1. A SOUL that comes out of the world to a religious contemplative
life, or that living yet in the world is abstracted
from the world and aspires to a state of perfection, at the first
ordinarily will stand in need of an external instructor and guide
for most matters that concern her in that way. The reason
is because that such souls, although being supposed to be in
the state of grace, have sufficient internal light to direct them
in the ordinary duties of a Christian life, for the avoiding of
sin and performing the necessary acts of virtues requisite; yet,
as to the proper practices of internal ways, and to the ordering
of common actions to the advancing of themselves towards contemplation,
they are indeed penitus animales, governed by sense
2. But the necessity of an external instructor is generally only at the beginning of a contemplative course. For after that souls, by the means of general directions given and a competent pursuit of internal exercises, have been once put and conveniently settled in a right way how to seek for more light from God alone, they must not afterwards, out of levity, curiosity, or a foolish proneness to discover their interior, nor without a just necessity, continue to seek instructions from without; nothing will excuse it but the want of internal, light in some special doubtful cases, and then also, they having an internal inspiration and motion to seek it from others; in which case it is in deed their divine internal Master that they obey, who speak unto them by the external director appointed unto them by God. The devout reader may further see what the fore-mentioned excellent author of Scala Perfectionis says to this purpose in the 2d part and 91st chapter, as likewise the author of the book called the Cloud of Unknowing, chap. 49 and 54.
3. Now to the end to enable the soul to make a good choice
(I mean such a soul as hath freedom to make her own choice),
I will set down the qualities necessary to be found in a good
4. But because it is scarce to be hoped for in all places and for all souls to find a director absolutely perfect and qualified with all manner of fitting conditions, therefore the said writers do dispute what quality is the most necessary to make a director capable of a sufficient discharge of his office. Now forasmuch as concerns the first condition, to wit, a good natural judgment, though by all it be acknowledged to be insufficient alone, yet is it so absolutely necessary that without it no considerable experience can be attained; and learning, if it be joined with an extravagant capricious spirit, will prove rather pernicious than advantageous; therefore, the question remains between learning and experience, whether of the two is the most necessary
5. But truly this scarce deserves to be a question. For
though for the assoiling of ordinary doubts and cases of conscience,
as about fasting, saying the divine office, confession,
restitution, &c., learning be the principal condition to be looked
after in one that is to be a guide for such purposes, notwithstanding,
since the office of the spiritual director that now we
seek after is to be exercised in such internal matters of the
6. No learning, therefore, that may be got by study and reading, though of all the contemplative books that now are extant, will alone serve to enable any one to be a competent director for internal livers. But there is necessary experience and practice in the same prayer, and other internal exercises that are to be taught; for never so many years spent in discursive prayer will little avail to qualify any one to be a proper and profitable director for souls tending to contemplation, as all enclosed religious men and women are obliged.
7. Yea, it is much more safe for a well-meaning soul, the
which, in solitude and abstraction, aspires to contemplation, to
make use of that, though obscure, internal light which God has
given her for the applying of such instructions as books which
treat of effective prayer proper for her will afford her; or else
to trust to the guidance of a virtuous humble-minded director,
who, though he have but a very small proportion either of
experience or learning, yet, out of humility, will not assume unto
himself authority to judge of things above his reach, but will
encourage the soul either to seek out one more intelligent, or to
follow the directions of her own spirit illuminated by grace,
than to confide in any directors, though never so learned, that
would confine her all her lifetime to a form of discursive prayer,
much busying the imagination, but not affording a scope free
enough for the affections and holy desires, in which principally
consists the good of prayer; and by consequence that will be
apt to make her suspect all tracts and invitations wherewith God
8. Truly it is not without some scruple and unwillingness that the present subject obliges me to deliver instructions, the which, perhaps, will to some appear displeasing and unwelcome. But the charitable reader is entreated to believe that here is not the least intention to reflect with censure upon any, or to inconciliate any directors to their disciples; our design being only to show what kind of prayer and practices we judge proper for internal livers; and this being so, we hope that, without offence to any, we may say that the most fit directors are such as are versed in the ways that they teach, as likewise that we may suggest to those that are of a contemplative profession that they would, in the exercise of prayer, abate, as much as may be, the busy work of the imagination, and enlarge that of affection. This is all we intend, both here and in whatsoever other passages of this book occasion is given to renew the like advices.
9. I may truly say that neither natural judgment, learning,
nor experience all together are absolutely sufficient to qualify a
person for the employment of guiding souls in all cases in the
internal ways of the spirit, but very oft an actual supernatural
illumination will moreover be requisite and necessary; though
true it is that experienced persons have great advantages beyond
what wit or learning can afford. And such, for matters beyond
their experience, no doubt, will often remit souls to God and
10. Hereupon it is that St. Teresa (as it is recorded in her life) much complains of the hurt that such resolute and insufficient teachers did to her and will do to others. And Thaulerus (worthily styled the illuminate doctor) professeth of himself in a certain sermon that unless he were specially illuminated by God for the solution of a doubt proposed to him, he would remit the party to God himself, to be instructed in prayer what to do. And let not such a one doubt, saith he, but that God will be his faithful counsellor. Moreover, he finds great fault with those arrogant persons that reprehend souls for suffering themselves to be guided by the instincts and internal lights and motions proceeding from God's Spirit, and for their calling such by the titles of new spirits, or pretenders to extraordinary illuminations; whereas, saith he, those that take all their instructions from persons and books will with very small success pursue the ways of the spirit.
11. It is a miserable thing to see how this employment of
directing souls (which above all other is most difficult, and
exceedeth even the ability of an angel yet), out of an ambitious
humour, is invaded by persons wholly unfitted for it, and that
without any vocation from God voluntarily undertake it; so that
no marvel it is if so little good come from such intruders. Not
one of a thousand, saith Avila, is capable of so sublime a task.
12. Hereupon Thaulerus saith, that a soul intending perfection ought to seek out an experienced servant of God, though it cost her a journey of many German miles. But, saith he, if such a friend cannot be found, then will a simple Confessarius serve, though never so ignorant; for even by such men doth the Holy Ghost speak by reason of their office; so that they may securely be submitted to and obeyed, even in things which they do not well understand.
13. If a soul that is fearful and scrupulous be to choose a director, she ought to avoid one of the like temper, for passion which blinds the seeker will also blind the director, and so the blind will lead the blind.
14. It is not necessary that the persons consulted with about difficulties concerning internal prayer should be learned, or in holy orders (except doubts concerning matters of faith or cases of conscience intervene), for though lay persons and women be not allowed by the Church to preach publicly, yet are they not forbidden to give private instructions in matters of that nature to any that shall have recourse to them. And of the good success of such instructors we have divers examples, as in the layman that converted Thaulerus, a learned doctor and a religious man, and likewise in St. Catharine of Siena, St. Teresa, &c. And in a well-governed monastery of women, where a good course of internal prayer, approved by superiors and learned divines, is once well settled, it is very expedient that instructions concerning it should rather come from superiors within; because otherwise, by reason of the frequent change of directors, perhaps of contrary spirits, and many of them little practised in such prayer, souls will be governed uncertainly, and be in danger to be put out of their way.
15. Though it seem evidently more reasonable and more
16. And whereas it will be perhaps objected that probably
such directors, being strangers as to the special distinctive spirit
of such an order or community, may endanger in their disciples
a loss of the said spirit, I must profess that I understand not
what is meant by that so-much-talked-of spirit of an order; nor
how several orders, though never so much distinguished by
habits or certain external practices, if their profession be to tend
to contemplation, can have any more than one spirit, which
directs them to make their principal design to be the seeking of
God in His internal ways of divine love, and to that only end
besides conformable prayer to practise such observances and
mortifications as will best promote this design. And surely this
good spirit of religion and contemplation, a good director, of
what profession soever, will very studiously endeavour to ad-
17. All souls that live in contemplative orders are not naturally fitted for contemplative ways, nor the seeking of God in spirit. Those, therefore, that have not, and indeed are not capable of much light in their interior, and so are not so fit to be guided by divine inspirations, do the more need to have certain rules from without, at least for the exterior. And for such it is God's will and direction that they should more depend on external guides.
18. He that takes upon hire the office of a spiritual director, saith Thaulerus, ought for some reasonable space of time to converse with his disciples, especially at the beginning; for a few transitory conferences will not suffice to give him light concerning their propensions and dispositions, that he may fit them with a degree of prayer proper for them, both for the present and future. And his principal care must be to set them in such a way as that they may not need to have much recourse unto him afterward, the which is done by giving them general directions about their prayer, and especially how thereby to dispose themselves to receive light from God, Whose inspirations ought for the future to be their principal rule, especially for the interior. And for the practising in particular according to the general directions given, the disciples must use their own judgment, and for a help they may also make use of such instructions as they may find in books, so far as they shall be proper for their spirit. But in cases when neither their own judgment nor books will help them, if the difficulty be of greater moment, they may again have recourse unto their director.
19. And in this sort are writers that speak much of the
necessity of an external director to be understood. For if such
20. A soul that has recourse to an instructor provided by God for her, or that, using her best advice, she hath made choice, of, must deal freely, plainly, and candidly with him, concealing nothing necessary to be known by him; and his directions she must follow in all things, assuring herself that if she do so in the simplicity of her heart, and as in obedience to God himself, God will enlighten him so that she shall not be misled.
21. The gift of discerning spirits is so necessary to a spiritual guide, that except thereby he be able to fit a soul with a sort and degree of prayer suitable to her natural disposition, not tying all souls to begin according to any general methods (for none such can be prescribed but will be prejudicial to some), and unless he teach how she may become illuminated without him, by God alone, by the means of prayer and abstraction of life (wherewith the mists of images and passions being dispelled, a light will spring forth in the soul far more clear and certain than any that can come from human instructions), not all the instructions of men and angels, joined with all mortifications imaginable, will be able to bring a soul to contemplation. For seldom or never doth God work contrary to our natural complexions; and till souls come to exercises in spirit and prayer, infused by God alone, they are far from contemplation.
22. Now at the first it is very hard for any director to know
23. If the way wherein a soul is put, and hath made a reasonable progress, be indeed proper for her, there will be little need of frequent recourse unto her director. Neither ought he to examine her about her internal exercises, of which he may judge well enough by her external comportment; for it is impossible for a soul to be in a wrong way interiorly, but of itself it will break out exteriorly, especially to the eyes of those who themselves are in a right way, as the spiritual director is supposed to be. And there is scarce any more certain sign that a soul is not interiorly in a good way, than is her being forward to trouble her director with a multiplicity of questions and doubts, and her readiness to discover her interior to others, whom she has heard or does believe to be skilful in spirituality.
24. The images and internal distractions raised by impertinent consultations about the interior are, of all other, most pernicious; for distractions from without are but superficial, whereas those being hatched and bred within the soul from some secret ill qualities, as fear, scrupulosity, curiosity, &c., they are more profound and destructive to true recollection.
25. The general remedies against almost all difficulties are
these two: 1. riddance; 2. patience. The former consists in
affording to the soul some ease and latitude, as far as a good
conscience will permit, in such things as are apt to perplex well
minded tender souls, as confession, saying of the office, obligation
to the ordinances of the Church, and some kind of temptations;
in all which things such souls are to be taught to neglect
and transcend scrupulous nicety, and they are likewise to be
26. The instructor must use great wariness that he do not
raise doubts and scruples in his scholars' minds by moving needless
and indiscreet questions, or by impertinent discourses concerning
spiritual matters, for thereby he may come to raise such
doubts as himself shall not be able to resolve, and to put them
so far out of their way as perhaps they will never be able to find
it again. Therefore, in ordinary conversations, it is more fit that
the subject of discourse should be some external and indifferent
matters, wherein the parties are not much concerned, than such
as regard the interior. Experience shows how much inconvenience
doth come to souls by the conversations of such as are
27. Some souls do see their way before them far better than others, and therefore do move fewer questions. The instructor therefore is to behave himself towards them all according to the quality and need of each spirit, always remembering that his office is not to teach his own way, nor indeed any determinate way of prayer, &c., but to instruct his disciples how they may themselves find out the way proper for them, by observing themselves what doeth good and what causeth harm to their spirits; in a word, that he is only God's usher, and must lead souls in God's way and not his own.
28. Of all other spiritual persons, it concerns women especially to be very sparing in consultations, and, when necessity requires, to be brief in delivering their difficulties, for otherwise many inconveniences will follow; as: 1. loss of time both to the disciple and instructor; 2. distractions far more hurtful than if they were busied about the most encumbering employments of the community; 3. danger of multiplying new perplexities, by fearing that they have not given a full and a right account of themselves, &c. Besides, one difficulty will be apt to beget a new one, so that instead of seeking peace by disburdening of the conscience, by their indiscretions they may come both to trouble the peace of their instructors and to plunge themselves in incurable perplexities and obscurities of mind; 4. great cause there is to fear that there may, upon such occasion of unnecessary consultations, ensue dangerous familiarities and friendships with such as may prove very unfit counsellors. Thereupon St. Francis Xavier saith, that seldom was there so much good to be expected from the frequent treaties between persons of different sexes as there was peril in them to both.
29. This may suffice concerning the qualities and office of
an external director. As for more special duties belonging to
him in more particular cases, as scrupulosities, mortifications,
&c., it shall be treated when we come to speak of such particular
subjects; as likewise of the obligation of superiors about the