Book IV, Chapter III

For that is the cause why there are so few contemplative men to be found, for that few can wholly withdraw themselves from things created and perishing

(On these words) — " For that is the cause why there are so few contemplative men to be found, for that few can wholly withdraw themselves from things created and perishing.” — B. iii. c. 31.

Question. — Who are to be called contemplative men?

Answer. — Not those who live a retired life in a desert or in a cloister, hut those whom God has favoured with the gift of contemplation, whatever their state or condition may he. This gift is most excellent but God communicates it only to a few; and of this we must now enquire the reason. To comprehend it rightly, it must be understood that there are four sorts of people who apply themselves to prayer.

1. The first are those who succeed not at all, either because they know not how to continue it, or for want of finding pleasure in it, although their profession obliges them to its frequent exercise. Of these we may say, that what prevents them from obtaining much fruit from prayer is, that they have not the disposition necessary for it, and that giving too much licence to their imaginations, they cannot have that collectedness and attention that are necessary to profit.

2. The second are those who acquit themselves of this exercise with care and fervour, who find in it a sweet repose, who converse peacefully with God, and whose fidelity God rewards with great abundance of grace, whether they have much or little capacity and talent.

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3. The third are learned people, who have facility in prayer, but a natural facility, because being accustomed to subtilize and reason on all manner of subjects, they can always find enough to occupy their mind. Their desire of serving God, and obtaining salvation, makes them love prayer; they continue in it easily but after all they profit but little, because giving much less time to the affections of the will than to the discourse of the understanding, they are filled with innumerable thoughts and subtle reflections on the subject of their meditation, which serve only to dry up devotion; besides, that the grace of devotion is often wanting to them, because they are wanting in fervour and thus all ends in vague and fruitless speculations. These people have not a very high or very exact idea of virtue; and this makes them think that all is going on as well as possible, because they imagine that the disposition in which they find themselves is the best to which they can attain, without some extraordinary grace that they do not comprehend; so fully persuaded are they that it is not to be obtained, and that it is not their own fault that God does not raise them to the most sub- lime contemplation.

Those who confine themselves to such small things are little illuminated; at best they are very destitute of that supernatural light which is the principle and foundation of all spirituality. They have that light which may be obtained by means of study, but which does not suffice to render them holy. Thus they are very far removed from true contemplation, and do not even seem to care much for it, because they think that their learning can supply the place of that supernatural light which God communicates to the simple and ignorant, and which produces, as they think, some pious affections, but little solid knowledge. Therefore they never become truly contemplative. j

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4. By this word contemplation I do not mean visions, revelations, extasies, and other such graces which we admire in the Saints I mean only an elevation of spirit towards God, a state in which the mind, illuminated and strengthened from above, has no difficulty in conceiving mysteries, and the heart burns at the same time with love to God and extreme ardour for perfection. This kind of contemplation belongs to the Saints, who are the fourth order of those who give themselves to prayer. They join; to abundance of light great freedom of spirit, and by virtue of this light, rather than by force of reasoning, they penetrate into the things which concern God and salvation, as well those of pure speculation as those of practice.

There is much difference between these and those whom we have placed in the third class. Their manner of prayer is the best of all; it is called contemplation; and to this God often raises those who love ordinary prayer, who practise it carefully, and who strive, as far as lieth in them, to co-operate with Grace. Therefore those deceive themselves who imagine it possible to supply the place of the gift of contemplation by acquired knowledge. This also is the cause that we see so few truly contemplative men, who are persons dead to the world and to themselves, full of right feelings, and closely united with God. Our Author gives the reason when he says that there are few who have resolution to embrace mortification; for it is not enough to keep ourselves in such a degree of innocence as leads us to avoid the grosser faults, and to render ourselves acceptable to those with whom we are obliged to live. Neither is it enough to be strict and regular in the Religious Life, nor to acquit ourselves worthily of certain employments by which we gain the esteem of the world we must also mortify ourselves continually, and in all 146 FEW CONTF.MPLAT1VES, FOR FEW QUIT ALL.

j things; we must renounce all pleasure that is to be {

found in creatures, as an essential hindrance not only to Grace, but far more, to that supernatural life in which the soul, detached from all, seeks and breathes after God Alone, and does nothing for her own interest, whether in regard to the satisfaction of the mind or the pleasures of the senses. We must even carry mortification so far, as to die wholly to ourselves by a mystical and moral death.

Without this many good people, principally among the learned, who exercise themselves in prayer, rise from it quite cold after many subtle reflections. It is for this cause too that they often show so little amendment and so little fervour. They speak of the things of God, and appear to understand them; but their knowledge is only the fruit of study, and has little power to touch their hearts. To judge by their discourse, you would say that they were perfect in spirituality, and yet they know nothing of con- templation. And why? Because, though they are learned, and moreover not devoid of probity, they have still many human views, and much secret attachment to their own interests; which shows that they have not yet learned to yield themselves into the hands of Divine Providence. They do not like contempt; they are very careful to maintain their own credit; very delicate with regard to their reputation; little inclined to deprive themselves of the enjoyments and pleasures of life, and to afflict their flesh. What they apprehend most is ill success in their employments, and to draw on themselves reproaches from those on whom they depend; not so, much because God might thereby be offended, as I because they would be put to confusion. Thus they have but little love for Jesus Crucified, despised, abandoned; it is not by the way of humiliation that they desire to follow Him. Yet this is the way

FEW CONTEMPLATIVES, FOE FEW QUIT ALL. 147 to approach Him, and to be enabled to contemplate His Greatness.

They deceive themselves much too, when they say that this exalted degree is only for a small number of elect souls, and that it is a free gift of God;

that they desire it with all their hearts; that they I would rejoice to have it, but cannot obtain it. My answer is what I have already said elsewhere, that there are two ways of arriving at contemplation;

the one depends absolutely and solely on God, the other depends much on our own cares and labour. Not that I would propose a plan for contemplation, nor that there is a road that leads directly to it, but we may tend thither by a way which, though indirect, is yet sure; that of mortifying our appetites, correcting our faults, and depriving ourselves, as far as possible, of all the pleasures of life, even of those which appear innocent, but yet hinder the operations of Grace. St. Ignatius, for this reason, most parti- I cularly recommended to his disciples continual mor- tifi cation in all things. This is not a plan, it is simply a means to obtain this gift of prayer, so necessary to all who aspire to a high degree of sanctity and our Author says expressly, that the reason why there are so few contemplative men is, that there are few who embrace mortification a.