to God whatsoever he may justly require from us, that is, all Duty, Love, Obedience &c And it is principally, yea almost only exercised by the Affective part of the soul.  
3. Now Prayer in this general notion may be defined to be, an Elevation of the mind to God. Or more largely & expressly thus: Prayer is an affectuous Actuation of an intellective soul towards God, expressing, or at least implying an entire dependence on him, as the Author & fountain of all good; a will & readiness to give him his due, which is no less than all Love, Obedience, Adoration, Glory, & Worship, by humbling and annihilating of herself & all creatures in his presence; and lastly a desire & intention to aspire to an union of Spirit with him.  
4. This is the nature and these the necessary Qualities, which are all, at least virtually, involved in all Prayer, whether it be made interiorly in the soul only, or withal expressed by words or outward signs.  
5. Hence it appears, that Prayer is the most perfect & most Divine Action that a national soul is capable of; yea it is the only principal Action for the exercising of which the soul was created; since in Prayer alone the soul is united to God. And by consequence, it is of all other Actions & Duties the most indispensably necessary.  
6. For a further demonstration of which necessity we may consider. 1. That only in Prayer we are joined to God our last End, from whom when we are separated, we are in ourselves, wherein our chief misery consists. 2. That by Prayer Grace & all good is obtained, conserved & recovered; for God being the fountain of all good, no good can be had but by recourse to him, which is only by Prayer. 3. That by Prayer alone all exterior good things are sanctified, so as to become blessings to us. 4. That Prayer does exercise all virtues: In so much as whatsoever good Action is performed, it is no further meritorious then as it proceeds from an internal motion of the soul, elevating & directing it to God; (the which internal motion is prayer:) so that whatsoever is not prayer, or is not done in virtue of prayer, is little better than an Action of mere nature. 5. That there is no Action with which sin is incompatible, but Prayer. We may, lying in our sins, give Alms, Fast, Recite the Divine Office, Communicate, Obey our Superiors &c: But it is impossible to exercise true Prayer of the Spirit, and deliberately continue under the guilt of sin; Because by Prayer a soul, being converted and united to God, cannot at the same time be averted and separated from him. 6. That by Prayer alone approaching to God, we are placed above all miseries; whereas without Prayer the least calamity would oppress us. Therefore Pr●yer is the proper remedy against all kinds of afflictions, guilt, Remorses etc.  
7. And hence it is, that all the Devil's quarrels & assaults are chiefly, if not only, against Prayer; the which if he can extinguish, he has all that he aims at, separating us from the fruition & adhesion to God, & therewith from all good. And hence likewise it is, that the Duty of Prayer is enjoined after such a manner as no other Duty is, for we are commanded to exercise it without intermission, (Oportet semper orare & non deficere) We must needs pray continually & never give over.  
8. In the precedent Description of Prayer in general I said, that it was an Affectuous Actuation of an Intellectual soul: By which words is signified. 1. That it is not Prayer, which is performed by the lips only without an inward Attention & Affection of the soul: that is, That Prayer which is not Mental, is not indeed properly Prayer. 2. That whatsoever employment the mind or understanding exercises in Prayer, by discoursing, inventing motives &c: these are only preparations to prayer, & not prayer itself, which is only & immediately exercised by the will or affections, adhering to God; as shall be shown hereafter.  
9 Hence it follows, that The ordinary Division of Prayer into Vocal and Mental, is improper: Because the parts of the Division are coincident: For Vocal Prayer as distinguished from (& much more as opposed to) Mental, is indeed no Prayer at all; And what ever it is, What esteem God makes of it, he shows by his Prophet, saying, This people honours me with their Lips, but their heart is far from me. In vain do they honour me etc.  
10. Yet both a good sense, & a good use may be made of that Division, being explicated after this manner; viz. That though all true Prayer be Mental, yet 1. Some Prayers are merely mental without any sound of words; yea there may be such Pure, blind Elevations of the will to God, that there are not so much as any express internal words, or any explicable Thoughts of the soul itself. 2. Other Prayers may be withal vocally expressed in outward words, the soul attending to the sense of the words pronounced, or at least intending to do so. And this is properly vocal Prayer.   

CHAP. II.  
§. 1. Of Vocal Prayer.  
§. 2. 3. &c: By Vocal Prayer the Ancients attained to Perfect Contemplation. And why this cannot so well be done in these times.  
§. 10. How voluntary Vocal Prayers may be made instrument all to Contemplation.  
§. 11. That Vocal Prayer of obligation is upon no pretence to be neglected.  
§. 12. 13. 14. 15. 16. Of Attention, required to Vocal Prayer, & of the degrees of it.  
1. THE Design of this Treatise being to deliver Instructions concerning Internal Contemplative Prayer; Therefore little shall be said of vocal Prayer; & that little also shall be of it, considered as it may among others be an instrument or mean to bring a soul to Contemplation.  
2. It cannot be denied, but that in Ancient times many holy souls did attain to perfect Contemplation by the mere use of vocal Prayer. The which likewise would have the same effect upon us, if we would or could imitate them both in such wonderful solitude or Abstraction, rigorous Abstinences, & incredible assiduity in praying. But for a supply of such wants & inability to support such undistracted long attention to God, we are driven to help ourselves by daily set Exercises of Internal Prayer to procure an habitual constant state of recollectedness; by such Exercises repairing & making amends for the distractions that we live in all the rest of the Day.  
3. Notwithstanding God's hand is not shortened, but that if he please, he may now also call souls to Contemplation by the way of Vocal Prayer, so as that they are their general & ordinary Exercise. The which if he do, it will be necessary that such souls should in their course observe these following Conditions.  
4. The first is, that th●y must use a greater measure of Abstraction & Mortification, then is necessary for those that exercise Mental Prayer. The Reason is, because Internal Prayer, being far more profound and inward, affords a far greater light & grace to discover & cure the inordinate Affections; It brings the soul likewise to a greater simplicity and facility to recollect itself etc. And therefore Vocal Prayer, to make amends, had need be accompanied with greater Abstraction etc.  
5. The second Condition is, that those who use Vocal Prayer must oblige themselves to spend a greater time at their daily exercises, then is necessary for the others; to the end thereby to supply for the less efficacy that is in Vocal Prayer.  
The third is, that in case they do find themselves at any time invited by God internally to a Pure In●ernall Prayer (which is likely to be of the nature of Aspirations) they then must yield to such an Invitation, and for the time interrupt or cease their voluntary Vocal exercises, for as long time as they find themselves enabled to exercise Internally. These Conditions are to be observed of all those who, either in Religion, or in the world, desire to lead spiritual lives, and cannot without extreme difficulty be brought to begin a spiritual course with any kind of mere Mental Prayer.  
7. And indeed if any such souls there be, to whom Vocal Prayer (joined with the exercise of Virtues) is sufficient to promote them to Contemplation. Certain it is that there is no way more secure than it, none less subject to indiscretion or illusions, & none less perilous to the head or health. And in time (but it will be long first) their Vocal Prayers will prove Aspirative; spiritual & contemplative, by their light & virtue illustrating & piercing to the very depth of the Spirit.  
8. But in these days this case is very extraordinary, & indeed unknown, And therefore Contemplative Religious Persons ought not upon any pretence to dispense with themselves for the exercise of Mental Prayer what ever pretensions or tentations they may have thereto. They may perhaps find their Vocal Prayers to be more clear & undistracted: & on the contrary their Recollections to be painful & disturbed: But ye● in time and by constancy in pursuing Internal exercises, they will find the contrary, & perceive that th● ground of the difference was either some prese●● corporal indisposition; or perhaps a tentation of t●● devil to move them to a neglect of exercising in sp●rit. Since certain it is, that little less than a miracle will cause Vocal Prayers, to imperfect souls, to become Contemplative, or sufficient to produce profound recollection; The which effects even those that have long practised Internal exercises do not find in the reciting of the Office. Such seeming extraordinary contemplations therefore as seem to come to souls, none knows from whence; without any great merit, or due disposition on their part, are not much to be esteemed, but rather to be suspected; And however, they deserve not that therefore the  Exercises of Internal Prayer should be neglected.  
9 To the like purpose we read that S. Ignatius found extraordinary Illustrations in soul being at his study of humane learning: whereas at his ordinary mental Prayers he could find no such effects, but on the contrary much difficulty & obscurity. But this in time he discovered to be the working of the devil.  
10. The use of voluntary vocal Prayer in order to contemplation may in the beginning of a spiritual course be proper. 1. for such simple & unlearned persons (especially women) as are not at all fit for discursive Prayer. 2. yea even for the more learned, if it be used as a means to raise & better their attention to God: yet so that it must always give place to Internal prayer, when they find themselves disposed for it.  
11. But as for that Vocal Prayer, either in Public or Private, which is by the laws of the Church of obligation, no manner of pretences of finding more profit by internal exercises ought to be esteemed a sufficient ground for any to neglect or disparage it: for though some souls of the best dispositions might perhaps more advance themselves towards Perfection by internal exercises alone; yet since generally even in Religion souls are so tepid & negligent, that if they were left to their own voluntary Devotions they would scarce ever exercise either vocal or mental Prayer; therefore in as much as a manifest distinction cannot be made between the particular dispositions of persons, it was requisite & necessary that all should be obliged to a Public external performance of divine Service, praising God with the tongues also (which were for that end given us;) That so an order & Decorum might be observed in God's Church, to the end it might imitate the employment of Angels & glorified Saints in a solemn, united joining of hearts & tongues to glorify God. This was necessary also for the edification & invitation of those who are not obliged to the Office, who perhaps would never think of God, were they not encouraged thereto by seeing good souls spend the greatest part of their time in such solemn & almost hourly praying to & praising God.  
12. Now whereas to all manner of prayer, as hath been said, there is necessarily required an Attention of the mind, without which it is not prayer: We must know, that there are several kinds & degrees of attention; All of them good; but yet one more perfect & profitable than another. For. 1. There is an Attention or express reflection on the words & sense of the sentence pronounced by the tongue, or revolved in the mind. Now this Attention being in vocal prayer necessarily to vary & change according as sentences in the Psalms &c do succeed one another, cannot so powerfully & efficaciously fix the mind or affections on God; because they are presently to be recalled to new considerations or succeeding affections. This is the lowest & most imperfect degree of Attention; Of which all souls are in some measure capable: & the more imperfect they are, the less difficulty there is in yielding it; for souls that have good & established affections to God, can hardly quit a good Affection by which they are united to God, & which they find gustful & profitable for them, to exchange it for a new one succeeding in the Office; And if they should, it would be to their preiudi●e.  
13. The second degree is that of souls indifferently well practised in Internal Prayer, who coming to the reciting of the Office, & either bringing with them, or by occasion of such reciting, raising in themselves an efficacious Affection to God, do desire without variation to continue it with as profound a recollectedness as they may, not at all heeding whether it be suitable to the sense of the present passage which they pronounce. This is an Attention to God, though not to the words; and is far more beneficial than the former. And therefore to oblige any souls to quit such an Attention for the former, would be both prejudicial & unreasonable. For since all Vocal Prayers in Scripture or otherwise were ordained only to this end to suppl● & furnish the soul that needs, with good matter of affection, by which it may be united to God: a soul that hath already attained to that end, which is union, as long as it lasts ought not to be separated therefrom, & be obliged to seek a new means, till the virtue of the former be spent.  
14. A third & most Sublime Degree of Attention to the Divine Office is, that whereby Vocal Prayers do become mental: that is, whereby souls most profoundly & with a perfect simplicity united to God, can yet without any prejudice to such union, attend also to the sense & spirit of each passage that they pronounce; yea thereby find their affection, adhesion & union increased & more simplified. This Attention comes not till a soul be arrived to perfect Contemplation, by means of which the spirit is so habitually united to God, & besides, the imagination so subdued to the spirit, that it cannot rest upon any thing that will distract it.  
15. Happy are those souls (of which God knows the number is very small) that have attained to this third Degree; the which must be ascended to by a careful practice of the two former in their order, especirlly of the second Degree. And therefore in reciting of the Office, even the more imperfect souls may do well, whensoever they find themselves in a good measure recollected, to continue so as long as they well can, preserving as much stability in their imagination, as may be.  
16. And the best means to beget & increase such a recollected way of saying the Divine Office is the practice of Internal Prayer, either in meditation or immediate Acts of the will; the only aim and end whereof is, the procuring an immoveable Attention & adhesion of the Spirit to God. And this, as to our present purpose, may suffice concerning Vocal Prayer.   

CHAP. III.  
§. 1. Of Internal Prayer in general, And principally of Internal Affective Prayer.  
§. 2. 3. 4. 5. The excellency & necessity of Affective Prayer. And that it was practised by the Ancients (& not discursive Prayer or Meditation.)  
§. 6. The great necessity of it in these days.  
§. 7. 8. The Testimony of Cardinal Bellarmine to show that Vocal Prayer etc. sufficeth not.  
§. 9 10. 11. etc. Five admirable Virtues of Internal Affective Prayer.  
§. 16. 17. An exhortation to constancy & courage in pursuing the exercise of it.  
1. INTERNAL or, Mental Prayer (which is simply and merely such and) which we made the second member in the Division of Prayer in general, (if indeed it be a distinct kind) and of which only we shall treat hereafter: is either 1. Imperfect and acquired: 2. Or Perfect, & that which is called properly Infused Prayer. The former is only a Preparation & Inferior Disposition, by which the soul is fitted & made capable of the Infusion of the other, to wit, the Prayer of Contemplation which is the end of all our Spiritual & Religious Exercises. I shall therefore in order treat of them both, & of their several special degree●, beginning with the lowest, & thence ascending orderly till we come to the highest, the which will bring a soul to the state of Perfection.  
2. But before I come to deliver the special Instructions pertinent to the exercise of the several Degrees of Internal Prayer: It will be very requisite by way of Preparation & encouragement, to set down the necessity & excellency of Internal Prayer in general; I mean especially of that which is Affective. For as for Discursive Prayer, or Meditation, the world is but even burdened with books, which with more than sufficient niceness prescribe Rules & methods for the Practice of it; and with too partial an affection magnify it; The Authors of such books neglecting in the mean time, or perhaps scarce knowing what true Internal affective Prayer is; the which notwithstanding is the only efficacious Instrument that immediately brings souls to Contemplation & perfect Union in spirit with God.  
3. Some there are that because they do not find in the writes of the Ancient Fathers & Mystical Doctors such exact Instructions touching the practice of Internal Prayer, as are now common & abounding in the Church; do therefore undervalue & despise it as a mere humane invention, not at all necessary, but rather on the contrary, subject to great inconveniences, exposing souls to Illusions, Errors &c: And therefore they in opposition to it do only recommend & exact Vocal Prayer, & a solemn protracted performance of it.  
4. Notwithstanding to any one that shall heedfully read the writings, not only of the Ancient Solitaries, but likewise of S. Augustin, S. Basile, S. Gregory Nazianzene & others, it will evidently appear that they both known and practised most profound & Recollected devotions internally, yea & exhorted souls to a continual attendance to God & his Divine presence in the Spirit; Sufficient Proofs whereof shall occasionally hereafter be inserted.  
5. True indeed it is that they have not delivered any exact methods for the practice of such Prayer, the which in those times were not at all necessary, or at least not at all needful to be communicated to the world. For to souls that lived (as anciently they did) entirely sequestered from all worldly business or conversation, in Continual laborious & penitential Exercises, having no Images of creatures to distract their minds, and much less any inordinate Affections to creatures to depress them from mounting to spiritual union with God, it was more than sufficient for such to know that their duty & the end of their solitude was to live in a continual conversation with God, suffering themselves to be conducted and managed by his holy Spirit. To such, all other more nice or particular Instructions would have proved but distractive & intangling. And therefore we see that our holy Father, though he ordained daily Conuentuall short recollections for the exercise of (that which he calls) Pure Prayer: yet he neither interprets what he means by such Prayer (for all his Disciples understood that sufficiently) & much less does he deliver any instructions how to exercise it.  
6. But in these days, in which Religious Persons and others that aspire to spiritual Contemplation, do either want the means to enjoy, or have not the courage and strength to support such solitude and Austerities; lest the spirit of Contemplation should fail in the world, God raised up first in Germany Masters of Contemplative Prayer, as Suso, Harphius, Eschius, Thaulerus etc. in former times, and more lately in Spain S. Teresa, B. john de Cruse etc. who no question by the direction of God's Spirit (as the grace of miracles conferred on them may witness) have judged it necessary to supply the want of the foresaid advantages, by adding a certain obligation to the daily practice of Internal Recollected Prayer, prescribing orders & times for the performance of it. They have likewise more exactly discovered the degrees and progress of Prayer: And in a word most earnestly do they exhort souls to a diligent pursuance of it, professing that without it, it is impossible to comply with the essential Design of a spiritual or Religious life.  
7. I will content myself in this place to express the grounds & sum of the Exhortations of those & other Illuminated Persons (the glorious Instruments of God for the reviving of decayed Spirituality in the world) by producing a passage of Cardinal Bellarmine's, which may be applied to this purpose, taken out of one of his Sermons (in fer. 2. Rogat.) which is this, Ego illud mihi videor verissime posse affirmare &c: That is, This, I believe I may most truly & confidently affirm, (saith he) that without a diligent pursuit of Internal prayer none will ever become truly spiritual, nor attain to any degree of Perfection. We see many, which often times in the year do approach to the Sacrament of penance, & as far as humane frailty & infirmity will permit, do with sufficient diligence endeavour to purge away all the stains & uncleanness of sin; And yet they make no progress, but are still the very same that they were. And having been at Confession; if a week after they come to the same tribunal again, they bring neither fewer nor lesser faults than such as were formerly confessed. Yea without offending against truth I may add some what more strange than all this; to wit, That we see sometimes Religious Persons, & not a few Priests, which by their vocation & habits profess sanctity, & moreover do assiduously read Divine Scriptures & books of Piety, they do often (if not daily) celebrate the most holy Sacrifice, they have neither wives nor children, but are free from all cares & sollicitudes which may distract them from a continual attendance to Divine things; And yet after all this they are so veyd of all Devotion, & the spirit of God; so cold in divine love, & so earnest in the love of secular vanities; so replenished with impatience, envy & all inordinate desires, that they seem not one jot to differ from secular persons wholly engaged in the world. Now the only cause of all these disorders is, that they do not seriously enter into their own hearts by Exercises of Introversion, but only esteem & regard the exterior &c: Thus far are the words & too just complaint of the learned & pious Cardinal.  
8. The which with very great reason may be further extended even to those Religious who by their profession ought to Aspire to Contemplation, & being mistaken in the true way thereto, erroneously believing that by an exact performance of outward Observances & the solemn saying of the Office, adjoining the Exercises of such internal discursive Prayer, do yet find but little fruit, as to any interior reformation or simplification of their souls, by reason that they rest in such Active Exercises (which in a short time to Solitary livers lose all their virtue:) & do not from them proceed to the truly enlightening Exercises of Internal affective prayer (which is a prayer of the heart, or will, by good Affections quietly & calmly produced, & not with the understanding;) a Prayer made without those distracting methods, or that busying of the Imagination, & wearying of the soul by laborious discourses, which are only inferior & Imperfect preparations to true Prayer.  
9 Now to a consideration of the necessity of Internal affective Prayer, we will add certain Virtues, Benefits, & Preeminences thereof compared with all other sorts of Prayer, either Vocal or discoursively Mental; The which virtues are indeed admirable & inestimable, deserving to be purchased with all the cares & endeavours of our whole lives.  
10. The first Excellency of Internal Affective Prayer above all other is, that only by such Prayer our Union in spirit with God (in which our Essential Happiness consists) is perfectly obtained. For therein the will with all the powers & affections of the soul are applied and fixed to the loving, adoring, & glorifying this only beatifying Object. Whereas in Vocal Prayer there is a continual variety & succession of Images of creatures suggested, the which do distract the souls of the imperfect from such an application. And Meditation in which discourse is employed is, so far, little more than a Philosophical Contemplation of God, delaying this fixing of the heart and affections on God, the which are only acceptable to him.  
11. The second virtue is this, That by this Prayer of the Will the soul entering far more profoundly into God, the fountain of lights, partakes of the beams of his divine light far more plentifully, by which she both discovers God's perfections more clearly & also sees the way wherein she is to walk more perfectly, then by any other Prayer. And the Reason is, because when the soul endeavours to apply all her affections entirely on God, then only it is, that being profoundly introverted, a world of impurities of intention, & inordinate affections lurking in her, do discover themselves: & the obscure mists of them are dispelled, the soul then finding by a real perception & feeling how prejudicial they are to her present union in will with God: Whereas when the understanding alone, or principally, is busied in the consideration of God, or of the soul herself, the Imagination (which is very Active & subtle) will not represent to the soul either God or herself so liquidly & sincerely, but being blinded & seduced by natural self-love, will invent a hundred excuses & pretexts to deceive the soul, & to make her believe that many things are intended & done purely for God, which proceeded principally, if not totally, from the Root of Concupiscence & self-love.  
12. A third admirable Perfection of Internal affective Prayer is this, That not only Divine light, but also grace & spiritual strength to put in practise all things to which supernatural light directs, is obtained principally by this Internal Prayer of the heart; And this by a double causality & virtue; to wit. 1. By way of impetration, grounded on the rich & precious promises made by God to Prayer, above all other good Actions. 2. By a direct & proper efficiency; For since all the virtue & merit of our external Actions does depend upon and flow from the internal disposition & operations of the soul exercising Charity & Purity of intention in them, & conquering the resistance of nature, And since all Internal exercises of all virtues whatsoever are truly & in propriety of speech direct Prayer of the Spirit; hence is follows, that as all habits are gotten by frequency & constancy of exercise, therefore by the persevering in the exercise of internal Prayer, the soul is enabled with facility to practise perfectly all virtues.  
13. To this may be added, that such Prayer is universal Mortification; & a Mortification the most profound, intime & perfect that a soul can possibly perform, entirely destructive to sensual satisfaction. For therein the will forces inferior nature & all the powers of the soul to avert themselves from all other objects pleasing to them, and to concur to her internal Actuations towards God; & this oftimes in the midst of distractions by vain Images, during a torpide dullness of the heart, yea a violent contradiction of sensuality, when there is, according to any sensible perception, a total disgust in the soul to such an exercise, yea when the spirit itself is in obscurity & cannot by any reflexed Act reap any consolation from such an exercise. Such an Exilium cordis, such a desertion & internal Desolation is a mortification to the purpose; yet as of extreme bitterness, so of unexpressible efficacy to the purifying & universal Perfecting of the soul & spirit. Therefore S. chrysostom (Tract. de Oratione) had good reason to say, It is impossible; again I say, it is utterly impossible that a soul, which with a due care & assiduity prays unto God, should ever sin.  
17. A fourth Excellence of Internal Affective Prayer is, That it is the only Action that cannot possibly want Purity of Intention. Souls may from an impulse of nature and its satirfaction exactly observe Fasts, perform Obediences, keep the Choir, approach to Sacraments, yea exercise themselves in curious speculations during Meditation or in the exercise of sensible devotion they may comply with self-love etc. (And indeed they have no farther any Purity of intention in any of these duties, then as they do proceed from Internal Affective Prayer, that is, the will fixed by Charity on God.) Whereas if any obliqne intention should endeavour to insinuate itself into Internal Prayer of the will, it would presently be observed, & unless it were contradicted & expelled, there could be no progress in such Prayer. So that it is not possible to find an exercise either more secure, or more profitable; since it is by the virtue of it alone that all other exercises have any concurrence towards the perfectionating of the soul.  
15. Lastly, Affective Prayer of the will is that alone which makes all other sorts of Prayer to deserve the name of Prayer. For were that excluded, Meditation is but an useless speculation. and curiosity of the understanding; and Vocal Prayer, but an empty sound of words: For God only desires our hearts or Affections, without which our tongues or Brains are of no esteem at all. Yea there is not so much as any profitable Attention in any Prayer, further than the heart concurres. For if the Attention be only of the mind; that will not constitute Prayer: for then study or disputation about Divine things might be called Prayer. Hence saith an Ancient holy Hermit, Nunquam verè orat, quisquis etiam flexis genibus evagatione cordis etiam qualicumque distrahitur. That is, That man does never truly pray, who though he be upon his knes, is distracted with any wand'ring or unattention of his heart. And likewise the learned Soto to the same purpose conclusively affirms, Orationi mentali deesse non potest attentio; cum ipsa attentio &c: That is: Attention cannot possibly be wanting to Mental Prayer (of the heart:) since the Attention itself is the very Prayer. And therefore it is a contradiction to say, that one prays mentally & is not attentive; as is of itself manifest: For as soon as ever the mind gins to wander, it ceases to Pray. Therefore Vocal Prayer is only that Prayer which may want attention: namely when the thoughts diverting themselves to other objects, the tongue without the concurrence of the mind gives an uncertain sound. And we may add, That the attention of the mind which cannot be separated from Discursive Prayer, is little valuable, except it be accompanied with, or performed in order to the causing an attention (as we may call it) of the heart, or affections.  
16. These inestimable Benefits (to which more may be added, as shall be shown) which flow from Internal Prayer of the will being considered, a wellminded soul will think no pains too much that may avail to purchase so unualuable a jewel. And Religious Superiors will esteem that nothing does so essentially belong to their duty, as to Instruct & further their subjects in the practice of it; According to the Counsel of S. Bernard, Docendus est Incipiens spiritualiter orare, & a corporibus vel corporum imaginibus cum Deum cogitat quantum potest recedere. That is: Whosoever gins a Religious course of life must be taught Spiritual Prayer and in elevating his mind to God, to transcend all Bodies & bodily images. And with just reason did the holy Grecian Abbot Nilus (a disciple of S. john chrysostom say, (Beata mens quae dum orat &c) Happy is the soul that when she Prays empties herself entirely of all Images & forms; Happy is the soul that Prays feruorously & without distraction; Such a soul increases continually in the desire & love of God. Happy is the soul that when she Prays does altogether quit the use & exercise of all her senses. Happy is the soul that during the time of Prayer loses the possession & interest in all manner of things (but God.)  
17. And indeed a soul must expect to pass through a world of difficulties before she attain to such a purity in Prayer; for as the same Author saith, Vniversum bellum quod internos & doemones conflaetur, non est de alia re quàm de oratione. That is; All the war & controversy that is between us & the Devil is about no other thing but Prayer: as being most necessary to us, & most destructive to all his designs. And hereupon a certain holy Father being asked, what duty in a Religious life was the most difficult, Answered, To Pray well. The reason is, because Prayer can never be perfectly exercised, till the soul be cleansed from all manner of impurities, yea not only from the Affections, but all Images also of creatures.   

CHAP. IU.  
§. 1. 2. Conditions required to Affective Prayer; Of which the first is, That it ought to be Continual, by our Lord's precept.  
§. 3. The shameful neglect of this Precept, both in practice & teaching in these times;  
§. 4. Of the ancient Heretics called Euchites, that misunderstanding this Precept, neglected all other duties besides Prayer.  
§. 5. 6. 7. In what sense the said Precept obliges us to Pray continually.  
§. 8. All other virtues are to be measured by the Degrees of Prayer.  
§. 9 How the neglect of Actual Prayer may be a mortal sin.  
§. 10. Our Religion's Profession & Rule obliges us to aspire to vninterrupted Prayer.  
§. 11. 12. Neither vocal Prayer nor Meditation can become vninterrupted; But only Internal Affective Prayer.  
§. 13. 4. 15. 16. Whether the habit of continual Prayer may be attained by prolonged Vocal offices.  
§. 17 18. That the sure means to attain to it, is a constant Practice of daily Recollections.  
§. 19 20. Who they are that shall be accounted by our Lord to have satisfied the obligation of this precept.  
1. HAVING shown the necessity & excellency of Affective Prayer, I will now rreate of certain qualities & conditions requisite thereto; of which I will at the present insist only on three, to wit. 1. The first regarding the extension of it. 2. The second the intention or fervour of it. 3. The third, the cause or Principle from which it must proceed, to wit, the Divine Spirit.  
2. As touching the first point, to wit, the extension of Prayer, it is our Lords command, that we should never omit this duty of Prayer; (Oportet semper orare & non deficere.) We ought always to pray, & not to cease (or faint in it) And S. Paul exhorts indifferently all Christians (sine intermissione orate) Pray without intermission. Now in this Precept of our Lord there is an obligation so express, so universal & so confirmed & repeated both affirmatively & negatively, that all exception & derogation seems to be excluded, & that it binds both semper & ad semper. In all the Gospel we can scarce find a Precept so fast-binding & so unquestionable.  
3. This being evident, how can any one without grief & indignation read the strange dispensations & escapes invented & allowed by some late Writers to defeat this so necessary a duty? Because perhaps no man can positively say, that hîc & nunc Actual Prayer is necessary & obliging under Mortal sin, therefore they conclude that except two or three moments of our life, it is not at all necessary to pray: that is, in the first moment that a child comes to the use of Reason, & in the last moment when a soul is ready to expire; for then indeed some of them (not all) acknowledge that without mortal sin, a soul cannot deliberately & wilfully neglect to lift up itself too God. As for the Divine Office those to whom the reciting of it is of obligation, such (say they) are only bound under Mortal sin to the external pronunciation of the words; as for the mentality of it, that is only a matter of Counsel of Perfection.  
4. In the Ancient times there was a certain Sect of Heretics that wandered as far wide the contrary way, who upon a mistaken interpretation of this precept of our Saviour, neglected, yea condemned all other things besides Prayer, despising the Sacraments, omitting the necessary duties of their vocation, refusing to do any external Acts of Charity etc. And from this frenzy they were called Euchitae, that is, Persons that did nothing but pray.  
5. But the truth lies between these two extremes; for most manifest it is that we are obliged to aspire unto vninterrupted Prayer; And yet most certain also it is, that besides simple Prayer there are many other Duties required of us. The sense therefore and importance of our Lord's precept of Praying continually without failing, may be cleared by two passages of S. Paul. The first is this (1. Tim. 4.) Cibos creavit Deus ad percipiendum etc. That is. God hath created meats to be received with giving of thanks by his faithful servants, & those which have known the truth. For every creature of God is good, & nothing to be rejected which is received with giving of thanks; for it is sanctified by the word of God & by Prayer. The second is (1. Cor. 10.) Sive ergo manducatis sive etc. That is; Therefore whether you eat or drink, or what other thing soever you do, do all to the glory of God. From which Texts it appears. 1. That all creatures are in their use unsanctified unto us, that is profane, unless they be used with Prayer. 2. That we are obliged not only in the use of Creatures by eating & drinking &c: but also in all our other actions whatsoever to join Prayer & a consecrating of them to God's glory; so that if we comply with these our obligations & duties, we must continually either be in actual Prayer, or busyed in something done in virtue of Prayer.  
6. Now as we said in the first Treatise, that although all are not obliged necessarily to attain unto the perfection proportionable to each one's state; yet all are necessarily bound to aspire thereunto; Because no man can love God with a sincere love, & such an one as may be accounted worthy of Him who is our only Good & beatitude, that shall fix any limits to his love, or that shall not aspire continually to a further & higher degree of his love. So here likewise, we are to conceive, that this Precept of praying continually so indefinitely expressed, so earnestly pressed, so universally applied, both by our Lord, & his Apostle, to all Christians, doth infer an indefinite & universal obligation, so as that although none but the Perfect do really fulfil it, yet all, even the most imperfect, cannot without danger dispense with or neglect the endeavouring & aspiring to the fullfilling of it. Every one must exercise as much Prayer as shall be necessary to sanctify his vocation, & make the works & Duties of his life acceptable to God, & helpful to the procuring of his eternal felicity.  
7. And the ground of this obligation is both very firm & manifest: which is this, That even reason dictates, that all the things we do, we ought to do them in order to our last end, which is God: that is, with a sanctified Intention (for whatsoever is not done with a right Intention in order to God is of no worth at all, being only a work of corrupt nature:) Now since there are only two things which do sanctify all things & actions, to wit, the word of God & Prayer; the word of God generally, that is the certain & reueiled will of God, that the thing is in itself lawful to be used or done: & Prayer in particular, proceeding from faith or assurance that the thing is lawful, & thereupon acknowleging it to be God's gift, desiring his blessing on it, & referring it to his glory &c. Hence it evidently follows, that since without Prayer all things are unsanctified, or profane, not at all conducing to our last end, but rather prejudicial to it, therefore all are bound to endeavour to sanctify all their actions & works by Prayer.  
8. Hence we may infer, that the Degrees of Grace & sanctity in any man are to be measured according to the virtue that prayer has upon his Actions; for the more, & more frequently that his ordinary Actions are performed in virtue of prayer, the more perfect & holy such an one is, & the more approaching to his chief end; And he whose Actions do not for the most part flow from the virtue of Prayer, is not yet right disposed towards his last end.  
9 Now though perhaps scarce any man can say; That hic & Nunc actual Prayer is necessarily obliging under mortal sin; yet withal, most certain it is that that man has reason to doubt that he is in a mortally sinful estate that does not use so much prayer as thereby to sanctify & render meritorious the generality of his more serious Actions; Or (which is all one) he is in a state mortally sinful, that for the most part life's wilfully & habitually in a neglect of Grace, which can no way be obtained without prayer. Therefore it is observable, that the Disciples of our Lord never asked any instructions but how to Pray; for that skill being once had, all other good things are consequently had; And when all other Actions are performed by Grace obtained by prayer, & for the end proposed in prayer, than a person may be said to be in continual Prayer: And much more if they be accompanied with an Actual elevation of the spirit to God.  
10. This is the Perfection of Prayer to which our holy Rule obliges us to aspire, namely, Besides the set Exercises either of vocal or Internal Prayer, to preserve our souls in an vninterrupted Attention to God, & tendance in spirit to him, so as that whatsoever Actions we do, they should he accompanied (instantissima oratione) with a most fervent & perseverant Prayer. And that this perfection of continual Prayer in a supreme degree has been really attained to by the Ancient Contemplatives, & accounted by them an essential Duty of their vocation, is evident out of what we read in several places in Cassian: Hic finis totius perfectionis est etc. (saith a holy Hermit there) This is the end of all perfection to have the soul become so extenuated & purified from all carnal desires, as that it may continually be in an Actual ascent to spiritual things, until all its conversation & employment, & every motion of the heart become one continual Prayer. We mentioned likewise before a Hermit whose spirit was so continually fixed on God, that he could not though he endeavoured, depress it for so small a time, as till he might fetch from the other end of his Cell, some small thing that his neighbour desired of him. The like continual attention to God, Gregory Lopez acknowledgeth to have been in himself by long practice of Recollection, so that though he would, he could not but think on him; The which attention & union no work, conversation or study could interrupt. Another Hermit likewise in Cassian (in 19 Conf.) called john saith of himself, how he forgot whether he had taken his daily sustenance, so continual was his Prayer: By which their senses became so stupefied, that they see not what was before their eyes. To this purpose it is reported in the Life's of the Fathers, that when a certain Religious man in a journey met with a little troop of Religious women, & seeing them, purposely turned out of the way to avoid them, the Abbess said to him, If thou hadst been a Perfect Monk indeed, though thou hadst seen us, thou wouldst not have known that we were women.  
11. Now it is impossible for a soul to continue without interruption in Vocal Prayer, there being so many necessary occasions hourly occurring to employ the tongue other ways; besides that it would utterly exhaust the spirits. And as for Meditation, the exercise thereof is so painful, that it would destroy the head to force the Imagination continually to invent & discourse internally on Divine or spiritual objects.  
12. Therefore by no other manner of Prayer, but the internal Exercise of the Will in holy desires &c: can this Precept of our Lord be perfectly accomplished. For the soul is naturally in a continual exercise of some one desire or other; the which are not all at painful to her being her natural employment, so that if by practice we can so rectify our desires as to place them upon their only true & proper object, which is God, it will necessarily follow that the soul should be in continual Prayer. Si semper desideras, semper oras, Saith S. Augustine. If thou dost continually desire (God,) thou dost continually Pray. Such desires by custom will become easy, & as it were natural to the soul; and consequently without any force used on the imagination or understanding they may be continued without interruption, for they will flow as freely as breath from the lungs. And where such desires do abound, flowing from a holy inward temper of soul, there no Employment will be undertaken that shall cross or prejudice such desires; on the contrary, they will give a tincture to all Actions, directing them to the object of those desires, & thereby adding to the fervency of them.  
13. Now a Question may be made, Whether in Contemplative Orders, where likewise there is used much Abstraction, solitude & other Austerities, souls may attain to this vninterrupted Prayer by the way of Meditation, or else of long continued Vocal Prayers alone, without appointed Recollections of Internal Affective Prayer constantly exercised?  
14, Hereto it may be answered, First that as for Meditation, it is an exercise so disproportionable to the nature of such a state, (except as a preparation for awhile in the beginning) that it is not possible to be the constant & continued Exercise of such persons: for as shall be showed, the imagination & understanding by much exercise thereof in an undistracted life, will become so barren, & it will ptoduce so small or no effects in good Affections in the will, that it will be disgustful & insupportable. So that all use of Meditation must be for a long space passed & relinquished, before the soul will be brought to this good state of having a continual flux of holy desires.  
15. But in the second place touching long continued Vocal Prayers, and Offices, without any set Exercises of Internal Recollection, no doubt it is but by them such Religious Persons may be brought to this habit of continual Prayer So that. 1. They hold their minds to as much Attention as reasonably they can. 2. So that out of Choir they keep their minds from distractive Affections or sollicitudes, either about studies or any other Employments, voluntary or imposed. 3. So they be watchful over themselves not to give scope to thoughts which may be harmful to them. (Thus the Ancient Hermit's arrived to this Perfection. 4. A fourth condition may be, That such Persons content themselves with the Public Office, & not over-burden themselves with a surcharge of voluntary vocal Prayers; for Turrecremata saith well (on the Decr. d. 92.) That the voice & other external Do are in Prayer to be used only so far, as by them to raise Internal devotion; so that if by the excess of them it should be hindered, or the mind distracted, they ought to be abstained from. And S. Augustin (no doubt from experience as well as judgement) saith; Queen vitum proficis ad videndam sapientiam, tantò minus est vox necessaria. That is, The greater progress thou makest in contemplative wisdom, so much less necesary will vocal Praying be. Such Persons therefore, if in their solitude they do not appoint to themselves any set Recollections, yet ought they to keep their minds in a state of as much recollectedness as may be, by interrupted good desires at least begetting in their minds an Affection to Prayer, & an Appetite to the succeeding Office.  
16. Notwithstanding certain it is, that vocal Prayers though never so much prolonged, & in never so great solitude, yet will never produce this effect, where the true spirit of contemplative Prayer is not known; & such ignorance hath been, even in Orders of the greatest Abstraction & Austerity; Thus we see that Germanus & Cassianus, though practised many years in a stri●t Coenobiticall life, yet were astonished when they heard the holy Hermit's discourse of pure spiritual Prayer, free from Images &c:  
17. It remains therefore, that ordinarily speaking, the only efficacious & immediate disposition to the habit of vninterrupted Prayer, is a constant exercise of Internal Prayer of the Will; by which the soul being daily forced to a serious attendance & tendance to God in Spirit, by little & little becomes more & better affected to a frequent conversation with him, & in time loses all relish or taste of pleasure in creatures.  
18. This, I say, will be the effect of such constant & fervent exercise of Recollections. For as for those which are commonly called Elaculatory Prayers, that is, good Affections now and then by fits, & with frequent interruptions exercised, though they are very good & profitable, & withal very fit to be used in the midst of reading especially, or any other external employments; yet they alone will, though joined to the ordinary use of the Divine Office, be insufficient to produce such a habit of soul. And the reason is, because being so short & with such interruption exercised, the virtue of them is presently spent, & will have little or no effect upon subsequent actions. But as for the eiaculatory Prayers mentioned & worthily commended by the holy Hermit's in Cassian, the nature of them is quite different from those forementioned, for they are indeed not different from infused Aspirations, being the effects flowing from the habit of continual Prayer already acquired, & not imperfect preparations thereto.  
19 To conclude, none can account themselves to have satisfied (in that perfection that they ought) the obligation imposed on them by this necessary Precept of our Lord (Oportet semper orare & non deficere:) But 1. Such as do actually exercise as much prayer as may consist with their abilities, & as is necessary to produce Contemplation, (if such be their state of life) and moreover such actual prayer as is suitable thereto; yet not indiscreetly streining themselves beyond their power to perform it perfectly at first, lest it happen unto them, according to the Saying of the Prophet, (jerem. 28. c.) Quia plus fecit quam potuit, idcirco perijt; that is, Because he did more than he was able, therefore he perished. 2. Such, as when Discretion or other necessary Employments do withdraw them from Actual prayer, yet do preserve in their minds a love & desire of it, & a firm Resolution courageously to break through all discouragemen●s & hindrances to it. 3. Such as do endeavour to do all their Actions in virtue of Prayer, that is, with the same holy & pure intention, as God gave them in their precedent Prayers. 4. Such as do abstain from all voluntary Employments as do indispose their minds for prayer; keeping their souls in such a disposition, as to be able presently to correspond to an Interiour Divine Invitation to prayer, if God shall send it, & to be in a capacity of receiving & perceiving such invitations. Now this is done by keeping a continual guard over our Passions that they break not forth so, as to indispose us even for present Recollection, & much less for the appointed Recollection which is to follow. 6. Such as do practise Mortification in a measure suitable to their state, thereby rooting out those inordinate Assections which cause distraction in Prayer, & are hindrances to a state of recollectedness. For as that fundamental Precept of loving God, obliges a soul at least never to do any thing contrary thereto; so does that of Prayer oblige that we should always be in a disposition & readiness to it.  
20. Therefore let souls consider in what an unsecure and dangerous state they remain, that content themselves with a few heartless, distracted Vocal Prayers; Since not any tentation can be resisted without an Actual Exercise of Prayer, & that the best Prayer that the soul can make. Besides it is not with Prayer as with other Arts or habits A student by cessation from study doth not presently lose, nor so much as diminish the knowledge that he had before: But a soul that is not in Actual Prayer, or at least in an immediate disposition, & an habitual desire of Prayer, sinks presently into nature, & loses much of that strength that she had formerly. There are not always occasions to exercise particular virtues, as Temperance, Patience, Chastity &c: Because Tentations do not always assault us: But we may always pray, & always we have need so to do; For a soul, except she be in Prayer, or that the virtue of Prayer be alive in her, is in a state of Distraction & disunion from God: & consequently exposed to all manner of enemies, being withal deprived of the only means to resist them, so that the dangers & miseries of an unrecollected life are inexplicable.   

CHAP. V.  
§. 1. The second condition requisite in Affective Prayer; to wit, Fervour, or Devotion.  
§. 2. 3. 4. The seat of this Devotion is not necessarily the Sensitive part of the soul.  
§. 5. 6. 7. Of a twofold sensible Devotion.  
§. 7. It is neither to be neglected, nor too much prised.  
§. 8. 9 Certain Exterior Effects of sensible Devotion. from which great inconveniences may ensue.  
§. 10. Sensible Devotion no sure sign of true grace. A fearful example thereof.  
§. 11. 12. 23. What use Imperfect souls are to make of it.  
§. 14. Fears are to be repressed.  
§. 15. Perfect souls in small danger by it.  
§. 16. Of the Prayer of Aridity, quite contrary to sensible, yet not to true Devotion.  
§. 17. 18. 19 The excellent Benefits that may come from the Prayer of Aridity.  
§. 20. The causes of Aridities.  
§. 21 22. Vocal Prayer & meditation not so much subject thereto.  
§. 23. 24. More good comes from Prayer of Aridity courageously pursued, then from the Prayer of sensible Devotion.  
§. 25. The superior soul & its good disposition does not depend on the temper of sensitive nature.  
§. 26. 27. Means to beget courage in the Prayer of Aridity.  
§. 25. How a soul is to behave herself in the most violent Distresses in Prayer.  
§. 29. The Prayer exercised by imperfect souls during Aridities is not properly in spirit.  
1. AS 1. Prayer for the quantity or extension of it is to be incessant, at least the virtue of it is to be an ingredient in all other works, whether they be study, labour, conversation &c. (the which may be without any prejudice at all to the work, yea to the great improvement & supernaturalizing of it; so far, that where Prayer is wanting the most specious works are of no value at all) so in the next place. 2. As to the Quality or Intention of it, it ought to be (instantissima, saith our Holy Father in Prologue) with all possible fervour & earnestness; For Prayer being the most immediate & most perfect Act of Charity to God, aught, like Charity itself, to proceed (ex toto cord, ex tota anima, & ex totis viribus) from the whole heart, the whole soul & the whole strength. Therefore as he offends against the precept of Charity that employs either his spirit, sensitive soul or corporal strength on any thing but God, or which has respect to God, his love or glory; So if in our Prayer we do willingly suffer our thoughts to wander upon any thing but God, or if we harbour any desire in sensitive nature that would hinder the free tendance of our spirit to God in Prayer; or if we employ our corporal strength about any other matter but such as may & aught to be intended for God in our Prayers: we do so far neglect to correspond to this duty of Fervour & Instance which ought to be in Prayer,  
2. Notwithstanding this is not so to be understood, as if we were obliged either to employ our corporal forces or members; or to force our sensible Affections to concur in our Prayers to God; or as if God did require that this Fervour should always be in Sensitive nature; For that is not always in our power; yea on the contrary, the sensual part moves often against our wills, being insensible, averse & impatient of accompanying our spiritual Actuations, which commonly do mortify & contradict the desires of nature. 2. And moreover when sensible Fervour & devotion doth insinuate itself in our recollections (especially in imperfect souls) it does rather endanger to depress the operations of the spirit, then advance them; & does perhaps more nourish self-love, then contribute to the increase of Divine love.  
3. It is sufficient therefore if this Fervour be in our Superior will alone, though sensitive nature seem to partake nothing of it. So that our Prayers may then be said to be Instant & fervorous, when the Will out of a worthy & high esteem of this most necessary & most excellent Duty, resolutely & with perseverance pursues them, notwithstanding any contradictions in nature, or discouragements from without; for that must needs be a great fervour of spirit that contradicts the contrary malignant fervour of nature, & underualewes all sensible case & contentment, compared with the spiritual good that is caused by Prayer.  
4. This is that good Quality which our Saviour in the Parable of him who at midnight went to his neighbour to borrow three loaves of bread for the entertainment of a friend that was then arrived, calls by a homely name, to wit, Improbitatem: or as it is in the Original, Impudence. The which quality notwithstanding he requires in our prayers to God, & promises an infallible success thereto. Now that Improbity or impudence implies an importunate earnestness, a resolution to take no denial, nor to stand upon nice civilities, but ra her then to return empty, to force out a grant even by wearying out the person to whom we address ourselves: So that it includes both a great fervour & an uncessant perseverance in such fervour. The which is in a high degree in those who spend their whole lives as it were in one continual Prayer, yea in one only petition, which is, to be united in will & affection to God only.  
5. These therefore being two qualities requisite in Prayer. 1. Earnestness, or fervour & 2. perseverance (both which are likewise included in the term [Instantissima] given to Prayer by our holy Father:) Imperfect souls will be apt to suspect oftimes that their Prayers are unefficacious, as being deprived of these conditions. 1. The former, when they do not perceive a tenderness & melting Devotion in sensitive Nature. 2. And the later they will fear is wanting, whensoever they find themselves (though unwillingly) distracted. Therefore to the end to prevent mistakes, & that a right judgement may be made of these two, to wit, sensible Devotion, & Distractions: I will treat of them both, showing what good or ill effects may proceed from the former; And what remedies may be applied to hinder any inconveniences from the latter.  
6. There is a twofold sensible Devotion. 1. The first is that which we now speak of, which is found in good but imperfect souls, & it gins in sensitive nature, causing great tendernesses there; & from thence it mounts up to the spirit, producing good & melting affections to God, & especially (in discursive Prayer) to the Humanity & sufferings of our Lord, 2. Another sensible Devotion there is of perfect souls, the which gins in the spirit, & abounding there, overflows, & by communication descends into Inferior sensitive nature, causing like effects to the former. Now there is little need to give cautions of Instructions concerning the use of this; Because Perfect souls walking in a clear light, & being established in a generous Love of the Superior will towards God, are not in danger to be transported with the pleasing effects which it is apt to produce in Inferior nature, nor to fall into spiritual Gluttony, by which their affections may be withdrawn from God, & fixed on such mean Gifts of his, as these are. That therefore which I shall here speak concerning Sensible Devotion, is to be applied unto that which is found in souls less perfect, for, for such only all these Instructions were meant.  
7. Su●h souls than are to be informed: That though sensible Devotion be indeed at the first a good gift of God, intended by him for their encouragement & advancement in his pure love; As it is therefore not to be neglected; so neither is it over highly to be prised. For as very good effects may flow from it, being well & discreetly used; so on the contrary without such discretion, it may prove very pernicious, endangering to plunge them more deeply in self-love & corrupt nature (in which it is much immersed:) And so it would produce an effect directly contrary to that for which Prayer was ordained. A soul therefore is to separate that which is good & profitable in such Devotion from that which is imperfect & dangerous: renouncing & mortifying this latter; & with discretion giving way & making her profit of the other.  
8. The special signs & effects of such sensible Devotion are oftimes very conspicuous, in the Alteration caused by it in corporal nature, drawing tears from the eyes, procuring heat and reddnes in the face, springing motions in the heart (like to the leaping of a fi●h in the waters saith Harphius) And in some it causes so perceivable an opening and shutting in the heart, saith he, that it may be heard. And from such unusual Motions & agitations about the heart, a windy vapour will now & then mount up to the head, causing a pricking pain there, the which if the head be not strong, may continue a good space; yea if good care be not taken to interrupt such impetuosities of the spirits, the blood will first boil, & afterwards will grow thick and congealed, incapable of motion. And this once happening the inward sweetnesses formerly felt will be turned into sadness, dejection and stupidity; thence will follow complaints that the soul is forsaken of God; yea she will be in danger desperately to renounce all further seeking of God. And the more that she shall endeavour to recover her former sensible affections; the farther will she be from it: & impatience for this will render her still more indisposed, more darkened in the understanding, & more stupefied in her affections.  
9 Now all these inconveniences proceed from self-love, & a too gluttonous delectation in sensible sweetnesses. The which if they be accompanied with any extraordinary Visits there will follow (it is to be feared) yet far more dangerous effects in unprepared souls, the which will probably take occasion from thence to nourish Pride in themselves & a contempt of others.  
10. To abate the too high esteem that unwary souls may have of this sensible fervour & devotion, it may be observed, that it is not always a sign of a good disposition or holiness in the soul: for we read of several impious persons that have enjoyed it; so History makes mention of a certain wicked Tyrant called William Prince of juliers; how at his devotions in the midnight of our Lord's Natuity, he twice or thrice felt so great an internal sweetness in divine visitations, that he professed afterwards that he would be content to purchase with the loss of half his dominion such another consolation. Yet after his death it was reueiled to a certain Holy person, that he was in hell condemned to torments equal to those that that wicked persecuting Imperour Maxentius suffered.  
11. The root of such sensible sweetnesses, is oftentimes a mere natural temper of body; Yea by God's permission the Devil also will be forward enough to raise & increase it in immortified self-willed souls; knowing that they will make ill use of it, either to the augmenting of their pride, or to a presumptuous undertaking of mortifications above their strength, by which in a short time their spirits will be so exhausted, & their forces enfeebled, that they will become unable any more to correspond with divine Grace, even in duties necessarily belonging to their Profession. And when this happens, than all sweetness of Devotion ceases, & in place thereof succeed Anguishes, scrupulosities, pusillanimity, & perhaps even desperation. Therefore wellminded souls are to take special care of preventing these effects of sensible devotion, the which without great vigilance they are in danger to incur. And thereupon Harphius advices earnestly such, to moderate with discretion the violent impulses of their internal desires to God; for (saith he) if they shall always to the utmost extent of their ability pursue them, they will find themselves in a short time quite exhausted & disabled to perform even easier and more necessary obligations.  
12. The true use & benefit therefore that imperfect souls ought to make of sensible Devotion (when God sends it) is this, That without resting much on it, or forcing themselves to continue it, they should make it an instrument to fortify & establish the  true love & esteem of God in the superior soul, & to confirm an vnshaken resolution in themselves never to desist from seeking him by the internal ways of the spirit, even in times of desertion & aridity.  
13. And if they will make this use of it, then from what cause soever it proceeds, yea though the devil himself helping or changing the body, should have caused it, no harm can come unto them thereby. For a soul is most secure while she neglects & disesteemes the effects of sensible devotion, as far as they are pleasing to sensitive nature; & transcending it, shall endeavour to exercise herself towards God quietly, yet resolutely in the Superior will. And by the like practice may a soul obtain the like security in all extraordinary doubtful Cases of visions, Ecstasies &c:  
14. More particularly for as much as concerns Tears, (which are usual effects of sensible Devotion) a soul must be wary that she give not free scope unto them, what ever the object or cause be; whether it be compassion to our Lords sufferings, or contrition for her own sins &c: In all cases it is best to suppress them rather than to give them a free liberty to flow; For otherwise, besides the harm that may outwardly happen to the body by impairing the health, or weakening the head, they will keep her still below in sensitive nature & immortification, with little or no advancement towards the true Love of God. On the contrary, they do hinder the elevation of the spirit, by obscuring the mind, that it cannot discover her secret defects, nor what would best keep her in her way. Let her therefore exercise these Acts in the Superior soul & Will from whence all merit comes, and by which they are performed with quietness & stillness, yet withal more efficaciously then in sensitive nature.  
15. The case is otherwise in Perfect souls, when God by an extraordinary Grace bestows on them the Gift of tears: (as to S. Arsenius, who is said to have flowed almost continually with them:) For in this case they do begin from the Spirit, whose operations Inferior Nature doth not at all hinder, but rather promote in them. And such tears flow (tanquam plwia in vellus) like a shower of rain into a fleece of wool, without the least disturbance & bitterness in inferior nature: which is a Grace very rarely, if at all granted to imperfect souls; And therefore those upon whom it is bestowed may, & no doubt will, without any danger comply with it, since it can flow from no other cause but God only, & the effect of it will not be to depress the spirit, but rather to draw sensitive nature upward into the spirit, causing it likewise to concur in the exercise of Divine Love, so as that the soul may say with David, Cor meum & caro mea exult averunt in Deum viwm, sensitive nature not only joining with the spirit in serving & loving of God; but likewise finding its contentment therein, without the least prejudice to the spirit. And the way to attain to this  & secure sensible Fervour is by a discreet undervaluing & repressing of that which is originally & merely sensible.  
16. Now it will not be impertinent on this occasion to take notice of another sort of temper in Prayer of a quite contrary nature, in the which the inferior soul seems to have no part at all in the actuations of the spirit towards God; yea is not only unactive, but very repugnant unto them, finding a great deal of uneasines & pain in them, so that the whole Prayer seems to be made by the Spirit; the heart or sensitive appetite in the mean time finding much bitterness in it; and the Imagination in a sort refusing to suggest necessary Images thereto, any further than as the Superior Soul by virtue of the dominion it hath over it, doth even by mere force constrain it.  
17. There are scarce any souls that give themselves to internal Prayer, but some time or other do find themselves in great indisposition thereto, having great obscurities in the mind, & great insensibility in the affections. So that if imperfect souls be not well instructed & prepared, they will be in danger, in case that such contradictions in inferior nature continue long, to be dejected, yea and perhaps deterred from pursuing Prayer. For they will be apt to think that their Recollections are to no purpose at all, since for as much as seems to them, whatsoever they think or actuate towards God is mere loss of time, and of no worth at all, & therefore that it would be more profitable for them to employ their time some other way.  
18. Yea some souls there are conducted by Almighty God by no other way, but only by such Prayer of Aridity, finding no sensible contentment in any Recollections, but on the contrary continual pain & contradiction; And yet by a privy Grace & courage imprinted deeply in the spirit, cease not for all that; but resolutely break through all difficulties, and continue, the best they can, their internal Exercises to the great advancement of their spirit.  
19 It will indeed be very hard and morally impossible for any souls, but such as have naturally a good propension to introversion, to continue constant to their Recollections, when Aridities, Obscurities, and Desolations continue a long time. For it is this propension alone assisted by Divine Grace, that holds them to their Recollections, & that enables them to bear themselves up in all their difficulties and tentations.  
20. The causes of this Aridity and indisposition to Prayer, ordinarily speaking, (for sometimes God for the trial of his servants may & oft doth send or permit such tentations to fall on them) are principally a certain particular natural complexion of some; & especially of those who by their corporal temper are most fitted for the exercise of sensible affections; for of all others such are most obnoxious to these aridities and obscurities; because the humours and spirits of the body, together with the change of weather &c: have a far greater influence upon these sensible Affections, then upon the mere operations either of the understanding or will, which do not so much depend upon the body. And therefore whensoever the said corporal disposition comes by any accident to be altered, such affectionate souls are apt to fall into these internal distresses; & being in such an afflicting, disconsolate condition, they are not able to help themselves by any discourse, to which ordinarily they are indisposed. From this ground it is that devout Women, who naturally do more abound with sensible affections than men, are more subject to be afflicted & persecuted with these aridities.  
21. Such Discouragements do least appear in Vocal Prayer, the which befits all kinds of spirits & all sorts of tempers, whether they discourse internally, or not; and whether they can produce internal Acts of the will upon conceived Images, or not: for all these at all times, and howsoever they are corporally disposed, may make their profit, more or less, of Vocal Prayers.  
22. The Prayer of Meditation likewise in those for whom it is proper, is not usually much assaulted with such Aridities, except it be sometimes towards the end of such Prayer, when souls would endeavour to draw good affections from a precedent Motive considered by the understanding; for then the heart may sometimes prove barren or averse from such affections. But however they that practise Meditation may find some remedy, by surceasing the producing of affections, & may either betake themselves to exercise mere Acts of the will, which are not so affective or retire themselves to their internal discourse.  
23. The pain & anguish that good souls suffer from these aridities is very grievous, being a kind of continual martyrdom. And therefore the merit of constancy in Prayer notwithstanding such discouragments in nature, is the greater. And souls to whom God shall give such constancy will find their exercise● both much more secure (however disgustful they be,) yea & much more profitable, then if they had flowed with sensible affections. For all manner of good is gotten by Prayer of Aridity courageously prosecuted; all virtues are exercised in it; it is both Prayer and most efficacious Mortification too.  
24. And indeed the only general effectual Remedy against any inconveniences that may be caused by such aridities is this generosity of resolution, not to seek contentment in Nature by Internal Exercises; nor to quit them for any dullness, coldness or aversion whatsoever. Let but souls do the best they can or know, & they will find that their spiritual progress in the true,  & only meritorious Love of God will not at all be hindered, but rather advanced by such froward indispositions of corrupt nature.  
25. And such courage & effectual Resolution may well enough consist with these discouragements; for the spirit, whose operations do not much depend on the corporal disposition, may in the midst of all sensible aridities & obscurities, perform its functions with great efficacy: The intellective faculty is at all times capable of illumination, & the will of receiving Grace & strength from God; And the light & grace which we receive at such times, are far more pure & Divine, then when corporal affections do abound: For than they are communicated purely to the spirit. And consequently the operations performed in virtue of such light & grace are more noble and meritorious; because it is apparent that nature neither does, nor can mingle her own interests in them, so that they may confidently be adjudged to be supernatural & Divine. The essential profit of a soul consists in the light & love of the spirit: Such light & love therefore which are got with so much difficulty & in such struggling of nature, is far more pure, generous, & withal more solidely rooted in the soul, then that which is got by the exercise of sensible affections; because all the while there is a continual combat against self-love, & all the most secret, subtle & deeply hidden snares of it. So that all Virtues becoming thus rooted in the depth of the spirit, & having been produced by the means & in the midst of the sharpest Tentations, there is less fear that they will be extinguished by other following Trials.  
26. Now at the first, to the end to attain unto this most necessary courageousnes of mind, such souls may do well to help themselves during their aridities, with the best motives & most efficacious Affections that they can furnish themselves withal, either out of their own Invention, or by collection out of books; as likewise frequently to urge & even force themselves to the love of God by such eiaculatory Prayers & desires as these, O my God when shall I love thee, as thou deservest? When shall I love as I am loved by thee? O that I were freed from myself that I may only love thee! Excita potentiam tuam, & veni: Veni Domine, & noli tardare. Exurgat Deus, & dissipentur inimici eius &c:  
27. Such Affections as these let a devout soul exercise in her recollections likewise, the best she can, (in case she cannot see how other ways to do better) although without any gust or sensible contentment: And God will not fail to accept & plentifully reward her good will, & thereby promote her in such manner as he best knows. She may be sure, that since he has given her the generous courage to serve him without present wages, he will at least in the next life multiply rewards upon her infinitely above her expectation. And she ought to account it a proof of his special love & esteem of her, that he has selected her to be a Martyr of love, & a soldier to whose courage he commits the most difficult & hazardous Employments.  
28. In Case that internal distresses in Prayer be so violent, that the soul to her seeming can only keep herself in an outward posture of prayer, all that she thinks or does appearing to her so utterly void of all spirit of devotion love & Reverence to God, that she may rather suspect it to be injurious to him; let her be patiented, & abstain from disquieting her mind with murmuring complaints; & by all means let her be sure not to betake herself to consolation in creatures or recreative diversions in times apppointed for Recollection, & then all will be very well. God will require no more of her than she is well able to do; & he knows that it is not in her power always to subdue nature; yet she may & must always withdraw her consent from its sinful suggestions: & doing so, there will be no danger. Therefore for what she cannot do, let her be humbled & resigned: And such humble Resignation will prove a very efficacious Prayer.  
29. Now it is not to be supposed that Internal Prayer exercised by imperfect souls during Aridities through the advantage of a natural propension, is a truly Pure & spiritual Prayer: Because as yet their exercise is indeed in sense; yet it is in the nobler & supremer part of sensuality, tending much toward the spirit; whereby they in that case do enjoy an Internal light more clear & pure, then whilst they exercise with flowing affections, in so much as their operations are then abstracted from grosser sensuality. And the more strong that their propension to introversion is, the more easily & quickly do they raise themselves to that clear superior region of light. And the reason is, because such a propension & aptitude to internal ways draws the persons endowed with it more & more deeply toward the spirit, in the perfect operations whereof consists the consummation of an Internal life.   

CHAP. VI  
§. 1. 2. A second discouragement in prayer opposite to Perseverance, to wit, Distractions.  
§. 3. Distractions are a necessary effect of Original sin etc.  
§. 4. 5. Distractions about objects to which we hear an inordinate Affection, are most harmful.  
§. 6. A remedy against them.  
§. 7. 8. 9 Remedies against all inconveniences that may come from Distractions.  
§. 10. Difference between the distractions of Perfect & Imperfect souls.  
§. 11. 12. 13. A third condition necessary to true Internal Affective Prayer, viz. That it must proceed from Divine Inspirations.  
§. 14. An Exhortation to constancy in Prayer.  
1. THE Second discouraging Tentation opposite to the second Quality requisite in Prayer (to wit, Perseverance) by which well minded souls are oft much afflicted in their Recollections, & also exposed to grievous scrupulosities, is Distraction in Prayer, caused by Images which oft against their wills press into their imaginations, the which draw the mind from contemplating God, & consequently the Affections from embracing him by love, at such times when the soul desires & intends to contemplate & love him.  
2. I do not therefore here under the term of Distractions comprehend all manner of interruptions from a direct actual tendance to God; (for such sometimes, considering the Infirmity of our nature, may be necessary, to the end that by a discreet relaxation the head being refreshed, we may be enabled afterwards to produce more efficacious Affections. And therefore those Authors are too indiscreetly rigorous who oblige souls, not yet perfect, to a continual recollected Attention to the Divine presence, not considering the corporal infirmity & incapacity of their disciples spirits, especially in these days.) The Distractions therefore here, intended to be treated of, are such as are involuntary; & which happen at times when souls do apply themselves either to vocal or mental Prayer.  
3. Now it is an effect of Original sin (much increased also by Actual) that souls are generally, some more some less, subject to this deordination: Because by sin that due subordination of the sensitive faculties (the Imagination; memory & appetite) to the Superior soul, is impaired, so that the reason has not that absolute Dominion over them that it had in Innocence; But they often wander towards objects not prescribed by reason, yea & sometimes seduce & even compel reason itself to comply with their disorders. Add hereunto that the body being gross & lumpish, cannot long endure that the soul its companion should remain in its proper exercise, by which it becomes as it were a stranger to the body, contradicting its motions & desires; And therefore till the soul by practice of spiritual operations be enabled at pleasure to command the inferior faculties, or to abstract itself from the Images suggested by them, the said faculties do strive to depress the spirit, and to call it down to attend to the necessities & desires of sensitive nature. Yea even in the most Perfect, the soul will not be able to continue long in the height of its Elevation.  
4. As for these Distractions which, generally speaking, are hurtful & to be avoided (among which notwithstanding I need not reckon in this place such as are simply sinful, being about unlawful Objects) the most harmful to our spiritual progress are those which are about objects to which we cleave with affection: Because by such distracting thought not only the mind is diverted from God, but the heart also inordinately carried to creatures.  
5. For as for thoughts merely about vain objects, to which we have little or no affection, & which proceed wholly from the instability of the Imagination: Imperfect souls ought not to be discouraged with them, although they should be never so importunate during their recollections, since the most abstracted liver must be content now & then to suffer them.  
6. And the most powerful Remedy to prevent them is, with as much prudence & dexterity as one can, to cut of the occasions of entertaining such images as do most frequently & pertinaciously recurre to the mind in Prayer. And more particularly for those images to whose objects the soul cleaves by inordinate Affection, the practice of abstraction and voluntary disengagement from unnecessary businesses is requisite, & a restraining of our affections from wand'ring abroad and fixing themselves upon any external Objects. For certain it is, that if by the exercise of Mortification and Prayer, we could restrain our affections from creatures, & fix them on God only, we should scarce ever have cause to complain of Distractions; for we see that we can easily and constantly fix our thoughts on such objects as we love. So that Perseverance in Prayer and Mortification being the most assured Instruments to increase Divine Love, and diminish inordinate love to ourselves & creatures, consequently they are the most sure remedies against Distractions.  
7. But if after all due care had they do still persist, the most effectual expedients to hinder any considerable inconue●●iences from such Distractions is. 1. Sometimes so use a discreet & reasonable industry in contradicting and expelling them; yet forbearing an over-violent anxious resistance of them, out of an opinion that by such violence they may be extinguished; whereas on the contrary such an eagernes of contending with them by the imflaming of the spirits makes those images more active & full of motion, & rather multiplies than diminishes them; and however it imprints them deeper in the imagination. Let a well minded soul rather endeavour, according to the expression of the Author of the Cloud, to look over their shoulders, as if she looked after some other object that stood beyond them & above them, which is God. 2. Let her (as hath been said) fix in her mind & Superior will a strong Resolution, notwithstanding the said Distractions, yea in the midst & press of them not to relinquish Prayer, but to persevere in it to the best of her power & skill. 3. Let the well minded soul execute this Resolution with all possible Quietness, stillness & Patience; not troubling herself with any fears or scrupulosity, as if they came from her own fault: whereas ordinarily they are increased, at least, by the distemper of the body, or the natural instability of the imagination. 4. Sometimes it may be requisite for her (not being able to her own satisfaction to pursue her appointed exercise) to change it into Acts of Patience & quiet Resignation to suffer without murmuring such an Affliction & visitation from God's hands; And so doing, she will perhaps more advance herself in pure spiritual Prayer, then if she had no such distractions at all; for, besides that such Prayer being made with an actual contradiction to the Inclinations of nature, has in it the virtue of a most purifying mortification also; A perseverance in this practice, will bring her to that pure Prayer of the will without any perceivable help or concurrence of the understanding, in which the will is firmly united to God, whilst the understanding is in no such union, yea when both it and the imagination are never so extravagant & wand'ring.  
8. And surely a matter of great comfort it is to a soul (and aught so to be esteemed) that in her Will (which is her principal faculty, & indeed all in all) she may be united to God in the midst of all distractions, tentations & desolations &c: And that being so united, she will be so far from receiving any harm by them, that she will by their means increase in grace; so that though she do not receive any extraordinary Illuminations, nor any satisfaction to her natural will by such distracted Prayers; yet doth she get that for which such illuminations & gusts are given, to wit, a privy but effectual grace to adhere unto God, & to resign herself to him in all his providences & permissions concerning her. And grace gotten by such an afflicting way of Abnegation, is far more secure, & merits more at God's hands, then if it had come by lightsome & pleasing consolations; Since this is a way by which corrupt nature is transcended, self-love contradicted & subdued, even when it assaults the soul most subtly & dangerously, to wit, by pretending that all sollicitudes & anxious discouragements caused by distractions do flow from divine love, & from a care of the soul's progress in spirituality; Lastly this is a way by which Charity & all divine virtues are deeply rooted in the spirit, being produced & established there by the same means that the devil uses to hinder the production of them in negligent & tepid souls, or to destroy them when they have been in some measure produced.  
9 As for more particular Advices, Expedients & sleights to be made use of in special cases & circumstances, none can teach but God only, who by means of experience & perseverance in prayer will undoubtedly give unto a soul light & grace sufficient.  
10. To conclude therefore this point, This difference may be observed between distractions in perfect souls, from the same in the imperfect, viz. That in perfect souls Distractions proceed only from some unwilling distemper in the cognoscitive faculties: but in the imperfect they are rather from some degree of inordinate Affection to the objects of the Distractions. And therefore a well-aduanced soul hath little difficulty in putting them away as soon as she reflects upon them; for without contending with them she can presently unite herself with her superior will to God, even whilst her knowing powers are busy about impertinent objects; whereas Imperfect souls in the inferior degrees of Prayer, having as yet an express & perceptible use of the understanding & imagination, cannot but receive some prejudice by distractions; in as much as those faculties cannot at the same time be employed upon different objects, that have no subordination or relation to one another.  
11. There remains a third condition or quality which I said was necessary to true Internal affective Prayer, to wit, the divine Inspiration, from which if it do not proceed, it is of little efficacy or merit. Now though in the general division of Internal Prayer I seemed to appropriate the title of Infused Prayer to the Prayer of perfect Contemplation; the meaning thereof was, that such Prayer is merely infused, the soul by any deliberate preparation or election not disposing herself thereto: Whereas in the inferior degrees there is necessary both a precedent and concomitant industry in the soul, to make choice of matter for Prayer, & to force herself to produce affections correspondent to the said matter: by reason that as yet Gods holy Spirit is not so abounding & operative in the soul as to impel her to pray, or rather breathing for●h Prayers in and by her. But in all cases that is most true whi●h S. Bernard saith, Tepida est oratio, quam non praevenit Inspiratio, that is, That Prayer is a repide prayer, which is not prevented by divine Inspiration. And S. Augustin, Bene orare Deum, gratia spiritalls est. That is, It is a special grace of God's holy Spirit, to be able to pray aright.  
12. Now the ground of the necessity of a Divine Inspiration herto is expressed in that saying of S. Paul (Quid oremus sicut oportet nescimus etc.) We know not how to pray as we ought; And therefore the Spirit of God helps our infirmity; yea (saith he) The spirit itself makes requests in us & for us; & this oft with groans which cannot be expressed, & which the soul itself cannot conceive. It is this Inspiration only which gives a supernaturality to our Prayers, & makes them fit to be heard & granted by God.  
13. But of this subject much hath already been said, & more will follow when we treat of the several Degrees of Prayer (especially the perfect Prayer of Aspirations) where we shall show how these Inspirations are attempered according to the natural good Propensions of souls; so that those which are naturally inclined to Introversion are usually moved by God to seek him by pure spiritual operations, without images or motives; yet this by degrees, according to the state of the soul. Where also I will show how necessary Liberty of Spirit, & a freedom from, nice methods & Rules of Prayer is to dispose the soul for these Divine Inspirations. And therefore I will forbear any further enlarging of myself on this point in this place.  
14. Now a due consideration of these Excellencies & most heavenly Effects of internal Affective Prayer ought to give us a suitable Esteem & value of it, above any other Employments whatsoever. An experience hereof it was that made an Ancient Hermit called jacob (in Theodoret. de vit. PP.) resolutely to persist in refusing to interrupt his appointed Prayer, or to delay the time of it, for any other business on civilities in visits whatsoever: he commanded all to departed when the hour was come, saying, I came not to this solitude to benefit other men's souls, but to purify mine own by Prayer.   

CHAP. VII.  
§. 1. Internal Affective Prayer (of Contemplation) hath always been entertained at first with jealousy and rigour.  
§. 2. 3. 4. An Illustrious Example in the person of the late R. Fa: Baltazar Aluarez of the Society of JESUS.  
§. 5. 6. 7. An Account required, & given by him to his General, touching his Prayer of Contemplation; The order & manner of God's guidance of him thereto & therein▪ And the excellency of that Prayer declared.  
§. 16. 17. etc. The substance of a Discourse written by him in answer to seven Objections made against Internal Prayer of Contemplation.  
§. 30. The success of this tempest.  
1. IT is so far from being a just Prejudice against this most excellent of God's Gifts (Internal Prayer of the will) that it is rather a proof of the more than ordinary Eminency of it, that it has always found some, even among the learned, and oftimes among such as have been the most strict & severe about Religious Observances, that have, & do oppose it. God forbidden that this should always be imputed either to malice, envy &c: but rather to want of experience in the Mysterious ways by which the Spirit of God oftimes conducts his special servants. It is well known what calumnies & persecutions Suso, S. Teresa, B. john de Cruse, etc. found, when God enlightened them, & moved them to communicate to the world this heavenly light; All which they accepted as a certain proof that it came from God; that it was beneficial to souls, and therefore odious to the Devil; for so have all such things been ever at the first entertained.  
2. But among all the late Masters of pure spiritual Contemplative Prayer, there is none deserves more out esteem, nor is more proper to be produced in this place, than the late R. F. Baltazar Aluarez of the Society of JESUS, well known unto, and most highly esteemed by S. Teresa (who was much assisted & comforted by him during her troubles & difficulties.) The special Benefit that may be reaped from his story is, that by occasion of his Trial and Examination about his Prayer all the suspicions and allegations against it are well cleared, and the whole substance of this Treatise worthily confirmed and asserted.  
3. This Venerable Person after he had with great diligence spent above fifteen years in Meditation and the Spiritual Exercises (peculiar to his Order) and yet received but little profit to his spirit by them, being on the contrary tormented with extreme doubtfulness & unsatisfaction, was at the last guided powerfully by God's holy Spirit to quit Meditation and to betake himself to a serious Practice of Prayer immediately in the will; To the which Divine motion he corresponding, presently received abundance of light, and a perfect remedy against all his anguishes and perplexities.  
4. But his Internal troubles ceasing, outward difficulties began; for others of his Brethren & Companions perceiving that he walked in ways unknown to them, earnestly required an Examination of this New Spirit: Insomuch as that out of Spain these complaints came to the ears of their then General the most R. F. Euerardus Mercurialis resident at Rome. By order from whom his study was sealed up & afterwards searched by learned Fathers thereto apppointed, & all his Papers examined. Tho which affording no matter of just accusation at all, but on the contrary of great edification; A second command comes from the General to him, to give a full Account of the order & manner of his Prayer.  
5. This command obliged him to make a free & ingenuous Apology for himself, the which because it is most pertinent & conformable to the spirit of these Instructions, & besides is not common in many men's hands, I will here set down the substance of it, as it is related with most commendable candour & ingenuity by F. Ludovicus de Puente of the same Society his scholar, who written his life.  
6. Now in his said Apology he freely & humbly declares. That near sixteen years he had laboured like one that tills the ground without reaping any fruit. That his heart was much straightened with grief, observing that he wanted the talents for which he saw others esteemed & particularly that he was much troubled that be had not space enough allowed him for Prayer 〈◊〉 this tentation he overcame, resolving to employ no more time in Prayer, then b●y Obedience permitted, & rejecting that foolish ambition of excelling therein, or of pretending to divine Favours, which others better deserving enjoyed. Notwithstanding he still found his defects to multiply, & rather to disquiet then humble him, yea they made him in an incapacity to comply with the Internal counsels & invitations of God. Moreover that by reason of this unquietness, the defects of others also under his government did much increase his distemper, so that he judged it a point of right government to make his Subjects perform all things (like himself) with a melancholic deiectednes of mind.  
7. That at the end of fourteen years he found himself in a practice of Prayer, by which he placed himself in God's presence as a beggar, saying little, but only expecting an alms. But by reason that he could not keep his mind fixed on God, but did overmuch reflect upon himself, his troubles, dejection & utter despair of approaching to Perfection increased, since God had showed hiw no marks of his favour, which it seems he expected; but (as he confesses) very foolishly, since his coming to God with such an expectation was a greater fault, than his former deserting him; yea hereby he was brought to that extreme Confusion, that for mere shame be durst not for a good space in Prayer say any thing to God at all, but only that he would punish, forgive & assist him.  
8. But when sixteen years were passed, he found his hair on the sudden unexpectedly quite changed & dilated, all his disquietness vanished, & his soul freed from all created things, being filled with an astonishing. joy, like that of those which say, LORD WHEN WE SEE THEE, WE HAVE SEEN ALL GOOD AND ARE ENTIRELY SATIATED. Here he found himself in a congregation of persons destined to Beatitude, the way whereto seemed plain & easy. Now he received a spiritual discretion to sever between the precious & the vile. New notions and intelligence of verities were given him, which fed his soul which joy & peace. Yet such illuminations at the first were somewhat rare; but at the time of the writing of this Apology they were become much more frequent.  
9 Instead of that anxie y that he had formerly because his ambitious desire of being eminent was not satisfied, now he was content to live under the Cross; Now he did so humble himself under all, that he was in confusion to appear before any. Notwithstanding though he honoured all men, yet he found that they were not at all needful to him, as formerly they seemed to be; but that it was both better and easier for him to converse with God only.  
10. Thence forward he perceived that God had given him an Internal light for the ordering both of himself & others under him; even in the smallest matters. And whereas sollicitudes in government &c: did formerly disquiet & opprese his spirit: now he found that businesses were far better discharged by casting his care on God, & putting them out of his thoughts, till the time came that he was to execute his duty; so that in the midst of a throng of cares, he lived without care: Now he was not, as formerly, troubled for that he had not time sufficient for Prayer, because he found that God gives more in one hour to mortified, resigned souls, then to others in many days; And he found more profit to his spirit by a faithful discharge of Employments imposed by God, then in vacancy & reading spiritual Books of his own election.  
11. A sight of his defects now does him good by humbling him, & making him distrustful of himself & confident in God; knowing that no defects nor knowingly & deliberately persisted in, do hinder God's counsels and designs for our Perfection. And as for the defects of those under his government, he found it a great folly for him to disquiet himself about them; And that his former desire of making them sad & melancholic was an effect of his own impatience.  
12. His Prayer now was to place himself in God's presence, both inwardly and outwardly presented to him, & to rejoice with him permanently and habitually. Now he understood the difference between imperfect & perfect souls in the point of Enjoying the Divine Presence, expressed by S. Thomas (22. q. 24. a. 9 ad 3. Et opusc. 63.) And he perceived that those were blind that seek God with anxiety of mind, & call upon him as if he were absent, whereas being already his Temples in which his Divine Majesty rests, th●y aught to enjoy him actually and internally present in them. Sometimes in his Prayer he pondered while on some Text of Scripture according to the inspirations and lights then given him. Sometimes he remained in cessation and silence before God; which manner of Prayer he accounted a great treasure; for than his heart, his desires, his secret intentions, his knowledge and all his powers spoke, & God understood their mute language, and with one aspect could expel his defects, kindle his desires & give him wings to mount spiritually unto him. Now he took comfort in nothing, but in suffering contentedly the will of God to be performed in all things, which was as welcome to him in aridities as Consolations; being unwilling to know more than God freely discovered unto him, or to make a more speedy progress, or by any other ways then such as God himself prescribed unto him; If his heart out of its natural Infirmity did any time groan under his present burden, his Answer thereto would be, I● not that good which God wills to be? & will it not a ways incessantly remain so? Or will God cease to perform his ow●e will, because thou dost not judge it to be for thy good? In conclusion his present established comfort was to see himself in God's presence to be a sufferer, & to be treated according to his Divine pleasure.  
13. If sometimes leaving this Quiet Prayer to which God had brought him, he offered to apply himself to his former Exercises of Meditation, he found that God gave him an internal reprehension & restraint. For his greater assurance therefore he searched Mystic Authors, S. Dionysius Areopagita (de Mist. Theol. c. 1.) S. Augustin. (epistol. 119.) S. Gregory (Mor. lib. 30. 26. etc.) S. Bernard (in Cant. serm. 55. etc.) out of which he satisfied himself; That as rest is the end of motion, & a quiet habitation the end of a laborious building; so this Peaceful Prayer & quiet enjoying of God in spirit, was the end of the imperfect busy Prayer of Meditation. And therefore that all Internal Discoursing with the understanding was to cease whensoever God enabled souls to actuate purely by the Will. And that to do otherwise would be as if one should be always preparing somewhat to eat, & yet afterward refuse to taste that which is prepared. By this Divine Prayer of the Will the ho●y Spirit of Wisdom with all the excellencies of it, described in the Book of Wisdom (Cap. viij.) is obtained, & with it perfect Liberty.  
14. In consequence hereto he proceeds by reasons to demonstrate the supreminent Excellency of this reposefull Prayer of the Will, as 1. That though in it there is no reasoning of the Mind, yet the soul silently presenting herself b●fore God with a firm faith that her desires are manifest to him, doth more than equivalently tell God her desires, & withal exercises all Virtues; humbling herself before him, loving him only, and believing that leaving her own ways and constantly holding to Gods, all good will proceed from thence to her. 2. That in this Prayer a soul hath a far more sublime & worthy notion of God. 3. That this still & quiet Prayer may be far more prolixely & perseverantly practised then the tiring Prayer of Meditation. (●ea it m●y come to be continual & without interruption) 4. That all the good effects of Meditation, as Humility, Obedience &c: are far more efficaciously & perfectly produced by this Prayer, then by that which is joined wi●h inward reasonings. 5. True indeed it is, that ●he Exercises instituted by S. Ignatius were more proper generally for souls then this; yet that this aught to be esteemed proper for those whom God had called & prepared to it. And that this was S. Ignatius his own practice: who though in his less perfect state he pursued the imperfect Exercises instituted by him, yet afterwards he was exalted to this sublime Prayer, by which he came to suffer Divine things. That therefore as none ought to intrude into the Exercise of this pure Prayer, till God have called and fitted them for it; so being called, none ought to be forbidden it (as Osanna in his Alphabet teacheth:) And that whosoever forbiddeth such, shall give a strict account to God for so great a fault: Insomuch as a certain Spiritual Writer saith, that God will shorten the lives of those Superiors who shall presume to discourage and affright any souls from these Internal ways, except they desist from such an attempt.  
15. This is the sum of the Account which the most Venerable F. Baltazar Aluarez after a retirement of fifteen days, with a most humble Confession of his own defects & misery, & a magnifying of God's liberal Goodness extended towards him, gave unto his General.  
16. Now besides this account, he written likewise a short Discourse, in which he did more fully treat of the nature of this Prayer of rest and silence, & gave a particular Answer to several objections which certain of his Brethren had made and dispersed against the said Prayer. The Sum of which Objections with hi● Answers to them, I will here adjoin.  
17. The first Objection was, That one who exerciseth this Prayer, which admitteth neither of discours●● Meditation, nor any such like use of the understanding▪ seems to spend his time unproffitably in doing nothing, which might far better be bestowed in external exercises of Virtues.  
18. The Answer herto is, That though the understanding be in a sort suspended from exercising its activity, yet the soul is far from being idle; on the contrary she performs that which S. Bernard calls the Business of all Businesses; for therein the stream of holy affections doth freely flow by loving, admiring, adoring, congratulating, resigning & offering the soul to God contemplated with the eye of faith &c: and all this sometimes in a few words, sometimes in silence: In a word, the soul behaves herself according to the variety of Affections that the Unction of the holy Spirit, who is the principal Master herein, doth teach & move her to, according to that of S. Dionysius Areopagita to Timotheus, (Convert te ad radium etc.) Turn thyself to the Beam of Divine light. From hence that admirable union doth proceed which the same Saint calls THE UNION OF THE UNKNOWN WITH THE UNKNOWN, the which is the supreme height of mystical Theology, & which without experience of it cannot be conceived by any.  
19 The Second Objection is, That to leave Meditation out of an expectation of Divine Inspirations or revelations, seems to be a tempting of God, and a savouring of the error of the Heretics called Illuminates.  
20. The Answer is, That this Prayer exercised merely by holy affections without mental discourse, cannot be practised but by such as have a long time been exercised in the inferior degree of discursive Prayer: except it be when God prevents souls extraordinarily by a special invitation and enablement; And those likewise that from Meditation do ascend to this quiet Prayer, do it by the guidance of a supernatural light; and being in it, they exercise themselves the●●n not by desiring or expecting revelations, but by acknowledging the Divine Presence in the soul, and producing the foresaid holy affections to him. Neither is here any affinity with the do of the Illuminates, who without any call from God, without any preparation did arrogantly presume to pray as they did, remaining in a distracted idleness & mispending the time in expectation of extraordinary visits without any good effect at all toward the reformation of their inordinate affections. Whereas if an immortified soul should presume to betake herself to this prayer; she will be forced to quit it; for none can appear with a secure peacefullnes before God's presence, that doth deliberately resist his spirit, which is the spirit of Purity, Sanctity, humiliation and conformity to the Divine will.  
21. In the third place it is objected, That there is no way to discern when one undertakes this Prayer by a Divine Inspiration, and when this is done out of presumption and a desire to enjoy spiritual gusts, which nourish self-love.  
22. It is answered, That this will evidently enough be known by the effects, as a tree by its fruits. Now the effects of this Prayer when it is practised upon a Divine Call, are a softness and flexibility of the heart to the divine will, a resigned acceptation of all things from his hand; a confidence of obtaining all good from him upon whom the soul hath entirely bestowed herself; an imitation of the pattern of all Perfection our Lord JESUS; a renouncing of self-will etc. Now surely that Prayer which teaches these things is doubtless from God.  
23. But fourthly it is replied, That those which practise this kind of Prayer are selfe-opinioned, adhering to their own ways, & out of a presumptuous conceit of being Spiritual, despise others, & refuse to submit themselves to the judgement of Superiors.  
24. The Answer is, That such defects & miscarriages as these are not to be imputed to the Prayer itself (which teaches the quite contrary) but to the imperfections & frailty of those that do not practise it as they ought. And therefore this is not a ground sufficient to condemn the Prayer itself; no more than Meditation ought to be condemned, because the like or greater faults are committed by some that practise it: who are more obnoxious to a vain esteem of themselves upon occasion of some curious inventions found out by their internal reasonings therein. Yea the Sacrements we see are abused, but yet not therefore forbidden. As for Superiors, none of them, except it be sometimes for a trial, aught to prohibit their Subjects from praying according as God by his inspirations directs them. And if they shall absolutely prohibit this, they must expect that God will require an account of them; however in such a case, it would be a fault in Subjects to disobey them. But yet till such a Prohibition do issue forth, the subjects surely may lawfully, yea ought to follow the internal directions of God: Neither is it presumption in them, if by the advantage of experience they shall think themselves capable of judging of such matters, better than those that have no experience at all in them; nor is it Pride to acknowledge the gifts given us of God, as the Apostle saith.  
25. Fifthly it is objected, That some are so whol●y given up to this fashion of Prayer, that they are always in a kind of Ecstasy, being so delighted with the gusts which they find in it, that they quite forget their obligations of Charity, obedience, & exercise of virtues, from which they retire themselves to the end they may immerse themselves in a Prayer, that affords them no rrueths which may proffitably be communicated to their Neighbours. Now all this is directly contrary to the Institute of S. Ignatius. Moreover by this kind of Prayer many of the practisers of it become subject to divers corporal infirmities, which render them incapable to comply with the obligations of their state of life.  
26. The answer is, That it is no wonder if some defects be sound in these persons, since none are entirely free. But however the said defects are not to be imputed to the Prayer, but undue use of it. For Contemplation itself doth even urge souls to the exercise of Charity, whensoever necessity and duty requires it (not otherwise:) Hence is that saying of S. Augustine (lib. 19 de Civit. D. c. 19) (Otium sanctum quaerit charitas veritatis &c:) Love of Verity seeketh a holy vacancy; Necessity of Charity undertaketh due Employments; the which charge if it be not imposed, one ought to remain in the fruition & contemplation of Verity. And agreeable herto is the Doctrine of S. Gregor. (in cap. 7. job.) & S. Bernard. (ser. 57 in Cant.) Moreover, a soul by Meditation may perhaps find out finer conceits; but the will is more enriched with virtues by this Prayer; Now it is virtue alone that renders a soul acceptable to God. And as for corporal Infirmities, they proceed only from an indiscreet use of this Prayer; for otherwise it being a Prayer of stillness & repose, is far less dangerous to the head & health, than the laborious Imaginative Exercise of Meditation; And hence it is, that those holy persons that practised it, were enabled much longer to continue in it.  
27. A sixth Objection was, That this manner of Prayer doth draw souls so wholly to itself, that all Devotion to Saints, & all praying for common or particular necessities become too much neglected & forgotten.  
28. It is answered; That since such Vocal Prayers and voluntary exercises are only means to bring souls to perfect Prayer of quietness, according to S. Thomas his Doctrine (22. q. 83. a. 13.) they ought to cease when the soul finds herself full of fervent affections. Neither is this any proof of disesteem of such means, but a right understanding and use of them. It is said of S. Ignatius that by long practice of Vocal Prayer etc. he was brought to such inward familiarity with God, that he could not proceed in the saying of his Office, by reason of the copious communication of ardent Affections & graces that God bestowed on him; in so much as his companions were forced to obtain for him a dispensation from that obligation, because the performance of his Office took up almost the whole day, so abundant were the Divine visitations in it towards him. Neither are we to think that a soul by following the divine conduct in Pure Prayer doth thereby omit due Petitions for either common or particular necessities; on the contrary, since those necessities are known to God, who sees the hearts of his servants that ardently desire a supply to them, but yet do not busy themselves much in making express prayers for them, because they would rather employ their affections in such prayer as they know is more acceptable to God; By such a not-expresse-asking, they do privily and most efficaciously ask & obtain the said Petitions▪ And as for Devotion to Saints they account it to be their chiefest honour, that God should be most honoured.  
29. The seaventh & last Objection was the same that the Author had before answered in his Account to his General viz. That this fashion of Prayer calls souls from the spiritual Exercises, instituted by S. Ignatius; The which answer needs not be repeated. But whereas it was added, That diversity of Prayer might cause factions in the Society; It was answered, That the Perfect may lawfully practise ways not common to the imperfect, without any fear of divisions, or any intention of contradicting or despising of others.  
30. This is the Sum both of the Account given by the V R. Father Baltazar Aluarez to his General, touching his Prayer; as likewise of his Answers to the Objections made unto it. And the success of the tempest raised against him was, as to his own person, very prosperous & happy; for after a most strict examination his innocence & truth were asserted by his Writings, & his most humble Patience manifested in his whole behaviour. Moreover the General conceived so great an esteem of him, that he preferred him to two Offices successively of the greatest dignity & trust that the Society than had in Spain. Notwithstanding the same General not approving that such a perfect manner of Prayer (though acknowledged to proceed from a special grace of God) should be commonly dispersed and indifferently taught through the Order, as supposed not to be agreeable to its activity (yet none ever did execute the Offices imposed with greater perfection than the said R. Father Baltazar:) Therefore a Decree was made to forbid the spreading of it. Which, for aught appears, produced the desired Effect.    

THE SECOND SECTION OF THE THIRD TREATISE. OF THE FIRST Degree of Internal Prayer, viz. Meditation.  

CHAP. I.  
§. 1. 2. 3. Several Degrees and Stations in an Internal Life; as the three ways, Purgative, Illuminative and Vnitive etc.  
§. 4. 5. They are best distinguished according to the three Degrees of Internal Prayer.  
§. 6. 7. The Grounds of the several Degrees of Prayer.  
§. 16. 17. How God is represented in the said Degrees.  
§. 18. 19 How the Operations of the Soul grow more and more pure.  
§. 20. 21. The Degrees of Prayer are not so divers, but that sometimes they may be intermixed.  
§. 22. 23. 24. In what sense the Exercises of an Active Life (to wit, Meditation) are divided into three ways also, Purgative, Illuminative and Vnitive.  
1. IT is generally the custom of those that write Treatises of Spiritual Doctrine, to begin with a Division of the several Stations or Ascents observed in the Duties and Exercises thereof. But such a Division I have conceived most proper to be reserved to this place: And the reason is, because though in a Spiritual Progress there be an Ascent in the practice of all Duties universally of a Spiritual life, as well of Mortification as Prayer, notwithstanding, the true judgement of a Progress is to be made with reference principally to Prayer, according to the increase in the Purity and Spirituality whereof, so is the person to be esteemed to have made a proportionable progress in all other Duties and virtues disposing to Contemplation and Perfection.  
2. Now several Mystic Authors according to the several Notions that they had both of the End of a Spiritual Life, and Means conducing thereto, have by several terms made the Division of its Degrees. The most ancient Division is into three States, 1. Of Beginners. 2. Of Proficients. 3. Of such as are Perfect: Yet withal they do not signify by what distinctive Marks each of these States are separated from the others. But generally in latter times the whole course of a Spiritual Life is divided. 1. Into the Purgative way: in which all sinful Defects are purged out of the Soul. 2. The Illuminative way, by which Divine Virtues and Graces are introduced. 3. The Vnitive way, by which a Soul attains unto the End of all other Exercises, to wit, an Union with God in Spirit by perfect Charity.  
3. Besides these, many other Divisions may be found, as of F. Benet Canfield, who making the Divine Will (that is God himself) the sole object of all our Exercises, doth by a Division of the said Will into 1. Externall. 2. Internal. 3. Essential or supereminent Will, virtually divide all Spiritual Exercises into such as are proper and conformable to these three Notions of one and the same Will. Again others divide all Exercises into 1. Active. 2. Contemplative etc. And it is of no importance which of these Divisions is made use of, so they be rightly understood.  
4. But since, as hath been said, the Degrees of Perfection generally understood as relating to all the Duties of an Internal life, are best conceived and measured by the Degrees of Internal Prayer, the which indeed are of a different nature one from the other, and therefore are not so properly called Degrees, as several States of Prayer (which is not so in Mortification or the Exercise of Virtues, because the Perfect do the same Actions though in a more perfect Degree, than the imperfect:) Hence it is that the R. F. Constantin Barbanson, the most learned and experienced Author of the Book called Secrets sentiers de l'Amour Diuin, divides the whole progress of a Spiritual Contemplative Life according to the progress of Prayer, which (saith he) hath these Degrees. 1. The Exercises of the Understanding in Meditation. 2. The Exercises of the Will and Affections without Meditation (the which at the first are very imperfect.) 3. Afterward a Soul comes to an Experimental perception of the Divine Presence in her. 4. Then follows the great Desolation. 5. The which being passed, there succeeds a sublime Manifestation of God in the Summity of the Spirit. 6. From thence after many interchangeable rise and fall (the which are found likewise in all the Degrees) the Soul enters into the Divine, yet most secret ways of Perfection.  
5. Now this order of his in gross (as being most natural and suitable both to reason and Experience) my purpose is to follow: yet so as to collect the four last Degrees into one: So that I shall only distinguish three Degrees of Prayer, to wit: 1. Discursive Prayer, or Meditation. 2. The Prayer of forced Immediate Acts or Affections of the will, without Discourse preparatory thereto. 3. The Prayer of pure Active Contemplation, or Aspirations as it were naturally and without any force flowing from the Soul, powerfully and immediately directed, and moved by the holy Spirit. Now this third Degree, (to which the Prayer) belonging is indeed truly the Prayer of Contemplation, beyond which there is no State of Prayer, may very conveniently include all the four Degrees mentioned by Barbanson, & so nicely distinguished by him, rather out of a particular Experience of the Effects passing in his own Soul, the which perhaps are not the same in all: (for God work according to his own good pleasure in the Souls of his perfect Servants, and not according to any Methods that Man can conceive or express.)  
6. These therefore being the three Degrees of internal Prayer (the which do most properly answer to the commonly assigned ways of spirituality, the Purgative, Illuminative and Vnitive.) Of them, the first is a Prayer consisting much of Discourse of the Vndestanding: The other two are Prayers of the Will: but most principally and purely the last: Of these three I shall treat in Order in the following Discourse: (to wit, 1. In pursuit of this Second Section of the most imperfect Degree, to wit. Meditation: 2. In the following Section, of the Prayer of immediate Acts of the Will: 3. And in the last Section, of the Prayer of Aspirations or Contemplation:) But before I come to treat of each in particular, I conceive it requisite first to show the grounds upon which the propriety and Reasonableness of this Division of the succeeding Degrees of Prayer is built, and may be evidently and convincingly demonstrated, so far, that according to the ordinary dispensation of Divine Grace to souls that tend to Perfection it may be affirmed, that they are conducted by these Degrees, in this Order, and no other way: And this experience will make good even in souls that never heard of any Degrees of Prayer, but without learning, reading or Instructions are immediately guided by God's holy Spirit in his Internal Ways; The reason hereof will appear by that which follows.  
7. First therefore, it is apparent and acknowledged that general speaking, a Soul from a state of Negligence & secularity first entering into a spiritual Course though she be supposed by Virtue of that Grace by which she is moved to make so great and happy a Change, to be really in the state of justification: yet there still remains in her a great measure of Fear conceived from the guilt of her former sins: And withal strong inclinations to sin and vicious habits do yet abide, and will do so, till by long practice of Virtue and Piety they be abated and expelled: Moreover a world of vain and sinful Images do possess the Soul, which distract her whensoever she sets her mind on God, calling her to attend to her formerly-pleasing objects, which took up all her Affections, and which do still oftimes insinuate themselves into her Memory, with too much contentment to inferior nature: The which contentment though she upon reflection do resist and renown with her Superior Soul, yet this resistance is oftimes so feeble, that frequently she is really entangled and seduced, & more oft does find ground to doubt that she has given consent thereto.  
8. Such being ordinarily the disordered condition of a Soul at her first Conversion: The Remedy acknowledged to be proper and necessary for her is Prayer: And the highest degree of Prayer that for the present she is capable of is either a much distracted Vocal Prayer, or Discursive Meditation, in which the Understanding and imagination are chiefly employed. And the reason is, because although God hath imprinted true Charity in such a soul, yet seducing Images so abounding, and vicious Affections being as yet so predominant in sensitive nature, there is a necessity for the fortifying it to chase away the said Images, and subdue such Affections by storing the Imagination with contrary good Images, and setting on work Affections contrary to these: and this is done by inventing arguments and motives (especially of Fear.) So that the exercises proper to a soul in this first imperfect state are those of sensible Contrition and Remorse for sin etc. caused by the consideration of the foulness of it; of the misery that attends it; the certainty and uncertainty of Death; the terrors of God's judgement; the Horror of Hell etc. as likewise a consideration that no less a price would serve for the reparation of a soul from sin then the ibloudy Passion of the Son of God etc. Such matters as these are now the seasonable subjects of Meditation. And the actions of Mortification fit to attend such Prayer are more sensible, gross and exterior, proper to repress her grosser defects.  
9 Now when by means of such Exercises the Soul is become well eased from Remorse, and begins to be moved to the resistance and hatred of sin by the Love of God, rather than Fear of his judgements: Her Discursive Prayer for all that does not cease: but there is a change made only in the Objects of it: Because instead of the consideration of judgement, Hell etc. the Soul finds herself more inclined to resist sin by the Motives of Love, or a consideration of the Charity, Patience and Sufferings of our Lord, as likewise out of a comfortable Meditation of the future joys promised and prepared for her. Although Charity be much increased, yet not yet to such a Point but that she stands in need of Motives and considerations to set it on work, as likewise of good, holy and efficacious Images of Divine things to allure her to forget or neglect the vain Images that yet do much distract her. The Object of her thoughts now are the infinite joys of Heaven, the sublime Mysteries of Faith, the Blessed Humanity of our Lord, the glorious Attributes of the Divinity etc. And the Mortifications answerable to the present state do grow more internal, being much exercised about inward defects, which by Prayer are discovered to her and corrected. Now a soul whilst she continues in this sort of Prayer and Mortification, standing in need of a much and frequent consideration of Motives, is properly said to be in the Purgative way: though towards the latter End there be a mixture of the Illuminative.  
10. In the Second place, when a Soul by Perseverance in such Discursive Prayer comes to find (as in ●●me she will) that she stands in less need of inventing Motives to induce her to exercise love to God, because good Affections by Exercise abounding and ●owing ripe, do with facility move themselves; so ●●at the mere presenting of a good Object to the Soul suffises to make her produce a good Affection: Thenceforward by little and little the Soul in Prayer quits Discoursing, and the will immediately stirs itself towards God: And here (Meditation ending) the second and more perfect Degree or State of Internal Prayer gins, to wit the Prayer of Immediate Acts of the will.  
11. Now a Soul living a Solitary or abstracted Life, and being arrived to this Prayer, if she should be obliged by others, or force herself to continue Meditation, she would make no progress at all. Yea on the contrary, the extreme painefullnes of inventing Motives (now unnecessary) and tying herself to Methods and prescribed forms would be to her so distractive, so void of all taste and comfort, and so insupportable, that not being suffered to follow God's invitation calling to an Exercise of the will, she will be in danger to give quite over all Internal Prayer. Whereas by pursuing Gods Call, she will every day get light to discover more and more her secret inward Defects, and Grace to mortify and amend them. And such her Mortification is exercised rather by transcending & forgetting the objects of her inordinate Affections, than a direct combatting against them. And this state of Prayer doth properly answer to that which is commonly called the Illuminative way; because i● it the soul with little reflection on herself or he● own Obscurity by reason of sin &c, tends directly and immediately to God, by whom she is enlightened and adorned with all Virtues and Graces.  
12. In the third place, a soul after a long Exercise in forced Affections of the will to God represented to the Understanding by Images far more subtle and spiritual then formerly, yea endeavouring to contemplate him in the darkness and obscurity of a blind and naked Faith void of all distinct and express Images, will by little and little grow so well disposed to him, that she will have less need of forcing herself to produce good Affections to him, or of prescribing to herself determinate forms of Acts or Affections: On the contrary Divine Love will become so firmly established in the soul, so wholly and only filling and possessing it, that it will become as it were a New Soul unto the Soul, as constantly breathing forth fervorous Acts of Love, and as naturally almost as the Lungs do send forth breath.  
13. And here gins the State of pure Contemplation (the end of all Exercises of an Internal Life.) In this blessed State the Actuations and Aspirations are so Pure & Spiritual, that the soul herself often times is not able to give an account what she does. And no wonder, since they do not proceed from any forethought or Election of her own, but are suggested to her by the Divine Spirit entirely possessing her. And although in these most sublime and blind Elevations of the will the Imagination and understanding with their Images are not absolutely excluded, yet so unperceptible are their Operations, that it is no wonder if many Mystical Writers speaking according to what they felt and experienced in themselves, have said, That in Pure Contemplation the Will without the understanding was only operative. As for the Mortifications proper to this state, they are as unexpressible as the Prayer. Indeed Prayer and Mortification seem to be now become the same thing: For the light in which the Soul walks is so clear and wonderful, that the smallest Imperfections are clearly discovered, and by Prayer alone mortified. Prayer is the whole Business of the life, interrupted by sleep only, and not always then neither. True it is that by other Necessities of corporal Nature, Refections, Study, Conversation or business it may be depressed a little from the height in which it is when the Soul sets itself to attend to God only: but still it continues with efficacy in the midst of all those avocations. And this is truly and properly that which Mystics do style the Vnitive way, because herein the Soul is in a continual Union in Spirit with God, having transcended all Creatures and herself too, the which are become as it were amnihilated, & God is all in all.  
14. There is no state of Spirituality beyond this. But yet this state may infinitely increase in degrees of Purity, the operations of the Soul growing more and more Spiritual, intime and Divine without all limitation. In this State it is that the Soul is prepared for Divine Inaction, Passive Unions, and Graces most admirable, and most efficacious to purify her as perfectly as in the condition of this life she is capable. Now it is that God provides for Souls dear beloved by him, Trials and Desolations incomprehensible to the unexperienced, leading them from Light to darkness, and from thence to Light again: In all which changes the Soul keeps herself in the same Equality and tranquillity, as knowing that by them all she approaches nearer and nearer to God, plunging herself more and more profoundly in him. A Soul that is come to this State is above all Instructours and Instructions: a Divine Light being her Guide in all manner of things. In a word, it is not she that now lives, but Christ and his holy Spirit that life's, reigns and operates in her.  
15. These are the three States of a Spiritual Contemplative life, distinguished according to the three states or Degrees of Internal Prayer. As for Vocal Prayer it is not to be esteemed a peculiar Degree of Prayer, but it may and doth accompany all these states without any change in the substance of the Prayer, though with very great variety in the Actuation of the Soul during its Exercise. For whilst the soul is in the imperfect Degree of Meditation she performs her Vocal Prayer with the use of grosser Images, and much distractednes. But being arrived to the Exercises of the will, she recites them with less multiplicity, and some good measure of Recollection. And being in the Exercise of Aspirations, her Vocal Prayers become likewise Aspirative and Vnitive, not at all distracting her, but rather driving her more profoundly and intimely into God.  
16. Now God being both the Principle and Object of all our Internal Exercises, is after several ways represented to the mind in them: For 1. in Meditation the soul, as yet much immersed in sense, is forced to make use of a distinct grosser Image by which to apprehend him, as the Humanity of our Lord and the Mysteries belonging thereto, and sometimes such Attributes of the Divinity as are most obvious and easy to be conceived, and which do produce more sensible motions in our imperfect Souls, as his justice, Mercy, Power etc. 2. But in the practice of the Acts of the will, the understanding endeavours to apprehend God in the obscure Notion of Faith: And when she is sometimes forced to make use of more particular sensible Images, the mind after a short reflection on them gives place to the recollected Actuations of the will alone. 3. But being arrived to Aspirations (which is Active Contemplatian) the Soul makes use of no particular express Images at all, but contents herself with the only general obscure Notion of God which Faith teaches her.  
17. Now though it may seem that the most Perfect have no great advantage in this regard over the more imperfect: Since all that are endued with ordinary knowledge do sufficiently believe, and are assured that God, being infinite and incomprehensible, cannot be truly represented by any particular Images and Notions, the which are creatures of our own framing: Notwithstanding we are to consider, that there is a great difference between the acknowledging of this Truth in the Speculative judgement, and the operating according to such a Truth by the will. For Imperfect Souls notwithstanding the foresaid judgement, when they are to apply themselves to Prayer, are forced in practice to contradict such their Speculative judgement, and to represent God to their minds not only by particular and distinct, but even grosser sensible Images, because they find that the said true and Perfect Notion of God by a general, negative, obscure conception of Faith will have little or no efficacy on their wills; the which will remain aride and void of all good Affections, except they exchange the said Notion for others more particular and express. Whereas on the contrary, Perfect Souls having by long practice purified their internal Operations, in time do come to such a State that they cannot, if they would, receive benefit, or warm their Affections by sensible or particular Images: Except they do silence not only the Imagination, but Understanding also, the Will remains without motion or vigour. Yea in the particular case of the great Desolation the Elevations of the Will also become so wonderfully pure, delicate, and even unperceptible, that the Soul itself can scarce perceive, or so much as believe that she operates towards God: insomuch as on the contrary she is oft perplexed with great fear and doubt that in truth she does not love God.  
18. Now the foresaid Division of the three States of Prayer, together with the successive purification and spiritualizing of Images is so grounded on reason and even Nature, that every one that experiences Prayer will perceive it, and others cannot except against it. For as we see in all Arts and Sciences, as (for example) Music or Poetry, a Person that sets himself to learn them, is at the first obliged to make use of a world of gross distinct Images, the which he applies particularly and leisurely to every string, every stop and every finger moving the Instrument: as likewise to every word and syllable in a Verse. But by Exercise having attained to a moderate skill, a far less number of Images will serve to direct him. And the reason is, because the Images by practice becoming more pure and spiritual, are by consequence more universal; so that one will come to have the Virtue of a great number which formerly were requisite. And at last the Person becoming perfect in those Arts will be able to make a Verse exact according to the Rules of Poetry without any perceptible reflection upon any particular Rules; And to play on an Instrument not only in the dark, but even whilst he is conversing with another; By reason that the Images are become so pure and universal, that the Person using them perceives them not, neither knows by what he is directed.  
19 Now if the Operation of a Soul in natural, sensible things may come to be so pure and subtle, much more in spiritual and Divine matters: in exercising about which her endeavours ought to be to exclude all manner both of sensible and intellectual Images: or rather in exercising about which the will alone strives to be operative.  
20. Notwithstanding what hath been said of the Distinction of these three ways of a Contemplative Life, we are to observe, that they are not so absolutely distinguished, but that sometimes there may be a mixture of them: For it may happen that a Soul being as yet in the most imperfect Purgative way, may in some fits be so abundantly supplied with Grace, as that during the Exercise of Meditation she may oft be enabled to produce immediate Acts of the Will, yea and perhaps Aspirations too, so joining together Exercises both Purgative, Illuminative, and Vnitive in one Recollection: Yea it may be possible for such an imperfect Beginner to spend the whole time of a Recollection in those nobler Exercises. But yet when such Grace and Devotion (which ordinarily lasts not long) does come to cease, she will be forced to return to her imperfect exercise of Meditation: Or if out of an aversion from descending lower, she will needs stick to those higher Exercises (which to her are but temporary) she will by means of Aridity and Indevotion lose all the fruit of her Recollections, which will indeed become insupportable to her.  
21. So on the other side it may well happen that a soul that is ascended to the Exercise of immediate Acts, may some times for some short space find it necessary for her to help herself now and then by using Meditation, and seeking Motives in the Understanding to move her Affections. Therefore these three States are to be distinguished and separated with relation to the proper and constant Exercises of Souls.  
22. Before we quit the present Subject of the Degrees of Prayer and a Spiritual Life: It is, for the preventing of Mistakes, to be observed, that those Writers likewise which teach & know no more sublime exercises than Meditation do notwithstanding divide the whole Course of their Spirituality also into these three Exercises of the Purgative, Illuminative & Vnitive way, although the Perfection both of their Doctrine and Practice reaches no further than the Active Life which they profess: As we may see in the Books of Puente, Rodriguez &c, to which we may add Ludovicus Granatensis also etc.  
23. But these three ways of Active Livers though agreeing in Name with the forementioned Mystic Exercises, yet are much different in their nature and qualities. For all the said three ways are exercised by the help and with the use of Discourse, and do never arise to the Exclusion of particular sensible Images. So that the Perfection of their Exercise is to Discourse with more subtlety, and from such Discourse to derive & draw more fervent Affections and good purposes of the Will. Further than this Active Exercisers cannot go: because their life does not afford the leisure, freedom and Vacancy from external businesses, which is necessary for enabling Souls to Contemplative Exercises, the which begin with those that I call Proper Aspirations, arising upon the Expiration of Imaginative Exercises, as being the Perfection o● them.  
24. And indeed if Active Livers should proceed further, they would then relinquish their Institute, that refers all the do of it to the Exterior, which cannot be without the use and help of particular Images: so that the forementioned general Image of God, or rather non-Image is not at all proper for their Course. They do not therefore ordain these their Externall Imaginative Exercises in order to Contemplation: but only to enable them to perform their external Deeds of Charity with greater Perfection and Purity of intention. As therefore they do not themselves practise Contemplation, so neither do they teach it to others, nor indeed can they, for want of experience.   

CHAP. II.  
§. 1. 2. Of Meditation, the first and lowest Degree of Internal Prayer.  
§. 3. 4. Who are apt, or unapt for Meditation.  
§. 5. 6. Generally most Souls are to begin with it. And why.  
§. 7. 8. 9 10. What those are to do that are unapt for Meditation.  
§. 11. The misery of Souls that are tied to a Prayer improper for them.  
1. THE first and most imperfect Degree of Internal Prayer is (as hath been said) Meditation or Discursive Prayer: Of which we shall treat here, not with that exact niceness as may be found in many Books current in all hands, yet sufficiently in order to our present Design, which is to consider it only as a preparation to the Perfect Prayer of Contemplation. And therefore the Instructions concerning it shall be such as may be proper for those whom God hath called to that Perfect State, and withal moved to comply with the said Call. And to such many Instructions will not be proper.  
2. Meditation is such an Internal Prayer, in which a Devout Soul doth in the first place take in hand the consideration of some particular Mystery of Faith, to the end that by a serious and exact search into the several points and circumstances in it with the Understanding or Imagination, she may extract Motives of good Affections to God, and consequently produce suitable Affections in virtue of the said Motives, as long as such virtue will last.  
3. This is a Prayer to the exercise whereof all sorts of Persons are neither disposed, nor enabled. Neither is it a token either of excellency of wit & judgement, or of true Devotion to be apt for the practice of it. On the contrary the more that a Soul doth abound with Devotion and good Affections to God, the less is she enabled or disposed thereto, yea incapable of continuing long in the Exercise of it. And again, some superficial Wits, full of fancy, but wanting solidity of judgement, and which are not naturally much disposed to Devotion, yet if they be put to the Exercise of this Discursive Prayer, they will perform it better, and thrive more in it, than others though of sharp wits,  judgements, and great abilities both in learning and Invention, and that withal have very good wills to seek our Lord.  
4. Women are, generally speaking, less apt for Meditation, than men: and by consequence more fit for the more perfect Exercises of the Will: By reason that they are more disabled in judgement and invention, and more abounding in will and Affections: so that in them the Will draws the stream from the Understanding. Therefore great care is to be taken that they be not compelled without necessity to tarry long in Discursive Exercises: lest thereby they be much prejudiced in the Head and Spirit, with little or no profit any way, but much harm, in being detained from the more proper and beneficial Exercise of the Will in holy Affections.  
5. Now there being so great and inexpressible variety in the Internal Dispositions of persons, it is not possible to give certain & general Rules to fit all; Except this, that in the beginning of a spiritual Contemplative Course all Souls that are not naturally incapable of raising Affections by internal Discourse, aught to apply themselves thereto, and to tarry therein till they find themselves ripe for a future Exercise: To the which they will attain sooner or later, either according to their diligence and constancy in practising Meditation; Or the measure and Grace of Devotion which God shall give them; Or their natural aptness or unaptness for Exercises of the Understanding.  
6. This Advice is of great concernment: And therefore souls are not easily and lightly to be permitted to apply themselves to Exercises of the Will, till a convenient time spent in those of the Understanding. For though perhaps whilst the Fervour Novitius lasts in the beginning of one's Conversion, a soul being then full of Affection, may for a while have little need of Motives to open the passage to the said Affections, which of themselves will be apt enough to flow: Yet that Fervour ceasing, they will be at a miserable loss, full of nothing but Aridities, Obscurities & Desolations, having no refuge at all, except their Understanding be stored with good Motives of holy Affections caused by former Consideration and Meditation.  
7. Yet this is not so to be understood, as if Souls were to be obliged to those nice, distracting painful Methods of Meditation which are described in many Books: or to frame curious Pageants & scenes of the Mysteries to be meditated on etc. For though such an Employment of the Imagination in Prayer may be proper & profitable for those that by their Profession live Active, distracted lives: to the end by such workings of the Fancy to wipe out, as it were, the vain Images contracted abroad, by superinducing, or painting over them new and holy Images: Yet for those who are more Solitary & abstracted, such a way of Meditating would be very painful, & the profit so little, as it would not countervail the pain. To such therefore it will suffice, with moderate attention to think on the substance of the Mystery proposed, or on such circumstances of it as either are expressed in the Text, or do even naturally attend it, & from thence to draw as strong, fervorous & frequent Affections as may be.  
8. As for those that are naturally utterly disabled and incapable of Meditating (as many Women are) it is very requisite in the beginning that they should at least supply the benefit that comes from Meditation, by preparing themselves to their Recollections with much, serious & attentive reading of some pious Book, the which may in some good proportion recompense Meditation.  
9 But in case a soul incapable of Meditation and unable likewise to read, shall undertake a spiritual, Contemplative course (as none are excluded:) such an one must resolve to take a very great courage to pursue her Exercises of the Will and Affections (which is but a dry Exercise, & wanting sensible Devotion, is very ingrateful to the palate of the soul:) She must be prepared not to be daunted with Aridities and Distractions: The which Distractions she has no other way to resist or expel, but only by pure Obstinacy of the will not to attend them, or care for them: And lastly she must use more Abstraction of life and Solitude to prevent the multiplying of Distracting Images.  
10. Those who in the Exercise of Meditation are more seriously affected to the Discoursing part of it, then to the good Desires and purposes which should flow from such Discourse, are in danger of many perils, as of Pride, Curiosity, Extravagant Opinions, yea pernicious Errors. The cause of which Dangers is the predominancy that their Imagination hath over their other faculties, which inclines them to please themselves with subtle aerial and curious Discourses, and with framing of places, & times and other circumstances in the consideration of a Mystery. All which inconveniences are avoided in the Exercises of the Superior Will, which being a blind faculty, is best able to heave up herself unto God in darkness and vacancy of Images: And being likewise a Spiritual faculty, is exempted from the Devil's influences, who has great dominion over our corporeal Powers to suggest representations etc. For these reasons it is good to make the Discoursing part of Meditation as short as may be: So as that if the mere reflection on a Mystery will suffice to produce a good affection, the person is to restrain the Imagination.  
11. To conclude; the great and inexplicable variety that is to be found in the dispositions of Souls being considered: and likewise the great inconvenience that necessarily follows a misapplication of Spirits to Exercises improper for them, the sad condition of those good Souls cannot sufficiently be bewailed, who by their Profession being as it were imprisoned in a Solitary, Religious Life, and being naturally unapt for Discourse, are yet kepd all their lives in Meditation, repeating over and over again the same toilsome Methods, without any progress in Spirit, to their great anguish and disquietness. And this misery is much greater in Religious Women, who having no diversions of Studies or employments, cannot possibly find exercise for their Imagination: and therefore seeing great Defects and unsatisfactions in themselves, and not knowing the only cure of them, (which is by ascending to the Internal Exercises of the will) their Imperfections increase, and their anguishes proportionably, without any known means to amend them.   

CHAP. III.  
§. 11. How a Soul is to Exercise Meditation.  
§. 2. 3. 4. etc. What inconvenient Practices & Methods therein are to be avoided.  
§. 9 10. etc. What Orders are positively to be observed.  
§. 15. The grounds of those Advices.  
§. 16. 17. etc. Further special Instructions to the same purpose.  
§. 23. A particular way of Meditation in Blosius.  
1. INTENDING now to set down more particular Instructions and Advices how and in what manner a Soul (by her choice or Profession aspiring to Contemplation) ought in order thereto to practise the lowest & most imperfect degree of Internal Prayer, which is Meditation: I will first show such a Beginner what he is not to do, that is, what practices and orders he is to avoid. 2. And nex how he is to behave himself in the Exercise thereof.  
2. As to the former therefore, I should be so far from commending, that I would scarce permit Souls living a Contemplative life (as all enclosed Religious Women do etc.) to be strictly obliged to a prescribed Method in Meditation, or to those many and nice Rules which are ordained by some Modern Authors, as. 1. That a Soul should put herself in the Divine Presence. 2. That she should make Acts of Contrition. 3. That she should select Points of Meditation. 4. That she should consider them in such an order, with such framing of representations of the Persons, times, places, postures etc. 5. That thence she should draw motives of good Affections. 6. That thereupon she should draw Petitions. 7. That afterwards she should make Purposes. 8. That thereto she should adjoin Thanksgiving. 9 Morevoer that she should have a list of Imperfections or faults committed the day &c before, and make expunctions of faults amended. 10. That in conclusion she should make an Examen how her Meditation hath been performed, to the end she may give an Account thereof to her Spiritual Director etc.  
3. It is far from my Intention to speak against the use of such Methods and Orders among those where they were first invented, & are still practised: for they may well enough agree with their Institute, which is fare more Active than Contemplative. But among Solitary Contemplative Spirits, such Orders are indeed a disorder, and a nice observance of such ceremonious Methods would be more distractive and painful than the simple Exercise itself: And particularly the expectation that an Account is to be giuen of one's Thoughts during Meditation, would afford more business to a Soul, than the Mystery on which she meditates; So that she would be more solicitous to give satisfaction to her Director, then to perform her Duty to God. And therefore S. Theresa with just reason complains against those Directours which fetter and encumber their Disciples minds with Orders and Rules, which require more attention than the matter of the Prayer itself.  
4. How to meditate proffitably (though not curiously) is quickly and without much difficulty learned by such as are fit for it: But to observe all the said prescripts is both difficult, incombring and unprofitable; being indeed little better than a mispending of the time: (I mean for souls tending to Contemplation.)  
5. Moreover in Meditation I would not tie the Will that it should not go beside or beyond the Understanding. On the contrary my Advice and request is that the will, so it be carried towards God, should be suffered to go as far as it can, and that scope should be given to any good Affection: Not caring whether such Affections be pertinent to the present Subject to be considered on at that time; upon condition that the Soul find that she bestows herself more efficaciously on God by such Affections, then by those which would properly flow from the present Motives considered.  
6. Neither would I that when a Soul has chosen one point or Mystery to meditate on, she should strictly oblige herself to proceed on with it, but that if without a voluntary roving and seeking, any other should offer itself to the mind more grateful and more gustful to the Soul, she should entertain the latter, holding herself to it, as long as the virtue of it well lasteth: And it ceasing, then l●t her return to the first proposed Subject. And the like liberty I recommend in the following Exercises of Immediate Acts, whensoever any Act or good Affection is suggested to the mind, besides those which the Soul finds in her Paper proposed for the present Recollection.  
7. Notwithstanding in case that the new matter (or Affections) occurring be such as that it doth feed some over-abounding humour or passion in the Soul, as Fear (even of God himself,) Tenderness, shedding of Tears, scrupulosity or deiectednes of spirit etc. I would by no means permit a soul to entertain her mind with such matter; Because she will thereby only plunge herself more deeply into nature and immortification, and not at all purify her inordinate Affections. Such souls even in the beginning ought not to choose such matters for their Prayers: and much less ought they to be permitted to quit other good matter for that. This Advice extends likewise to the Exercise of immediate Acts of the Will, for as much as concerns the matter of them.  
8. Now such freedom of Spirit and permission to change the present matter or Affections is to be supposed to be allowed only when the said change proceeds not out of sloth, inconstancy, a vain pleasing of the fancy or Affection: but out of a judicious Election, or from an interior invitation, the which most probably is from the Spirit of God. Hereto therefore may be applied that saying of S. Bernard, Modus diligendi Deum, est diligere sine modo, that is. The measure and manner of loving of God is to love him unmeasurably, and freely without a prescribed manner.  
9 In the next place having shown what encumbrances a Soul is to avoid in her exercise of Meditation, I will proceed to declare positively and directly how I would advice her to behave herself therein.  
10. Let a soul that gins Mental Prayer with the Exercise of Meditation, make choice of some good Books of that subject, as Fuluius Androtius, Granatensis, or the Abridgement of Puentes Meditations (which I would especially recommend.)  
11. Let her begin with the matter of the Purgative way, as concerning Sin, Death, the Final judgement, Hell or the like: And let her abide in the Exercises of that way, till she finds in herself an aversion from Sin, & that much of the Fear and remorse that were formerly in her, are deposed, so that she is come to have some good measure of Confidence in God. When she finds these Effects in her, let her (without regarding whether she hath run over all the Exercises and matters in her Book belonging to the Purgative way) pass to the Exercises of Meditation which respects the Illuminative way (as they call it;) that is to such whose matter or argument is some Mystery of Faith touching our Lord's Life, Passion etc. and which are apt to beget and increase Humility, Patience and other Virtues in her.  
12. Being entered into the Illuminative way, let her in like manner abide in the Exercises thereof till she find herself apt for Resignation, Love and other Affections of the Vnitive way, to the Exercise of which let her thereupon apply herself.  
13. It may happen that a Soul that is duly & in right order come into the Illuminative & Vnitive way (as those ways are distinguished by the Masters of Meditation) & after some time spent in the Exercises proper to those ways, may afterwards find herself called bacl to the Purgative: As after the committing of some fault extraordinary, or during some unusual tentation etc. In which cases, she is to yield thereto, & abide in those inferior Exercises as long as she finds them proper & profitable for her (which is not like to be very long.)  
14. In like manner whilst she is in the Purgative way, if Acts of Resignation, Love etc. and much more if Aspirations shall offer themselves to her (as some times they may) let her by all means correspond unto them, as long as they are relishing to her, neglecting & forbearing in the mean time to consider Motives, or to produce inferior Acts of Contrition, Fear etc. belonging to the Purgative way.  
15. The grounds of the reasonableness & necessity of these Advices is this, Because the Matter & manner of Prayer are to be prescribed & ordered according to the temper & disposition of Souls, & not the Methods of Books: And therefore souls are to be applied to such a manner of Prayer as God calls them to, & is likely to subdue inordinate Affections in them: Therefore scrupulous & fearful souls even in the beginning eaten to be forbidden the Exercises of Terror etc. which belong to the Purgative way: and they are to be applied to such exercises as are apt to produce Love, Confidence in God etc.  
16. For some short space before a Soul gins her Exercise of Meditation, let her look upon the Book, and therein peruse the Points that she intends to meditate on. Or rather indeed those Points are to be thought upon and provided before hand; that is, Overnight for the Morning-Meditation; and after dinner for the Evening. So doing, she will be less to seek about them, & better employ the time appointed for her exercise.  
17. Let her not trust her Memory for the Points that she is to meditate on; but have the Book ready, that she may look on it as she shall have need. And let her take one point after another as they lie in the Book; or as she shall have determined before, when she prepared for the succeeding Recollection.  
18. In her meditating on each Point, let her behave herself after this manner. 1. With her Memory and understanding let her think on the matter of that point. 2. Out of which let her draw a Reason or motive by which the will may be inclined some way or other towards God. 3. And thereupon let her produce an Act of the Will (as of humiliation, Adoration, Resignation, Contrition etc.) abiding in such application of the soul to God as long as the Will hath life and activity for it, or as long as she shall be able to do it. 4. The which failing and growing to be disgustful, let her proceed to the next Point; therein behaving herself likewise after the same manner: so proceeding in order to the others following, till she have spent a competent time in her Recollection.  
19 Now I conceive a competent time for one Recollection spent in Meditation to be an Hour, or very little less. Whereas for the Exercise of immediate Acts of the will a lesser space will suffice. And the Reason of the difference is. 1. Because in this latter Exercise more Acts of the Will (wherein all good doth consist) are produced, then in Meditation. 2. And besides, the exercise of Acts is more dry and wearisome (except in some few that abound in sensible Affections) then is Meditation to souls fit for it.  
20. During Meditation let the soul (neglecting the too common Practice, in which Meditation is made rather a study and speculation, than an exercise of the spirit) spend no more time in inventing Motives and in internal discourse, then shall be necessary to move the will to good Affections. But as for such Affections, let her abide in them as long as she can. (for therein consists all the profit.) And if upon one consideration or Motive she can produce many Acts of the will, let her not fail to do so; and to continue in each Act as long as she finds that she is enabled. It is no matter though in the mean time the Understanding should lie quiet, as it were a sleep, and without Exercise.  
21. Indeed in Souls which have an effectual Call to an Internal Life, their Meditations will have little study or speculation in them. For after a short and quick reflection on the matter, Mystery, or Motive, they will forthwith produce Acts of the will. And their consideration of the matter is not so much by way of reasoning or inferring, as a simple calling to mind, or thinking on a subject out of which the Will may produce some act or other answerable to the Point reflected on by the understanding. And this sort of Meditating is proper for many ignorant Persons, especially women, which have not the Gift of Internal Discoursing.  
22. A soul that practices Meditation will find that at the first she will, during one time of recollection, stand in need of many Points to be thought upon, and of many Motives to produce Affections. But in continuance the Will will become so well affected, as fewer Points will suffice to employ it in producing good affections and purposes, the which will take up almost the whole time appointed for the Recollection. And a soul being come to this State, will be ready and ripe for a more sublime Exercise of Immediate Acts of the will.  
23. Another way of Meditating like unto this and proper for persons of good wills, is that which is recommended by Blosius, and seems to have been his own Practice; Which is, without much discoursing to represent to the mind any Mystery to which the soul has an Affection (as our Lord's Agony, or Ecce Homo, or his Dereliction on the Cross etc.) and to regard him in such a State with as much tenderness of Affection as may be, Exercising short Acts of Love, compassion, gratitude etc. Moreover he advices a Person to endeavour (yet without much straining or force used) to preserve this object present to the mind all the day after, and to perform the daily employments as in our Lord's presence. By this means a Soul will come well prepared with a tenderness of Heart to her Recollections, and so will have little need to spend it in employing the understanding.   

CHAP. IU.  
§. 1. Of the Custom of set appointed Retraits for Meditation etc.  
§. 2. 3. For what Sorts of Persons the said Retirements are proper.  
§. 4. They are improper for Religious Persons practising Contemplation, especially Women.  
§. 5. 6. 7. Except with certain Conditions.  
§. 8. 9 10. How Seculars may and aught to make use and benefit by the said Retraits.  
1. BEFORE I quit this Subject of Meditation, or treat of the signs by which a Soul after a convenient time spent in the practice of it may be able to judge of her ripeness for an higher Exercise of Prayer: It will not be amiss to consider what use or effect in souls by their Profession or Election aspiring to Contemplation and actually advanced in the same ways, the yearly, quarterly, or otherwise appointed Retraits for more serious Meditation may have toward the same end etc. Now just ground there is to take this into consideration, because Experience shows that the said custom has of late been introduced into Conuents (even of Women) professing the greatest solitude in order to Contemplation.  
2. The clearing of this Doubt will depend upon 2 due consideration of what condition the Persons are, and what are the proper Ends and uses for which the said Retraits and practices of Recollection therein were (or aught to be) designed: The which in the first place in regard of Secular persons were. 1. To be an efficacious Instrument for one in an imperfect extroverted course of life to be brought to discern the foulness of his soul, the peril of his State etc. and from thence to procure Remorse, Contrition and purposes of amendment. 2. Or for a secular person in a less perfect State of life, to discern and know Gods will concerning the undertaking of a more Perfect State. For such Recollections (proper for the imperfect condition of the said Persons) being practised in solitude, do serve much to the illuminating of the understanding, purifying the intention, & fortifying the will in good purposes and designs. 3. By the same the said persons may be well instructed how to serve God better, remaining in the same less perfect state. On which ground they have been worthily recommended by the Sea Apostolic, and their practice promoted by the Grant of Indulgences.  
3. Next in regard of Religious Persons the said Retirements. 1. Are very helpful in the beginning of such a spiritual state, by teaching with great exactness the Rudiments of mental Prayer. And for the same End they may likewise serve devout secular persons of Active lives, that are desirous and have the courage to undertake a more spiritual Course. 2. In the progress of an Active Religious Life, Religious Persons by their many distractive employments and studies cannot but contract many stains & defects, the which are not easily perceived, and less are they perfectly corrected by the help of their daily usual Meditations: And therefore such solemn and rigorous Retirements were justly esteemed requisite to procure light and Grace for the discovering & rectifying such Defects and dissipations of the Spirit.  
4. These surely are the natural & proper Ends of the said Retirements, as they are usually practised at set times, respectively to each ones particular need. Now in none of these regards can they be proper for persons that in a life of Religious solitude do actually practise Contemplation; Except only in the last Point, viz. in as much as the said Retraits are instituted to the end that Religious Persons may thereby take the benefit of a more strict Solitude, and a freedom from distractive Employments, there to enjoy a vacancy to attend to God alone in perfect liberty of Spirit. For indeed in this regard Religious persons of Contemplative Orders (especially such as are employed in Offices, Studies &c.) may oft have need to recollect their dissipated and distracted Spirits, as well as others. So that they may do very well monthly (or as occasion shall require) by such Retirements to increase their light, and to lay up a Treasure of good purposes and Advices for the time following: By which practice an use and habitual State of recollectedness may be attained, and provision made that it be not extinguished by future Employments.  
5. But if the End of such Retraites be only to oblige souls to a nice Observance and practice of Meditation, merely for the foresaid purposes, without any consideration of advancing them in Affective Prayer, it cannot be imagined what benefit Contemplative souls can reap thereby, but rather a hindrance and distraction. For. 1. they are supposed not to stand in need now to learn how to pray Mentally: to which kind of Prayer the said Exercises are but the first imperfect Rudiments. 2. Much less do they stand in need of a total Change of Life: Or of doing some extraordinary Penitential Satisfaction for former Crimes: or to learn remorse for them. 3. By such Exercises, as they are commonly taught and practised, such souls will not learn how well to practise their Religious Observances in Solitude, or to use vocal Prayer of Obligation more perfectly. For all such Exercises, unless they be practised in Order to Affective Prayer, do end in themselves, not being intended to be means to lead souls to higher Prayer etc. 4. And in case the Persons be naturally indisposed for Internal Discursive Prayer, what is it that they can learn thereby? (Which is very ordinarily the case, especially of many Religious Women.)  
6. All things therefore considered, Nothing seems to me more improper, than the said Retraits for Meditation are for solitary Contemplatives, to whom a due Observance of the Choir is both far more proper and efficacious to all Ends pretended to by such Exercises, than they are. Yea moreover great harm may come to souls professing Contemplation by them; For so great attention, such an exact performance of nice observances, and such a captivity of spirit is required, that when all is passed, souls thereby oftimes become disabled to continue the Internal Prayer proper for them, or to comply with many Regular Duties. To these we may add the great inconveniences which may come from strict Examen of Conscience, Repetitions of General Confessions etc. very prejudicial to tender Souls.  
7. Therefore as touching Contemplative Persons, who (living perhaps under the Conduct of those that are wholly devoted to the Active way) shall be obliged to such Retirements, and therein to Exercises very unsuitable to their State, my Advice to them is, That they should keep themselves in as much stillness of mind as may be; and having received Instructions for their Prayer, let them in Practice give as much scope as they well can to their good Affections; not much troubling themselves whether the said Affections be proper to the matter proposed for Meditation, or no; nor distracting themselves with reflection upon their Prayer, to the End to give an Account of it to others. Let them likewise endeavour to preserve all due liberty in Spirit in their Examinations and Confessions, therein proceeding no further than may consist with their Spiritual profit: and by all means avoiding such particulars as are likely to nourish Fear and Scrupulosity, or to disturb the Peace of their Minds.  
8. And as for Secular livers to whom indeed the said Retraites (according to custom undertaken at set times) may prove of admirable profit and benefit, to the end the virtue of them may not quickly expire, they ought to be careful afterwards to make good use of the lights received in them, and to put in execution the good purposes made during such Retirements. For they must not expect by a few day's solitude and Prayer to get a habit of Sanctity, but only a transient good Passion and disposition thereto, which without future care to cherish and increase it, will quickly vanish, and their fervour will be cooled.  
9 Moreover perceiving evidently by this experience the good effects of Mental Prayer, they ought to resolve the best they can to allow some reasonable time to the prosecution of it when they return to their Secular Vocations, using likewise as much abstraction as their State of life will permit. Otherwise it is to be feared they will not only return to all their former defectuousnes & sins, but will moreover thereto add the guilt of ingratitude to God, that so effectually called them from sin: And their following sins will be sins against clear light.  
10. Certain it is that if souls shall so rely upon the repeating such Retirements and new taking of the same Practices of Meditation etc. as by them to make amends, (toties quoties) for all faults past, they will be in great danger to find themselves deceived. For though in itself it be very good to seek all good means to procure Remorse and Contrition for past sins: yet if a soul upon a consideration that she has such a special Remedy in a readiness, shall neglect the care & watchfullnes over herself, it is to be feared, & not without just grounds, that that which she takes for contrition will prove to be no more than a natural Remorse: For it is not likely that God will shower down his Grace upon a soul so corrupted in her Intention.   

CHAP. V.  
§. 1. A Change from Meditation to a Prayer of the will, is necessary in an Internal Life.  
§. 2. It is otherwise in Active Livers.  
§. 3. A soul of a Contemplative Profession, when to leave operating with the understanding.  
§. 4. Exercises of the will more perfect than those of the understanding.  
§. 5. Whether Meditation on the Passion may be left.  
§. 6. 7. 8. etc. Reasons to prove the affirmative.  
§. 12. 13. etc. Advices showing when a Change of Prayer is seasonable.  
§. 18. 19 More particular signs showing the proper time of a Change.  
§. 20. The wonderful variety of Changes in an Internal Life.  
1. IT is impossible for a soul that leads an abstracted Life, and diligently pursues Internal Prayer, to fix continually in Meditation, or to rest in any Degree of Affective Prayer: Because the Nature of such Intellectual & Spiritual Operations is to become more and more pure, abstracted & universal, and to carry the will and Affections of the soul still higher and further into God: the Activity of the Imagination & understanding continually abating, & the Activity of the Will continually increasing, and getting ground upon the understanding, till at last all its operations become so quieted and silenced, that they cease, or at least become unperceptible.  
2. A soul therefore being thus invited and disposed to approach continually nearer and nearer unto God, if she be either by her own or others ignorance so fettered with customs or Rules, that she is deprived of due Liberty of Spirit to correspond to such an Invitation, and to quit inferior Exercises, she will find no profit at all by her Prayer, but on the contrary extreme pain, which will endanger to force her to relinquish her Recollections.  
3. It is otherwise with those whose Profession is to live Active, distracted Lives, though they do seriously aspire to the Perfection answerable to that state. For such may continue all their lives in Meditation, and follow the Methods of it: Because what they lose by their Distractions, they may recover by their following Meditation, the good Images used therein expelling the vain Images contracted in their Externall Employments. True it is, that to such persons, Meditation will grow more and more pure, and more in spirit: yet never so as to exclude a direct use of the Imagination.  
4. When a Contemplative Soul therefore hath for some reasonable time practised Meditation, and comes to perceive that a further Exercise thereof is become dry and ungrateful to her Spirit, causing great disgust and little or no profit: She ought then to forbear Meditation, and to betake herself to the Exercise of Immediate Acts, which she will then doubtless perform with great gust and facility, to her notable profit in Spirit.  
5. It is a great mistake in some Writers, who think the Exercise of the will to be mean and base in comparison of Inuentive Meditation, and curious Speculation of Divine Mysteries: in as much as none but elevated Spirits can perform this, whereas the most ignorant and simple persons can exercise Acts or Affections of the will. On the contrary it is most certain, that no Act of the understanding (as Speculation, consideration, deduction of Conclusions &c.) in matters pertaining to God, are of themselves of any virtue to give true Perfection to a soul, further than as they do excite the Will to love him, and by love to be united to him. And this Union by exercise may be obtained in Perfection by souls that are not at all capable of Discourse, and that have no more knowledge of God then what is afforded from a belief of the Fundamental verities of Christian Faith. So that it is evident that the End of all Meditation &c, is the producing Acts of the Will. Therefore let no man neglect or scorn the Exercise proper for him, out of a conceit that it is too mean: but let him first try the profit of it, and not till then make a judgement.  
6. Others there are, that do indeed persuade souls in due time to quit the Exercises of the understanding for those of the Will: But yet always with one Exception and reservation, to wit, of the Meditation on the Passion of our Lord: This, say they, is never to be said aside, but will be a subject fit for the Contemplation of the most Perfect. What an ingratitude would it be to God; (say they) & what a neglect of our Souls good, purposely to forbear a frequent Meditation of this Mystery, the ground of all our Happiness, the Root of all Merit, the Supremest testimony of Divine Love towards us, the most inviting and winning object of love from us to God, the terror of all our Spiritual Enemies & c? This is the Position of many Spiritual Authors, and particularly of F. Benet Canfield.  
7. Nottwithstanding I cannot join with these Authors in this Position, nor agree that a due Liberty of Spirit should be abridged for any pretext whatsoever. The ground of which Liberty is this, That a Soul is to make the Experience and proof of her own Spiritual profit to be the Rule and measure of all her Spiritual Exercises: and upon no colours or conceits of Perfection in any Subject or Exercise, to oblige herself thereto further than she finds it helpful and gustful to her spirit.  
8. As for the Mystery of the Passion, it does doubtless deserve all the Titles given unto it. But yet Souls are not to be discouraged if they find in themselves a disability to meditate on it: Whether this disability proceed from some natural temper of the Internal senses, or from abundance of affections in the Heart, that cannot expect, because they do not need curiously to search Motives from the understanding and Discourse. Neither is it to be supposed that such Persons exercising Immediate Acts of the Will towards God without discoursing on the Passion, are therefore bereft of the true (yea only true) Exercise of our Lord's Passion. On the contrary, in such Exercise of the will is contained the Virtue of all precedent Meditations: Neither are the persons driven to the pains & expense of time in finding out Reasons and Motives to raise their affections to our Lord, but immediately and without more a do suffer the Affections to flow. And they do far more truly, efficaciously and proffitably exercise, and as it were exemplify the Passion itself: and this in two manners, viz. 1. In their Internal Prayer, wherein they produce the same Affections and Acts of Love, Humility and Patience, of which our Lord gave them a Pattern in his Passion. 2. In their Externall Do, really on occasions practising the same Virtues (which are proper to the Passion) with far more Perfection in Virtue of such Prayer, than they could by Meditation: And so do show themselves to be more true Disciples of his.  
9 This Divine object therefore is far from being lost or forgotten by such proceeding in Prayer: yea it is in a far more noble manner both commemorated and imitated. And surely to tie the Soul generally in all Recollections to a particular curious reflection on the Circumstances belonging to our Lord's Passion, would be as if one would oblige a person that can read perfectly, and with one glance of his eye join a whole sentence together, to make an express and distinct Reflection on each letter, syllable and word: Such a framing and multiplying of Images would only serve to obscure the mind and cool the Affections. Well may such Devout Souls out of time of Prayer, in Reading or discoursing admit such Images, and receive benefit by them in future Recollections: But when they actually pray, then to be forced to stop and restrain the will from melting into Divine Love, or from sacrificing herself to God by Perfect Resignation &c, till she have passed through her former imperfect Method of Imaginative Meditation, is all one as to forbid Souls to unite themselves in Spirit to the Divinity.  
10. Notwithstanding when Souls come to be Perfect they will be in such a state, as that the express consideration of this or any other good sensible Object will be no impediment at all to their higher Exercises: yea it will very efficaciously advance the soul in them. And this is after that Perfect Contemplation is attained to: For then the Imagination is so rectified and so perfectly subjected to the Superior Soul, that it will not only not obscure or distract, but on the contrary will with great readiness help to make Contemplation more pure and clear: Then a view of the Humanity of our Lord will drive the Soul more deeply into the Divinity. As we see that the glorified Saints without the least distraction to their Vision of God, yea surely with an addition to the Perfection of it, do in their Thanks-givings reflect on the Humanity and Passion of our Saviour, saying, Dignus est Agnus qui occisus est etc.  
11. Till that souls therefore do attain to such Contemplation, let them (being in the Exercise of immediate Acts &c.) content themselves to exercise the Mystery of the Passion virtually, though not expressly: Remembering the saying of a Spiritual Author, That in God nothing is neglected: all faith and all love is exercised in the Contemplation and Union of the Spirit by Love to the Divinity: All particular Devotions are both sufficiently and perfectly performed when we perform our principal Duty most perfectly. In doing this we do honour the Saints after a manner most acceptable to them: We do most perfectly discharge our Vocal Prayers (which are not of obligation:) And we most efficaciously express our Charity both to our friends living and dead: so that there will be no need for such ends to interrupt or distract our Recollections, by obliging ourselves voluntarily to multiply the repeating of Offices etc. And lastly so far is this from being any disparagement to our Gratitude unto our Lord for his sufferings, that we thereby acknowledge that all the good Thoughts that we entertain, and all the good Actions that we do, are produced in Virtue of his Passion adhered to by faith and Love, although no express internal Discourse on it be exercised.  
12. Now what hath here been delivered concerning the disobliging of Souls that practise internal Prayer, from tying themselves to Imaginative Exercises about sensible Objects, is not only suitable to Reason, but is moreover confirmed by the Authority of learned and experienced Mystic Writers. And particularly the Devout Reader may see what Barbancon in his Secrets Sentiers (1. cap. 6. admonit. 2.) hath written on this point.  
13. Thus having shown the indispensable necessity for a soul aspiring to Contemplation, with all due liberty of spirit to follow the Divine Guidance from each inferior Degree of Prayer to another more sublime, then become more proper & profitable; I will now endeavour to give more particular Advices concerning passing from the Exercise of Meditation to that of immediate Acts of the Will: and will show by what Signs and Marks a Devout Soul may reasonably judge and conclude that such a change and Transition is proper for her. Yet so as that my Intention and desire is that Souls should principally depend on their Internal light which Gods Holy Spirit will afford them in and by Prayer.  
14. Let every devout Soul diligently pursue her present Exercise in Prayer advisedly undertaken, or recommended to her by a prudent Director, till there come a proper time for a change. Let her (saith the Excellent Author of Scala Perfectionis) content herself with this Gift of God, till he be pleased to bestow on her a better: which he will not fail to do, when he shall see it to be for her good. And so doing, she cannot but increase in Charity, although she see no evident proof of her Advancement in spiritual operations. Whensoever it shall be God's pleasure to make a change in her Prayer, he will by degrees so press her thereto, that in the End she shall both clearly perceive, and correspond to his Invitation. And till that time come, it is to no purpose for her to examine or frame any judgement of her progress. Her best is to do her Duty, and leave the Success to God.  
15. A change, whensoever it is made as it ought to be, consists in this, That the Activity of the Fancy and Discourse is abated, and the whole Internal Exercise of Prayer by little is reduced to blind operations of the will: The which operations (or Affections) likewise grow by practice more and more natural, quiet, pure, silent, subtle, imperceptible, and profound: The Divine Spirit drawing the Soul in her Exercises ever more and more unto itself.  
16. Ordinarily when a time of Change from a more imperfect to a more sublime Exercise of Prayer cometh; it will not on the sudden, or at once be perceived; or but very obscurely & doubtfully. Only a Soul will perceive a bettering in her Exercises, her operations by little and little becoming more Spiritual. And indeed in some Persons there is almost daily a bettering and purifying of their Prayer: The which themselves do, or may well enough observe; though perhaps they are not able to express the manner of it to another, by reason of its subtlety.  
17. Far less Inconveniences would follow by detaining a Soul somewhat too long in an humble inferior Exercise (as of Meditation) when she is fit and ripe for a more sublime one: Then if (through inconsideration, levity, or an ambitious humour to imitate Examples or Instructions in Books, not pertinent to her) she should at the first, or before her time be put into one above her present Capacity. For in the former case an easy and present Remedy may be found, by exalting the Soul afterwards to a more perfect Exercise suitable to her present Disposition: till which be done, she will at least exercise her Humility and Submission of judgement, by which she will receive much profit. But it is very difficult to find a Remedy in the other case: Because first the natural unwillingness and shame that is in Souls to acknowledge their too hasty Ambition, and to descend lower, will secretly hinder them: And besides, they will be ready to justify themselves by misapplying certain Documents in Spiritual Authors, which forbidden Souls to quit their present Exercises for one inferior, through any discouragement from Aridities or unsatisfaction found in them. Notwithstanding except they will be content with the Mortification of returning to Meditation (in case they be not yet ripe for Immediate Acts of the will) they will be in danger of incurring an habitual Dryenes, Melancholy and stupidity; and morever they will run into an endless labarynth, perplexing and entangling themselves therein, to the great disquiet of their own minds, and the troubling of others with questions and doubts.  
18. Yet it cannot be denied, but that God doth often invite Souls to some change in Prayer according to that which before they had read in some Books: And then they are to follow the Instructions of such a Book, as a light sent them from God. In which case, it is indeed the secret motion and Invitation afforded them by God to apply such Instructions, that is their sure Guide: without which they must apply nothing that they find in Books.  
19 More particularly, by these following Signs a Devout Soul may for the most part perceive and judge when it is fit for her to change her Exercises of Prayer, (as for example, to quit Meditation and to betake herself to a Prayer of the Will etc.)  
20. First she will not find that pleasure, satisfaction and profit in her present Exercise, which formerly she did: But on the contrary, a sensible Disgust and a kind of Impotency to practise Internal Discourse any longer. Or if she will force herself to observe her Method of Meditating, it will produce no effect upon her Affections: the which if they were left to themselves, would flow far more freely. And this Disgust is not for once or twice: nor as formerly, upon occasion of some corporal distemper, Passion, Aridity, or any unusual accident: But it is a lasting Disgust, arising from a desire to please God, and to grow in Perfection, joined with an uncertainty or fear that the way wherein she now is, is not proper to effect that desire.  
21. Secondly, she will thereupon find in herself a certain Motion or inward invitation to enter into some other new Exercise, at yet not clearly known to her. Or if there be no new Exercise proposed to her, there is however a Motion to a cessation from the present Exercise, at least for as much as concerns the manner of it. As it happens, when from Aspirations a soul is invited to a Resting and Repose in God, with a cessation of all Active Aspirations or affections: The which is an immediate disposition to a Supernatural Contemplation.  
22. Thirdly a devout soul considering the benefit that she hath hitherto reaped by her present Exercise, and her accustomance to it (which is not easily left:) Considering likewise that for want of trial she doth not as yet know the worth and benefit of the new proposed Exercise, (the which at first appearing a little strange and uncouth to her, she will not easily see or believe that it will prove as profitable as her present Exercise has already been.) For these and the like reasons, she will be apprehensive and unwilling to adventure upon the new one.  
23. Fourthly, during these uncertainties and irresolutions, her Disgust in her present Exercise rather increasing then diminishing; And God still interiously (though not grossly and sensibly) inclining her to the new proposed way, she at length, as it were forced thereto, adventures upon it: yet with some fear at the first, whether this Change will prove for her good or no.  
24. Fifthly, as soon as she is well entered into this new Exercise, presently she will find it gustful & delightful unto her: and withal much more profitable than was the other formerly practised: Whereupon she will thenceforward with courage and joy persevere in it.  
25. By such steps and Degrees doth a soul, that is purely under the Guidance of God's Holy Spirit, pass from one degree of Prayer to another formerly unknowen unto her, till at last she come to Contemplation. And she will clearly perceive that it was not herself, but God only that did as it were lead her by the hand, and draw her forward into the new Exercise. Teaching her likewise how to hehave herself in the Beginning. Whereas in the pursuance of it she afterwards proceeds as it were by her own habitual skill, though really God is in every thing her secret Master and Helper. And he deals with an humble soul, as a writing Master with his Scholar, who at first moves and directs his hand to form & join letters: but afterwards directs him only with his Eye and Tongue; Or as a Father that caries his child over a Ditch or Style: but let's him go alone in the even plain way.  
26. And as for a Soul that by Reading, or Teaching is informed in the Nature and Degrees of Internal Prayer, her proceeding and Transition is much after the same manner: Excepting only that the Next Degree to which she is to ascend does not seem so strange to her. But the signs by which a necessity of change doth appear are, as formerly, a constant disgust in her present Exercise (of Meditation etc.) and a kind of disability to continue it with any profit to her spirit: By which means it comes to pass that in her Recollections the Meditating or Discoursing part diminishes daily, and the Affective part increases: the Will by little and little getting ground of the Understanding, till at last the Prayer becomes entirely of the will. And thus she passes almost unawares into the next Degree, her Prayer becoming by little and little more and more purified. Into the which Degree when she is in such a manner and order entered, then indeed she is not for any Aridities, or obscurities to quit it, and to return to Meditation: But to use a discreet violence upon the will to make it to produce good Affections and Acts, although nature take little comfort or satisfaction in the Exercise. For by so doing she will much benefit herself, both by mortifying Nature; and fixing Divine Love more profoundly in the Spiritual Region of the soul.  
27. To conclude this Point: A Spiritual life is subject to many and wonderful Changes, Interiour as well as Exterior: And all are according to the mere will and good pleasure of God, who is tied to no Methods or Rules. Therefore following him in all Simplicity and Resignation, let us wonder at nothing? let us neither oblige selves too rigorously to any Exercise: nor refuse any to which he shall invite us, seem it never so strange, or to Natural Reason even senseless. For in his Guidance there can be no danger of Error; but on the contrary there is all security. And this may and aught to be a great Comfort and encouragement to a wellminded resolute Soul.    

THE THIRD SECTION OF THE THIRD TREATISE. TO WIT Of the Exercises of immediate forced Acts of the Will: Being the second Degree of Internal Prayer.  

CHAP. I.  
§. 1. 2. 3. Of Exercises of the will, to wit, forced immediate Acts or affections & Aspirations.  
§. 4. 5. &c: Difference between Acts of the will & affections.  
§. 8. 9 How the Prayer of sensible Affections is to be exercised.  
§. 10. Of sublime, pure affections of the spirit.  
§. 11. 12. &c: Of the Prayer of Immediate Acts of the Will: compared with Meditation.  
§. 17. 18. Conditions of Acts.  
§. 19 Mere cessation of Prayer to be avoided.  
§. 20. An account not to be required touching the behaviour of souls in affective Prayer.  
§. 21. Acts proceeding from a good natural propension are most efficacious.  
1. A Soul that by a Divine Call, as being in a state of maturity for it, relinquisheth Meditation to the end to betake herself to a more sublime exercise, which is that of Immediate Acts or affections of the will, then only gins to enter into the ways of Contemplation. For the exercises of the will are the sublimest that any soul can practise. And all the difference that hereafter follows, is only either in regard of the greater or lesser promptitude, or in regard of the degrees of Purity wherewith a soul produces such Acts.  
2. So that the whole latitude of Internal Prayer of the will (which is Contemplative Prayer) may be comprehended under these two distinct Exercises, to wit, 1. The Exercise of forced Acts or Affections of the will, produced either immediately according to the persons present disposition, without a distinct or express motive represented by the understanding, or else suitable to such ● motive, yet without any formal discourse of the understanding. These are called forced Acts, because after ●hat a Soul is become indisposed to prosecute the Ex●rcise of Meditation, it will be long before that good affections do as it were naturally flow from her, so that she will need to use some force upon herself for the producing of the said Acts of the will, which are imperfect Contemplation. 2. The Exercises of Aspirations, the which though they be in substance little differing from the former, yet by reason of the facility wherewith they are produced without force, foresight or election, purely flowing from an Internal impulse of the Divine Spirit, we therefore give them another name, & call them not Acts, but Aspirations: The constant Exercise of which is proper & perfect Contemplation.  
3. Of these two Exercises I shall consequently treat, beginning with the more imperfect, which is that of forced Immediate Acts or Affections of the will.  
4. In the which Exercise I make some difference between Acts & affections of the will. The former o● which are made in and by the Superior Will only, without any concurrence of sensitive nature; such are Acts of Humiliation, Resignation &c: the producing of which do not cause any gust in inferiors nature. Whereas affections of Love, joy, Hope, Desire &c: (being exercised by imperfect souls) are muc● immersed in sense: And they begin at the first almo●● wholly in inferior nature: but yet by practice the● become more and more pure, being raised to the to● of sensitive nature, where it is joined or combined wit● the Superior spiritual will.  
5. Now whether of these two, that is, Acts or Affection's, are to be practised respectively by souls, that must depend upon the observation and experience that each soul has of her own natural disposition & inclination. Generally souls are more disposed to the exercise of immediate Acts: the which likewise are both more profitable & more secure. And therefore in the following discourse I shall most insist upon them.  
6. And as for the exercise of sensible Affections, it belongs only to such souls as in their natural temper are more tender and affectionate; whose love expresses itself with great liquefaction in sensible nature, so that they are easily moved to tears, and do feel warmth & quick motions about the heart &c: (which effects or symptoms do not argue love to be greater, for it may be as cordial & more firm, generous & Active in others who seldom or never feel such effects.)  
7. Such tender souls as these, having withal a natural good propension to seek God in their Interiour, can easily exercise their affections to God in and by their corporal nature, without troubling themselves with seeking reasons & motives for it. Yea in a short time they come to have a kind of disgust in inventing or considering motives represented by the understanding.  
8. As for the manner how such souls are to behave themselves in their Recollections, the special Instructions following concerning the Exercising of immediate Acts of the Will will serve, so that there will be no need of repeating them twice.  
9 The principal care that such souls ought to have is, to endeavour to raise this their love out of sensitive nature to the Superior spiritual will, by whose operations alone the soul is truly perfected. Therefore according to the Advices formerly given touching sensible Devotion, they are to mortify and restrain, rather than to give scope to tears and other tendernesses of nature in Prayer &c: And some other particulars which do concern Affections, as distinct from Acts of the will, shall hereafter be occasionally taken notice of.  
10. Now besides these sensible Acts of love, there are others which are purely in spirit, & which among all the operations of the will are the most sublime that can be exercised in this life. For they cannot be used by a soul (so as to be her constant usual exercise,) till she be come to a perfect degree of Mortification, which ordinarily is not before a Passive Union; after which they are exercised in a manner so Spiritual & Divine, that the unexperienced cannot conceive, nor the experienced express. These are certain painful, yet delightful long af●er God, certain languishing elevations of spirit towards an unknown dark, Divine Object: The Desire & absence of which causes a tedious disgust of all sensible contentments, yea even in spiritual things also. But of such operations as these it will be seasonable to speak when we come to treat of Perfect Contemplation.  
11. As touching the most profitable Exercises of Immediate Acts of the will, the practice thereof in gross is after this manner. The soul's aim is to recollect herself by that general notion that Faith gives her of God; but being not able to do this presently; she doth in her mind, and by the help of the Imagination represent unto herself some Divine Object, as some one or more perfections of God, or some Mystery of Faith as the Incarnation, Tranfiguration, Passion, Agony, or dereliction of our Lord &c: And thereupon without such discoursing as is used in Meditation, she doth immediately without more ado produce Acts or affections one after an other towards God, or upon herself with reference to God, Adoring, giving thanks, humbling herself in his presence, Resigning herself to his will etc.  
12. This Exercise is more easy to learn and comprehend then Meditation: because so many Rules are not necessary to it, neither is there in it such study or exercising the abilities of the understanding or Imagination. It is indeed a very plain, downright and simple Exercise, consisting merely in the efficacy of the will. But notwithstanding such plain simplicity, it is a far more Noble Exercise then that of Meditation, as being the fruit and result of it. For whatsoever the understanding operates with reference to God, can produce no good effect upon the soul further than it hath relation to and Influence on the will, by disposing it to submit and Resign itself to God, or to tend towards him by Acts of love, Adoration etc.  
13. Now this Exercise although likewise it be not so busy and laborious as Meditation, yet it may, & will often times seem to some souls, even after they have made a reasonable progress in it, to be more harsh & difficult. But the good will and Resolution of the soul persisting in it, will by God's grace overcome all difficulties.  
14. An Advice therefore it is again and again to be repeated, and never to be forgotten, to wit, That the Devout, wellminded soul that shall be called by God to walk in these Internal ways of Prayer, be courageous and diligent in the pursuance of them after the best manner she can: amidst all Desolations, Obscurities and Distractions, practising these Exercises, as much as may be, in the Superior will, not caring whether sensitive nature concur therein, or no.  
15. In forced immediate Acts of the Will, especially at the beginning, there is some degree of Meditation, which is the thinking on the object, and thereupon internally producing the Act or Affection itself, & quietly continuing and resting in it till all the virtue of it be spent. There is likewise always some use of Images: And in the beginning these Images are more gross: but afterwards by practice they grow more pure, and all manner of discourse ceaseth. Yea the soul will begin to reject all distinct Images, and apprehend God without any particular representation; only by that obscure notion which Faith informs us of his Totality and Incomprehensibility. And this only is Truth: whearas all distinct Images are but imperfect shadows of Truth.  
16. Now how great is the security of a soul thus operating purely by the Will? How free is she from those Errors and dangers into which she may be lead by the curious searching subtlety of the understanding? Here God himself is only her light, and not any Imagination of her own. Though Images should intrude themselves perforce into the fancy, or be injected by the devil, yet the soul will not with the will apply herself to such Images: but either diverts her mind from them, or transcends and renounces them. And without Images stirring up sensuality and the Rational will, the devil cannot produce the least harm or danger to the soul, nor hinder her Union with God.  
17. The more plain and simple that Acts of the will are (for the manner of expression) the more proper and efficacious are they to cause a good and profitable Recollection. And therefore such Elegant and sprightly expressions as are to be found in many places of S. Augustins' Confessions, Soliloquies &c: or in S. Bernard, S. Teresas Exclamations &c: though they be more full of life, and more apt to inflame affection being read out of times of Recollection: yet they are not so proper to be used in the Recollection; because the pleasingness and exquisiteness of the expression, gives too much exercise and contentment to the Fancy, and by that means distracts and enfeebles the actuation of the Will. This, I say, holds most generally true: yet if souls do find their profit more by the use of them, let them in God's name make choice of such.  
18. The more impetuous that the operations of the will are in this exercise Immediate Acts; & the more still, quiet, peaceable and profound that they are (so there be no wilful negligence) the more effectual and profitable are they, and the more efficacious to still Passions, as also to compose and settle the Imagination.  
19 There may come much harm to a soul by cessation from Internal working and from all tendance to God in her Recollections, if so be the motive of such cessation be a desire and expectation to hear God speaking after any unusual manner within her, and telling her some new thing or other. For by giving way to such a foolish presumption, she will deserve, and pu herself in a disposition to receive diabolical suggestions; or at least vainly to conceive and interpret her own Imaginations to be Internal speakings of God. And this may prove very perilous, if a Soul give credit to such fancies (as probably such soul's will:) But they ought to consider that if God's pleasure be such as to communicate his will internally after an extraordinary manner, he will speak and work whether the soul will or no, and whether she will or no she must hear and suffer. And therefore let her abstain from such indiscreet invitations or expecting such Divine Conversations; let her continue quietly her exercises, and not cease till God force her to cease them.  
20. The Custom practised by some spiritual Directours of requiring from all their Disciples an account of their Internal Prayer, formerly judged to be inconvenient, as causing Distractions and too frequent Reflections with solicitude upon their present Actuations, to the End they may remember them & so be able to relate them: The said custom, I say, is moreover (besides this inconvenience & uselesnes) of extreme difficulty in this exercise: The which being simple & plain, acted only or chiefly by the will, cannot well be explicated, inasmuch as the Acts leave scarce any sensible impression in the memory: And lastly they are exercised directly to God without any Reflections. Now it is by the means of Reflections that a soul takes noude of, and remembers her Actuations.  
21. Where there is a good propension in the Interiour to Introversion, an Act produced by the will to God is not only much more prompt, facile & profound, but also far more efficacious, than any other without such a propension can be, though the party be never so learned, & employ never so much the faculty of Reasoning. Yet do I not deny but that even souls of the greatest propensions may sometimes find themselves obliged to make use of some Meditation. But (unless their Director mislead & wrong them) they will not tarry long therein, but will presently break forth copiously into good Affections.   

CHAP. II.  
§. 1. 2. 3. &c: Touching certain forms of Immediate Acts &c: adjoined to the End of the Book: & how they are to be used.  
§. 15. 16. &c: Great variety of Acts there are: Some directed to the pure Divinity; some to our Lord's Humanity; some to Saints; some to the soul herself &c: & what use is to be made of them.  
§. 24. 25. 26. To what souls one form of Exercise without variety may be proper.  
§. 27. Of exercising upon the Pater Noster: The Excellency thereof.  
§. 28. 29. Souls are not to bind themselves to certain forms.  
§. 30. 31. 32. What use is to be made of the usual Reading in Preparation to Recollection.  
§. 33. 34. &c: How souls that cannot make use of Images are to behave themselves.  
§. 37. 38. What order is to be observed in the change of Acts.  
§. 41. Souls must not bind themselves to these, or any set forms of Exercises: but they must choose for themselves.  
1. AT the end of this Book I have adjoined a Collection of several Patterns of Exercises by Acts of the will, & holy Affections, for the use & practise of those whom either in the world or in Religion God shall call to an Internal life of Contemplation. I did not not conceive any necessity to annex any Exercises of Meditation: Partly because it was not my design to treat of that degree of Prayer, but only passingly & in order to affective Prayer, to which it is but a remote preparation: And besides there are Patterns of such exercises abundantly obvious to every one, the which may suffice any Internal liver, being practised according to the instructions here formerly given. And as for the Supreme Degree of affective Contemplative Prayer, to wit, perfect Aspirations, I have contented myself with selecting a few, which are added in the conclusion, rather to show to imperfect souls the form & manner of them, then for the use of Perfect Souls ripe for the exercise of them: For such are conducted immediately & entirely by a Divine Light, & have no need of humane prescriptions: Neither indeed can they proffitably make use of any other Affections then only such as Gods Holy Spirit shall suggest to them.  
2. As touching therefore the foresaid Exercises of forced immediate Acts of the Will & affections, I have compiled a sufficient variety of them, proper for all states & dispositions of souls: as Acts of Remorse, Fear, Contrition &c. (which belong to the Purgative way:) And likewise Acts of Adoration, Glorification, Humiliation, Resignation, & Love (which belong to the Illuminative & Vnitive Ways.) I have moreover made some distinct Exercises of Affections, more proper for some souls, then are those which I call Acts of the Will. Besides, I have set down most copiously Patterns of simple Acts of Resignation, as being generally the most useful & proper for most souls. And lastly, several Exercises there are mixed & interlaced partly with Acts & partly with Affections, & those not of one but several kinds: Because many souls there are that cannot content themselves with being tied to any one kind of determinate exercise. And therefore my desire was to comply with all tempers, to the end that every one might find an Exercise proper & profitable for him, or at least might be put in the way how to f●ame for himself such an one.  
3. A soul that after a sufficient time diligently spent in the practice of Meditation, is maturely called & conducted by God to the Exercise of immediate Acts, may, & indeed ought at the first to take for the subject of her Recollections those Acts which belong to the Vnitive Way, to wit, Acts of Divine Love, Resignation etc. But the case is otherwise with a soul that is found utterly unfit for Meditation, and consequently must necessarily begin a spiritual course with the Prayer of Immediate Acts. For for such a soul (ordinarily speaking) it will be expedient that at the beginning she take for the matter of her Acts such as are proper for the Purgative Way, as Acts of Contrition, Fear of judgement, Hell etc. And this Advice is conformable to the Directions of Blosius in the X. & XI. Chapters of his Institutions.  
4. Now for the use of the said Exercises of Immediate Acts & Affections, I would advice a soul that is well disposed & resolved to practise them, that at the first she would rather use them Mentally; Because it is less distractive, & more Recollective: Unless by experience she find that the using them Vocally doth most relish with her spirit, and (as in some dispositions it may) cause a more intime and perfect Recollection.  
5. Whereas every Exercise consists of about ten clauses of Acts or Affections, let her not tie herself precisely to that number in any Recollection. But if one Exercise will not serve, let her borrow from the next following. And again if one be too much for one time, let her use as many of those Acts in order as they lie as will suffice for the time, & no more; and in the next Recollection, let her begin where she last ended.  
6. A devout soul will find, that by diligent practice, in progress of time the number of Acts or Affections to be exercised in each Recollection will come to diminish: so that whereas at the beginning (perhaps) ten Acts would scare suffice for one Recollection; afterwards five or three, yea it may be, one will oftimes be sufficient.  
7. Let her generally observe the Order and sequel of the said Acts contained in the exercises proper for her: beginning and prosecuting them as they lie. For otherwise she will spend the precious time allotted for Prayer in looking here and there for somewhat that may be pleasing to her fancy or humour, & yet in the end perhaps not content herself; Or at the least the satisfaction that she may come to find will scarce countervail the distraction incurred, and time lost. And again, it is an ill custom of some to take at random the Acts or affections on which they would exercise themselves, opening the book and at adventure making use of what their eyes first light on.  
8. Yet let her not tie herself so rigorously & superstitiously to any of the said Acts, but that if without searching there should be offered to her any other kind of Act or Affection (be it Resignation, Love or Aspirations &.) which may be gustful to her: let her entertain it, & therein abide as long as the relish of it lasteth: And that ceasing, let her return to prosecute the Acts of the present Exercise.  
9 Yet one special case there is, in which a soul ought by no means to oblige herself to any Order prescribed in the said Exercises: And that is, when she finds that Fear or Scrupulosity do over much abound in her, causing unquietness, Dejection and want of Confidence in God. In which ca●● let her by all means omit such Exercises or Acts as are apt to raise or feed such Passions in her. And instead of them let her apply herself to Exercises of Hope, love and joy in God, which ought to be cherished in her.  
10. Yea souls that are of such a disposition, ought even in the beginning, after their first Conversion, not to devil long upon the Exercises that concern Remorse for sin, or other matters of Fear, as Death, judgement and Hell: but rather to fix upon Affections contrary to their present disposition: And in case of new faults committed, let their Contrition or Detestation of sin be rather exercised in a generality, or Virtually, in Acts of Conversion to God, then particularly, directly and expressly. And let them not be scrupulous herein, out of an opinion that at such times God expects painful Remorses from them, or earnest expressions of detestation of their sins: For such detestation is sufficiently involved in an Act of direct love to God, which contains much perfection besides. Such Acts therefore being more beneficial to her, are consequently more acceptable to God.  
11. A soul having pitched upon any Act or Affection contained in the said Exercises, let her tarry as long upon each of them, without passing to an other, as her Gust unto such an affection lasteth, and as she finds profit to her spirit by it.  
12. Whensoever in any Clause there is contained matter of several desires or Affections, let her in her, mind and Exercising separate them, and rest upon each of them severally: For by this means the said Exercises will last longer, and yield more profit.  
13. After that all the Exercises, appointed for her, have been passed over, let her repeat and pursue them again and again: Unless she do find herself drawn by God to some other Exercise more perfect, as is that of Aspirations. And indeed whensoever in her Exercise during her Recollection, she does find herself moved to perfect Aspirations, Elevations of the Will &c: or else to produce some other Acts, as of Resignation &c upon occasion of some present Cross to be sustained, let her not fail to correspond to such an invitation.  
14. Those that can find no profit or relish by any of these prescribed Exercises, or the like, may conclude that they are not as yet ripe for them, and that therefore they are to continue in Discursive Prayer, till it loses its relish, and that they begin to find Gust in Affections.  
15. The Acts and Affections in the following Exercises are for the most part directed to God himself, or the pure Divinity: as if they were internal conversations with God: The which are perfect introversions, and of all active, assumed Exercises are the most profitable.  
16. But withal such Actuations are oftimes very painful: by reason that such Introversions are exercised without the help of grosser Images (the which have some kind of recreating diversion in them:) and when such Images do offer themselves, the soul tending to the naked Divinity, tarries not in them, but transcends or rejects them. And if her mind finding no Gust in an Object so perfectly spiritual, becomes willing to ease itself by fastening upon some other good, but inferior Object, she is by some Writers taught to withdraw her attention from any thing but God: the which violence and self contradiction cannot be without much pain; in so much that souls become thereby sometimes so tired with such Introversions, and find so great difficulty in seeking the Divine Presence so above the course of nature, that they lose all comfort and profit in their exercises: yea and come to such a pass, that they find an impossibility to introvert themselves, by reason that, to their seeming, they find not God so present as at other times.  
17. Therefore in such cases it not only may be permitted, but aught to be enjoined unto a soul to give ease unto herself by quitting for a time such painful introversions and addresses to the Pure Divinity, and instead thereof exercise herself in producing other Acts less painful because less introverting, as Acts or Affections to the Humanity of our Lord, to Angels, Saints &c: yea she may sometimes address her Internal speech to her own soul, or to some persons or creatures absent: yet all with reference to God: for otherwise it would not be an Act of Religion, nor profitable to the soul.  
18. The truth is, that for the attaining to Contemplation it is not necessary (speaking of precise and absolute necessity) that the Acts whereof the Exercises consist should immediately be directed to the Pure Divinity: (Though it cannot be denied but that such are the most Perfect and most efficacious, because the most introverting. And therefore a soul must give over all other addresses either to the Humanity of our Lord, or to any Angel or Saint &c: whensoever she is interiorly moved or enabled to actuate immediately towards God himself: who is likewise the end & ultimate object of all other speakings and Actua●●ons.)  
19 To the end therefore to comply with the several Dispositions of souls I have in many places in the following Exercises intermixed several other Acts, for the most part addressed to our Lords most sacred Humanity, likewise to our Blessed Lady, &c: and sometimes soliloquies to the soul herself.  
20. And such Acts and Affections as these are frequent in the Psalms and other Scriptures: so David speaks to his own soul: (Nun Deo subiecta eris anima mea:) O my soul wilt thou not be subject and resigned to God? And again, (Quare tristis es anima mea etc.) O my soul, why art thou sad, and why dost thou so disquiet thyself in me? Hope still in God for etc. Again sometimes he speaks to Persons absent, (Venite & narrabo quanta fecic Deus animae meae.) Come hither, and I will tell you h●w great things God hath done for my soul? Sometimes in Scripture the soul imagines that she hears God speaking to her, as (Veni electa mea, & ponam in re thronum meum) O my Chosen beloved soul, Come and I will place my throne in thee. S. Augustins' soliloquies, and Thomas à Nempis are full of such kind of Acts; & by any such change the soul will receive some refreshment, & be enabled to produce some good affections to God.  
21. Now, as I said, that the form of the act is not of absolute necessity, so neither is the nature or matter of it; as whether it be of Contrition, Humiliation, Adoration, Resignation &c: performed to God; or of Congratulation to the Saints, Veneration of them, or imploring their intercession, so that such Acts be ultimately terminated in God: for it is perseverance in any exercises of Religious Acts which is the principal, if not only means to attain to Contemplation.  
22. The truth is: whatsoever kind of Acts or Devotions a soul useth, if they be constantly practised they will all end in God; so that even the most ignorant among those that God calls to Contemplation Prayer, though they know no other practice of devotion but the Rosary, & cannot begin their Recollections any other way then by turning their thoughts towards the blessed Virgin, whose protection & intercession they crave; yet being by that means become profoundly introverted, they quickly leave all direct & express addresses to her, & are lead, unawares perhaps to themselves, to the unknown obscure Object of the Divinity, in which they plunge & lose themselves. For perfect Introversion cannot consist with a continuation of direct & express Internal Acts made to any creature.  
23. The general Rule & Advice therefore in this matter is, that accordingly as souls upon experience & observation do find themselves disposed to any kinds of Acts or affections, whether of one kind only or several kinds mixed together, so they must order their exercises, & recollections; preferring the savour & profit that their souls find in them, before any Rules, methods or authority of Examples.  
24. Some few souls there are to whom one only Exercise without any change or variety may suffice for their whole life, till they arrive to perfect Contemplation. So that their advancement will consist only in the degrees of Purity & recollection with which they perform the said exercise. Now these are such souls as. 1. are fitted naturally for Acts of the will, & not for meditation; Because in discursive Prayer change of matter will be necessary, in as much as the same motive unuaried will not have the efficacy to produce sensible affections. And again, souls will be apt to be cloyed & to have an aversion from an affection or desire after they have fed upon it for some reasonable time. 2. such as withal have a very strong & urgent Call from God to seek him in his internal ways, joined with natural aptness to an internal life; The which aptness consists in a stability of the imagination, & a quietness of Passions.  
25. For such souls as these it will be best that they should be confined to one exercise, such an one as that is which Blosius in his Institutions hath framed, & professeth that by a diligent prosecution thereof (together with mortification) a soul may attain to Perfection & mystic Union. A pattern of such an Exercise conformable to the direction of Blosius (who seems to have practised it himself) I will set down among the following Forms of Exercises.  
26. And indeed one singular Benefit that such souls will reap by being constant to one exercise, is this, that they will never be to seek for it, nor stand in need of books: because after a little practice they will have it in their hearts & memories. Only, good care must be had to fit the exercise to the soul, giving a scope & atitude sufficient to it, that it may comprehend in it Acts suitable to several states of the soul, that is, both Acts of Contrition, & likewise of the exercise of the principal Virtues; (among all which, the most efficacious, profitable & lasting are the Acts of Resignation.) In the Exercise of which it will be good for the soul to abide till she be fitted & called by God to Pure Aspirations; for then all manner of prescribed Exercises must cease, because then a soul doth not pray by her own Election, but by an Internal impulse of the Divine Spirit.  
27. Some Spiritual Writers for this purpose recommend our Lord's Prayer for a constant Exercise in daily Recollections, advising such souls to exercise separately every Petition as a several Act, dwelling on each as long as they can find relish in it; And so doing they shall be sure not to omit any thing that a soul can or aught to pray for. And this Advice is suitable to the teaching of an Ancient holy Hermit, whose words recorded by Cassianus (9 Conf. c. 25.) are these, Haec oratio licet omnem videatur Perfectionis plenitudinem continere, utpote &c: that is, This Prayer of our Lord, although it may seem to contain in it the fullness of all perfection, as being either begun or established by our Lords own Authority: yet it doth promote those that are familiarly exercised in it to that far more sublime state which we mentioned before; conducting them to that inflamed Prayer, that far more supereminent actuation of soul, known or experienced by very few, yea (to speak more properly) altogether inexpressible; The which transcending all humane sense or knowledge, is not distinguished by any sound of speech, or motion of the tongue, nor any pronunciation of words; But it is a degree of sublime. Braier which the Spirit illustrated by an Infusion of heavenly Light, doth not design or express by humane language; but having all the senses & faculties united & conglobated, it doth plentifully gush it forth but of the heart, as water out of a copious fountain, & ineffably poureth it out unto our Lord, in that one short moment of time sending forth so many & so great desires, as the soul herself▪ making a reflection on her own operations, is not able to declare, nor even conceive.  
28. But it is not ordinary to find souls so composed in their imaginations, & resolute in their wills, as to content themselves with one only exercise. And for this reason I have made a Collection of several kinds, with sufficient variety & mixture. These I have gathered out of several Books, using mine own liberty and judgement in altering them so as to make them more proper for those that prosecute internal affective Prayer, & for that purpose oftimes leaving out many discourses & considerations intermingled with them in the books out of which they have been extracted.  
29. Now I do not pretend nor desire that souls practising Affective prayer should oblige themselves to these particular Exercises, or to the order observed in them. They may if they conceive it for their purpose, frame other exercises for their own use; Either by selecting here & there out of these or out of any other books such acts or Affections as they shall find agreeing to their spirit. But having framed such a collection, I would seriously advice them to practise according to the advices here set down, especially in this Chapter.  
30. The reading of some pious Discourse before Recollections usually practised in Communities, is a good & profitable practice, but especially proper for souls that are not advanced beyond Meditation; who may do well to attend to the Mystery read, that after they may make it the matter of their prayer: Yet better it were they should have the matter of their Meditation prepared beforehand; because it is to be feared that by once Reading over the points of a Mystery they will not be sufficiently imprinted in the memory, so as to be made use of.  
31. But as for souls that are in the practice of immediate Acts of the will, I should not require of them the like attention; But rather that they would employ that time in chase away distracting Images; in placing themselves in the divine presence; in begging God's assistance; & directing their following Recollection to his glory. And if in their private Recollections they shall premise some competent Reading, I conceive that S. Augustins' Confessions, Soliloquies; The Imitation of Christ, & such other books affectuously written, will be most commodious for them; or above all, certain passages of the holy Gospels containing some words spoken by our Lord himself will likely be a most profitable & effectual Preparation. But no certain Rules can be prescribed for these things; Every one therefore is to choose that Book & subject that he finds most proper for him.  
32. When the preparation by Reading is passed, let the person applying himself to his recollection, look upon the matter of the Act or Affection that he intends to employ his Prayer upon; And after this withdrawing his eyes from the book, let him think awhile upon it, framing a spiritual image or conception of it. And when that is done, let him forthwith produce an Act or Affection to God answerable to the matter, resting thereon as long as the virtue thereof lasteth; And so proceed to the following Acts in like manner.  
33. Some souls there are that through a secret natural Quality in their Internal senses cannot so work with the imagination as to produce an Image that may become a matter of Prayer to them. Such persons consequently are not fit for the exercise of immediate acts of the will (& much less for meditation.) They are therefore to apply themselves to the exercise of pious desires or Amorous Affections. But generally souls are so disposed as to be rather enabled for Acts of the will then affections, yet so that sometimes also they will find Affections more flowing then Acts; And therefore accordingly they are to give way to them.  
34. It may happen sometimes to devout souls that they may find themselves disabled to either of them. In such case I would advice them to use a discreet violence on themselves to exercise some good Acts most relishing to them (for where force is to be used, there Acts to be exercised by the superior will are rather to be chosen, than Affections:) But if after trial they find that they are not able to continue in so constrained an Exercise, & so are at a stand, & likely to spend the time apppointed in an unprofitable Idleness; let them try if a more imperfect exercise will fit them, either speaking to God in the third person, as if he were absent, or would not hear them; Or addressing themselves to Angels, Saints, or to their own souls etc. And if they cannot perform even this mentally, that is, neither with attention, nor gust; let them do it at least vocally; withal exercising as much patience, stillness & quietness, as may be; And doing thus, let them assure themselves that thereby they will afford unto their spirits a good wholesome & profitable, though tastles, repast.  
35. But if after all this it should happen (which would be very strange) that they should find all these ways insupportable to them, so that they can do nothing at oll, both the understanding & will failing them; Then, since no Active working, Externall or internal, will help them, they may conceive it to be the case of an extraordinary desolation & desertion; So that their only recourse must be to pure suffering with patience & Resignation; exercising these the best they can in such circumstances. The which if they will do, then will this afflicting desolation really prove more profitable than a state & Prayer of light and comfort. The which profit is scarce perceptible, because the spirit of God works more intimely in the depth of the spirit; but therefore is more efficacious to the soul's advancement.  
36. In this case I should scarce allow the suffering soul to divert & ease her mind by reading (& much less by any corporal exercise) during the time appointed for her Recollection. Or if so, as soon as ever she finds by a little glancing on a book, an affection to be raised, let her pursue the said affection & quit reading presently; for Reading at such times being allowed merely for necessity, aught to be used no further than necessity shall require.  
37. No certain Rules or determinations can be assigned for the time that souls are to be detained in the exercise of certain kinds of Acts, as of Contrition & others of the Purgative way, before they pass into those of Resignation or love (which are of the unitive way.) Only in general it may be said, that the longer & deeper that souls have been plunged in vicious habits, the longer (probably) will it be before they be ripe for such a passage: yet that time may be contracted by fervour in prayer & mortification. To some, few months will suffice to remain in Acts of Contrition &c: To some not many days; yea some souls (as tender innocent virgins &c:) are so well affected to God & so unacquainted with vicious customs, that they may at the first be put into Acts of Resignation or love.  
38. But herein every one is to regard the state of his soul & conscience; observing whether he find therein quietness & competent satisfaction; In which case he may reasonably judge that he may relinquish the Acts of the Purgative way.  
39 But as for giving over the Acts of Resignation & love &c: from thence to pass to the exercise of Aspirations, God knows, a much longer space of time is required, even in souls the most innocent. For this sublime exercise arising out of a settled habitual Charity fixed in the soul through long & constant practice of forced Acts of the will, (contrary to the teaching of Barbanson, who saith, that souls may from Meditation immediately pass to Aspirations) it does not depend on man's choice when he will Exercise Aspirations, of which God alone is the mover & Director. And whatsoever industry in Prayer a soul shall use, it is very usual that she should be enabled to arrive to this Exercise in Youth, before the boiling heat & activity of nature be well qualified.  
40. Notwithstanding in whatsoever exercise a soul shall be, if such Aspirations do offer themselves, she is to give way unto them, & as long as they continue, she is to cease all other forced & elected Acts.  
41. To conclude these Instructions, it is to be considered that the following Patterns of Exercises of Acts &c: are to be made use of only for a necessity, such as commonly beginners have, yea & most souls even after they have for a good while pursued this Internal Prayer. But as for those whose Interiour, without seeking abroad, doth minister sufficient matter unto them of Resignation, love &c: either suggested by occasion of occurring difficulties, or coming of itself into their minds, such souls being enabled to pray without any forms prescribed, as long as they are so sufficiently furnished from within, are not to make use of exercises in books. And this may be the case even of some imperfect souls, which may be prevented & much helped by God for the matter of their Prayer. But however it is good that they should have a Book in readiness to help them, in case they come to stand in need; least for want of matter so suggested they should be idle & at a stand. For such must not rely upon their first sensible fervour; but when that ceases (as they are to expect that it will) they must not scorn to descend not only to make use of Books, but also to apply themselves to inferior Exercises & helps suitable to their imperfect state.   

CHAP. III.  
§. 1. 2. More special Advices touching the exercise of Assections of Divine Love..  
§. 3. 4. etc. Likewise touching Acts of Resignation: the great profit and excellency of the said Acts.  
§. 9 Several Objects of Resignation.  
§. 10. 11. 12. etc. Farther instructions concerning the exercising of the said Acts.  
§. 22. All Acts whatsoever must give way to Aspirations.  
1. WHEREAS all Internal Affective Prayer consisteth either 1. Of such Affections as are apt to cause suitable motions in corporal nature. 2. Or of Acts of the will, produced by, and residing in the Superior soul; As among holy Affections the principal is Love, the source and mover of all the rest; so among all immediate Acts of the will the most useful and considerable are those of Resignation or submission to the Divine will.  
2. Now having in the Second Treatise spoken sufficiently concerning the nature and qualities of Divine love, I shall not need to give more particular Instructions how to employ that inward affection of Charity immediately to God in the exercise of Internal Prayer: the which is to be regulated according to the Precepts formerly given. But as for the Exercise of Resignation (which is indeed an exercise of Love too, but so as that it regards external difficulties, as the occasion or matter about which such love is expressed) it is an exercise that deserves to be more particularly treated of, & above all others most to be recommended, as being generally the most secure & profitable of all other Exercises.  
3. For though Acts of pure melting Love to God, (in which all Images of creatures, yea all direct representations of God are excluded) be in themselves more perfect & Vnitive, then are Acts of Resignation, which involve in themselves images of external things (to wit, the special difficulties in which the soul intends to resign herself:) Notwithstanding to recompense this disadvantage, there is in Acts of Resignation far more security, and less danger of propriety or self-interest then in Acts of immediate Love: the which being apt to cause stir and pleasing motions in corporal nature, very few souls can practise them purely and without propriety, except they be exalted to a supreme degree of spiritual Divine Charity. Again there is in Resignation exercised more directly true Mortification and Contradiction to self Love & interest then in any other kind of internal Prayer: and consequently it is a Prayer more purifying, and considering the daily and hourly use that we have thereof in unavoidable occurring difficulties, it is of all other the most profitable; And though Acts of Resignation (which are also the immediate fruits of divine Love) do involve in themselves images of external things; yet this is only in the beginning of the Act, so that the soul doth not tarry in such images, but presently passes from and out of them into God.  
4. Good Lord! what millions of questions, debates & perils doth total Resignation cut of? And this not only for Meum & tuum, or worldly propriety in a secular state, for the regulating whereof there are such endless volumes of useless & perplexed Cases dispersed every where: But also in external matters in a religious life, either with regard to Superiors, or among Religious Persons themselves, or towards Externes; Yea & for matters of doubts merely Internal, being such as are in question between God & fearful or scrupulous Souls; All these, I say, are cut of by a total Resignation; the which doth tend to simplicity, peace & the possession of that one thing which our Saviour saith is only to be counted necessary, to wit, the Divine will (which is God himself:) & so doth reject all other things that may hinder or delay the soul from attaining to that one only necessary good.  
5. Hence it follows, that that soul which is resigned both for external & internal matters, is not only freed from perils that may come from tentations or contradictions; but in a manner from all doubts, questions and debates. Whereas the unresigned soul is in a state wherein nothing can satisfy or secure her conscience.  
6. A soul that is in the practice of the Prayer of Resignation ought not to interrupt or omit the producing of Acts conformable thereto, notwithstanding any failings or transgressings against good Resolutions formerly made, if so be such failings proceed out of frailty or sudden Passions; (being then oftimes more in sensuality then in the superior will, & so have less fault in them.) For notwithstanding such failings, Resignations hearty made will not prove in vain, but in time will come to good issue.  
7. In consideration of the eminent Excellency of this duty of Resignation I have adjoined several Exercises of the Acts of that virtue, exemplifying in all kinds of difficulties, regarding either external or Internal objects, touching outward goods, friends ctc: as likewise all accidents that may befall the body, as sickness, Pains, want of conveniences or necessaries etc. And lastly touching the soul, as Aridities, Tentations &c: for the practising of which exercises, besides the Advices given in the last Chapter (which ought to be applied to this present purpose) I thought expedient to add certain more peculiar instructions here following.  
8. When the Exercise of Resignation in Prayer comes to be the ordinary daily exercise of a soul, than she is established in the Vnitive way, properly so called. And wellminded quiet souls will soon be ready and ripe for the practice both external & internal of this heavenly Virtue.  
9 Concerning the matter or objects of resignation (the which are generally matters of difficulty & contradiction to nature) either they are. 1. Such difficulties as are sure to happen. 2. Or only probably (of which probably there may be several degrees.) 3. Or very unlikely, but yet possible. 4. or lastly altogether impossible. Now in all these, Resignation may be proffitably exercised. But the better the more likely that the things are to happen: And the best & most necessary Resignation of all is in things sure to be fall us, & which belong to our state; especially such against which our nature finds the greatest difficulty.  
10. Now since these last do most frequently occur to our minds in our Recollections; therefore we must be the more industrious & courageous to overcome them by framing Internal Acts of our judgement & will to entertain the said difficulties, that so we may be prepared against the time that they do really befall us.  
11. Now having made efficacious & prevalent Acts of Internal Resignation: if when the said difficulties do de facto happen, we do truly & really accept & embrace them with our superior will (whatsoever repugnance we find in our sensitive nature) this will much more advance the soul in divine love & increase the good habit of Resignation, than many bare Internal Acts would do, by which the soul doth only represent a difficulty in the imagination, resolving with the will to accept it.  
12. In performing these Acts internally a soul must be very careful to exercise them with most profound humility, & a distrust of her own ability to resist any tentation or contradiction; And with an entire trust and dependence on God's grace, with a firm faith in him that he will assist her at all times whensoever he shall bring such trials upon her.  
13. For this reason I have frequently expressed the Acts of Resignation either by way of Oblation & delivery of the soul into God's hands, to be entirely disposed of by him; Or of petition that in all such occurrences not our own will, but Gods will should be performed. As for the Acts which are made by way of Resolution or purpose, though they seem to argue some confidence in our own strength, yet the devout exerciser ought in his mind to exclude all such confidence.  
14. The most perfect way of producing Acts of Resignation (as likewise all other Acts) is by intending purely the love of God & seeking his glory, renouncing all inferior unworthy Interests of our own. And therefore Alphonsus in his Method of serving God, in his excellent Chapter of Prayer, exhorts all devout souls either expressly or virtually to exercise Prayer with this intention; But as for the exercise of Aspirations, an express & direct intention of God's glory will scarce consist with it; because that sublime Exercise will not admit any reflected Act to be mixed; Though implicitly & virtually they contain as much, or more.  
15. A soul needs not always to oblige herself in her recollections in order to go through the following Patterns & forms of Resignation, according to all the examples given, as she was advised to do in other immediate Acts. But she may alter, interrupt, omit or add others, as she shall see cause, or according to her present need, or as they shall be interiorly suggested to her by God, or her own thoughts.  
16. In the beginning of the exercising this degree of Prayer, I conceive it will be the best course for a soul to single out and make choice of such Acts of Resignation as do regard such daily occurring difficulties, to which nature hath less aversion to resign herself; And from these to ascend afterwards by degrees to matters of more difficulty, till at last by God's grace she be enabled to accept even those things from which nature doth most abhor. For if she should suddenly adventure upon Acts above her present strength & forces of mind, she will be in danger to be dejected, finding that she wants internal courage to undertake or submit to such difficulties represented to her mind.  
17. And indeed according to this method God himself in his most wise and blessed Providence deals with us, proportioning our trials and afflictions to our present strength, and to the measure of grace which he gives us: sending to imperfect souls only ordinary tentations (as S. Paul saith 1. Cor. 7.) and reserving the greater for such heroical spirits as are most advanced in the waves of Perfection.  
18. When special occasions of Actual & real resignation do not occur, a soul may make general and indefinite Acts of Resignation, regarding in gross all occasions whatsoever without exception: either according to the form practised by S. Ignatius, Deus mens & omnia, Ecce me tibi penitus offero, & omnia mea tuae subijcio voluntati. Or saying in our Lords words, Non mea voluntas fiat, sed tua Domine in terra sicut in coelo: (Amen jesus;) or in any other form like to these. And this practice of universal Resignation may be begun very timely, & accordingly continued one's whole life, although indeed only perfect souls can purely without reservation exercise such acts. Yea when a devour soul hath a particular occasion to resign herself in any special difficulty occurring, she may for that purpose make use of any such general form of resignation; only reflecting internally upon the present occasion, and so applying the general form, without expressly naming the particular difficulty.  
19 In exercising internally these Acts, a soul is not to produce them over-fast & quick one upon another, to the hurt & oppression of the head or spirit; but quietly & leisurely one after another, with reasonable pausings.  
20. Though in the following Examples of resignation mention is only made of matters difficult & unpleasing to nature; yet may a soul with benefit exercise herself in the clean contrary, for example; as she may resign to sickness, pain, want, dishonour &c: so she may also for the glory of God resign herself to health, pleasures, riches, honour &c: intending if Gods will be such, to accept of these also, & to employ them only to his glory, & not to the satisfaction of corrupt nature; not diminishing but rather increasing humility, & Divine love by them. In which case how pleasing soever to nature such things in themselves be, yet the resignation is exercised with regard to that which is mortyfying to nature. As he that for the glory & love of God submits himself to accept of an Office imposed on him & attended with dignity & power, intends thereby not the satisfying of his ambition, but rather frames a resolution to abate & mortify such a satisfaction, & to employ that Office (not sought, but obediently accepted by him) purely to the glory of God & the benefit of souls. Thus it is the nature of a spiritual life to make good use both of prosperity & adversity; In all things renouncing all self-seeking, & having an eye only to God. Though indeed considering our frailty & inclination to be corrupted by prosperity, adversity is far more secure & profitable for us; & therefore such resignations are proper for few souls.  
21. To conclude this matter; Some souls there may be which will find it best for them to continue in Acts of Resignation, yea & perhaps even in the same Acts, till they be thence brought to Aspirations. And others there will be whose exercises may consist of great variety both of Acts & Affections, & that confusedly both for matter & manner; & this either out of a book, or from their own Interiour. And in the exercising of Acts or Affections, in some the said Acts may be raised by a short reflection, or by consideration of some motives, or even with a precedent sleight meditation. Lastly some will find more relish in Acts expressed in Latin, though they do but imperfectly understand the language, then in their own natural tongue for whose sake I have in the following Collection framed Exercises in both languages:) And all these manner of exercises are good, if the soul by experience & observation find profit by them: for by that alone must all our exercises be regulated.  
22. But how perfect soever any Acts or forced affections be, they must give way to Aspirations whensoever a soul is invited or enabled to produce them. For as Acts are the end of meditation, so are Aspirations the proper end & fruit of Acts, far more perfectly effecting & procuring that Purity of soul and heavenly-mindednes, to which we aspire by all our exercises.   

CHAP. IU.  
§. 1. How Internal Exercises are to be practised in times improper & distractive.  
§. 2. Particularly in a state of distractive Offices & Employments.  
§. 3. Souls ought to prepare & furnish themselves before hand for such times.  
§. 4. 5. &c: With what conditions & unwillingness Offices ought to be undertaken.  
§. 9 10. &c: How they are (being imposed) to be discharged.  
§. 14. 15. &c: No Offices whatsoever ought to dispense with Internal prayer. 21. 22. No distraction, Aridities &c: ought to hinder it.  
§. 23. God will bless a soul that behaves herself well in distractive Employments.  
1. BEEORE I quit this present Argument of the Prayer of forced immediate Acts of the will, to treat of the supreme degree of Prayer, to wit, Aspirations; I conceive it requisite to consider how a devout person is to behave himself, who having undertaken a Religious Contemplative live in solitude, repose and vacancy to attend to God & his holy Inspirations, but afterwards coming to find some change in that life, either 1. by being distracted with unavoidable Externall Employments and Offices imposed for the good of the Community etc. from which all cannot be exempted: 2. Or else encumbered with the incommodities & sollicitudes of sickness, to which all are obnoxious: (the which are generally two states that seem most disaduantageous for retired Prayer:) I say, my intention is to give the best advices I can how souls are to behave themselves in these two states, as with regard to their Prayer especially.  
2. First therefore to the end that a wellmeaning soul may with purity behave herself about Externall Offices & employments: she is to consider. 1. That it is unlawful, contrary to humility & a sign of a weariness of internal ways, and of a sensual desire to rule over others; yea moreover it is a wilful thrusting one's self into dangerous distractions & tentations, for any one voluntarily to desire or seek such employments, dignities or Prelatures. 2. Yet because it is necessary that some should be employed in offices that regard the common good, spiritual or temporal; it is as unlawful utterly to refuse them, whensoever God shall by the command of Superiors call a soul to the undertaking & discharge of such Offices.  
3. For this reason it will behoove every Religious devout soul by assiduous Prayer, during the time of vacancy, to furnish herself with light & discretion, that she may proceed in this matter with the spirit of humility, prudence and Religious Perfection.  
4. In case therefore that Superiors shall think good to impose an office upon a Religious subject; 1. If the subject know of any real incapacity or disability in himself, or if he believe any other more sufficiently qualified, he ought with all humility & simplicity to rectify the Superiors mistaken opinion concerning his sufficiency; yea he may represent unto him his just grounds of fear, lest such an Employment should prove notably prejudicial to his soul; Protesting likewise that he does not desire any kind of preeminence over others &c: 2. Yet if the Superior, notwithstanding such humble & sincere Remonstrances of the Subject, shall persist in a resolution to impose on him any such office, (whatsoever the Superiors motive be, whether necessity, Reason, or even Passion:) the Subject must submit himself, & accept of it willingly, whatsoever reluctance there be in the imagination or nature against it. But let him accept it with a pure Intention for God in the spirit of obedience; Especially if the office be grateful to nature or to the sensual or ambitious desires of it. 3. Notwithstanding considering his own frailty & the tentations likely to accompany such an employment, he ought to undertake it with some fear & apprehension, lest without extraordinary watchfullnes in Prayer, he may come to be corrupted or oppressed by it.  
5. In this regard therefore the subject ought oftentimes to renew & rectify his Intention about it, at least in his recollections twice a day. For, for want of care in this point it oft falls out, that the Office which at first was undertaken out of obedience to God & Superiors, comes afterwards to be executed for self-will & sensual complacence, after that the spirit of devotion is abated or extinguished.  
6. Indeed so contrary & prejudicial to the spirit of Contemplative Prayer are the distractions & sollicitudes which attend Offices, that. 1. Religious subjects during the time of vacancy when they are more illuminated, aught to forethink & imprint in their hearts good purposes never to offer themselves to such dangers; & when they shall befall them, to carry themselves in them vigilantly & prudently, according to their former light; lest entering upon them unprovided, they should prove mischievous & destructive to all devotion. 2. And again Superiors, if they will consider that their principal care ought to be for the good of souls, will think it concerns them to be very nice in exposing to such perils their subjects, before that the spirit of devotion & charity be firmly rooted in their hearts: for they also shall be accountable for the harm that their subject's souls shall so incur.  
7. Some Superiors either being of Active spirits, & not knowing or not duly esteeming Internal ways; Or perhaps mistakingly believing their subjects to be more affected to external Employments then interior, thereupon unwarily heap on them businesses to the hindrance of their recollections. In this case the Subject ought to acquaint his Superior with the inward disposition of his soul: how much good he finds by a constant Exercise of Prayer; & what damage the want of it causeth to his imperfect soul: but this being done, he must resolve to submit, in case his superior still think fit to employ him.  
8. In such circumstances let not the subject be troubled if he find it hard to abstain from showing some outward marks of unwillingness, however in his superior will he be resigned. For indeed to show cheerfulness argues in an imperfect soul rather a contentedness to be dispensed from prayer, not sufficiently esteemed by him, than a love to obedience. Yea such a seeming unwillingness will afford him a double mortification. 1. In that he contradicts sensuality in the discharge of obedience. 2. In that he incurs in the opinion of others an esteem of being immortified, the which will be a means to humble him.  
9 When an Internal liver is once actually & duly engaged in an office, In the first place he ought seriously to consider that coming out of a state of Abstraction & solitude into business, he will thenceforward walk in less light then formerly, & yet will be exposed to far greater perils, by reason of many unavoidable occasions of distraction, Impatience, satisfaction of sensuality &c: of which he had little experience in time past. Therefore he must resolve to keep a more watchful guard over himself; lest business bring him to a forgetfulness of his soul, & of all former Instructions & good purposes.  
10. Secondly, to the end to secure himself from such perils, he must in the Actual execution of businesses be wary that he do not fix his mind more intently & affectionately on them then mere necessity shall require. Let him oft call to mind his former good resolutions, & review again & again these or the like Instructions. For without such preventions it can scarce be avoided but that he will decay in spirit, & grow negligently tepid in his spiritual Exercises; since corrupt nature will be very forward to take any colourable pretences of quitting Internal Recollections (the only support of a spiritual life:) the which now will become more irksome by reason of greater dissipation of thoughts, & more frequent occasions of falling into immortifications. And therefore souls will be apt to think that the nature of their present Employments is such, as that they will not consist with the obligations of an Internal life; Then they will catch hold of any advantage to dispense with them, for that pupose making use of such popular say as this, That every good work is a Prayer etc.  
11. Thirdly, more particularly in this state of Active employments a soul must be careful, as far as the Office will permit, not only to continue the practice of her former mortifications (& principally for the tongue & senses:) but also to make good use of those many new mortifications, which the discharge of her employment will afford her occasions to exercise. And indeed, since probably she cannot enjoy that repose of spirit requisite to serious & perfect Recollections, she ought the best she can to recompense that defect by increasing the practice of Mortification and patience; by which means she will advance herself in spirit.  
12. Fourth●y she must remember that the doctrine of Abstraction (most necessary in an internal life) has place also even in distractive Offices; at least thus far, that the person is not to meddle in things that belong not to his present Employment; And for such things as do belong thereto; he must be careful, as to do them well & faithfully, so without bestowing on them more solicitude than shall necessarily be required; performing them seriously, but yet with composedness and tranquillity of mind; not suffering them to distract or encumber his memory before the time come for the executing of them; And then abstaining from passion & impetuousness, & from engaging his affections to them. A devout soul thus constantly discharging her Office, will come to that liberty, easiness and settledness of spirit, that necessary employments will breed in her no harmful distractions; (the cause of which is inordinate love to creatures.)  
13. But Fifthly & lastly, her principal care must be about her Prayer; Although by occasion of business she cannot so habitually continue in a recollected state, yet at least she must resolve diligently & faithfully to pursue her daily appointed Exercises; since prayer is the principal instrument by which divine light & grace against all tentations is administered to us. So that if Prayer be duly performed, be it with distractions or without them, it will both urge a soul to use fitting Mortifications out of Prayer, and to make advantage (toward the perfectionating and advancing of her spirit) even of the distractions & encumbrances of her Office. Whereas if she be careless in Prayer, she will become careless also in Mortification; And by little and little will lose all that which with great pain & travail she had formerly gotten, yea & be in very great peril never to find a way to return to her former state.  
14. Certainly if any distractions or employments can justify a soul for the neglect of this duty of internal Prayer, those which attend the Popedom (the highest weightiest and most incessantly encombring Office that a soul is capable of) may do it. Yet S. Bernard in those excellent Books of Consideration written to Pope Eugenius the third, seriously advices him not so wholly to plunge himself in business, but that every day he should borrow or steal from the affairs of the universal Church some hours to employ in this holy exercise.  
15. Hereupon Granatensis will allow of no excuse, under pretence of business, to cease from pursuing daily Recollections. For (saith he) no business can be so necessary & so continually urgent as to hinder our daily necessary Refections. Now Prayer (which is the food of the soul) is as necessary, if not more, then that of the Body. And if it so fall out, that businesses are to be dispatched just at the hours appointed for daily Spiritual Refections, the person foreseeing that, aught to repair himself by taking some other vacant time for his Prayer. And if that will not be allowed him, he may & aught according to the judgement of Aquaviua General of the jesuits, to solicit his Superiors to give him some relaxation from such employments: Which the Superior is obliged to grant, otherwise God will require a severe account from him for the harm that must needs come to the subject's soul by the want of that which is only able to support the spirit, & to enable it with profit to discharge the most necessary duties of his calling.  
16. If either out of sloth, distractions or remorse through some imperfections incurred a soul find difficulty to apply herself any time to prayer, though she promise better for the future; yet if upon any motives of sensual nature she omit it at any time, she will the day following have less mind to go to it; & so be in danger quite to abandon her recollections. If she have not the very same excuses & pretences that she had formerly, Nature will be subtle enough to invent some other; for the longer she delays, the more unapt will she be for it; according to that wise saying of the Ancient Rabbins, Qui protrudit horam, hora protrudet ipsum, that is, He that thrusts of the hour of doing any good duty till another time; that hour when it comes will thrust of & delay him; he will be less capable than of doing his duty, than he was formerly by means of some new impediment. Whereas a soul by using some violence upon herself to break through discouragements to prayer, will get such courage & grace from God, that afterwards her employments will afford her less hindrance unto this holy duty.  
17. To this purpose johannes a jesus Maria General of the discalced Carmelites relates concerning a devout Gentleman a Penitent of his, who daily used at a certain time to recollect himself in prayer: how that treating with another upon some affairs of consequence, & the clock happening to strike the hour apppointed for his prayer; he abruptly broke of the conversation, excusing himself, that he had then an affair of such importance that it could not be delayed, & must not be omitted; And so dismissing his friend, he retired to his recollection; wherein God was pleased, as in reward for his diligence & fidelity to him, to visit him after an extraordinary manner with some kind of supernatural Contemplation, such as he had never had experience of before.  
18. A wellminded soul therefore, to the end she may be enabled to attend to this business of businesses (as S. Bernard calls it) ought to employ all her providence & subtlety so to order all her daily employments both for time & manner, as that they may be no hindrance thereto. Let her, if need be, make notes & remembrances of her several affairs each day (to the end her memory may not betray her:) & beginning the morning with a serious recollection (which will sanctify all the following days work) let her endeavour to dispatch her task with such care & diligence, that towards evening she may be beforehand with her task of businesses, that sollicitudes about them may not disquiet her mind, encumber her memory, nor distract her Prayer.  
19 It is morally impossible that in a religious state there should be any Employment that should so wholly (& this constantly) take up ones thoughts, as not to leave one hour each day to be given to God. Or if such an employment were, it would be absolutely unlawful, as being destructive to the obligation of a Christian, and much more that of a spiritual or Religious person. No excuse therefore or pretence can justify a customary neglect of so essential a duty.  
20. In case that sometimes by reason of some pressing affairs the devout soul cannot allow herself the whole time apppointed for her Recollections; let her at least take as much of it as possibly may be spared. Or let her in exchange take some other hour of the day, or night. However let her preserve a thirsting desire and love to Prayer, and by fervent interrupted Actuations (as the present business will permit) & by some more than ordinary Mortifications (especially of the tongue) repair the loss of a set Recollection.  
21. If a soul in Employments cannot free her mind from distractions, Aridities and sollicitudes in Prayer: let her however be courageous to pursue it after the best manner she can; preserving as much Resignation & tranquillity (at least in the Superior soul) as may be. And let the sight of such imperfections humble, but not disquiet her spirit. Let her consider & believe that God is not only as present to her in her spirit during her greatest desolations, as he was in her clearest Recollections, but as loving also; And that this is the proper season for a soul to show her fidelity to God, in adhering to him in the top of her spirit, when as not only the Interiour senses are diverted by images of businesses, but the Affections also disordered by sollicitudes.  
22. To this purpose she may apply the Point of Election mentioned by fa: Benet Canfeild, who to the great comfort of wellmeaning souls, shows, That in the midst of the greatest troubles, Afflictions, Passions & distractions a soul may as truly & efficaciously dispose of the operations of the Superior spirit (which depends not upon our corporal organs) fixing them upon God, making choice of him for her final end, and submitting herself with resignation & love to him even for sending her such trial's, as she could in her greatest solitude & most quiet Introversion. And this is best done without any violence or impetuosity, but with great tranquillity darting a spiritual regard to God, by means of which she may be as truly & effectually united to God (though not according to sense) in the midst of these troubles, as in her greatest sensible unions.  
23. A soul that will be thus vigilant & industrious may assure herself, that God who lays this Office on her, doth it not for her harm, but for her greater good, & to give her occasion of exercising several virtues, which otherwise she would have wanted, (at least the perfection of them:) as likewise for the trial of her fidelity to him amidst whatsoever encumbrances & tentations. Now by means of these virtues she will make a great progress in spirit, at least for as much as concerns  Charity, if not for light of contemplation; And retaining a love to Prayer, & practising it as well as she can, she will come to be in so good a disposition, that when she thall return to her former vacancy & solitude, she will make a a wonderful progress in the ways of Contemplation. Thus she may see, that as the Office hath perils in it; so will God proportionably increase his grace & assistance.  
24. For want of this care & vigilance over their interior, it is to be feared there be many in Religious Conuents that fruitlessly spend their lives in Employments in some sort beneficial to others, but of little profit, yea perhaps very prejudicial to themselves; as some that read Lessons of Philosophy or Divinity, yea even many that pass their whole time almost in spiritual Employments, as preaching, hearing Confessions, giving Spiritual Directions &c: for these works being performed not in virtue of Spiritual Prayer, & consequently not proceeding from the Divine spirit, but the spirit of corrupt nature (which is the source of all actions performed in a state of Distraction) God's spirit seldom gives a blessing to them.   

CHAP. V.  
§. 1. 2. How Internal livers ought to behave themselves in time of Sickness. The benefits of Sickness to such only.  
§. 3. 4. &c: The great danger of souls unprovided for sickness; especially of Tepid souls in a Religious state.  
§. 9 10. 11. How Sickness is to be accepted.  
§. 12. 13. Of a certain great tentation in Sickness.  
§. 14. A sick person is God's prisoner.  
§. 15. Spiritual exercises by no means to be neglected in sickness.  
§. 16. How Mortification is then to be practised in Internal Tentations.  
§. 17. 18. Particularly how Fear of death, & uncertainty of what follows is to be mortified.  
§. 19 20. etc. It is for our good to be ignorant of our future state.  
§. 26. 27. Of tentations to Infidelity, despair &c: A Story out of Cardinal Bellarmine.  
§. 28. 29. &c: How Mortification about sensual pleasures is then to be exercised. 34 &c: Solicitude about health misbecomes Religious Persons.  
§. 37. In sickness & pains we are best sensible of our Lords sufferings.  
§. 38. Advices to those that attend on the sick.  
§. 39 40. A sick Persons chief care must be, not to neglect Internal Prayer.  
§. 46. Prayer is the universal remedy against all tentations, afflictions etc.  
§. 48. A soul shall be judged according to her state in sickness.  
1. THE second state (before mentioned) that requires a more than ordinary care and provision (as seeming less proper for internal exercises) is the state of Sickness; The which though it do exact a greater solicitude & vigilance, as being a disposition to a condition ireversible; yet in itself it is a more secure state then that of external Employments; In as much as those are such as are apt to draw our affections from God to sensual objects; whereas in Sickness all things do rather drive a soul to seek & adhere unto God, since all other comforts do fail her, and all pleasures become distasteful to her. Moreover in Sickness there are continual occasions of high Resignations, and far less sollicitudes about temporal matters; for the chief business of a sick Person is forbearing & holding of patience; In a word, it is rather a Not-doing then doing.  
2. Now since it concerns a soul most deeply to be well-disposed in sickness; My purpose is to give some general Advices to souls already practised in internal ways; & they shall be such as chiefly have a reference to Prayer & Mortification; The which Advices notwithstanding our sick person ought only so far to make use of, as he finds them proper for his spirit & case.  
3. It was not without just reason that an Ancient holy man said, that a Religious spiritual life is a continual meditation of death: because the principal end of all our exercises is to prepare ourselves against the day of our great account, to the end we may give it with joy, & not with fear.  
4. If when sickness is come, a soul be to learn how she ought to behave herself, it will go hard with her, by reason that then such a soul will be in great blindness of understanding, and deadness of will: All her thoughts and care will be employed in seeking to avoid pain, to pass away the tedious time, and to recover; And if any good thoughts come into her mind, it is Fear that principally raises them. Hence it is that a serious conversion is seldom given in sickness, when Passions do swell, & immortifications come thick upon one another; And a soul that in health hath neglected God & despised the means of Conversion, cannot with any reason or confidence expect an extraordinary or miraculous Grace to work a sudden cordial Conversion. If that ones whole life spent in painful mortifications & serious recollections be but even little enough to conquer the perverseness of our wills, & the glewynes of our Affections adhering to sensual objects; what may be expected from a few interrupted inefficacious Prayers or purposes in sickness, suggested merely by fear upon the approaches of death & judgement, whilst there still remains in the heart a secret love to those sinful delights that must now be forsaken? Upon which grounds S. Hierome hath a terrible saying; That among those that defer their Conversion till their death, scarce one of a hundred thousand are saved.  
5. And I believe the case of such a soul in Religion is more perilous, because having enjoyed so great helps to a holy life, she has with so unpardonable an ingratitude neglected them. Whereas a secular person being touched in sickness, may resolve to seek those means of abstraction of life, a renouncing of the world, Prayer &c: the want of which was the principal cause (it may be) of his deordinations. Upon which grounds alone S. Bernard saith, that he would give absolution presently to the greatest sinner (in sickness,) if he would promise (upon supposition of recovery) to quit the world, and embrace a Penitential life in Religion. Because it is not possible to promise or perform a greater satisfaction. But I doubt whether he would be so indulgent to an unconuerted Religious person, that can promise no higher state than he is in already with so little good effect to his soul.  
6. Yet God forbidden that from hence any should advisedly give way to despair, or deliberately refuse to humble themselves, to mortify their inordinate affections, or to pray the best they can. Good purposes & actions performed merely out of fear will produce some good effect; & God's goodness (which is incomprehensible) may change fear into love, how imperfect soever.  
7. Now though the case of tepid livers be not altogether so miserable; yet it is infinitely perilous, & the issue extremely to be suspected. For though they cannot be charged with many great sins of Commission; yet their whole life has been a continual omission of duties to which their Profession did in a special manner oblige them. And now what other new motive can they have to relinquish their negligence but only fear also? Or what Prayers are they likely to make, when their necessity is so great, & the helps to Prayer so small?  
8. The only secure way therefore to prevent the incurring this hazardous state in sickness, is during health to combat against Tepidity, and by diligent Prayer to provide one's self of Internal strength & Grace. For such souls by a prosecution of their accustomed Duties of mortification & Prayer make good use of their sickness & gain extremely by it. They are not forward to promise great matters (as tepid souls usually do, though they perform but little:) They have forethought of sickness, & the tentations accompanying it; & now call to mind & execute former resolutions made to improve, for their soul's advancement, all states & conditions; & by occasion of their present corporal Infirmity or pains to fortify in their minds the virtue of Patience, Resignation, contempt of the world & adhesion to God. Thus Sickness proves to them a greater blessing than health. And if they do recover, they do yet more seriously & feruorously perform their former exercises.  
9 When Sickness is actually come, a soul is to accept & embrace it, as a special gift of God; yea though such sickness happened through the persons own intemperance or other fault; As a Malefactor is obliged with resignation to accept of death deserved for some crime. He ought indeed to be penitent & sorry for the faults which were the cause of such an harmful effect; but the effect itself he ought to consider as proceeding from the Divine Will and Providence. Yea in such cases, a soul may even rejoice that God is so merciful as to bring on her the smart and punishment of her sins in this world; giving her withal a profitable occasion to exercise her resignation; from whence she may infer a hope that he will therefore spare her after this life.  
10. A soul must not forbear this willing acceptation of Sickness &c. because perhaps she finds great resistance thereto in sensuality; yea she ought therefore the rather to accept it, as knowing that it is the Superior will, & not the will of sensuality that meriteth or demeriteth. And so doing the repugnance of sensuality will, as well as the sickness, turn to the merit & advancement of the soul.  
11. Now a soul must not content herself for once or twice to accept sickness; but she must practise this almost continually; and especially when any extraordinary pain or irkesomenes does afflict her. And such acceptation must be not only for the present, but with a mind willingly to submit to the Divine will, if his pleasure were that such pains should continue never so long.  
12. She must particularly take heed of one notable tentation, which often befalls good, but imperfect souls, by means of which they yield too freely to impatience in Sickness; Which is this; Nature being soon weary of suffering, will suggest unto the soul, to justify impatience, among other incommodities of sickness this one, that thereby she is put in an incapacity to pray, or otherwise to serve God or her neighbour; upon which she will be apt to desire health with impatience; falsely justifying herself for such impatience, as if she did not so for the satisfaction of nature, but to the end she may perform spiritual duties more perfectly. But this is a mere delusion; For that is the true & perfect way of serving God, which is suitable to the present Condition wherein God hath placed a soul; & an imperfect interrupted Prayer made with resignation in the midst of pains or troubles sent by God, is perhaps more efficacious to procure the good of the soul, than the highest elevations exercised otherwise.  
13. It is no great matter though the soul herself do not distinctly & clearly see how her present sufferings (external or Internal) may be profitable to her; she is to refer all things to the infinite Wisdom & goodness of God, who can bring light out of darkness. And therefore she must be contented (if such be his will) to be blindfolded, & humbly to remain in her simplicity, & in a reverential awe & admiration of the inscrutable ways of the Divine Providence.  
14. A sick person is to account himself after an especial manner in God's hands, as his Prisoner, chained, as it were, by his own weakness; disabled from the ordinary solaces of conversation, walking &c: debarred from eating what pleases the Palate: become profitable to none; troublesome & chargeable to many; exposed oftimes to bitter pains, & sharper remedies of such pains &c: A grievous indeed but yet a happy prison this is to a soul that will make a good use of it: For unless the internal taste of the soul also be depraved, she may by this occasion infinitely increase in spiritual liberty, health & strength, by accepting with indifference these incommodities, & mortifying her natural exorbitant desire of remedies; not desiring to escape, but when & after what manner God shall ordain.  
15. But to speak more particularly touching the Duties of a soul during sickness; She is to assure herself of this one thing; That if she think that her Sickness may justify her neglect of her spiritual Exercises of mortification & Prayer (the essential Duties of an Internal life:) if these be not continued as well in sickness as health, the soul herself will become the more sick of the two, & exposed to greater danger than the body. For most certainly, if sickness do not produce good effects of patience & resignation &c: in the soul, it will produce the quite contrary. And such effects cannot be produced, but only by the exercise of mortification & prayer.  
16. First therefore for Mortification, this is indeed the proper time wherein it is most seasonable & necessary. Store of matter for that virtue is almost incessantly afforded, Paines, weakness &c: in the body; & grief, fear & other disquieting passions in the mind, which are oft more insupportable than outward torments: all these tentations the soul must be armed against.  
17. Now among all Internal tentations the greatest & most painful is Fear of death, & especially of the consequents of it, judgement & hell; without which, death to a faithful Christian could not rationally be the Object of fear, as he that knows it to be the universal inheritance of mankind, & to Christians the Door of eternal happiness. In case therefore that such fear of death do remain in Inferior nature, the Superior Reason ought to contradict it, & use it as a subject of a very healthful Mortification.  
18. But as for the other far more considerable, more inward & painful subject of fear, which is the Uncertainty of a future Eternal condition after death, the which doth usually much afflict & deject imperfect souls, that are conscious of their manifold defects, small satisfaction paid for them, great weakness of Divine love (a proof whereof is this very fear, which would be expelled if Charity were perfect;) It is a hard matter to encourage such souls against it, or to persuade them to mortify it, and resign themselves willingly to support it, it being indeed very profitable & healthful to the soul. On the contrary they think Resignation in this case to be scarce a fitting or lawful thing; though most certainly it is so.  
19 I do not say that such souls ought to bring themselves to an Indifference what way they shall be disposed of after death. But the Point of Resignation lies in this; that a soul ought to content herself not to know how & in what manner God will dispose of her after death. Her Anchor is hope; which she ought to cherish and fortify all she can. And the best way for souls to fortify that, is to make as few reflections on themselves as may be, and to employ all their thoughts and affections directly upon God. It is Divine love alone that is at least the principal virtue that brings souls to Beatitude; and therefore fearful souls though they were in as dangerous a state as they suspect, must needs rationally argue thus, That the way to procure & strengthen love is by fixing their minds upon the Mercies, Goodness & Perfections of God, & to contradict or forget all arguments or motives of servile Fear, the greatest enemy of Love.. What folly is it, because they are imperfect, therefore wilfully to continue in their imperfections by nourishing fear? Surely at the close of our lives we ought to practise after the best manner we can the best Actions, and most acceptable to God, which is to relinquish ourselves, and to contemplate, trust, rely & role ourselves upon him.  
20. Let the afflicted soul therefore herein as in all other matters, not only with Patience support such an ignorance, but with an amorous Resignation congratulate with God his eternal most secret purposes and Decrees concerning her, both for time and eternity; freely consenting & agreeing to the will of God that such secrets should be reserved to his own breast, hidden from our knowledge; Therein acknowledging his Divine Wisdom and Goodness, which moved him (doubtless for our good) to conceal from us those things, the knowledge of which would have bred security, negligence, and perhaps pride in our corrupt hearts. Let her desire be to know nothing, & to have nothing, but what, when & in what manner it doth please Almighty God.  
21. Such behaviour of hers towards her Creator and Redeemer, (to whom she belongs both for her being and manner of it) as it is most just & reasonable, so it will make her most acceptable to God, & in conclusion most assuredly bring her to happiness. Whereas to be dejected & disquieted because God will not reveal his secret purposes to her, is most unreasonable, and can proceed from no other ground but natural Pride & self love; And to give a deliberate scope to unquietness so grounded, is both dishonourable to God, and utterly useless to the soul herself; for assuredly God will not, to satisfy the inordinate desires of nature, altar the course of his Divine Providence.  
22. It did not hinder or abate the tranquillity of Adam's state in Innocence, that he was uncertain of Perseverance; yea though he known that one sin committed would exclude him utterly from his present happiness: Whereas in our present state after thousands of sins, one Act of true Conversion to God & amorous Resignation to his will is able to restore us.  
23. Let the soul withal consider, that he which hath denied unto her an assurance, & forbidden her to presume, hath yet commanded her to hope, & to comfort herself in that hope. Let her therefore frequently & seriously exercise Acts of hope (how little gust soever sensuality finds in them: for the greater repugnance there is in Inferior nature, the more generous are such acts & more acceptable to God.) The which Acts are to be grounded not upon any conceits of our own Innocency or worth; for if the soul were never so perfect, yet a conceit of her own innocency would be but a rotten foundation of hope, which should regard only the free Mercies of God, the merits of his Son etc.  
24. Moreover let her exercise these Acts not as Acts of her own will, but (far more perfectly & divinely) as Acts of Gods own will, who hath commanded us thus to hope. She may withal if need be, make use of considerations & motives in the understanding, by reading or hearing comfortable Promises in Scripture &c: to incline the will to conform itself to the divine will. To which conformity when a soul shall once perfectly be brought, there remains to her no Hell, nor Purgatory, no more then to God himself; for where there is no propriety of will, there is nothing but the divine will, which is God himself; And according to the measure of this conformity, such will be the measure of our happiness.  
25. As for other Internal Pains & anguishes arising from other grounds, as scrupulosities about Confessions etc. The Instructions formerly delivered in the second Treatise are to be made use of, especially those of submitting absolutely to the Advice of a spiritual Director, & of transcending all imaginations & all rise in Inferior nature. And surely now above all other times the soul is to be careful not to yield to the suggestions of fear, which is the only tentation left, by which the devil can disquiet tender souls, (to whom now pleasures & ambition &c: have lost all taste) & so draw them from God & resignation to him, from confidence in his mercies etc. for which virtues this of all other is the most proper season.  
26. And as concerning Tentations to Infidelity, despair &c: besides what has been already said, I will only add these two Advices; 1. That the soul be sure to avoid all inventing of Reasons or disputes to oppose the tentations. 2. To turn the mind neglectingly from the said tentations, & to fix it with Resignation & confidence on God. These indeed are the only proper Remedies for souls, especially those that walk in Internal ways. For these require no study, nor subtlety of wit to encounter the Enemy, who is able to entangle even the most learned, that in confidence of their abilities dare contest with him; And yet these Remedies are sufficient to quench even his most fiery darts. And moreover this one Expedient of turning the mind from all Objects but God, and adhering to him, is an universal Remedy, always ready at hand, being the usual Exercise of those souls for whom these Instructions were principally written.  
27. To this purpose Cardinal Bellarmine (in his Book De arte bene moriendi) from Barocius Bishop of Milan relates a sad Story of two Doctors in that University famous for Scholastic Controversy; The one whereof after his death did (according to a mutual agreement formerly made) appear to his friend after a most affrighting manner, all burning in flames; giving this account of the causes that brought him to that woeful condition; A little before my expiring (said he) the devil suggested to me Doubts & Arguments against the Divinity of our Lord; the which I out of a confidence in my own abilities undertaking to resolve; found myself so pressed with new replies, that in the end being quite overcome, I renounced the Catholic Doctrine of the Church & assented to the Arian heresy; And in that state (a just judgement for my Pride) I expired, so receiving this reward of Heresy. The living Companion astonished with this relation, revealed the case to some Pious friends, from whom he received Advices directly conformable to these here before delivered. And thereupon spending the remainder of his time more in Prayer & Pennance then Study, & not long after approaching to his end, the same Tentation assaulted him; for the devil requiring of him an account of his faith, could get no other answer from him but this, I believe what the Church teacheth; And being thereupon asked, What the Church taught, He answered, The Church teacheth that which I believe; The which words he often repeated in the hearing of those that assisted him. By which means he eluded the subtlety of the enemy●, and (as afterwards appearing to some of those his good Counsellors in a glorious manner he manifested) he passed to heaven.  
28. In the next place as touching Mortification to be practised about Externall things, it is a duty so necessary in all states, that it belongs as well to the Infirmary as the Refectory; For in all manner of things & occurrents in this life there lies a snare to be avoided, & an enemy to be combated; so that whosoever out of slothfullness shall forbear to continue the practice of Mortification, will the next day be more averted from it, nature getting strength against the spirit.  
29. In as much therefore as Sickness is a tentation & a snare, it is by consequence (well used) an occasion of victory against impatience & self-love, & of advancement in spiritual Perfection.  
30. More particularly the Exercises of Mortification proper in the time of sickness are 1. not to be drawn by the pains & incommodities of it to impatience. 2. not to yield to an immoderate satisfaction of nature when it suggests a desire either of seeking improper or unlawful remedies; or when pleasing nourishment, refreshments etc. are offered to us. 3. To take heed of spiritual sloth, & neglect of our devotion to God; (of which we will speak when we etreate of the duty of Prayer.)  
31. As concerning the Mortification of impatience, by restraining the Tongue from breaking out into Complaints or murmur, & the mind from yielding to melancholy & discontent: enough hath been said in the second Treatise, the which may easily be applied to the present subject of Sickness. I will therefore only add these two Advices: 1. That the infirm person would consider that impatience in sickness is not only harmful to the soul, but likewise to the body too: As on the contrary Patience, peacefullnes of mind and a mortifying temperance, which are heavenly ornaments of the soul, are withal very efficacious means to restore health: in as much as thereby neither will the patiented out of immortification refuse bitter things which are advantageous to health, nor greedily seek pleasing things which are harmful. 2. That patience ought to be preserved at least in the Superior soul, although violence of pain should force the patiented to groan, or it may be to cry out, (The which if they afford ease, are not wholly to be condemned.)  
32. Next touching the Mortification and moderation of the sensual appetite to be practised in Sickness; In the first place it cannot be denied, but that it is lawful & fitting for a sick Person to desire & seek remedies proper in that case. Yet this is to be done without too much solicitude & disquietness of mind; And in case such Remedies cannot be had, a contented submission of mind in the want or refusal of them is of admirable virtue to advance the soul; since necessity declares such a want to be the will of God, and this for the souls greater good. A most perfect Example hereof we have in our Lord, who among the other insupportable torments of the cross was most greivously afflicted with Thirst; in which case he demanded refreshment; But all assuagement being denied him, yea Gall being presented to him to inflame his Thirst, he complained not at all.  
33. In the second place, it is to be considered that though the same manner of exercising temperance by repressing sensuality in the interior Disposition of the soul, be alike to be practised in health & sickness; yet there is a difference as in regard of the matters about which such temperance is to be exercised; for those meats and Solaces which would misbecome a spiritual person in health, may be very allowable and expedient in Sickness. Only care ought to be had that the yielding to some reasonable pleasure and recreation of the senses may be by the direction of the Spirit, according to spiritual discretion, for the good of the spirit, so as not to hinder internal Exercises of the soul, and because such is God's will; and not that an undue liberty should be allowed upon the pretence of sickness to give the reins to sensual appetite, so as to make the state of sickness more easy and pleasurable perhaps then that of health. It is nothing considerable as in itself whether the body have ease or no; All the matter is how it fares with the spirit; If bodily ease may indeed be an help to the spirit, it is to be admitted for that purpose; for as S. Bernard says, As man was not made for the woman, but the woman for man: so spiritual Exercises were not made for corporal, but Corporall for spiritual.  
34. Notwithstanding there is beyond this a perfection to be recommended to the Imitation of such internal livers, whose grace & fervour have rendered them in a capacity of aspiring to it; the which the same S. Bernard hath both by his Instructions & admirable Example delivered: Hypocrates, saith he, doth teach to save lives in this world, but Christ & his Apostles do teach to lose lives; he that will save his life shall lose it. Now which of these two Master's do● ye choose to follow? Truly that religious man plainly shows whom he chooses for his Master who saith, This meat is ill for the eyes, that for the head, the other for the stomach &c: Now such niceness as this the holy Father so earnestly protests against, as almost to deny the use of Physic to be lawful; The only proper medicinal remedy for Religious Persons being Abstinence. Yea it is observed that he purposely made choice of unwholesome places to build his Monasteries in, as being desirous that his Religious should rather be infirm then robustious.  
35. However in the choice & use of diet or Physic every one must follow that Divine light of discretion which God gives them: always avoiding superfluities, & sometimes contenting themselves with the want even of necessaries. They must account themselves obliged to continue the practice of the same Internal duties, though after another manner; increasing the mortification of the will (which is a mortification far more pure & perfect) though they be forced to allow a little more to the body; their minds are to be set upon the benefits which sickness brings with it, & to use all endeavours to possess themselves of them; Considering. 1. That they have a continual occasion of exercising Patience & resignation (the greatest blessings that a soul is capable of.) 2. That they have opportunity for more free, pure & less distracted Recollections; so that their Prayer & mortifications do inseparably attend one another. 3. In a word, they are now in such a state by which the greatest Saints have more surely & more speedily advanced themselves to perfection, then by many years voluntary external, & corporal labours & austerities.  
36. Thaulerus hath a saying, That the condition of the dearest & most perfect servants of God is to have their souls full of the Divine love, & their bodies full of pains; And that when they feel no pains nor other afflictions, they greatly apprehend lest God have forgotten them; but their comfort returns when God visits ihem with any corporal or worldly affliction; Then they even feel that it stands well with them, for than they are in a state that of all other doth best dispose for the Divine union.  
37. The sufferings of our Lord are never is perfectly understood by reading or meditating, as when devout souls themselves taste of the like; then they see and comfortably taste his love to them. If their pains be supportable, they do invite them to unite themselves to God by express Acts of Resignation; But if they be so excessive that they become incapable of making express formal Prayers, than the very suffering of those pains with patience & peace of mind is a most sublime and efficacious Prayer. Then is the proper season for those (Gemitus inenarrabiles) those groans which cannot be uttered, which, as S. Paul saith, the holy Spirit suggests to suffering humble & devout souls.  
38. And here by the way I would recommend to those Charitable persons that do attend on the sick, a care to behave themselves as becomes them in those mortifications that attend such an Office: that they would bear with the passionate humours of (their Patients, & not judge them for small excesses.) That they would freely & charitably administer what shall be requisite to their present state; being assured that God will never be wanting to those that have left all for him, & now depend only upon him; he will rather enrich them more for their charity, then suffer them to be endamaged by it. It may be it is for the sick Patient's sake that the healthful enjoy a comfortable subsistence. Let them herein imitate the tenderness of our holy Father to the sick, & his care likewise to admonish their Attendants of their duty (in the 36. chapter of his Rule.)  
39 But above all things a devout soul ought to judge that God hath sent her the most profitable trial of sickness, not to the end to discharge her of her daily Recollections; but rather that she may pursue them after a more efficacious manner. Probably she will not be able to observe exactly her former appointed times of Prayer: as also through disturbance of humours & spirits she will find great Distractions; yet if, lifting up her spirit as well as she can, she offer both her pains & distractions to God: & withal if in times out of Prayer, she be watchful over herself not to give way either to the inordinate Appetites or impatiences of nature, but to be in a continual state of Resignation, she will have little reason to complain of the imperfections of her Prayer.  
40. A soul can have no excuse for neglecting this most necessary duty of Prayer; the times of which may more securely be observed in sickness, then in health. For who would trouble or interrupt such an one against his will? or who would not permit him to be alone, or to rest whensoever he has no mind to continue Conversation? However if the devout soul should stand in need, she may & aught to use all lawful foresight, industry, excuses & sleights that may be, to prevent the being hindered or interrupted.  
41. Now because Physic inwardly taken does much encumber the stomach & indispose for Prayer; Therefore I would advice the sick Person; 1. Not to be forward to seek or accept of all Receipts that friends & visitants are apt to prescribe. 2. When he is to take Physic (whether in the morning or evening) so to order his times as not to take it till he have performed his appointed Recollection. 3. Not to receive Physic, no nor repasts ofter or more than shall be necessary: not too much neglecting the body, but yet being careful rather to attend to the necessities of the spirit. Let our Patient therefore stoutly resist the invitations & tendernesses of friends, that are apt to urge him to eat more or oftener than shall be needful. And whatsoever he shall receive, let him take it in the name of God & for his sake, neither with avidity if it be pleasing to nature, nor with murmuring if displeasing.  
42 It will be exceeding difficult during pain or any great Infirmity to use Discursive Meditation. The exercise of Acts of the will (& much more of Aspirations) is a far more proper Prayer in such a case. Therefore it is good even for those who are not yet fully ripe for the exercise of Acts, so as to make them their constant Exercise, yet to use them sometimes in time of health, to the end that if they be overtaken with sickness, they may not be to seek for their exercise.  
43. Among Express voluntary Acts, the exercise of total Resignation is the most perfect, & generally the most profitable; yet a soul in Sickness if she find herself indisposed for such acts, may content herself with Acts of an Inferior nature; yea with devotions to any particular Saints, to her Angel Guardian, & specially to our Blessed Lady.  
44. Those that are only infirm & languishing, are (for as mu●h as concerns the nature of their Prayer) in a case little different from that they were in during health. Those whose sufferings are from outward pain merely, without sickness, may happen to have their Prayer altered to the better by means of such Pains; the which themselves may prove a very profitable Prayer, if the patiented with quietness & submission to the Divine will do offer such pains continually to God.  
45. But as for Sicknesses more inward, they do more indispose the patiented to Prayer; Besides the great distractions that come from Physic, blood-letting, diet &c: So that none can prescribe any certain Advices. The wellmeaning soul therefore must, & with a moderate Attention may, herself observe all circumstances, & accordingly for the manner practise both mortification & Prayer. She will easily discern at what times, how long, & in what manner she ought to pray; as likewise wherein she is to mortify herself, & how far she may yield to the desires & necessities of nature. The truth is, the cases not only of several persons in several sicknesses, but even of the same person in the same sickness, are so wonderfully various, that it is impossible to fit Advices for all. All that an Instructor can say to the purpose is, That prayer & mortification are absolutely necessary to a soul as well in sickness as health. But for the special manner & matter, her own judgement & discretion, but especially the Spirit of God must teach her, & doubtless will, if she attend to his holy Inspirations.  
46. I said before, that the universal Remedy against all inward Tentations was Actual Prayer & conversion of the soul to God. The which remedy is good for all souls in what state soever. But more proper for such as practise Internal Contemplative exercises; (who are not now in a disposition to invent motives & arguments to contradict such tentations:) but most necessary for the fearful & scrupulous. Notwithstanding I would not oblige all imperfecter souls upon every thought of a tentation to recurre always to their prayer; but only when necessity & a just fear of being overcome shall require it. Otherwise being in no such fear, they may content themselves with some intermitted Elevations of their minds to God, deferring their prayer till their next apppointed Recollection. For it would be too great a burden imposed on such souls as without some difficulty cannot enter into serious introversion, to bind them hereto upon every assault of an Inward tentation, when a moderate care not to yield to the tentation will suffice.  
47. God seldom sends great sicknesses to spiritual Persons in the beginning of their course, before they have gotten a reasonable habitude of Prayer to make good use thereof: lest thereby they should become disabled to pray. But after such an habitude gotten, if sickness come, it will advance their Prayer: & as their bodily strength decays, their Prayer proportionably will grow more easy, profound & spiritual. But it is to be doubted that the Prayer of Meditation will be little bettered by sickness.  
48. I will conclude this Point of Sickness with proposing one special consideration, which ought to induce souls to be careful that they do not deliberately turn Sickness into a liberty of sense or spirit, by omitting or neglecting Prayer & mortification, & it is this: In all sickness there is at least some degree of peril of being taken out of this life. The which event if it should happen to a soul whilst she continues in such a tepid, negligent state, God will assuredly judge her according to her present state, in which death finds her. Yea she will be in danger to lose the fruit that she might expect from all her former good purposes & Resolutions, or at least to suspect that such purposes were not sincere & cordial, since now the proper time of putting them in execution being come, they are ineffectual. (And above all other the case of Scrupulous souls would be miserable, if they should neglect to combat their scrupulosities by a simple obedience & transcending of their fears.) On the contrary it is certain that a soul cannot possibly h●ue a firmer ground of assurance of eternal happiness, than a sanctified use of sickness.   

CHAP. VI  
§. 1. Internal Exercises weaken the body; yet oft prolong life.  
§. 2. 3. 4. The body ought to suffer for the good of the spirit; & not the spirit for the body.  
§. 5. Yet with Discretion, that the body be not unnecessarily prejudiced.  
§. 6. 7. etc. In the first place Discretion is to be used about mortification; both by Superiors & others.  
§. 13. 14. &c: Secondly discretion is to be used in sensible devotion.  
§. 17. Thirdly in Meditation.  
§. 18. 19 20. Fourthly in the exercise of Immediate Acts.  
§. 21. 22. Fifthly even in Aspirations.  
§. 23. Of languishing Love mentioned by Harphius.  
1. INTERNAL Prayer seriously prosecuted (as it deserves to be) being contrary to our natural inclinations, cannot choose but cause some trouble & uneasines to nature, & abate the vigorousnes of the body, quenching those spirits, & draining those humours which are superfluous, & afford matter of tentations. Yet on the other side, it makes amends even to nature itself, in contributing much to the prolonging of life, by means of moderation of Diet, a composedness of Passions & contentation of mind &c: which it causeth. Proofs whereof we have in the Ancient holy Fathers of the desert & more lately in S. Romualdus, who lived till he was a hundred & twenty years old; & S. David of Wales till a hundred & forty &c:  
2. However if it were otherwise, the soul is not to serve the body, but the body the soul; so that if one of them must for the benefit of the other be a loser, it is most just that the loss should lie on the body's side. And surely since there is scarce any study or exercise of mind which does not abridge life or debilitate the functions of it, without making any amends to the soul for the future life; & yet for all that men neither are discouraged, nor do think it fit for such considerations to forbear such studies; much less certainly ought spiritual & Divine exercises be laid aside upon such pretences.  
3. Notwithstanding just it is that some due regard be had to the body, that it be not too much prejudiced by the exercises of the spirit performed, with overmuch violence & impetuosity, And this not so much for the body's sake, as the spirits; the which since in this life it cannot work without the body, by too violent workings it may so weaken the body as that it will not be enabled for continuance; & so those little short gains which are got by a few impetuous Exercises, will be dearly bought by an incapacity of continuing them, contracted in both soul & body. We must neither stretch our understandings to high seekings, lest we be plunged thereby in Internal darkness, from which would proceed intolerable perplexities: Neither must we force the affections even to good objects too much, nor suffer them to flow with too violent a stream; nor lastly must we exhaust bodily strength by unnecessary external Austerities.  
4. As for the painfullnes, troubles & uneasines to nature that without too much debility doth accompany spiritual exercises, those may well enough be digested, considering the unspeakable benefits & service that they produce unto the soul. And yet for our comfort this uneasines will by custom & constancy continually diminish; for as Harphius observes, a soul after long practice of Elevations of spirit, will come to such a facility in them, that they will become as it were natural to her. And herein we may observe the wonderful wisdom & goodness of the divine Providence over souls, how he tempers the exercises of the spirit to the Exigence of the body; For while the body being vigorous, is able to endure more, he gives her ruder & more laborious exercises; But when by long-continued workings, it is become so feeble that any violent Intention of the spirit, or rude external mortifications (of which there is no need) would ouer-whelme it, than the exercises are most easy, peaceable, silent & serene, yet infinitely more full of virtue then formerly.  
5. Now the peculiar virtue by which all harmful inconveniences either to the body or spirit may be avoided is that supernatural Discretion, by which a soul is enabled to hold a Mean, & avoid the vicious Extremes, in the practising of all spiritual duties. It is justly called a supernatural virtue, because God only can bestow it (for all the wit & Philosophy in the world are but mere folly & blindness in these matters.) And this he does principally by the means of Prayer, with the use of requisite Abstraction & attendance to his divine Inspirations, whereby we shall receive a Celestial habitual light to direct us in all things suitably to our own particular dispositions, & abilities; for no one man can in all matters be a Rule unto another.  
6. Now as touching a particular application of this supernatural Discretion to the exercises of an Internal life, much hath already been set down dispersedly in these Treatises; I will therefore only point at some few considerations which in the practice of the several Duties of a Contemplative life do regard this Mistress of all virtues, Discretion; which surely deserves above all other to be purposely & by itself treated of, in as much as without it all other Virtues are imprudent, that is, not virtues at all.  
7. First therefore in regard of the duty of Mortification (I speak now only of necessary Mortifications, of which kind all are to be esteemed that come from God, either immediately, or by means of others, especially Superiors) a soul is to esteem those Mortifications which a Superior beyond the Rule shall voluntarily impose upon the subject, to be to the subject himself necessary, however voluntary to the Superior.  
8. Now Superiors aught rarely to impose such kind of Mortifications on their subjects; because so many circumstances are required to make them well imposed, that a great measure of illumination from God is requisite for those that practise the imposing of them. For 1. The Superior must evidently see that the subject in probability will make good use of them. 2. And that though they may do the subject good some one way, yet they will not harm him more another. 3. He must take heed that others be not scandalised thereby.  
9 The like circumstances are to be observed by a particular person that would voluntarily assume mortifications. For want of which point of Discretion, Harphius saith, That such kind of strange odd and uncouth mortifications: as are imposed & practised in some Communities, ought not to be voluntarily assumed, as if with a design therefore to be despised by another.  
10. The Author of the Abridgement of Perfection justly imputes Indiscretion to those who will never give rest to nature, but will always have some cross or other (Exterior or Interiour) by which to mortify Nature. For (saith he) the highest Perfection is not to desire to be always suffering; but to be content to suffer all that by God's Providence shall befall us. The which contentment is taken away by that continual anxiety which those must suffer that will needs be always upon the rack.  
11. In like manner Harphius taxes those that think themselves ready for afflictions, & complain that they ●vant occasions to exercise their Resignation. For, ●ives he to such an one, thou deceivest thyself by ●ide; God does see that as yet thou art not indeed ready & strong enough for extraordinary trials, for if he did he would not fail to furnish thee with occasions. He will send an Angel from heaven on purpose to exercise a soul, rather than she would want Mortifications for her good. Therefore let souls never be solicitous, nor set themselves to device or procure mortifications, as if they thought that God had forgotten them. Notable examples of this Providence of God may be seen in the life of Thaulerus; where likewise we read how God reprehended the Layman (that converted Thaulerus) in his sleep for certain assumed voluntary corporal Austerities. To this purpose there is a memorable passage in the life of Suso concerning a spiritual daughter of his, who of herself was disposed to have undertaken some great corporal mortifications, but was dissuaded by Suso, although himself by a special Call from God did use very violent & sharp ones. In the which Discourse there are many excellent Documents, very well deserving to be perused by the devout Reader.  
12. Let a soul therefore seriously practise that Mortification of Mortifications, which is pure Internal Prayer, & with it join a diligent good use of those Mortifications attending her state of life, or sent her otherwise from God, not omitting those most efficacious Internal mortifications by Acts of humiliation & Annihilation of herself; & so doing she will have little reason to complain of want of exercise of this virtue. For Corporal Austerities do not by the excess of them, but by the fitness & proportion to the souls present disposition, perfectionate an Internal liver; So that some in firm but sincerely affected persons do advance themselves more by ordinary & trifling Mortifications, than others that consume their strength & spirits with intolerable fastings, chains, disciplines &c: For as Cassian says (in the Preface to his Institutions) Si rationabilis possibilium mensura seruetur, eadem obseruantiae perfectio est etiam in impari facultate. That is, If a reasonable discreet measure of Austerities that ordinarily are not above our power be observed: there will be the same Perfection of observance, where the external abilities are unequal.  
13. In the next place, there is great use of Discretion in sensible Devotion, by which (saith Harphius) some souls are so far carried away, so besotted with self-love & self-will in the use of it, that no advice from the most experienced will avail to moderate them, till it be too late to amend, & till they find themselves unable to support any serious application to Exercises of the spirit. Nevertheless (saith he) having thus by their indiscretion brought on themselves this inconvenience, they may for all that merit much, if with humility Patience & resignation they will accept of such their infirmity.  
14. We ought therefore much rather to mortify such sensible Fervour, then use force to increase it, applying hereto that Saying of the Wiseman (Proverb. 25.) Hast thou found honey, eat of it what may be sufficient for thee, lest thou be filled & vomit it up.  
15. All the Merit that is in sensible Devotion consists in the concurrence of the superior will to those Acts, without which it will not help to raise the soul out of her natural state. Yea the more she is visited & even bathed in such sensible consolations (except she use mortification about them, & be wary not to rest in them, but turn them to the producing of more efficacious Acts in the superior will,) the more strong will she grow in self-love, & more defiled with a kind of spiritual lust. Unless souls therefore do grow more humble thereby, it is a sign of danger to be perverted by it, and quite to lose the end for which God gave it.  
16. Yet souls during their imperfect state are not violently to strain themselves to work purely in spirit; but moderately to use sensible devotion, when God sends it, as a means to advance them in spirit. Neither ought they on the other side to be so carried away with a liking & gluttonous affection to it (which indeed affords delicacies more agreeable to nature then any sensible satisfactions:) as for it to omit other duties belonging to their state, & which God would have them to do.  
17. Third●y as touching the Exercise of Meditation, how far Discretion is to be used in it, hath bene sufficiently declared, when we treated of it. Indeed souls during that Exercise are to be directed rather by the Discretion of others than their own, & this both in judging whether they be fit for it; how long they are to continue in it; (the Rule whereof must not be custom but experience of profit;) & what proportion of time they are to allow unto the understanding & will to operate in it; for that Exercise doth not afford supernatural light enough to enable a soul to be her own Guide.  
18. Fourthly for as much as concerns the Exercise of immediate Acts of the will, a soul that out of ripeness got by sufficient practice of Meditation is arrived thereto, will have light & Discretion sufficient to judge what Acts are most proper for her; what time is to be spent in each recollections; when & what pauses shall be necessary; & when she is to change it for a higher.  
19 A principal Point of Discretion in this Exercise is not to be carried away with the examples of some Saints in former times, who could remain almost continually in some Mental actuation to God, without giving way to an extravagant thought; by which means they were almost continually in Internal combatting; An indiscreet imitation of such examples, as likewise a too violent producing of Acts upon one another would so oppress ordinary spirits that it would put them into an incapacity of ever being able to pray for the future.  
20. They who do not use set Recollections may & ought frequently to force themselves to Interiour Acts towards God: Yea as oft as they please: Not much regarding the season of the day, as whether it be after Refection or before sleep. And when they have done all, their progress will be but small, for want of more prolonged and continued Exercises.  
21. Lastly, Discretion and Mortification likewise is to be used also even in those Exercises to which we are invited and enabled by God himself; such are the Exercises of Aspirations and Elevations of the spirit. The usual times therefore of set Recollections are to be expected; for they do so weaken and consume corporal nature, that if souls should give way unto them as oft as they think themselves enabled (which is indeed almost continually, so perfectly are they disposed to God) they would utterly disable themselves to do any service to God for the future.  
22. To this purpose Harphius relates an account that one brother Rogerius a devout Franciscan gave of himself, saying, That a hundred times in a Matins he was in spirit drawn upward to a more high knowledge of divine Secrets. All which tracts he forcibly resisted; being assured that if he had given his soul free scope to fix the eye of the understanding upon those Objects so represented to him, he should have been so plunged in the Abyss of the Divine incomprehensibility, and so wholly driven out of himself, that he should never have been able to have retired himself alive from such a Contemplation. But there is little peril of Indiscretion in souls so highly elevated, and so wholly in God's hands, who may do with souls and bodies what he pleaseth.  
23. The same Harphius describes the state of some other souls (not so sublimely elevated) who yet are so languishing in their love to God, and in such an impatient ardour & thirst after him, that it makes the body to faint and quite whither away; And therefore he calls them Martyrs of Love.. Now by this languishing Love, I conceive, is understood a Love much in sensuality (though the object thereof be God:) and it is exercised about the heart, much after the same manner that a violent but chaste love is oft exercised between absent persons of different sexes; so that I take it to be the highest degree of sensible Devotion. Now though Harphius says, that such Martyrs of Love dying corporally through the extremity of Passion, do immediately pass into heaven, having been already purified in the Purgatory & fire of Love: Notwitstanding, although no doubt such souls die in a most secure estate; yet it may be they will not scape some degree of Purgatory for their indiscreet yielding to the impulses of nature in the exercising of this love: which though truly divine, is yet far less perfect than that pure love which in perfect Contemplation is exercised in the intellectual soul, without any sensible change or redundance to the body. For the tree of Love is in no sort to be plucked up by the roots, as long as there is any hope that it may be in a disposition or capacity to bring forth more fruit.   

CHAP. VII  
§. 1. 2. Touching a special sort of Internal Prayer prescribed by Antonio Roias' a Spanish Priest, with Approbations given to it.  
§. 3. 4. The Order for preparation to the said Prayer of internal Silence.  
§. 5. 6. etc. How the said Prayer itself is to be exercised.  
§. 11. 12. The great advantages and Benefits of the Prayer of internal Silence.  
§. 13. This Prayer may become proper for most souls.  
§. 14. A soul is not to be obliged to use the same preparations prescribed.  
§. 15. It is commended by the Author both to Beginners & Proficients: yet with some Cautions.  
§. 16. This prayer is inferior to S. Teresas Prayer of Quietness.  
§. 17. Of the Phrase by which the soul is said herein to be AVX ESCOUTTES.  
§. 18. This Prayer is far from the mere cessation or idleness of the Illuminati.  
§. 19 20. A transition to the following discourse of Contemplation, with a serious exhortation of S. Teresa to aspire courageously thereto.  
1. BEFORE we proceed to the Supreme degree of Prayer, which is pure Contemplation, it may be convenient, as it is also pertinent enough, to insert here as an Appendix to these Instructions concerning the Prayer of forced Acts of the will, a certain Exercise of Internal Prayer pertaining to this same degree, though in regard of the soul's behaviour, much differing. It is a prayer of Internal Silence, Quietness & Repose; in which there is no Meditation at all, nor no Acts of the will expressly & directly framed; being rather a kind of virtual & habitual attention to God, than a formal & direct tendance to him. Yet is this a far inferior degree of prayer, then is that Prayer of Quietness, which S. Teresa speaks of & experienced, which was indeed supernatural Contemplation.  
2. The first that published a Treatise purposely of this kind of prayer was Antonio de Roias' a devout Spanish Priest & Doctor, in a Book called The life of the spirit, approved which large Eulogies, by no less than nime Eminent Doctors, Bishops or Inquisitours: So that there can be no reasonable grounds to doubt of the lawfulness, convenience & security of it. It hath moreover been translated & published in french, & recommended by several other Doctors.  
3. Now the order that the Author advices a devout soul to observe in the exercise of this Prayer of Internal Silence, both in regard of Preparation thereto, & Actual Exercise of it, is as followeth.  
4. In the first place for Preparation. 1. The soul is to examine & purify her conscience with a prudent, diligent search. 2. She is to endeavour seriously & cordially to make an Act of Contrition for her sins, from a consideration of God's Goodness, Love & Mercy etc. 3. She is to frame an Act of pure & entire Resignation of herself into God's hands, with reference to the present exercise of a silent Recollection; determining to perform it purely for God's glory, renouncing all inferior private Interests & contentments &c: 4. She may (if need be) meditate a little upon one of the Mysteries concerning the Incarnation & Passion etc. of our Lord: also mixing certain Eiaculatory Prayers. 5. She is to make a firm Act of faith & acknowledgement of God's Presence in the centre of the soul, before whom she intends to place herself with most profound Reverence, humility & love.  
5. In consequence to these Preparations (in the which she is to continue till she find herself disposed to quit all such express & direct Acts or affections, and having an implicit assurance by a bare & obscure faith that God, who is incomprehensible universal goodness, is indeed present to & in her:) All that remains for her then to do is, with all humility & love to continue in his presence in the quality of a Petitioner, but such an one as makes no special direct Requests, but contents herself to appear before him with all her wants & necessities, best, & indeed only, known to him, Who therefore needs not her information. So that she with a silent attention regards God only, rejecting all manner of images of all objects whatsoever; & with the Will she frames no particular requests nor any express Acts towards God, but remains in an entire silence both of tongue & thoughts, (the virtue of the precedent direct Acts remaining in her:) with a sweere  consent of Love in the will permitting God to take an entire possession of the Soul, as of a Temple wholly belonging and consecrated to him, in the which he is already present.  
6. In this state the soul behaves herself much after the manner of an humble, faithful & loving Subject, that out of duty & with most entire affection & respect approaches to the presence of his Sovereign. At his first access he uses such profound Reverences & protestations of duty, & fidelity as are befitting; but that being done, he remains silent and immoveable in his presence, yet with the same respect & reverence that he first entered; And knowing that his Prince only ought to dispose of his fortune & state, & that he is both most wise to judge what favours may become the one to give, & the other to receive, & withal that he has a love & magnificence to advance him beyond his deserts, he makes no particular requests at all. Now the Reverence that he shows him is not by making any express reflections or inward saying, The King is here, to whom I own all duty, love & obedience: For knowing him to be present, there is no need of renewing either speeches or thoughts that he is so; And really exhibiting all manner of respect to him, it would be to no purpose to make either internal or external professions of it. He is in a readiness to hear & execute any commands; & till he be informed by the King how he ought to perform his will & service, he is not forward to voluntary undertake. So does the soul (according to the Instructions of Roias',) behave herself in God's Presence, not renewing, but only persevering in the virtue of those direct Acts of Faith, Love, duty &c: which she framed in the beginning. If being in this vacancy & Internal silence, God's Spirit shall suggest unto her any pure Affections, she is attentive & ready to entertain & quietly exercise them, & presently returns to her silence.  
7. If during this silence the soul find any Aridity, obscurity or insensibleness in Inferior Nature &c: those things do not interrupt her persevering in her silence & virtual Exercise of Faith, Oblation & Resignation, joined with a quiet attention to his will & Inspirations. Yet if indeed she should forget herself, & that either wand'ring thoughts or sensual Affections should press upon her & divert her attention from God (which can scarce be whilst she is vigilant to expel all images whatsoever that may cause her to break her internal silence) she can easily recover the said Silent attention, by renewing (if need be) a short express Act of Faith of the Divine Presence etc.  
8. In this Attention to God she is far from expecting any extraordinary Illuminations, favours or Visits, of which she accounts herself utterly unworthy.  
9 Lastly, she has no suspicion or fear lest such a respectful Silence should be mere Idleness or cessation; for she knows it to be the effect of love and respect. And since an intellectual soul is all Activity, so that it cannot continue a moment widow hout some desires; the soul then rejecting all desires towards created Objects, she cannot choose but tend inwardly in her affections to God; for which end only she put herself in such a posture of Prayer: Her tendance then being much like that of the mounting of an Eagle after a precedent vigorous springing motion and extension of her wings, the which ceasing, in virtue thereof the flight is continued for a good space with a great swiftness, but withal with great stillness, quietness & ease, without any waving of the wings at all, or the least force used in any member, being in as much ease & stillness as if she were reposing in her nest.  
10. This seems to me to be in sum the fashion of that Internal Prayer of Silence recommended by Roias'; The which without any variation he would have exercised daily, morning & evening, allowing to each recollection about an hour.  
11. Now the advantages that he (not without grounds of reason) attributes to it are. 1. That it causes far more profound Recollections, than any other kind of set internal Prayer: Because a soul having either by a short Discourse or exercise of Faith, oblation etc. found him who is the centre of her repose, she than leaves all the rooms and appartements of sense (both external and internal) void & empty, & passes forward to those of the Spirit, which are pure, clear and secure. 2. It doth extremely abate the Activity both of th' imagination & passions, neither of which doth it suffer to stir at all. 3. God is most perfectly contemplated in it, being apprehended simply and truly by Faith in the Superior spirit. For as long as there are discourses in the understanding, images permitted to rest in the Fancy, & sensible motions of tenderness in the heart, there God is not perfectly & entirely the object of such operations; In Spiritu, non in commotione Dominus, saith the Prophet Elias: God is not in the rushing wind, (he is not in the stir of Passions or of the imagination.) But (in sibilo aurae tenuis) he is in the silent whisper of a soft air. And saith David (Factus est in pace locus eius) His place of abode is in the clear & peaceful Regions of the Spirit. 4. Moreover by this exercise we come to the most perfect operation of selfe-annihilation; by which both ourselves and all creatures are so transcended and forgotten, as if they were not at all; Neither can the devil find where to fasten a tentation. We present to God the temple of our souls empty, to the end he alone may possess it, which he will not fail to do, and withal most richly adorn it, making it fit for such a Guest.  
12. To these benefits may be added this (which is a great one, and fruitful in many blessings) to wit, that in this Exercise all Divine Virtues are in a very sublime manner exercised, viz. 1. Faith, by which the soul quitting all discourse and doubting, believes, & even perceives the divine presence; by which she conquers the world; exalting herself so much above all created things, that they are out of her sight. 2. Hope, because the soul placing herself before God in the posture of a beggar, confidently expects that he will impart to her both the knowledge of his will and ability to fulfil it. 3. Love; because the soul resolutely affects nothing but correspondence to the divine Love.. 4. Resignation, since the soul forgets all private interests, has nothing at all to ask, neither repose nor business, but only whatsoever God would have her to enjoy, do or suffer. 5. Patience; because herein the soul must expect to suffer many Aridities, Desolations, Obscurities, encumbrances of thoughts, tentations and other internal Afflictions; whence it is that Thaulerus gives unto an exercise much resembling this, the name of the afflicting exercise. 6. Purity: For the soul is hereby separated from all adhesion to creatures, being united to God only. 7. Mortification: of which here is the very Quintessence: for when the soul acts in Spirit only, them the flesh becomes insipid & without taste, saith S. Gregory. The flesh with all its desires is here slain as it were, and buried out of the way: The eyes see nothing pleasing to sense; the ears hear nothing; the tongue is silent; a curtain is drawn before all images & representations in the Memory; The will is separated from all created things, neither willing nor nilling any of them, but permitting God to will for her. 8. Obedience; for the understanding contracts and abases the wings of all discourses and disputes against any thing that God commands. 9 Humility in the most perfect Degree; because the soul therein, and thereby is even reduced to nothing. 10. In a word here is Adoration, Sacrifice, Devotion & all graces united together, where creatures are excluded, & God with all his Perfections is alone exposed to all the faculties of the soul to be contemplated by the mind, embraced by the will, and to be the sole object of all her operations: Here is Abstraction in Perfection; And (as Phaulerus saith) all virtues are learned in learning Abstraction.  
13. This is an Exercise fit for all sorts almost, & all dispositions of souls. Learning is but a small furtherance, neither needs it be any hindrance to it. It excludes no other kind of Prayer, exercise or devotion; for any kind of Prayer may be used as a preparation to find God in the spirit. And that being once done, the soul is to chase away all objects that are not God, that she may be united to him alone; Knowing him most perfectly by ignorance; approaching to him by resting and forbearing all motion; and conversing with him most comfortably and proffitably by Silence. By this holy Idleness in pure Recollective Prayer, the soul attains to a clear and most comfortable Experience of that which is obscurely apprehended by faith, & cannot be known by discourse. This is that (Mors Angelorum) death of Angels (that S. Bernard desired) by virtue of which they regard not, neither live in themselves (as the Apostate Angels did) but in God only, & God in them. There is no other Act of the understanding exercised in this, but that only which is the most perfect, to wit, simple intelligence, which is incapable of error; And the will seeks nothing, desires nothing, but emoyes all.  
14. Now as touching the forementioned Preparations, souls ought not to think themselves obliged to make use always of these: but to use their own liberty. That was an excellent preparation which the good simple, Devout old-woman is said to use, who when she set herself to her Devotions in the Church, said only: O my God, let that come to thee which I wish: & let that befall me which thou desirest: And having said this, presently with a belief of God's presence she abandoned herself into God's hands, remaining in this silent busy idleness, & negative knowledge, more full of fervour & light then all the speculations of the Schools, or studious meditations of Cloisters.  
15. Now whereas the Author commends this exercise both to the Perfect & Imperfect; confidently affirming that any one may securely begin with it even at the first entrance into a spiritual course, as many have done with great & speedy profit; I conceive that in such a case there will be need of more than ordinary courage in beginners to prosecute it; For their understandings & inward senses not yet being stored with good images to chase away vain distractions, nor their wills sufficiently inflamed with holy desires, it is not possible but they must often be assaulted terribly with most tedious aridities, passions &c: They will be oft suspicious that they spend most of their recollections in a mere fruitless idleness, & so will be apt to fall into doubts, & to betake themselves to unquiet consultations with others. But if they can avoid this, & resolutely go on notwithstanding these discouragements, no doubt they will reap inestimable Benefits by it. But considering these great tentations & dangers, I should judge that the most secure way is not to adventure upon this exercise at the beginning, till one be arrived to the practice of immediate Acts. And also in the prosecution of it, it will be necessary to use great abstraction of life, & to practise likewise out of time of Prayer the same Internal silence, calming both the busy working of the Imagination, & stilling the motions of (even) good desires, both in study, working, saying the Office etc.  
16. Though the exercise be the same in substance at all times, yet by long practise it grows more & more pure & abstracted; the silence & introversion grows more profound, & the operations more imperceptible; And it will in time securely bring a soul to that which S. Teresa calls the Prayer of Quietness: which is indeed perfect Contemplation, to which this is but an imperfect degree, & of which this is but a sleight imitation.  
17. Some spiritual Writers do express the state & behaviour of a soul in such a kind of Prayer as this, by his Phrase, That the soul is then AVX ESCOUTTES, that is, she is watching & attending what God will speak to her, or work in her. The which phrase is to some very suspicious & offensive, as if it implied, that the practisers of such Prayer did pretend to extraordinary visitations & favours; from which notwithstanding they are wholly averse. And they mean no more by the phrase, but only to signify, that the most perfect disposition that the soul can put herself in to receive Divine lights, & to be enabled to tend purely & spiritually to God, is, by silencing all noise of creatures & their images, by quieting all motions of Passions, by admitting no other operation of the understanding, but simple Intelligence of objects apprehended by Faith; & lastly by a real embracing with the will no other object but God himself, without reflecting or professing that the will adheres to him. It is surely a far more perfect expression of resignation to the Divine will in any difficulty & affliction, really & quietly to embrace it with perfect silence, then to busy ones self with profession that one does embrace it; as also actually & indeed to love, then to say one loves etc.  
18. Now though no distinct reflecting or otherwise express Acts either of the understanding or will are admitted into this Exercise, yet the soul is far from that mere cessation or non-Actuation professed by the frantic Illuminates; for here the soul is in a case like to a tender mother with unspeakable satisfaction regarding her most amiable Child; she all the while says nothing, neither thinks any express distinct thought of which she can give any account; Yet both her mind & will also are busy. Yea the mind in one simple regard has the virtue of many long discourses; & the will in one quiet continued application, has the quintessence of a thousand distinct Affections. In like manner a soul does actually regard God; & being in his presence she does really with Adoration, humility, resignation & love behave herself towards him; And what need is there that she should tell him that she does acknowledge his presence, or that she does adore, love & resign herself to him? She rather chooses the Psalmists way of praising & serving God, who (instead of the Latin interpretation, Te decet hymnus Deus in Zion Psalm. 64.) in the Hebrew expression followed by the Septuagint, saith, (Domine tibi silentium laus est,) Silence is praise to thee, O Lord; & indeed the most effectual becoming Praise of all other it is, proceeding out of a deep sense of his Incomprehensible Perfections & Majesty, whom the Seraphins contemplate by covering their faces, & glorify most perfectly in that profound and awful halfe-houres silence, mentioned in the Apocalypse.  
19 Thus we conclude our Instructions concerning the two Inferior degrees of Internal affective Prayer. The remainder of this Book will be employed about the blessed fruit of all our labours, to wit, Perfect Contemplation; The Advices about which are not meant for the informing of those that are arrived thereto (for they have a Divine light shining brightly in their hearts, beyond all humane Instructions:) but for the encouragement of those that tend towards so Divine a state, that will abundantly recompense all the labours, pains, bitternesses & contradictions that occur in the way. Yea though the wellminded soul should never in this life attain thereto, yet faithfully tending toward it to her last hour, she will not want even here a sufficient recompense of Divine light & Graces, with an inestimable comfort of mind at her death; and afterwards she will not fail of the peculiar crown due to those that here do aspire to Contemplation.  
20. Let no excuses therefore be admitted, no encumbrances hinder souls (those especially whose Profession and state is Contemplation) to pursue the ways of Prayer proper thereto with all courage & perseverance; for as S. Teresa saith, It is of great importance to have a resolute determination and fixed purpose of mind never to desist from diligent endeavour, until at length we come to drink of this water of life, I mean, supernatural Prayer. Labour therefore for it, come what will come from your labour; succeed what may succeed; though it cost never so great a price, & never so much travel; let who will murmur at it; whether we attain to it, or die in the way; although the heart faint and break asunder with the excessive pains undergone for it; yea though all the world be in an uproar against it, and would fright us with telling of the dangers that are in the way.    

THE FOURTH SECTION OF THE THIRD TREATISE. OF CONTEMPLATION.  

CHAP. I.  
§. 1. 2. Of Contemplation in general: what it is?  
§. 3. 4. Contemplation is twofold; viz: First Philosophical: Of which there are several sorts.  
§. 5. 6. &c: Secondly Mystical: what it is.  
§. 9 Mystic Contemplation or Union is 1. Active. 2. Passive.  
§. 10. 11. etc. Of Active Mystic Union: the nature and manner of it: whether the Internal senses be used in it etc.  
§. 16. A Mistake of some concerning this Contemplation.  
§. 17. 18. The Divine Excellency of it.  
§. 19 20. Whether there be several states of it.  
HITHERTO the Exercises of a devout soul have been exceedingly laborious, in which she hath been obliged to use force and constraint (more or less) upon herself to elevate the will above all created things, and to apply it unto God. She hath struggled through terrible oppositions of the devil and corrupt nature, the instability of the Imagination, tumultuosnes of Passions etc. all which would hinder her perseverance in her Recollections. But notwithstanding all this, pursuing them still, sometimes in light and sometimes in darkness; sometimes alured by sweetness, and again sometimes afflicted (but not discouraged) with Desolations: in the end God crowns her courage and Patience by exalting her to a new, more perfect and Divine Exercise of the Prayer of Union or Contemplation.  
2. Contemplation (in the accepted general notion of the Word) signifies a clear, ready, mental seeing & quiet regarding of an object: being the Result and effect of a precedent diligent and laborious enquiry & search after the nature, qualities, dependences and other circumstantial conditions of it.  
3. Now according to the nature of the object contemplated, and the disposition or end of the person contemplating there are several sorts of Contemplations (at least so called.) For in the first place, Anciently there was a certain kind of false Contemplation, which we may call Philosophical, practised by some learned Heathens of old, and imitated by some in these days, which hath for its last and best end only the Perfection of knowledge; & a delightful complacency in it. Others there were (& it is to be feared, are still) that contented themselves with an airy vain renown which they hoped to gain by their knowledge. So that whatsoever was the object of their Contemplation (whether things natural, Moral, yea or even Divine, as far as by wit and subtlety or tradition they could be known) self-love & Pride was the utmost end of all these Contemplatours. Yea to this Rank of Philosophical Contemplatours may be referred those Scholastic wits, which spend much time in the study and subtle examination of the Mysteries of Faith, and have not for their end the increasing of Divine Love in their Hearts, Nay these are indeed more imperfect and culpable (saith Albertus magnus lib. de Adhaer. Deo) in as much as they offend against a greater and supernatural light.  
4. Yea & those among them that do truly intent, as their last and principal end, the glory of God and seeking his Divine Love (which is the best sort of scholastic Contemplatives:) yet since their chief employment consists in much internal Discourse and Reasoning, which cannot be practised without various & distinct sensible Images by which to represent God etc. the knowledge with they attain to is not properly Contemplative: & the highest Degree of Prayer that they arrive unto is only a Perfect kind of Meditation.  
5. In the second place there is a Mystic Contemplation which is indeed truly and properly such: by which a soul without discourse & curious speculations, without any perceptible use of the Internal senses or sensible Images, by a pure, simple & reposefull operation of the mind, in the obscurity of Faith simply regards God as Infinite & Incomprehensible Verity; & with the whole bent of the will rests in him as (her) Infinite, Universal & Incomprehensible good. This is true Contemplation indeed: And as Rest is the end of motion, so is this the end of all other both Internal & Externall Exercises. For therefore by long discourse & much practice of affection the soul inquires & tends to a worthy Object, that she may quietly Contemplate it, & (if it deserve affection,) repose which contentment in it.  
6. So it is in Prayer: The soul aspiring to a perfect Union with God as yet absent, gins with Enquiry by Meditation: For as S. Augustin saith, Intellectus cogitabundus principium omnis boni, That is, All Good proceeds from the understanding as its first principle. By Meditation the soul labours to represent this Divine Object with all the sensible advantages & motives of admiration and of love that it can invent, to the end the Will by pure love may rest in him: But this being done, the Will being not yet at free liberty to dispose of itself, is forced with some violence to untwine & withdraw its adhesion from creatures, that it may elevate itself & be firmly fixed to this her only Good. And at last by long custom the force by little & little diminishing, the Object gins to appear in its own perfect light, and the affections flow freely, but yet with a wonderful stillness, to it: And then such souls are said to be arrived to Perfect, Mystical Union, or Contemplation.  
7. This is properly the Exercise of Angels: for their knowledge is not by discourse, but by one simple intuition all Objects are represented to their view at once, with all their natures, qualities, relations, dependences & effects. But Man that receives all his knowledge first from his senses, can only by effects & outward appearances with the labour of Reasoning collect the nature of Objects, & this but imperfectly. But his reasoning being ended, than he can at once Contemplate all that is known unto him in the Object.  
8. Now in Holy scripture our chiefest Happiness & Perfection is said to consist in this, that we shall be like unto Angels both in our knowledge & love, for we shall (as they) have a perfect view & Contemplatton of God, as he is not by any created forms & representations: And so beatifical shall that Contemplation be, that it will for ever ingulfe all our affections. But in this life our Perfection will consist in approaching as near as may be to such an Angelical Contemplation of God, without sensible forms, & as he is indeed proposed by Faith, that is, not properly represented, but obscure notions imprinted in our minds concerning him, by which we do perceive that he is not any thing that we can perceive or imagine, but an inexhaustible Ocean of universal Being & Good, infinitely exceeding our comprehension: The which Being & Good, whatsoever it is in itself, we love with the whole possible extension of our wills, embracing God beyond the proportion of our knowing him. But yet even such a Contemplation & love in this life, by reason of our bodily weakness & necessities, cannot be without many descents and interruptions.  
9 This Mystic Contemplation or union, is of two sorts. 1. Active and ordinary: being indeed an habitual state of perfect souls by which they are enabled, whensoever fit occasion shall be, to unite themselves actively and actually to God by efficacious, fervent, amorous and constant, yet withal silent & quiet, Elevations of the Spirit. 2. Passive & extraordinary: the which is not a state, but an actual Grace & favour from God, by which he is pleased at certain times according to his free Good pleasure to communicate a glimpse of his Majesty to the spirits of his servants after a secret & wonderful manner. And it is called Passive, not but that therein the soul doth actively Contemplate God: but she can neither when she pleases dispose herself thereto, nor yet refuse it when that God thinks good to operate after such a manner in the soul, & to represent himself unto her by a Divine particular Image, not at all framed by the soul, but supernaturally infused into her. The which Grace is seldom, if ever, afforded but to souls that have attained to the former state of Perfect Active Union. Concerning this Passive Union, and the several kinds of it, we shall speak more hereafter.  
10. As for the former sort, which is Active Contemplation, of which we have already treated in gross in this Chapter, we read in Mystic Authors, Thaulerus, Harphius &c: That he that would become spiritual aught to practise the drawing of his external senses inwardly into his Internal, there losing & as it were annihilating them. Having done this, he must then draw his Internal senses into the Superior powers of the soul, & there annihilate them likewise. And those powers of the Intellectual soul he must draw into that which is called their Unity, which is the principle & Fountain from whence those Powers do flow & in which they are united. And lastly that Unity (which alone is capable of perfect union with God) must be applied and firmly fixed on God: And herein, say they, consists the perfect Divine Contemplation & union of an Intellectual soul with God.  
11. Now whether such Expressions as these will abide the strict examination of Philosophy, or no, I will not take on me to determine. Certain it is, that by a frequent & constant Exercise of Internal Prayer of the will, joined with Mortification, the soul comes to operate more & more abstracted from sense, & more elevated above the corporal organs & faculties, so drawing nearer to the resemblance of the operations of an Angel or separated spirit.  
12. Yet this Abstraction & Elevation (perhaps) is not be understood, as if the soul in these pure operations had no use at all of the Internal senses or sensible Images: (for the Schools resolve, that cannot consist with the state of a soul joined to a mortal body.) But surely her Operations in this pure Degree of Prayer are so subtle & intime, & the Images that she makes use of, so exquisitely pure & immaterial, that she cannot perceive at all that she works by Images. So that spiritual Writers are not much to be condemned by persons utterly unexperienced in these Mystic affairs, if delivering things as they perceived by their own Experience, they have expressed them otherwise then will be admitted in the Schools.  
13. Now to this kind of purely Intellectual operations doth a soul begin to arrive after a sufficient Exercise of Immediate Acts of the will. And having attained thereto, they do grow more & more spiritual & sublime by the Exercise of Aspirations & blind Elevations, without all limit.  
14. I call them pure Intellectual operations, in opposition to actuations Imaginative, produced by mean of gross sensible Images: & not as if the said operations were in the intellect or understanding: for on the contrary they are exercised in a manner wholly by the Will. For in proper Aspirations the soul hath no other use of the understanding but only antecedently to propose an object, which is no other but only a general, obscure, confused notion of God, as Faith darkly teaches: & this rather virtually then directly & expressly: the main business being to Elevate the will, and unite it to God so presented.  
15. In which Union (above all particular Images) there is neither time nor place: but all is Vacuity & emptiness: as if nothing were existent but God & the soul: Yea so far is the soul from reflecting on her own existence, that it seems to her that God & she are not distinct, but one only thing. This is called by some Mystic Authors, the State of nothingness: by others the State of Totality: because therein God is all in all, the container of all things. And the Prayer proper to this state is thus described by a holy Hermit in Cassian (collat. x. c. 11.) Ita ad illam Orationis incorruptionem mens nostra perveniat etc. that is, So will the mind ascend to that pure simplicity of Prayer the which is freed from all intuition of Images, undistinguished with any prosecution of words or senses: but uttered internally by an inflamed intention of the mind, by an unutterable excess of affoction, and inconceivable quickness and alacrity of spirit. The which Prayer, the spirit being abstracted from all senses & sensible Objects, doth power forth unto God by sighs and groans that cannot be expressed.  
16. It is an error therefore of unexperienced persons who think and say, that all the Exercises and thoughts of Contemplatives are actually in Heaven, in interior Conversation with Angels and Saints; tasting of the joys of Paradise; or wholly employed in sublime speculations about Divine Mysteries of the Trinity, Incarnation &c: True it is that in a passive Union, God may after a clear and distinct but wonderful manner represent any, or all these things by a supernatural species imprinted in the soul. But as for the proper Exercise of Active Contemplation, it consists not at all in speculation, but in blind Elevations of the Will, and ingulfing it more and more profoundly in God, with no other sight or knowledge of him, but of an obscure Faith only.  
17. This happy state of Active Contemplation is for substance the most perfect that a soul is capable of in this life: Being almost an entire reparation & restitution of the soul to the State of Primitive Innocence, for as long as it lasts; because then the soul is freed from all sinfully distracting Images and affections that would separate her from God. Hereupon a Holy Hermit in Cassian says, That except in the very actual exercise of Contemplation, a soul is not only in an imperfect state, burr also in an immediate disposition to a sinful Defect: by reason that where God doth not wholly possess the soul, the very Images of creatures cannot but, more or less, defile her. How comfortable therefore, & how only secure is a life of Prayer.  
18. Those that are unexperienced may and often do call this a state of Idleness and unprofitable cessation, as Martha complained against her Sister Mary: But those that have attained to a taste of it know it to be the Business of all Businesses, as S. Bernard calls it: True it is they do not without a special and certain Inspiration from God interest themselves in external businesses; nor perhaps employ much of their time and Devotions in express Prayers for common necessities: yet those unexpressible Devotions which they Exercise, & in which they tacitly involve the needs of the whole Church, are far more prevalent with God, than the busy endeavours & Prayers of ten thousand others: A few such secret & unknown servants of God are the Chariots & horsemen, the strength and bulwarks of the Kingdoms & Churches where they live.  
19 I know that some Mystic Authors do constitute several distinct states following Active Contemplation: As Barbanson makes mention of the state of the Divine Presence in the soul; & after that of the manifestation of God to the Spirit &c: and in all these, great variety of ascents & descents &c: Likewise F. Ben. Canfield in his last & most perfect state of the Essential & supereminent Will of God makes mention of several distinct Exercises, as Denudation, an Active & Passive Annihilation &c: These Authors perhaps spoke according to the Experience of the Divine Operations in their own souls, & with regard to their particular manner of Prayer: Therefore I conceive that what they deliver needs not to be esteemed a common measure for all. Neither will I deny, but that there may be distinct States (some of which I will mention) as the great Desolation etc. But it will be to no purpose subtly to search into them. Those happy souls whom God shall so highly favour as to bring them to the Mount of Vision and Contemplation, will have no need of light from any but God to conduct them in those hidden Divine Paths: And the unexperienced will reap but little profit from such curious inquiries.  
20. I will therefore content myself with delivering in a general manner. 1. The nature of the Prayer proper to the state of Active Contemplation. 2. And from thence I will proceed to treat modestly concerning Passive Union & the several kinds of it. 3. To which I will add a brief discourse of that Great Desolation which usually follows the said Union. 4. And then I will conclude the whole Book with a very short Description of the state of Perfection.   

CHAP. TWO  
§. 1. 2. Of the Prayer proper to the state of Centemplation, to wit, Aspirations: and w●y they are so called.  
§. 3. Examples of Aspirations.  
§. 4. ●. etc. Agreement & difference between Aspirations, and other internal Acts.  
§. 11. 12. etc. How a soul becomes ripe for Aspirations, & passes to them.  
§. 16. 17. Aspirations may be exercised in external business; and why?  
§. 18. 19 Great variety of Aspirations, to wit, with, or without words etc.  
§. 23. 24. etc. The great Benefit and fruits of Aspirations.  
1. INTERNAL Prayer proper to the State of Active Contemplation consists of certain most purely spiritual operations of the Will, longing & thirsting after God, & an Union with him in the supreme point of the spirit, where his most proper dwelling is.  
2. These Perfect Operations are by Spiritual Authors severally named, as Elevations, Inward stir of the spirit, Aspirations &c: We will in the following Discourse make use for the most part of this last term of Aspirations, as most proper in a general notion to express the said Operations. For 1. by them the soul in a Holy ambition doth aspire, to raise & elevate herself out of inferior Nature, & to mount to the Apicem spiritus, which is God's throne. 2. By them the soul being inflamed with Divine Love, doth breath forth her ardent affections to God, as the Heart forces the lungs to send forth that air which they had formerly sucked in, that they may draw in fresher air, to refrigerate it: so that in both there is a quick reciprocal motion of emptying & filling, of rising & falling. For after every Aspiration there is a short descent; & then a mounting higher than before. 3. Because as our outward breathing is an action as it were purely natural, performed without any labour at all, or so much as election: So a soul rooted in Charity breathes forth these pure Aspirations without any force used upon herself, they flowing from her freely, (both as to the matter and manner of them) & in a sort naturally. 4. Because as the motions made in Breathing do not hinder (but rather advance) all other motions & operations; so may Aspirations be exercised during other ordinary Employments without any prejudice to either, or without any considerable distraction: Except they be such Businesses that do require a special fixed attention of the mind with serious study. Now in such Employments, if they be imposed by necessity or Obedience, the soul ought to quit her Aspirations: And so doing, she will gain as much by her Obedience as she would by Prayer.  
3. Now these Aspirations are certain short & lively affections of the soul, by which she expresses a thirsty longing after God: such as these are: My God, when shall I love thee alone! When shall I be united to thee! Whom have I in heaven or earth, but thee alone! O that thou wouldst live & reign alone in my soul. O my God, thou alone suffisest me! Dost not thou know, O my God, that I love thee only? Let me be nothing; & be thou all, O my God. O love! O love! O infinite, universal Good! When shall I come & appear before the face of thee, O my God Let me love thee only, & that is sufficient! When shall I die, that my God alone may live in me? etc.  
4. Now the same Affections (such as these) that are used in the Prayer of Aspirations, may also be used, for as much as concerns the expression and sense of them, in the exercise of immediate Acts, and even in Meditation itself: But yet the manner by which the soul produces the said Affections are in many respects different in Perfect & Imperfect souls: and the said Aspirations are of a quite different nature from other forced immediate Acts of the Will.  
5. For first such fervorous Affections tending directly & immediately to God, are the entire matter in the Exercise of Aspirations: Whereas in immediate Acts they are only now & then interlaced: But the ordinary matter of such Acts is the doing or forbearing any thing for God, as in Acts of Resignation etc.  
6. Secondly in those immediate Acts and Affections in which there are no images of Creatures involved, but which respect God immediately, He is represented by some distinct Image, or express notion in the mind, as by some special Attribute, Perfection, Name, Similitude etc. But a soul after a long practice of Internal Abstraction & renouncing of all representations of God, contents herself with such a confused notion of him as may be apprehended by an Obscure general Faith: That is to say, not simply & absolutely with no kind of Image at all (for that is supposed inconsistent with the Operations of the soul whilst it is in a mortal body:) but not with a distinct, formal, chosen particular Image: for all such offering themselves, are rejected by perfect souls: So that if they were to give an account of what they conceive in their minds when they intent to think of God, all that they could say would be: God is nothing of all that I can say or think, but a Being infinitely beyond it, & absolutely incomprehensible by a created Understanding: He is what he is, and what himself only perfectly knows; and so I believe him to be, & as such I adore and love him only: I renounce all pretending to a distinct knowing of him, and content myself with such a blind believing. Now though imperfect souls also (especially such as are learned) do acknowledge this negative apprehension of God to be only truly proper & perfect; yet by reason that gross images are not yet chased out of their minds, they cannot in their Internal operations proceed constantly according to such an acknowledgement. Such an obscure negative Object will not ordinarily move their Affections: Whereas no other but such an object will move the Affections of Perfect souls.  
7. Thirdly, Proper Aspirations in Perfect souls have no precedent Discourse at all, as Acts have, at least virtually: Neither doth the Will in Aspirations intent to employ or make use of the understanding: for they are sudden elevations of the Will without any previous motive or Consideration.  
8. Fourthly, immediate Acts are not only produced with deliberation and choice, but ordinarily with some degree of force used upon the will. But Aspirations proceed from an interior impulse, indeliberatly, and as it were naturally flowing from the soul. And thereby they show that there is in the Interiour a secret supernatural, directing Principle, to wit, God's Holy Spirit alone teaching and moving the soul to breath forth these Aspirations, not only in set Recollections, but almost continually. Now this doth not infer that the Holy Spirit is not also the Principle of all other good Acts & affections of the Will, (for none of them have any true good in them further than they proceed from this Divine Principle:) But in them, the Will doth previously and forcibly raise up itself to the producing them: in which likewise much of nature is mixed: And so the Holy Spirit is not so completely and perfectly the fountain of them, as he is of Aspirations.  
9 Fifthly in case that a soul whose constant exercise as yet is but immediate Acts or Meditation, do sometimes merely by an Internal Impulse produce such indeliberate Aspirations: yet they are neither so pure & subtle: Neither will they continue any considerable time: but the present inu● 〈…〉 ●g passed, the soul must be content to return to her Inferior exercises: or if she will needs force herself to continue them, her Recollections will become dry, insipid and without any profit at all.  
10. Lastly Aspirations (when they are a souls usual Exercise) do proceed from a more habitually Perfect Ground; and therefore are far more efficacious & noble then Immediate Acts: And moreover there being no violence at all used in them, they are much more frequently & continuedly produced; and consequently do procure more new Graces and Merits, and do far more increase the Habit of Charity.  
11. No man can limit the time how long souls are to continue in inferior Exercises, before they will be enabled and made ripe for so Sublime a Prayer: And therefore there is no relying upon the Instructions, Practice or Examples of any. All depends, 1. Upon the industry or diligence of souls in Prayer and Mortification. 2. Some what upon their special temper and Disposition. 3. Likewise upon the advantage that they may have from Solitude and Abstraction of life. 4. But principally upon the free Grace and good pleasure of God: Who may, and does by ordinary or extraordinary means call and enable souls to Aspirations, some sooner and some later.  
12. In passing from the Exercise of Acts to Aspirations there is, as to the manner of the Cessation of forced Acts, great variety in souls; For some will have their Morning Recollections to be suddenly and entirely changed from forced Acts to Aspirations; and also the ability for a longer continuance increased: Whereas the Evening Recollections, will be little altered. In other souls (and this is most ordinary) their Exercising of Acts will grow by degrees more and more Aspirative: And this will happen sometimes in the beginning, sometimes in the middle, and sometimes in the Conclusion of their Recollections. And thus they in their Recollections will get more and more ground upon Acts, diminishing both the frequency and constraint or difficulty of them, and increasing Aspirations, till in progress they become wholly Aspirative.  
13. Some souls whose Exercise is Acts mixed with Aspirations at their first coming to their Recollections, yea & till they have for some reasonable space exercised themselves, may happen to find themselves in perfect Distraction. In which case if they be called away by occasion of businesses of no great solicitude, they may find much profit by such interruptions, & be disposed thereby to return with much eagerness to their Recollections, and with an enablement to exercise Aspirations. Yea sometimes they will find themselves enabled to exercise them during such Employments, their spirits being refreshed by means of such pauses and distances caused by the said Interruptions. And Experience will teach them that it will be needful sometimes to break of the course of their present Internal Prayer for some little space: after which they will find themselves better disposed for more frequent and Efficacious Aspirations.  
14. But as for imperfect Souls, this must be no Rule for them, for they must not by reason of Distractions interrupt their Mental Prayer (or at least very seldom:) but must with discreet violence force themselves to begin with a serious Recollection: by that means driving away, or at least abating their present Distractions.  
15. When the Exercise is become wholly Aspirations, all the change that will happen afterwards will not be in the substance of the Exercise, but only in the Degrees of Purity, subtlety and spiritualness of those Aspirations, for there is no Active Exercise more sublime.  
16. A soul may come to that state, that she may constantly breathe forth Aspirations, & yet sufficiently to the discharge of her obligation either Work, Read, harken to a lesson recited, say or hear Mass, Communicate &c: neither is there any negligence or irreverence committed by so doing. For by no operation so much as by Aspirations doth a soul enjoy a sublime and perfect Union in Spirit with God, which is the end of all Exercises and duties. And this is the meaning of that saying of Mystics, In God nothing is neglected. Yea some of them do affirm that there may be souls so Perfect, that even amidst the noises and disorders of a Camp, they may without neglecting their present duty there, most efficaciously exercise themselves in Aspirations to God.  
17. Now the reason why Aspirations are less hindered by external businesses, then are Meditation or Immediate Acts, is, because in Aspirations the understanding is scarce at all employed, & therefore may well enough attend to other businesses; And moreover the Will abounding & even overflowing with Divine Love, will not find herself interressed in Affection, & consequently not distracted by such employments.  
18. There is great variety in the manner of producing Aspirations: For first some are purely mental; being certain indeliberate quick Elevations and springings up of the spirit to Godward, as sparkles of fire flying from a burning coal (which is the expression of the Author of the Cloud of unknowing.) And of these some are more gross & Imaginative, especially in beginners, & therefore not difficult to be expressed. Others in more perfect souls that are come to a higher degree of spiritual Abstraction, grow more subtle & Intellectual, in so much as oftimes the person himself cannot express what passed in his spirit: which was indeed nothing but a blind, & almost imperceptible Elevation of the Will exercised in the summity of the Spirit; as it happens oftimes in the Great Desolation. Now this growth of Immateriality in Aspirations is not easily perceptible, though it be real & certain; as we know that Corn grows, though we cannot perceive its growing. And indeed it is no great matter whether we observe such degrees, or no: Yea the Examination thereof were better neglected.  
19 Again others Aspirations are moreover externally expressed by the tongue. And in such expressions sometimes there is a proper sense and meaning: as Deus meus & omnia (which was S. Francis his Aspiration:) or, Noverim te & noverim me (which was S. Augustins.) And in these sometimes a soul doth abide a good space, iterating again and again the same Aspiration: sometimes she doth vary: Always proceeding according to her interior impulse from God's Holy Spirit. Other Aspirations have no sense at all, as were those practised by Br. Massaeus a Disciple of S. Francis, who when he was full of interior affection could usually cry out nothing, but V.U.U. Such unusual Aspirations as these do show a great Excess of interior fervour, which bursting out, forces the soul (not able to contain itself, nor yet to find out words by which to express her Affection to power forth itself after such an unsignificant manner.  
20. Moreover Aspirations & forcible Elevations of the Will there are which are signified, not by the tongue, but by some extraordinary Action of the Body, as Clapping of hands, leaping &c: To this purpose we have an Example of another Disciple of S. Francis called Br. Bernard, who out of an inward boiling fervour was forced to run over mountains & rocky places, being agitated with a kind of holy frenzy. In such cases as these, tears are very rare, Gods holy spirit not usually moving thereto, because they would then flow unmeasurably to the great prejudice of corporal health.  
21. Now such actions & motions, though they may be yielded to sometimes when one is alone: yet in company they are to be suppressed. To which purpose Blosius gives this good instruction out of Thaulerus, That albeit these things be good, as flowing from a Divine principle, yet they are not the things principally to be commended. For these unions of the spirit with God, to which corporal nature concurres, are not to be equalled to that most Perfect union which some souls do experience in pure spirit. And therefore it is observable, that such violent agitations do chief befall such souls as have had their Exercise much in sensible Devotion, as women, & devout ignorant men. And on the same grounds such are more disposed to Rapts, Ecstasies etc.  
22. Lastly to these several Expressions of Aspirations may be added that, of saying the Divine Office or other Vocal Prayers aspiratively: which is a far greater proof of sublime Contemplation, than any of these unusual motions &c: This was the Contemplation of many of the Ancient Hermits, & is no doubt of some in these days. As a certain spiritual Writer says of himself, that being in the constant Exercise of Aspirations, using daily two Recollections consisting of them: on a time he found himself invited to produce them vocally: And thereupon he took in hand the saying of our Lady's Office; choosing that, because he could say it perfectly without-booke. He repeated it nine or ten times a day with a perfect attention of spirit. The which mental attention or operation was in effect but Aspirations (taking the word, as here we do, in a large sense.) And so for a few days, as long as that invitation and Enablement lasted, he used no other internal Exercise, finding great benefit by this. But that invitation ceasing, he found himself again obliged to return to mere Mental Aspirations.  
23. I will conclude this Point with setting down some of the great and inestimable Benefits that accrue to souls by this sublime Exercise: As first in regard of the interior senses and sensitive faculties, the Dominion that the Superior soul has over them is now become very great; For in as much as it is God that helpeth, moveth and directeth souls in their operations during this Exercise of Aspirations; the Heart also being estranged from the love of creatures and replenished with Divine Love; distractive thoughts & Images of creatures either do not press into the mind; or if they do, yet they pass no farther then into the Imagination: Or if the Understanding do sometimes busy itself with them, yet they do scarce, or not at all touch or affect the Will, the which is not by such extravagant Thoughts interrupted or diverted in her pursuit of Aspirations and blind Elevations. Whereas in immediate forced Acts greater force is to be used against such distractions, which do not only busy the Understanding, but likewise, more or less, withdraw the Will from God.  
24. Secondly in regard of sensible Devotion, though the devil may have great influence upon it in Meditation or even sometimes in immediate affections and Acts; seeking thereby to seduce souls to Extravagances and a Spiritual gluttony: It is otherwise in the Exercise of Aspirations, which are so much elevated above the Imagination and sensitive nature, that here he has no advantage given him for such Deceits. And if during that sensible Devotion, which in some souls during this exercise flows from the spirit into inferior nature, he should endeavour to iniect his baits, an humble and perfectly mortified soul will easily turn his malice to her own good and the Enemy's confusion.  
25. Thirdly in regard of the Understanding: whereas it was before all be painted with Images of Creatures: yea when it regarded God, it see him by an Image of its own creating: Now the soul loses all remembrance of itself and of all created things: And all that she retains of God is a remembrance that he cannot be seen nor comprehended. All Creatures therefore being removed, and no particular distinct Image of God admitted, there remains in the soul and mind as it were a Nothing and mere emptiness: The which Nothing is more worth than all Creatures: for it is all that we can know of God in this life: This Nothing is the rich inheritance of Perfect souls, who perceive clearly that God is nothing of all that may be comprehended by our senses or Understanding. The state therefore of such souls, for as much as concerns knowledge, is worthily called The Cloud of unknowing, and the Cloud of forgetting, by the Author of that Sublime Treatise so called. And this is the perfectest and most Angelical knowing that a soul is capable of in this life. Now this perception of this Nothing doth appear more clearly and comfortably the longer that a soul remains under this Cloud & darkness, where Gods dwelling is; for as the Psalmist saith, this Darkness is immediately under his feet. This knowledge of Nothing is by F. Benet Canfield called an Active annihilation.  
26. Fourthly in regard of the Will, it is in this exercise so wholly possessed and inflamed with Divine love, the which doth so intimely prenetrate into the very centre of it, that it is become like fiery, burning steel, clean through shining with this fire. It is now a Will Deiforme, and in a manner Deified, for it is so closely united and hidden in the Divine Will, that God may be said to Will and do all things in and by her.  
27. Fifthly in regard of the whole person: Till a soul be arrived unto this Exercise, she never attains to a perfect possession of all Virtues universally. They are indeed all in an inferior degree and with much mixture of natural, sensual ends produced by the former Exercises: And if some special virtues seem to be in a high Degree, it is either because nature disposes more to them; or because the practice of them may be more suitable to some designs of nature. But assoon as by the Exercise of Aspirations Divine Love is far more perfectly exercised, the very Root of all sin (self love) is destroyed, & purity of Intention is practised to God for himself only, and only by his Instruction and motion. The Divine Love that the soul Exercised before was immediately upon herself with relation to God, and not directly and immediately to God himself: Or if so sometimes, yet it was with reflections upon herself. But in Aspirations she exercises Love only to God himself without Reflections: which cannot be exercised but by Souls perfectly mortified, being the highest Mystic Contemplation possible to be exercised in this life. For as Alphonsus Madriliensis saith, A Soul is never able to to produce a proper Act of love to God, till she have first got a perfect hatred of herself, which is the supreme Degree of Mortification. The which once attained, she is ripe for a Passive Union, and perhaps at the very door of it.  
28. The Author of the Cloud, and likewise Barbanson do with great reason teach, that after a Soul is mounted to this Degree of exercising love constantly by Aspirations, she is not in any difficulty, Aridity &c: to descend to any Inferior Exercise: Herein differing from F. Benet Canfield, and some others, who require some Exercise of the Passion in all Estates.   

CHAP. III.  
§. 1. 2. Of the second sort of Unions: to wit, Passive.  
§. 3. 4. &c: Of several sorts of Passive Unions: and first of such as are sensible; Exteriorly or Interiorly.  
§. 6. 7. &c: Of Rapts, and Ecstasies, etc.  
§. 9 10. &c: Rules of Discerning true Ecstasies & Apparitions from false.  
§. 22. 23. &c: How a soul is to behave herself with Humility, & disaffection in regard of these Extraordinary favours.  
§. 26. 27. &c: In what Cases the judgement of a Prudent Director is necessary.  
§. 36. 37. &c: In what Cases some souls may follow the●● own Light.  
§. 39 40. In what sense Ecstasies are supernatural.  
1. HITHERTO of the Exercise of Perfect Active Union or Contemplation. I call it Perfect, because though in every Degree of Prayer, there is a proportionable degree of Union of the soul with God; ●et perfect Union is only in this of Aspirations; but so as that it may increase in degrees, and grow more and more immediate without all limits. But how much soever it increases, it will never exceed that obscure light which Faith affords: which is the perfectest light that we can have in this life. (For to see God as he is, is reserved for the future life.) Now though even the most imperfect have this light of Faith, yet in their inferior Contemplations they do for the most part make use of and follow their natural light, regarding such Images and representations of God as they frame in their Imagination or by Discourse. But in Perfect Contemplation this light of faith is the only light.  
2. But besides these Active Unions, there are other Unions and Contemplations which are Passive and Extraordinary, by which God reveiles himself unto the soul by a supernatural species impressed in her: In which he is the only Agent, and she the Patient: Not as if when a soul does Contemplate God she were not in some sort Active: But because by no dispositions or preparations that the soul can use, can she assuredly procure them: But when God is pleased graciously to communicate them, the soul is taken out of her own disposal, and does and must see & think only what God will have her, and this no longer than his good pleasure is such.  
3. Now such supernatural Graces are either 1. Sensible, or 2. Purely intellectual. The former are the most imperfect and least efficacious to cause a gracious good disposition in the soul that receives them.  
4. Of sensible Unions the most imperfect, and least to be relied upon are 1. Those which by God are communicated to the outward senses, as Apparitions visible to the eyes; Words framed in the air by the operation of Angels; Alterations made in the other senses as in the smell by a grateful Odour presented thereto; in the Palate by a pleasant Taste caused therein etc. Of which kind of favours divers examples occur in spiritual Authors. To which may be added the Gift of tears, Warmth about the Heart etc. And (which seems to be the highest kind of sensible favours) a splendour seen in the eyes and Countenances of God's Saints, betokening an inward Purity: likewise Elevation of the body; ability to walk on the water, or to pass through doors whilst they are shut, and other such like, resembling the qualities of Glorified Bodies. Now though the devil can counterfeit these; yet they are seldom given by God, but he withal gives an assurance that they are from him.  
5. A second sort of sensible Graces, more sublime than the former, are such as are by God commucated to the Internal senses, especially the Imagination, in fusing supernatural Images into it: by which God sometimes makes known his will either immediately, or by the disposition of Angels: so as the persons will perceive words imaginatively spoken, or think they see an Angel or Saints as if such words had indeed been spoken, and those objects represented really to the outward senses. For such is the nature of the Imagination that it can after its manner exercise all the functions of the outward senses.  
6. Of such supernatural Inactions of God upon the soul by means of the internal Senses; the most notable effects are Rapts or Ecstasies, likewise internal Visions, and Apparitions: the which go together sometimes, and sometimes are separated.  
7. Now a Rapture or Ecstasy is an Elevation of the soul caused by God, by which the person is bereft of the use of the outward senses: by reason that the soul in her Internal Operations cleaves wholly to supernatural things, & the Imagination is environed with lights, visions etc. And all this is done to the end that the person may internally know & see what is God's pleasure to reveal unto him, for the good either of himself or any other.  
8. My purpose is not to treat nicely of these matters: (for which the Reader is referred to joannes a jesu-maria a Discalced Carmelite, who treats of them with great exactness) I will content myself with insisting, 1. On the ways of discerning true Visions, Raptures &c from false. 2. And affording Instructions how a soul ought to behave herself about them.  
9 Now for a preparation to the following Rules of discerning, I will lay these Grounds. 1. That the Devil cannot immediately operate either on the understanding or will, but only by imprinting new, or disposing the Images already in the fancy; or by moving the sensitive Appetite. 2. By consequence if the lights imprinted in the understanding by means of Rapts, Visions etc. do direct to real good (as to the Love of God, Humility &c) & that the will entertains these good Affections, ●●a● soul may prudently and rationally ascribe the cause to God.  
10. The Rules of discerning, delivered by both ancient and modern holy Authors are these which follow: The First. When the will is moved without the ordinary precedent Action of the understanding or Imagination: and also in the same instant a certain new light is communicated to the mind; a Soul may be confident that it comes from the Divine Spirit.  
11. The second Rule. Good observation is to be made whether the Persons be Christianly disposed; not much swayed by Curiosity or Pride; not addicted to Melancholy &c: Whether by such Favours they be not invited to say or do some thing contrary to Catholic Truth, Peace, Obedience, Honesty, Puri●y, Humility &c: And accordingly Souls are to judge from what principles they flow.  
12. The third Rule. Divine Spiritual Unions, Visions etc. are ordinarily of short continuance.  
13. The fourth Rule. Apparitions of good Spirits although in the beginning they cause a trembling and amazement: yet in the end the soul receives courage and comfort; finds herself illuminated, inflamed with Devotion and in great Peace. Whereas when the Devil grows familiar with any, though he appear in never so fearful and horrible shapes, the Persons are not affrighted: and he leaves them as he found them.  
14. The fifth Rule. It is ordinarily the mark of a good Spirit. 1. When he effectually shows that his Power accompanies his Will: as when upon his saying, Fear not, the Person presently becomes quiet. 2. When his words are clear, intelligible and so delighfull, that the soul doth diligently observe and remember the pronunciation of every word and syllable. 3. When the Person thinks himself obliged to attend to what is said. 4. When the soul conceives much more by those holy and Divine words then in themselves they signify. 5. When there remains in the Soul an assurance that what is said shall certainly be effected etc. All these are signs of a good Spirit, saith S. Teresa.  
15. The sixth Rule. The receiving of any extraordinary outward favours or Gifts, as Roses, Rings, jewels etc. is much to be suspected, unless such things happen to souls of a long continued Sanctity: and that they be rather miraculously revealed after their Death, then diuulged during their life. The like judgement is to be made of outward Characters imprinted on Bodies, as the Name of JESUS, Marks of our Lords Wounds etc.  
16. The seaventh Rule. When Souls after the practice of long and severe Austerities come to enjoy much Peace and contentment both external and internal: especially if such Favours be overmuch in sense, and not greatly relishing of the Spirit; or if they be never so little undecent &c: It is much to be feared that the devil has a great influence upon such a change. And therefore such Persons ought to persevere in fear and Penance, not trusting upon their good works passed, but humbly beseeching God to preserve them from the Enemy's Illusions.  
17. The eighth Rule. Ecstasies that do not produce considerable profit either to the persons themselves or others, deserve to be suspected: and when any marks of their approaching are perceived, the persons ought to divert their minds some other way.  
18. The ninth Rule. The appearance of objects how beautiful and Celestial soever ought not suddenly to be vvell-comed, nor affection to be placed upon them; For the Devil hath been permitted to take on him the shape even of our Blessed Lord himself. And if in such Visitations the persons feel any impure motions, or fall into undecent postures etc. whatsoever reluctance they make against them, they ought to judge that they proceed from an ill Principle. Yet if a soul being surprised with any seemingly glorious false apparition, should either afford veneration, or unfitting Affection thereto, she ought not to be much dejected for what is past, since the Error committed was only material.  
19 The tenth Rule. It is very suspicious to see a Soul that is very young in a spiritual Course, or that is not of extraordinary Purity, to fall into Rapts etc. For great Mortification with Prayer is requisite to make a soul ripe for the Divine inaction.  
20. The eleaventh Rule. It is no proof at all of the want of Grace and Charity in Persons to be troubled with Diabolical Apparitions &c, if thereby there be wrought in them no other ill effects besides Molestation and Affliction. Yea in that case, it may reasonably be judged that they are strongly assisted with God's Holq Spirit, since they overcome so great tentations of the Evil Spirit.  
21. The twelfth and last Rule. It cannot proceed from a Good Spirit, when Souls visited with Revelations &c, shall obstinately believe them to be of God, after they have been condemned by experienced Superiors and Directours: Unless the persons be able to yield most convincing Proofs thereof, and moreover shall seriously profess, that God together with the secrets revealed, hath imprinted in their Souls this assurance and belief also. Certain it is that Obedience is a most secure Remedy against all possible inconveniences, and can do no harm in no cases. This is that that S. Teresa seriously enioynes, and most constantly practised herself, and this in very strange circumstances, when the Confessarius condemning her was both unlearned & impertinent etc. But withal Spiritual Directours ought not to be rash in their proceed, nor to judge till after a long experience and knowledge of the inward dispositions of the Persons, and a due weighing of the nature of the Revelations discovered to them: It is likewise requisite that those that take upon them to judge of these things be themselves devout, exercised in Prayer, and in good state towards God: to the end they may from him receive Light to direct others.  
22. In the next place as touching the manner how a Soul after the receiving of such Supernatural favours, is to behave herself: The principal care that she ought to have is, that she do not bear a deliberate and fixed love to such things (which is due to God only:) And consequently that she do not either expressly or implicitly pray to God to have such Visions, Revelations etc. Or in case that God without her Prayers hath sent them, that she do not usually without necessity talk of such matters, or love to hear others talk of them: for these are signs of an undue affection to them.  
23. B. john de Cruse saith, that when God doth after an extraordinary manner make known unto humble souls his will that they should take in hand some great Employment, by means whereof they may likely gain a great Esteem of Excellency, and probably will be in danger to conceive some extraordinary worth to be in themselves for which they are so highly favoured by God; (which conceit the Devil will not fail to cherish and increase:) He doth ofentimes rather increase, then diminish the fear and repugnance that they had formerly to such things, causing in them a desire and readiness much rather to the undergoing of some vile or base Offices: Thus he dealt with Moses when he sent him to Pharaoh, and thus with jeremy etc. But it happens quite contrary when the bidding is from the Devil, counterfeiting privily a Divine Mission: for he with his Commissions causeth a forwardness in souls to take upon them Employments of Excellency, or otherwise grateful to Nature: as also a great aversion from those that either suspect or would dissuade them from such undertake.  
24. A Soul therefore is by serious consideration to raise and increase in herself an apprehension and aversion from such matters, saying with S. Peter, Exi a me etc. Go from me, O Lord, for I am a sinful man. And by exercising so profitable a mortification she will secure herself from all perils, and render herself very acceptable to God. Serious Instructions to a disappropriation and mortifying our love to such things are to be found in Scala Perfectionis, Angela de Fulginio; and particularly in the Book called Interiour Abnegation there is this passage: To God it belongeth to give rare and Excellent Gifts; and to the Soul it belongeth to refuse them. It is suitable to the Divine Goodness to approach unto a Soul: and the Souls duty is in humility to draw back, as S. Peter did. It belongs to God to elevate the Soul: and her duty is to humble and abase herself. For as our Nature in every thing and upon every occasion desireth a proper Excellency and Sublimity, yea even in things holy and appertaining to God so our Spirit illuminated by Grace (which is Superior to our Nature) ought incessantly in all things and occasions to seek to be deprived of all Excellency (except in Essential virtues:) and to embrace all poverty and lownes even in Sacred things: that so she be not less careful and resolute to overcome herself, than Nature is to seek herself. Thus there must be a continual contestation between God and the humble Soul etc. And especially those Souls that are most inclined & forward to embrace these high and grateful things must necessarily make such resistance, not yielding till pure necessity forces them, and till God take from them all power to withdraw themselves, and to refuse the Excellences of that Grace whereunto he at the same time so continually and powerfully urgeth and draweth them. Instructions to the same purpose we find in Auilas Epistles.  
25. This was the practice of the holy Virgin Coleta, who when God offered to reveyle unto her divers Secrets, answered, Lord God, it sufficeth me only to know thee, and the sins in which I have offended thee, and to obtain thy pardon for them. But most notable in this regard is the Example of Suso, when God commanded him to publish to all Estates in the world (the Pope, Bishops, Abbot's &c.) their vices and Enormities represented to him in the Vision of the Nine Rocks. He out of that habitual fear and humility that was in him did so resist the executing such a Charge, that till he was adjured and commanded in the Name of the Holy Trinity, and and so forced to it even against his will, he had never yielded. And then also he submitted himself with much bewailing his misery, expressing his fear of the danger of Pride, and therefore humbly begging that his Name might be concealed from the world; and lastly protesting his Desire and love to be directed to nothing but only to God himself. His resistance indeed was so obstinate, that God told him, that if he had not known that it proceeded from true (but indiscreet) Humility, he would presently have cast him into Hell for it.  
26. Those therefore that are favoured with extraordinary Graces, if they did duly consider their state and danger, would find little ground to exalt themselves, or to despise others that are in a more low, but withal far more secure way.  
27. Now for the preventing and avoiding the great danger of ill using such Favours and Divine Graces, to the feeding of self love and Pride, Spiritual Authors do, seriously enjoin such Persons so visited by God not to trust their own judgements, or to determine whether they come from God or not: and much less to put in practise any thing of consequence upon such Revelations: but to refer themselves to the judgement and Advice of others.  
28. And herein great care is to be had to choose pious and discreet Directours: because too many there are that will too readily and suddenly resolve such matters to come from none but God: and will thereupon desire such persons to intercede for them, and to beg some particular Favours of the like nature etc. Now upon such indiscreet behaviour in those that should be Directours, such Persons will begin to think that God love's to treat with them, and will interpret the things declared unto them according to their own Gust and Humours: And if things shall fall out otherwise then they imagined, they will fall into Melancholic suspicions, and great danger of the Devil's snares.  
29. The best Course that a Confessarius in this case can take is, if there be any rational Grounds of probability that such Visions etc. do not come from God, to exhort and enjoin the Persons to avoid and despise them. Yea and if after long and serious examination it should seem almost evident to him that God is the Author of them: yet ought he so to behave himself both in words and Actions, as to deter the soul from adhering to them with Affection: rather inclining her to a suspicion and fear, or however to an indifferency about them, with an aspect of love to God himself only, who is above all his Gifts, and aught to be the only Object of our love. And thus if the Confessarius behave himself, he may be sure that he will prevent all harm to ensue, and he shall perform a Service very acceptable to God.  
30. Certainly the danger is far less to be too difficult in believing and esteeming such things, then to be never so little too credulous and inclined to admire them. For it were better that good ones should be often suspected, then that an ill one should be once believed. And therefore we do find that our Blessed Lord appearing to S. Teresa did neither take it ill from her, nor from her Director, when by his order she did spit at him and defy him so appearing to her: but he only informed her how she should give convincing proofs that it was no Illusion.  
31. B. john de Cruse gives very good Advices touching this point: Exhorting souls as the surest way, that in case they cannot meet with a prudent and experienced Confessarius, they should not speak one word concerning such Graces; but to pass them over and to make no account of them. And however by no means, of their own heads, to proceed to the executing of any thing signified after such an unusual manner.  
32. And though it should happen that the Soul being so disposed as to make no great estimation of such things (which will be a great security from danger by them) shall therefore think it to no purpose to consult with a prudent Director about such trifles: Or if on the other side such Revelations seem unto her so absolutely clear and unquestionable that there is no need at all to ask any one's judgement about them: Yet saith the same Author, it will be necessary that she discover them to her Spiritual Master.  
33. And the reasons are. 1. Because ordinarily such is God's order and disposition, to the end that by such an humble submission of herself a new light and Grace may be communicated to her. 2. To the end that upon such an occasion she may be put in mind to restrain her Affections from such things, and be established in true Nakedness and Poverty of Spirit. For which End the Confessarius aught not to insist upon the Excellency of such Favours: but (passing over them slightly) to encourage the Soul rather to value and tend to a perfect Active Union by Charity and pure Prayer. 3. That by such an occasion offered, the soul may conquer that natural unwillingness which is in some to discover what things pass within them. And with such souls the Confessarius is to deal mildly, not affrighting or scandalising them, nor disheartening them from dealing freely: That by this means such Visions, Ecstasies etc. may produce in them that effect which probably God intended, namely by them to call Souls to a nearer and more perfect Active Union by Love; Whereof one perfect act framed by the Will is of more worth, and more grateful to God, than all the Visions and Revelations of all things that pass in Heaven and Earth can be. And certain it is, that many souls which are never visited with any such Favours, are yet far more advanced in Spirit, and more near to God, then are some others who frequently enjoy such extraordinary Favours.  
34. Whatsoever it be that is suggested in such a Revelation, whether it concern Knowledge or Practice, though in itself it be of never so small moment, yet without Advice a soul ought neither to assent to it, nor execute it: For whatsoever the thing itself be, yet considering the cause & means by which it comes (which is supposed to be supernatural;) it becomes of great importance. Yea the mere conversation & familiarity with an intellectual Spirit is a matter of great consequence: And as being with a good Spirit, it is likely to be occasion of much Good: So being with a bad Spirit (as it may well be supposed to be till the contrary be evident) it will probably cause very much harm.  
35. A soul being to consult with others about such matters, aught to take heed that she fall not into impertinences, but as Aluarez de Paz adviseth, let her humbly, briefly & clearly manifest so much of these extraordinary matters to her Director, as may be sufficient to enable him to judge: And if he do not much value them, let her simply hold on her course, and securely proceed in her ordinary exercises of Devotion.  
36. If some eminently Perfect Souls have followed their own light in judging of these things and practising accordingly, without consulting others. This ought not to prejudice the foregoing Advices; which are indeed for Souls less experienced and Perfect, and such as in S. Paul's Phrase, have not their senses exercised in the discerning of Good and Evil (in matters of this nature.)  
37. In such cases likewise all souls are not so absolutely obliged to resign their judgements and wills to others, as utterly to neglect their own proper Call received from God. For to a wellminded soul that walks and deals simply and plainly with God; and labours diligently to keep her Affections free from all created things, aspiring to an indifference, whether she have or wants them: yea out of humility and a pious fear rather desires to want such extraordinary visitations; Such a Soul doubtless will be so guided and illuminated by God's holy Spirit, as she will perfectly know what to do & forbear, and whether, when, and of whom to ask Counsel. Let therefore such a soul carefully observe her Internal Direction. And this is the Advice of B. john de Cruse.  
38. From these precedent Advices it may appear how differently a soul ought to behave herself in this case of Extraordinary Calls or Inspirations, from that to which (as hath been said in the first Treatise) we are obliged in those Inspirations, which, though indeed supernatural, yet are Ordinary. For in Ordinary ones we are not at all to trouble others with Consultations, or to seek advice: but presently to put in execution what shall be inspired, or internally suggested unto us: Whereas in these extraordinary cases we must do the quite contrary.  
39 Thus far concerning those Passive Unions and Contemplations which God sometimes communicates to Souls after a sensible manner, especially in Ecstasies (and Revelations,) in which there is an alienation and suspension of the use of the outward Senses. The which I have styled Supernatural Graces of God: Not as if the like might not be produced by a natural way: for History informs us of some that by a wonderful intention of mind upon Philosophical verities have drawn the operations of the Spirit so much inward, that the exercise of the outward senses have been suspended, and an Ecstasy ensued: And therefore no doubt the like may even naturally happen in the contemplating of Divine Verities. In which case the Imagination being full of divine and Spiritual Images only, no wonder if during such a Suspension there be represented internal Discourse with God and Angels &c, which to the persons may seem to have been real. However even in these Circumstances an Ecstasy so following according to the Exigence and disposition of natural causes, may properly be termed Supernatural, since the preceding Contemplation which caused it, did proceed from a more than ordinary Supernatural Grace: and the Imaginations occurring during such an Ecstasy are no doubt ordered by an especial and Supernatural Providence of God.  
40. But besides these, there are (no doubt) many Ecstasies and Revelations purely Supernatural, in which God either immediately or by the disposition of Angels doth communicate such divine Lights, Graces &c, as could not possibly flow from any assemblance of natural Causes: Such were many of those communicated to S. Teresa, B. john de Cruse etc. Now which way soever, of these two, such Graces do proceed, the foresaid Advices ought to have place.   

CHAP. IU.  
§. 1. 2. etc. Of the second and more Perfect sort of Passive Unions, to wit, such as are purely Intellectual.  
§. 5. 6. etc. How in these Unions God is Contemplated In CALIGINE etc.  
§. 8. 9 etc. The Excellency and wonderful Benefits flowing from these Intellectual Unions (though very short.) As first, in regard of the Understanding.  
§. 14. Secondly in regard of th● Will.  
§. 15. 16. Thirdly in regard of the Internal senses etc.  
§. 17. Unexperienced persons cannot and ought not to be judges in these things.  
1. THE Other  Passive Union, which I called Intellectual, is far more noble and sublime: In which God or some Divine Mystery is immediately presented or discovered to the Understanding, without any representations, figures or discourse in the Imagination. In the former Sensible Unions the Contemplations pass from the Outward senses to the Inward, and thence to the Understanding: But this gins in the Understanding, & only by reflection returns to the Imagination, there making use of some Species for an apprehension (after a humane manner) of the Object Intellectually discovered to the Soul.  
2. The former sensible Unions, especially such as pal●e in the Internal Senses with alienation from the exercise of the Outward, do seldom befall very perfect Souls, and less to Men then to Women. Because such an Alienation from sense proceeds partly from the Infirmity of the Soul and its incapacity to attend to Divine Inaction; (perhaps not from a necessary Exigence of the Inaction itself:) and partly from a Customary Exercise of Prayer by strong and tender Affections in Sensitive Nature, the which do more push forward the Soul to attend earnestly to Divine Objects: from whence is caused a suspension of the Outward senses.  
3. There are some Degrees of this Intellectual Passive Union to which a Soul by leading a pure, Spiritual Life may dispose herself, making herself worthy and capable of the said Inactions, the behaving herself as an humble Patient, and not an Agent in the business.  
4. By virtue of these Inactions many souls have received Internal Lights and Resolutions to many difficulties concerning themselves or others: likewise many Suggestions strong and clear concerning extraordinary matters to be said or done: And all this without any Externall or Imaginative Vision, by certain secret whispers of the Divine Spirit, silently but assuredly enlightening the mind concerning certain Truths or Purposes to be believed or performed. Frequent Examples whereof we have in the Life's of B. Angela de Pulginio, S. Teresa.  
5. Of these Intellectual Passive Unions the Supremest and most noble that may be had in this life is that whereby God is Contemplated without any perceptible Images, by a certain Intellectual supernatural Light darted into the Soul; In which regard it draws much towards an Angelical Contemplation: for herein though God be not seen as he is; yet he is clearly seen that he is, and that he is incomprehensible.  
6. Mystic Authors call this rather a Divine passive Union than Contemplation: An Union it is far more straight & immediate than any of the former: An Union exercised more by the Will then the Understanding, although the effect thereof be to refund great Light into the Understanding: notwithstanding which light, yet the Understandings Contemplation is said to be in caligine in which darkness God is more perfectly seen, because there is nothing seen that is not God. Yea according to the Doctrine of Mystics, this Union passes above both the Understanding and Will, namely in that supreme portion of the Spirit, which is visible to God alone, and in which he alone can inhabit: a portion so pure, noble and Divine, that it neither hath nor can have any Name proper to it, though Mystics endeavour to express it by divers, calling it the Summity of the Mind; the fund and Centre of the Spirit; the Essence of the soul, its Virginal Portion etc.  
7. Such Passive Unions are rather a Reward and free Grace, bestowed by God on souls that have been extraordinarily faithful and diligent in Mortification and internal exercises; then an End to be intended by any: For even the most pure and perfect souls cannot with all their industries procure it at pleasure.  
8. This most pure Contemplation does so exceed all voluntary operations of the soul's faculties, that it usually causes an alienation and suspension of all the senses, as well external as internal. Yet the Continuance of it is but very short, as S. Bernard (who no doubt could speak from his own experience) observes: For it seldom lasteth above a quarter of an hour.  
9 But the Benefits, fruits and Graces which so short a Visitation causeth in the soul are both wonderfully excellent and very lasting and these both in regard 1. Of the Understanding. 2. Of the Will: and 3. The sensitive Faculties likewise.  
10. First in regard of the Understanding, there is thereby a Divine Light communicated: not revealing or discovering any new Verities, but affording a most firm, clear assurance and experimental perception of those Verities of Catholic Religion which are the Objects of our Faith: the which assurance the soul perceives to be Divinely Communicated to her.  
11. O happy Evidence of our Catholic Belief! No thanks to them that believe after such sight, which is more evident than any thing we see with our corporal Eyes. Surely the first knowledge and assurance that the Primitive Christians had of the Mysteries of our Religion came by such Contemplations communicated to the Apostles &c. (as S. Paul witnesses of himself for one:) Who see and even felt the truth of what they preached, and delivered by Tradition to others.  
12. Such Contemplations as this made S. Teresa so confident in the Points of her Belief, that it seemed to her that she was able to dispute with, and confound all the Heretics in the world. But yet therein she might perhaps be deceived, if that God did not further enable her then by such Contemplations only. For though they served to establish most firmly her own Belief, yet would they not suffice to enable her to dispute with and convince others: Because neither could she intelligibly enough express what she had seen: And if she could, yet would not all believe her; nor were they rationally obliged to do so. And therefore doubtless she would never have undertaken of her own accord without a special Motion and invitation from God to have entered into any such Disputes. Indeed if God had urged her thereto, then doubtless he would have given her an especial assistance and force.  
13. A soul that is newly awakened, as it were, from such a Contemplation or Union, coming to read the holy Scriptures or any Spiritual Book, will pierce far more deeply into the Verities contained in them & will see clearer Lights, and feel far more perfect Tastes of the Divine Truths therein, then ever before: So that all the knowledge that she formerly had, will seem unto her mere darkness, and a knowledge of the outward letter only: whereas now she penetrates into the internal Spirit of the writes.  
14. In the next place, the change that is made by this Supernatural Union, with regard to the Will & Affections, is equally admirable: In so much as many years spent in mortification & other Internal Exercises will not so purify the soul, as a few minutes passed in such a Divine Inaction. Here it is indeed that a soul perfectly feels her own nothing, and God's totality, & thereby is strangely advanced in Humility & the Divine Love.. For being so immediately united to God, so illustrated with his heavenly light, & inflamed with his love, all Creatures (& herself above all) are become as nothing, yea perfectly odious to her. Besides there are many secret defects in a soul so subtle & Intime, that they can neither he cured, nor so much as discovered but by a Passive Union. In so much as hereby the soul is advanced to Perfection in a manner & Degree not to be imagined, far more efficaciously then by all the former actions of her life put together: so that the following Aspirations & Elevations of the spirit become far more pure & efficacious then before. And indeed were it not for such good Fruits & effects upon the Will, such Passive Unions would be little profitable unto the soul. For our merit consists in our own free Acts produced in virtue of Divine Grace assisting us, & not in the operations simply wherein God is only Agent, & we Patients.  
15. In the third place these supernatural Unions are of that virtue that they do wholly subdue the Imagination & other Internal senses to the Superior Soul: so that they cannot as they list wander to & fro, but are reduced to such a happy servitude to the spirit, that without any stress or violence they are brought to attend it in all its employments & occasions. Or if the Imagination do sometimes wander, yet it never fastens itself with delight on any external perishing objects, by reason that self-love is in a sort extinguished in the soul, so that it may easily be reduced: or howsoever by its wander it doth not hinder or interrupt the operations of the Spirit.  
16. Moreover it is observed by Mystics, that souls which formerly during the precedent less perfect Exercises were of quite different, even contrary dispositions & natural complexions, after such supernatural Unions do come to a very near resemblance to one an other: (As we see that several ways or paths which from far distant places lead to a City, the nearer they approach to the City, the nearer also do they come to one an other, & at last fall into, & make one common high way.) And the reason hereof is, because nature & its particular affections & inclinations are now so worn & even burnt out by the fire of Divine Love & Grace, that it is the Spirit of God that is the only principle of all their Actions: the which therefore must needs be uniform & like to one another.  
17. It will be no wonder if these things here spoken of a supernatural Passive Union, shall seem incredible, or perhaps to be but dreams of Extravagant or Melancholic Spirits, not only to those that are strangers from the Catholic Faith, but those Catholics also that are unexperienced in Internal ways. Yet if they would consider that all this hath been delivered by the testimony of most devout, humble & spiritually prudent Persons, some of them very learned also, who profess to write nothing but what themselves have had experience of, and this by an Internal command of God's Spirit, & for the edification of others; they will perhaps judge more warily of these things. And withal considering that out of the Catholic Church no such Divine Graces and Communications were ever heard of: they will however reap this benefit by them, if not to dispose themselves the best they can for the enjoying them: at least they will abhor all novelties in doctrines, & continue vnshaken and Obedient Children to the Church.   

CHAP. V.  
§. 1. 2. 3. Of the great Desolation usually following an Intellectual Passive Union.  
§. 4. 5. etc. A description of the Nature & woeful bitterness of this Desolation.  
§. 8. How a Devout soul does, or aught to behave herself therein.  
§. 9 The great Benefits and fruits proceeding from this Desertion well undergone.  
1. A Soul having once experienced such extraordinary Divine Favours, will be apt to say with the Psalmist, (Non movebor in aeternum) I shall never be moved, thou Lord of thy Goodness hast made my Hill so strong. But if she think so, she will find herself strangely deceived. For as the whole course of a spiritual life consists of perpetual changes, of Elevations and depressions; & an extraordinary consolation is usually attended by succeeding anguish & Desertion: So above all other times, this so supereminent & so comfortable a Divine Visitation is commonly followed by a most terrible unexpected Desolation: A Desolation so unsupportable to souls unprovided or unaware of it, that many not enabled, or not well instructed how to behave themselves in it, have lost all heart to prosecute Internal ways: & so bereaving themselves of the benefit of all their former exercises, & Divine Passive Inactions, have returned to a Common extroverted life.  
2. The which truly is a misery so great and so deplorable, that to prevent the like in others, I conceive requisite to give warning of it: and by a brief description of the nature and manner of such a Desolation, together with the good ends for which God permits, yea in a sort conducts souls into it, to encourage them to bear themselves in it with Patience, Resignation, & tranquillity of mind. I shall be brief in this Point, remitting the Readers for a farther Explication of it to Barbançon, as likewise to that excellent Treatise called Interiour Abnegation.  
3. From the foresaid sublime familiarities therefore and communications between God & his chosen souls, he conducts them usually (especially after the first Passive Union) to another far different state of pure sufferance; But this is not a happy suffering (as formerly) from God, but a woeful suffering from the soul herself. For God for some time retiring himself from her, permits her to feel her natural infirmity. And this he does by degrees, lest if the extremity and bitterness of this state did at once seize upon her, she should be utterly oppressed by the Tentation. Therefore when by many inferior Trials of her Patience and Resignation he sees her strong & courageously resolved to follow him whithersoever he shall lead her, than he puts her to this last & of all other greatest Trial.  
4. For first he not only withdraws all comfortable observable infusions of Light & Grace, but also deprives her of a power to Exercise any perceptible operations of her Superior Spirit, & of all comfortable reflections upon his love, plunging her into the depth of her Inferior Powers. Here consequently her former calmness of Passions is quite lost, neither can she interovert herself: sinful motions & suggestions do violently assault her, & she finds as great difficulty (if not greater) to surmount them, then at the beginning of a spiritual Course. The feeling of all this is intolerable to her: and thereupon she gins to suspect that by some great unknown sin she has procured all this: or however that her resistance is now so feeble and inefficacious, that she deserves that God should quite cast hereof. She finds the corrupt inclinations of her nature so strong in her, that she thinks she is nothing but Nature: the rebelliousness whereof, & its rage against God is unexpressible. She is now as full of Images of Vanities as ever she had been formerly: and it seems to her that she has far less power to expel them, than when she lived in the world. If she would elevate her Spirit, she sees nothing but Clouds & darkness: She seeks God and cannot find the least marks or footsteps of his Presence. Something there is that hinders her from executing the sinful suggestions within her; but what that is, she knows not: for to her thinking she has no Spirit at all: And indeed she is now in a Region of all other most distant from Spirit and spiritual operations, I mean such as are perceptible. Her Prayers & recollections are most grievous unto her because infinitely difficult, by reason that sense and nature (which most abhors them) is now almost only Active and operative in her. And the Recollections which she endeavours to make, are not only insipid, but, as it seems to her, utterly inefficacious: so that she oft suspects that it were better perhaps if she were quite extroverted. Yet for all that she dares not altogether quit her endeavours to practise Recollections: but yet she knows not why.  
5. Now if all these disorders continued only for some short time, she might without extreme difficulty practise Patience, as she did in her former Aridities and desolations. But alas, this most afflicting Martyrdom oftentimes continues many months, yea in some persons several years; (not always in extremity, but with some intercisions:) so that the soul comes in a manner to lose all Patience. She often complains in her Prayers to God for deserting her that would feign not desert him: yet when she makes such Prayers, to her seeming her Spirit will not join: If she had nothing to do but merely to suffer, it were not so much: But she knows it is her duty to work, and to raise herself up by Prayer: and this she cannot do. She stands in need now of as gross operations to cause an Introversion, as ever: and yet those gross operations have not so good an effect, as in her former imperfect state.  
6. Moreover the Tentations which she now suffers, are both so violent, and her resistance so feeble: They are withal so unexpected, so secret and subtle, that notwithstanding any information that she formerly had by Reading or otherways, touching such a condition of suffering to be expected: yet when it comes, she will scarce be persuaded that this can be possibly a way to Perfection, or conducing to her good. All her former light and instructions will scarce at all diminish her resentment of her deplorable condition. She loses nothing of her former Light (for souls arrived to this state are not to seek, or to learn how and in what manner they are to exercise themselves interiorly: they study no more for that, than one would do how he may see with his eyes, or hear with his ears, having the Perfect use of his senses:) But when she is to practise according to this light, she has no satisfaction at all. If she have any difficulties or obscurities, it is how she is to comport herself in external matters: & even this obscurity is but very small. But however she thinks that all the light she has serves to little purpose: finding that notwithstanding it she works as if she had no light at all. In a word, she now sees her own natural misery so perfectly (yea and can see nothing but it) that she cannot see how God can comfort her, if he would.  
7. All this shows that notwithstanding all her precedent Exercises, yea that during the foregoing Divine Inactions, yet many dregs of corrupt nature did remain in her: they were only hid, but not extinguished. This therefore was the only forcible Expedient left to destroy in a manner all the sinful inclinations of nature in her. Indeed to natural reason this seems a strange and most improper Remedy, to destroy nature by suspending the Influences and operations of Grace, and by suffering nature to break forth violently without any control and restraint, all sensible light in the understanding, and fervour in the will being in a manner extinguished. Yet out of this darkness God produces Light, and strength from this Infirmity.  
8. For the truth is, that in this case of Desolation the soul doth by her Free Will, or rather in the centre of the Spirit beyond all her faculties, remain in a constant Union & adhesion to God: although no such Union do appear unto her, yea though it seems to her that she is not only estranged, but even averted from God: And by virtue of that most secret but firm adhesion, she makes election of God as her only Good: The which may to any but herself sufficiently appear by her carriage during that State. For she breaks not out into any murmur: she seeks not to comfort herself by admitting any inordinate Externall solaces▪ not doth any thing deliberately, by which to rid herself from such an afflicting Estate, sooner or otherwise then God would have her to do. She practices Tranquillity of mind in the midst of a tempest of passions in sensitive nature: She exercises Resignation, without the least contentment to herself therein: she learns Patience in the midst of impatience, & Resignation in the midst of irresignation. In a word, she yields herself as a prey unto Almighty God, to be cast into this most sharp Purgatory of Love.. The which is an immediate Dispoition to an established State of Perfection.  
9 More particularly, the Fruits & Benefits flowing from this most sad estate (supported with Patience & Tranquillity of spirit) are wonderful. 1. For first hereby the devout soul obtains a new Light to penetrate into the Mystery of our Lord's desertion in the Garden & on the Cross: & from this light a most inflamed love to him: Now she ceases to wander why he should deprecate a cup so mortally bitter as this: & that it should work such strange effects on him; or that he should cry out, Eli, Eli, lammasabacthani: & by this Desertion of his (which lasted till the very last moment of his life) she hopes to have an end put to hers. 2. Now she learns by experience to make a Division between the supreme Portion of the Spirit, and inferior Nature: yea between the Summity of the Spirit and the faculties of the same. For that Portion of her by which she cleaves to God, seems to be an other third person distinct from herself that suffers, complains and desires. For she chooses God, and at the same time fears that her Will chooses and consents to sin: she is mightily supported by God, and yet she thinks him utterly estranged and separated from her. Thus at last she perceives that she can operate without any perceptible use of her Faculties. 3. Hereby she learns a perfect disappropriation and Transcendence even of the highest Gifts and Graces of God: and a contentation to be deprived of the greatest Blessings that God has to bestow on her (except only Himself.) 4. The sight of the unexpressible weakness and perverseness of nature left to itself without any sensible Influences of Grace upon the inferior faculties, produces in her a most profound Humility and Hatred of herself. 5. Lastly by this most sharp Purgatory of Love she enters into a state of most Perfect Confidence in God, of Tranquillity of mind, and Security of God's unchangeable Love to her, not to be disturbed by any possible future Affliction. For what has a soul left to fear, that can with a peaceable mind support, yea and make her benefit of the Absence of God himself?   

CHAP. VI  
§. 1. 2. 3. Of the End of all the precedent Exercises, and of all the changes in a Spiritual Life, to wit, a Stable State of Perfection and Prayer.  
§. 4. 5. Wherein that State consists: the testimony of Suso.  
§. 6. 7. The wonderful Purity and sublimity of the soul's operations in this State: out of Barbanson etc.  
§. 9 10. Of the UNION OF NOTHING WITH NOTHING etc.  
§. 11. The sublimity of Angelical love in perfect Souls.  
§. 12. A conclusion of the whole Book.  
1. IT remains only for a conclusion of the whole Book, that something be said of the End of all these Exercises of Mortification and Prayer, in which there is so great variety of Degrees and changes.  
2. And surely that End must needs be supereminently excellent, for the attaining whereof such incredible labour (both interior and exterior) must be undertaken, and whereto such wonderful Divine Graces and Visits are only instrumental Dispositions. Suso writing from his own Experience concerning the foresaid Passive Union by which a soul hath a distinct View of of God her Original, says, That though the said Contemplation continued but as it were a moment, it so replenished his Heart with joy, that he wondered it did not cleave asunder. On the other side upon the subsequent most contrary Visitation by a spiritual Desertion, the Heart becomes so replenished with bitterness and Anguish, as if all Gilead had not Balm enough to assuage it.  
3. And for what End all this? Surely not that a man should rest finally in the joy conceived by such a fruition: nor merely to torture the soul by such a bitter Desolation. Our supreme Happiness is not Receiving but Loving. All these favours therefore, and all these sufferings do end in this, namely the accomplishing of this Love in our souls. So that all our Perfection consists in a state of Love, and an entire Conformity with the Divine Will.  
4. There are therefore in a Spiritual Life no strange Novelties or wonders pretended to Divine Love is all. It gins with Love and Resignation: and there it ends likewise. All the Difference is in the Degrees & lustre of it. Love even in its most imperfect State is most divinely Beautiful: the which Beauty is wonderfully increased by Exercise. But when by such fiery Trials and Purifications, as also by so near approaches as are made to the Fountain of Beauty and Light in Passive Unions, this love is exalted to its Perfection; How new, how admirable and incomprehensible to us imperfect souls, is the manner of the Exercising of it? we must content ourselves to hear those speak of it that have had some experience in it: And if what they say be incomprehensible to us, we ought not to wonder at it.  
5. That which the forementioned Suso (in his Ninth Rock) writes of the nature of this Love in gross, is not so abstruse. O how small (says he) is the number of those Perfect souls! And yet as few as they are, God sets them as Pillars to support his Church; So that if it were not for them, it would be in danger to be dissipated. The Prayer of one such soul is of more efficacy then of all Christians besides. They approach very near to God their Original: and yet such is the vile esteem that they have of themselves, they themselves are not assured of this. Yet by fits a certain Clarity or Glimpse of their Prime Principle is Communicated to them, by which they easily infer that there is some other thing within them from whence those splendours do issue. But they are so purely, simply and nakedly resigned to God in Catholic belief, that whensoever they receive any joyful consolation from him, they are more apprehensive, then when they find themselves deprived of it. For their only desire is simply to imitate the Example of our Lord jesus in simple Faith. They adhere so purely and simply to the Catholic Faith, that they neither desire nor endeavour to know any thing else. There is in them so profound an Humility, that they esteem themselves unworthy of any of those secret and Comforting Graces of God: and therefore dare not ask them. They desire no other thing but this, that God may be perfectly Glorified. They are so absolutely resigned to the Divine will, that whatsoever befalls them and all other Creatures, is most acceptable to them. Therefore if God give them any thing, they are contented with it: If he deprive them of it, they are as well pleased. Thus they Challenge nothing: they appropriate nothing. Yet if it were left to them, they would choose rather to avoid pleasing, then bitter things. For the Cross is their sovereign delight. They fear neither Life nor Death, Purgatory nor Hell, nor all the Devils in it. For all servile fear is utterly extinguished in them. And the only Fear remaining is this, that they do not as yet imitate the Example of our Lord, as they ought & desire. Th●y are so humble that they despise themselves, and all the works that ever they performed: Yea they abase themselves below all Creatures; not daring to compare themselves with any: They love all men alike in God: and every one that love's God they love him likewise: Th●y are totally dead to the world and it to them: And all the intellectual Exercises and operations which formerly they pursued with propriety, are altogether dead in them. Th●y do neither by intention nor love seek themselves, nor any proper Honour nor profit in time or Eternity: They have utterly lost themselves & all creatures both for time & eternity; And they live in a certain learned Ignorance, not desiring to know any thing. They resent no Tentations nor Afflictions: It is their joy to follow our Lord bearing his Cross. To the last gasp they desire to walk in no other way but this. And although they be unknown unto the world, yet the world is well known unto them. These are truly Men indeed: True Adorers of God, that Adore him in Spirit and Truth. Thus Suso.  
6. But as for the Internal Actuations in the souls of the Perfect, they are so inexplicably subtle and pure, that Experience itself doth not sufficiently enable them to give an intelligible account of them. What soul can imagine how divinely Spiritual & Angelical must needs have been the Internal Exercises of Divine Love in S. Romualdus, after almost a hundred years spent in solitude; during all which time they continually grew more and more pure and Divine?  
7. In the Active Unions which souls during a less Perfect state have with God, God is in them as an Object distinct from them, and so Contemplated by them. But in the state of Perfection he is not only the Object and End, but the only perceivable Principle also of all their Operations. Yea, saith Barbanson (cap. 12.) He is the Fund, the entire state, the stable Foundation of the soul: by virtue of which the Being, Life, and Respiration of the Spirit is become as much exalted, as the operations & Contemplations thereof. For this union is not now only a Gift and operation of God; that is of a short continuance: Nor only simple Actual Infusions, by which the soul may at some times be actually informed, and no more: But the very Foundation, State and Disposition of the Soul is Changed, Reversed, and reform, by Divine Grace: The which being a participation of the Divine Being, and consequently making us partakers of the Divine Nature, confers on us a stable and permanent state in regard of our Interiour, to live according to the Divine and supernatural Life. Conformable whereto are the consequents and effects of it, to wit, Light, Knowledge, Experience and Inclination to Divine things. Yea (saith the same Author in another place.) although the Divine, Actual and Special touches be not always really present, so as by means of their prevention to produce actual Operations: the soul notwithstanding can maintain itself, yea and perceive itself to persist in a state of Life according to the Spirit of God: a Life of Peace, serenity and Repose: in which the Spirit is continually attentive to what God will vouchsafe to speak in her.  
8. By reason of this Habitation and absolute Dominion of the Holy Spirit in the souls of the Perfect (who have wholly neglected, forgotten and lost themselves, to the End that God alone may live in them, whom they Contemplate in the absolute Obscurity of Faith) hence it is that some Mystic writers do call this Perfect Union, THE UNION OF NOTHING WITH NOTHING: That is, the Union of the soul, which is not where corporally; that hath no Images nor Affections to Creatures in her; yea that hath lost the free disposal of her own faculties, actuating by a portion of the Spirit above all the faculties, and according to the Actual Touches of the Divine Spirit; and apprehending God with an exclusion of all conceptions and apprehensions: Thus it is that the soul being no where corporally or sensibly, is every where spiritually and immediately united to God this Infinite Nothing.  
9 The soul now is so elevated in Spirit that she seems to be all Spirit, and as it were separated from the body. Here she comes to a feeling indeed of her not-being, & by consequence of the not-being of Creatures. The which is indeed a real Truth: Not as if the soul or other Creatures either did cease according to their natural Being: or as if a natural Being were indeed no real Being (as Father Benet Canfield doth seem to determine:) but because all sinful adhesion by affection to Creatures being annihilated, than they remain (as to the soul) only in that true Being which they have in God, by dependence on him and relation to him: so that He is all in all. Whereas whilst we sinfully adhere unto them, by staying in them with Love, we carry ourselves towards them as if we thought them to have a Being or subsistence of & in themselves, & not of God only; & that they might be loved for themselves, without reference to God: which is the fundamental Error and root of all sin.  
10. All sensible operations formerly exercised, yea all express and deliberate Intellectual Operations bring the soul some whither, and to some determinate thing: But in this Perfect state the soul's desire is to be nowhere: and she seeks nothing that either sense or understanding can fix upon. Such souls can taste and comprehend what S. Denys meant in his Instructions to Timothy, (Tu autem relinque sensus etc.) But thou, o Timothy, relinquish the senses and sensible Exercises. Yea abandon all Intellectual Operations, and with a courageous force of mind repress all these things: and according to thy utmost possibility raise thyself in ignorance and renouncing of all knowledge, to an Union with God above all substance (or Being) & knowledge.  
11. But these are Secrets of Divine Love, the which except by Experience they be tasted, can in no sort be comprehended. Blessed are those souls that thus lose themselves, that they may find themselves. This loss is so infinitely gainful, that it is cheaply bought with all the anguishs of Mortification, all the Travels of Meditation, & all the Aridities, obscurities and desolations attending the Prayer of the will. This loss is the Design of all these Exercises and Labours: This is the fruit of all Divine Inactions. We mortify our Passions, to the End we may lose them. We Exercise Discursive Prayer by sensible Images, to the End we may lose all use of Images and Discourse. And we actuate immediately by Operations of the will, to the End we may arrive to a state of stability in Prayer above all direct Exercises of any of the soul's Faculties: A state wherein the soul being oft brought to the utmost of her workings, is forced to cease all working, to the end that God may operate in her. So that till a Soul be reduced to a Perfect denudations of Spirit, and a deprivation of all things, God doth not enjoy a secure and perfect possession of it.  
12. And thus by God's assistance we have passed through the several degrees of Prayer: according to which especially the stations and degrees of an internal Life are to be measured. We have endeavoured (it is to be hoped not altogether unproffitably) with all simplicity and perspicuity to declare the Order and cbanges of them. If God by the means of our Prayers give us the Grace and Courage to proceed de virtute in virtutem according to these steps and these Directions, we shall without doubt, sooner or later, arrive unto the top of the Mountain where God is seen: A Mountain, to us that stand below, environed with Clouds and darkness: But to them who have their dwelling there, it is Peace & serenity and Light. It is an Intellectual Heaven, where there is no Sun nor Moon, But God and the Lamb are the Light of it.  
The Blessed Spirit of Prayer rest upon us all.  
AMEN. AMEN.    
FINIS.   

AN ADVERTISEMENT TO THE READER.  
DEAR CHRISTIAN READER,  
There was intended (and accordingly promises were made in two or three passages of the precedent Treatises) that hereto should be adjoined an Appendix consisting of a few Chapters of several Subjects, as 1. A brief Description of the Nature, Faculties, and Operations of an Intellectual Soul: (the knowledge of which may be conceived very expedient for the unlearned, to enable them the better to comprehend many passages in this Book, both touching Tentations and Prayer etc.) 2. A Discourse to prove that it is no prejudice or disparagement to Divine Charity, to love God for a reward, so that such a Reward be the blessed enjoying of himself, and not any inferior Ends, pleasing to Sense etc. 3. A Protestation (which in one word is here made) against the least intention of reflecting with Censure or disparagement upon the ways or do of others, (whether Directours, or Disciples) in the matter of Prayer, or any other good practices taught or used by them, as considered in themselves: And much more against all thought of decrying any Ceremonious or Solemn Observances practised in or by any Communities etc. The Venerable Author of these Instructions being of a Spirit too full of Charity and Spiritual Prudence, and too averse from so mean an Ambition as to seek the procuring an Esteem to himself or his own Writings by the depressing of others. So that whensoever he gives any Advices or Cautions touching such matters, his intention only is, That the purifying of the soul and exalting of Prayer should not be prejudiced by the foresaid practices: the which whether indeed they be prejudicial hereto, or no, only Superiors are to be the judges. 4. An Answer to certain Objections made by some, since the Venerable Authors Death, against the publishing of these Instructions, especially touching Divine Inspirations.  
These are the principal Points that the Author of this Abridgement purposed to annex here at the end of the Third Treatise. But certain pressing occasions obliging us to hasten the publishing of this present Work: and likewise an Unwillingness that it should at first swell to too great a proportion and bulk: For these reasons it was judged expedient to omit the said Discourses, which to a Charitable Reader will not be necessary: or however to remit them to another Impression, if we shall be encouraged thereto. Only Notice may be taken, that for as much as concerns the last of these particular Points, viz. The Answer to to such Objections as have been made against the exposing indifferently to the world Instructions intended only for a few solitary, devout Religious Souls, and especially those that concern the Duty of attending to and executing Divine Inspirations and Calls: It was judged very expedient, and almost necessary that it should not be omitted, but rather premised (as it is) in the beginning of the Book. I will detain thee no longer (Devout Reader) but only to tell thee, that if by God's Grace these Instructions prove instrumental to the teaching or promoting thee in Pure Prayer, my Hope is thou wilt not in thy Prayers be unmindful of the poor unworthy Author of this Abridgement.   

A POSTSCRIPT TO THE READER.  
Beloved, Charitable Reader:  
To recompense with some advantage the want of a promised Appendix, which was to have contained certain Discourses framed by the unworthy Author of this methodical Abridgement, for a clearer (though not necessary) explication of a few passages in the foregoing Treatises, I here present unto thee the Testimonies and Approbations of the Doctrine here delivered, given by two of the most learned and pious Fathers of our Congregation, famous through all Christendom for the more than ordinary eminency of their Endowments, to wit, the V R. F. Leander à Sancto Martino, and the V R. F. Rudisind Barlow, both Doctors in Divinity, and who had several times been Precedents General of our Holy Congregation etc. The which Approbations they gave first voluntarily upon the request of the venerable Author and submission of his Writings to their judgement: and a second time by the Commission and Order of the General Chapter assembled at Dovay A. D. 1633. in which an attempt had been made by a cert●i●e Religious Father to cast some aspersions on the said Doctrine specially concerning Divine Inspirations and Calls) as if the lawful Authority of Superiors did receive prejudice thereby. But when the said R. Father had in a short Writing delivered the Grounds of his Suspicions and allegations, and that in consequence thereto the late Venerable Author had as briefly with great sincerity and clearness presented his sense in that matter, the W. RR. FF. in Chapter did presently absolve the V Author, causing withal his Opponent to subscribe to a Writing conceived, in a manner, Verbatim out of the Account given by the Author. But on that occasion they imposed on the two foresaid W. RR. Approvers once more diligently to peruse the several Treatises composed by the V Author, who most freely & humbly submitted them to their Censure; So that on that occasion they renewed their former Testimonies and Approbations.  
From hence, Beloved Reader, thou wilt perceive, and canst not but give thy Testimony and Approbation also to the Prudent care expressed by our H. Congregation, not to permit any Books of this Nature even to the private Reading and use of their Religious Subjects, till all poss●ble circumspection & diligence had first been used, that nothing should therein be contained that might produce the least danger, prejudice or inconvenience. And after all this, way was not given to a publishing the said Books, till twenty years were passed; When in a General Chapter assembled in A. D. 1653. at Paris, the W. RR. FF. perceiving the many blessed fruits proceeding from the said Write, to the advancement of all Regular Duties, of Solitude, Obedience, Humility and Devotion, especially in the Convent of our RR. Dames of Cambray, and elsewhere▪ And moreover finding that many among the Secular Clergy in England, yea that several devout persons of the Laity, both Men and Women, did to the wonderful profit of their souls make use of some of the said Treatises: And not any one appearing that did make any opposition at all to any part of the Doctrine: On these and the like grounds by unanimous agreement (Nemine contradicente) it was ordered, That a Methodical Abridgement of the Spiritual Instructions dispersed through the numerous Treatises of the late Venerable F. Augustin Baker should for the good and benefit of souls be exposed to the Public.  
To the said Approbations I will adjoin a short Discourse written for the satisfaction and encouragement of the Religious Dames of Cambray by the foresaid most R. Father Leander à S. Martino, and by him called a Memorial, in which he briefly explains the principal Advices delivered by our Venerable Author: as likewise a Scheme of the Doctrine of Divine Calls and Inspirations, at one glance representing to the Reader the sum of the said Doctrine, acknowledged by our Author to be perfectly comformable to his sense of it.   

THE APPROBATIONS FOLLOW.  
The first Books written by our Ven. Author were certain Collections out of several Spiritual Writers, which He entitled with the letters A. B. C. After which he composed himself several Treatises, the which he entitled with the following Letters, D. F. G. H. etc.  
Now the first of these, viz. D. consisting of about 300. Aphorisms, in which is contained the sum of Spiritual Doctrine, or Directions for Contemplation, has these Approbations.  
Legi & approbavi hunc Libellum pro usu Monialium nostrarum.  
Ego Fr. Leander S. Th. Doctor & Prior S. Gregorij, huius Monasterij B. Mariae de Consolation Ordinarius indignus Augusti. 17. 1629.  
Again in the Re-examination.  
Allowed. Br. Leander. Br. Rosendo.  
Again, Lectus est hic libellus, & admissus & approbatus a me Fr. Leandro de S. Martino, pro usu Monalium nostrarum.  
F. Leander de S. Martino Ordinarius.   

To the Book F. (being the second part of Directions for Contemplation and) treating of certain erroneous Opinions frequent in these days: Also of matters of Confession in a Spiritual Life: Together with a Caetalogue of choice spiritual Books etc. THE APPROBATIONS.  
THis second Part of Directions for Contemplation is not only lawful to be read, but necessary to be known of such as be not instructed in a Spiritual Life, to the end they may learn something here, and know where to learn more, and to perform their obligations without trouble of mind, and loss of time to themselves and others.  
F. Leander de S. Martino Priour S. Gregory's, eiusd. Ord. & Congreg. Ordinarius. Monalium. B. Rosendo Barlow Precedent of the English Congregation of the Order of S. Bennet.   

The the Book G. (the 3. part.) of varieties of Contemplations etc. THE APPROBATIONS.  
I Have read over diligently this Book: and find it in all points worthy of allowance, full of very wholesome doctrine, and fit for our spirit and Calling. And therefore I do allow of it for the use of our Nuns: and commend much unto them the practice thereof, according to the Rules herein contained. 27. Aug. 1629.  
Fr. Leander de S. M●rtino, Prior of S. Gregory's and Ordinary of the Monastery of our Ladies of Comfort in Cambray.   

This Book called Directions for Contemplation the 3. part, is a brief sum of what is largely handled by the best Mystic Authors that write of this subject: and therefore worthy to be read, and read again. Duaci 24. Dec. 1629.  
Br. Rosendo Barlow Precedent of the English Congregation of the Holy Order of S. Bennet.   

To the Book H. treating of Purity of Intention, Custodia Cordis, & of Meditation on the Passion. THE APPROBATIONS.  
THis 4. Part of Directions for Contemplation is replenished with passing good Documents, & very fine explications of the Nature and effects of Prayer, and therefore most serviceable to such as seriously seek a perfect course of Life. Douai. 24. Dec. 1629.  
F. Leander de S. Martino Prior of S. Gregory's: eiusd. Ord. & Congregationis. B. Rosendo Barlow Precedent of the English Congregation of the Order of S. Bennet.   

To the first part of Doubts and Calls are THESE APPROBATIONS.  
I Have carefully read over these 3. Books of Doubts and Calls, and find them to contain nothing against Faith or good order: but rather very many necessary & secure Instructions and rules for the Direction of internal Prayer; all conformable to the teaching of the best M●●isters of Spirit that have written of these matters. May. 12. 1630.  
F. Leander de S. M●rtino, Prior of the English Benedictins of S. Gregory's in Douai.  
Again.  
Item probatus a me F. Leandro Praeside Congregationis. 1634. Aprilis. 4.   

To the 2. Part of Doubts and Calls are THESE APPROBATIONS.  
THis Book called The second part of Doubts & Calls, may lawfully be read: It containeth nothing but that which is true and profitable to the Reader. 4. jan. 1630.  
B. Rosendo Barlow Precedent of the English Congregation of the Order of S. Bennet.  
Scene & allowed, as containing very profitable and necessary Doctrine, according to the Spirit and vocation of our Rule. 7. Sept. 1629.  
F. Leander de S. Martino Prior of S. Gregory's, and Ordinary of the Monastery of our Ladies of Comfort in Cambray.  
Again.  
Item approbavi.  
F. Leander de S. Martino Praeses Cong. 1634. Apr. 4.   

To the 3. Part of Doubts and Calls are THESE APPROBATIONS.  
Seen and allowed as containing very profitable and wholesome Doctrine, fit and agreeable to the vocation of our Rule. 7. Sept. 1629.  
F. Leander de S. Martino Prior of S. Gregory's, and Ordinary of the Monastery of our Ladies of Comfort in Cambray.  
Again.  
This Treatise of Doubts and Calls is a very good one. 1630.  
B. Rosendo Barlow Precedent of the English Congregation of the Order of S. Ben.   

To the Book of Confession (the Original whereof is lost, but a Perfect transcript remaining) is THIS APPROBATION.  
I have read this Book, and have found nothing in it against Faith or Good manners. For although the Author dispute much against the urging of Confession of Venial sins, as unnecessary to Spiritual profit: yet he doth not in any sort condemn the discreet use of frequent Confession of Venial sins but only the needless renumeration of them and of daily defects, which cannot be used without great loss of time and anxiety of mind. In testimony of this I subscribe my Name at Cambray. 17. Sept. 1629.  
Br. Rudisind Barlow Precedent of the English Congregation of the Order of S. Bennet.   

Besides these many more Approbations might be added annexed by the same W. RR. FF. to other Books: as to that of Discretion; of Sickness; Directions for the Idiots Devotions, (contained in 16. several Books,) Remedies; The Stay of the Soul in Tentations in two volumes; A Book called The five Treatises; The Alphabet and Abstract etc. But I made choice only of the forementioned, because they treated of Subjects more likely to meet with contradiction. Supposing therefore that these will suffice, which are taken from the Originals extant at Cambray in the Approvers own hand-writing, I will here adjoin the forementioned Memorial, containing both an Approbation and Explication of the general Doctrine of our V Venerable Author.   

A Memorial written by the late V R. F. Leander ● S. Marcino, and placed in the Book of Collections.  
I have read over carefully the Book A. B. C. and the Alphabet & Abstract, as also the 3. Parts of Doubts & Calls, besides divers other Treatises of the same Author, in all which are to be seen my Approbation & allowance in the beginning of them. They do all contain very sound & wholesome doctrine, for the Direction of devout Souls, & fit & agreeable to our Calling & Rule: and especially for the use of our Dames: the Spirit of our holy Rule consisting principally in a spiritual Union of our soul with God in affective Prayer, & exercise of the will immediately upon God; rather then Intellectual & discursive Prayer, busying the understanding; as appeareth plainly by our Rule, and the daily use of our Choir Office, which for the most part consisteth of Aspirations and affects, and hath very few discourses.  
Yet because the Author referreth the Dames his Scholars to his larger explication by word of Mouth in many places, and to his practice, in which he settled them: both which can not be known but by those who known the Author; and this Mystic way, though most plain, most secure, and most compendious to perfection, containeth many hard & delicate points, which will seem strange to such as have been only accustomed to intellectual Meditation, and little to affective Prayer, by reason of the great abstraction, which it requires from all things that are not God.  
Lest the ensuing Confessors, and Directours should mistake the meaning of the Author, and thereupon alter the course of Prayer begun and settled in the house, (as we hope, to the Glory of God & Spiritual profit of Souls in Perfection proper to our Calling) I have thought convenient to note these few points following.  
First of all, that the reader of these Books & Collections have always before his Eyes, that they are written precisely & only for such Souls as by God's holy Grace do effectually & constantly dedicate themselves to as pure an Abstraction from creatures as may with discretion be practised in the Community: and consequently for such as abstain from all manner of levity, loss of time, notable and known defects, vain talk, needless familiarity, & in a word, do take as much care as they can to avoid all venial sins, & occasions of them, and all things which they sh●ll perceive, or be warned of to be impediments to the Divine Union of their Souls with God.  
Secondly: let him consider that it is supposed as a ground in all those Collections & Observations, that the Office of Choir, & Actions of Obedience, & Conuentuall Acts, and all other things prescribed by Rule & Statute, are most exactly to be kept & observed, yea preferred before all other private Exercises whatsoever. So that all these Instructions are to be understood always with reservation of the Conuentuall Discipline, & public Observance prescribed by Obedience.  
Particularly let the Reader observe a Note, which is given in one of these books, & found but in few Spiritual writers, yet necessary for those Religious that are addicted to the Choir, viz: That although the Author commendeth so highly mental Prayer, yet that Prayer which is perfectly mental & vocal too, is far more excellent, then that which is mental only; as will be the exercise of the Saints in heaven after the day of judgement, when in body & soul they ●hall praise & contemplate Almighty God. Whereupon it followeth, that although in this Life, our frail & weak body hindereth our soul, that our Prayer cannot be so perfectly mental & vocal, as it shall be in heaven: yet must our mental Prayer be so practised, that by the grace of God, & joy all perseverance in union with him, our Vocal Prayer inquire may be converted into mental; that is, that our vocal saying & singing may be so lively animated, as it were, & informed with affect of the soul, as if it were altogether spiritual Prayer. And so shall we fulfil the words of our Rule (Nihil praeponatur operi Dei) Nothing preferred before the Office of the choir. Whereas in divers places the Author saith that all bodily exercises, even frequenting the Sacraments, without mental Prayer, & abstraction, & mortification, do not advance a soul one ●ot in spirit: although it be plain enough to them that know the necessity of these 3. Instruments of spiritual perfection, yet lest any should mistake his meaning, as if these former exercises did not profit a soul at all, without these Instruments practised by few; out of the former advices the reader must understand that by Advancement in spirit, is meant here, not the bare avoiding of grosser sins, & some perfection too in Active Life, which is gotten by these bodily exercises; but a clear & experimental knowledge of the will of God, & a spiritualizing of the soul by adhering to God, & transcending all creatures whatsoever; for this do the Mystic Doctors call advancement in spirit; & this cannot be attained unto but by the three above named instruments continually practised & employed by God's grace. Which notwithstanding the Author denieth not, but that a soul without the foresaid exercises, may so profit in spirit, (as Active souls do that live in worldly manner) that they may carefully avoid sin & keep God's commandments, & be truly united to God in following his will, by the use of bodily exercises & frequency of Sacraments, although they use not much Mental Prayer, abstraction & mortification. For if they use none at all (as no good Christian but useth them in some degree) undoubtedly they will not profit at all in spirit, neither actively nor contemplatively, nor avoid sin, nor be in any sort united to God.  
About the doctrine of Confession; whereas the Author disputeth much against the using of Confession of venial sins, as necessary to Spiritual profit: it is to be understood that he doth not in any wise condemn the discreet use of frequent Confession; but only the needless numeration of venial sins, & daily defects, which some souls do make in their Confessions with great anxiety of mind; & some Confessors do oblige their penitents unto with great prejudice of that cheerful Liberty of Spirit, which a soul should have to converse in Prayer with God; & is commonly a cause of scrupules, one of the greatest baines of spiritual Perfection. So that for souls that are by nature prone to fear & scrupulosity, the Director of necessity must moderate them both in the frequency of Confession, & matter to be confessed. Yea he may advice them to confess fewer times than other freer souls do. Otherwise for souls that are cheerful & valiant & courageous in the way of the Spirit; the Author obligeth them in his practice to keep the ordinary time of Confession: Much more those that are not altogether so careful in avoiding occasions of ordinary defects. I say, he obligeth them in such sort as the: Constitutions oblige, which is not under any sin, as if they should sin as often as they omit the ordinary time of Confession: but as a laudable counsel & profitable observance, which under a penalty & regular correction is to be kept, & not omitted but by advice of the spiritual Father or leave of the Superior.  
Note also that he doth worthily advertise a defect of many who come to Confession making the principal intention of it only the Absolution from sin; I say this is a defect, because the principal part of the intention must be the increase of Grace, and love of God, by which formally infused or poured into ourselves, God Almighty doth blot out sins & wipe them away. Now although Absolution from sin is never given without infusion of grace, yet ought the intention of the Penitent to be principally the obtaining of Grace; for if he principally intent the absolution of sin, it is a reflection of the soul upon its own profit by self-love desiring to avoid the wrath of God, & punishment due to sin, & to be freed from the deformity of guiltiness; which though it be a good desire; yet it is but a property of Beginners in love, & nothing comparable to the intention of Grace, which is the perfect love of God, & is an elevation of the soul to transcend itself & all creatures, to live only in God.  
About the doctrine of set Examen of Conscience, the Author doth not condemn it, especially for souls who are not greatly advanced in perfection; but for souls which daily profit & grow in Grace; he prefers the exercise of love: & not without cause; for his meaning is, That in our Recollection, it is an easier & speedier way to amend ourselves, by wrapping all our defects in a generality, & so endeavouring to consume them; as it were casting them into the fire of love then by particularising them, & discussing them in singular: because in so doing they distract the mind, that may be better employed. Yet this Doctrine hinders not, but if any notable defect have been committed, it should be by a particular reflection amended; yet rather by an amorous conversion of the soul to God by Humility, then by turning itself to look upon the defect in particular. And doubtless a soul that according to the Authors Doctrine, doth so carefully avoid all defects, that it presently upon sight of any default, exacteth an amendment of itself; such a soul needeth not set Examen, but suplieth the use thereof by a more noble exercise, which is as I termed it, an humble consuming of all her defects in one bundle in the heavenly fire of Charity, or love of God.  
Nevertheless a set Examen is profitable for such as are not yet come to such a height of Vnitive love, & is counselled by our father Blosius in divers places, & by S. Bernard in his book to the Carthusians in these words, Nemo te plus diligit, nemo te fidelius iudicab. Mane praeteritae noctis fac a temetipso exactionem, & futurae diei tu tibi indicito cautionem. Vespere diei praeteritae rationem exige, & superuenientis noctis, fac indictionem, ●●c districte, nequaquam tibi aliquando lascivire vacabit. (That is,) None love's thee more, none will judge thee more faithfully than thine own self. In the morning then exact an account of the night passed, & appoint thyself a caveat for the day ensuing. At evening take account of the day passed, & order the course of the night following. Thus districtly examining thyself, thou wilt find no leisure to play the wanton. And long before S. Bernard, the holy Abbot S. Dorotheus commends the same exercise: Serm: 11. as usual among all Monks. Quo pacto per singulos dies nosipsos purgare, & propemodum expiare debeamus exactissime docuerunt Maiores & Patres nostri: Nempe ut vespere sedulo quisquam perquirat & investiget quomodo pertransierit drem illum. Rursus mane examinet, quomodo exegerit noctem illam. Et paenitentiam agate, ac resipiscat coram Deo, si quo pacto (ut fieri potest) peccatum aliquod admiserit. And long before him, holy S. Ephrem that lived but 250. years after Christ our Lord's Passion, hath the commendation of a set Examen in these golden words: Diebus singulis vesperi & mane diligenter considera quo pacto se habeant negotia tua, & mercimonij ratio. Et vespere quidem ingressus in cubiculum cordis tui examina teipsum, at dicito; Putasne hodie in aliquo Deum exacerbavi? nuquid verba otiosa protuli? num per contemptum negligentiam ne peccavi? num in re aliqua fratrem irritavi? num alicuius famam detractionibus laceravi? &c: Et facto iam dilucalo, rursus eadem tecum meditare, & dicito: quomodo putas ista mihi nox praeterijt? lucratus sum in ea mercimonium meum? numquid improbae ac sordidae cogitationes invaserunt me, atque illis libenter immoratus sum? &c:  
Neither doth our Author discommend this set Examen, but the defective use of it; which is 1. to make it in order to Confession: which doubtless in a soul well advanced breedeth needless images, since such a soul will call to mind what sufficeth for her ordinary Confession without this examen. 2. Too much particularising of our defects; which is likewise distractive, it being sufficient to examine the performance of our duty & obligatory actions, or if any notable defect have carelessly crept upon us: All other defects being more proffitably wrapped up in a generality, & so cast into our Saviour's passion; then particularly stirred up, which would in a manner but raise a new dust in the soul. 3. The anxious looking upon the defects in themselves & in their peculiar matter or object; whereas it is better & safer to turn the eye of our soul from the matter in particular unto God Almighty, humbling ourselves before him, & with loving reverence or aving pardon of him; A 4 defect is, to imagine that it it is a sin in careful souls to omit this Examen: whereas indeed it is none at all: though in souls that be careless of their actions, it be ordinarily a defective negligence worthy to be reprehended. In a word, a set Examen may be used proffitably by all souls with those Caveats above mentioned, & is to be counselled to all Beginners in the way of Perfection, & to all that be not so wary in their Actions; But if the Director perceive a soul to be so wary, that she is perpetually careful of progress in Spirit, & never deferreth correction & amendment of her defects, but out of hand redresseth what she discovereth to be amiss: to such a soul may the Director permit instead of a set Examen, to use her ordinary elevation of heart to God, & by virtual contrition or actual (as God moveth her) included in the exercise of love, deface all the defects of her life.  
Let none likewise be scandalised at that which is said, that there be higher exercises than Meditation of the Passion: & that it is not always the proffitablest way to busy our soul in that object. For since our Religious hair ordinarily 2. Masses, or at least one daily, in that they do actually celebrate the memory of our Saviour's Passion; & at divers other times they have leisure to think lovingly thereupon, that they need not in all their Recollections take that only object; especially since their manner of prayer is more by Act of will, then by consideration of the understanding; & (as is very well declared in one place) all their recollections & actions that have any other special object are virtually intended in honour of our Saviour's Passion.  
What is said about passive Contemplation, that it is rather received into the soul, then produced or wrought by our own action or endeavour, is most true; supposing always that this reception of it in our soul is a vital operation; (which whether it be called an action of the soul or a mere passion, is a School question & nothing to our purpose.) Certain it is, that by all our own power we could not produce it, & therefore it is called the Inaction of God in our soul, by many Mystics, to which we only concur by vital receiving it, & by a willing consent to let God work his will in us.  
What is said about the immediate operation of God in the very essence & substance of our soul, & not in the powers thereof, nor by mediation of the powers, although it be against the general doctrine of the Philosophers & School men, yet is it a probable opinion, & grounded upon experience of devout men, that were also great Scholars; & therefore may securely be followed: As also that which is there said, that God can move the will to love without the operation of the understanding, though many deny it, yet is it most probable & befitting the Almighty power of God; & held by Gerson, & S. Bonaventure, which were no small School Divines.  
Lastly the vehement urging, that great heed be taken in the choice of a Confessor & Director in these mystic ways of God, is necessary, & not intended to the dispraise of any, nor to the disabling of such, as perhaps have not all the qualities required, but it seems especially for two ends; the one for an advertisement to the directours & Confessors that they presume not to judge, or proceed rashly in direction of our Religious, but according to these Caveats & instructions: especially if they themselves have not been accustomed to this affective prayer of the will. And we do con●●re them in behalf of our Saviour Christ to cherish this way, & to set it forward as the peculiar exercise belonging to our Spirit & calling: yet so as intellectual prayer be not altogether neglected in the occasions which in these books are sufficiently assigned. The other end is to cut of a dangerous curiosity that Women use to have of desiring to confer their Interiour with every learned or devout man they hear of: Which is a very great defect, & by those vehement persuasions of our Author very deservedly & warily prevented. And although S. Teresa did give way to this universal communication of interior to divers learned men, & commended it to her daughters: Yet we are credibly informed, that in her later days with tears she hath said, That by it, occasion was given to discontented minds to vent forth their disgusts, with harm to themselves & Community. Therefore out of this point let the Religious resolve to communicate their interiours only to their lawful Superiors, & directours by them apppointed: who will have care that the spirit of prayer be not extinguished or hindered in them by any unskilful or heedless Guides. Thus much we thought convenient to note under our hands in commendation of ●hese holy instructions; & for a Caveat & warning to the future Confessors & spiritual Directours.  
F. Leander de S. Martino. Prior of S. Gregory in Douai & Ordinary of the Cloister of the dames of our Lady of Comfort in Cambray of the holy order of S. Benedict.   

In the last place I will adjoin a scheme clearly and at once representing the sum of the Ven. Authors Doctrine of Divine Calls: composed by the same. V R. F. Leander de S. Martino.  
Whatsoever action or omission occurs unto us in all our Life; what occasion soever of doing forbearing, suffering or receiving from God or any creature; is of that condition, that either 

1. It hath some exterior Rule commanding it, or forbidding it, which is to be esteemed undoubtedly as the Call of God; and in all such occurrences 

1. The exterior Rule is to be faithfully kept and practised, in the performing or omitting the action occurring.  
2. The interior Call is likewise as carefully to be kept and practised in the manner of omittance or performance; that it may be done, or omitted, with the true Spirit and Life of Grace, by the exercise of the Will.    
2. It hath no exterior Rule allotted the occurrence at that time, and is otherwise against no exterior Rule of lawful Authority: as certainly an infinity of such things happen and occur in time of silence and rest, in our cells: being alone, in our labour, recreation, refection etc. and in such cases. 

1. If it be extraordinary in matter, as long fasting, much watching etc. Or in manner, as if it be extaticall or in some strange manner of Illumination or inspiration unaccustomed or unwonted to the soul, it is not to be practised, till it be examined and allowed by the ordinary exterior Rule: yet in no sort to be neglected, but remembered and noted for use and direction, when occasion occurreth in ourselves or others.  
2. If it be ordinary in matter and manner, neither implying any inconvenience nor notable singularity, then is the inward Call in a spiritual and true minded soul a sufficient and secure Guide, and aught to be carefully observed and obeyed lest otherwise the soul ungratefully take Gods Graces in vain, and so be worthily deprived of them.      
F. Leander de S. Martino President 18. Martij 1634.  
After the above written paper, there follows this in Father Bakers own hand.  
The Doctrine of Divine Calls here above expressed by our Reverend Father, Father Leander de S. Martino, being at the present our worthy Precedent, I do profess to be the selfsame in substance (and by my intention,) which more largely, but less sufficiently I have expressed and delivered in divers books and Treatises that are of my penning concerning that subject.  
B. Augustin Baker. the 20. of March. 1634. Stilo Romano.  
FINIS.