§§ 1, 2, 3, 4, 5. Mortifications divided into: 1. Necessary, and
2. Voluntary. And what each of these is.
§§ 6, 7, 8, 9. Extraordinary or supernumerary mortifications are not to
be assumed without great advice. They are seldom allowed in the
rule of St. Benedict.
§§ 10, 11. The advice of some, that we should always in everything be
crossing our natural inclinations, dangerous.
§§ 12, 13. The inconveniences of extraordinary mortifications
unadvisedly assumed.
§§ 14, 15. What extraordinary ones are least dangerous.
� 16. Signs by which to discern when such are proper and beneficial.
� 17. Generally speaking there is little need that extraordinary
mortifications should be assumed.
1. HAVING spoken in general of mortification, come we now to the division and kinds of it; and the most general division of mortification is into those which are: 1. necessary; 2. voluntary. This is a division of which we shall have great use through this whole treatise, and therefore it deserves to be explained more distinctly and accurately.
2. First, therefore, within the notion of necessary mortifications
are comprehended: 1. not only such crosses and afflictions
3. Secondly, on the other side, voluntary mortifications are such as on our own heads, and without the advice and judgment of those that are acquainted with our interior, we voluntarily assume or impose on ourselves, either because we have seen or read of others that have done the like, and thereupon, without further due consideration of our own state or abilities, we will hope they will advance us as much in the way of perfection: such are the voluntary corporal fasts beyond what the Church or regular observance do require, wearing of haircloth, chains, &c., obstinate silence during the times that the orders of the community do appoint conversations, &c. To these may be added an assuming of the task of saying so many vocal prayers, rosaries, &c.
4. This distinction being premised, the devout reader is to
take notice that whatsoever hitherto hath or shall be spoken of
the use, end, and benefits of mortification is to be understood
and applied only to mortifications of necessity, and not to such
5. As touching, therefore, the former sort of necessary mortifications, according to the whole latitude before expressed, a devout soul is to be exhorted (as being her duty and obligation) with all courage and fervour to accept and cheerfully undergo them, considering that, besides the forementioned inestimable benefits attending them, they are of great security, free from all peril of error, indiscretion, or pride.
6. But as for voluntary mortifications (those I mean which are properly such) we have nothing to do with them, yea, moreover, I should never persuade a spiritual disciple to assume any considerable mortifications besides such as attend his present state of life, till he can assure himself that he has a good call to them; that is, till after that having spent a considerable time in internal prayer, he have received light to judge of their fitness for him, and grace or spiritual strength to undertake and pursue them cheerfully, and withal has the approbation of his superior or spiritual director. Yea, though he had a body as strong as Samson, and withal a very good inclination to internal ways, I should hardly be the first proposer, mover, and inciter of him to extraordinary mortifications, unless some special occasion required them for a remedy against any special temptations then assaulting him; in which case they are not indeed to be esteemed extraordinary and voluntary (although supernumerary), but, considering the present state, ordinary and necessary. Yea, and if such an one should ask my counsel about the use of such mortifications, and upon examination I should find it to be doubtful whether it was upon a Divine inspiration that he was moved to desire them, I should take the surer course, that is, to dissuade him from the undertaking of them.
7. It is true we find in reading the lives of saints that
most of them have practised them, and many even from their infancy.
But this shows that spirits fit for extraordinary mortifications
are rarely to be found, being only such as God Himself
8. In all our holy Rule there is no provision or order made for such extraordinary or supernumerary mortifications, but only (in the 49th chapter) about diet and in the time of Lent, &c. And then it is forbidden to undertake such without the approbation of the superior, the neglect of which approbation is imputed to rashness. For our holy Father, as he knew the inestimable benefit of mortifications which come from God, and therefore he is exact in requiring conformity to the austerities commanded in the Rule; so, on the other side, was he not ignorant of the great inconveniences that probably attend the undertaking such extraordinary ones by imperfect souls, which are commonly induced thereto merely out of a fancy, humour, or sudden passion; for such are seldom attended with any blessing from God, who neither is obliged nor ordinarily will bestow His grace and spiritual strength for the undergoing of any mortifications but such as are sent by Him, or evidently ordained by His inspiration; and experience witnesses this, because we seldom see souls to persevere in those which they assume by their own free election, and while they perform them it is with little or no purity of intention; hereupon it is that our holy Father expressly declares that the Divine inspiration and grace is to be acknowledged the root of all religious voluntary austerities, by those words of his (chapter 40), Quibus donat Deus tolerantiam abstinentiae; that is, To whom God hath given the courage or strength to suffer extraordinary abstinence, adding withal, that such voluntary abstinences must be offered to God (cum gaudio Sancti Spiritus) with joy of the Holy Ghost.
9. Great caution, therefore, is to be used in the reading and
making use of instructions and examples found, especially conceiving
this point, in spiritual books; because otherwise a soul
10. It is a very hard, and to many souls would prove a dangerous, advice, which some spiritual authors give, viz. that a spiritual disciple should in everything that is of itself indifferent (in case that several objects be offered to choice) take that which is most contrary to his natural inclination; as if many several dishes were set before us, to eat only that which we least like, &c., and thus to live in a continual contradiction and crossing of nature.
11. Surely no souls but such as are in a good measure perfect are capable of making good use of such advices, for only such can with facility, discretion, and profit, practise them; as for the less perfect, if they practise them with any willingness, it is to be feared that the true ground is because thereby they do covertly comply with nature some other way, nourishing self-esteem, contempt of others not so courageous, nor affording so great edification, &c.
12. It were folly and inexcusable pride for souls not diligently
and faithfully pursuing internal prayer, and not yet perfectly
practising patience and resignation in crosses and necessary
mortifications sent by God, or attending their present condition
of life, to attempt the undertaking of those which belong not to
them, but are merely devised by themselves; for, wanting a
Divine light, how can they perceive or judge them to be proper
for them? And if they be unable to encounter difficulties which
are ordinary and necessary, why should they think themselves
prepared for extraordinary ones? So that there is nothing which
13. The inconveniences attending the indiscreet passionate use of such mortifications are much greater in an internal life tending to contemplation than in an active, because liberty of spirit is much more necessary in the former than in this latter, which liberty is extremely prejudiced by such unnecessary obligations and fetters laid by a soul upon herself.
14. And for this reason the supernumerary mortifications which may prove more useful, and which are least prejudicial to this liberty, are those that least work upon the mind; as corporal labours, not of obligation, are more beneficial than the overmultiplying of voluntary vocal prayers, the practice whereof will probably prejudice the true exercise, not only of internal recollections, but also of such vocal prayers as are of obligation. And of all others, the most beneficial are those that regard not-doing, as more silence, more solitude, &c., than a person by regular ordinances is obliged to. Such mortifications as these, if the person use discretion and abstain from imposing on himself an obliging necessity, may sometimes be profitably undertaken by more imperfect souls.
15. I do not, therefore, wholly exclude even imperfect souls from the use of extraordinary mortifications, for such may be God's will that they may undertake them; and upon that supposition most certain it is that they will much hasten their advancement to perfection; as he that runs, if he be able to hold on, will sooner come to his journey's end than he that contents himself with an ordinary travelling pace. But if indiscreetly he will force himself to run beyond his breath and strength, that advantage which he got for a little while will not countervail the loss he sustains afterward.
16. Now the signs and marks by which a soul may inform
herself whether the extraordinary mortifications assumed by her
do proceed from a safe and good principle, that is, from a Divine
motive, and not an impulse of nature and passion, maybe these.
She may esteem them to come from God: 1. if she bear herself
17. But to conclude this point: there are very few that need
complain of want of mortifications, or that are put to a necessity
of seeking them. All observances whatsoever, even the least that
are practised in religion, or in the submission to a spiritual
director, and much more all contradictions, humiliations, and
penances, are profitable mortifications. Yea, even the acts of
authority practised by superiors, if they be done (not out of
nature, or a love of commanding, but) in obedience to the Rule,
and with a foresight that God will expect an account concerning
them, are such also. And if all these be too little, a faithful
pursuance of internal prayer, together with abstraction of life, will
sufficiently abate nature, and will, no doubt (generally speaking),
be effectual to bring souls to perfection, if they live out their
due time; and if not, yet death, finding them in the right way,
will bring them to their desired end. And, lastly, such is the
care and tenderness of God towards souls that truly and cordially
consecrate themselves to Him, that if these mortifications be not
sufficient, He will by a special providence procure others, and
such as shall be most proper. Yea, a very sublime mystic author
confidently protesteth, that rather than such a soul shall receive
prejudice by the want of them, God will by a miracle immediately