perfection, perfection, they are still subject to fall into tending to their enemies' snares and ambushes, for they are terrified at the difficulty of getting an entire conquest over their passions and imperfections, and therefore seem to satisfy and solace their minds with what they have already done and left for the love of God, presuming overmuch upon His goodness, flattering themselves with a certain self-security, and fancying that they are in a sufficiently good condition. to conceit. 3. Whence, they fall into a false opinion, of their own worth, and an erroneous conceit that little and subject or nothing is wanting to them: all of which maxims manifest a secret pride and presumption, and render them by degrees careless of their further increase and progress in the path of spirituality. THE THIRD DEGREE OF PERFECTION. On the third step who, cast sloth, austerities. 1. Unto this step those proficients are ascended who have more perfectly vanquished all affections to the world, subdued their sensuality to the rule stand they of reason, and changed their slothful and slug- ing off gish indisposition into a noble and generous selves with resolution of mortifying each unruly passion, and wrestling with their evil inclinations. And to this end, they fall seriously and severely to work, applying corporal austerities, fastings, watchings, wearing of hair-cloth, long vocal prayers, and faithfully practise such painful means as may probably help them forward in their desired conquest over themselves in the acquisition of virtues, and in their tendency to perfection. intentions are not pure. 2. But because their intentions in the performance But their of these pious practices are not pure, sincere, divested of all selfishness, and done simply for God's supreme honour alone, but have some small mixture of servile fear, which looks upon hell and punishment; or of self-love, which eyes heaven and reward rather than God's only pleasure and liking ;* Nor are grounded in 3. Therefore, they are yet seduced by the devil's they well subtlety, and drawn into a certain secret delightself-denial. ing in their own supposed good deeds, relying overmuch upon these outward exercises, and neglecting their inward man, by not laying there the true groundwork of solid virtue, which is perfect mortification and self-denial; but following the track of nature in its love to these seeming sensible and satisfying practices, not duly weighing how highly these hinder the operation of God's holy Spirit in their souls. * 'I once saw three solitaries,' says S. John Climacus, who at the same time had received the same injury. The first felt piqued and disturbed, but because he dreaded divine justice, held his peace. The second rejoiced at the bad treatment he had experienced, because he hoped to receive a reward for its patient endurance. Nevertheless, he was grieved on account of the person who had inflicted the outrage. The third thought only of the fault of his neighbour, whom he loved sincerely, and who had offended God, and therefore wept for him with heartfelt tears. Thus in these three servants of God we behold three different emotions; in the first, the fear of chastisement; in the second, the hope of recompense; and in the third, the disinterested and tender love of God and of our neighbour.' The Holy Ladder of Perfection, p. 177. THE FOURTH DEGREE OF PERFECTION. 1. Unto this step they have climbed who, rightly considering the nobility of the inward exercise, Upon the enter into themselves, and there study dili- stand they gently how they may unite their souls to their interior; Creator with fervent desires and filial affections. who become 2. Yet these are oftentimes self-seekers, lovers of their own will, and desirers of solaces and but yet look for solaces, sweetnesses in their devotions, rather than the pure pleasure of God :—they glory in their own way of the spirit, and prefer it before that of their brethren; and this shows that they have a touch of spiritual pride, and convicts them of immortification. couraged by 3. And though in time of comfort they seem well resigned to ́endure all dereliction, yet they are and are distroubled when any cross comes upon them, adversities. and discouraged when the least adversity befalls them. If they are commanded to leave what they love, or do what they like not, they soon show what they are, and what spirit leads them; they declare their disobedience, fall into dislikes and murmurings, and make apparent the hypocrisy of their pretended resignation. Such persons, therefore, must strive seriously to restrain this wilful propriety, and give themselves up truly and totally to God's good pleasure, and the guidance of their spiritual director, without any manner of restraint or reservation,* which is the only secure and short way * As he who journeys in unknown ways without a guide easily for them to attain to the next higher degree of perfection. THE FIFTH DEGREE OF PERFECTION. 1. On this step are placed those pious souls who truly renounce their own wills in all their actions, On the fifth step stand they who are fully re perfectly exercises, and devotions, and are fully resigned signed and to the divine pleasure and disposition. These obedient, promptly obey, not only God's inward calls and their superiors' commands, but even the beck of all men living, in all things which appear consonant with God's honour, and conducing to their self-denial and mortification.* Their chiefest care is to preserve cleanness of heart, their daily prayer is to purchase purity of conscience, and their unwearied endeavours aim only at the perfect union of their souls to their sweet Saviour. want of ex and cour 2. But because they are not yet masters in this but fail for sacred art, but young and raw scholars in this perience track of true and total resignation, they someage. times fail for want of courage, constancy, steadiness, and solidity in it; all their affections are not absolutely rooted out and mortified by sufficient use and experience in spirituality, and this makes them still waver in their vocation, stagger in their resolution, wanders, notwithstanding all his prudence, from the right path, so he likewise who undertakes to guide himself in a religious life may very readily lose himself, though he possesses all the wisdom and knowledge of the world.' St. John Climacus, The Holy Ladder of Perfection, p. 439. *Read Sancta Sophia, vol. i. tr. 2, sect. 2, chap. xiv. slip down now and then into some lower pit of self-love, and admit of some little point of propriety; yet they soon arise, return, and regain their standing by the help of self-denial and resignation. THE SIXTH DEGREE OF PERFECTION. sixth step stand they habit of 1. Upon this step stand those holy contemplatives who, by much experience and long-continued On the diligence, have gotten a perfect habit of resig- who have a nation, and a resolute perseverance and con- resignation, stancy in their good purposes, free from all admixture of self-will, propriety, or the least taint of contradiction against their Lord's will and pleasure, faithfully acknowledging that all things whatsoever, even the greatest adversities and most grievous temptations, turn to the spiritual advancement of such souls as truly seek God, and this is their only aim and employment. comfort to enable endure ad 2. Yet even into these high entertainments with God there may creep in a certain secret incli- but desire nation to themselves, and an over-eager appe- them to tite towards gusts and ghostly comforts, upon versities. pretext to be thereby enabled to endure all desolation and adversity; and this intention being not precisely pure from all propriety, and absolutely perfect in divine charity, is a great impediment to the operation of the Holy Ghost in their souls. For whatsoever gifts of nature or grace, outward or inward, temporal or spiritual, are not directly used in order to our own humiliation and our Creator's honour, are abused |