AN Easie Method for Mental Prayer, reduc't to Practice.
CHAP. 1. Of the necessity of Meditation.
A Man would think 'twere enough to explicate only what we mean by Meditation, to convince those that are the most prepos [...]est, with prejudice against this holy exercise, that 'tis morally necessary for all that efficaciously [Page 2] intend to save their Souls; for by Meditation we mean nothing else, but a serious reflection upon the Maxims of the holy Gospel; upon the great and saving truths of our Faith; upon our duties towards Almighty God; upon the best means that may facilitate and secure our happiness, or, upon the obstacles that may retard, or hinder our eternal felicity; which reflection naturally produces those good and pious desires, holy affections, and such sincere and efficacious resolutions, as reduce those good desires into practice, and move us to put in execution all our good designs; by making use of those means, which by our reflection, we find capable of furthering us in the work of our eternal Salvation, and of helping us to overcome whatever obstacles oppose it.
All the Holy Fathers suppos'd this great truth, that Meditation, or a consideration and serious reflection, is necessary for Salvation; and have always admitted this for [Page 3] a fundamental Maxim in Christian Morality. 'Tis the opinion of Saint Chrysostom and Saint Austin, who both assure us, that a serious consideration and reflection is the first principal and foundation of all good actions; and Saint Bernard proves that Prayer and Meditation are of equal necessity; for Meditation, says he, discovers what we stand in need of, and Prayer obtains from Almighty God whatever we want; the one shews us the way, and the other brings us to our journies end. Meditation discovers the dangers that encompass us, and Prayer guards us very safely thrô 'em. And 'twas to shew us the great necessity of Meditation; that this great Saint, so well verst in all Spiritual concerns, compos'd that admirable Book of consideration, he Dedicated to Pope Engenius.
But not to insist upon bare Authority, I will give the reasons upon which this general opinion and consent of all the Fathers is grounded, which will also serve [Page 4] to remove all the prejudice that any well meaning Christian can have against Meditation.
The First Reason.
'Tis impossible for us to be sav'd without knowing God, neither is a slight superficial knowledge of him sufficient, but so lively and penetrating a knowledge as is full of such affections, as may imprint in our Souls a great Idea of that blessed and first Being; for we cannot be sav'd but by serving God; we cannot serve him any other way than by loving him, and by loving him with all our heart; we cannot love him with all our heart, unless we have a great esteem of him; and we cannot conceive that high esteem of him, unless we have a knowledge in some good measure of his blessed and infinite perfections; and how is it possible to acquire and compass that knowledge without attentively considering 'em, by [Page 5] a serious Meditation? Wherefore, 'tis for this reason Almighty God tells us by the Mouth of his Prophet; Vacate & videte quoniam ego sum Deus; Retire your self a while from the World, and the hurry of Worldly business, to consider at leisure, and to reflect seriously, that I am your God; that you owe to my bounty all that you have, and all that you are, and therefore you are oblig'd to acknowledge at all times, that I am your Matter, that I have an absolute Dominion over you, and that you have a continual dependance upon me, and therefore ought to have a perfect submission to my Will; Vacate & videte quoniam ego sum Deus.
Alas we cannot well comprehend even the least and most common works of nature, nor their dependance upon their causes, thô they fall within the reach of our senses, which are the best helps we have to understand 'em; how then shall we be able to know God and his perfections, that are so infinitely rais'd above our [Page 6] senses, and understanding? How can we ever conceive any true Idea of 'em, without endeavoring all we can to penetrate 'em by a frequent and most serious Meditation?
How comes it to pass that we serve God so little, and so very ill as we do? But because we do not love him as we should do; And why do we not love that infinite goodness? But because we do not know him as we ought, Pater Sancte, says our Savior, Mandus te non cognovit; Blessed Father the World knows you not, and therefore they serve you so coldly as they do; and are so ready to offend you. Infine, what other reason can there be that God is not better known by us, but only that we do not apply our minds to Meditate and consider his infinite Majesty, Goodness, and Perfections? The source of all the sins and disorders in the World, says the Prophet Osee, is, because truth, and the knowledge of Almighty God, are withdrawn from [Page 7] the face of the Earth. Non est veritas, non est scientia Dei in terra.
The Second Reason.
But 'tis not enough to know Almighty God, we must also endeavor to know our selves intimately; wherefore, Saint Austin made it his continual Prayer; Noverim me noverim te; Grant good God that I may know my self that I may the better know you: That I may know my self; whereby to have humble thoughts of my self, and dislike my own imperfections; and that I may know you, whereby I may esteem and love you above all things. And in truth if we intend to apply our selves efficaciously to work our own Salvation, we must endeavor to discover the root of that corruption, and those bad inclinations that are in our Souls, in order to humble, and render us mistrustful of our selves, and make us continually watch and labor to suppress 'em. We must believe that of our selves [Page 8] we can do no good, that we may not trust to our own strength; but have continual recourse to Almighty God, and rely wholly upon the assistance of his Divine Grace. We must find out that passion, that most tyrannises over us, that we may resist it, and labor to overcome it. Infine, we must be sensible of our infidelities and ingratitude towards God, and must sigh and be sorry for 'em, that by our grief we may make some satisfaction, and by our Tears of true repentance, wash and cleanse our Souls from these spots.
This is that knowledge of our selves, so necessary for our Salvation; for the acquiring of which we must apply our selves without intermission. And can you think it possible to attain it, without often reflecting, and sounding your own heart, to find whither in those depths, where, as I may say, we cover and hide our selves from our selves, there do's not still lurk an Enemy? 'Tis for want of Meditation and these reflections, [Page 9] that a great part of the World live in a perpetual ignorance of themselves, know nothing less than what passes in their own hearts, and to speak properly, are the greatest strangers at home.
The Third Reason.
To work our own Salvation we must know our Duty towards God, and those obligations which are contain'd in his Holy Laws, and Commandments; for we cannot observe 'em without knowing 'em, and to observe 'em exactly as we [...]ought, we must have an exact knowledge of 'em. But is there, or can there be any means to know them perfectly, without often studying and thinking of 'em? After God had deliver'd his Commandments to the Children of Israel, he immediatly adds in the Sixth Chapter of Deuteronomy, These words which I Command thee this Day, shall always be [Page 10] in thy heart, thou shalt tell 'em to thy Children, thou shalt Meditate upon 'em, sitting in thy House, and walking upon the Way, going to Sleep and Rising; thou shalt bind 'em as a memorial upon thy hand, and shalt have 'em always before thy Eyes, thou shalt Write 'em in the Entry and upon the Doors of thy House; could Almighty God recommend to us the continual Meditation of his Commandments, and make us comprehend the great necessity of it, in any more express or moving terms, than these are? The Prophet David, that Man according to Gods own Heart, recommends nothing so earnestly, as the continual Meditation upon the Law of God, and begins his admirable Book of the Psalms with, Blessed is the Man that Meditates Day and Night upon thy Law, he shall be like a Tree planted by the River side, that shall bear fruit in its season; and in the 118th. Psalm, Blessed are the Immaculate that walk in the way of Gods Commandments, and seek him with all their hearts; Practising [Page 11] most exactly himself, what he so earnestly recommended to others; of which the admirable Psalm I cited is an evident proof; for there is scarce a Verse in the whole Psalm, wherein he do's not mention the Commandments of God, the great care he took to Meditate often upon 'em, and his zeal and fidelity in observing 'em.
The Fourth Reason.
'Tis not yet enough to know our duty, and to know the Law of God that enjoyns it; but we must also take delight therein, and place our affections upon it; seriously applying our selves to its observance. To do this, 'tis necessary to understand the reasonableness, and equity of the Divine Law; to apprehend the advantages and the great recompence that God promises, to those that shall observe his Commandments; and the terrible punishments with which he threatens those, that shall dare to [Page 12] violate 'em; for this reason Almighty God after he had propos'd his Law to the Israelites, did on the one side particularly declare the blessings he would heap upon such, as should faithfully observe it; and on the other side, he set before 'em the miseries, should fall upon all those, that should be so insolent as to transgress 'em.
Infine, the strange propensity we have to evil, the great repugnance we have to good, the difficulty we meet with in observing a Law that contradicts the inclinations of corrupt nature, are so prevalent, that nothing less than the hope of a great reward, or the fear of such terrible pains as those of Hell, which are infinite and eternal, can stop us, and serve as a ramper to check the violence of our passions; we must then at all times have these rewards, and these punishments in our thoughts; that is, we must continually Meditate upon 'em.
[Page 13] And is it not for want of considering and pondering these great truths, that the greatest part of the World, abandon themselves so easily and so frequently to all sorts of crimes, and plunge themselves so deep in sensual pleasures and most enormous Sins? Is it not I say for want of making a reflection, that those beastly pleasures which last but for a moment, must end in everlasting pain? If one should ask those miserable Christians that are now in Hell, how they came thither, they would certainly answer, 'tis, because they did not consider, nor think enough upon those pains they now suffer, Desolatione desolata est omnis terra, quia nullus est qui recogitet corde; All the Earth is become desolate, because none considers, or takes it to heart.
The Fifth Reason.
We may at present say with great reason what our Blessed Savior [Page 14] sayd heretofore; do you believe that if the Son of Man should come again upon the Earth, to sound the minds, and examin the hearts of most Christians, or at least of those that bear the name of Christians, he should find any faith there? Assuredly 'tis this want of Faith, that is the source of almost all our disorders, of the carelesness and neglect we live in, as to the great business of our Salvation; of our forgetting Almighty God; and insine, of our eternal Damnation. Not that we have lost all Faith, or that we do positively doubt of the truths of Christian Religion, or of the Maxims of the Gospel; but for want of a lively, practical and active Faith. We suppose, and take our Christian truths for granted, without ever penetrating 'em, and without drawing those consequences from 'em, which necessarily follow the granting 'em to be true.
But what is there that can render our Faith more lively and [Page 15] active? Without doubt nothing can contribute more to it, than such solid reflections upon those great truths, which are best made in our Meditations, and are most proper and likely to make strong impressions upon our minds, and wills; which being mov'd by those impressions, 'tis to be hop't we shall take our great affair to heart, and fall seriously to work, reforming our lives, and reducing to practice those things which have been represented to us in our Meditation.
By this it plainly appears, that as the want of a lively and practical Faith, so much recommended to us in Holy Scripture, is the chief cause of the Damnation of most Christians, so the neglecting to apply themselves to reflect and seriously consider what Holy Scripture and the fundamental Maxims and verities of Christian Religion teach, and require of us, is in truth the greatest occasion of the want of that practical Faith.
The Sixth Reason.
'Tis morally impossible to succeed in any business of great importance, that is not only difficult in it self, but is also traverst and oppos'd by most powerful, crafty, vigilant, and active Enemies, without first considering seriously how to lay our business well; and applying great care to find out, and to make good use of the best means to surmount the obstacles; and break the measures of those Enemies which oppose us. Now tell me, is not the concern of our Salvation a business of the greatest importance? Since of that depends either our eternal happiness, or our eternal miseries. And is it not an affair of great difficulty? By reason of the corruption of our hearts, the frailty of our will, the blindness of our understanding, the violence of our passions, the force of those ill habits we have got, the many dangerous occasions [Page 17] we are expos'd to, and which frequently we cannot avoid. Besides, are not the World, the Flesh, and the Devil, whom we are to fight against, most terrible Enemies? Can there be any more powerful, crafty, vigilent, or active then these are? Shall we then flatter and promise our selves good success in so difficult an affair as this, without continual application and care to consider, and observe well every step we make, to discover the artifice of our Enemies, and the many Snares they lay for us? And is it possible to do this without frequent Meditation?
These reasons which clearly manifest the great necessity of Meditation, as plainly prove the necessity of a retreat, especially for such persons a [...] are engag'd in multiplicity of business, and the great commerce of the World. For the reasons they ordinarily alledge to excuse themselves from retiring; are those, which most evidently prove the great want they [Page 18] have of it; so that if a retreat be profitable for all Men in general, 'tis in a manner absolutly necessary for these; for since they cannot be sav'd, without making serious reflexions upon the means that facilitate the working of their Salvation, in order to embrace 'em; nor without reflecting and discovering the obstacles that stand in their way, in order to remove 'em, if the great hurry of business, and that worldly commerce wherein they are engag'd, will not allow 'em leisure, to make these reflections as seriously as they ought; they are oblig'd to set a part some few Days, and free themselves from those other businesses, that take up all their thoughts; and from that worldly commerce that so dissipates their minds, and suffers 'em to recollect themselves; that in the time of that little solitude, they may have nothing else to think on, but Eternity, and their own Salvation.
CHAP. II. Of the pretences that many Men make use of to excuse themselves from taking the pains to Meditate.
THô all Men are oblig'd to employ their wit and reason, to search after, and find out the best means, to facilitate and secure their eternal happiness; yet methinks most of 'em, are in nothing so industrious and ingenious, as they are in contriving how to blind and cheat themselves; and in finding out idle pretences, to lay aside, and dispense with the most advantagous and holy exercise, that can be practis'd; not reflecting as they ought, upon that most infallible and important Maxim, which ought to regulate all our undertakings, That we can never [Page 20] have security enough, where Eternity lies at stake; Ibi nulla satis magna securitas, ubi periclitatur aeternitas. All the pretences which are commonly alledg'd, to dispense with Meditation, may be reduc't to six; and are objections against the six Reasons, I propos'd for the necessity of it. Wherefore I intend now to examin these pretences, and then 'twill be no hard task to discover their vanity and weakness.
The First Pretence.
The first pretence they alledge is their multitude of affairs; how is it possible, say they, that a Man taken up by an employment, that requires his whole time and application, burthen'd with the care of a numerous Family, or a Woman engag'd by her Quality in the Commerce of the World, oblig'd by necessity to take care of her Children, Servants, and Household affairs, as also to receive and to return Visits, can find leisure [Page 21] amongst all these employments, to attend to Meditation? Which is only fit for Religious Persons, that are as 'twere out of the World, and have in a manner nothing else to do.
There needs but a very little Faith, and reason, quickly to discover the fallacy and weakness of this kind of arguing; for is there any business in this World so important, as that of our Eternal Salvation? Are there any duties so Essential, as those we owe to God? Is there any Christian that dares say or think there is? If then, as we have already made it appear, Meditation be one of the most necessary and useful means to work our Salvation, and to acquit our selves of our duty towards God; we are inexcusable if we neglect it, upon account of any other business or employment whatsoever.
All other businesses compar'd with the concerns of our Salvation are but trifles, as Saint Austin very well calls 'em, Majorum nugae, negotia vocantur; we ought then to [Page 22] find always time, to think of this great and indeed only important affair.
What would we say of an Embassador, that were sent and charg'd with the care of Treating, and Managing the Affair of the Peace of all Europe, who instead of attending to that, should amuse himself in contriving how to be commodiously Lodg'd, and spend all his time in Playing and Danceing? Durst he alledge such Employments as these for an excuse of his neglect, in managing and bringing to a good issue, that important Affair, with which he was intrusted?
What press soever of business a Man is in, if a concern of any very considerable Temporal Interest intervenes, he will not fail to find time to look after it; and shall we say, we have no time left, when we are to attend to that main business, which concerns our Eternal Interest? A Woman can always find time, to Play, to keep idle, and many times dangerous Company, [Page 23] to comply with the World, and perchance to ruin and Damn her self; but she cannot find one moment of leisure to think and reflect seriously how to save her Soul. What miserable blindness is this? Wherefore we must undertake no more business, nor allow our selves any other divertisments, than what are consistent with our great and only affair; which is, that of our Eternal Salvation.
The Second Pretence.
Some others object, that they no sooner apply themselves to Meditation, but they are immediately fill'd with distractions. My fancy, says one, is so quick and wandering, that 'tis impossible for me to fix it upon any object; to think upon, or go about to make my Meditation, is enough to make me rave and run into a thousand foolish, frivolous, and many times very extravagant fancys.
[Page 24] I grant, there are some people, whose vivacity is such, that 'tis hard to fix their Imagination; and that those persons have not the same facility and good disposition that many others have for Mental Prayer; but if you are not capable of making a long Meditation, you may at lest Meditate by Reading; and the way to do it is this. Take a good Book, and by an Act of Faith, place your self in the Presence of God, and beg light sufficiently to understand, and penetrate those truths which you are going to Read; perswading your self that 'tis God himself who is going to speak to you by that Book; then Read leisurely and with Attention, endeavoring to comprehend and relish well what you Read; when you light upon something that touches your self in particular, or agrees with your Disposition, or answers your present wants and necessities, stop there, make some particular reflections, and apply it to your self; if you meet with something in [Page 25] your Reading, that blames and condemns your former conduct, humble your self before Almighty God, implore his mercy, and resolve to mend it; begging his holy Grace for that end; and then continue your Reading in the same manner. The blessed Saint Terese made use for a while of this Method of Meditation, and there is no body but is capable of it, and may profit very much by it.
The Third Pretence.
The third Pretence, which is much like the second, is drawn from the importunity of distractions. My Prayers, says one, are nothing else but a continual heap or floud of distractions, whereby that which is of great advantage to others, becomes an obstacle to my Perfection; because endeavoring to do a good work, I commit a sin, and 'twere better for me not to Pray at all than to Pray ill, and offend by Prayer.
[Page 26] This may be answer'd divers ways. First, the distractions are either voluntary or not, if they are voluntary. it depends on you to shake 'em off, and 'tis your fault if you do not. If they are not voluntary, they offer you a fair occasion of Merit, by the care and endeavors you may use to reject 'em, by the exercise of your patience, and by the pain and trouble you undergo, whilst you suffer 'em against your Will.
In the next place, you must examin from whence these distractions proceed; if it be from the great liveliness of your fancy, you must not be too much troubl'd at it, but make use of that remedy set down in the Answer to the Second Pretence; but if it be from your passions, you must labor to mortifie and overcome 'em; if they proceed from any disorderly affection, thô perchance innocent, yet by reason it causes too great a dissipation of your thoughts, you must strive quickly to break it off, or at least master it.
[Page 27] If your distractions come from the straying and wandering of your senses, you must take care to keep a custody over 'em; if your own sins draw them upon you, be sure to make an Act of Contrition, thereby to free and purific your Soul, before you begin your Prayer; if multiplicity of business, and care of your Family distract you, be not in pain, but apply your self seriously to moderate that great solicitude, and to purifie and direct well your intentions; and use your self to take care of those affairs, incident to your Calling and condition, not out of a passionate affection, interest, or ambition; but to pursue and obey the orders of Divine Providence; which having call'd you to that state and way of living, would have you perform those duties that belong to it. If we consider'd and look't upon our affairs with this disposition of mind, they would never distract us as they do, for whatever is done for Almighty God, or because he would [Page 28] have it done, can never separate us from him.
The Fourth Pretence.
Many complain of, and alledge as great difficulties in Mental Prayer, the pain they feel, by their coldness and aridity in it, finding neither light, comfort, nor any gust in Heavenly things; so that they have reason to cry out with the Prophet, Anima mea sicut terra sine aqua tibi; My Soul is parch't and dry'd up like the Earth for want of Rain, to what end therefore, say they, should we torment ourselves without receiving any benefit thereby? To what purpose should we weary out our selves in an exercise, wherein we cannot honor Almighty God?
But first, 'tis not consolation you are to look after in your Prayer: The best Prayer that honors God most, is not that wherein we find most sensible comfort, but that wherein we best practise Mortification; 'tis not that wherein [Page 29] in we imagine we tast and feel Almighty God most; but that wherein we submit our selves most entirely to his Divine Will; and this lies in our power to do, even in this state of privation of all other comforts.
Secondly, This State of desolation is either a punishment of our past infidelities towards God, or a tryal of our present vertue, and constancy; for sometimes God in his justice punishes us that way; and his mercy do's at other times make use of this means to exercise us. If it be for our punishment; how can we better expiate our faults, than by submitting our selves to that pain, we have so justly deserv'd? If it be for our tryal, we must joyn with Almighty God in his design; and rejoyee that we have this opportunity to give him a proof of our fidelity, and ofthat disin teressedness, with which we hope and desirealways to serve him; manifesting there by, that we seek him only, not our own comfort or consolation.
Thirdly, one of the chief ends of Prayer, is to encourage us to love and acquire vertue; and how can we labor better for the obtaining it, then by its exercise; for this state of aridity and desolation, gives us the fairest occasion that can be, to practise even the best and most excellent vertues. First of humility; for then we find how weak, poor, and unable we are to do any good; and the great need we are in, of having continual recourse to Almighty God. Secondly, of patience, to suffer these disgusts, and other irksome effects of so uneasie a condition, and of our passions those attacts, also, which while we are in desolation set upon us, with all their force, and put us to no little pain; yet we must not withstanding bear with our selves, and persever in our Prayer, in spight of all the repugnance and trouble we find in it. Thirdly of Conformity to Gods Will; by submitting ourselves to his Divine pleasure, even then, when he seems to be so severe; [Page 31] kissing with all respect that Divine and most adorable hand that strikes us, and saying with our Savior, O Father, let me not drink of this Cup, but yet your Will be done, and not mine. Fourthly of Obedience; by persevering and continuing by persevering and continuing constant in Prayer, notwithstanding all our disgusts, going on with it, during the whole time prescrib'd by our Rule, or advis'd by our Spiritual Director.
The Fifth Pretence.
Another says, I know not how to employ my time, nor how to entertain my self in Mental Prayer; I do but loose my labor and time about it, 'twere better for me to say some Vocal Prayers, or go about some other good work. Saint Terese her self confesses, that this thought had once made such an impression upon her mind, that she was upon the point of giving over Mental Prayer; and she adds that 'twas the most subtle [Page 32] and dangerous Temptation, she ever had in her Life; and was like to have overthrown all the designs that Almighty God had of her Sanctification.
You loose your time, you say, at your Meditation, because you do nothing; but pray, in the first place, can you not, as I have already observ'd, produce some Acts of humility, and resignation? Can you not say often with the Prophet, and with the same Intention; Tanquam jumentum factus sum apud te; Behold good God here I am just like a poor beast before you, 'tis indeed honor enough for me, that you suffer me in your presence; let other good Souls therefore honor you by their zeal and fervor; 'tis honor enough for me to be able in your presence sincerely to acknowledge my weakness, and incapacity to do so; wherefore let 'em honor you with those admirable lights and Divine Inspirations you bestow upon 'em, and permit me, in darkness and aridity, to remain in your Presence [Page 33] with profound humility professing my unworthiness of the favors they receive, and let me with true conformity, say from the bottom of my heart, your Holy Will be done.
Secondly, you may unite your self with so many other pious Souls, who with very great zeal and fidelity, are attentive to their Meditation; offer their Prayers to God, and bless him for the favors he bestows upon 'em; or make use of the practise of that good Clown that follow'd Saint Ignace and his Companions in their Voyage, who when they kneel'd down to make their Prayer, kneel'd with 'em, and addrest himself to Almighty God with a great and humble simplicity in these words; Alas my good God, I know not how to speak to you, nor how to Pray as I ought, nor as these Vertuous good Men do, but I joyn with 'em, and wish that I could speak to you as they do. Or you may still do better than he, by uniting your Prayer with our blessed Saviors. Pray therefore with him, and offer to God the Father, [Page 34] the Prayer our Savior makes for you.
Thirdly, you may employ your thoughts in reflecting upon your own miseries, in calling to mind your grievous sins, and infidelities, and mourning for 'em; and if you do not find your self touch't with sorrow enough, beg of God a contrite an humble heart, which he alone can give; telling him, that you can offend him without him, but you cannot have a due sorrow for having offended him, without his Divine assistance.
Fourthly, you may pass the time of your Prayer, in making Acts of Faith, Adoration, Hope, Charity, and Confidence in God; a Meditation made after this manner, is a good Prayer.
Fifthly, employ the time of your Meditation in examining what passion 'tis that sways you most? What effects it produces? What are the consequences and dangers of these effects? What means you ought to use for resisting and overcoming that passion? [Page 35] You may do the same in respect of any ill habit you have contracted.
Sixthly, think upon, and often call to mind during your Prayer, those many and great obligations which you have to Almighty God, them any blessings you have receiv'd from him, which thô they are universal, yet are not the less great upon that account; nor ought you to be less sensible of 'em: But above all, you ought to consider certain particular favors, which usually move us more, because they carry with 'em a mark of distinction; which self love renders commonly more sensible of; there is no Man that passing over, and considering the whole course of his Life, but will plainly discover many tracts of a special Providence, that have sweetly, and efficaciously guided, and preserv'd him amidst a thousand dangers, in which he had infallably perish't, without Gods particular and powerful Protection; which obliges us to make our humble and thankful acknowledgements, [Page 36] and to say with the Prophet, when he invites all Creatures to joyn with him in blessing and praising God; Benedic anima mea Domino—qui redimit de interitu vitam tuam: Qui coronat te in misericordia & miserationibus. Bless the Lord O my Soul—who redeems thy life from destruction, and crowns thee with mercy and compassion.
Seventhly, 'tis a very useful and profitable exercise during the time of Prayer, to make pious resolutions; and consider what occasion we are like to have, to put 'em that day in practise; and to take our measures how to overcome those difficulties we are like to meet with. For the chief end and aim of Prayer is to prepare us to Act well; so that Prayer is best made, which is follow'd with good effects.
The Sixth Pretence.
There are some persons that are naturally so modest, and have such [Page 37] mean and low thoughts of themselves, as to believe they are incapable of Meditating, and are perswaded, that to be able to Meditate, one must have greater wit and more eminent parts, than they can find themselves to be owners of; and there wants not some Directors, who being neither very Spiritual themselves, nor us'd to Prayer, do by their foolish Maxims and weak conduct, authorize this dangerous illusion: believing that a young Maid ought to content and employ her self wholly at her work, and a Marry'd Woman only busie her self with the care of her Family, and House-hold affairs.
But experience shews us how vain this pretence is, for how many persons do we see of mean wit, but of a pure and humble heart, that are endow'd with an excellent gift of Prayer? And find more facility in the exercise of that interior conversation with God, than Men of the greatest Wit or Learning do experience. Do's not the Holy Ghost assure us that [Page 38] God takes pleasure in entertaining himself with simple, good, and sincere Souls? Cum simplicibus sormocinatio ejus; and do's not the Son of God, thank his Heavenly Father, that he is pleas'd to discover his Divine secrets no little ones? That is, to the ignorant; while in the mean time he hides 'em from the Wordly Wise, and from great and presumptuous Wits?
The heart has a greater share in Prayer than the understanding; and there needs only a good heart, to render a Man capable of making a good Prayer. The business is not to raise high thoughts, and quaint discourses; but to penetrate and be convinc't of ordinary and plain truths. One good thought well ponder'd may employ a Man during the whole time of his Prayer. Saint Francis past whole Nights in Meditating these few words, Deus mens & omnia; My God and my All; and our blessed Savior in his Prayer in the Garden repeated only these words, [Page 39] Transeat à me Calix iste veruntamen non sicut ego volo sed sicut tu; Father I beseech you that I may not drink of this bitter Cup of my Passion, but let it not be as I will, but as you will; which made Saint Ignace say in his Exercises, That the fruit of Prayer, do's not consist in many thoughts, but in the great feelings.
But the weakness of this pretence will be more clearly demonstrated in the following Chapter, where we shall see how easie 'tis for any Man to make his Meditation.
CHAP. III. Of the facility of Meditation.
§. 1. Shewing how casie 'tis for any Man to Meditate or make Mental Prayer.
I Cannot imagine how an opinion so ill grounded, as that is, which occasions Men to fancy so great and extraordinary a difficulty, in Meditation and Mental Prayer, comes to be so generally receiv'd; methinks there is nothing so easie, as to disabuse 'em in this point, and make 'em see and acknowledge, if they will deal sincerely, how gross that Error is; for there is scarce any Man that is not capable of Meditating; and to do it, there needs but such an ordinary capacity, as suffices [Page 41] for the smallest and easiest sort of business, which the generality of Mankind does possess.
In fine, there needs no more, but being capable of reason, to enable any Man to make Mental Prayer; for Prayer is nothing else, but the Exercise of the three faculties of our Soul, that is, of our Memory, Vnderstanding, and Will, which three faculties we make vse of in Meditation, to think upon the great affair of our Salvation, and those Truths our Faith teaches us, in the same manner as we make use of 'em in reasoning, and considering any affair that concerns our Temporal interest, and our other Worldly business and employments.
A Merchant has no difficulty in reasoning and reflecting upon what concerns his commerce; a Husband man upon his Tillage; a Tradse-man upon his Calling; nor a good Huf-wife upon her Houshold affairs; all these persons make frequent reflections upon what has before happen'd to [Page 42] 'em, to distinguish what they have found advantageous and profitable, and what has prov'd inconvenient, or occasion'd their loss; and how little brains soever they have, upon these reflections they take the best measures they can, and consider the best means how to succeed in their business: They look forward and provide against those accidents they fear may happen, to cross and hinder 'em: What therefore can hinder 'em from doing the same in the business of their Salvation? Why should they not in the same manner reflect upon what may be useful, and a furtherance to 'em, and upon what stands in their way and hinders 'em? Why should they not examin well the state of their Soul? How 'tis dispos'd and inclin'd? And consider what they ought to pursue, and what avoid? This is all we call Meditation; and is it not what all the World practises?
§. 2. Shewing farther and more particularly how easie 'tis to Meditate, by explicating the method that is to be observ'd in Meditation.
To descend to particulars, and prove how easie 'tis to Meditate, we must suppose that Meditation is nothing else but the exercise of the three faculties of our Soul, our Memory, Vnderstanding and Will, which we apply to consider Christian Truths, and whatsoever may concern our Eternal Salvation.
After we have put our selves in the Presence of Almighty God by an Act of Faith, whereby we know and believe he is every where; and after we have first ador'd that Soveraign Majesty, with whom we take the liberty to treat in our Prayer, saying with Abraham, How dare I speak to my God, I that am but dust and ashes? And after we have made an Act of Contrition, to cleanse our selves from [Page 44] our sins, which are great obstacles in our Communication with God; having first beg'd of him to assist us, with the light of his Grace, necessary for our Meditation, that our Souls may reap benefit thereby, we must apply our Memory to call to mind that Christian truth, or mystery upon which we intend to Meditate, and think of it seriously, and with the best attention we are able, this is the proper excrcise of our Memory.
How little capacity soever we have 'tis morally impossible, but some reflections will arise, and present themselves to us concerning that verity we Meditate upon; and one reflection is sufficient to entertain us, if we endeavor to tast and penetrate it well; from whence there will naturally follow a looking back upon our selves, which is a kind of second reflection, whereby we apply to our selves that truth we before consider'd, in order to draw from thence some conclusion for the reforming and better regulating our manner and [Page 45] way of living; thus we exercise our Vnderstanding.
Our Vnderstanding having made this discourse, and receiv'd this light, it cannot be, but the Will must feel several motions, according to the diversity of the objects, and reflections that have occur'd to us; for if those objects are in themselves great and lovely, they will raise in our Wills Love, Admiration, Gratitude, Desire, Hope, and Ioy; if they are in themselves terrible, they will produce in our hearts; Fear, Aversion, Horror, Confusion, Sorrow, and Repentance, in which Acts consists the exercise of the Will.
This is the Method of Prayer, which Saint Ignace has taught us, in his Exercises; a Method both solid and easie, approv'd by the Sea Apostolique, and Practis'd by so many Holy Men; whereby vertuous Souls have found very great benefit, thô the half witted, and malitious have endeavor'd to cry it down; but can no more prevail, than those Phanatiques, [Page 46] and other visionary mystiques, who would have it under-valu'd, as if 'twere below those great and elevated Souls, whom God calls to Contemplation, to practise it; for all Spiritual and experienc't persons grant, that this manner of Prayer cannot lead or dispose us to an empty dreaming Contemplation, which by sad experience, in these latter days, is found subject to very great illusions, no less extravagant, than dangerous; but to a solid Contemplation, which is the fruit of a continual Mortifying of self love, our own Will, Passions, and Senses, to which this Method of Blessed Saint Ignace insensibly conducts those Pious Souls that are punctual in observing and following his Method:
CHAP. IV. Shews how to Practise Mental Prayer.
TO reduce this Method, we have explicated into Practise, and render it easie for all persons, 'tis necessary to give some Examples upon the different subjects of Meditation.
All the suject, upon which we are to Meditate, may be reduc't to seven heads; which are contain'd in the Histories of Holy Scripture; as the fall of the Angels, the sin of Adam, the Conversion of Saint Mary Magdalen. Secondly, Moral and Christian Verities; as those which set fourth the importance of our Etèrnal Salvation, the necessity of repentance, the certitude of Death, and the incertitude of the time. Thirdly, the Mysteries of our Blessed Saviors [Page 48] Life upon Earth; as his Incarnation, Nativity, and Passion. Fourthly, such Maxims of the Holy Gospel as this; If any Man will come after me, let him deny himself and take up his Cross and follow me. Fifthly, the Parables in the Gospel; as, that of the Barren Fig-Tree. Sixthly, the Actions of our Blessed Savior; as, his washing the Feet of the Apostles. Seventhly, the Attributes and Perfections of Almighty God; as his Immensity, Infinite Power, Mercy, and Goodness, &c.
§. 1. The Application of the Method, we have already explicated, to some Historical passage in Holy Scripture, as for example to that of the fall of the Angels.
The Exercise of our Memory.
Call to mind, that the Angels being Created by Almighty God, in a state of great Perfection, instead [Page 49] of Attributing the happiness they enjoy'd, to him from whom they had receiv'd it, and looking upon him as their last End; whereby, together with their fidelity and submission, they merited that infinite happiness, for which they were destin'd, suffer'd themselves to be puffed up with a most ungrateful and criminal vanity, imagining they were rich and powerful enough of themselves, without depending upon Almighty God; or considering him as their last end and only felicity, which oblig'd God to punish them [...] ride, by casting them head-long into Hell, there to glorifie his Iustice, by their Eternal pain; since they would not glorifie his goodness and power, by submitting themselves willingly, to his Holy and Divine Law.
The Exercise of our Understanding, or Reflection upon this History.
Mortal sin must needs be very horrible and detestable in Gods [Page 50] sight, since he who is all Wisdom, Goodness, and Mercy, punishes by so grievous and infinite pains, so great a number of such excellent Creatures, as the Angels are, for one Mortal sin, and that only in thought, and but of one moments duration.
The Application of this reflection, or the return and looking back upon our selves.
If God has with so great severity punish't the Angels, that were capabl [...] [...] procuring him so much glory; how can I hope that he will treat me more favorably: I, who am so miserable and poor a Creature, guilty of so many and such grievous sins, as from time to time I have heapt together, the least of which deserves Eternal Torments.
The Exercise of the Will.
The motions of the Will, that naturally arise from this reflection, [Page 51] are, First, that of Astonishment, to see so great severity us'd towards the Angels, and so great mercy and patien [...] towards me. Secondly, of Confusion, for having so long time abus'd such infinite goodness. Thirdly, of Grief for my sins, which have expos'd me to the great danger of undergoing the same rigour of the Divine Iustice. Fourthly, of Fear, least if I continue longer in my sins, I shall tire out Gods patience, and be sent to accompany those wicked Angels in their pain, as I have follow'd 'em in their Rebellion. Fifthly, of a Strong Resolution, after I have implor'd the mercy and assistance of Almighty God, to do all I can possible to prevent by my true repentance, the terrible miseries with which I am threatned, and which I justly deserve.
§. 2. Application of the same Method to a Moral Christian Verity. The Incertitude of a sudden and unexpected Death.
The Exercise of the Memory.
To call to mind, and consider very well this important truth, which not only our reason, but our senses, and dayly experience set also before our Eyes; that there is nothing so certain, and withal so uncertain as Death; nothing so certain, as that we must dye; and nothing so uncertain, as when, and how we shall dye; You know not, says our Blessed Savior, neither the bour, nor the day; you know not when the Son of Man will come; for be will come as a thief to surprise you, he will come when you lest think ont.
The Exercise of the Understanding, or Reflection upon this Verity.
If we cannot tell when Death will come, we ought to be watchful, and always upon our guard, and always ready and prepar'd for it. 'Tis the same reflection which our Savior himself made, and the conclusion he would have us to draw from this truth, Vigilate, estote Parati, Watch and be ready, he does not say, that when Death shall come, we must think of making our selves ready, and prepare for it; but we must be always ready; because Death will otherwise surprise us, and not allow us time to dispose our selves for it; and what ruin and misery must it needs bring upon us, if we are forc't to depart this Life, with out having made a necessary preparation and provision for so terrible a passage, as that is to the next, from time to Eternity.
The Application of this Reflection, or the return and looking back upon our selves.
If Death should come now this present hour and surprize me, would it find me ready? Am I in that condition, in which I should wish my self if I were to dye presently? And since 'tis possible I may be surpris'd every hour by Death, how comes it to pass that I dare live in a condition, in which I should not be willing to dye? Can there be any care or security too great, in a business wherein my Eternal happiness, or Eternal misery lies at stake? And seeing I am forewarn'd that Death will come when I least think of it, ought I not always to think ont? To prevent being surpriz'd by it.
The Exercise of the Will.
The motions which naturally arise from this reflection, are, First, of Amazement, by considering [Page 55] the blindness and stupidity of most Men, who being so often and so expresly warn'd by our Savior himself, to watch always, to avoid their being surpris'd; yet nevertheless make so little benefit of so good advice, as never to think of being always upon their guard, or making themselves ready, thô they know very well the sad consequences, of such a surprise, which must of necessity end in Eternal misery. Secondly, of Confusion, to have trifl'd, and dwelt so long in so wilful and miserable blindness as this is. Thirdly, of Grief, for having by this means expos'd my self to dye in my sins, and consequently to be Eternally separated from God, and suffer the torments of the Damn'd for all Eternity. Fourthly, of Acknowledgment and Gratitude towards God, that he has been pleas'd not to suffer me to be surpris'd by Death as I deserv'd. Fifthly, of Fear, lest if I do not for the future make better use of the advice our Blessed Savior has himself given me, he will at [Page 56] last, punish so wilful and unexcusable a neglect in a matter of this great concern, by permitting my being supris'd by a sudden Death, as too many others have been. Sixthly, of a Sincere and Firm Resolution to do what possibly I can, by the assistance of Gods holy Grace, to keep my self always ready, and in a condition sit to appear before him, whensoever he shall please to call me; and in order to that, to watch continually, and to live every day, as if that day were to prove the last of my Life.
§. 3. The Application of the same Method to one of the Mysteries of our blessed Saviors Life. The Nativity of our blessed Savior.
The Exercise of the Memory.
Consider how the blessed Virgin being arriv'd at Bethleem, and the time of her Delivery approaching, [Page 57] finding none that would afford her Lodging, she was oblig'd to retire into a poor Stable, open on all sides, and expos'd to the bitterness of the weather. Such was the poor and miserable Lodging that our Blesled Savior would be Born in, where he was lay'd in the Manger upon Straw, in great want of all things, and without any human comfort or assistance.
The Exercise of the Understanding, or Reflection upon this Mystery.
He whom I see in this poor Manger, is God; if he be God, he cannot but be infinitely powerful, and infinitely wise; if he be infinitely powerful, nothing could force or oblige him to put himself in so low, poor, and suffering a condition as this: It must be then his own choice, where by he lets us see that he prefers this condition before any other; and if his Wisdom be infinite, he has certainly all the knowledge requisite to make a good choice, and therefore cannot [Page 58] be deceived in it; whence it must neceslarily and evidently follow, that the state of humiliation, of poverty and suffering, which Jesus Christ has prefer'd before all the grandeur of wealth, and pleasures of the World, is infallibly the best.
Application of this Reflection, or the looking back upon our own selves.
Have I been hitherto of the same opinion and judgment in this point, with my Blessed Savior? Or rather have I not been of a quite contrary opinion? Either he or I, then must have been deceiv'd, but it was impossible for him to be deceiv'd, seeing he is Eternal Wisdom, and therefore infallible? Wherefore I must certainly till now have been deluded, and liv'd all this while in a gross Error.
The Exercise of the Will.
The motions that follow this reflection, are, First, of Admiration, [Page 59] to see God himself, out of his Love to us, and to serve us for an example, reduc't to so poor and low a condition, as this. Secondly, of Love and Gratitude for so great and wonderful a goodness. Thirdly, of Confusion and Grief to have liv'd so long in a perswasion so contrary to that of my Saviors; and by my conduct, to have in a manner condemn'd his Blessed choice, to have plac't my affection, and spent the best part of that Life he has given me to serve him, in the pursuit of those imaginary goods, for which my Savior never shew'd any esteem, but always scorn'd and contemn'd 'em. Fourthly, of Fear, lest if I do not follow and imitate my Blesled Savior, in his humility and poverty in the Manger, I shall loose that infinite happiness of partaking one day with him in his ever lasting Glory in Heaven. Fifthly, of a Firm Resolution to reform my conduct and manner of living, begging of my dearest and Divine Jesus, who for my sake was thus [Page 60] Born in a poor Stable, that he would give me the courage to imitate his admirable example.
§. 4. Application of the same Method to a Maxim of the Gospel. If any Man will come after me let him deny himself, and take up his Cross and follow me.
The Exercise of the Memory.
Consider well and with great attention those words of our Saviour; If any Man will come after me, let him deny himself, and take up his Cross and follow me, and imagine that you hear our Blesled Savior Preaching this Maxim to you, as well as to his Disciples.
The Exercise of the Ʋnderstanding, or Reflection upon this Maxim.
We cannot be Disciples of Jesus Christ, that is, we cannot be true [Page 61] good Christians unless we follow him; and we cannot follow him unless we deny our selves, and unless we carry his Cross; but what is it, to deny our selves, but to curb our own humor, to renounce our inclinations, desires, interest, all the disorderly motions of our heart, and infine, renounce all that may prove dangerous or criminal? And what is it to carry our Cross, but to tame our passions, mortifie our senses, chastise our bodies, embrace those things that seem painful and irksome; or at lest bear all afflictions willingly and with patience, when ever it pleases God to send 'em?.
The Application of this Reflection, or the looking back upon our selves.
We make Profession of being Christians, and of following of Jesus Christ, we are then under an indispensable obligation of denying our selves, of dayly carrying our Cross, since in the judgment of our Blessed Savior, the one follows [Page 62] necessarily out of the other; but do we practise it, or do we not practise quite the contrary? Do we not act continually according to our own humor? Do we not yield to whatever our natural inclinations require from us? Do not we abhor, and avoid, with all care imaginable, whatever mortifies or puts any constraint upon our Wills? Do we not run away from the Cross as fast as we can, and murmur when God sends us any? And can we call this the following of Christ, and the being a Christian? Whilst we act quite contrary to what the Name of Christian obliges us to do:
The Exercise of the will.
The motions that arise from these reflections, are these. First, of Astonishment, to see most of those that bear the Name of Christians take so little care, and mind so little the duties of a Christian: And instead of following our Blessed Savior, as they are oblig'd to [Page 63] do, by their promise and engagement in Baptism, endeavor in a manner to oppose his Doctrin, both in their opinion and conduct. Secondly, of Confusion, to see that we our selves who have the honor to bear the Name of Christians, are of the number of those blind People, who dishonor Christianity by a disorderly and sensual Life. Thirdly, of Grief, for having been till now such cowardly betrayers of our Profession, and such unfaithful Disciples of Jesus Christ, Fourthly, of Fear, lest the Character of Christian, serve at the Day of Iudgment for our Condemnation; when on the one side, the obligations which so honorable a quality impos'd upon us, will be clearly manifested to us, And on the other side, our manner of living will be discover'd to have been quite different and opposite to those obligations. Fifthly, of a Firm Resolution, to fulfil better for the future, all the duties of a true Christian, imploring our Blessed Saviors mercy and [Page 64] pardon for our past faults, and begging the Assistance of his Holy Grace for the time to come, and courage sufficient to take up the Cross and carry it after him.
§. 5. The Application of the same Method to a Parable in the Gospel. Of the Barren Fig-Tree.
The Exercise of the Memory.
Remember the Parable of the Barren Fig-Tree, set down in the thirteenth Chapter of Saint Luke, where 'tis sayd, that the Master of the Vineyard, coming to gather fruit from a certain Fig-Tree planted in his Vineyard, and finding none, spoke thus to his Servant; 'Tis three Years since I have still expected fruit from this Fig-Tree, but can find none; let it be cut down, for why should it take up the room of another good fruitful Tree to no purpose.
The Exercise of the Understanding, or Reflection upon this Parable.
This Barren Fig-Tree that bore Leaves enough but no fruit, represents several persons, who making a fair outward show, deceive themselves, and impose upon others by bearing no fruit; because they do not apply themselves to works of Charity, and the practice of other Christian Vertues, but lead such a sort of Life, which thô it seems not very disorderly, yet is so in effect; because 'tis unprofitable; for, not to do good, is a very great evil in it self; and the unprofitable Servant in the Gospel, was Condemned as an ill Servant, that deserv'd to be cast into utter darkness, that is to say, into Hell.
The Application of this Reflection, or the looking back upon our selves.
Am not I like this Barren Fig-Tree? Do not I content my self [Page 66] with bearing a fair show of goodly Leaves, without having any fruit? That is, have I not an outward appearance of Vertue, without the real substance of it? Seeking the approbation and vain applause of Men, who judge by the outside, without taking due care to please Almighty God, who sees and penetrates the most secret designs and hidden intentions of my heart; and can distinguish the fruit from the leaves, the good and bad intended actions, from those that are not so: Do not I mistake those actions, which are the effects of good Nature, or good Education, or done out of some human respect, to be the real fruits of true Vertue and Piety? And does not some secret vanity, the desire of preserving my reputation, or being accounted a person of great probity, pass with me for a solid Vertue? Infine, does not a Life that in effect is very unprofitable, pass in my fancy for a Life very innocent?
The Exercise of the Will.
The motions that naturally arise from this reflection, are, First, of Wonder; considering the patience of Almighty God, who has expected and born with me, not only for three Years, as the Master of the Fig-Tree had done, thô I have been so far from bearing any good fruit, that I have always born very ill; but has suffer'd me for so many Years to go on in that ill course of Life. Secondly, of Confusion and Sorrow; for having made so little use and benefit of all that care his Divine mercy has taken to Cultivate and Improve me by all ways and means imaginable; but have so long abus'd his wonderful Patience that bore with me all this while. Thirdly, of Fear; least God to punish me for not corresponding with his Grace, and making profit of it, should at last quite deprive me of it, and pronounce that terrible Sentence against me; [Page 68] Cut him down, why should he take up so much good ground to no purpose, cut down that unfruitful Tree and throw it into the Fire. Fourthly, of a Firm Resolution; addressing my self to my good Angel to beg his assistance to be more faithful hereafter, and make better profit of the care he shall please to take of me, and correspond with those Graces he shall obtain for me: Beseeching him to intercede for me like that Charitable Keeper of the Vineyard, mention'd in the Gospel, and affist and help me to bring forth the fruits of good Works, and Vertues proper to my Condition.
§. 6. The Application of the same Method, to one of our Blessed Saviors Actions.
Jesus Christ Washes the Feet of the Apostles.
Consider how our Blessed Savior who, as Man, was King of Heaven [Page 69] and Earth, and, as God was the Creator and Lord of all, laying aside, and as it were, forgetting his Majesty, was pleas'd to humble himself to that degree, and to descend so low as to wash with his Sacred and Divine Hands, the Feet of Twelve poor Fisher-Men; and withal consider well all the circumstances of so humble an Action; how he Girt his Sacred Body with a Napkin; fill'd the Bason with Water, and then kneeling down, Wash't the Feet of all the Apostles, nay, even of Judas himself.
The Exercise of the Understanding, or the Reflection upon this Action of our Blessed Savior.
What could be the design of God in humbling himself after so strange a manner? He was pleas'd to declare it himself in these words; You see what I have done, and to what degree, I, who am the Son of the Living God, have humbl'd my self; and if this Action does surprise you, because you do not yet comprehend [Page 70] the Mystery of it; that you may not be ignorant of my intention. I declare 'tis to serve you for an example, and to shew you, that if I, who am your Lord and Master, have thus humbl'd my self, you that are but poor Fisher-Men ought much more to humble your selves, by seeking and embraceing those employments that are esteem'd the meanest, and exercising your selves in the lowest and most humble sort of Actions: This is the great Lesson I would have you learn of me, 'tis that which I have always Prech't to you, and that I have now taught you by my example.
The Application of this Reflection, or the return and looking back upon our selves.
Have I hitherto practis'd this great Lesson? Having the honor to be a Christian, and consequently a Disciple of Jesus Christ, I was bound to follow his Example, and [Page 71] to observe his Maxims; especially, those Maxims, in the practise of which he took most delight, and most expresly propos'd to me to observe; have I till now observ'd 'em? That passion I have for honor and esteem of the World, for all that is or seems to me great or glorious, and serves to entertain and feed my pride and vanity; that horror I have against all humiliations, against being scorn'd, or undervalu'd; all this evidently shews, how far I am from imitating the humility of my Blesled Savior.
The Exercise of the Will.
The motions which follow this reflection, are, First, of Wonder; to see humility the favourite Vertue, most recommended by Jesus Christ, most becoming his true Disciple, and the most Essential to Christianity, should yet be that which is least practis'd by Christians. We see many Men that are merciful, patient, and of a very [Page 72] austere Life; but where shall we find any that are truly humble? Secondly, of great Confusion and Grief; to find that I have let my self be carry'd by that torrent of vanity, which sways most part of the World; whereby I have in a manner renounc't Jesus Christ's Maxims, and holy example, to live according to the foolish humor of the World, which consists chiefly in the love of greatness and honor. Thirdly, of Fear; lest if I make not better use of these Lessons and Examples of humility, that Christ has giv'n me; they will one day serve for my Condemnation. Fourthly, of a Firm Resolution to labor more seriously hereafter, to acquire a Vertue so necessary as humility is; beseeching our blessed Savior to assist and instruct me in it; since 'tis only he, that can direct and assist me, in this most weighty matter.
§. 7. The Application of the same Method to one of the Divine Perfections. The Immensity of God.
The Exercise of the Memory.
Remember what Faith teaches us, concerning the immensity of God, which renders him present in all places, at all times, in all things; are in him, and he in all things; you are in him, and he in you, and he is more intimately present in your Soul than your Soul can be to your Body; endeavor therefore to tast and penetrate the sense of these words, God in me, and I in God.
The Exercise of the Understanding, or Reflection upon this Perfection of God.
If God is present in all places; if he be in me, it follows from [Page 74] thence. First, that I must always remember that I am in his Presence. Secondly, that I ought to comport my self always with great respect towards his Infinite Majesty. Thirdly, that I ought to be afraid of nothing so much as to offend him; or to do any thing, that may in the least be displeasing in his Eyes, that are so pure, as they cannot endure the least spot, and do continually behold me. Mundi sunt oculi tui & ad iniquitatem respicere non poterunt.
The Application of this Reflection, or the looking back upon our selves.
Have I been hitherto well convinc't or have I reflected as I ought upon this great truth? Or if I have done so; how was it possible that I should think so little of Almighty God, or that I should comport my self with so little respect before that Infinite Majesty? In whose Presence the Seraphims fall down, and cover their Faces, [Page 75] out of respect? How then is it possible I should have the Insolence to provoke him so often, and offend his Eyes, so pure and holy, by my impurities.
The Exercise of the Will.
The motions that follow these reflections, are, First, of Admiration; considering the great patience of Almighty God, in whose Presence I have so often, and so insolently committed most grievous crimes; who thô most highly provoked by me, has still had patience with me, and forborn to punish me, as he might easily have done. Secondly, of Grief and Confusion; for having been so forgetful of God, and his Divine Presence, and not reflecting that he look't upon me whilst I offended him; but so abus'd his Divine goodness and patience, as to make 'em serve me for an encouragement to offend him the more boldly. Thirdly, of Fear; lest his patience being thus abus'd and [Page 76] tyr'd out, should turn at last to fury, and punish me with so much the greater rigour; for having so long in vain defer'd and restrain'd his Iustice from punishing me. Fourthly, of a Firm Resolution, to have more respect for the future, for his All-seeing Eye, which continually watches over me; so as never to offend him wilfully: And since I can commit no fault, but in his Presence, to avoid all sin, as much as human frailty will permit, and never wilfully and deliberately offend him.
Certain Rules which may serve to help Scrupulous Persons in their Conduct.
BY reason that many persons are render'd uncapable of Praying by certain Scruples, and that others are often by such Scruples depriv'd in a great measure of that benefit [Page 77] and comfort which they should otherwise reap by their Prayer; I think it very necessary for the assisting of these Devout Souls that find themselves so crost and hinder'd in the way of Perfection, to set down some Rules that may be of use to them, to extricate themselves from those Scruples, and to comfort and ease 'em from those troubles. Neither will it be impertinent to my subject, and to what I have treated of; since it may serve to remove those obstacles which the Devil often makes use of to divert and diswade us from our Prayer.
The First Rule.
First, 'tis necessary to make choice of a Director that is both able and experienc't, and one that is not himself too severe and Scrupulous.
The Second Rule.
Having made such a choice, you must observe and follow his Counsel; perswading and fully convinceing your self, that you cannot offend God in doing what he advises; for if there be any fault, the blame will fall upon him that gives the advice, and not upon you that follow it.
The Third Rule.
Thô it be true in General, that we cannot act, when we doubt, whether what we are going to do, be a sin; yet it cannot be a certain Rule for those that are Scrupulous, to conclude they have offended God, because many times, the trouble and great solicitude they were in, by reason of their Scruples, left 'em not sufficient freedom to determine themselves, and to choose which side to take.
The Fourth Rule.
Generally speaking, all Scrupulous persons in doubt, whether they have sinn'd or no, are bound to judge favorably, and to hope the best; especially, when they are Devout persons, that fear God, and live regularly.
The Fifth Rule.
In the opinion of most able Divines, such persons as are very Scrupulous, are not bound to Confess imaginary sins, that put 'em in pain; unless they can with a safe Conscience swear these three things. First, that they have committed the sin. Secondly, that they have never Confest it. Thirdly, that 'tis Mortal.
The Sixth Rule.
Scrupulous persons need not trouble themselves to make general [Page 80] Confessions, which most commonly serve only to embroyle 'em the more, and furnish new matter of Scruples.
The Seventh Rule.
They must understand, that 'tis not in their power to discover, or know for certain, whether they have made a perfect good Act of Contrition; and that the uncertainty they are in, as to that point, is no good reason or ground to make 'em repeat and begin their Confession a new; but 'tis an effect of their Scruple, and many times of self love, secret pride, and little Confidence in Gods mercy, to demand and expect a certainty, which God is not pleas'd to allow we should have; let us but do on our part, what depends upon us, and we may be certain that God will do on his part all that depends upon him.
The Eighth Rule.
Since the relapse into sin; makes those Scrupulous Souls very unquiet and restless; they must endeavor to pacifie their minds by these reflections. First, that our Confessions, thô never so good, do not render us impeccable. Secondly, that when we say, that the relapse ought to render our repentance suspected; that must be understood to be meant of frequent relapses; and of relapses into Mortal sin; and if it can be extended to Venial sins, 'tis only to such sins as are wilfully committed, and with deliberation; and not to sins of frailty and surprise. Thirdly, that althô wittingly we fall sometimes into the same sin, yet that does not argue, but that we had a sincere resolution to avoid it, when we Confest it last, provided we do not fall into it so often, nor so deliberately; and that we resolve to Confess it as soon as we can, and [Page 82] never offend God any more in that kind. Fourthly, that a Man may have a sincere efficacious Will never to fall into such a sin any more, thô he perceive at the same time, that 'tis likely he may fall into it again; which happens often to the most perfect; so that we must distinguish well, the Will to sin, from the doubt we have, that we may fall again; for the first is inconsistent with true repentance, and the second, may well consist with it.
The Ninth Rule.
When Scrupulous persons go to Confession, they must employ no longer time in Examining of their Conscience, than what their Director advises 'em, who ought always to regulate that: And they must apply themselves, more to make good and firm resolutions for the future, than to make too long Examins.
The Tenth Rule.
All that is in our mind, imagination, senses, or in our bodies, thô never so impure, cannot of it self stain our Soul; 'tis only that which is receiv'd into our heart that can infect the Soul; so that there can be no sin unless our Will is pleas'd, and consents to the thought or act, and that our mind reflects upon it; and besides, the matter must be of some weight, to make it a Mortal sin.
The Eleventh Rule.
The first motions, thô ill, and disorderly in themselves, are not criminal; unless they are follow'd by reflection, and that we take delight in 'em, or at least neglect to resist and repel 'em, and this bare neglect very seldome amounts to a Mortal sin.
The Twelfth Rule.
We must carefully distinguish between the thinking of, and the consenting to a sin, and we must observe that the first thô very bad, may chance not to be attended with the second; for the consent renders us guilty, but the thought may serve often to exercise and improve our vertue; and by giving us an occasion and obligation of combat, may afford us matter of Merit and Victory.
The Thirteenth Rule.
The person that lives regularly, and in the fear of God, thô assaulted by never so filthy and impious thoughts, yet gives no occasion to 'em, and never permits 'em to prevail so far as to cause any ill action, ought to judge the best, and rest satisfi'd, that there was no consent giv'n to such thoughts. 'Tis the Rule that Saint Gregory [Page 85] gives, Ita plerumque mali inutiliter compunguntur ad justitiam, sicut plerumque boni innoxiè tentantur ad culpam; as good thoughts which disorderly persons, and ill livers sometimes have, when they are not accompany'd with consent, execution, or fruit; cannot serve to justifie such ill livers; so bad thoughts which vertuous persons are Tempted with, be they never so violently prompted and mov'd to sin; yet we must judge that they do not sin by 'em, when those motions have no effect, and when we see they are never over sway'd and carry'd by 'em to any ill Action.
The Fourteenth Rule.
Scrupulous persons must never dwell long in making reflections upon any ill thóughts they have had, upon account of examining, whether they have not taken some [Page 86] criminal delight in 'em; for that can serve only to embroyle 'em, and make a deeper impression of those objects in their fancies, and consequently create new matter of Scruples.
The Fifteenth Rule.
Scrupulous persons ought not to set upon Reading such Books, as treat of terrible and frightful subjects; such as are, those which treat of the great rigour of Gods judgments, of the conditions necessary for Confession, of the qualities and nature of Contrition, and of the incertitude of it; nor Read those Authors that rack all cases and circumstances to an extremity, in points of Morality; but on the contrary, they ought to Read those Books that treat of the Love of God, his great Mercy, the Vertue of the Infinite Merits and Satisfaction of Jesus Christ, and such other Books, as are most proper [Page 87] to infuse into their Souls a great confidence in Almighty God: Such as are all the works of Saint Francis Sales.
The Sixteenth Rule.
To enable a good Director; to assist well, and cure Scrupulous minds under his care, 'tis neceslary he should be made acquainted, with the first rise of those Scruples; for he ought to apply different remedies, proportionable to the different causes, and sources of Scruples; if Scruples are sent by Almighty God, for tryal of certain Souls, which are naturally high minded, and subject to pride, and for rendring 'em more humble; they must humble themselves under the powerful hand of God, and abandon themselves wholly to his Divine Conduct: If Scruples proceed from self love, which cause our thoughts to be wholly taken up with our own concerns; the best remedy is to [Page 88] think much and often of Almighty God, and to think as little as we can of our selves; and cast off frivolous reflections that still only regard our selves: If Scruples come from idleness, as sometimes it happens they do, those persons must undertake and embrace some good employment, such as may leave 'em no leisure, to think of their Scruples: If Scruples proceed from a natural fearfulness, or from a tenderness of Conscience, there must be great care taken to instruct well, and encourage those fearful poor Souls: Infine, if they proceed from a Malancholly humor, or from a weak brain, there can be no other remedy in those cases, but to induce 'em to Docility, Obedience, and Resignation; for else those persons will tire out a poor Director, and make him loose all his time.
As to the rest, we must observe two things. First, that it belongs not to those that are Scrupulous, to judge whether they are so, or not; for they themselves are [Page 89] not capable of that; but ought to rely upon the judgment of their Director. Secondly, that these Rules concern only such as are truly and really Scrupulous; and not such, as being persecuted by the remorse of their own Consciences, would have that pass for Scruple, which in it self, is a well grounded and very just fear, without consulting any but their own passions: Nor for those extravagant Scrupulous persons, who make Monsters of trifles, whilst in the mean time they neglect the performance of their most Essential duties; like the Pharisees of whom our Savior says, That they pay'd most exactly the Tythe of their Mint, their Aniseed and Cummin; and in the mean time neglected what was of greatest moment and weight in the Law of God; as Justice, Mercy, and Faith; that they took great care to strain what ever they drank, for fear of swallowing a fly; and yet made no difficulty or Scruple of swallowing a Camel.
Several Motives which may be of great use and help to Scrupulous persons, in order to animate and increase their confidence in God, and to appease all their anxiety and troubles.
THe great misfortune of Scrupulous persons, and the chief source of all their pain, is the want of having a true Idea of Almighty God, thrô the fear they are in: They represent him to themselves, as a revengeful God, always angry; that never lays down his Thunderbolt, but is always ready to destroy all such as offend him; and as a severe judge, that examins all with the greatest rigour imaginable; in order to find out matters sufficient to condemn and punish the sinner; as a jealous Tyrant that mistrusts every body, [Page 91] and resolves to secure himself, by the ruin of those he suspects; as a crafty Enemy that is always employ'd in laying snares to entrap those he hates. This is the Idea that Scrupulous persons frame in their fancies of Almighty God; and is it not as false, as 'tis unjust? Injurious to God, and most pernicious to Man? Whereas on the contrary, those Scrupulous Souls ought to look upon God as a Master, full of all goodness, and mildness; Sentite de Domino in bonitate; he is not only a Father, full of tenderness, that loves all Man-kind as his Children; Quomodo miseretur Pater Filiorum, misertus est Dominus timentibus se; and therefore he is call'd the Father of Mercies; Pater misericordiarum; infine, he is well acquainted with our weakness and miseries; and has great compassion of us; Ipse cognovit figmentum nostrum, recordatus est quia pulvis sumus.
After he had drown'd the whole World, with the Men that then Inhabited it, he was not long without resuming that tender care of Man, which is natural to his Divine Goodness. I will revenge my self no more, says he, in so terrible a manner, for the heart of Man is very weak, and is carry'd away, and prone to evil, by a most violent inclination; so that his faults ought to be consider'd in some manner as more pardonable; Sensus enim & cogitatio humani cordis in malum prona sant.
Besides, we must consider and look upon Almighty God, as our Creator; and infer from thence a great motive of confidence; for he hates nothing of his own work; Nihil odisti corum qu [...] fecisti, he loves the sinner as his Creature, thô at the same time he abhors the sin; and is so far from wishing his Death, that he tries all ways to win him; to convert, and save him; Nolo mortem peccatoris, sed ut magis converiatur & vivat.
Infine, all the Holy Scripture is full of such thoughts, as serve to inspire into our Souls, the Love of Almighty God, and confirm our hope in him; if we fall, Lord, says the Prophet, you stretch out your All-Powerful hand to take us up; Operi manuum tuarum porriges dexteram; the mercies of the Lord, adds the Prophet David, surpass his Iustice, and are above all his other works; Misericordia supercxaltat Judicium, miserationes ejus super omnia opera ejus; insomuch, that in the very heat of his anger, God still remembers his mercy; Cum Iratus fueris misericordiae recordaberis; and the more miserable we are, the more he is still inclin'd to have compassion of us.
But above all, the fearful and Scrupulous Souls, must often Meditate and reflect upon those words of our Blessed Savior; that he is not come into the World, for the just, but for sinners; that 'tis not those that are well, but the sick that have need of the Physician; [Page 94] that he is not come upon Earth to judge, and destroy poor sinners, but to gain and to save 'em.
The Parable of the good Shepherd is very proper to comfort and assure us, against the too great fear and apprehension of Gods judgments; if we do but well consider it, with all its circumstances: The great longing desire of the Shepherd to find out his poor stray'd Sheep; how he could not be dsswaded, nor put off, neither by the length, nor fatigue of the journy in looking after her, nor by the infidelity, ingratitude, and wilfulness of that unhappy Sheep; the mildness and tenderness he shews towards her when he had found her; his goodness in carrying her back to the fold upon his Shoulders; the great joy he shew'd, for having recover'd her, inviting all the World to rejoyce with him; Ita gandium erit super uno peccatore poenitentiam agente. If Almighty God in this manner runs after a poor sinner, that flys [Page 95] from him, and by his resistance renders himself unworthy of his care, and mercy, will he cast off, and refuse a poor soul, that by the pain and trouble 'tis in, shews, that it fears nothing in the World so much, as the offending of so Divine and good a Master, and thereby the withdrawing himself from his Fatherly conduct and protection?
But what ought more than any thing, to hearten and comfort Scrupulous Souls, is the price of the Blood of our Blessed Savior, the infinite Vertue of his Merits, and his superabundant Satisfaction; which infinitely surpass all our sins; because they are infinite, which our sins are not, thô they be never so great and enormous; the least drop of that Sacred Blood, being sufficient to satisfie for all the sins of a Million of Worlds, thô fill'd with Men as wicked as the Devils are; and yet he was pleas'd to shed whole Torrents of that Sacred Blood for us; what ground of comfort and hope is this to a poor Soul?
[Page 96] Let us then always remember these three things. First, that the Satisfaction made by our Blesled Savior is of infinite value. Secondly, that it belongs to us; because he is our Head, and we are his Members; that he has transfer'd, and made over all that Satisfaction to us, having no need of it for himself; and that the Eternal Father, has accepted of his Sons transfering it. Thirdly, that it depends upon, and is left in our Power, to apply that Divine Satisfaction to our selves; and that the best, surest, and easiest way to do this, is to repose a great confidence in the Infinite Mercy, and Goodness of God.