1. IN the next place, as concerning a secular person not in
holy orders, that lives a common life in the world, of what sex
or condition soever (for with God there is no difference or
acceptation of persons), to whom the Divine Spirit shall have given
an effectual call to seek God in these internal ways of
contemplation, yet so as that they do not find themselves obliged
to forsake a secular profession and to embrace a religious life
(of which state, the person perhaps being married or otherwise
hindered, is not capable, or, however, finds no inclination thereto),
such a soul may make benefit also of these instructions,
though purposely written for religious, inasmuch as many of
them do generally belong to all persons tending to perfection;
and those that seem more peculiar to religious, yet with some:
qualifications and applications (such as ordinary discretion will
2. A devout soul, therefore, being inspired by God to such a course, and living in the world, ought to conceive herself obliged as truly and as properly (though not altogether equally) as any of a religious profession to the practice of these substantial and essential duties and instructions following, viz.: 1. A strong resolution, notwithstanding any contradictions and difficulties, to pursue, by the divine assistance, the ways tending to contemplation. 2. An equal care to observe, and faithfully to execute, all divine inspirations, and to dispose herself likewise (as is here taught) for the better receiving and discerning of them. 3. The practice both of external and internal mortifications (I mean those which through the divine providence are sent her, or do belong to her present state and condition of life. And as for voluntary mortifications, she is likewise to behave herself according to the following directions). 4. The exercise of internal prayer, according to the several degrees of it. In these general duties there is little or no difference between the obligation of religious from that of secular persons.
3. But whereas, in the next place, there are in this book many instructions that seem peculiar to souls of a religious profession; such I mean as are grounded upon and referred unto a life abstracted from the world, confined unto solitude, and there limited with a strict enclosure of special laws, constitutions, observances, &c.; even in these also, a secular devout person tending to contemplation, may think himself in some proportion and degree concerned and interested; and from them he may reap much benefit, applying to his own use so much of the spirit of religion as discretion will show to be fruitful to him. Now, for a better application of this advice, I will exemplify certain peculiar duties of a religious life, and therein show in what sort a secular person may do well, yea, and in some proportion is obliged, to imitate them.
4. First, therefore, such a soul, though she be not obliged
5. Secondly, such a soul is by virtue of her new divine vocation
obliged studiously to imitate especially the internal solitude
belonging to a religious person, abstracting her spirit as much
as may be both from all affection to outward things, as riches,
pleasures, &c., and likewise from the images of creatures and
worldly objects. For which purpose she is to perform all the
duties of her external vocation in order to God, and in subordination
to her principal design, which is the perfectionating of her
spirit in the divine love. She is therefore not to account herself
as absolute mistress of the riches that God had given her, but
only as His steward to manage them so as may be most to His
glory. So that in the midst of them, she ought to exercise true
poverty of spirit, renouncing all propriety joined with affection
to them, so as not to be disquieted if God should take them from
her, and making no more use of them for her own sensual contentment
or for show in the world than shall in true discretion
be necessary. This internal solitude, introversion, and nakedness
of spirit she must increase, as much as may be, both in her
6. Thirdly, in conformity to religious obedience, she is to behave herself to all those in the world whom God bath set over her with a most profound submission of spirit, obeying then, or rather God in them, with all purity of intention. And moreover, she is, at the first especially, to put herself under the government of a spiritual director, if such an one be to be had, who is to teach her how she may discern the exercises of prayer and mortification proper for her. And in the choice of such an one she is to use the utmost of her prudence, recommending withal an affair of such importance in her prayers to God, that He would provide her one of sufficient abilities and virtue, and especially one that is experienced in those internal ways much exalted above the ordinary exercises of prayer commonly taught and practised. And when God has found out such an one for her, she is with all sincerity and humility to obey him, yet without prejudice to the duty which she principally owes to her divine internal Master, as hath been taught in the foregoing section, the doctrine and practice whereof doth as well belong to her as to any religious person.
7. Fourthly, although such a soul be not by any vow or otherwise obliged to any rule, or restrained by any constitutions or regular observances, notwithstanding she is to reduce the whole course of her actions and behaviour to a certain order, regularity, and uniformity, observing in her retirements, reading, praying, as also her refection, sleep, &c., an orderly practice both for times and manner, according as prudence and her spiritual guide shall ordain. This order and uniformity observed discreetly (yet without any nice scrupulosity), is very requisite in an internal course; for otherwise, a soul being left at large will be unstable and uncertain in her most necessary duties.
8. It will not be necessary to exemplify in any more particulars;
for the same reflections and the like applications may a
9. And whereas it was required of such souls that they
should quit all solicitudes about temporal riches, let them not
fear any great inconveniences by complying with this duty. For
as the author of the Cloud of Unknowing observes, and
confidently professeth, those whom God effectually calls from secular
solicitudes to an internal abstracted life, may more than any
others be confidently secure of His divine providence and special
care over them and all that belong unto them, forasmucb as
concerns a sufficient and contentful subsistence in this life. For
though He should have called them into a wilderness, where no
means of procuring corporal sustenance did appear, or if in the
midst of a city He should call any one to lead an abstracted
solitary life there, they are obliged to follow such a call, and
may most securely do it, referring all care of their subsistence
wholly to His divine providence, who infallibly, some way or
other, either by ordinary or extraordinary means, will not be
wanting to provide convenient maintenance for them, which, if
it should happen to be with some scarcity, He will abundantly
recompense that with feasting their spirits with far more desirable
internal and celestial delicacies. And examples of God's wonderful
care over such peculiar servants of His are plentifully
afforded us in ecclesiastical history, both ancient and modern.
So that to the end of the world that will appear to be a most
approved truth, which the Psalmist so long since delivered.
Divites equerunt, et esurierunt: inquirentes autem Donainuin non