1. HEREAFTER the instructions following are most especially to be directed to souls hying in a religious profession (I intend especially such an one as is, according to the rule of St. Benedict, St. Bruno, &c.,) the most proper school of contemplation. A state of life certainly the most happy, quiet, and secure (if rightly undertaken and accordingly pursued), of any in God's Church. Concerning which my purpose is in this place to treat, not in its whole latitude (for a great volume would scarce suffice for such a discourse), but only with relation to the end designed in it, to wit, contemplation, intending seriously to press the obligation that religious persons have to aspire thereto, and the great advantages afforded therein for that purpose.
2. But as St. Augustine worthily finds fault with those that
do too indiscreetly and excessively commend to secular persons
living in the world, either a monastical or a clerical profession;
yea, and to heretics or infidels, even the Church itself; taking
notice only of the perfections of those who in each of these are
the most perfect, and forgetting or purposely omitting to forewarn
men that they are not to be scandalised if they meet with
some also who have no part in whose commendations and felicities;
by which it comes to pass that, finding what they did not
expect, they fall back, not only to a disesteem, but also to a hatred
of that which was so excessively and unwarily commended to
them: upon the same grounds I think myself obliged to forewarn
my readers that they do not too inconsiderately read and
attend to all that they find written in commendations of a
3. Moreover, devout souls when they read modern spiritual authors treating of a religious state, dilating much upon the great blessings attending it, and with choice passages out of the ancient holy Fathers, pleasing histories, and elegant characters describing: 1. the nobleness and excellency of that life, wherein honours, pleasure, empire, and whatsoever the world can tempt mankind withal, are trampled under foot; 2. the great security that it affords unto souls, which thereby are exempted from the devil's snares, living continually in the presence, favour, and familiarity with God; 3. the inexpressible sweetness and consolations enjoyed by His conversation, &c.; in reading such passages, I say, just and reasonable it is that well-meaning souls should thereby be encouraged to aspire to such eminent blessings truly attributed to the same state, if God by His divine providence shall give them a free way thereto. But yet they are withal to know that such privileges do not belong to the exterior profession of the said state; for the more noble and excellent it is when the obligations thereof are duly corresponded with, the more do they abase themselves that live negligently and unworthily in it. And though it be a great step to a happy security to be secluded from the world's temptations, yet unless in religion we fly from ourselves also, we will find but danger enough. And lastly, true it is that the consolations that attend an assiduous conversation with God in prayer are most desirable and admirable; but they are withal purely spiritual, and not to be expected till souls have lost the taste of sensual pleasures and ease.
4. Hereupon it is observable how prudently, and withal how
ingenuously, our holy patriarch St. Benedict deals with souls
5. In the same sense, and with the same conditions, we are to understand the nine privileges that St. Bernard affirms are to be found in a religious state. For surely it was far from his meaning to apply the said privileges to any but industrious souls, whose principal care is to purify themselves interiorly, and not at all to tepid persons that neglect to correspond to their profession. For who but the industrious and vigilant: 1. do live more purely than men do in the world; 2. or fall more seldom; 3. or rise more speedily; 4. or walk more warily; 5. or rest more securely; 6. or are visited by God more frequently; 7. or die more confidently; 8. or pass their purgatory more speedily; 9. or are rewarded in heaven more abundantly? On the contrary, it is justly to be feared, yea, too certain it is, that habitually tepid and negligent souls in religion are in a far worse state, more immortified, more cold in devotion, more estranged from God every day than others, considering that, in the midst of the greatest advantages and helps to fervour and purity, they will continue their negligence; and therefore they must expect, for their obstinate ingratitude and for their offending against so great light, that they shall be more severely punished by Almighty God than others the like that live in the world.
6. How ridiculous, therefore, would it be for any to boast and say, God be thanked, I have been so many years a professed religious person, in an Order that hath produced so many thousand saints; that hath had so many popes; that received so many emperors, kings, queens, and princes; that hath so flourished with riches, learning, piety, &c. As if those good successes to some were sufficient security to all, so that they should need no more than only to be of such an Order.
7. For the undeceiving, therefore, of such as are strangers to a religious profession, and for the admonishing and encouraging of those that have already embraced it to comply with the obligations of it, that so they may enjoy all the incomparable privileges and perfections then indeed belonging to it--I will employ the following discourse, principally demonstrating that the principal thing to be intended in a religious profession is the incessant purifying of the interior, which is an attempt the most glorious, but withal the most difficult and most destructive to sensual ease and contentment of all other. This ought to be the motive of those that enter into it, and the principal, yea, almost the sole, employment of those that live in it. Whereto I will add a few instructions more especially belonging to superiors, officers, private religious, and novices respectively.