A Short TREATISE of the QUIET of the SOUL.
CHAP. I.
Of the natural Conditions of our heart, and how it muſt be Governed.
YOU ought to know that God hath given you a very noble heart, only created to love him; and in his love to be melted and conſumed: By his love you ſhall eaſily perform what you will, and being enamored with virtue, any difficulty ſhall be ſoon overcome: Whereas contrarywiſe,
if by your own forces you attempt to do any thing, you ſhall effectuate nothing. Let the intention of your heart be well grounded, in ſuch ſort, that the exterior operation do proceed from the interior.
And though penance and penal Exerciſes be laudable, when they be moderated with diſcretion anſwerable to the condition of the Perſons by whom they be wrought; yet very frequently the better part of them evaporate into vain complaiſance without any profit; wholly looſing your labor, unleſs they be Ruled and Governed by that which is interior.
Mans life upon Earth is a continual warfare, as holy Job witneſſeth: In this War you muſt watch, and your watching muſt conſiſt in ſetling, purifying and quieting of your Spirit in all your motions. When any ſuddain ſtorm of paſſions and ſenſual unquietneſs ariſeth
in your own Soul, be always ready with ſpeed to ſettle and pacify the ſame, in not granting it too much Liberty, to ſtart or wander out of the right way.
Obſerve this ſo often as unquietneſs ſhall aſſault you, either in Prayer, or out of Prayer: Then ſhall you be able to pray well, when in this manner you know how to work well. And note, that when you practiſe the aforeſaid obſervation, you do it without force or violence, but rather with pleaſure: For your principal Exerciſe muſt be to quiet your Soul and Heart, and ſuffer them not to be diſordered, or to ſtray, but that always they be at reſt.
CHAP. II.
Of the care which the Soul ought to have to ſettle her ſelf in quietneſs.
WHerefore before all things you are to place this peaceable Watchman and Guard over your ſenſes, and thereby without toil and travel you ſhall be led to great matters with great quietneſs and ſecurity; by which quietneſs, ſent by God Almighty, you ſhall Watch, Pray, Obey, and ſuffer injuries without oppoſition: Yet till you be ſatisfied in your ſelf, you are to ſuſtain ſome labor, for want of practiſe herein, but your Soul ſhall reſt quieted and comforted in whatſoever contradiction befalleth you, and every day more and more your ſpirit ſhall be quieted: And if at any time you find your ſelf ſo afflicted that you cannot attain
to this quietneſs, then have recourſe to Prayer, wherein you muſt perſevere, after the example of our Saviour, who thrice prayed in the Garden, thereby to teach you, that all your refuge and truſt muſt be in Prayer; and depart not from it, till you find your Will conformable to Gods Will, being pacified, and repoſed.
If you be imployed in ſome corporal work, force not your ſelf to make an end of it to ſoon, nor limit your ſelf with any time, in which it muſt be finiſhed: But rather work the ſame with eaſe and tranquillity; for your principal intention muſt be to have God before your eyes, with great quietneſs, without all kind of reſpect of contenting any other beſides him: For if you make any mixture of other affections, you ſhall ſoon perceive the vexation and unquietneſs which in your Soul ſhall ariſe; ſo by falling down, and
riſing up again, you ſhall obſerve and clearly ſee that all your hurt proceedeth from ſelf-love, whilſt we endeavour that all things be done conformable to our will, and what otherwiſe falleth out, doth afflict, trouble and diſquiet us.
CHAP. III.
How this peaceable habitation may not be built on a ſuddain, but by little and little.
TAke care thou never ſuffer thy heart to be troubled, ſad, or altered, or mingled with any things which may diſquiet it, but labor always to keep it in peace; for our Lord ſaith, Bleſſed are the Peaceable: Which when you do, our Lord will build a peaceable City in your Soul, and make it his houſe of pleaſure. What he requireth of thee is only, that as often
as thou ſtandeſt up, thou ſhouldeſt ſit down again; (that is) keep thy ſelf quiet in all thy works, thoughts, and motions. And as in one day a City is not built, ſo thou muſt not think in one day to attain to this peace and inward reſt, for it is our Lords building, and he himſelf muſt make thee his Houſe and Temple; otherwiſe thou doſt labour in vain. And obſerve, that the principal Foundation of this is Humility.
CHAP. IV.
How the Soul muſt deprive her ſelf of all comfort, for to attain to this quietneſs and peace.
FOr to enter in by this door of Humility, thou muſt be earneſt to embrace tribulations, and eſteem them as thy ſiſters, and wiſh to be deſpiſed of all men,
and that none do comfort thee but God: And let this be thy ſettled perſwaſion, that only God is thy total Joy, and that all other things be Thorns to thee: So that thou art to accuſtom thy Soul to be alone with God, repreſenting unto thy ſelf, that if thou wert led to a place where thou ſhouldeſt receive ſome diſgrace and affront, thou wouldeſt go willingly and with joy to ſuffer it, being ſure that God is with thee; and to wiſh or deſire no other honor than to do that which is to his Honor and Glory, and to ſuffer for his Love. Thou muſt alſo force thy ſelf to be glad when any one treateth thee with injurious words, deſpiſeth or rebuketh thee; for under this Cover, rugged as the Bark of a Tree, lieth hid a great Treaſure. Tribulation well ſuffered is a ſort of Soap, that waſheth out all the dregs of our imperfections and offences.
Finally, thou art not to ſeek for Honor, nor yet that any love thee in this life, nor make an account of thee: But if thou ſuffereſt with Chriſt Crucified, beware of thy ſelf as of an Enemy; follow not thy own Will, Judgments or deſires, if thou wilt not be caſt away. To this purpoſe thou muſt be armed; viz. for to defend thy ſelf againſt thy ſelf.
Where thy will deſireth to attain to any thing, although it ſeem very Holy, yet repreſent this with a profound Humility before our Lord, beſeeching him that his Will may be done in thee. And let this be done with a hearty deſire, without any mixture of ſelf-love, acknowledging thy ſmall forces, and how eaſily thou mayeſt be deceived by thy own opinions, that are ſhadowed with the ſhape of Holineſs, and indiſcreet Zeal: Of which our Saviour ſaith,
Beware of the falſe Prophets, that come in ſheepskins,
and are ravening Wolves: By their fruits you ſhall know them.
Their fruits therefore are to leave behind them in the Soul vexations, and unquietneſs.
Any thing that ſeparateth us from Humility, and this inward peace and quietneſs, under what color ſoever it be, it is a falſe Prophet, and a ravening Wolf; for under the ſhape of a Sheep it cometh to rob and deprive us of Humility, and the quietneſs which is altogether neceſſary to him who intendeth to profit: And it ſo falleth out, that what hath been gotten in many days, and with much labor, is in little time loſt and ſtolen by theſe Wolves; and the more appearence any thing carieth of Holineſs, the better alſo muſt it be examined, and with greater reſt and inward quietneſs, as already hath bin ſaid.
And note, that if at any time thou chance to fail in theſe obſervations,
be not therefore troubled, but humble thy ſelf in the Preſence of our Lord, and acknowledg thy weakneſs, and be adviſed againſt ſome other occaſion: For it may be our Lord permitted it ſhould ſo fall out, to abate ſome ſecret Pride which is in thee, unknown to thy ſelf. And if at any time ſome ſparks of vice do touch thy Soul, be not therefore troubled, but vigilantly watch, and ſweetly draw thy Spirit aſide; and ſettle it in quietneſs, in ſuch ſort that thou be not troubled, or altered, neither overjoyful, nor heavy; but keep thy Soul peaceably, and clean to God, whom thou ſhalt find within thy ſelf; aſſuring thee that the Divine intention ſeeketh nothing but thy profit.
CHAP. V.
How the Soul muſt keep it ſelf in a ſolitarineſs; that God may work in it.
THou muſt make great account of thy Soul, ſith it is the Temple in which God doth lodge and remain. Make ſuch account of it, that thou ſuffer it not to be mingled with any other thing. Let thy attendance to our Lords coming be in ſolitarineſs; for alone he deſireth to find thee, alone without thoughts, alone without wiſhes or deſires, alone even without thy own Will. Seek not indiſcreetly, but with the Council of thy Ghoſtly Father, for Croſſes, to ſuffer for God; but diſpoſe thy ſelf rather to ſuffer for his Love what pleaſeth him. Do not thy Will, but Gods will be done in
thee. Let thy Will be free, and united on all ſides: My meaning is, that thou deſire nothing; and if thou deſireſt any thing, deſire it in that manner, that if it take not effect, thou be not therefore afflicted; but that thy Spirit remain as quiet as if thou deſiredſt nothing: Therein conſiſteth true liberty, that one be not tied to any thing. God expecteth to find thy Soul alone, to work in it his wonders.
O Solitarineſs, in which is builded the high City of Jeruſalem!
O Deſert of Joy! O Wilderneſs wherein with great felicity we may enjoy the Almighty!
Set not thy ſelf to reſt in this paſſage. Take off thy Shooes and enter, for the Land is Holy.
Stay not to ſalute any Body by the way. Let the dead Bury the dead: For thou goeſt towards the Land of the living; Death hath no part in thee.
CHAP. VI.
Of the Prudence that muſt be uſed in loving our Neighbor, to the end this Peace be not interrupted.
EXperience will teach thee, that this is the manifeſt way to life everlaſting: For the love of God and thy Neighbor ſhall be poured into thy Soul.
I came, ſaith our Lord, to kindle fire on Earth, and my Will is that it burn.
Although the Love of God hath no limits, yet the Love of our Neighbor hath, in which Moderation is to be uſed: For if you be not moderate and adviſed, it will be your deſtruction; and by endeavoring to edify others, thou ſhalt caſt away thy ſelf. So thou muſt love thy Neighbor, that thy own Soul ſuffer no danger or damage. Do not any thing only with that reſpect
to give example to another, or for to gain others: For hereby thou ſhall not reap much unto thy ſelf. Do all things ſimply and ſincerely, to pleaſe God Almighty in them, without any other regard. Think humbly of thy ſelf in all thy works, and then thou ſhalt perceive how little thou art able to benefit others by them. See that thy Zeal of gaining Souls be not ſuch, that thou come thereby to loſe thy peace and quietneſs. Be thirſty and deſirous that all men come to know the truth, which thou doſt know, and that they be drunk with the Wine which God promiſeth all men, and giveth good cheap. This thirſt of thy Neighbors health thou muſt entertain when thou haſt received it from our Lord; and not when thou haſt procured it by thine own diligence and indiſcreet Zeal: For being planted in the ſolitude of thy heart and Soul by the Almighty,
he will gather the fruit when it ſhall pleaſe him. In the mean while ſee that thou ſow nothing, but only keep thy Soul always ſolitary, and tending towards God: For God willingly findeth the Soul ſolitary and looſe on every ſide, thereby to bind and tie it the ſtronger to himſelf. Suffer thou thy ſelf to be tied, and diſpoſe thy ſelf to ſit idle in the quietneſs of thy Spirit, attending him which will come to hire thee, Caſt off all cares, and walk alone and free on every ſide, to the end that God apparel thy Nakedneſs with himſelf; and thereby thou ſhalt attain to the felicity which thou canſt not imagine; and having forgot thy ſelf, his love only will live in thy Soul.
In concluſion, with all diligence (or rather without all diligence, which may diſturb or diſquiet thy peace,) thou muſt pacify thy zealous intentions with great moderation,
whilſt God preſerveth in thee all peace and tranquility: For ſuch ſilence is more effectual than loud crying, and by this want of care, all is provided and procured, that we would have, which in ſubſtance is nothing elſe but a whole delivery of the Soul to God, being abſtracted from all other things, wherein thou muſt beware to think that of thy ſelf thou art able to do any thing; for it is God that muſt perform all, who requireth nothing elſe of thee towards this ſilence than that thou think humbly of thy ſelf in his preſence, and that thou preſent to him thy Soul, ſeparated and abſtracted from all Worldly things, with an inward hearty deſire that Gods Holy Will be done, and perfectly fulfilled in thee.
CHAP. VII.
How free from all ſelf-deſires the Soul ought to preſent her ſelf in the ſight of God.
IN this manner thou muſt begin by little and little, with Sweetneſs Reverence, and Hope in the ſame Lord, who calleth thee, ſaying,
Come to me all ye that labor, and I will refreſh you:
And in another place;
All ye that be thirſty, come to the Fountains of Water.
This motion or Divine vocation thou muſt always follow, not precipitating your ſelf by preventing or running before the inſpirations of the Holy Ghoſt; for it is he who muſt take you by the hand and guide you, and then you ſhall be carried where the Waves of all Mercy flowing from the Sea of God's ſweet Goodneſs will carry you. When thou
art come thus far, then labour with all poſſible diligence, as well inward as outward aſſurance, to draw near with all the powers of thy Soul, to think on ſuch things as make God Almighty worthy of praiſe, love, and to be deſired; and ſee that herein thou uſe no force to thy heart in ſuch ſort, that thou ſhouldeſt harden it, for that would be a great impediment of attaining to quietneſs, or diſpoſing thy ſelf to it. Follow my counſel, and exerciſe thy ſelf always, (and once again I ſay always,) both by will and by effect in the contemplation of God's Goodneſs, and of his continual loving Benefits: And receive with all Humility ſuch influences as from his ineſtimable goodneſs ſhall fall upon thy Soul. Beware thou procure no Tears or other ſenſual Devotions, uſing force to thy heart; but rather quiet thy ſelf in this inward ſolitude. attending only that the Will of
God may be accompliſhed in thee, and when he pleaſeth to ſend thee Tears they ſhall come without any force, but rather with ſweetneſs and tranquility, and then admit them with great Humility, as being God's work in thee. And know that thou ſhalt endure loſs, if of thy ſelf thou preſume to attain to any thing.
This is my firſt and laſt advertiſement, and the Maſter-key of all this matter, viz. That thou learn to renounce thy ſelf, and to ſit thee down at the feet of our Savior with Mary Magdalen, hearkning what he ſaid to thy heart; and not be buſied with Martha, which is thy Body. Beware that thy Enemies, (of which thou art the greateſt thy ſelf) do not hinder thee in this Holy Silence. Be well adviſed that when the wings of thy meditations and affections tranſport thee to a deſire of union with God, and to a full repoſe in
him that thou limit him not within the ſtraitneſs of certain compariſons, drawn from finite or terrene Objects; for he is above all compariſons, being infinite in all places, and in all things, and all things are in him. Thou art to conſider an incomprehenſible Immenſity, altogether infinite, altogether admirable. Such are to be thy conſiderations, or admirations.
Likewiſe thou muſt believe, that he is every where to be found, even within thy own Soul, when thou lookeſt for him there: Becauſe his only pleaſure is to converſe with the Children of men, thereby to make us worthy of himſelf, he having no need of us. This truth being found out by the light of thy Underſtanding, let thy Will reſt therein, with the aforeſaid quietneſs.
In thy Meditations, or Devotions, prefix not thy ſelf a Task, or number, in ſuch ſort that thou
be tied to do, think, or pray ſo much, or thus much; but let thy heart be free, to the end that where thou findeſt repoſe, there thou reſt to enjoy the ſweetneſs of our Lord, to what part ſoever of thy exerciſe he be pleaſed to communicate himſelf: And though thereby it fall out that thou doſt omit what thou haſt ordained to do, be not troubled therefore, but without any fear: For that the taſting, and enjoying of God, and the embracing of him in our arms is the end of this Exerciſe: To which when one doth attain, then the means ordained thereunto muſt needs ceaſe; and there is nothing ſo contrary to the true peace and quietneſs, as the care which one taketh while he worketh in tying the Spirit by force to finiſh this or that; nor permitting God Almighty to lead the Spirit what way he pleaſeth, but that of neceſſity it muſt go on the way
that man hath imagined, eſteeming more therein the accompliſhing of his own Will than the Will of God; which in effect is nothing elſe than in ſeeking for God to ſhun him, and endeavoring to pleaſe him, not to do his Will. Wherefore if truly thou deſireſt to advance thy ſelf in this way, and to attain to thy wiſhed end, intend or attend not to any other thing than to find God, who whereſoever he be pleaſed to manifeſt himſelf unto thee, remain there without paſſing any further, until he grant thee leave; forgetting withal that there is any thing elſe in the World, whereof thou ſhouldeſt think, or take care, ſaving only of reſting in God. But when his Divine Majeſty is pleaſed to withdraw or abſent himſelf; then towards the finding of him out thou may'ſt return to thy Exerciſes, with the ſame purpoſe to find out by them thy beloved, whom when
thou haſt found again, obſerve what hath been ſaid of omitting all other things; becauſe thou haſt attained to what thou wouldeſt have.
Mark this point well, for many ſpiritual Perſons are caſt away, and much endamaged, in their progreſs, and quietneſs of Spirit, by being wearied, and as it were tired with their Exerciſes, eſteeming themſelves to have done nothing if they finiſh them not, and placing therein their perfection: So reſerving to themſelves the propriety of their own Wills, and living a weary life of Hierlings, never attaining to the inward peace and quietneſs, in which our Lord doth truly remain.
CHAP. VIII.
Of the Faith, wherewith we muſt believe the Bleſſed Sacrament, and how a Man muſt offer himſelf to God.
THou muſt endeavor every day more and more to encreaſe in thy Soul the faith of the Bleſſed Sacrament; and never ceaſe to admire ſo incomprehenſible a Myſtery; and rejoyce thy ſelf by conſidering how God doth exhibit himſelf under the common Forms of Bread and Wine; reverently obſerve how he abaſeth himſelf to exalt thee, and by his Humility worketh thy Glory. O bleſſed be they who believe, and ſee not.
Seek not that he ſhew himſelf to thee in any other manner, than as he doth under the Vail of the accidents: Draw near unto him, to the end his Divine Majeſty do
convert thee into himſelf, and not that thou convert him to thy ſelf. Endeavor to enflame thy Will in him, and that he enflame thee in his Love, and teach thee his holy Will.
Always when thou doſt enter into this Holy Sanctuary, thou muſt be reſolved and ready to ſuffer for his Love all torments and injuries that may befal thee: Likewiſe all dryneſs of Spirit, or want of Devotion in Prayer, or out of Prayer, for ſuch ſhall often befal thee, all which thou muſt accept for good; (but take heed thou be not the cauſe of them) embracing and eſteeming them as thy Siſters; and thy only joy muſt be to ſuffer with thy beloved, and for his love be not unconſtant in that which thou beginneſt; but when thou art entred in theſe holy Exerciſes, remain firm in thy Reſolutions, and advance in the way of ſweetneſs and peace, of which the more
thou takeſt, the more thou wilt deſire; Inſomuch that thou ſhalt not be able to live without this peace; it will ſeem an intollerable torment unto thee to be out of this quietneſs for an hour.
CHAP. IX.
That the Soul muſt not ſeek any comfort or delight, but in God alone.
THOU muſt always make choice of afflictions, and be glad to be there where leaſt Friendſhip is ſhewed unto thee, and where thou art to be moſt in ſubjection. Finally all things are to ſerve thee as occaſions of going forward towards God, ſo that nothing ſtay thee from advancing thy ſelf in this way, and in this thou muſt rejoyce, that all things ſeem troubleſome unto thee, to the end our Lord be thy content, in whom thou muſt always reſt.
Addreſs all thy Labors to thy
Lord, who is Mediator between God and Man. Love this Lord, and impart thy heart freely unto him, for he will reſolve thy doubts, and will lift thee up when thou ſhalt fall; he will abſolve, and communicate thee ſpiritually, when thou makeſt thy ſelf ready; for he is an Eternal Prieſt: When thy Ghoſtly Father ſhall caſt thee off, and will not Miniſter thee the Sacraments as often as thou deſireſt, come then thirſty unto this Lord, who though he hath given Power to St. Peter, yet hath not deprived himſelf of the ſame: He will grant thee a Jubilee ſo often as thou doſt come unto him; and finally if thou doſt love him, thou ſhalt want nothing.
Offer thy ſelf to God as a Sacrifice in all peace and quietneſs of Spirit. And to the end thou go the better in this way, and that thou paſs over this journey without heavineſs or wearineſs, it is expedient
thou make ready thy Soul at every ſtep by enlarging thy Will, and making it fit that Gods Holy Will be fulfilled in thee; for if thou haſt a great deal of room to hold much, thou ſhalt receive much. And let thy purpoſe be ſeconded by works, to the end it befall not thee as it befel St. Peter, who reſolutely ſaid that he would die with Chriſt, but failed very ſoon, for that his determination came from himſelf, and from his own Will, and deſire; which although it be good, (as in this Example it was) yet it is dangerous, and the beginning of a great fall, if our Will begin to think or deſire any thing without the help of God, Deſire always, and yet deſire nothing; that is, let thy deſire and Will be free on every ſide, as already we have ſaid; and as I ſay again, always and upon every occaſion, determine with thy ſelf with all thy forces, to be conformable
with God; and never determine with thy ſelf in any thing which is not to be done in that inſtant in which thou workeſt; but keep thy ſelf at Liberty.
Yet note hereby, that none are forbidden to uſe a prudent care in things neceſſary and belonging to their ſtate; for that operation is in God and according to God; and thereby the peace, and the true ſpiritual profit is not hindred.
In all things purpoſe and perform ſpeedily what by thy ſelf inwardly may be done, and outwardly deſire nothing.
In this preſent Inſtant, what thou art to do, is nothing elſe but to offer thy will to God, and furthermore to deſire or ſeek nothing: Be like unto a poor man, who of himſelf knoweth he is unable, and thou ſhalt always be joyful.
To conclude. This Liberty of Spirit is the Key of thy perfection and perſeverance, which in ſubſtance
is nothing elſe, than that the inward man doth conſiſt within himſelf, and that he enlarge not himſelf to wiſh, deſire or procure any outward thing; and ſo long as one ſhall remain in this manner, he ſhall enjoy a Divine, and pleaſant Bondage.
CHAP. X.
That the Soul muſt not be diſmayed though it find reſiſtance in it ſelf, or diſturbance of this Quietneſs.
COnſider that full often notwithſtanding thy Pious endeavor in this matter, thou ſhalt find thy ſelf troubled, and deprived of this Solitarineſs, and Liberty, and that the Whirlwind of thy own paſſions will raiſe up the duſt of unquietneſs, and trouble in thy Soul; which our Lord ſo permitteth for our greater good, becauſe that a Dew from Heaven
ſhall be ſent thee, by which the dry land of thy heart ſhall be fatned, and not only the duſt ſhall be laid thereby, but alſo flowers of a new and fragrant odor ſhall ſpring up, by which every day thou ſhalt be made more acceptable and more pleaſing to the Almighty. This is the battel in which the Saints gained Crowns and great rewards. Whenſoever thou art troubled do but ſay,
O Lord, Loe here thy Servant.
Thy will be done in me.
I believe, O Lord, that thy Word ſhall never fail, and therein I only truſt.
Behold me; Therefore here do with me what thou wilt.
I ſtand wholy at thy diſpoſition.
Bleſſed is the Soul that offereth it ſelf in this manner, in time of tribulation, as a Sacrifice to God.
If this battel do laſt, or continue for any long time, and thou canſt not conform thy ſelf to the Will of God ſo ſoon as thou
wouldeſt wiſh; be not therefore diſmayed, for that this is the Croſs which Chriſt will have thee to carry, and follow him; according to the example which in himſelf he hath ſhewed to thee; to which effect, conſider, if it pleaſe thee, the battel which Chriſt fought in the garden, when his Humanity ſhrunk; and ſaid,
Father if it be poſſible let this Challice paſs from me.
But he preſently called his Soul to his ſelf, (for Chriſts deſire was free, and not tied at all to his own Will,) and ſaid with a profound Humility. Yet thy Will be done and not mine. Theſe be the Labors and Combats, which we muſt learn, by Chriſt our pattern, who did propoſe himſelf as an Example to us. Be not diſmayed, though oftentimes thou wiſh to be rid, and free from theſe toils, but continue in Humility and Prayer, until thou come to loſe thy own Will, and that Gods Will be fulfilled in thee.
Labor earneſtly, that no other thing (having only God) do Lodge in thy Soul, though it were for never ſo ſhort a time; let nothing at all ſeem better unto thee, nor obſerve other mens malices, or evils; but paſs through all things like a Child, without grief or irkſomneſs, and without any hurt.
CHAP. XI.
How diligent the Devil is to deprive us of this Quietneſs: And contrarywiſe, we muſt beware of his craft.
OUR adverſary the Devil, his faſhion is to ſeek out for ſuch as he may ſwallow; and therefore he expecteth nothing rather of thee, than that thou foregoeſt both Humility, and Simplicity, and that thou attribute ſomething to thy ſelf, to thy own induſtry and endeavor; and that thou eſteemeſt others as inferior to thy ſelf, in diligence, and diſpoſing of
themſelves to receive God's Gifts: Whereby thou mayſt come to diſpiſe ſome body, or other, in thy own thoughts: For by this means he will eaſily find a paſſage to enter into the Soul; the Door by which he deſireth to enter in, is that of our own-ſelf eſtimation. If thou be not therefore well adviſed in ſuch occurrences ſpeeedily to ſtep backwards to confound, pull down, and annihilate thy ſelf, (as already we have ſaid) thou ſhalt fall at length into the Phariſee's Pride; of whom mention is made in the Goſpel, that he boaſted much of his own goodneſs, and judged other men for bad. And if by this means the Devil come to take poſſeſſion of thy Will, he will be ſoon Lord over it, planting therein all kind of Vice, to thy great damage, and loſs. For which cauſe our Lord warneth us to Watch and Pray. Wherefore thou art to ſtand on thy Guard, to the
end thy Adverſary deprive thee not of ſo great a treaſure, as is the peace and quietneſs of thy Soul: For that he laboureth much to deprive thee of this reſt: And procure that thy Soul live in unquietneſs, wherein he knoweth doth conſiſt all damage and perdition; becauſe a quiet Soul doth work with facility, it worketh much, and worketh well, perſevereth, and eaſily withſtandeth all impediments: Whereas contrarywiſe the Soul which is troubled, or unquiet, worketh but a little, and that little very imperfectly; it is ſoon wearied, and finally endureth an unprofitable martyrdom.
If therefore thou deſireſt to gain the victory, and that the Enemy hinder not the profit of thy husbandry, be advertiſed before all things, not to ſuffer any tribulation to enter into your Soul, (nor be diſquieted) though it were but for a Moment. And to the end
thou mayſt the better look to thy ſelf, and beware of the Devils deceits, hold it for a certain rule in this matter; That any thought that ſeparateth from the greater love of God, or greater hope in him, is as a Meſſenger from Hell; and as ſuch, thou muſt not admit him, but with all ſpeed thou oughteſt to drive him away, becauſe the function of the Holy Ghoſt, is always to draw ſouls nearer and nearer to God, inflaming them in his love, and increaſing in them new Hopes: And the Devil worketh always contrary unto this; uſing all poſſible means to effectuate his own deſignments, which is againſt this: As for Example, when he goeth about to breed fear in us; he aggravateth exceſſively our ordinary imperfections; giving us to underſtand, that our Soul prepareth not it ſelf as it ought to confeſs, communicate, and Pray: Whereby a diſtruſtfulneſs
is raiſed in the Soul and alſo trouble, and fear.
Likewiſe he procureth us to take impatiently the want of Devotion, or delectation in Prayer, or other Exerciſes; giving us to underſtand, that our labor is loſt therein; and that it were better to forbear the performing of ſuch Exerciſes. Finally he worketh ſuch unquietneſs and diſtruſtfulneſs in the Soul, that it thinketh all whatſoever is done to be to no profit or purpoſe, whereby great fear and diſcomfort is increaſed in ſuch ſort that the Soul thinketh it ſelf to be forgotten of the Almighty; which indeed is not ſo, but wholly contrary; for the benefit which comes unto us by theſe drineſſes and want of Devotion, are innumerable, if we could but conſider Gods purpoſe therein, requiring only at our hands, and for our part that we be patient, and perſevere in working; for as St. Gregory
ſaith;
God is much pleaſed by the prayer which is made by faith, and hope.
Being alſo continued with a true fidelity, though the Soul therein be dry, and deprived of all delectation; and though the Soul be diſtracted, and as it ſhould ſeem, cannot produce one good thought; it is not therefore that the Prayer is loſt: For that the very tribulation born with patience is a good Prayer, and obtaineth much in the ſight of God, and the bitterneſs of affliction doth ſhine bright before God. And as the ſame St. Gregory ſaith: Inclineth, (or as we may ſay) inforceth God to favour us more than any other Exerciſe. Whereof it followeth, that no good work is to be omitted, how deſtitute of devotion, or unquiet ſoever the Soul findeth it ſelf; for the omitting of it ſhould be nothing elſe, than to accord to what the Devil would
have, and to deprive the Soul it ſelf of wonderful benefits.
To the end this be the better underſtood, and that the thing that is good, and profitable of it ſelf be not hurtful unto any, for the want of underſtanding; we will lay down briefly the benefits which we receive by the humble continuance of theſe ſteril and unſavory Exerciſes, that having underſtood the matter well, it befal not that by them we ſhould leave our quietneſs.
CHAP. XII.
How the Soul ought not to be diſquieted for inward Temptations.
INfinite great good doth redound to the Soul by the aforeſaid indevotions, and ſpiritual drineſs, if they be born with patience, and Humility, which if the
Soul did once underſtand, it would not ſo much be diſquieted, or afflicted by them. And though there were no other conſideration to commend them unto us; yet this only ought to ſuffice, That ordinarily, God ſendeth them, not to the end they ſhould be an occaſion of heavineſs or diſcomfort unto us, but rather of joy and gladneſs, ſo that we ought to receive them not as arguments of our Lords hate or diſlike of us, but rather of his great Love. And therefore we ſhould accept of them, as a ſpecial favour done unto us.
The truth hereof ſhall appear very manifeſtly if we do but conſider that ſuch accidents do not befal to others, than ſuch as eſpecially apply themſelves to Gods ſervice, and do ſeperate themſelves from all occaſions, which may offend him: For we never ſee that great ſinners, or ſuch as be much
addicted to this World, do make account or complain of ſuch Temptations; ſo that it appeareth manifeſtly, that it is the fruit by which God inviteth ſuch as he loveth well; and though it ſeem unſavory, and that the Temptation it ſelf be very foul, yet there iſſueth from it a wonderful great profit unawares to us: Even though the Temptation be ſuch, whoſe only imagination may aſtoniſh or ſcandalize us, becauſe the more horrible and foul the Temptation is, the more alſo ſhall it terrify, afflict and make us humble, and ſerve to the purpoſe which God intendeth, though as then the Soul doth not under ſtand it ſo, and therefore abhorreth the ſame, and is loath to walk in that ſame way, becauſe it would not willingly be deprived of delectation and comfort; eſteeming that what is done without them, is but loſs of time and pains taken in vain.
CHAP. XIII.
How our Lord ſuffereth theſe Temptations to come upon us for our good.
MAnkind is ſo naturally Proud, Ambitious and addicted to its own Opinion, as if we did challenge it by inheritance from our Father Adam, who by a ſad Example, fell from the obedience which was due to Almighty God, whereof it proceedeth, that always we preſume more of our ſelves than we are in effect. This our ſelf-eſtimation is ſo noiſom towards our true ſpiritual progreſs, that the only ſmell or ſmoak of it, is able to hinder us from true perfection; and becauſe it is ſo dangerous, our beſt Friend and good Lord hath a care of keeping us in that plight, by which we may always eſcape the danger, and
as it were of neceſſity, come to hold the true knowledge of our ſelves: As he hath done with the Apoſtle St. Peter, by ſuffering him to fall into the denial of his Maſter, that thereby he may come to know himſelf, and not to preſume any more. And God did ſend upon the Holy Apoſtle St. Paul, a troubleſome Temptation of the fleſh, that thereby acknowledging his own infirmity, he ſhould think humbly of himſelf; to the end that Gods manifold revelations exhibited unto him, ſhould not puff him up into Pride, (as he himſelf witneſſeth.) By which we ſee that our Lord taking pity on our miſery and perverſe inclination, doth ſuffer both horrible, foul and ſundry Temptations to aſſault us, to the end, that by them we may be made humble and careful of our ſelves, though in our own Opinion we profit nothing by them; wherein his great Wiſdom and
Goodneſs doth appear, by procuring our greateſt good, by that which we think to be our greateſt hurt. For hereby we attain to Humility, (which is the only vertue we have moſt need of) for that it hapneth ordinarily, that he who feeleth the ſaid thoughts, and drineſs of Spirit, with want of Devotion, perſwadeth himſelf it proceedeth from his own great imperfections, and that no true Servant of God could have ſuch a diſtempered Soul, or ſerve God with ſuch coldneſs and remiſneſs as himſelf doth, and thinketh that the like thoughts befal only to ſuch as be forlorn, whereof it followeth, that he who a little before, rather eſteemed himſelf ſomewhat, now by this Phyſick ſent him from Heaven holdeth himſelf the worſt Creature of the whole World, and unworthy to bear the Name of a Chriſtian; to which ſelfknowledge and profound Humility
the Soul would never attain to, if that the great Tribulations of the horrible and extraordinary Temptations did not force it thereunto. Wherein God Almighty doth a ſingular favor in this life to the Soul. which he ſeeth in need of the like Phyſick.
Beſides the aforeſaid benefits which ſuch Temptations and want of Devotion do work in the Soul, many other benefits do alſo follow: For the afflicted Perſon by theſe means is in a manner forced to make his recourſe unto God, and ask him ſuch vertues as may remedy his torments.
Furthermore to the end he may be rid of the Martyrdom which his Soul doth ſuffer, he judgeth it expedient to eſchew all kind of ſin, and what may ſeem imperfect; wherein the Tribulation which firſt ſeemed to have cauſed his hurt, ſerveth for a ſpur to ſet him forward with fervor to find God,
and ſeparate himſelf from any thing which he may think not agreeable to his Divine pleaſure.
Finally, the toil and Tribulation which the Soul endureth in the ſaid Temptations and want of Devotion, is a Loving Purgatory, wherein it endeavoreth with Patience and Humility: And it helpeth towards the attaining of a great Crown of Glory in Heaven.
Thus much I have ſaid, to the end it be underſtood, what ſmall occaſion we have to be troubled or ſad, for the want of Devotion, or for ſpiritual afflictions, as ſome Perſons of ſmall experience herein be troubled, which do attribute to the operation of the Devil, or to their ſins and imperfections, that which cometh from God, and do eſteem the tokens of love to be Arguments of hate, and do think theſe Divine favors, to be ſigns of forgetfulneſs, judging all their labor loſt, and without Merit, and
their loſſes to be without recovery: Whereas indeed they have loſt nothing, and thereof ought rather to receive theſe afflictions, as demonſtrations of Gods holy remembrance of them; which if they did but once well underſtand, they would not be diſquieted, or loſe their peace for enduring the like Temptations, or want of Devotion in Prayer, or other holy Exerciſes; but rather they would with a new perſeverance humiliate their Souls in our Lords ſight, purpoſing in all and above all things to accompliſh his Holy Will, in what manner ſoever he be pleas'd to uſe them in this World; endeavoring to keep themſelves in peace and quietneſs, accepting of all things that befall them, as proceeding from the hands of the Loving Father of Heaven; rendring new thanks with inward joy, in place of ſadneſs and ſorrow, perſevering herein without
any loſs of time, until at length they attain to work with peace and reſt.
CHAP. XIV.
Of the remedies the Soul may uſe, to the end it be not diſquieted by the faults and imperfections it hath.
IF at any time thou chance to fall into any light offence, or negligence either in Works or Words; ſuch as to be angry at any thing that hapned to thee; to murmur, or hear others murmuring; to yield much to laughter, or other curioſity; to ſuſpect the worſt of others, or that by any other means thou offend either once, or more often falling into the ſame fault, notwithſtanding thy purpoſe of taking heed from falling again; be not therefore troubled, or diſcomforted, nor apply thy ſelf to treat of what is paſt with affliction; confounding thy
ſelf with new ſorrows and afflictions, and imagining with thy ſelf thou ſhalt never amend; thinking thou doſt not perform, or force thy ſelf as thou ſhouldeſt, which if thou hadſt done, thou ſhouldeſt not have fallen ſo often: Likewiſe conſidering the more thou purpoſeſt well, the more alſo doſt thou find thy ſelf inconſtant: Out of which cogitations, and conſiderations, do proceed great heavineſs and diſtruſt, and a Thouſand fears which overwhelm thy Soul; ſuch as be to deſpair of ever being rid of the ſaid imperfections; to think that thy own weak and unperfect determination cauſeth all thy hurt; Repreſenting to thy ſelf that thou doſt not ſerve God truly as thou oughteſt to do, by which means, confuſion and ſhame ſhall ſo much invade thee, that thou ſhalt not dare to addreſs thy ſelf to God, nor appear in his ſight for having carried thy ſelf unloyally
towards him. Such Perſons as imploy themſelves in ſuch thoughts, do loſe much time therein, whilſt earneſtly they ſearch how long they ſtayed or remained, and how far arrived their faults, if they conſented, and if wittingly, and willingly they continued in them. And the more earneſtly they applyed themſelves to think thereof, the leſs they underſtand; and ſo become more afflicted: Out of which there followeth a great perplexity towards the confeſſing of their ſins, to which they come with fear, and after having confeſſed, yet they attain not to the quietneſs of Spirit, for that they will not perſwade themſelves to have confeſſed wholly and entirely; ſo that they lead a miſerable life, bitter and unquiet, omitting to merit, and looſing great part of their labors.
All this proceedeth from hence, that they conſider not their own natural imperfection, nor know not the manner how to negotiate with God Almighty, with whom (notwithſtanding their often falls into infirmities,) more is effectuated with one loving Converſion, than with heavineſs and diſcomfort, that proceedeth from an over ſerious examination of faults, eſpecially if they be venial offences or ordinary. Such in the occaſion of their unquietneſs ought to content themſelves with the opinion of ſome learned man, or their Ghoſtly Father.
Furthermore, I add that the ſaid Loving Converſion and confidence in God, is not to be underſtood and uſed in occaſions of Light and dayly ſins only; but alſo of greater offences: If God do permit any to fall into them, not only once, but alſo more often, and though they be not committed
only by infirmity, but malice; becauſe that the contradiction of an unquiet Soul, and ſcrupulous, is not the means to reduce the Soul to a perfect eſtate; if it be not adjoyned to a lovely confidence of Gods goodneſs and mercy; and this obſervation is particularly neceſſary for ſuch perſons, as do not only deſire to be rid of their miſeries, but alſo to profit in vertues and the Love of God. And becauſe many will not underſtand it ſo, they go forward without ſpiritual courage and hope, in ſuch ſort that they can ſcarce apply themſelves to any good thoughts. So they live a lamentable life, becauſe they follow their own imaginations, not hearkning to the true, and wholſome Doctrin.
CHAP. XV.
The manner how the Soul may quiet it ſelf in all occaſions, without loſs of time, or profit.
OBſerve therefore this Rule; ſo often as thou perceiveſt thy ſelf to have fallen into any defect, either great or ſmall; and though more than a thouſand times a day thou hadſt committed the ſame, even voluntary, and without any urgent occaſion thereunto.
Obſerve I ſay infallibly this Rule; That when thou ſeeſt thy ſelf fallen into any fault or defect; perſiſt not troubled, nor diſquieted in the conſideration thereof, but ſtraitways with Confidence, and Humility in regard of thy own weakneſs, lovingly fix thy eyes upon God, and with thought and word ſay unto him.
O Lord I have done like a ſinner as I am: And nothing elſe can be expected of me, than theſe and other ſuch faults. Neither only ſhould I have done this but much worſe and more if thou hadſt left me to my ſelf.
I render thee infinite thanks, O Lord, I am heartily ſorry for what I have committed; pardon me, O Lord, for thy own ſelf, I beſeech thee, and grant me Grace that I do not offend thee any more.
When thou haſt done this, loſe no more time in unquietneſs, doubting that our Lord hath not forgiven thee, but go forward in peace, and reſt with thy Exerciſes, in that manner, as if thou hadſt committed no error at all: And uſe this manner of operation at every time, and if need be at every moment, with the ſelf ſame quietneſs and confidence at the laſt time, as thou haſt in the firſt for that, beſides the particular Service done to God Almighty.
This obſervation availeth for other thouſand good uſes; as namely, that thereby the Spiritual profit is not hindred. Time is not loſt in that which ſerveth to no purpoſe: And one getteth out of ſin with great advantage, and Perfection.
This point I could earneſtly wiſh that the diſquieted and afflicted Perſons would but believe, and underſtand;
which if they did, then ſhould they eaſily perceive the peace, and quietneſs of Spirit, from the blindneſs in which they themſelves walked, always loſing their time.
Let not this ſeem much unto thee; for that it is the key of Spiritual profit, and the means by which in a little time it may be attained unto.
There are wanting other neceſſary inſtructions for this Exerciſe, which afterwards may be given, when firſt good uſe is made of theſe: Let them be read with attention, and with deſire to benefit by them, which our Lord of his goodneſs will grant more than men can think or underſtand.
And it is to be noted, that this treatiſe according to the Authors intention expreſſed in the Prayer following, is not publiſhed for others, than ſuch as profeſs a courſe of life of ſpecial progreſs in Vertue, and are far from giving themſelves over to deadly ſins; for unto ſuch as live careleſly, offending God Almighty grievouſly upon every light occaſion, this remedy is to no purpoſe: Such I ſay
have juſt cauſe to be troubled and to bewail often their offences, and to have an eſpecial care in confeſſing them, to the end that by their negligence or careleſſneſs they be not deprived of their due remedy.
A Prayer to the Prince of Peace.
O King of ſweetneſs, and God of Peace, I caſt my ſelf at your feet with all ſubmiſſion: Begging of your Majeſty, to ſpeak to me the Divine Word Peace.
I humbly beg the true Peace, which is deſired of all: Beſtow that ſweet repoſe upon my Soul, which is its Center and Soveraign good; rally by your Authority the forces of my ſpirit diſtracted and tired by ſo many enemies who draw it from you; Appeaſe all her diſquiets caus'd from abroad, whence ariſe all her miſeries.
Your word, Soveraign Verity, is engaged not to deny me, your Mercy and Juſtice have intereſt not to permit theſe Wars betwixt my paſſions and reaſon, no more than betwixt you and me: Your Divine Empire appears more glorious in Peace and quietneſs than in confuſions and diviſions.
You do not call your ſelf the Creator, Prince, and Diſtributor of other things in the ſame ſtyle as you do of Peace, which your holy Angels who ſtudy in all things your Divine Will, publiſhed at your Birth, and compos'd a Canticle of it ſurpaſſing all Songs of Triumphs or Victories.
O my Saviour cauſe to flow in me the River of Peace, that Torrent of pleaſure, which your Prophets have ſo much ſpoken of; give me that bleſſing of peace, which you have ſo often beſtowed on your Friends, and which none can give but your ſelf: And ſince after your departure you have left it under the protection of your Holy Spirit, where can it be better lodg'd than in a Soul which is empty, and deſires nothing but to entertain it alone? I have great confidence in your Soveraign goodneſs, that you will not refuſe me, that my cries ſhall turn your eyes of mercy to aſſiſt me, that I be not numbred amongſt the impious, who have never known the way of Peace, nor never ſhall enjoy it, except they amend their wicked lives.