The Spiritual Guide

™ the Poh God may rest in the soul, the heart is always to’ be kept peaceable in whatsoever dis_ qunet, temptations and tribulation. — eee: art to know that thy soul is the centre, habitation and kingdom of God. That . therefore, to the end the Sovereign King may rest on that throne of thy soul, thou oughtest to taxe pains to keep it clean, quiet, void and peaceable: clean from guilt and defects; quiet from fears ; void of affections, desires and thoughts ; and peaceable in temptations and tribulations. Thou oughtest always, then, to keep thine heart im peace, that thou mayest keep pure that temple of God, and with a right and pure intention, thou art to work, pray, obey, and suffer, without being in the least moved, whatever it pleases the Lord to send unto thee. Because it is certain, that for the good of the soul, and for thy spiritwal profit, He will suffer the envious enemy to trouble that city of rest, and throne of peace, t with temptations, suggestions and tribulations, by the means of creatures with painful bles, and grievous persecutions. Be constant, and cheer up thine heart in what-_ soever disquiet these tribulations may cause to thee, Enter within it, that thou mayest. overcome it, for therein is the Divine fortress which defends, protects and fights for thee. If a man hath a safe fortress, he is not disquieted, though - his enemies pursue him, because by retreating ~ within it, these are disappointed and overcome. The strong castle that will make hee triumph over all thine enemies, visible and invisible, and over all their snares and tribulations, is within thine own soul, because in it resides the Divine aid and Sovereign succour. Retreat within it, and all will be quiet, secure, peaceable and calm.

It ought to be thy chief and continual exercise, to pacify that throne of thy heart, that the — Supreme King may rest therein. The way to pacify it will be to enter into thyself by means of internal recollection ; all thy protection is to be prayer, and a loving recollection in the a Divine: presence. When eS seest thyself more sharply assaulted, retreat into that region - of iy peace, where thou wilt find the fortress. © When . thou art more faint-hearted, betake thyself to this” refuge of prayer, the only armour for overcoming. ; the enemy, and mitigating tribulation: thou oughtest not to be at a distance from it in a stor n, to the end thou mayest, as another Noah, ex peri ence tranquillity, security and serenity, and to the end thy will may be resigned, devoted, Me 2 ful and courageous. Finally, be not afflicted nor discouraged to see thyself faint-hearted, He returns to quiet thee, that still He may stir thee; because this Divine Lord will be alone with thee, to rest in thy soul, and form therein a rich throne of peace ; that within thine own heart, by means of internal recollection, and with His heavenly grace, thou. mayest look for silence in tumult, solitude in company, light in darkness, forgetfulness in pressures, vigour in despondency, courage in fear, resistance in temptation, peace in war, and quiet in tribulation.

Though the soul perceive itself deprived of discourse, or ratrocination, yet it ought to persevere in prayer, and not to be afflicted, because that ts tts greater felicity. ipo wilt find thyself, as all other souls that are called by the Lord to the inward way, full of confusion and doubts, because in prayer thou hast failed in discourse.’ It will seem to thee that God does no more assist thee as for- merly, that fhe exercise of prayer is not in thy . power ; that thou losest time, whilst hardly and with great trouble thou canst make one single ejaculation as thou wast wont to do. How much confusion, and what perplexities — will that want of enlarging thyself in mental — discourse raise in thee! And if in such a juncture thou hast not a ghostly father expert in the “mystical way, thou wilt certainly conclude that thy soul is out of order, and that for the security of thy conscience, thou standest in need of a general» confession ; and all that will be got by that care will be the shame and confusion of both. O how many souls are called to the inward way, and the spiritual fathers, for want of understanding their case, instead of guiding and helping them

forwards, stop them in their course, and ruin — them. ) Thou oughtest then to be persuaded, that thou mayest not draw back, when thou wantest ex- pansion and discourse in prayer; that it is thy ereatest happiness, because it is a clear sign that - the Lord will have thee to walk by faith and silence in His Divine presence, which is the most profitable and easiest path ; in respect, that with — a simple view, or amorous attention to God, the soul appears like a humble supplicant before jits — Lord, cr as an innocent child, that casts itself ere «i '¢ ei, Nar into the sweet and safe bosom of its dear mother. Thus did Gerson express it: Though I have spent forty years in reading and prayer, yet I could never find anything more efficacious, nor compendious, for attaining to mystical theology, than that our sprrit should become like a young child and beggar in the presence of God. That kind of prayer is not only the easiest, but the most secure ; because it is abstracted from the operations of the imagination, that is always exposed to the tricks of the devil, and the extravagances of melancholy, and ratiocination, wherein the soul is easily distracted, and being wrapt up in speculation, reflects on itself.

When God had a mind to instruct His own captain, Moses (Exod. xxiv.), and give him the two Tables of the Law, written in stone, He called him up to the mountain, at what time God being there with him, the mount was darkened, and environed with thick clouds, Moses standing idle, not knowing what to think or say. Seven days after, God commanded Moses to come up to the top of the mountain, wherein He showed him His glory, and filled him with great consolation. © So in the beginning, when God intends, after an extraordinary manner, to guide the soul into the school of the Divine and loving notices of © ca the internal law, He makes it go with darkness : and dryness, that He may bring it near to Him- — self ; because the Divine Majesty knows very well, that it is not by the means of one’s own ratiocination, or industry, that a soul draws near to Him, and understands the Divine documents ; but rather by silent and humble resignation. The patriarch Noah gave a great instance of this; who after he had been by all men reckoned a_ fool, floating in the middle of a raging sea, —

wherewith the whole world was overflowed, without sails and oars, and environed with wild beasts, that were shut up in the Ark, walked by faith alone, not knowing nor understanding what 4 _ God had a mind to do with him. ‘What most concerns thee, O redeemed soul, is patience, not to desist from the prayer thou art about, though thou canst not enlarge in discourse. _. Walk with firm faith, and a holy silence, dying in thyself, with all thy natural industry, trusting that God, who is the same and changes not, neither can err, intends nothing but thy good. Itis clear that he who is dying must needs feel it; but how well. is time employed, when the soul is _ dead, dumb, and resigned in the presence of God, me there, without any clutter or distraction, to receive . The senses are not capable of Divine blessings is hence if thou wouldst be happy and wise, be silent and believe, suffer and have patience, be confident and walk on ; it concerns thee far more to hold thy peace, and to let thyself be guided by the Hand of God, than to enjoy all the goods of this world. And though it seem to thee that thou dost nothing at all, and art idle, being so dumb and resigned, yet it is of infinite fruit. Consider the blinded beast that turns the wheel of the mill, which though it see not, neither know what it does, yet does a great work in grinding the corn ;

and although it taste not of it, yet its master receives the fruit, and tastes of the same. Who would not think during so long a time that the seed lies in the earth, but that it were lost ? Yet afterwards it is seen to spring up, grow and ~ multiply. God does the same with the soul, when He deprives it of consideration and ratiocination. Whilst it thinks it does nothing, and is in a manner undone; in time it comes to itself again, improved, disengaged, and perfect, having never hoped for so much favour. - Take care then that thou afflict not thyself, nor draw back, though thou canst not enlarge thyself, and discourse in prayer ; suffer, hold thy peace, and appear in the presence of God ; persevere constantly, and trust to His infinite bounty, who can give unto thee constant faith, true light, and

10 Divine grace. Walk as if thou wert blindfolded, without thinking or reasoning ; put thyself into — His kind and paternal hands, resolving to do nothing but what His Divine will and pleasure is. .

A sequel of the same matter. [ is the common opinion of all the holy men who have treated of the Spirit, and of all the mystical matters, that the soul cannot attain to perfection and an union with God, by means of meditation and ratiocination, because this is only good for beginning the spiritual way, to the end one may acquire a habit of knowledge, of the beauty of virtue, and ugliness of vice—which habit, in the opinion of Saint Teresa, may be attained to in six months’ time ; and according to St. Bonaventure, in two (Jn prolog. de Mist. Theol., p. 655). O how are, in a manner, infinite number of souls to be pitied, who from the beginning of their life to the end, employ themselves in mere meditation, constraining themselves to reason, although God Almighty deprives them of ratioci- -° nation, that He may promote them to another — ~ state, and carry them on to a more perfect kind of prayer, and so for many years they continue imperfect, and in the beginning without any progress, or having as yet made one step in the way of the Spirit ; beating their brains about the frame of the place, the choice of the minutes, imaginations, and strained reasonings, seeking God without, when in the meantime they have Him within themselves.

St. Austin complained of that, in the time when God led him to the mystical way, saying to His Divine Majesty, I, Lord, went wandering like . a strayed sheep, seeking Thee with anxious reasoning without, whilst Thow wast within me; I wearted myself much in looking for Thee without, and yet Thou hast Thy habitation within me, of I long and breathe after Thee. I went round the streets and places of the city of this world, seeking Thee, and found Thee not ; because in vain I sought without for Him who was within myself (Solrlog., c. 31). The angelical Doctor St. Thomas, for all he was so circumspect in his writings, may seem yet to jeer those who go always in search of God without, by means of ratiocination, when they have Him present within themselves. There is great blindness and excessive folly in some (says the Saint) who always seek God, continually sigh after God, often long for God, invocate and call upon God daily in prayer ; they themselves (according to the Apostle) being the living Temple of God, and His true habitation, since their soul ws the seat and throne of God, where He continually rests. Who then but a fool will look for an instrument abroad, which he knows he has fast shut up within doors ? Or, who can refresh himself with the food he desires, and yet not taste it? Such exactly rs the life of some just men, always seeking and never enjoying, and therefore all their works are imperfect (Opuse.

63, c. 3 in fin). | It is certain that our Lord Christ taught perfection to all, and ever will have all to be perfect, particularly the ignorant and simple. He clearly manifested this truth, when for His apostles He ehose the smallest and most ignorant, saying to his Eternal Father, I thank Thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes (Matth. xi.). And it is certain that these cannot acquire perfection by acute medita- — tions and subtle reasonings, though they be as — capable as the most learned, to attain to perfection by the affections of the will, wherein principally it consists. St. Bonaventure teaches us not to form conceptions of anything, no not of God, because it is imperfection to make representations, — images and ideas, how subtle or ingenious so- ~ ever, either of the will or of the goodness, Trinity _

and Unity ; nay, of the Divine Essence itself—in respect that though all these representations appear Deiform, yet are they not God, who admits of no image or form. Non ibi (says the Saint) oportet cogitare res de creaturis nec de, Angelis, nec de Trinitate, quia heec sapientia, per affectus desideriorum, non per meditationem, previum debet consurgere (Myst. Theol., p. 2, q. Un., p. 685). We must not here think anything of creatures, of angels, nor of God Himself, because that wisdom and perfection is not acquired by nice and quaint meditation, but by the desire and affection of the will. The holy man cannot speak more clearly, and wouldst thou disquiet thyself, and leave off prayer, because thou knowest not, or canst not tell how to enlarge therein, though thou mayest have a good will, good desire, and pure intention ? If the young ravens, forsaken of the old, because seeing them without black feathers they think them spurious, are by the dew of Heaven fed, that they may not perish, what will He do to redeem souls, though they cannot speak nor reason, if they believe, trust, and open their mouths to Heaven, declaring their wants. Is it not more certain that the Divine bounty will

provide for them, and give them their necessary food ? Manifest it is, that it is a great martyrdom, and no small gift of God for the soul, finding itself deprived of the sensible pleasures it had, to walk by holy faith only, through the dark and desert paths of perfection, to which, notwithstanding, it can never attain but by this painful though secure means. Wherefore endeavour to be constant, and not draw back ; though discourse be wanting to thee in prayer, believe at that time firmly, be quietly silent, and patiently persevere, if thou wouldst be happy, and attain to the Divine union, eminent rest, and to the supreme internal peace.

The soul is not to afflict itself, nor intermit prayer, because it sees itself encompassed with dryness. HOU shalt know that there are two sorts of prayer, the one tender, delightful, amiable, and full of sentiments ; the other obscure, dry, desolate, tempted and darksome. The first is of beginners, the second of proficients, who are in - the progress to perfection. God gives the first _ to gain souls, the second to purify them. With the first He uses them like children ; with the — second He begins to deal with them as with strong The first way may be called the animal life, and belongs to them who go in the track of the sensible devotion, which God uses to give to beginners, to the end that being endowed with that small relish, as the natural man is with the sensible object, they may addict themselves to the spiritual life. The second is called the life of men, and belongs to those who, not minding sensible pleasures, fight and war against their own passions, that they may conquer and obtain perfection, the proper employment of men. Assure thyself, that dryness or aridity is the instrument of thy good, because it is nothing else but a want of sensibility, that Remora which puts a stop to the flight of almost all spiritual men, and makes them even draw back, and leave off prayer—as may be seen in many souls, which only persevere whilst they taste sensible consolation.

Know that the Lord makes use of the vail of dryness, to the end we may not know what He is working in us, and so be humble ; because if we felt and knew what He is workin in our souls, satisfaction and presumption would get in, imagining that we were doing some good thing, and reckoning ourselves very near to God: which would be our undoing. ‘Lay this down as a firm ground in thine heart, 16 that for walking in the inward way, all sensibility should first be removed ; and that the means God uses for that is dryness. By that also He takes away reflection, or that view whereby the soul _ eyes what it is doing, the only impediment that obstructs the advancing forward, and God’s communicating Himself, and operating in it. Thou oughtest not then to afflict thyself, nor think that thou reapest no fruit, because im coming from a communion or prayer, thou hast not the experience of many sentiments, since that is a manifest cheat. The husbandman sows in one time, and reaps in another. So God, upon occasions, and in His own due time, will help thee to resist temptations, and when least thou thinkest, will give thee holy purposes; and more effectual desires of serving Him. And to the end

thou mayest not suffer thyself to be transported by the violent suggestion of the enemy, who will enviously persuade thee, that thou dost nothing, and that thou losest time, that so thou mayest neglect prayer, I will declare to thee some of the infinite fruits that thy soul reaps from that great. The first is to persevere in prayer, from which: fruit spring many other advantages. 2. Thou wilt find a loathing of the things of ie is world, which by little and little tends to the x >* >. Gea stifling of the bad desires of thy past life, and the producing of other new ones of serving God. 3. Thou wilt reflect upon many failings, on which formerly thou didst not reflect. 4, Thou wilt find, when thou art about to commit any evil, an advertency in thy heart, which restrains thee from the execution of it, and at other times from speaking, lamenting, or revenging thyself; that will take thee off from some little earthly pleasure, or from this or the other © occasion, or conversation, into which formerly —. thou wast running in great peace and security, . : without the least, check or remorse of conscience. ea

faring, and of doir Pes: 7. An inclination té virtue, ai Greater ease ~ in overcoming thyself, and. ¢onque : 7 culties of the passions, and enem thee in the way. e: 8. Thou wilt know thyself better at founded also in thyself, feel in thee a high*esteer of God above all created beings, a contempt of creatures, and a firm resolution not to abandon’ prayer, though thou knowest that it will prove to thee a most cruel martyrdom. 9. Thou wilt be sensible of greater peace in th; soul, love to humility, confidence in God, suk — mission, and abstraction from all creatures ; and finally, the sins thou hast omitted since the time thou exercisedst thyself in prayer, are so man} - signs that the Lord is working in thy sou pough thou knowest it not) by means of dry Ayer; and although thou feelest it not whilst . i ack in prayer, thou wilt feel it in His due He, when He shall think it fit. ©All these, and many other fruits, are like new ils that spring from the prayer which thou vuldst give over, because it seems to thee to be /}, that thou seest no fruit of it, and reapest no

th patience, for though thou knowest it not, it soul is profited thereby. | ‘t is not to be said, that the soul is idle ; be- i lost operates in it. Besides that it is not without Mijactivity, because it operates, though spiritually, 7 ply and intimately. For to be attentive to mie inspirations, receive His Divine influences, adore Him in His own intimate centre, reverence Him with the pious affections of the will, to cast away so many and so fantastical imaginations, and — with softness and contempt to overcome so many antage therefrom. Be constant and persevere draw near to Him, to follow His internal imse though it operate not actively, yet the Holy — 19 temptations: all these, I say, are true acts, though simple, wholly spiritual, and in a manner imperceptible, through the great tranquillity wherewith the soul exerts them.

The soul 1s not to be disquieted, that it sees rtself "encompassed with darkness, because that 1s an instrument of tts greater felicity. HERE are two sorts of darknesses—some unhappy, and others happy. The first are such as arise from sin, and are unhappy, because they lead the soul to an eternal precipice. The second are those which the Lord suffers to be in the soul, to ground and settle it in virtue ; and these are happy, because they enlighten it, fortify it, and cause greater light therein, so that thou oughtest not to grieve and disturb thyself, nor be disconsolated in seeing thyself obscure and darksome, judging that God hath failed thee, and the light also that thou formerly hadst the - experience of ; thou oughtest rather at that time to persevere constantly in prayer, it being a manifest sign that God of His infinite mercy intends to bring thee into the inward path, and happy way of Paradise. O how happy wilt thou be if thou embrace it with peace and resignation, as the instrument of perfect quiet, true light, and of all thy spiritual good. Know then that the straightest, most perfect and secure way of proficients, is the way of darknesses, because in them the Lord placed His own Throne ; And He made darkness His secret place (Psal. xviii.). By them the supernatural ‘light, which God infuses into the soul, grows and. increases ; amidst them, wisdom and strong love are begotten; by darkness the soul is annihilated, and the species, which hinders the right view of the Divine Truth, are consumed. By this means God introduces the soul by the inward way into the prayer of rest, and of perfect contemplation, which so few have the experience of. Finally, by darkness the Lord purges the senses and sensibility, which hinder the mystical progress.

See now if darknesses be not to be esteemed and embraced. What thou oughtest to do amidst them, is to believe that thou art before the Lord, and in His presence ; but thou oughtest to do so with a sweet and quiet attention, not desire to know anything, nor search after delicacies, — tendernesses, or sensible devotions, nor do anything but what is the good will and pleasure of God ; because otherwise thou wilt only make caries all thy life time, and not advance one ces, towards perfection. Me é

To the end the soul may attain to the supreme internal peace, wt 1s necessary that God purge rt after His way, because the exercises and mortifications that of itself it sets about, are not sufficient. S° soon as thou shalt firmly resolve to mortify thy external senses, that thou mayest ad - ~ - vance towards the high mountain of perfection and union with God, His Divine Majesty will set His hand to the purging of thy evil inclinations, inordinate desires, vain complacency, self-love and pride, and other hidden vices, which thou knowest not, and yet reign in the inner parts of thy soul, and hinder the Divine union. ~ Thou wilt never attain to this happy state, though thou tire thyself out with the external acts of mortification and resignation, until this Lord purge thee inwardly, and discipline thee after His own way, because He alone knows how secret faults are to be purged out. If thou persevere © constantly, He will not only purge thee from affections and engagements to natural and temporal goods, but inSHis own time also He will purify thee with the supernatural and sublime ; such as -are internal communications, inward raptures and ecstasies, and other infused graces, on which the soul rests and enjoys itself.

God will do all this in thy soul by means of the © cross and dryness, if thou freely givest thy consent to it by resignation, and walking through » those darksome and desert ways. All thou hast to do is todo nothing by thy own choice alone. The subjection of thy liberty is that which thou 'oughtest to do, quietly resigning thyself up in everything, whereby the Lord shall think fit internally and externally to mortify thee : be- ~ cause that is the only means by which thy soul can become capable of the Divine influences, whilst thou sufferest internal and external tribulation, with humility, patience and quiet; not the penances, disciplines and mortifications which thou couldst impose thyself. The husbandman sets a greater esteem upon the plants which he sows in the ground than those that spring up of themselves, because these never come to seasonable maturity. In the same manner God esteems, and is better pleased with, the virtue which He sows and infuses into the — soul (as being sunk into its own nothingness, 7 calm and quiet, retreated within its own centre, m and without any election) than all the other virtues which the soul pretends to acquire i ie 4 own election and endeavours. te

It concerns thee only, then, to prepare thine heart like clean paper, wherein the Divine wisdom may imprint characters to His own liking. O how great a work will it be for thy soul to be whole hours together in prayer, dumb, resigned and humble, without acting, knowing, or desiring to understand anything !

A sequel of the same. Ww" new efforts thou wiltexercise thyself, but in another manner than hitherto, giving thy consent to receive the secret and Divine operations, and to be polished and purified by. the Lord, which is the only means whereby thou wilt become clean and purged from thy ignorance and dissolutions. Know, however, that thou art to be plunged into a bitter sea of sorrows, and of internal and external pains, which torment will pierce into the most inward part of thy soul and body. Thou wilt experience that the creatures will forsake thee, nay, those too from which thou hopedst for most favour and compassion in thy straits : the brooks of thy faculties will be so dried up, that thou shalt not be able to form any ratiocination; nay, nor so much as to conceive a good thought of God. Heaven will seem to thee to be of brass, and thou shalt receive no light from it. Nor will the thought comfort thee that in times past so much light and devout consolation hath shone into thy soul. The invisible enemies will pursue thee with scruples, lascivious suggestions, and unclean thoughts, with incentives to impatience, pride, - rage, cursing, and blaspheming the name of God, His sacraments and holy mysteries. Thou wilt find a great lukewarmness, loathing and wearisomeness for the things of God, an obscurity and” darkness in thy understanding, a faintness, confusion and narrowness of heart; such a coldness and feebleness of the will to resist, that a straw will appear to thee a beam. Thy desertion will be so great that thou wilt think there is no more a God for thee, and that thou art rendered incapable of entertaining a good desire ; so that thou wilt continue shut up betwixt two walls, in constant straits and anguish, without any hopes of ever getting out of so dreadful an oppression.

But fear not: all this is necessary for purging — thy soul, and making it know its own misery, and sensibly perceive the annihilation of all the passions and disordinate appetites, wherewith it — rejoiced itself. Finally, to the end the Lord may — refine and purify thee after His own manner with those inward torments, wilt thou not cast the Jonas of sense into the sea, that thereby thou mayest procure it? With all thy outward disciplines and mortifications, thou wilt never have true light, nor make one step towards perfection: so that thou wilt stop in the beginning, and thy soul will not attain to the scale rest and supreme internal peace.

The soul ought not to be disquieted, nor draw back m the spiritual way, because it finds itself assaulted by temptations. 8 ede own nature is so base, proud and ambi- tious, and so full of its own appetites, its own judgment and opinions, that if temptations restrained it not, it would be undone without remedy. The Lord, then, seeing our misery and perverse inclination, and thereby moved to compassion, suffers us to be assaulted by divers — thoughts against the faith, horrible temptations, and by violent and painful suggestions of im- patience, pride, gluttony, luxury, rage, blas- phemy, cursing, despair, and an infinite number of others, to the end we may know ourselves and behumble. With these horrible temptations, that infinite Goodness humbles our pride, giving us in them the most wholesome medicine. All our righteousnesses (as Isaiah saith, chap. lxiv. 6) are as filthy rags, through the stains of vanity, conceitedness, and self-love. It is necessary they be purified with the fire of tribulation, and temptation, that so they may be clean, pure, perfect, and agreeable to the eyes of God. Therefore the Lord purifies the soul which He calls, and will have for Himself, with the rough file of temptation, with which He polishes it from the rust of pride, avarice, vanity, ambition, pre-

sumption, and self-conceitedness. With the same -. He humbles, pacifies and exercises it, making it _ to know its own misery. By means thereof He - purifies and strips the heart, to the end all its operations may be pure, and of inestimable value. Many souls, when they suffer those painful torments, are troubled, afflicted and disquieted, it seeming to them that they begin already in this life to suffer eternal punishments ; and if by misfortune they go to an inexperienced confessor, instead of comforting them, he leaves them in © greater confusion and perplexities. _ That thou mayest not lose internal peace, it is necessary thou believe that it is the goodness of — Divine mercy, when thus it humbles, afflicts and tries thee ; since by that means thy soul comes to have a deep knowledge of itself, reckoning - itself the worst, most impious and abominable of all souls living, and hence with humility and lowliness it abhors itself. O how happy would ‘souls be if they would be quiet, and believe that all these temptations are.caused by the devil, and received from the hand of God, for their gain and spiritual profit ! But thou wilt say, that it is not the work of the devil when He molests thee by means of creatures, but the effects of thy neighbours’ faults and malice, in having wronged and injured thee. Know that that is another cunning and hidden temptation, because though God wills not the

sin of another, yet He wills his own effects in thee, and the trouble which accrues to thee from -another’s faults, that He may see thee improved by the benefit of patience. Dost thou receive an injury from any man? There are two things in it, the sin of him that does it, and the punishment that thou sufferest ; the sin is against the will of God, and displeases Him, though He permit it; the punishment is conform to His will, and He wills it for thy good ; wherefore thou oughtest to receive it, as from His hand. The Passion and Death of our Lord Christ were the effects of the wickedness and sins of Pilate; and yet it is certain that God willed the death of His own Son for our redemption. Consider how the Lord makes use of another’s fault for the good of thy soul. O the greatness of the Divine Wisdom! Who can pry into the depths of the secret and extraordinary means, and — the hidden parts whereby He guides the soul, which He would have purged, transformed and ’ deified ?

Wherein the same point rs handled. | awe the soul may be the habitation of the Celestial King, it is necessary that it should be pure, and without any blemish ; wherefore the Lord purifies it as gold in the furnace of — terrible and grievous, temptations. Certain it is, that the soul never loves, nor believes more, than when it is afflicted and baited with such temptations ; because those doubtings and fears that beset it, whether it believes or not, whether it consents or not, are nothing else but the quaintnesses of love. The effects that remain in the soul make this very clear; and commonly these are a loathing ) | of itself, with a most profound acknowledgment of the greatness and omnipotence of God, a great confidence in the Lord, that He will deliver it from all risk and danger; believing and confessing with far greater vigour of faith, that it is God who gives it strength to bear the torments of these temptations, because it would naturally be impossible, considering the force and violence wherewith sometimes they attack, to resist one quarter of an hour. Thou art to know then, that temptation is thy great happiness ; so that the more it besets thee, the more thou oughtest to rejoice in peace, instead of being sad, and thank God for the favour He does thee. In all those temptations, and odious thoughts, the remedy that is to work, is to despise them with a stayed neglect, because nothing more afflicts the proud devil, than to see that he is slighted and despised, as are all things else that he suggests tous. And therefore thou art to tarry with him, as one that perceives him not, and to possess thyself in thy peace without repining, and without multiplying reasons and answers ; seeing nothing is more dangerous than to vie in reasons with him who is ready to deceive thee.

The saints in arriving at holiness, passed through this doleful valley of temptations ; and the greater saints they were, the greater temp- tations they grappled with. Nay, after the saints _ have attained to holiness and perfection, the Lord suffers them to be tempted with brisk temptations, that their crown may be the greater, and that - the spirit of vainglory may be checked, or else hindered from entering in them, keeping them in that manner secure, humble, and solicitous of their condition. Finally, thou art to know, that the greatest temptation is to be without temptation ; wherefore thou oughtest to be glad when it assaults thee, — and with resignation, peace and constancy, resist. it. Because if thou wilt serve God, and arrive at the sublime region of internal peace, thou must pass through that rugged path of temptation, put on that happy armour, fight in that fierce and eruel war, and in that burning furnace, polish, purge, renew, and purify thyself.

Declaring the nature of internal recollection, and instructing the soul how it ought to behave itself therein, and the spiritual warfare, whereby the devil endeavours to disturb it at that time. NTERNAL recollection is faith, and silence in — the presence of God. Hence thou oughtest — to be accustomed to recollect thyself in His pre-— sence, with an affectionate attention, as one that — is given up to God, and united unto Him, with reverence, humility and submission, beholding Him in the most inward recess of thine own soul, without form, likeness, manner, or figure ; in the view and general nature of a living and obscure faith, without any distinction of perfection or attribute. There thou art to be with attention, and .a sincere regard, with a sedate heedfulness, and full ‘of love towards the same Lord, resigning and delivering thyself up into His hands, to the end He may dispose of thee, according to His good will and pleasure, without reflecting on thyself ; nay, nor on perfection itself. Here thou art to shut up the senses, trusting God with all the care of thy welfare, and minding nothing of the affairs of this life. Finally, thy faith ought to be pure

_ without representations or likeness, simple without reasonings, and universal without distinctions. The prayer of internal recollection may be well typified by that wrestling which the-Holy Scrip- tures say the patriarch Jacob had all night with God, until day broke, and He blessed him. Wherefore the soul is to persevere, and wrestle with the - difficulties that it will find in internal recollection, without desisting, until the sun of internal light begin to appear, and the Lord give it His _ blessing. No sooner wilt thou have given thyself up to thy Lord in this inward way, but all hell will conspire against thee ; seeing one single soul inwardly retired to its own presence, makes greater war against the enemy, than a thousand others | that walk externally ; because the devil makes . an infinite advantage of an internal soul. In the time of the recollection, peace and resig- nation of thy soul, God will more esteem the various, impertinent, troublesome and ugly thoughts in that thou hast, than the good purposes, and high sentiments. Know that the effort which thou thyself mayest make to resist thoughts, © is an impediment, and will leave thy soul in greater anxiety. The best thing that is to be done, is sweetly to despise them, to know thine

own wretchedness, and peacefully make an offer- — ing to God of the trouble. Though thou canst not get rid of the anguish of thoughts, hast no light, comfort, nor spiritual sentiment, yet be not afflicted, neither leave off recollection, because they are the snares of the enemy. Resign thyself at that time with vigour, endure with patience, and persevere in His pre- — sence, for whilst thou perseverest after that manner, thy soul will be internally improved. — Dost thou believe that when thou comest away — from prayer dry, in the same manner as thou . = : are _ 7 330 . = in, that that was because of want of pre- ‘paration, and that it hath done thee no good. ‘That is a fallacy ; because the fruit of true prayer consists not in enjoying the light, nor in having knowledge of spiritual things, since those may be found in a speculative intellect, without true virtue and perfection ; it only consists in enduring with patience, and persevering in faith and silence, believing that thou art in the Lord’s presence, turning to Him thy heart with tranquillity and purity of mind. So whilst thou perseverest in this manner, thou wilt have the only preparation and disposition which at that time is necessary, and shalt reap infinite fruit.

War is very usual in this internal recollection, which on the one hand will deprive thee of sensibility, to try, humble and purge thee. On the other, invisible enemies will assault thee with continual suggestions, to trouble and disquiet thee. Nature herself, apparently, will torment thee, she being always an enemy to the spirit, which in depriving her of sensible pleasures, remains weak, melancholy, and full of irksomeness, so that it feels a hell in all spiritual exercises, particularly in that of prayer: hence it grows extremely impatient to be at an end of it, through the uneasiness of thoughts, the lassitude of body, importunate sleep, and thou not being able to curb the senses, every one of which would for its own share follow its own pleasure. Happy art thou if thou canst Mihi amidst this martyr- ~ dom. That great doctoress, and mystical mistress, Saint Teresa, confirms all this by her heavenly doctrine, in the letter she wrote to the Bishop of Osmia, to instruct him how he was to behave himself in prayer, and in the variety of troublesome thoughts, which attack us at that time ; where she says, There is a necessity of suffering the trouble of a troop of thoughts, imvportune wmagimations, and the wmpetuositres of natural notions, not only of the soul, through the dryness and disunion tt hath, but of the body also, occasioned by the want of submission to the spirit, which it ought to have (8 of her Epistolary). | |

These are called drynesses in spirituals, but are very profitable, if they be embraced and suffered with patience. Whoso shall accustom himself to suffer them without repining, will from that labour draw vast advantage. It is certain, that in recollection the devil frequently charges the soul more fiercely with a battalion of thoughts, to’ discomfit the quiet of the soul, and alienate it from that most sweet and secure internal conversation, raising horrors, to the end it may leave it off, reducing it most commonly to such — a state, as if it were led forth to a most rigorous _ torment. The birds, which are the devils, knowing this (said the saint in the above-cited letter), prick and molest the soul with imaginations, troublesome thoughts, and the interruptions which the devil at that time brings in, transporting the thoughts, dis- tracting them from one thing to another, and, after he had done with them, attacking the heart ; and tt as no small fruit of prayer patiently to suffer these troubles and importunities. That is an offering up of one’s self in a whole burnt sacrifice, that is to say, to be wholly consumed in the fire of temptation, and no part spared. See how this heavenly mistress encourages to suffer and endure thoughts and temptations ; because, provided they be not consented to, they double the profit.

_ As many times as thou exercisest thyself calmly to reject these vain thoughts, so many crowns will the Lord set upon thy head ; and though it may seem to thee that thou dost nothing, be undeceived; for a good desire, with firmness and steadfastness in prayer, is very pleasing to the Lord. Wherefore to be there (concludes the saint), without sensible profit, is not lost time, but of great gain, whilst one torls without interest, and merely for the glory of God; and though it may seem to be toiling x peace, if it be thus quiet and resigned. Use not in vain, yet tt ws not so; but tt ts as with children, who tol and labour under the power of their fathers— though in the evening they receive not the wages for their day’s work, yet at the year’s end they enjoy all. In fine, you see how the saint confirms our docu- ment with her precious doctrine.

A Sequel of the same Matter. OD loves not him who does most, who hears most, nor who shows greatest affection, but who suffers most, if he pray with faith and reverence, believing that he is in the Divine presence. _ The truth is, to take from the soul the prayer of the senses and of nature is a rigorous martyrdom to it ; but the Lord rejoices and is glad in its _ at that time vocal prayer, because however it be good and holy in itself, yet to use it then is a manifest temptation, whereby the enemy pre- tends that God speaks not to thy heart, under pretext that thou hast not sentiments, and that thou losest time. God hath no regard to the multitude of words, but to the purity of the intent. His greatest con- | tent and glory at that time is to see the soul in — x * cs . silence, desirous, humble, quiet, and resigned. Proceed, persevere, pray, and hold thy peace ; for where thou findest not a sentiment, thou wilt find a door whereby thou mayest enter into thine own _ nothingness, knowing thyself to be nothing, that thou canst do nothing ; nay, and that thou hast not so much as a good thought.

How many have begun this happy practice of prayer and internal recollection, and have left it off, pretending that they felt no pleasure, that they lose time, that their thoughts trouble them, and that that prayer is not for them, whilst they — find not any sentiment of God, nor any ability to reason or discourse ; whereas they might have believed, been silent, and had patience! All this is no more but with ingratitude to hunt after sensible pleasures, suffering themselves to be transported with self-love, seeking themselves, _and not God, because they cannot suffer a little pain and dryness, without reflecting on the infinite loss they sustain ; whereas by the least act of reverence towards God, amidst dryness and sterility, they receive an eternal reward. The Lord told the venerable Mother Francesca Lopaz of Valenza, and a religious of the third Order of St. Francis, three things of great light and consequence in order to internal recollection : In the first place, that a quarter of an hour of prayer with recollection of the senses and faculties, and with resignation and humility, does more good to the soul than fiwe days of penitential exercises, havrcloths, disciplines, fastings, and sleeping on bare — boards, because these are only mortefications of the body, and with recollection the soul is purified. .

Secondly, that it is more pleasing to the Divine Majesty to have the soul in quret and devout prayer - for the space of an hour than to go in great pilgrvm-_ ages ; because that in prayer rv does good to rtself, and to those for whom “t prays, gives delight to God, and merits a high degree of glory; but in pilgrimage, — commonly, the soul.rs distracted, and the senses dwerted with a debilitation of virtue, besides many other dangers. Thirdly, that constant prayer was to keep the heart always right towards God ; and that a soul, to be wnternal, ought rather to act with the affection of the will than the tol of the wntellect. All this is to be read in her Life. The more the soul rejoices in sensible love, the less delight God has in it ; on the contrary, the less the soul rejoices in iin sensible love, the more God delights in it. And know, that to fix the will on God, restraining thoughts and temptations, with the greatest tranquillity possible, is the highest pitch of praying. I will conclude this chapter by: undeceiving thee of the vulgar error of those who say, that in this internal recollection, or prayer of rest, the faculties operate not, and that the soul is idle and wholly inactive. This is.a manifest fallacy ~ of those who have little experience, because although it operates not

by means of the memory, nor by the second operation of the intellect, which is the judgment, nor by the third, which is dis- ~ course or ratiocination, yet it operates by the first and chief operation of the intellect, which is simple apprehension enlightened by holy faith, and aided by the Divine gifts of the Holy Spirit. And the will is more apt to continue one act than to multiply many; so that as well the act of the intellect, as that of the will, is so simple, imperceptible, and spiritual, that hardly the soul knows them, and far less reflects upon them.

What the Soul ought to do in Internal Recollection. BpeeeU oughtest to go to prayer, that thou mayi est deliver thyself wholly up into the hands of God, with perfect resignation, exerting an act of faith, believing that thou art in the Divine presence, afterwards settling in that holy repose, with quietness, silence, and tranquillity ; and endeavouring for a whole day, a whole year, and thy whole life, to continue that first act of contemplation, by faith and love. It is not your businesses to multiply these acts, nor to repeat sensible affections, because they — hinder the purity of the spiritual and perfect act of the will, whilst besides that these sweet sentiments are imperfect (considering the reflection wherewith they are made, the self-content and external consolation wherewith they are sought after, the soul being drawn outwards to the external faculties), there is no necessity of renewing them, as the mystical Falcon hath excellently expressed it by the following similitude :— _ If a jewel given to a friend were once put into his hands, it 2s not necessary to repeat. such a donation already made, by daily telling him, “Sir, I give you~ that jewel,” “Sir, I give you that jewel,” but to let him keep it, and not take it from him, because provided he take it not, or design not to take it Srom hum, he hath surely given it him.

In the same manner, having once dedicated and lovingly resigned thyself to the will of God, there is nothing else for thee to do but to continue the same, without repeating new and sen- sible acts, provided thou takest not back the jewel thou hast once given, by committing some notable fault against His Divine will; though * ‘¥ te Pe Peis oe thou oughtest still to exercise thyself outwardly in the external works of thy calling and state, for. in so doing thou doest the will of God, and walkest in continual and virtual oration: He always prays (said Theophylact) who does good works, nor _ does he neglect prayer but when he leaves off to be just. Thou oughtest then to slight all those sensibilities, to the end thy soul may be established, and acquire a habit of internal recollection, which is so effectual, that the resolution only of going to prayer awakens a lively presence of God, which is the preparation to the prayer that is about to be made; or, to say better, is no other than a more efficacious continuation of continual prayer, wherein the contemplative person ought to be settled. Oh, how well did the venerable mother of Cantal, the spiritual daughter of St. Francis of Sales, practise this lesson, in whose life are the following words, written to her master: Most dear father, I cannot do any act, it seems to me always that this as the most firm and secure disposition: My spirit im the wpper part is in a most simple unity ; rt is not wnited, because when tt would perform acts of union (which rt often sets about) it finds difficulty, and clearly perceives that it cannot unite, but be united. The soul would make use of this union, for the service of Matins, the Holy Mass, preparation

for the Communion, and Thanksgiving ; and im a word, it would for all things be always in that most simple unity of spirit, without reflecting on anything else. ‘To all this the holy father answered with approbation, persuading her to persist, and putting her in mind that the repose of God is in peace. Another time she wrote to the same saint these words: Endeavouring to do some more special acts — of my simple inturtion, total resignation, and annhilation in God, His Divine goodness rebuked me, and gave meto understand that that proceeded only — from the love of myself, and that thereby I offended my soul. By this thou wilt be undeceived, and know what is the perfect and spiritual way of praying, and be advised what is to be done in internal recollection. Thou wilt know that to the end love may be perfect and pure, it is expedient to — retrench the multiplication of sensible and fervent acts, the soul continuing quiet, and resting in that inward silence. Because tenderness, delight, and sweet sentiments, which the soul experiences in the will, are not pure spirits, but acts blended with the sensibility of nature. Nor is it perfect love, but sensible pleasure, which — distracts and hurts the soul, as the Lord told the venerable mother of Cantal.

How happy and how well applied will thy soul be, if, retreating within itself, it there shrink into its own nothing, both in its centre and superior part, without minding what it does; whether it recollect or not; whether it walk well or ill ; if it operate or not; without heeding, thinking, or minding any sensible thing! At that time the intellect believes with a pure act, and the will loves with perfect love, without any kind of impediment, imitating that pure and continued act of intuition and love, which the saints say the blessed in heaven have, with no other difference than that they see one another there face to face, and the soul here through the veil of an obscure faith. | Oh, how few are the souls that attain to this perfect way of praying, because they penetrate not enough into this internal recollection and mystical silence, and because they strip not themselves of imperfect reflection and sensible pleasure! Oh, that thy soul, without thoughtful advertency, even of itself, might give itself in prayer to that holy and spiritual tranquillity, and say with St. Austin, Stleat anima mea, et transeat se, non se cogitando! (In his Confess., lib. 8, cap. 10.) Let it be silent and do nothing, forget itself, and plunge into that obscure faith. How secure and safe would it be, though it might

seem to it, that thus inactive and doing nothing, it were undone ! | I will sum up this doctrine with a letter that the illuminated mother of Cantal wrote to a sister and great servant of God: Divime bounty (said she) granted me this way of prayer that, with a single view of God, I felt myself wholly dedicated to Hum, absorpt and reposed in Him. He still continued to me that grace, though I opposed wt by my — infidelity, giving way to fear, and thinking myself unprofitable un that state; for which cause, being willing to do something on my part, I quite spoiled — | all; and to this present I find myself sometimes assaulted by the same fear, though not in prayer, but an other exercises wherein I am always willing to employ myself a little, though I know very well that an doing such acts I come out of my centre, and see particularly that that simple view of God 1s my only remedy and help still, in all troubles, temptations, and the events of this life. And certwinly would I have followed my internal — impulse, I should have made use of no other means in anything whatsoever, without exception ; because when I think to fortify my soul with arts, reasonings, and resignations, then do I expose myself to new

temptations and straits. Besides that, I cannot do it without great violence, which leaves me exhausted and dry, so that it behoves me speedily to return to this simple resignation, knowing that Cod in this manner lets me see that it 1s His will and pleasure that a total stop should be put to the operations of my soul, because He would have all things done by His Own Divine activity ; and happily He expects no more of me, but this only view in all spiri= . tuul exercises and in all the pains, temptations, and afflictions that may befall me wm this life. And the truth is, the qureter I keep my spirit by this means, the better all things succeed with me; and my crosses and afflictions suddenly vanish. Many tumes hath my blessed father, St. Francis of Sales, asswred me of this. Our late Mother Supertor encouraged me firmly to persist in that way and not to fear anything in this simple view of God. She told me that that was enough ; and that the greater the nakedness and quietness in God are, the greater sweetness and strength recewveth the soul, which ought to endeavour to become so pure and simple that it should have no other support but in God alone.

To this purpose I remember that a few days since God communicated to me an illumination, which made such an impression upon me as if I had clearly seen Him; and this tt is, that I should never look upon myself, but walk with eyes shut, leaning on my beloved, without striving to see or know the way by which He guides me, neither fie my thoughts on anything nor yet beg favours of Hum, but as undone s , 4 uty in myself rest wholly and sincerely on Him. Hither-— to that illuminated and mystical mistress whose words do credit and authorise our doctrine.

Declaring how the soul, putting itself in the presence of God with perfect resignation by the pure act of Faith, walks always wn virtual and acquired contemplation. (eae wilt tell me (as many souls have told _ - me) that though by a perfect resignation thou hast put thyself in the presence of God, by means of pure faith, as hath been already hinted, ~ yet thou dost not merit nor improve, because thy thoughts are so distracted that thou canst not be fixed upon God. Be not disconsolate, for thou dost not lose time nor merit, neither desist thou from prayer ;. because it is not necessary that during that whole time of recollection thou shouldst actually think on God ; it is enough that thou hast been attentive in the beginning, provided thou dis-_ continue not thy purpose, nor revoke the actual attention which thou hadst. As he who hears Mass, and says the Divine Office, performs his duty very well, by virtue of that primary actual | - See a attention, though afterwards he persevere not, in - keeping his thoughts actually fixed on God. . This the angelical doctor, St. Thomas, confirms, in the following words: That first intention only

and thinking on God when one prays has force and - value enough to make the prayer during all the rest of the time it continues to be true, impetratory, and meritorious, though all that while there be no actual | contemplation on God (22 quest. 82 art. 13 ad. 1). See now if the saints could speak more clearly to - our purpose ! So that (in the judgment of that Saint) the prayer still continues, though the imagination may ramble upon infinite numbers of thoughts, provided one consent not to it, shift not place, intermit not the prayer, nor change the first intention of being with God. And it is certain that he changes it not, whilst he does not leave his place ; hence it follows in sound: doctrine that one may persevere in prayer, though the imagination be carried about with various and involuntary thoughts. He prays im spirit and in truth (says the saint in the fore-cited place) whoever goes to prayer with the sprit and wmtention of praying, though afterwards through misery and frailty his thoughts may straggle. Evagatio ‘vero mentis que sit preter propositum, orationis fructum non tollit. . But thou wilt say, at least, Art thou not to remember when thou art in the presence of God ? and often say to Him, Lord, abide within me; and I will give myself wholly up to Thee. I answer that there is no necessity for that, seeing thou hast a design to pray, and for that end went to that place. Faith and intention are sufficient, and these always continue ; nay, the more simple that remembrance is, without words or thoughts, the more pure, spiritual, internal, and worthy of God it is. Would it not be impertinent ‘and disrespectful if, being in the presence of a king, thou shouldst — every now and then say to him, Sir, I believe your Majesty is here! It is the very same thing.

By the eye of pure faith the soul sees God, be- lieves in Him, and is in His presence ; and so when the soul believes, it has no need to say, My God, thow art here; but to believe as it does believe, seeing when prayer time is come, faith and intention guide and conduct it to contemplate God by meansof pure faith and perfect resignation. So that, so long as thou retractest not that faith and intention of being resigned, thou walkest always in faith and resignation, and consequently _ in prayer, and in virtual and acquired contemplation, although thou perceive it not, remember it not, neither exertest new acts and reflections thereon; after the example of a Christian, a wife, — and a monk, who, though they exert us new acts and remembrances, the one as to his profession, saying, I am a monk, the other as to her matrimony, saying, I am a wife, and the third as to his baptism, saying, I am a Christian ; they cease not for all that from being, the one baptised, the other married, and the third professed. The Christian shall only be obliged to do good works in confirmation of his faith, and to believe more with the heart than with the mouth. The wife ought to give demonstrations of the fidelity which she promised to her husband, and the monk of the obedience which he made profession of to his superior. .

In the same manner, the inward soul being once resolved to believe that God is in it, and ‘that it will not desire nor act anything but through God, ought to rest satisfied in that faith and intention in all its works and exercises, without forming or repeating new acts of the same faith, or of such a resignation.

A Sequel of the same Matter. 2 tle true doctrine serves not only for the time of prayer, but also after it is over, by night and by day, at all hours, and in all the daily functions of thy calling, thy duty and condition. And if thou tell me, that many times thou forgettest during a whole day to renew thy resignation, I answer, that though it seem to thee that thou art diverted from it, by attending the daily occupations of thy vocation, as studying, reading, preaching, eating, drinking, doing business, and the like, thou art mistaken ; for the one destroys not the other, nor by so doing dost thou neglect to do the will of God, nor to proceed in virtual prayer, as St. Thomas says. Because these occupations are not contrary to His will, nor contrary to thy resignation ; it being certain that God would have thee to eat, study, take pains, do business, &c. So that to perform these exercises, which are conformed to His will and pleasure, thou departest not out of — His presence, nor from thine own resignation. But if in prayer, or out of it, thou shouldst willingly be diverted or distracted, suffering thyself deliberately to be transported into any passion, then it will be good for thee to revert to God, and return into His Divine presence, renewing the purest acts of faith and resignation. However it is not necessary to exert those acts, — when thou findest thyself in dryness, because dryness is good and holy, and cannot, how severe soever it be, take from the soul the Divine pre-

- sence, which is established in faith. Thou oughtest never to call dryness distraction, because in _ beginners it is want of sensibility, and in proficients abstractedness, by means whereof, if thou bear it out with constancy, resting quiet in thine own emptiness, thy soul will become more and more inward, and the Lord will work wonders in it. Strive then when thou comest from prayer, to the end thou mayest return to it again, not to be distracted, nor diverted, but to carry thyself with a total resignation to the Divine will; that God may. do with thee and all thine according to His heavenly pleasure, relying on Him -asona kind and loving father. Never recall that intention, ana though thou shouldst be taken up about the affairs of the condition wherein God hath placed thee, yet thou wilt still be in prayer. in the presence of God, and in perpetual acts of resignation. Therefore St. John Chrysostom said, A just man leaves not off to pray unless he leaves off to be just. He always prays who always does well ; the good desire is prayer, and wf the desire be continued, so 1s also the prayer. (Super 5, ad Thessolon.)

Thou wilt understand all that has been said by this clear example: When a man begins a journey to Rome, every step he makes in the progress is voluntary ; and nevertheless it is not necessary that at every step he shall express his desire, or exert a new act of the will, saying, J am going to Rome, I go to Rome ; because by virtue of that first intention he had of travelling to Rome, the same will still remains in him ; so he goes on without saying so, though he does not without intending so; you will clearly find, besides, that this traveller, with one single and explicit act of the will and intention, travels, speaks, hear, sees, reasons, eats, drinks, and does several other things, without any interruption to his first intention, nor yet of his actual journeying to Rome. It is just so in the contemplative soul: A man © having once made the resolution of doing ‘the will of God, and of being in His presence, he still perseveres in that act, so long as he recalls not the same, although he be taken up in hearing, speaking, eating, or in any other external good work or function of his calling and quality. St. Thomas Aquinas expresseth all this in few words: Non enim oportet quod qui propter Deum aliquod iter arripuit, in qualibet parte itineris de Deo cogitet actu (Contra Gentiles, 1. 3, c. 188, un. 2). Thou wilt say that all Christians walk in this exercise, because all have faith, and may, although ~ they be not internal, fulfil this doctrine, especially — such as go in the external way of meditation and ratiocination. It is true, all Christians have faith, — and more particularly they who meditate and

consider. But the faith of those who advance by the inward way is much different, because it is a lively faith, universal and indistinct, and by consequence more practical, active, effectual, and illuminated ; insomuch as the Holy Ghost enlightens the soul that is best disposed most ; and that soul is always best disposed which holds the mind recollected ; for proportionably to the recollection the Holy Ghost illuminates. And albeit it be true that God communicates some light in meditation, yet it is so scanty and different from that which He communicates to the mind, recollected in a pure and universal faith, that the one to the other is no more than like two or three drops of water in respect of an ocean : since in meditation two or three particular truths are communicated to the soul ; but in the internal recollection, and the exercise of a pure aud universal faith, the wisdom of God is an abundant ocean which is communicated in that obscure, © simple, general, and universal knowledge. In like manner resignation is more perfect in these souls, because it springs from the internal and infused fortitude, which grows as the internal exercise of pure faith, with silence and resignation, is continued ; in the manner that the gifts of God’s ‘Spirit grow in contemplative souls. For though these Divine gifts are to be found in all those that

are in a state of grace ; nevertheless they are as it were dead, without strength, and in a manner infinitely different from those which reign in contemplative persons, by reason of their illustration, vivacity, and efficacy. From all which be persuaded that the inward _ soul, accustomed to go daily at certain hours to prayer, with the faith and resignation I have mentioned to thee, walks continually in the presence of God. All holy, expert, and mystical masters teach this true and important doctrine, because they have all had one and the same Master, who is the Holy Ghost.

A way by which one may enter into internal recollection, through the most Holy Humanity of our Lord Christ. HERE are two sorts of spiritual men, diametrically contrary to one another. The one say, That the mysteries of the Passion of 3 Christ are always to be considered and meditated upon. The others, running to the opposite extreme, teach, That the meditation of the mysteries of the Life, Passion, and Death of our Saviour is not prayer, nor yet a remembrance of them ; but the exalted elevation to God, whose Divinity — contemplates the soul in quiet and silence, ought only to be called prayer. It is certain that our Lord Christ is the Guide, the Door, and the Way ; as He Himself hath said in His own Words, I am the Way, the Truth, and the Life (John xiv). And before the soul can be fit to enter into the presence of the Divinity, and to be united with it, it is to be washed with the precious Blood of a Redeemer, and adorned with the rich robes of His Passion. Our Lord Christ with His doctrine and example is the Mirror, the Guide of the soul, the Way, and the only Door by which we enter into those pas-. . tures of life eternal, and into the vast ocean of the Divinity. Hence it follows that the remembrance of the Passion and Death of our Saviour ought not wholly to be blotted out;

nay, it is also certain, that whatsoever high elevation of mind the soul may be raised to, it ought not in all things to separate from the most holy humanity. But then it follows not from hence neither that the soul accustomed to internal re_ eollection, that can no longer ratiocinate, should always be meditating on, and considering (as the other spiritualists say) the most holy mysteries of our Saviour. It is holy and good to meditate ; and would to God that all men of this world practised it! And the soul besides, with facility,

ought to be let alone in that state, and not pushed _ on to another higher, so long as in that of meditation it finds nourishment and profit. It belongs to God alone, and not to the spiritual guide, to promote the soul from meditation to contemplation ; because if God, through His - special grace, call it not to this state of prayer, the guide can do nothing with all his wisdom and instructions. ‘To take a secure means then, and to avoid those two so contrary extremes, of not wholly blotting out the remembrance of the humanity, — and of not having it continually before our eyes, we ought to suppose that there are two ways of attending the holy humanity, that one may enter at the Divine port, which is Christ our well-being. The first is by considering the mysteries, and meditating the actions of the Life, Passion, and ~ Death of our Saviour. The second by thinking on Him, by the application of the intellect, pure faith, or memory. When the soul proceeds, in perfecting and interiorising itself, by means of internal recollec- tion, having for some time meditated on the mysteries whereof it hath been already informed,

then it retains faith and love to the Word Incarnate, being ready for His sake todo what ever He inspires into it, walking according to His precepts, although they be not always before its eyes. As if it should be said to a son that he ought never to forsake his father, they intend not thereby to oblige him to have his father always in sight, but only to have him always in his memory, that in time and place he may be ready to his duty. The soul then that is entered into internal recollection, with the opinion and approbation of an expert guide, hath no need to enter by the first - door of meditation on the mysteries, being always taken up in meditating upon them, because that is not to be done without great fatigue to the intellect ; nor does it stand in need of such ratiocinations, since these serve only as a means to attain to believing that which it hath already got the possession of. The most noble, spiritual, and proper way for souls that are proficients in internal recollection to enter by the humanity of Christ our Lord, and entertain a remembrance of Him, is the second way; eying that humanity, and the | passion thereof, by a simple act of faith, looking and reflecting on the same as the Tabernacle of the Divinity, the beginning and end of our salvation, Jesus Christ having been born, suffered, and died a shameful death for our sakes.

This is the way that makes internal souls profit, and this holy, pious, swift, and instantaneous re- membrance of-the humanity can be no obstacle to them in the course of internal recollection, — unless, if when the soul enters into prayer, it finds - ae a ara itself drawn back ; for then it will be better to — continue recollection and mental exercise. But not finding itself drawn back, the simple and swift remembrance of the humanity of the Di- vine Word gives no impediment to the highest and most elevated, the most abstracted and trans- formed soul. This is the way that Santa Teresa recommends _to the contemplative, rejecting the tumultuary — opinions of some school men. This is thestraight and safe way, free from dangers, which the Lord. hath taught to many souls, for attaining to repose and the holy: tranquillity of contemplation. Let the soul then, when it enters into recollection, place itself at the gate of Divine mercy, which is the amiable and sweet remembrance of the Cross _ and Passion of the Word that was made man, and died for love ; let it stand there with humility, resigned to the will of God, in whatsoever it —

pleases the Divine Majesty to do with it ; and if from that holy and sweet remembrance it soon : falls into forgetfulness, there is no necessity of making a new repetition, but to continue silent — and quiet in the presence of the Lord. Wonderfully does St. Paul favour this our doc- ee trine in the epistle which he wrote to the Colossians, wherein he exhorts them and us, that whether we eat, drink, or do anything else, we should do it in the name and for the sake of Jesus Christ. Ommne quod cung. facitis in verbo, aut m opere, omma in nomine Jesu Christi facite, gratuas agentes Deo et Patrt per wsum. God grant that we may all begin by Jesus Christ, and that in Him and by Him alone we may arrive at perfection.

Of Internal and Mystical Silence. .. HERE are three kinds of silence ; the first is of words, the second of desires, and the third of thoughts. The first is perfect; the second more perfect ; and the third most perfect. In the first, that is, of words, virtue is acquired ; in the second, to wit, of desires, quietness is attained to ; in the third, of thoughts, internal recollection is gained. By not speaking, nor desiring, and not thinking, one arrives at the true and perfect - mystical silence, wherein God speaks with the soul, communicates Himself to it, and in the abyss of its own depth teaches it the most perfect and exalted wisdom. He calls and guides it to this inward solitude and mystical silence, when He says that He will speak to it alone, in the most secret and hidden part of the heart. Thou art to keep thyself in ‘ this mystical silence if thou wouldst hear the sweet -and divine voice. It is not enough for — gaining this treasure to forsake the world, nor to renounce thine own desires, and all things created, if thou wean not thyself from all. desires and all things created ; if thou wean nog — thyself from all desires and thoughts. Rest in this mystical silence, and open the door, that so God may communicate Himself unto thee, unite —

with thee, and then form thee into Himself, The perfection of the soul consists not in speaking, nor in thinking much on God, but in” 1 loving Him sufficiently. This love is attained to by means of perfect resignation and internal — silence ; all consists in works. The love of God — has but few words. Thus St. John the Evangelist : confirms and inculcates it: My little children, — let us not love in word, neither wn tongue, but im : deed and im truth (Epist. 1, chap. iii., v. 18). Thou art clearly convinced now ‘that rertng love consists not in amorous acts, nor tender ejaculations, nor yet in the internal acts, wherein thou tellest God that thou hast an infinite love for _ Hin, and thou lovest Him more than thyself, It may be that at that time thou seekest more thyself, — and the love of thyself, than the true love of God, because love consists in works, and not in fair discourses. ; That a rational creature may understand the secret desire and intention of thy heart, there is a necessity that thou shouldst express it to him in words. But God, who searches the heart, standeth not in need that thou shouldest make profession, and assure Him of it; nor does He rest satisfied, as the evangelist says, with love in word nor in tongue, but with that which is true and in deed. What avails it to tell Him, with great zeal and fervour, that thou tenderly and perfectly lovest Him above all things, if at one bitter word or slight injury thou dost not resign thyself, nor art mortified for the love of Him ?—a manifest proof that thy love was a love in cnet and not in deed.

Strive to be resigned in all things with silence, and in so doing, without saying that thou lovest Him, thou wilt attain to the most perfect, quiet, and effectual and true love. St. Peter most affectionately told the Lord, that for His sake he. was ready willingly to lay down his life ; but at the word of a young damsel he denied Him, and there was an end of his zeal. Mary Magdalen said not a word, and yet the Lord Himself, taken with her perfect love, became her panegyrist, saying that she had loved much. It is internally, then, that with dumb silence the most perfect virtues of faith, hope, and charity are practised, without any necessity of telling God that thou ’ lovest Him, hopest and believest in Him; because the Lord knows better than thou dost what the internal motions of thy heart are. How well was that pure act of love understood and practised by that profound and great mystic, the venerable Gregory Lopez, whose whole life was a continual prayer and a continued act of contemplation, and of so pure and spiritual love of God, that it never gave way to affections and —

sensible sentiments ! Having for the space of three years continued that ejaculation, Thy will be done in time and im eternity, repeating it as often as he breathed, God Almighty discovered to him that infinite treasure of the pure and continued act of faith and love, with silence and resignation ; so that he came to say, that during the thirty-six years he lived after, he always continued, in his inward man, that pure act of love, without ever uttering the least petition, ejaculation, or anything that was sensible or sprung from nature. O Incarnate ~ Seraph and Deified Man! how well didst Thou know how to dive into that internal and mystical — silence, and to rere betwixt the outward and inward man ! WHICH BRINGS THE SOUL TO THE GETTING ’ OF INWARD PEACE. Or SprrituaAL MartTyRDOMS WHEREBY GoD PURGES SOULS; OF CONTEMPLATION, INFUSED AND PASSIVE; OF PERFECT RESIGNATION, InwarD Homiuiry, DivinE WiIspom, TRUE ANNIHILATION, AND INTERNAL PEACE.

The difference between the Outward and Inward — HERE are two sorts of spiritual persons, internal and external: these seek God with- out, by discourse, by imagination and consideration: they endeavour mainly to get virtues by many abstinences, maceration of body, and mortification of the senses: they give themselves to rigorous penance; they put on sackcloth, chastise the flesh by discipline, endeavour silence, bear the presence of God, forming Him present to themselves in their idea of Him, or their imagination, sometimes as a Pastor, sometimes as a _ Physician, and sometimes as a Father and Lord ; they delight to be continually seeking of God, very often making fervent acts of love ; and all this is art and meditation. By this way they desire to be great, and by the power of voluntary and exterior mortification they go in quest of sensible affections and warm sentiments, thinking that God resides only in them when they have them. : This-is the external way and the way of be- ginners ; and though it be good, yet there is no ariving at perfection by it; nay, there is not so — much as one step towards it, as experience shows — in many that, after fifty years of this external — exercise, are void to God and full of themselves, — having nothing of a spiritual man, but just a 3 name of such. | There are others truly spiritual, which have — passed by the beginnings of the interior way which leads to perfection and union with God ;

and to’ which the Lord called them by His in- — finite mercy from that outward way in which before they exercised themselves. These men retired in the inward part of their souls with © true resignation into the hands of God, with a total putting off and forgetting even of them- — selves ; do always go with a raised spirit to the presence of the Lord, by the means of pure faith, — without image, form, or figure, but with great assurance founded in tranquillity and rest. in- — ternal, in whose infused meeting and entertain- — ment the Spirit draws with so much force, that it — makes the soul contract inwardly, the heart, the — body, and all the powers of it. The souls, as they are already passed by the R interior mortification, and have been cleared by God with the fire of tribulation, with infinite and horrible torments, all of them ordained by His —

hand, and after His way, are masters of them- selves, because they are entirely subdued and denied, which makes them live with great repose and internal peace. And although on many occasions they feel resistance and temptations, yet - they become presently victorious, because being already souls of proof, and endued with Divine strength, the motions of passions cannot last long upon them ; and although vehement temptations and troublesome suggestions of the enemy may persevere a long time about them, they are all conquered, with infinite gain, God being He that fights within them. These souls have already procured themselves a greater light, and a true knowledge of Christ our Lord, both of His divinity and His humanity. They exercise this infused knowledge with a quiet silence in the inward entertainment, and the superior part of their souls, with a spirit free from images and external recollections, with a love that is pure and stripped of all creatures ; they are raised also from outward actions to the love of humanity and divinity; so much as they enjoy, they forget, and in all of it they find that they love their God with all their heart and spirit. These blessed and sublimated souls take no pleasure in anything of the world, but in con-

tempt, and in being alone, and in being forsaken and forgotten by everybody. They live so disin- terested and taken off, that though they continually receive many supernatural graces, yet — they are not changed, no, not at those inclina- — tions, being just as if they had nct received them, ~ keeping always in the inmost of their hearts a great lowliness and contempt of themselves; always — humbled in the depth of their own unworthiness — and vileness. In the same manner they are © always quiet, serene, and possessed with evenness — of mind in graces and favours extraordinary, as also in the most rigorous and bitter torments. There is no news that fears them, no success — that makes them glad: tribulations never dis- turb them, nor the interior, continual, and Divine communications make them vain and conceited ; they remain always full of holy and filial fear, in ~ a wonderful peace, constancy, and serenity.

d Pes the external way they take care to do con- tinual acts of all the virtues one after another, to get to the attainment of them. They — pretend to purge imperfections with ‘industries proportionable to destruction ; they take care to — 7 ae i es - Se Ee ee Oe, a, ee Ce! Ee root up interests one after another with a different and contrary exercise. But though they endeayour never so much, they arrive at nothing; - because we cannot do anything which is not imperfection and misery. — But in the inward way and loving entertainment in the presence Divine, as the Lord is He that works, virtue is established, interests are rooted up, imperfections are destroyed, and passions removed, which makes the soul free ‘unexpectedly, and taken off, when occasions are represented, without so much as thinking of the good which God of His infinite mercy prepared for them. _ It must be known that these souls, though thus perfect, as they have the true light of God, yet by it they know profoundly their own miseries, weaknesses, and imperfections, and what they yet want to arrive at perfection, towards which they are walking ; they are afflicted and abhor themselves ; they exercise themselves in a loving fear of God and contempt of themselves, but with a true hope in God and discontidence in themselves. The more they are humble with true contempt and knowledge of themselves, the more they

please God, and arrive at a singular respect and veneration in His presence. Of all the good works that they do, and of all that they con- tinually suffer, as well within as without, they — make no manner of account before that Divine — Their continual exercise is to enter into them- — selves, in God, with quiet and silence, because — there is His centre, habitation, and delight. They make a greater account of this interior retirement, than of speaking of God; they retire into that . . / z interior and secret centre of the soul, to know God, and receive His Divine influence with fear and loving reverence; if they go out, they go out only to know and despise themselves. But know, that few are the souls which arrive at this happy state; because few there are that — are willing to embrace contempt, and suffer them- — selves to be refined and purified ; upon which © account, although they are many that enter into ~ this interior way, yet it is a rare thing for a soul — to go on and not stick upon the entrance. The — Lord said to a soul, This inward way is trod by

few ; tt 1s 80 high a grace that none deserves it: few walk in it, because tt is no other than a death of the senses ; and few there be that are willing so to die and — be annihilated ; in which disposition this so sovereign a gift is founded. Herewith thou wilt undeceive thyself, and perfectly know the great difference which there — is between the external and internal way, and how different. that presence of- God is, which arises from meditation, from that which is infused and supernatural, arising from. the interior and infused entertainment, and from passive contemplation ; and lastly, you will know the great difference which is between the outward and inward man.

The means of obtaining peace internal rs not the delight of sense ; not spiritual consolation, but the denying of self-love. eo is the saying of St. Bernard, that to serve God is nothing else but to do good and suffer evil. He that would go to perfection by the means of sweetness and consolation is mistaken. You must desire no other consolation from God than to end your life for His sake, in the state of true obedience and subjection. Christ our Lord’s way was not that of sweetness and softness, nor did He invite us to any such, either by His words or example, when He said,—He that will come after Me, let him deny himself, and let him take up his cross and follow Me (Mark viii. 34). The soul that would be united to Christ must be conformable to Him, and follow Him in the way of suffering. : 3 eS ; * Thou wilt scarce begin to relish the sweetness — or Divine love in prayer, but the enemy with his i deceitful craftiness will be kindling in thy heart © desires of the desert and solitude, that thou mayest without anybody’s hindrance spread the — sails to continual and delightful prayers. Open thine eyes, and consider that this counsel and desire is not conformable to the true counsel of Christ our Lord, who has not invited us to follow the sweetness and comfort of our own will, but: the denying of ourselves, saying, Abneget semetipsum. Asif He should say, He that will follow Me, and come unto perfection, let him part with his own will wholly ; and, leaving all things, let him — entirely submit to the yoke of obedience and’ subjection, by means of self-denial, which is the truest cross.

There are many souls dedicated to God, which receive from His hand great thoughts, visions, and mental elevations ; and yet for all that, the — Lord keeps from them the grace of working — miracles, understanding hidden secrets, fore- — telling future contingencies, as He communicates — these things to other souls which have constantly gone through tribulations, temptations, and the true cross, in the state of perfect humility, obedience, and subjection. | Oh, what a great happiness is it for a soul to be - me ks 7 h : res, re Oe ps Lolaek de + subdued and subject! what great riches is it to be poor ! what a mighty honour to be despised ! what a height is it to be beaten down! what a comfort is it to be afflicted ! what a credit of — knowledge is it to be reputed ignorant! and finally, what a happiness of happinesses is it to be crucified with Christ! This is that lot which the Apostle gloried. in, Nos autem gloriart oportet .an eruce Domini nostri Jesu Christr (Gal. vi. 14). Let others boast in their riches, dignities, delights, and honours ; but to us there is no higher honour

than to be denied, despised, and crucified with. But what a grief is this, that scarce is there one soul which prizes spiritual pleasures, and is willing to be denied for Christ, embracing His cross with love. Multi sunt vocatt; pauct vero electt (Matt. xxii.), says the Holy Ghost : many are they who are called to perfection, but few are _ they that arrive at it ; because they are few who embrace the cross with patience, constancy, peace, and resignation. To deny one’s self in all things, to be subject’ to another’s judgment, to mortify continually’all inward passions, to annihilate one’s self in all respects, to follow always that which is contrary. . to one’s own will, appetite, and judgment, are things that few can do: many are those that . teach them, but few are they that practise them. Many souls have undertaken, and daily do undertake this way ; and they persevere all the while they keep the sweet relish of their primi- — tive fervour; but this sweetness and sensible delight is scarce done, but presently, upon the overtaking of a storm of trouble, temptation, and dryness (which are necessary things to help a man up the high mountain of perfection), they

falter and turn back, a clear sign that they sought themselves, and not God or perfection. May it please God that the souls which have had light, and been called to an inward peace, ~ and by not being constant in dryness, and tribulation, and temptation, have started back, may not be cast into outward darkness, with him that had not on him a wedding garment ; although he was a servant, for not being disposed, giving himself up to self-love. This monster must be vanquished, this seven- e headed beast of self-love must be beheaded, in order to get up to the top of the high mountain of peace. This monster puts his head everywhere; sometimes it gets amongst relations, which strangely hinder with their conversations ; } to which nature easily lets itself be led : some-— times it gets, with a good look of gratitude, into — passionate affection, and without restraint, towards the confessor ; sometimes into affection to most subtle spiritual vain glories and temporal ones, and niceties of honour ; which things stick very close; sometimes it cleaves to spiritual pleasures, staying even in the gifts of God, and in His graces freely bestowed: sometimes it desires exceedingly the preservation of health, and with disguise, to be used well, and its own profit and conveniences : sometimes it would seem well with very curious subtilties ; and lastly, it cleaves with a notable propensity to its own proper judgment and opinion in all things, the roots of which are closely fixed in its own will. All these are effects of self-love, and if they be not denied, impossible it is that a man should ever get up to the height of perfect contemplation, to the highest happiness of the loving union, and the lofty throne of peace internal.

Of two Spiritual Martyrdoms, wherewith God cleanseth the soul that He unites with Himself. ‘a you shall know that God uses two ways for the cleansing the souls which He would perfect and enlighten, to unite them closely to Himself. The first (of which we will treat in this and the following chapter) is with the bitter waters of afflictions, anguish, distress, and inward torments. The second is with the burning fire of an inflamed love, a love impatient and hungry. © Sometimes He makes use of both in those souls which He would fill with perfection ; sometimes He puts them into the strong steeping of tribulations and inward and _ outward bitterness, — scorching them with the fire of rigorous temptation ; sometimes He puts them into the crucible of anxious and distrustful love, making them fast there with a mighty force; because so much the ereater as the Lord would have the illumination and union of a soul to be, so much the more strong is the torment and the purgation ; because all the knowledge and union with God arises from suffering, which is the truest proof of love. — O that thou wouldst understand the great — good of tribulation! This is that which blots — out sins, cleanses the soul, and produces patience ; this in prayer inflames it, enlarges it, and puts it upon the exercise of the most sublime act of — charity ; this rejoices the soul, brings it near to — God, calls it to, and gives it entrance into, heaven. The same is that which tries the true if servants of God, and renders them sweet, valiant, — and constant: that is it which makes God hear J them with speed. Ad dominum, cum tribularer

. ye "73 ee Pe a ’ , tus clamavi, et exaudivit me (Psal. xviii. 6). It is that which annihilates, refines, and perfects them: and finally, this is that which of earthly makes souls heavenly ; of human, Divine ; transforming them and uniting them in an admirable manner with the Lord’s humanity and divinity. It was well said by St. Augustine that the life of the soul upon earth is temptation. Blessed is the soul which is always opposed, if it doth constantly resist temptation. This is the means which the Lord makes use of to humble it, to annihilate it, to spend it, to mortify it, to deny it, to perfect it, and fill it with His Divine gifts. By this means of tribulation and temptation He comes to crown it and transform it. Persuade thyself that temptations and fightings are necessary for the soul to make it perfect. O blessed soul, if thou knowest how to be content and quiet in the fire of tribulation, and wouldst but let thyself be washed with the bitter waters of affliction, how quickly wouldst thou find thyself rich in heavenly gifts! how ‘soon would the Divine bounty make a rich throne in thy soul, and a goodly habitation for thee to refresh and solace thyself in it !

- Know that this Lord hath His repose nowhere but in quiet souls, and in those in which the fire of tribulation and temptation hath burnt up the dregs of passions, and the bitter water of afflictions hath washed off the filthy spots of inordinate appetites ; in a word, this Lord reposes not Him- self anywhere, but where quietness reigns and self-love is banished. But thou wilt never arrive at this happy state, nor find in thy soul the precious pledge of peace internal, although thou hast gotten the better of the. external senses by the grace of God, till it become | purified from the disordered passions of concupiscence, self-esteem, desire and thoughts, how spiritual soever, and many other interests and secret vices which lie within the very soul of thee, miser- _ ably hindering the peaceable entrance of that great Lord into it, who would be united and trans- formed with thee. The very virtues acquired, and not purified, are a hindrance to this great gift of the peace of the soul ; and more, the soul is clogged by an inordi- | nate desire of sublime gifts, by the appetite of — feeling spiritual consolation, by sticking to infused — and Divine graces, entertaining itself in them, and desiring more of them, to enjoy them, and

finally, by a desiring of being great. O how much is there to be purified in a soul that must arrive at the holy mountain of perfection and of transformation with God! O how disposed, naked, denied, annihilated ought the a soul to be, which would not hinder the entrance of this Divine Lord into it, nor His continual communication. This disposition of preparing the soul, in its bottom, for Divine entrance must of necessity be made by the Divine wisdom. If aseraph is not sufficient to purify the soul, how shall a soul that is frail, miserable, and without experience ever be able to purify itself? ~ Therefore the Lord Himself will cisnees thee and prepare thee passively by a way thou understandest not, with the fire of tribulation and inward torment, without any other disposition on thy side than a consent to the internal and -external cross. Thou wilt find within thyself a passive dryness, darkness, anguish, contradictions, continual resistance, inward desertions, horrible desolations, continual and strong suggestions, and vehement temptations of the enemy ; finally, thou wilt see thyself so afflicted that thou wilt not be able to lift up thy heart, being full of sorrow and heaviness, nor do the least act of faith, hope, or charity.

Here thou wilt see thyself forlorn and subject to passions of impatience, anger, rage, swearing, and disordered appetites, seeming to thyself the most miserable creature, the greatest sinner in the world, the most abhorred of God, deprived and stripped of all virtue, with a pain like that of | hell, seeing thyself afflicted and desolate, to think that thou hast altogether lost God ; this will be thy cruel, cutting, and most bitter torment. But though thou shalt see thyself so oppressed, seeming to thyself to be proud, impatient and wrathful, yet these temptations shall lose their force and power upon thee ; they have no place in thy soul, by secret virtue, the sovereign gift of inward strength, which rules in the inmost part of it, conquering the most affrightening punishment and pain and the strongest temptation. Keep constant, O blessed soul, keep constant ; for it will not be as thou imaginest, nor art thou at any time nearer to God than in such cases of desertion ; for although the sun is hid in the clouds, yet it changes not its place nor a jot the © more loses its brightness. The Lord permits this painful desertion in thy soul, to purge and polish thee, to cleanse and disrobe thee of thyself ; and _ thou mayest in this manner be all His and give

thyself wholly up to Him, as His infinite bounty as is entirely given.to thee, that thou mayest be His delight ; for although thou dost groan and lament and weep, yet He is joyful and glad in the most secret and hidden place of thy soul.

How wnportant and necessary vt is to the interior soul to suffer blendfold this first and spiritual ‘martyrdom. be the end that the soul of earthly may become heavenly and may come to that greatest good of union with God, it is necessary for it to be purified in the fire of tribulation and temptation : and though it be true and a known and approved maxim that all those that serve the Lord must suffer troubles, persecutions, and tribulations, yet the happy souls which are guided by God by the secret way of the interior walk and of purgative contemplation must suffer, above all, strong and horrible temptations and torments, more bitter than those wherewith the martyrs were crowned in the Primitive Church. The martyrs, besides the shortness of their torment, which hardly endured days, were comforted with a clear light and special help in hope of the near and sure reward. But the desolat® soul that must die in itself and put off and make clean its heart, seeing itself abandoned by God, surrounded by. temptations, darkness, anguish, affliction, sorrow, and rigid drouths, doth taste of death every moment in its painful temptations and tremendous desolation, without feeling the —

least comfort, with an affliction so great that the pain of it seems nothing else but a death prolonged and a continual martyrdom : whereupon with great reason it may be said, that although there be many martyrs, yet there are few souls which follow Christ our Lord with peace and resignation an such torments. Then it was men that martyred them, and God comforted their souls; but now it is God that afflicts and hides Himself, and the devils, like cruel executioners, have a thousand ways to torment the soul and body, the whole man being erucified within and without. Thy sorrow will seem to thee insuperable, and thy afflictions past the power of comfort, and that heaven rains no more upon thee: thou wilt see thyself begirt with griefs and besieged with sorrows internal from the darkness of thy powers, from the weakness of discourses : strong temptations will afflict thee, painful distrusts and troublesome scruples ; nay, light and judgment hy will forsake thee. All the creatures will give theetrouble; spiritual councils will bring thee pain ; the reading of books, how holy soever, will not comfort thee as it used ~ to do: if they speak to thee of patience they will

exceedingly trouble thee: the fear of losing God i through thy unthankfulness and want of returns will torment thee to the soul: if thou groanest and beggest help of God, thou wilt find, instead of comfort, inward reproof and disfavour ; like another Canaanitish woman, to whom He made no answer at first and then treated her as the creature He was speaking of. And although at this time the Lord will not abandon thee, because it would be impossible to live one moment without His help, yet the succour will be so secret that thy soul will not know it nor be capable of hope and consolation ; nay, it will seem to be without remedy, suffering like condemned persons the pains of hell (circwmdederunt me dolores mortis, et pericula inferni invenerunt me (Psalm 116), and it would change them as such with a violent death, which would be a great comfort ; but (like those) the end of those afflictions and bitternesses will seem impossible. But if thou, O blessed soul, shouldst know how much thou art beloved and defended by that divine Lord in the midst of thy long torments, thou wouldst find them so sweet that it would be _ necessary that God should work a miracle to let thee live. Be constant, O happy soul, be const~at and of good courage ; for however intolerable thou art to thyself, yet thou wilt be protected, enriched, and beloved by that greatest Good as

if He had nothing else to do than to lead thee to © perfection by the highest steps of love; and if thou dost not turn away, but perseverest constantly, without leaving off thy undertaking, know that thou offerest to God the most accepted sacrifice ; so that if this Lord were capable of pain, He would find no ease till He has completed this - loving union with thy soul. If from the chaos of nothing His omnipotence has produced so many wonders, what will He do in thy-soul, created after His own wage and likeness, if thou keepest constant, quiet, and resigned, with a true knowledge of thy nothingness? Happy soul, which, even when it is disturbed, afflicted, and disconsolate, keeps steady there within, without going forth to desire - exterior comfort. Afflict not thyself t too much and with inquietude, because these sharp martyrdoms may con- tinue; persevere in humility, and go not out’ -of thyself to seek aid, for all thy good consists | in being silent, suffering, and holding’ patience with rest and resignation. There wilt thou find the divine strength to overcome so hard a warfare: _ He is within thee that fighteth for thee, and He is strength itself.

When thou shalt come to this painful state of © fearful desolation, weeping and lament ation — 5 s . To not forbidden thy soul, whilst in the upper part of it it keeps resigned. Who can bear the Lord’s heavy hand’ without tears and lamentation ? That great champion Job, even he lamented ; so did Christ our Lord in his forsaking ; but their weepings were accompanied with resignation. Afflict not thyself, though God do crucify thee and make trial of thy fidelity ; imitate the woman of Canaan, who, being rejected and injured, did importune and persevere, humbling herself and following Him though she were treated as she was. It is necessary to drink the cup and - not go back. Ifthe scales were taken from thine eyes, as they were from St. Paul’s, thou wouldst — see the necessity of suffering, and glory, as he did, esteeming more the being crucified than being an apostle. Thy good luck consists not in enjoying, but. in suffering with quiet and resignation. St. Teresa -appeared after her death to a certain soul and told it that she had only been rewarded for her pain, but had not recewed one drachm of reward for so many ecstastes and revelations and comforts that she had enjoyed in this world. Although this painful martyrdom of horrible. desolation and passive purgation be so tremendous that with reason it hath gotten the name of hell — amongst mystic divines (because it seems impos-* ee

sible to be able to live a moment with so grievous a torment, so that with great reason it may be said that he that suffers it lives dying, and dying lives a lingering death) ; yet know that it is necessary to endure it to arrive at the sweet, joyous and abundant riches of high contemplation and loving union ; and there has been no holy soul which has not passed through this spiritual the Pope, in the two last months of his life ; St. Francis of Assize, two years and a half; St. Mary ~Maudlin of: Pazzi, five years ; St. Rose of Pern, fifteen years; and after such miracles as made the world amazed, St. Dominick suffered it even till half an hour of his happy exit.

ee other more profitable and meritorious - martyrdom in souls. already advanced in perfection and deep contemplation is a fire of Divine love which burns the soul and makes it painful with the same love. Sometimes the absence of its~beloved afflicts it; sometimes the sweet, ardent, and welcome weight of the loving and Divine Presence torments it. This sweet martyrdom always makes it sigh: some- ‘martyrdom and painful torment: St. Gregory, _ times if it enjoys and has its Beloved, for the pleasure of having Him, so that it cannot contain itself ; other times if He does not manifest Himself through the ardent anxiety of seeking, finding, and enjoying Him. All this is panting, suffering, and dying for love. Oh, that thou couldst but come to conceive the contrariety of accidents that an enamoured soul suffers! The combat so terrible and strong on one side, so sweet and melting and amiable on the other! The martyrdom so piercing and sharp with which love torments it, and the cross - so painful and sweet withal, without ever being in the mind of getting free from it whilst thou -_ livest ! Just so much as light and love increase, just so much increases the grief in seeing that Good absent, which it loves so well. To feel it near itself is enjoyment ; and never to have done knowing and possessing it consumes its life. It has food and drink near its mouth, whilst it wants either, and cannot be satisfied ; it sees itself swallowed up and drowned in a sea of love, whilst the powerful hand that is able to save it is near it, and yet doth not do it ; nor doth it know when He will come whom it so much does desire.

Sometimes it hears the inward voice of its Beloved, which courts and calls it, and a soft and delicate whisper which goes forth from the secret of the soul where it abides, which pierces it strongly, even like to melt and dissolve it, in seeing how near it hath Him within itself, and yet how far off from it, whilst it cannot come to possess Him. This intoxicates it, embases it, scares it, and fills it with unsatisfiableness ; and therefore love is said to be as strong as death, whilst it kills just as that doth. 1

Inward mortification and perfect’ resignation. are necessary for obtaining internal peuce. rINHE most subtle arrow that is shot at us from — nature is to induce us to that which is unlawful, with a pretence that it may be necessary __ and useful. Oh, how many souls have suffered themselves to be led away, and have lost the spirit by this gilded cheat! Thou wilt never taste the delicious manna—quod nemo novit, nist gut acerpit (Apoc. ch. 2)—unless thou dost perfectly _ overcome thyself, even to die in thyself, because he who endeavours not to die to his passions is not well disposed to receive the gift of understanding, without the iufusion whereof it is im- ‘ ° a possible for him to go into himself and be changed in his spirit ; and therefore those that keep without have nothing of it. Never disquiet thyself for any accident ; for inquietude is the door by which the enemy gets into the soul to rob it of its peace. Resign and deny thyself wholly ; for though true self-denial is harsh at the beginning, it is easy in the middle, and becomes most sweet in the end. Thou wilt find thyself far from perfection if

thou dost not find God in everything. _ Know that pure, perfect, and essential love consists in the cross, in self-denial and resignation, in perfect humility, in poverty of spirit, and in a mean opinion of thyself. ; In the time of strong temptation, desertion, and desolation it is necessary for thee to get close into thy centre, that thou mayest only look at and contemplate God, who keeps His Throne and His abode in the bottom of thy soul. Thou wilt find impatience and bitterness of heart to grow from the depth of sensible, emptied, and mortified love. True love is known, with its effects, when the soul is profoundly humbled, and desires to be truly mortified and disposed. Many there be, who, however they have been dedicated to prayer, yet have no relish of God ; because in the end of their prayers, they are neither mortified, nor attend upon God any longer. For obtaining that peaceable and con- — tinual attending, it is necessary to get a great purity of mind pnd heart, great peace of soul, and an universal resignation. To the simple and the mortified the recreation — of the senses is a sort of death: they never go to

it, unless compelled by necessity and edification — of their neighbours. The bottom of our soul, you will know, is the place of our happiness. There the Lord shows — us wonders. There we engulf and lose ourselves in the inmense ocean of His infinite goodness, in which we keep fixed and unmoveable. There resides the incomparable fruition of our soul, and that eminent and sweet rest of it. An humble and resigned soul, which is come to this bottom, seeks no more than merely to please God, and the holy and loving spirit teaches it everything ~ with His sweet and enlivening unction. Amongst the saints there are some gigantic ones, who continually suffer, with patience, indis- — positions of body, of whom God takes great care. But high and sovereign is their gift who, by the strength of the Holy Ghost, suffer both internal and external crosses with content and resignation. — This is that sort of holiness so much the more © +. Be ce SS eee rare as it is more precious in the sight of God. The spiritual ones who walk this way are rare: because they are few in the world who do totally deny themselves, to follow Christ crucified, with simpleness aud bareness of spirit, through the lonesome and thorny ways of the cross, without making reflections upon themselves.

A life of self-denial is above all the miracles of the saints ; and it doth not know whether it be alive or dead, lost or gained, whether it agrees or resists. This is the true resigned life. But although it should be a long time before thou comest to this state, and thou shouldst think not to have made one step towards it, yet affright not thyself at this, for God uses to bestow upon a soul that blessing in one moment which was denied it for many years before. He that desires to suffer blindfold, without the comfort of God'or the creatures, is gotten too far onwards to be able to resist unjust accusations which his enemies make against him, even in the most dreadful and interior desolation. _ The spiritual man that lives by God, and in Him, is inwardly contented in the midst of his adversities, because the cross and affliction are his life and delight. Tribulation is a great treasure, wherewith God honours those that be His in this life. There- — fore evil men are necessary for those that are — good ; and so are the devils themselves, which, by afflicting us, do try to ruin us; but instead of doing us harm, they do us the greatest good imaeinable.

There must be tribulation to make a man’s life acceptable unto God ; without it it is like the body without the soe the soul without erace, the earth without the sun. With the wind of tribulation God separates, in the floor of the soul, the chaff from the corn. When God crucifies in the inmost part of the soul, no creature is able to comfort it; nay, ‘comforts are but grievous and bitter crosses to it. — And if it be well instructed in the laws and dis- — cipline of the ways of pure love, in the time of ereat desolation and inward troubles, it ought not to seek abroad among the creatures for comfort, nor lament itself with them, nor will it be able — to read spiritual books, because this is a secret — way of getting at a distance from suffering. Those saints are to be pitied who cannot find in their hearts to believe that tribulation and ~ suffering are their greatest blessing. They who are perfect ought always to be desirous of le and suffering, being always in a state of death ~ and suffering. Vain is the man 1 who doth not

suffer, because he is born to toil and suffer ; but much more the friends and elect of God. Undeceive thyself, and believe that, in order to thy soul’s being totally transformed with God, it is necessary for it to be lost, and be denied in its life, sense, knowledge, and power ; and to die living, © _and not living ; dying, and not dying’; suffering, and not suffering; resigning up, and not resigning up itself ; without reflecting upon anything. Perfection, in its followers, receives not its glories but by fire and martyrdom, griefs, torments, punishment, and contempt, suffered and endured with gallantry and courage; and he that would have some place to set his feet on, and rest himself, and does not go beyond the reason of reason and of sense, will never get into the secret cabinet of knowledge, though by reading he may chance to get a taste, and relish the understanding of it.

Pursues the same matter. OU must know that the Lord will not mani- fest Himself in thy soul, till it be denied in itself, and dead in its senses and powers. Nor will it ever come to this state, till, being perfectly resigned, it resolves to be with God all alone 5.74 making an equal account of gifts and contempts, light and darkness, peace and war. In sum, that the soul may arrive at perfect quietness, and supreme and internal peace, it ought first to die in itself, and live only in God, and for Him ; and the more dead it shall be in itself, the more shall it know God. But if it doth not mind this — continual denying of itself, and internal mortifi- — cation, it will never arrive at this state, nor pre-— serve God within it; and then it will be con- — tinually subject to accidents and passions of the mind, such as are judging, murmuring, resenting, excusing, defending, to keep its honour and reputation, which are enemies to perfection, — peace, and the spirit. Know that the diversities of states amongst those that be spiritual consist only in not dying . allalike; but in the happy, who die continually, — God hath His honour, His blessings, and delights

here below. Great is the difference which is between doing, suffering, and dying. Doing is delightful and — belongs to beginners; suffering, with desire, belongs to those who are proficients; dying always in themselves belongs to those who are — accomplished and perfect, of which number there are very few in the world. How happy wilt thou be if thou hast no other - thought but to die in thyself? Thou wilt then become not only victorious over thine enemies, but over thyself; in which victory thou wilt certainly find pure love, perfect peace, and divine wisdom. It is impossible for a man to be able to think and live mystically in a simple understanding of the divine and infused wisdom, if he does not first die in himself by the total denying of sense and the reasonable appetite. The true lesson of the spiritual man, and that which thou oughtest to learn, is to leave all things in their place, and not meddle with any but what thy office may bind thee to; because the soul which, leaves everything to find God doth then begin to have all in the eternity it seeks. Some souls there are who seek repose ; others without seeking have the pleasure of it ; others have a pleasure in pain, and others seek it. The first do as yood as nothing, the second are in a way towards it, the third run, and the last flee.

The disesteem of delights, and the counting of them torment, is the property of a truly mortified man. Enjoyment and internal peace are the fruits of the Spirit Divine ; and no man gets them into his possession if in the closet of his soul he is not — a a resigned man. 4 Thou seest that the displeasures of the good ‘. pass presently away ; but for all that endeavour 4 never to have them, nor to stop in them; for © they damnify thy health, disturb thy rent ants S disquiet thy spirit. 4 Amongst other holy councils which thou must observe, remember well this that follows :—Look — not upon other men’s faults, but thine own ; keep silence with a continual internal conversation ; — mortify thyself in all things, and at all hours, — and by this means thou wilt get free from many imperfections, and make thyself commander of ~ great virtues. Mortify thyself in not judging ill of anybody © at any time ; because the suspicion of thy neigh- — bours Tene the purity of heart, discompaaaiill it, brings the soul out, and takes away its repose. ; Never wilt thou have perfect resignation if — thou mindest human respects, and reflectest — upon the little idol of what people say. The soul that goes by the inward way will soon lose itself, if once it come to look at reason amongst — the creatures, and in commerce and conversational with them. There is no other reason than not : to look at reason, but to imagine that God permit ct