THE SVMME OF THE PREFACE .

§. 1. 2. &c. Obiections before & since the Authours Death , made aginst the Publishing of this Doctrine .

§. 9. 10. The first obiection : Because the knowledge & practise of it belongs to few : answered .

§. 11. 12. 13. &c. A second Obiection , viz. Because suspicion may be giuen to Catholicks of pretending to new Illuminations , preiudiciall to the Doctrines of Faith and Rules of life established in the Church : Answered largely : & the contrary demonstrated .

§. 16. 17. What Illuminations are here meant : And how Diuine Loue aboue all other things doth most enlighten the Soule .

§. 21. 22. A third obiection , viz. That Sectaries will hence take aduantage to iustifie their frenzies & disorders .

§. 23. 24. 25. &c. Foure preparatory grounds layd for the clearer answering this Obiection .

§. 31. 32. The said Obiection answered . Where is contrarily proued the necessity of publishing such Doctrines , as the only meane to discouer & disproue the false Illuminations of Sectaries .

§. 33. 34. 35. &c. An Exhortation to Sectaries to obserue the strange difference betweene their Spirits & that of Catholicks .

§. 39. 40. &c. An explanation of certaine Passages in the following Treatises .

§ . 47. A iust Request to the Reader .

§ . 48. A submission of all to the Sea Apostolick &c.

BELOVED CHRISTIAN READER .

Before thou proceedest to partake of what is promised thee in the Frontispice of this Booke , thou art entreated to permit thy selfe to be detained awhile in the Entry : For perhaps a short delay here will make thy progresse afterward both more speedy and proffitable .

2. This is to acquaint thee that the immaculate Doctrine contained in this Booke , though it neuer met with any that opposed , or so much as questioned the Verities thereof , speculatiuely considered : yet there haue not wanted some that haue iudged them not fit to be thus freely exposed to thy view , much doubting thou wouldst proue such an one as would make an ill vse and peruerse aduantage from them .

3. Now the principall , yea onely Point that giues some this Iealousy , is that which thou wilt find in the Second Section of the First Treatise , where is treated touching Diuine Illuminations , Inspirations , Impulses and other Secret Operations of Gods Holy Spirit in the Hearts of Internall Liuers . Concerning which the constant Teaching of our Venerable Authour ( in breife ) is this , viz. That the Diuine Spirit by vertue of the sayd Operations is to be acknowledged our onely secure Guide and Maister in these Secret Pathes of Diuine Loue ( discouered in some measure in the following Treatises . ) And consequently that the most essentiall , Vniuersall Duty to be aspired vnto by euery one that pretends a desire or intention to walke in the same Pathes is , to giue vp his Soule and all its Faculties to Gods Internall Guidance and Direction only , relinquishing and renouncing all other Instructours and Instructions as far as they are not subordinately cooperating with this our Diuine Maister : For the receiuing of whose Celestiall Influences , the humble and devout Scholler is obliged to prepare and dispose himselfe by Prayer , Abstraction of Life &c , in Solitude hearkning to his Voyce & Call , and learning how to distinguish it clearely from the Voyce & Sollicitatiōs of Humane Reason or Corrupt Nature : till that by long familiarity & conuersation with God , Diuine Loue alone will so cleare his spirituall sight that he shall see at last no other Light , nor receiue Motion from any other , but God only , & this in all Actions , Omissions and suffrings , though in themselues of the smallest importance .

4. This is our Venerable Authours Doctrine every where in all his Treatises ( what euer the Subiect be ) inculcated , and euen to the wearying of the Readers , continually repeated and asserted . Indeed a Doctrine it is so fundamentall to all his other Instructions concerning Prayer and Mortification &c , that the least weakning of its authority renders all the rest vnproffitable .

5. But little reason there is to feare that a Doctrine , which is the very Soule of Christianity , can be shaken by humane opposition , or disparaged by jealousy . True it is notwithstanding , that though this Fundamentall Verity receiues testimony abundantly both from Scriptures and Vniuersall Tradition , though it be constantly asserted in the Schooles , and sprinckled euery where in almost all Mystick Writers , yet scarce hath any one since the Ancient Fathers times ( especially S. Augustin ) so purposely , largely and earnestly recommended it to Practise . And therfore no great wonder it is , if such a way of deliuering it haue seemed a Nouelty euen to those that speculatiuely and in Theft acknowledge it to be the established Doctrine of the Church : and whilst they willingly and with applause heare it asserted daily in the Schooles ; yet meeting with it thus popularly spread , they are offended with it , I meane , with the communicating it to the vse and practise of the Vnlearned .

6. Now what is was that troubled them , will appeare from the only Obiection in the Authours life-time made against it , which was indeed a mere Iealousy , least this doctrine so deliuered should preiudice the Authority of Superiours . The which Obiection He answered to the full satisfaction of all that were interessed in the matter . The Summe of which Answer followes in the Ninth Chapter of the second Section of the first Treatise , and needs not be here repeated .

7. But since his Death , and especially after that by a generall vnanimous agreement of all Superiours among vs it had bene ordained , that the summe of the Authours spirituall Doctrine should for the good of Soules aspiring to Contemplation , be published : both the same Obiection hath bene renewed , and others moreouer added therto : and all of them haue risen from the like ground of Iealousy , not so much acknowledged to be rationall by the Obiectours themselues ( who readily subscribe to the Doctrine as Catholickly true and Holy : ) as feared from others : to wit , partly from ordinary not learned Catholicks , who , it is suspected , will be suspicious of a Doctrine that will seeme new , and howeuer vnproper to them : but principally from strangers & Enemies to the Church , especially the frantick Enthusiasts of this age who , as is feared , will conceiue their frenzies and disorders iustified here .

8. These things considered , both zeale to Truth , Duty to Superiours , and Charity to thee ( beloued Reader ) obliged me before all other things to beseech thee to abstaine from reading the Booke , vnlesse it can be demonstrated before-hand , that it was fitt to come into thy hands ; that the suspected inconueniences and suspicions are euidently groundlesse : that it would be a greater frenzy in the Enthusiasts of these day , or in any seduced or seducing Spirits to claime any right in this Doctrine , then that which all ready possesses them : and in a word , that no obiections either against the Doctrine or publishing of it , either haue or , as wee suppose , can rationally be deuised to make vs repent the Printing , or thee the reading of the following Booke .

9. Among the sayd Obiections this one is scarce worthy to find place , which yet by some hath bene vrged in generall against the publishing to all Christians view Instructions about Prayer and Mysticall Practises proper to a few Contemplatiue Persons ( for whom alone the Authour intended them , without the least thought of hauing them communicated & exposed so generally : ) Especially considering that this Treatise discourses of Sublime Mystick Matters aboue the reach of vulgar capacities ; and also , that wheras to such tender well-minded Soules ( as those were for whom the sayd Treatises were meant ) iust liberty & condescendence was allowed in many cases , not to be permitted to others that either in the world , or else in a Religious life doe walke in other waies ; these notwithstanding will be apt to their owne preiudice to make vse of such liberty .

10. But surely as it would be most vnreasonable to forbid a Physition to publish a Booke of Remedies against some speciall Diseases , for feare that some that are vntouched of those Diseases , or perhaps sick of the Contrary , should hurt themselues with making vse of Medecines improper for them : Or Molina the Carthusian to publish his Excellent Instructions for Preists , least Lay-persons should assume the Priuiledges belonging to that Sublime Calling : Or Aluarez de Paz to print his Volumes about the Duties & Exercises of Religious persons , because they are improper for Seculars : So neither vpon such grounds ought these Instructions be hindred from being publick : Neither ought any to feare least Ordinary Christians will foolishly apply to themselues the Relaxations about Confessions &c. necessarily allowed to well-minded Scrupulous Soules that pursue Contemplations waies in an Abstracted life & solitude : Or that Soules that liue distracted , sollicitous actiue liues , as long as they liue so , will iudge themselues interessed in the waies & exercises of internall , Contēplatiue Liuers : Or in a word , that those who are yet but Beginners , or haue made but small proficiency in internall waies of the Spirit , will be so foolishly presumptuous as to aspire to Exercises more sublime then belong to them , the which they cannot doe without receiuing infinite preiudice by their indiscreete Ambition . Adde hereto , that in seuerall occasions there haue bene vsed & inculcated in this Booke the best preuentions , Cautions and prouisions that possibly could be deuised , against all misunderstanding and misapplication of any doctrines contained in it . To conclude it may seeme a sufficient Safeguard for mee to haue herein , the example of the V. R. F. A. Cr. a person much esteemed for learning and Piety , who hath not only published ( in an Additionall Treatise to the Conflict of the Soule ) Instructions for Contemplation , but a great part of his maximes ( though breefe ) are very conformable to what is here expressed more largely .

11. The speciall feared inconueniences that may arise from the publishing of this Doctrine touching Diuine Inspirations , doe regard partly some that liue in the Communion of the Church : But principally such as are strangers and Enemies therto . As for the former ; it is suspected , That by vrging so seriously the Duty of attending to and following Diuine Inspirations , some euen of the more sober Catholicks will be apt to be Iealous , that the Teachers and Practisers of such a Doctrine will seeme thereby to exempt themselues in many things from the ordinary iurisdiction of Prelates and Magistrates : pretending to Extraordinary illuminations and Commissions , and to walking in mirabilibus super se● &c. by which a Preiudice , & contempt also may be cast vpon the Common Orders and Rules concerning Faith and good manner , established in the Church .

12. Now not to forestall what is copiously deliuered in the Second Treatise ( to wit , that due Obedience to all kind of Superiours is so far from being preiudiced by this Doctrine , that it is only by this Doctrine that it is perfectly established , and all possible suspicions , all imaginable cases to the contrary solued : ) Hereto it is answered that , Wheras it is sayd that by a pretending to Diuine Illuminations &c. a contempt may be cast vpon the common Doctrines & Rules of Faith and a good life : There is not the least ground for such an apprehension . For neuer did any spirituall M●stick Writer pretend to receiue any New , or formerly vnknown Lights or Reuelations in matters of Faith beyond what haue bene known and vniuersally receiued in the Church . The Lights that such persons by Gods gracious visits receiue , being only a Clearer sight of Ordinary Mysteries : the which produces in them a firmer assent vnto them , a greater loue to them , an abhorring of all Nouelties of Doctrines , and a most feruent zeale to the Vnity and peace of the Church , and to the reducing of all Vnbeleiuers Misbeleiuers and Schismaticks into its bosome and Communion .

13. The like is to be sayd for the Rules of Practise , and a Holy , Christian conuersation . They know no other but such as are common to all other Christians , which are reuealed in the Glospell , and proposed by the Pastours of Gods Church in Councells and in the writings of the Holy Fathers . The only aduantage that in this regard is pretended to , and acquired by attending to Diuine Inspirations , is a more perfect vse and a more faithfull application of the Ordinary Precepts of Holines , or of Counsells of Perfection , to those who professe the embracing of such Counsells : an Extending of them further and to more particulars , then it is possible to be taught by Bookes , or attained by Study .

14. All Christians know that to Blaspheme , to lye , to defraude , to be rebellious , vnchast , reuengefull &c. are sins Odious to God ; and that the contrary vertues are to be practised : Yea moreouer they know that wee are obliged to Loue God with all our Heart , with all our Soule , and with all our strength : That wee ought in all things to intend his loue and Honour &c. Moreouer all know that besides the essentially necessary Christian Duties there are other Counsells of Perfection , which belong to those vpon whom God hath bestowed an Extraordinary Vocation and Grace , enabling them to cast from them all Secular anxieties and other Impediments to Perfect Charity , and to put themselues in a Condition of Solitude , Obedience &c. the which affords them the best Expedients & helps for the encreasing of Diuine Loue , & conformity to his Will , euen in the smallest matters . All this in grosse is knowen to all Christians of any reasonable capacity & good Educatiō .

15. But yet the wisest ; the most Subtile & learned Christians will neuer be able by any humane Endeauours of Study or Meditation to put in practise euen those Essentiall Precepts after a Perfect manner , that is , with an Intention not only Right , but also Pure & Deiforme . And much lesse will they by such weake helpes be enabled to discerne in a thousand particular Cases and circumstances what is most Perfect , most acceptable to God & conformable to his Diuine will . As for example , 1. How when two good ; or indifferent things are proposed , to make choice and preference of that which in the present disposition of the soule will proue most aduantageous to Perfection . 2. How to Spiritualize euen the Ordinary indifferent occurrences of our life dayly and hourely . 3. How to perceiue what manner & Degree of Praier is most proper & proffitable to the soule in her present State . 4. Or what Mortifications are in the present Circumstances most aduantageous . 5. Or how to discerne the State , Inclinations & Spirituall Necessities of other Soules committed to our Charge . 6. Or lastly to discouer a thousand Secret Subtilties , close interests & Reseruations of our Corrupt Nature , which mingle themselues , more or lesse , almost in all our best Actions &c. In these and a thousand like cases not all the Reading or Study in the world will enable Soules to carry themselues perfectly in the Execution of those Precepts or Counsells , which in grosse all know to be necessary , at least to the attaining to Perfection . But a distinct Actuall Supernaturall Light and Grace is necessary : and this not to teach vs New Precepts , or furnish vs with New Counsells , but Circumstantially to apply those which are Common and vniuersally knowen . For want of which Light it is , that the true way to Perfection is almost vnknown , euen to those who professe the seeking of Perfection , and fill the world with Bookes and Instructions about it .

16. By what other meanes then is such Light to be had ? Surely by no other but by the Exercise of Diuine Loue : which is most perfectly performed in Internall Prayer , in Attention to , and Vnion with God in Spirit . What an Expert , perswading & Subtile Maister Loue is , beyond Study or Consideration , wee see euen in Naturall and Secular businesses . One that is immersed in Sensuall Loue to any person , has no neede of Instructions or Bookes to teach him the Art of Louing : wee see how skillfull on the sudden such an one becomes in the wayes how to please the person beloued : Hee looses not , neither out of ignorance nor negligence , the least opportunity to ingratiate himselfe : He vnderstands the mind and intention of the other by the least signes : The Motion of a hand , the cast of an eye is sufficient to informe him , and set him on worke to attempt any thing , or procure any thing that may content the party . The like subtilty and perspicacy wee may see in those Earthy soules which cleaue with an earnest affection vnto Riches . What subtile waies doe they find out to encrease their wealth ? Such trifling inconsiderable things they make vse of for that purpose , as another would not take notice of , or could not see how to make proffit by them . They haue almost a Propheticall Spirit to foresee dangers where none are , and aduantages probable or possible to happen many yeares after .

17. Now how comes it to passe that the Eyes of Loue are so quicke-sighted ? Surely by this : That where Loue to any particular Obiect is predominant , it subdues all other Affections to all other Obiects , which would distract the thoughts , and seduce the will , from contemplating and adhering to the thing so beloued .

18. Vpon such grounds therefore as these it is , that S. Augustin calls Diuine Loue , ( Luminosissimam Charitatem ) most full of Light , and most enlightning . For a soule that truly loues God with a Loue worthy of him , hauing the Mind cleared from all strange Images , and the Will purified from all strange Affections , is therby enabled purely to Contemplate God without any distraction at all . And being desirous in all things to please him , knowes how to make aduantage of all occurrences . Light and Darknes , Consolations , and Desolations , Paines and Pleasures , all these contribute to the aduancing of this Loue . Yea there is nothing so indifferent , or in its owne nature so inconsiderable , but that such a soule can perceiue how vse may be made of it to please God thereby .

19. Now since Pure Loue is exercised immediatly to God only in Pure Praier , by which alone the Spirit is vnited to him ; Hence it is that Praier is the only efficacious Instrument to obtaine Supernaturall Light , according the saying of Dauid ( Accedite ad Deum & illuminamini : ) Approach vnto God ( by Praier ) and ( yee shall ) be enlightned . And hence also it is that the same Holy Prophet so earnestly and frequently ( aboue twenty times in one Psalme 118. ) praies for such light to vnderstand and discouer the wonderfull things of Gods Law . And what were those wonderfull things ? Surely not to be informed that Murder or Adultery were Sins : or generally that God was to be loued with the whole soule : For much more knowledge he had then this , before he praied . But being desirous to giue himselfe wholly to God , and to performe his will alone in all things , he so oft makes vse of Praier for the obtaining an extraordinary Light ( to be had no other waies but by Praier ) that he might thereby be enabled to discouer and find out the Diuine Will in all manner of cases and doubtfull circumstances .

20. Now only such Inspirations and such Illuminations as these doe Spirituall Persons pretend to by the meane of Praier and attending to God . And if they doe exercise Praier with a due feruour and constancy , these they shall most certainly enioy , and that in such a measure , that wheras the greatest part of ordinary good Christians are so dimme-sighted as to see the Diuine Will only in circumstances where there is a necessary obligation ( so that they spend the far greatest part of their liues in Actions that doe no way aduance them in Diuine Loue , being wrought cheifly in Vertue of the Principle of selfe-Loue and interests of nature : ) Those that are perfectly internall liuers , being clowded by no vaine Images , and distracted by no inferiour Affections , doe see the Diuine Will clearely in the minutest affaires , which they accordingly make aduantage by to improue themselues in the Loue of God . And according to the degrees of Loue , so proportionably are the degrees of Light . And thus I suppose the pretended Inconueniences suspected to flow from the publishing of this doctrine , will appeare to be only pretended , and causelesly feared .

21. But the other Obiection at the first sight seemes more considerable , as implying a far greater and more certaine Inconuenience and danger that may ensue vpon the publishing of this Doctrine concerning Diuine Inspirations , Illuminations and Calls . For thus they argue : It is to be feared that the fanatick Sectaries which now swarme in England more then euer , will be ready to take aduantage from hence to iustify all their frenzies and disorders : all which they impute with all confidence to Diuine Inspirations , Illuminations and Impulses . For can wee forbid them to practise what wee our selues teach to be a Christian Duty ? And yet it is apparent what fearfull and execrable effects the practise of this pretended Duty doth produce among them . It was by Inspiration , say they , that their Progenitours did breake out of the Church : and by Inspiration they doe still introduce endlessely new Fancies and practises . It is by Inspiration that they endanger the ruine of Christianity it selfe by infinite Schismes and pestilent Reformations . It is by Inspiration that they employ the Gospell to destroy the Gospell : from thence preaching Heresies in Churches and Chambers ; Sedition in States ; Rebellion against Princes and Prelates : So destroying all Order , Vnity and Peace euery where . These things considered , what can be more reasonable then that wee should take heed how wee furnish them thus with armes to maintaine themselues , and to fight against God & his Church ?

22. This is the Obiection . Which though it haue a fearfull shew , yet being well examined it will proue no lesse weakely grounded then the former . For the demonstrating therfore of the inconsequence of it , I will by way of Preparation lay downe these following vndenyable Principles , breifly mentioned before , viz.

23. First : That Diuine Inspirations are so absolutely necessary in Precepts , for the auoiding of sin ; and in Counsells , for the gaining of Perfection , that without them no Action of ours can be good or meritorious : Yea the Dutyes of Obligation which wee performe , or Counsells of Perfection freely obeyed by vs , are only so far acceptable to God as they proceede from his Inspirations and motions of his Holy Spirit . This is not only an vndoubted verity , but one of the most fundamentall Verities of Christian Religion , which attributes all good in vs to the Diuine Grace : And what is Grace , but the Diuine inspiration of Loue speread abroad in our hearts , by the Holy Ghost , as S. Augustin saith ? To this Verity giue euident witnes those Expressions of the Church in her Publick Deuotions : Da , Domine , famulis tuis , vt quae à te iussa agnonimus , implere Caelesti Inspiratione valeamus , that is , Grant , O Lord , vnto thy Seruants , that those things which wee acknowledge to haue been commanded by thee , wee may by thy heauenly Inspiration accomplish . And againe , Auge populi tui vota placatus : quia in nullo fidelium nisi ex tua inspiratione proueniunt quarumlibet incrementa virtutum . That is , Encrease in mercy , O Lord , the Desires of thy Seruants : For not the least progresse in any Vertues can be made by any of thy Faithfull seruants by any other meanes , but only by thy ( Diuine ) Inspiration .

24. The Second Ground is consequent on the former , viz. That since such absolute Necessity there is of Diuine Inspirations , the Necessity obliging vs to correspond vnto them is , and must needs be equall : For from no other Roote , but the neglect of this obligation , doth or can proceede all our mischeife . The guilt of such neglect is so much the greater inasmuch as the Gift of Gods Holy Spirit imprinted in the Hearts of his seruants is of such an actiue nature , that were it not that the Spirit of corrupt nature , cherished by vs , doth deafen its Call , and weaken its Efficacy , it would continually , being wakned by euery occasion , incite vs to Loue God only , and to raise vp our Soules to him . Now by such neglect wee are said in Holy Scriptures to Contristate the Holy Ghost : and by oft contristating him , wee shall in the end come to quench him . And the iust indignation of God against such negligent Despisers of his holy Inspirations and Calls , is powerfully expressed in those words of his ( Prouerb . 1.24 . ) Quia vocaui● , & renuistis &c. Because I haue called , and yee refused : I stretched forth my hand and there was none that regarded : I also will laugh at your destruction ; And I will mock when that which yee did feare shall happen vnto you &c. Then shall they call on mee , and I will not heare : they shall rise early , and they shall not find● me . Now though it be not indeed a mortall sin to resist the Motions of the Diuine Spirit inciting vs to Actions which are not of essentiall obligation : Yet so doing , wee doe contristate Gods Spirit , and more indispose our selues afterwards to obserue and follow its Directions . And Mortall sins are seldome rushed into vpon the sudden : they begin with lesser resistances , by which the mind is more obscured and lesse capable to obey it in greater matters . But as for Perfect soules they are in continuall attendance and obedience thereto , being in continuall Prayer , or in good Workes and Exercises begun and performed in Vertue of Prayer , and also accompanied by Prayer .

25. The third Preparatory Ground followes , which is this , That since these so necessary Internall Inspirations must necessarily be hearkned to and corresponded with : And since there may be false Suggestions either of the Deuill , or our corrupt Nature , which may counterfeit and subtilly pretend to a Diuine Originall : Therfore it is necessary that some possible , yea satisfactory Meanes should be afforded how to distinguish betweene true and false Inspirations . For otherwise wee shall haue an impossible obligation to obey wee know not whom , nor what : wee shall be in as much danger to be actuated by the Deuill , and vsed as Instruments of his Illusions , as of the sauing Influxes of Gods Holy Spirit : and consequently shall not be able to distinguish the way betweene Heauen & Hell .

26. Neither will it suffise to say , That wee doe sufficiently performe Gods will when wee performe the Commands of God expressed clearly in Scriptures , likewise the Precepts of the Church , and of all our lawfull Superiours . For neither will the doing of these things without an interiour insluxe of Grace auaile vs , since the Deuill can be content , yea will suggest the Exercise of the greatest Vertues to Hearts that he knows will intend only the satisfaction of naturall Pride , or the interests of selfe-loue in them . And besides , neither can any of these externall Rules extend to all our Actions , so as to regulate them in order to Contemplation and Perfection .

27. The fourth and last Ground to be premised is this , That since it is necessary to be enabled to distinguish the true Inspirations of God from the false suggestions of our Enemy : The only meanes imaginable that can be proper , naturall and efficacious to obtaine such a supernaturall Light to discerne Gods will in all things , is Pure spirituall Praier exercised by a soule liuing an Abstracted , internall , Recollected Life , spent in a continuall attendance on God &c.

28. This is a Way suitable to Reason , conformable to Scriptures and the Doctrine of the Holy Fathers , & deliuered both by Ancient and Moderne Mysticke Authours , as might copiously be demonstrrted , if there were any cause to thinke that to Pray perfectly , and by Praier to obtaine Diuine Grace were suspicious Exercises to any . In a word , this is a way , the which practised according to the Instructions here deliuered , all manner of good , and no possible inconuenience can flow from it .

29. Here is no pretending to now or strange Reuelations ; no walking in Mirabilibus super se ; no zealous seditious Reformations , nor the least preiudice done or intended to Peace , Vnity , Humility , Obedience or any other Diuine Vertue : yea on the contrary , all these Heauenly Graces are hereby not only fortified and encreased , but by no other meanes can be perfectly obtained .

30. And indeed since in a world of passages in Holy Scriptures wee find our selues obliged to a double Duty , the one whereof perhaps in popular iudgments seemes to entrench vpon the other ; and yet neither of them are in due place and circumstances to be omitted , namely , Obedience both to Gods Holy Spirit inwardly directing , and also to Superiours outwardly commanding : By what other way can wee reconcile such seemingly different , and , as it may fall out , contrary Precepts , but by ioyning this Doctrine to that concerning outward Obedience ? Which is here done , & done without the least preiudice to either : yea manifestly to the aduantage of both in their due circumstances . If then for any outward , carnall Respects wee shall conceale or discountenance this most necessary Duty of following the Inspirations of God , wee shall efface the proper Character of God seruants , who are said to be such as are lead by the Spirit of God , and that by the Vnction are taught in all things . Againe if on pretence of following Inspirations and internall Lights which cannot be so absolutely certaine , wee shall transgresse the most euident cercaine Commands of lawfull Superiours , which are therefore Gods also , there would quickly follow an end of all Order , Peace and Gouernment . What other meane therefore is left to comply with both these , but to obey God both waies , that is , commanding most certainly when his will is reuealed by Superiours & also very securely when in other internall things , or which tend to Perfection , without the least wrong yea to the great aduantage of Superiours , he doth communicate his Light and Directions to vs ? So as that saying of the Apostles with which they silenced the whole Iewish Sanedrim , namely , That God is rather to be obeyd then man commanding contrary to God , holds only when it can euidently be demostrated ( as the Apostles then did by Miracles ) that such a Command did indeed come from God , or that the thing commanded by man is certainly vnlawfull .

31. These things considered , in all reason wee ought to be so far from being deterred from publishing such Instructions as these , because ( forsooth ) the frantick Spirits of this Age doe falsely make pretended Inspirations the cause and ground of all the miseries and mischeifes of late hapning in our Nation &c. That for this very reason and motiue euery one ought to publish such wholesome Doctrines , the which are the only possible meanes to vndeceiue them . For what other waies does there remaine to conuince them of their errours and Seductions , dangerous to all mankind , but most certainly pernicious to their owne soules ? Shall wee tell them , that there are no Inspirations at all ? wee shall in so doing betray Christian Religion . Shall wee say , Though there be Inspirations , yet they are neuer to be marked , neuer obeyed nor complyed withall ? Besides the ridiculous falsenes of the assertion , which will expose vs to their most iust contempt and hatred , they will ouerwhelme vs with vnanswerable Texts of Scriptures , and passages of holy Fathers . What other thing then can be done , but that ( acknowledging both there are Inspirations , and that wee are obliged to correspond vnto them ) wee should informe those vnhappy soules how to dispose themselues so as to be out of danger of Diabolicall illusions , and to be in a capacity of receiuing Inspirations truly Diuine : As likewise with what caution and Prudence , but withall what fidelity they ought to comply with them ? But especially wee ought to demonstrate and inculcate this fundamentall Verity , That the generall and most certaine Precepts of Humility , Obedience , Vnity and Peace must neuer receiue any preiudice by any pretended Inspirations or Illuminations : since those which are truly from God doe establish and encrease all these vertues : Yea that the Externall Order , Authority and Subordination established by God in his Church ( by which alone it becomes one body and not a monstrous heape of vnlike , vnproportionable members fighting and deuouring one another ) must be the Rule by which to examine , and Iudge to pronounce sentence for or against all manner of Inspirations .

32. Therefore insteed of an humane , fruitlesse Policy of hiding such Diuine , fundament●ll , practicall Truthes as these : let vs sincerely , faithfully and plentifully teach them . And though it can neuer be preuented but that the Deuill will suggest to proud , ambitious , couetous or sensuall Spirits to draw poyson from the most Perfect Doctrines of Catholick Religion : yet then at least he and they will be the lesse able to seduce well-meaning Soules to ioyne with them : yea by Gods Grace and Benediction vpon his Truth faithfully taught , they will loose many such already seduced , when all their pretended Lights being confronted before the Sun of Diuine Verity and Holines , will either vanish quite away , or manifestly discouer themselues to be the Sulphurous , gloomy lights of such wandring ( falling ) Starres , as are mentioned by S. Iude , to whom the tempest of darknes is reserued for euer .

33. O therefore that it were Gods blessed will that they would be perswaded to examine themselues & their Instincts by such Characters , such Signes so manifestly Christian , Ho●y , Perfect and secure as are here contained in this Treatise : and accordingly iudge of their and our Inspirations . In the first place here the only proper Disposition towards the receiuing of Supernaturall Irradiations from Gods holy Spirit is an Abstraction of life , a sequestration from all businesses that concerne others ; and an attendance to God alone in the depth of the Spirit : Whereas their Lights come neuer more frequently then when either being alone they yeild to discontented vnquiet Passions and murmurings about the behauiour and Actions of others : Or when in close meetings and Conspiracies they vent such Passions by Inuectiues against the Gouernours of the Church or State . 2. The Lights here desired and praied for are such as doe expell all Images of Creatures , and doe calme all manner of Passions , to the end that the Soule being in a vacuity , may be more capable of receiuing and entertaining God in the pure fund of the Spirit . Whereas their Lights fill them with all tumultuous , disquieting Images and Phantasmes concerning the supposed miscariages of all others but themselues : and not only heighten their Passions , but vrge them to most terrible , desolating Effects . 3. The Prayer here acknowledged to be the most effectuall Instrument to procure Diuine Light is a Pure , Recollected ; intime Prayer of the Spirit . Whereas the Prayer that they glory in , is only an acquired ability and sleight to talke earnestly to God before others , & oft thereby to communicate their Passions & discontents to their Brethren . 4. Here are no new speculatiue Verities or Reuelations of Mysteries pretended ; no priuate new-found-out Interpretations of Scriptures braggd of . Wheras amongst them euery day produces a new fancy , which must gather New Cōpany . 5. Here the established Order of Gods Church , & the Vnity essentiall thereto is not preiudiced . Yea the Inspirations expected and obtained by Pure internall Praier doe more firmely and vnalterably fixe soules vnder this Obedience , and to this Order and Vnity : Insomuch as whatsoeuer pretended Lights doe endanger the dissoluing of Vnity , or doe crosse lawfull Authority , or shall be reiected by it , they are presently suspected and extinguished . Wheras those mens Lights teach them nothing so much as to contemne & oppose all externall Authority , and to dissipate Vnity , dispersing the Body of Christianity into innumerable Sects and Conuenticles . 6. Our Lights teach vs to attend only to God and our owne soules , and neuer to interesse our selues in any care or employment about others , till euidently Gods Inspirations force vs , and externall Authority obliges vs therto . Wheras their Lights render them incapable of Solitude , and thrust them abroad to be Reformers of others , being themselues impatient of all Reformation and Contradiction . 7. Our Lights make vs to feare and auoid all Supereminence and Iudicature , all sensuall pleasures , desires of Wealth , Honour &c. Wheras their Lights engage them violently & deeply in all these carnall and secular waies , and ( for the attaining to these ) in Tumults , Sedition , Bloushed and Warre : In a word , in all manner of actions and designes most contrary to the Spirit of Christianity . 8. And lastly , Our Lights , if they should chance sometimes to be mistaken by vs , no harme at all would accrew to others , and not any eonsiderable preiudice to our selues : because , as hath bene said , the matters in which they direct vs are in their Nature indifferent , and are ordered only towards a more perfect louing of God , and withdrawing vs from Creatures . Wheras all the miseries and almost all the disorders and enormous vices of the Nation are the effects of their misleading Lights .

34. Thus stands the case betweene Catholick Inspirations and the pretended Inspirations of Sectaries . Such is that Spirit of Charity and Peace , and so diuine are the effects of it directing the minds of good , humble , Obedient & deuout Catholicks : And such is the Spirit of Disorder , Reuenge , Wrath , Rebellion &c. and so dismall are the effects of that Spirit wherewith selfe-opinionated , presumptuous , frantick Sectaries are agitated . What resemblance , what agreement can there be betweene these two ? This euill Spirit though it sacrilegiously vsurpes the name , yet it doth not so much as counterfeit the opera●ions of the good one : Or if with the Name it doe sometimes seeme to counterfeit some outward resemblances , and to some persons shew demure Lookes &c , yet the Aequiuocation and Hypocrisy is so grosse and palpable , that they must put out their eyes that perceiue it not .

35. Shall wee then extinguish , and in a sort Exorcise the Good Diuine Spirit , for feare it should raise vp the Euill one with it ? Or rather shall wee not confidently assure our selues that vpon the appearing of the Good one , the Euill one will either vanish , or the hideousnes of it will affright all from hearkning to it ? Shall wee forbid the Sun to rise , because in some vncleane , rotten Ma●ishes some foggs will arise with it ? Wee may as well annull the Sacraments , forbid Prayer , extinguish the Scriptures &c : for from all these the Deuill has maliciously taken aduantage to peruert and damne thousands of Soules .

36. No doubt it is , but that among those Seduced and seducing People great numbers there are , that if they were charitably instructed in such wayes of Discerning Spirits , they would be susprised and start to see to what kind of Directours and Guides they haue vnwarily committed their Soules . If such as these could perswaded ( and I beseech God they may ) euen whilst they are yet out of the Church , for a while to suspend the pursuance of their busy Designes and Reforming of others , and retiring themselues into Solitude , allow themselues the leasure to turne their eyes inward into their owne Spirits , and as well as they can to practise the humble , selfe-renouncing , resigned way of Spirituall Prayer taught in this Booke , thereby to procure from God such Lights as then may be trusted to : Nor they ; nor wee should euer repent that the publishing of such Doctrines as these , gaue them an happy occasion to doe so .

37. And what greater satisfaction can Catholicks haue in their waies ? And what greater aduantage can they haue ouer all those that are out of the Church , then this Proofe made good by vniuersall Experience , viz. That whosoeuer sincerely and constantly giues himselfe to the practise of such Perfect Prayer , as is here taught ; if he be already a Catholick , he will most certainly euer remaine so ; and if he be not yet in the Church , he will become affraid of remaining his ow●e Pastour and Guide . For neuer any Catholick that exercised Spirituall Prayer ceased to be a Catholick , till he first ceased so to pray . And the Spirit of such Prayer , in any Perfection neuer rested vpon any soule that was out of the Catholick Church .

38. And this I suppose may suffise not only to iustify the Truth and Innocency of this our Doctrine concerning Diuine Inspirations &c. but also the lawfullnes , yea conueniency , yea euen the necessi●y of publishing it to the world ; and this for those very Reasons , wherewith others would deterre vs . For the Obiectours are afraid of the Publication of it , least franctick Sectaries should thinke themselues iustified in their pretences : And on the Contrary I conceiue the Publication necessary , least they should thinke themselues iustified in their pretences : which , till they see how vnlike to true Diuine Lights and Inspirations theirs are , they may haue some shew for . I doe not intend when I call it our Doctrine to appropriate it to any Person or Community for it is the very same that hath in all Ages bene taught by all Saints experienced in Internall wayes , as will be demonstrated by infinite Testimonies Ancient and Moderne , if God shall engage vs to such a labour by the opposition of any one . True it is that the Pious and sublime Authour of the Treatises here abridged , hath ( doubtles by the Guidance and assistance of a Supernaturall Light ) spent more thoughts about this subiect , and taken more paines in encouragng well-minded soules to fitt themselues for the receiuing of such Light ; in distinguishing it from false Lights , and in shewing the blessed Effects of it &c. then perhaps any other Authour formerly did . And that is all . For the Doctrine in substance is all old as Christianity it selfe : And cannot shew strange or new , but only to such to whom in these dayes Antiquity does seeme the greatest Nouelty .

39. Hauing thus by declaring the insufficiency of these Obiections against the publishing of the following Instructions , opened the Barriers to giue this Booke a free scape to range abroad at liberty : And my only intention being ( for Gods Glory ) to benefit thy soule , deare Reader : ( For as for the meane or sinister ends of gaining credit or esteeme with others therby , the ambition is so vnworthy my Profession , and withall so poore and vnreasonable ( considering that I can appropriate nothing to my selfe but a little paines in transcribing & digesting another mans Labours ) that I cannot thinke my selfe lyable to any suspicion with thee in that regard : Therfore to the end I may according to my vtmost ability facilitate thy receiuing good to thy Spirit hereby : though I haue no more Obiections to answer , yet by conuersing vith certaine pious and learned Persons to whose perusall and Iudgment this Booke was presented , hauing found that some few passages in it were not so very clearly expressed , but that euen an vninteressed and vnpassionate Reader might perhaps stop a little at them : I thought expedient to let thee ( Good Reader ) be acquainted what Satisfaction I gaue to them .

40. One Point that seemed to require an explication is that ( in the 1. Treat . 2. Section . 2. Chap. ) where is treated of what care a spirituall Disciple ought to take in the choice of a sit Directour : For to leaue a matter of such importance to the Election of an vnexperienced , & perhaps young & ignorant soule , seemed to them neither conuenient nor prudent : Besides that in Religious Communities such a permission would be an infringing of all due Order and Submission to Superiours . But hereto was replied . 1. That Religious Persons were expressely excepted in the Booke . 2. And as for others , this very same Aduice was long since giuen by the Bishop of Geneua , Auila &c. True it is notwithstanding , that there may oft be found in the world many good deuout soules that yet are not very capable of making a good choice : Howeuer euen such , as far as is allowed , ought to vse their best endeauours , hoping that God will blesse such their care for the aduancement of their Spirits . Notwithstanding such ought withall to take heed that from too nice a curiosity in chusing , there doe not follow any disquiet in the families where they liue , if seuerall Persons should be zealous each for a particular Directour : as S. Hierome chides a Mother and a Daughter that vpon such an occasion separated from one another . Therfore in such a case a good soule that will preferre peace before the contenting her mind , may of all others rely vpon God , assuring her selfe that He will in a speciall manner assist and conduct her , supplying all other wants . And particularly such an extraordinary Diuine assistance may be most confidently expected by well-disposed soules in Religious Communities , where such freedome of chusing is not permitted . For as Rusbrochius sayth , God will rather send an Angell from heauen , then that such humble , obedient and sincere soules relying vpon him , shall want due helpes . Therfore such as forbeare a sollicitous searching after a Directour , either for the preuenting inconueniences , or out of an humble sincere apprehension of the danger of erring in the Choice , or a Religious regard to the preiudice it might cause in a Community to peace and good order &c , such may well hope that God will not permit them to be loosers thereby . Yea moreouer such as in the forenamed Cases thinke they haue a true occasion , and that they may iustly doe it for the quietting of their Consciences , resoluing of their doubts &c , had neede be very wary that they proceede sincerely , and that they really seeke their spirituall proffit , and not naturall contentment . For as our Venerable F. Baker in a certaine place aduiseth , It is not sufficient to any Soules , that it is permitted by the Lawes of the Church at certaine times to require a Speciall Directour , ( vpon a consideration of the expedience and necessity that some soules in some circumstances may haue : ) : But they are to consider whether their case haue these circumstances , and whether they doe truly make vse of the said Permission for the right end .

41. A second Point in the same chapter supposed to deserue explication was that Assertion , That a Deuout Soule once set in a good and proper way of Prayer , after she has made some progresse in it , ought not to haue recourse ordinarily to a Directour , but that she should practise the following of Gods Directions &c. On the Contrary it was supposed that till a soule haue made some considerable progresse in the Prayer of the Will , she would not be subiect to Illusions : and therfore had thence forward most neede of Aduice from a prudent Guide . But this difficulty is cleared toward the latter end of the third Treatise , where is taught , That in the case and perill of Illusion vpon an opinion of some extraordinary Illuminations &c , it is necessary that Soules though neuer so much aduanced , should distrust their owne iudgment , and neuer presume to adde beleife vnto , and must lesse put in execution any thing suggested by any Illuminations ( true or pretended ) without the aduice and consent of Superiours and Directours . But as for the ordinary practises of an Internall Life , as Prayer and Mortification &c , is is very requisite that soules should be taught , as soone as may be to quit an assiduous dependāce on Externall Guides , from whence would follow nothing but sollicitudes , distractions &c. There is a parallell Aduice though in somewhat a different Case ( in 3. Treat . 4. Sect. 3. Chap. §. 36. 37. ) where in a Discourse concerning Rapts and the like extraordinary Fauours , it is said of Perfect Soules , that they may iudge of those matters by their owne supernaturall Light &c. & that they are not so absolutely obliged to resigne their iudgments and Wills to others , as vtterly to neglect their owne proper Call receiued from God &c. By which words is not meant that any Soules , though neuer so Perfect should be exempted from the obligation of submission to Superiours , iudging or ordaining concerning any such Diuine Fauours : But only , that such Perfect , Soules neede not so oft to haue recourse for Aduice about such matters , but may proceede by that Diuine Light communicated to them : Whereas the imperfect ought neither to yeild beleife nor execution further then they haue Aduice and Order for . Now who would find fault with S. Teresa , S. Catherine of Sienna &c , if they should forbeare consultations after euery Rapt , or Reuelation , hauing formerly bene sufficiently warranted by Superiours & c ?

42. In consequence to the story of V. R. F. Balthazar Aluarez his Account giuen of his Prayer to his Generall ( mentioned in the 3. Treat . 1. Sect. 7. Chap. at the latter End ) where a relation is made of the Generalls Orders , requiring all Superiours to direct and assist the younger Religious among them so as that they might high y esteeme , and in their practise follow the manner of Prayer most suitable to their Institute & prescribed in their Exercises : I thinke my selfe obliged to acquaint thee ( deare Reader ) that by two Bookes published of late by two RR. FF . of the Society , and perused by mee since the writing and printing of that passage , I doe find that the sayd Orders of the Generall are not , at least of late , so rigidely interpreted , as formerly they were .

43. The Authours of sayd Bookes written in French are R. F. Ant. Ciuoré , and R. F. Andr. Baiole . In which the whole Doctrine of this Booke , especially concerning the Excellency of Affectiue Praier beyond Discoursiue , is most copiously and strongly asserted : yea and moreouer the Instructions concerning the necessity of attending to , and following Diuine Inspirations ; as likewise waies prescribed to distinguish them from false suggestions of the Deuill or corrupt Nature , are so largely , clearely and euen in the very Phrases of this Booke deliuered by the former of the two , in his Booke called , Les Secrets de la Science des Saincts ( Tr. III. cap. IX . from p. 402. to p. 486. ) that it not being credible that he had seene our V. F. A. Bakers Writings , wee may rationally in ferre that what he writes with such extraordinary exactnes proceeded from a deepe and experimentall knowledge of these Internall and secret pathes of Contemplation .

44. So that , no doubt , there are many Deuout Persons in the Society which not being engaged in many externall Employments , and enioying consequently both a Solitude and Liberty of Spirit greater perhaps then will be afforded in many Communities by Profession purely Contemplatiue , doe permit themselues to the Diuine Conduct , & make wonderfull progresse in these Diuine Wayes .

45. True indeede it is , that the other Authour ( F. Ant. Baiole ) seemes to maintaine that the Spirituall Exercises according to the intention of S. Ignatius , will by practise become a Praier of Contemplation and Mystick Vnion : An Assertion in which I haue not found any yet to ioyne with him . But howeuer , he shewes in his Book● ( stiled , La Vie interieure ) that he had a true Notion of the Prayer of Mystick Vnion : And that being so , he may freely enioy the contentment of the former supposition .

46. Besides these there may possibly be other passages that thou also ( Deuout Reader ) if thou hadst had the perusall before the Impression , wouldst perhaps haue giuen vs occasion to explaine or interpret more at large . If it prooue so , all wee can doe is to referre them to thine owne candour and Charity , promising vpon a re-impression all satisfaction possible : and in the meane time requesting that our owne good meaning and the iudgment of our Superiours and Approuers may be our Safe-guard . Only one Suite wee make vnto thee ( most reasonable and iust ) which is , That thou wouldst not proceede to the censure of any passage , till thou hast read the whole Booke . The same Points and matters doe occasionally come in in seuerall places , and it would haue bene too great a tiring of thee to repeate in euery place all the circumstances and phrases necessary for explanation or preuention of suspicions and Obiections . If it be for thine owne good principally that thou art a Reader , wee shall stand in little neede of preparing thee with Apologies . And if it be for our hurt that thou art a Reader , wee thanke God wee are not guilty of the least ill designe to make vs feare , except only in thy behalfe . All that wee haue to say is , God almighty make thee ( whoseuer thou art ) a practiser of the good that thou wilt certainly find in the following Treatises ; and then wee shall haue no cause to apprehend either for thee or our selues .

47. Thus , truly for ought appeares to mee , ( Deuout Reader ) thou mayst freely , and without the least apprehension of any danger peruse and make thy best benefit of these following Instructions : The which moreouer , as thou seest , haue passed the Censure , and deserued the Approbations of seuerall pious and learned Persons . What euer opinion thou shalt , after reading , haue of them : at least I will oblige thee to acknovledge that here ( in the Treatises that follow ) is no manner of couert ; indirect meaning or designe ( according to the fashion new a dayes ) to broach any bold , newfangled Inuentions : and much lesse of maintaining vnduly what shall be du●y found fault with ; since they are exposed to the common view by one that ( as he hitherto hath , so ) here he doth ( and by Gods Grace euer will ) submit himselfe and his Writings to the Authority and iudgment of the Sea Apostolick in the first place , and next to all other his Superiours . This I professe , as is the Duty of an humble , Obedient Son of the Church : And this if I did not moreouer expressely signify with reference to the Doctrines contained in the following Treatises , I could not auoyde some degree of guilt and imputation of not deliuering candidely and faithfully our Venerable Authours sence , who in many places protesteth the like submission of all his Writings to all lawfull Authority whatsoeuer . Farewell , Deare Reader : Oremus inuicens vt saluemur . AMEN .