1. NATURALLY we love and seek nothing but ourselves in all
things, whatsoever we love and seek. We are our own last end,
2. Yea, they who naturally have much interior composedness and stillness of passions, and seem not much to be troubled with rebellion in sensuality, and that moreover have in them a kind of natural devotion, yet even these, whatsoever they appear outwardly in show, are full of self-love, which is the principle of all their actions. If they love quietness, it is because nature takes a contentment in it; and their self-love is more abstruse and more deeply seated in the root of the spirit itself; and therefore ofttimes is hard to be cured because not so easily discovered. Neither indeed is there any hope of remedy, till by prayer they get a light to discover the said secret self-love, and grace by mortification to subdue it.
3. It is true such good natural dispositions may be beneficial to souls in two respects especially: 1. in that by means thereof they fall into fewer sins than more passionate impetuous natures do, and consequently do not put so many impediments to grace. But yet it is to be feared, unless they practise prayer and mortification, they will increase in spiritual pride; for certain it is that nature not restrained will, one way or other, grow more and more inordinate. 2. A second benefit is, that such dispositions are better fitted for internal prayer, yea, to the perfectest kind of it, which is prayer of aspirations; so that they may with less labour get out of nature, elevating themselves to God.
4. An absolute necessity, therefore, there is for all souls to
mortify nature, and especially to rectify this general depravedness
of propriety, by which we are to ourselves our last end, the
which is done by the infusion of divine charity, by which ourselves
are directed to God as our last end; and a necessary
disposition thereto is the mortification of self-love. And thus
far all Christians are obliged to mortify themselves, namely to
5. Mortification tends to subject the body to the spirit, and the spirit to God. And this it does by crossing the inclinations of sense, which are quite contrary to those of the Divine Spirit, which ought to be our chief and only principle; for by such crossing and afflicting of the body, self love and self-will (the poison of our spirits) are abated, and in time in a sort destroyed; and instead of them, there enter into the soul the Divine love and Divine will, and take possession thereof; and therein consist our perfection and happiness.
6. For this reason the soul is in a far more secure state when crosses and afflictions do exceed worldly contentment and sensual ease; for wonderful seldom it happens that a soul makes any progress in a spiritual course by means of outward prosperity. Some perfect souls may perhaps keep the station in which they are, notwithstanding an easeful, contented, and abounding condition in the world; but it is almost miraculous if they thereby advance themselves in spirit,--so naturally and almost necessarily doth ease of nature nourish self-love, pride, security, a spiritual sloth, and a distaste of spiritual things.
7. Indeed, the only possible way for a soul to make prosperity
an occasion of improvement in her, is by a voluntary
crossing and diminishing of it; that is, by taking advantage
even from thence to mortify nature: as, for example, in case of
riches and honours, by carrying ourselves both exteriorly and
interiorly to God and man with more humility and modesty, as
if we were not at all in such plenty and eminency; also by
suppressing vain joy and complacency in such things, by acknowledging
that we are not lords and proprietaries, but only stewards
8. In general, mortification includes the exercise of all virtues; for in every act of virtue we mortify some inordinate passion and inclination of nature or other; so that to attain to perfect mortification is to be possessed of all virtues.
9. The benefit and blessings that come to our souls by exercising of mortification are many and most precious; as, 1. There is thereby avoided that sin which otherwise would have been committed. 2. It causes a degree of purity to the soul. 3. It procures greater grace and spiritual strength. 4. One act of mortification enableth to another; as, on the contrary, by yielding any time to our corrupt nature, we are enfeebled and less able to resist another time. 5. It diminisheth our suffering in purgatory, because so much of suffering is past, and a little pain for the present will countervail and prevent sharp and long pains for the future, 6. It procures internal light by dispelling end calming the unruliness of passions. 7. It produces great peace to the soul, the which is disturbed only by unquiet passions. 8. It helpeth the soul much in her advancement in spiritual prayer and contemplation--the end of all our religious and spiritual exercises. 9. It is of great edification to our brethren and neighbours. 10. It increaseth all these ways our future happiness and glory.
10. The duty of mortification being so absolutely necessary
and so infinitely beneficial, and moreover so largely extended
as that it reaches to all manner of natural inclinations, insomuch
as nothing does an imperfect soul any good, further than it is
cross and mortifying to some inordination in her natural
inclinations, it follows from hence that a soul that intends to walk
in these ways of contemplation had need have a great courage,
since her design must be to combat her own self in all manner
of things to which she naturally bears an affection. For the
maintaining of this courage, therefore, it will behove her both
11. More particularly, forasmuch as concerns those that are beginners in an internal course, they are to consider that in such a state their souls are so full of impurities and defects, that scarce in any actions of theirs at all they do intend God purely, no not even in those that they perform with most advice and preparation, and with the greatest calmness of spirit; much less in actions, though substantially good, in which their passions are engaged. Therefore it is best for them during such state of imperfection in all times and occasions, as much as lies in them, wholly to suppress all passions, not suffering them to rise and swell in them, though with an intention by them the better and more fervently to perform their duties and obligation. The reason is because such imperfect souls, being not as yet masters of their passions, cannot prevent them from causing a disorder even in the superior rational faculties also; so that though reason can raise them at pleasure, yet it cannot so calm them again, nor hinder them from pursuing those objects out of motives of corrupt nature, against which they were employed at first upon superior and spiritual motives.
12. I do the more earnestly recommend the practice according
to this advice, because I find that some good spiritual authors
do counsel a quite contrary proceeding, as a remedy and means
to subdue passions. For they would have souls willingly and
purposely to raise them in sensitive nature, and when they are
come to a certain height, then by the strength of reason and
motives of religion to quiet and pacify them again. As for example
in case of an injury received, they advise that we should
call to mind all the circumstances and aggravations that are apt
to kindle indignation and resentment; and as soon as the passion
is inflamed, then to suppress it by considerations of the example
of our Lord, and His precept of charity to enemies, of the dangerous effects of revenge, and the blessed rewards of patience,
&c. The like they say concerning a sensual desire to any object,
13. To perfect souls this advice may be proper, who have an established dominion over their passions; but as to the imperfect, if they should conform themselves to it, two great inconveniences could scarce be prevented, viz.: 1. that they would be in danger either to be unwilling or unable to restore peace unto their minds once much disquieted; 2. by an advised and earnest representation of such objects as do raise passions in their minds, they do thereby fix more firmly in the memory the images of them, and by that means do dispose the said images to return at other times against their wills, when perhaps the reasons and motives to repress them will either not be ready, or the soul in no disposition to make use of them; or if she should be willing it is to be doubted that then such motives will not prove efficacious. Therefore imperfect souls may do best to deal with all passions as they ought with those of impurity, namely, to get the mastery over them by flying from them, and, if they can, forgetting them.
14. Yet this advice of preventing all passions and disturbances in sensitive nature may sometimes cease, when just reason and the necessary care of the good of others shall require that some things be done with eagerness, as it may happen in the case of superiors correcting their subjects, &c.; for then it may be convenient to give some discreet way to passion, without which their reproofs would perhaps have but little effect. Yet even then also care is to be had that they do not thereby prejudice their own internal quiet of mind, and much less endanger to diminish true charity.