CHAP. I. That we ought to endeavour to attain Christian Perfection, with the spirit of Humility.

LEt us endeavour after Perfection, not because it is a sublime and ele­vated condition, but because it is the will of God. We ought not to set upon the practice of Piety by a motive of grandeur, and to become greater Saints, but only to do what God wills and expects from us, and rest therewith content and satisfied.

Our happiness consists in a constant dependence on his divine will and pleasure, with a perfect submission and resignation thereunto. I must be content with my condition, whatever it be, seeing it is what God expects from me; and 'tis no small [Page 2] presumption to assume to our selves what great Saints have found in the practice of Piety. God calls some persons to glorious performances, o­thers he places in a lower rank; in all this we must suffer him to work his will upon us, and receive with thankfulness his Divine Impressions, whether great or little; 'tis enough for us that they come from God. This is the way God calls us to walk in; a way sublime, pleasant, full of peace, in which we desire nothing but to please God. It concerns us to take whatever he gives with simplicity of heart; be it never so little, 'tis certainly more than we deserve. To be annihi­lated in God, is to will nothing but what God wills, and in what manner he pleases; otherwise we seek our selves, and our own satisfaction, and not purely God, and his good pleasure.

We must labour for Perfection with a Spirit wholly dis-engaged from all self-interest. To suffer, to live poor and despised, being the only way (among infinite other means) the Eternal Father made choice of, for us to attain to Glory, and regain those Excellencies Adam lost for him­self and us by sin. This being his design from Eternity, his Son, in the fulness of time, embraced the Cross with affection, and was inflamed with the desire of suffering, valuing the Cross as a thing of great excellency, being the Altar chosen for the life-giving Sacrifice by his heavenly Father: preferring the Glory and the Will of God before the natural inclinations of his Humanity, which had a repugnancy in the sensitive part thereof to pains and sufferings. This is evident from that of the Evangelist; Pater, si possibile est, transe at, &c. [Page 3] Father, if it be possible, let this Cup pass from me; yet not my will, but thine be fulfilled. And that of the Psalmist, Sacrificium & Oblationem noluisti, &c. Thou would'st not have Sacrifice or Oblation, but thou hast prepared a Body for me, and behold I come to do thy will. And so he did run his course with joy, though full of sufferings, because he knew it was the good pleasure of his Father.

Wherefore, by how much the more welove and esteem the Cross, by so much the more do we participate of the Spirit of Christ, and please his heavenly Father. For, to suffer, is to sacrifice to God our pleasures and interests, uniting our selves to the design that Jesus had by suffering to repair his Father's Glory. O my Soul! if these Verities have made deep impression in thee, thou ought'st from henceforth to glory in being despised, seeing thy Glory is to procure the Glory of God, which cannot be done more advantagiously, than by imi­tating his only Son.

O good Jesus! possess my heart with your di­vine Spirit, that may enable me to live your life. O how your humiliations seem great unto me, your abjections honourable, your poverty rich, and your Cross pleasant! My Soul doth languish to possess your Spirit, and desires it most ardently; whatever has not a relish of your Spirit, is not grate­ful to me. O that I had inflamed affections to em­brace the Cross, and that I could bear the greatest can happen to me! In the interim it seems to me that I do nothing, and when occasion presents it self, I find difficulty to suffer the least afflictions. Dear Saviour, how is this life troublesome unto me! Strengthen me forthwith to set upon the practice [Page 4] of this life, hidden, crucified, despised, which you have taught us by your example; that I may truly say with St. Paul, Absit mihi gloriari, nisi in cruce Domini nostri; Your Cross, dear Jesus, is my Glory, and I will glory in nothing else.

Honours, Pleasures, Riches, I declare my mor­tal enemies, seeing your property is to incline me perpetually to deviate from those ways to which Jesus calls me: I abhor you, as enemies of my Perfection. Ah dear Saviour! make me partaker of your life, humble, poor, despised, or let me live no longer in this life of mortality. When Heaven shall be my Habitation, I shall be content to be in Glo­ry, because there you are also in Tryumph; but seeing that on Earth you would not be but in an abject condition, I desire there to be with you also. Alas! I march but slowly to arrive at Perfection: however, in reality I would fain be wholly hum­bled both interiourly and exteriourly, as your Divine wisdom sees best for me. If it was your will, I would search after external humiliations, for I find no better food for a Christian Soul. Perhaps they will prove hard of digestion to me; yet, for all that, they may become by use profi­table and delicious O dear Saviour! seeing it is said of you by the Evangelical Prophet, Saturabi­tur opprobriis, Give me my fill of opprobies and abjections: Ravish with your sweetness and con­solations those who know well how to use such favours; As for me, let my repast be with Gall and Vinegar, because by their relish I shall be ren­dred more like unto you.

O Jesus! why was you circumcised? O Mary! why was you purified? Your hearts were not sulli­ed, [Page 5] and yet you submit your selves to the abjecti­ons of sinners, because to be despised was the object of your most tender affections. There were never two hearts more full of the love of God; and never more inflamed desires after humiliati­ons. Seeing then that one is the measure of the other, if we will testifie that we love God, we must also love to suffer for him.

How unjust are our complaints against those who undervalue us; and how unreasonably are we disquieted when we are scorn'd by others! We ought rather to be troubled because we are not despised enough; and thus it would be with us▪ if we had a heart entirely Christian. 'Tis true, Grace can only infuse such inclinations into our Souls, Nature eggs us on to the contrary. And 'tis my unhappiness, that I who write this, shall (I fear) fall short hereof in time of trial. For I am altogether frail, and good for nothing; and, for ought I know, what I have said or done, which appears so beautiful, may be rotten with­in; witness my often relapses, which sufficiently tell me what a poor abject Creature I am, and how much I deserve to be despised.

CHAP. II. The foundation of true Christian Humility.

WHen I consider that God is all in all, that he possesses in himself incomprehensible per­fections; that he has created and provided for us infinite good things; I cannot but acknowledge, that [Page 6] all Honour, all Glory, all Praise, all Adoration, is due unto him. O how just a debt is all this from us to the Divine Majesty!

When I consider, O God, that I am a pure Nothing, that I have in my self an inexhaustible Mine of imperfections and miseries; that I have committed great offences, and am yet liable to more, unless prevented by Grace: I acknowledge that I deserve to be the scorn of men; all sorts of opprobries and disgraces; all maladies of Soul and Body; Darkness, punishments Temporal and Eternal; to be afflicted, mocked, persecuted by all creatures, as Executioners of Divine Justice: And I look upon my self as the Mark, whereat should be aimed these Arrows of deserved indig­nation.

God can never be sufficiently honoured, loved, exalted, glorified; and I can never be enough de­based, hated, despised and persecuted. I ought to have not only this humility of Spirit, but likewise a will and affection to suffer for God; always e­steeming my self worthy of all scorn and con­tempt though never so publick, if it may conduce to God's glory, and the good of others. For if I be honour'd as my condition requires, if I do not debase my self below the meanest Vassals, 'tis be­cause the Order of government forbids it, and would not be expedient for those who might a­buse this condescension. However, as for me, I ought to have this will and inclination, and believe 'tis the place is due unto me.

Alas! dear Saviour, I cannot be acceptable in your sight, unless I have an humble heart; and this I cannot have, but by your grace: For if all [Page 7] natural good proceeds from your bounty, much more must all supernatural grace flow from the pure Fountain of your Mercy; and if you are the Giver of all grace, doubtless principally of true humility, which is so repugnant to nature, that there's nothing she more abhors than Humiliation.

Seeing, dear Saviour, all good proceeds from you, the glory thereof ought solely to be rendred to you. I ought to take no complacence but in you, rejoycing in that you glorifie your self, en­riching my poverty with your abundance.

When I see persons afflicted, poor, distressed, lame, deformed, I confess (dear Saviour) these humiliations are my due; and if you should in­flict any of them on me, I would adore and love your Justice; and for what you have bestowed upon me, I adore and love your mercy. I will never complain, because no Creature can do me an injury. I ought not to look on the designs of men, whose intentions oftentimes are only to hurt, to revenge and solace themselves with o­thers miseries; but to have an eye to the purpo­ses of God, which are to chastise me, to better me, and to humble me. The Jews put Jesus Christ to death out of revenge and envy; and God the Father had a design thereby to save Mankind. I will not hereafter hunt after Applause and Ho­nour, for I am resolved not to follow the inclina­tion of depraved Nature; but following the ex­ample of Jesus Christ, who suffered for me, I will desire poverty, contempts, pains; and uniting them to his sufferings, I will earnestly beseech him according to the multitude of his mercies to have pity on me.

If we would once seriously endeavour to know our selves, the beams of Divine Grace would make wonderful discoveries in our Souls, without which 'tis impossible for us to see the depth of our miseries. In this Dungeon lies a prolifical Seed of Treason ready on all occasions to conceive and bring forth all sorts of iniquity. O that 'tis not sufficient to be without the black tincture of actual sin! We have the source thereof within us, and certain vitious inclinations deeply rooted; even as we find some Weeds in Gardens so fixed, that their roots seem to reach the very centre, which will never hardly be entirely pluck'd up, but daily they appear a-new, and keep us in action.

CHAP. III. That the Centre of the Creature is his own Nothing.

OUr blessed Saviour gives me so clear a sight of my own Nothing and Unworthiness, that I am convinc'd this is the place of my abode, which I neither can, nor ought to abandon. When it pleases God to vouchsafe me no Heavenly influences in my Prayers and Recollections, I have no cause to complain; if the Dews of Hea­ven mollifie my heart, they only flow from his pure mercy. O how well-pleas'd am I with this view of my own weakness and unworthiness! In this I acquiesce, as in my Centre. If it be your will, my God, to leave me in this place, I am con­tent, for this is only belonging to me.

Provided you be in your place, O my God, it is enough; that is to say, in your own Being, your Power, your Grandeur, your Glory; Soli Deo ho­nor & gloria. O how well are you in your place, and I in mine! Rest there then, O my God; and if you vouchsafe to prevent me with any of your graces, I will abide contentedly in my place, be­cause I shall be surrounded with your mercy re­maining in my Nothing, my Weakness and Un­worthiness. Seeing I know it is God's pleasure that I continue in my place, 'tis evident I cannot forsake it without displeasing him. 'Tis my duty to abide fixed in my Nothing, by a free acknow­ledgment that I can do nothing, and can merit nothing, for this is truth. To forsake this, and pretend to what I am not, is but to live in deceit and vanity. Ʋt quid diligitis vanitatem & quaeri­tis mendacium? Truth commands to shrink into our Nothing, and rest there contentedly to please God, who is Truth it self.

God to bring man back into his place, and guide his feet into the way of truth, did leave his own, that is, the grandeur and splendor of his Majesty, and came to us in weakness, in poverty, in annihilation, to shew us the way we ought to walk in, out of which all is but deceit and vanity. Man then must imitate the life of Jesus in the ways of annihilation and abjections. O Jesus! despi­sed, persecuted, crucified, do you vouchsafe to put your self in my place? Alas! this only belongs to Me a wretched sinner, and 'tis for You to live in Glory.

What is man become since the fall of Adam? A very Nothing, infirmity and frailty it self. What [Page 10] is man in his sinful condition? An Abyss of pride, of blindness, of aversion from God, and conversi­on to the Creatures; a mass of corruption, of poverty, and inability to good. What then ought he to do? He must humble himself, annihilate himself, plunge himself into the Abyss of his own Nothing, and live in perpetual fear of his own frailty. We shall never find God, unless we lose our selves in self-contempt and abjections. If in our retreats we profit so far as to rest convinced, that the true way to come to God, is to follow Jesus Christ in poverty and abjections, and abne­gation; we gain what can be got by recolle­ction.

When I see God affords me no great occasions to suffer contempt, or pains, or poverty, I ought to be humbled in my own eyes, because this is a sign I am but little in the sight of God, who sees here nothing of grandeur, which has not a great conformity with Christ crucified. God has not design'd me for any great example of Virtue, be­cause he gives me so small a part in the profound abjections of his only Son; which is all the porti­on he gave him here upon Earth, having reserved for him in Heaven the full possession of his infinite Grandeurs and Perfections.

CHAP. IV. That the greatest Saints have attain'd to Per­fection by a singular love of self-contempt and abjection.

COntempts and abjections are the dearest de­lights of the Friends of God. Although ex­teriourly they may possess Riches, yet their heart is well advanced in the esteem and love of Pover­ty. If they live in Honours, 'tis but in appea­rance, their hearts having an affection to be despi­sed. Nature indeed does not relish this kind of life, because it fights continually against our sen­sual inclinations. Human reason finds little or no gust herein, seeking God only by her own light: but Grace elevates a Soul above sense and reason, pushing us on to supernatural actions. Jesus Christ himself having resolv'd to embrace the folly of the Cross, did not do it but by a supernatural impulse, as is manifest by his combat with the inferiour part of his Soul in the Garden; Father, if it be possible, let this Cup pass from me.

Those who seem to us most wonderful Saints, are such who have been super-eminent in self-contempt and abnegation. Who does not admire the generous Spirit of holy Paula, that Roman Lady, who being enamour'd on the poverty and humiliations of Jesus, forsook Rome and all her Relations, to embrace a poor and abject life? She that could have done very much for others with her Riches in that capital City, did prefer [Page 12] the Stable at Bethlehem before sumptuous Palaces. Elegi abjectus esse in domo Dei.

Alexius might have done God good service in a marriage life; yet he was so ravish'd with the beauty of a life hidden and despicaple, that he forsook Father, Mother, Wife, Friends, Possessions, Honours, which may be kept with a good consci­ence: but having a Divine call to the eminency of an abject life, by a wonderful miracle of grace, he, amidst his dear Relations, would not suffer natural (though lawful) affection to take a lodg­ing in his heart; he afflicts himself with hunger, in a House which belong'd to him; he becomes the scorn and sport of those Servants, to whom he was Master; his heart continued constant and faithful, to desire nothing but abjections, and no batteries of human reason could conquer or wea­ken his resolutions. O how this way is elevated above the low designs of our nature, which is too much enamour'd on flattering vanities!

Many fly from abjections and sufferings, thin­king to glorifie God in a more noble manner, by actions more glorious and profitable to others: but this is rather to follow our own inclination, than the example of Jesus Christ. For we ought to serve him after his model, and not according to our fancy: and we see his life was a life of suf­ferings and humiliations.

'Tis wonderful to consider the elevated Soul of St. Armogastus, a Count and great Seigneur, con­demned by the King (a Persecuter of Religion) to keep Beasts all his life, and die by miseries and poverty in this employment. 'Tis wonderful to consider what a Kingdom and Sovereignty abje­ction [Page 13] had erected in the heart of this great Saint, manifesting it self daily by supernatural actions. For he loved nothing more dearly than to see himself buried in deep Oblivion, and to be despised by all Creatures; and the miseries he suffered in this low condition, were the delights of his Soul. Whilst other Nobles, his Countrey-men and Con­temporaries, liv'd glorious with their Tryumphs in the Courts of Emperours, Armogastus liv'd a­mongst Beasts, as if good for nothing, he deserv'd not the company of men.

O Armogastus! where is the generous spirit of a Cavalier? where is the courage of a Gentle-man? why do you not quit this employment, at least that you may shine bright in the grand exer­cises of Christianity? Free your self by flight, and in some other Countrey preach the Gospel, do marvels in helping the poor and miserable; but continuing thus miserable in your self, you can­not arrive to any excellency in Christian Virtue.

Let me alone (says this great Saint) in my abject condition; this suffices me, and I am content to be thus thought as a thing of no worth, O how well am I pleas'd to be thus scorn'd and forgotten! Happy are those who preach the Gospel; happy are those who are merciful to others: I have as great an esteem of them as you; but likewise, happy are those who are as nothing in their own eyes.

To be poor, despised, annihilated, and miserable, shall be the only matter of my discourse as long as I live; by this means I am emptied of my self, and of all Creatures, and made capable to be filled with Di­vine graces. O that these things did touch our hearts with a sensible Devotion.

CHAP. V. That we have only so much of the true Spirit of Jesus Christ, as we have an inclination to abjection.

IF the purity of love be on Earth, it is in the heart of those who love abjection, seeing they desire nothing but the interest of God, his glory purely, being in a manner wholly absorpt in self-oblivion. To behold God advancing others to states sublime and glorious, that they are but as atoms in com­parison, and to rest content in their abjections, is a matter of greatest difficulty, because herein they quit even their own spiritual interests, being satisfied with whatever God does for them, and with that measure of glory he will have us bring unto him, though never so little. 'Tis true, that this sort of abjection was not in Jesus Christ, be­cause being God, the fulness of all grandeurs be­long unto him. But this is altogether proper to us, because we are Creatures, poor and abject; and that little God gives us, is more than we de­serve, seeing we of our selves can merit nothing.

'Tis to be feared there are but few who follow Jesus Christ in the practice of that abjection he loved for our sakes. In our thoughts and words we may do it; but when any occasion of humili­ation or suffering happens, we make the bravest pretensions possible to be freed from it. Even such who make a profession of Devotion, will suffer the want of nothing, nor any injury from others; [Page 15] they are for governing affairs as they please, with­out any subjection or dependance; shunning ab­jection, because they think they can more glorifie God by Grandeur and Reputation in the world. This is a meer illusion of self-love, and a vanity of nature, which in every thing affects to be ex­alted, and not to be humbled.

Not with standing, let us think and say what we please, what measure we have of the Spirit of Jesus Christ, is according to the degree of true mortification and self-denyal we find in us. He expects we should honour his voluntary humilia­tions with the sacrifice of our pride. Now, in a Sacrifice the Host immolated is destroy'd, and de­priv'd of its former being; so that we must make a continual Sacrifice of our reason and understan­ding, of our will and inclinations, to the judg­ments and commands of others: of our reputa­tion, by a love to abjection: of our goods, by poverty: of our health and corporal satisfactions, by pains and austerities: In a word, we must sa­crifice all our natural inclinations to the honour of God, being as well content with adverse acci­dents as prosperous successes; because the good use of humiliations is better for us than prospe­rity.

It is an excellent Lesson we learn by the love of abjection, but 'tis very hard to take out, and without a continual looking over is soon forgot­ten. The virtues which consist in action, are more easily practised, less troublesom to us, and more satisfactory to others: But those that consist pure­ly in suffering, as Humiliation, Patience, Abne­gation, are very difficult. O Jesus! abject and [Page 16] humble, infuse into my Soul the Science of Saints, and a relish of contempt of the world, and I shall learn perfectly the Lesson of true humility, which is above the apprehension of human reason.

Our blessed Saviour sometimes puts us upon the undertaking of certain good designs, whereof he wills not the Execution, but the Practice of many Virtues, which arise in their pursuance and fai­ling of the desired issue. Nature is much disturb'd at ill successes, but God, by the wonderful contri­vance of his wisdom, oftentimes more glorifies himself by adverse than favourable events. For the dispositions of humiliation, resignation, and contentedness, which he sees in a Soul, are more pleasing than what she designed.

St: Lewis earnestly desired to re-establish the glory of God in Palestine: all fell out contrary to his good designs; but the purposes which God had to advance his glory, took good effect. For this great King was humbled and made abject in the eyes of the world, falling into the hands of his Enemies, his Army being destroyed either by the Sword or Pestilence. O how these grand hu­miliations (in the midst of which the invincible Soul of this holy King rested more content than in a Trpumph) did render a marvelous homage to the Son of God, in the self-same place where he suffered for us! Perhaps this glory was greater in his sight, than if the Sword of St. Lewis had sacri­ficed all the Infidels in Palestine.

Our weaknesses and imperfections are as ill Trees, because they cannot of themselves bring things to maturity; however, they do not fail of bringing forth fruit in the worst successes by ab­jection, [Page 17] humiliation, and self-denial. When we cannot do the good we would, 'tis no small good to acknowledge our insufficiency and un­worthiness. When we are hindred from our usual recollection, by some incommodity, we may hope that one good hour of suffering and abjection with a contented mind, will prove better to us than an hour of Prayer, wherein, perhaps, we should take more self-satisfaction. When we think the Soul is not in fit temper to converse with God, because we are disturb'd with many importunities, let us remember that this may proceed from Nature; but the repose of grace is that which is only necessary for re­collection. Now, the repose of grace finds her self better in crosses, and pains, and abjections, than otherwise. In tribulatione dilatasti mihi; My heart was enlarged towards God in tribulation.

CHAP. VI. That the sight of our own Nothing, inspires us with self-contempt, and the love of God.

THe principal reason of our little or no a­mendment, is because we do not sufficient­ly depend upon grace; we are not so frequent as we ought in our recourse to God; we too much rely on the Creatures, that is, on the means we use, for our proficiency; as, the read­ing of good Books, Conferences, Sermons, Meditation, &c. All these are very good, when they are done with great confidence in God, [Page 18] and fervent Prayer; for nothing but an Al­mighty hand can pluck us out of the depth of our Miseries, and crown us with Glory.

God is an infinite good, in whom all fulness dwells; and whatever good is in the Creature, are but emenations from Him: the Creature of it self being but a meer Vacuum, and privation of goodness. As we cannot conceive a greater fulness than is in God, so we cannot imagine a more extreme▪indigency than is in the Crea­ture. 'Tis the same thing to be God and all Goodness, and to be a Creature and Nothing: the One is all Abundance, the Other all Pover­ty. Every one grants this truth, but without se­rious reflection; which is the cause we have no true self-denial, and diffidence in our own abi­lities: and as much as we rely on our selves, we hinder the operation of grace in us. O my God! I am content with my Poverty, because it brings me to the knowledge of your Riches; I should forget what I am, if I were not full of wants and imperfections. I am well pleased that you are All, and I am Nothing, but what you vouchsafe to bestow on me.

The three Divine Persons can only propor­tionally communicate to each other their infi­nite Perfections. I, poor Creature, can give nothing to God, nor do any thing for him. The best I can do, is to acknowledge my inability and weakness; neither can I do this, without his grace, which also he gives unto me.

There is so infinite a disproportion between God and a Creature, that if I should lay down my life for God's sake, it would be less than if [Page 19] a Pismire should die for the greatest Monarch. Whatever the glorious Angels or Saints in Hea­ven, or his Servants on Earth, can do for God, adds nothing to him. We cannot dive into the full depth of our Nothing, God only knows it; and what we discover by it, is by the illumina­ting Rays of his Grace and Mercy.

To understand this well, we must know, that God is not glorified by our good actions, but inasmuch as they are agreeable to his will, from whence they receive the tincture of goodness; and he magnifies his bounty and mercy, by ac­cepting and rewarding our small performances. So that the graces and favours he bestows upon us in this life, and the glory of the other, are the effects of his pure goodness.

'Tis very advantagious for a Soul thus to know her own Nothing, for it makes her a Martyr of Love, and loving God will do any thing for him; and by this knowledge, sees that of her self she can do nothing. So that, hang­ing as it were between will and weakness, she breaths forth such desires as did St. Austin; If I was God, and you a Creature; I would willingly become a Creature, that you might be God. But perceiving this to be an impossible imaginati­on this poor Soul increases her Martyrdom, and dies of love, because not able to do any thing for her Beloved. Yet this one consolation does revive her, in that though she can do no­thing, her well-beloved can do all, and taking delight in what he is, and that he hath no need of any thing, she reposes quietly in the bosom of God, who is her all, and final happiness.

CHAP. VII. That God is glorified by our annihilation.

NOthing but Divine Faith can teach us to love mortification, and the annihilation of our selves. Natural and worldly wisdom can­not relish it, and therefore are not to be consul­ted, or hearkened to, being but blind guides in the practice thereof.

The sin of pride has ruin'd the Glory and Kingdom of God in our Souls, and that cannot be re-established, but by our ruine: and by how much the more we are mortified and dead to our selves▪ by so much the more God is revived in us. Poor Creatures as we are, we afflict our selves because we are so weak, and good for nothing, without talents, without knowledge, that left to our selves, all things go wrong with us. O that we would learn to be content with these miseries, that we might thereby arrive to the happy state of annihilation, we might then bring as much glory to God, as by great performances; for in all these privations the Soul finds no relyance or consolation in her self, or in any other Creature, but in God alone.

Holy Job never brought more glory to God, than when he was plung'd in the Abyss of humi­liations, on a Dunghil. God glorifies himself in Heaven, by the exaltation of his Creatures; here on Earth, by their humiliation. Do we not see that the Wisdom of the eternal Father did [Page 21] prescribe to his Son this way of honouring him on Earth? Hath not our blessed Saviour taught us by his words and actions in the constant pra­ctice of self-denial? And think we to find out a better way to glorifie God, than what our Di­vine Master hath set before us?

There's nothing wherein a Creature can more purely glorifie the Creator, than by a willing submission to that self-destruction, which God works in us; for where there is the least of the Creature, there's most of God. But in this God does in a manner work all, and the Creature yields obedience to his operations. To bear patiently the deprivation of light, and sweet­ness, and sensible influences in Heaven in our recollections, may do us more good than the most illuminated and gustful Prayer. To be a­bandon'd and forsaken by our Friends, and bear it with patience and resignation, may more pro­fit us than their friendship and services. And so it is in the loss of other things, because in dere­lictions and deprivations we seek God with a more purified intention; there being less of self in it, having not the satisfaction to act, but only to receive the loss of what is dear to us, meerly because it pleases God thus to deal with us for his greater glory.

'Tis a sad thing to consider the blindness wherein I have lived. O how hard a thing it is for human reason to apprehend the Doctrine of the Son of God! 'Tis true, it teaches us to crucifie and deny our selves, which is what na­turally we fear and dread. The measure of God's love to a Soul is to be judged by its de­gree [Page 22] of humiliation; which is a way without all exception, seeing the Gospel tells us, that whosoever does not deny himself and all worldly things, cannot be the Disciple of Jesus Christ. O dear Jesus, humbled for us! I see the way where­in you have walked, and that I must take up my Cross to follow you; I am content to accept it, and am willing to be your Disciple.

Be it then that my Body be afflicted with sickness, my Goods lost, my Honour in the dust, and I become, as I deserve, of little or no esteem and repute: Be it that you withdraw from me your Divine Illuminations in Prayer and Re­collection, so as to be in a manner void of under­standing, sicut equus & malus, quibus non est intellectus: Provided, dear Jesus, that I be but content with these humiliations, it is sufficient; I shall be happy. Let others ask of you what they please; as for me, my desire is to be en­tirely annihilated, and that my portion may be to honour your Divine humiliations.

We are not couragious enough to fight as we ought, to destroy in us our sensual inclinations, for we are too feeble against our selves, and too indulgent to our defects in this spiritual combat. But, O my God, put too your helping hand, and work in us your will, that we may be hum­bled, and contentedly submit to your operation.

CHAP. VIII. That the Soul is Rich, when she possesses the love of self-contempt.

GOD has infus'd this thought into my Soul, that the love of self-contempt, and the desire of humiliation, may be that hidden Trea­sure mention'd in the Gospel, Thesauro abscon­dita in agro, Matt. 13.

'Tis really a great Treasure to love abjection; yea, a Treasure that contains abundance of in­estimable Riches: but they appear not out­wardly, being hid on purpose to preserve with more security; And he only has this Treasure, who keeps well hidden what he possesses.

'Tis a Treasure hidden and unknown to the world; For who would imagine that there should be any thing so rich and precious in Suf­ferings and Humiliations? Should our senses, or carnal prudence, or human reason, make en­quiry, would they search here to enrich them­selves, and satisfie their desires? We could ne­ver have thought that a hidden Treasure was here enshrin'd, if Jesus Christ, who put it there himself, had not reveal'd this great secret to our Souls, by his peculiar favour, and merciful il­luminations.

If we will have this Treasure, we must buy it, and give for it whatever we possess: that is to say, we must lay down our whole Patrimony, the fatal Inheritance left us by our first Pa­rents; [Page 24] namely, affection for Honours, for Plea­sures, for Riches; too much seeking our selves, and our own interests, the love of our own ex­cellence, and all the other wretched movables, which we possess by being conceived in sin, and brought forth in iniquity. If we will not be content to part with all, yea the utmost far­thing, we cannot be enriched with this Trea­sure.

O how rich and happy is he who does pos­sess it! For it is a Treasure, which, as the world cannog give, so it cannot take it from us; and as long as we are in quiet possession there­of, we find God in our Souls, and such a profound peace, as passeth all human understanding. When one has purchas'd a good Estate in Land, we are ready to say, He is in a good condition; what need he fear now, having a sure founda­tion of subsistence? If a War happen, the Ene­mies can't carry that away with them: they may indeed deprive him of his Money and Goods; but for his Land, that is fix'd and im­movable.

'Tis the same case with this precious Trea­sure; when once the Soul hath it in possession, and will not part with it, she need not fear, she has sure hold of subsistence for her spiritual life. Neither the World, nor the Devil, nor all the Enemies of our Salvation, let them make never such furious on-sets, can rob her of it; it sur­passes their power, and belongs not to them. 'Tis true, they may deprive her of some move­ables, as sensible consolations, the love of au­sterities, the desire to undertake brave actions [Page 25] for the Glory of God, as to go to Canada or England, for the conversion of Souls to the Ca­tholick Faith; in a word, all the fair Idaea's of Spirituality. The Devil, the World, Nature, has a mind to these movables; and a Soul that possesses only these, has nothing but what may be taken from her: but whosoever possesses this Treasure of the love of abjection and self-denial, is rich for ever. And when God is pleased to discover to a Soul the value thereof; Prae gau­dio illius vadit, & vendit universa quae habet, & emit agrum illum; she joyfully parts with all she has, to get it in possession.

We have a double right to pretend to the pos­session of this Divine Treasure. The first is, our natural inability to good: the second is, our criminal sinfulness. These two lay upon us a continual obligation to endeavour after self-denial and annihilation; and this endeavour is very pleasing to God, who delights to see a Crea­ture acknowledge what is due to it self, and render to him his deserved Glory. The Son of God began as a Gyant to run in this way of self-contempt, by his Incarnation; for 'tis a wonderful humiliation for God to become Man: and he finished this course by his Death on the Cross, which was as low as humility could de­scend. For God-Man to die an infamous death, between two Thieves, as a Malefactor, and his whole life besides was but as one continued hu­miliation: and yet (alas!) we pass away our days in vanity, calling our selves Christians, tho' all for exaltation of our selves, destitute of self-denial and true humility. O wonderful blind­ness!

O Jesus, poor and abject! when will you draw me after you by the powerful attracts of your mercy? Your ways are pure, and pleasant, and odoriferous to those whose Souls are en­lightened with the Rays of Grace. You, (O Jesus!) establish your Empire in humble hearts, and reign there in peace; as the Devil sets up his Kingdom in proud Souls, and there domineers with intolerable Tyranny.

CHAP. V. What profit we draw from humiliations.

PAins and Miseries humble the body; Pover­ty, Riches, Contempt, Reputation and Ho­nour, Death, Life, aridities in Prayer, spiritual Consolations; all these conduce to purifie Vir­tue, and sacrifice man wholly to God. Some glorifie him by action, some by suffering, others by privations and humiliations: and these last are the greatest Saints, though here despis'd, and known to God alone. We ought to resign our selves to the conduct of God's spirit; but if it was left to our own choice, the way of ab­jections is best and safest. Job did more glorifie God on the Dunghil, than in his Palace. Happy is he, who in glorifying God, follows the call of his holy inspirations, in a way which the world neither does nor can well understand.

'Tis a great misery not to be willing to ac­knowledge, that human wisdom is but folly be­fore God, which continually eggs us on to get [Page 27] out of the happy state of abjection, upon the fairest pretences imaginable, as the salvation of souls, to help our Neighbours, and the like. Notwithstanding 'tis safest to yield our selves up to the sole conduct of God's holy Spirit, the order of whose providence we cannot shun. God glorifies himself in Heaven, by the exalta­tion of his Creatures, on Earth by their Humili­ation. Let no person complain then, that he cannot be instrumental to the glory of God; for let him but heap up his own miseries, and lay himself thereon, as Isaac was on the Altar, and then sacrifice himself by a voluntary anni­hilation, with the fire of Divine Love, and God will be glorified thereby.

When a Soul is left to her self in Prayer, so that aridities and desolations do darken her wonted light, and deprive her of the usual fee­lings she had of God and Goodness, she may make her address in these or such-like words; My God! I am nothing, and I am contented with all my heart with this dealing with me; it is your pleasure thus to mortifie me, and I have no other will but yours. You have sometimes vouchsafed un­to me illuminations and consolations, which were dear unto me; but now you are pleas'd to deprive me of them; blessed be your name; I am contented with your pleasure.

If poverty, or ill success, or sickness, afflict us, let us apply our selves to God, with these, or such-like words; My God! I can do nothing of my self, but I am well pleased with what you do unto me; sacrifice me wholly to the grandeur of your Majesty, whatever reluctance I find in Na­ture, [Page 28] upon the Altar of my miseries and imperfe­ctions. Little Isaac, ready to be sacrificed by his Father's hand, might have said these, or such-like words; I had hopes that in after-times I might have been signally instrumental for the glo­ry of God; and that, according to his promise, out of my Loins, by continued Generations, should come the Messias: but I sacrifice all this before-hand, and reflect on nothing but the Burnt-offering God is pleased to make of me by my Father's hand.

St. Lewis had hopes to establish the glory of Jesus Christ in Palestine; but seeing his Army defeated, he might comfort himself, in saying, O my God! seeing 'tis not your pleasure to have it so, but have humbled me and my Army by the Pe­stilence and Sword of your Enemies, your will be done, I submit unto it. I behold the generous En­terprises of your Servants, and their great At­tempts, and bless you for them: but my comfort is in the consideration of my objections, which have brought me to a state wherein I see God alone, and possess Him in the denudation of all Creatures, af­ter the example of Jesus Christ; Christus non sibi placuit; whose work was only to do your will.

Let us not then so much disquiet our selves with our imperfections. They are indeed but an ill brood, and deserve not to be loved; but we must bear them with patience, seeing they serve to debase our selves in our own eyes, and to conform us in some sort to the infinite humi­liations of Jesus Christ crucified for us. Man was created in the state of innocency, now he is born in a sinful condition. He has then had two opposite ways to conduct him to Glory. [Page 29] The first was a state of Exaltation, happy, and enjoying all Creatures freely; but the second is a state of Abjection, in misery, and denudati­on of all Creatures. He that will walk a third way, attempts above the condition of that from whence he is fallen, and that provided for us after this life.

CHAP. X. The way how to arrive to perfect humi­liation.

I Conceive three deprivations necessary to ef­fect this. First, the deprivation of all exte­riour things; as, Riches, Honours, Pleasures. This is the first advance a Soul must make to draw near to God: for as long as there re­mains the least inordinate affection to these things, she can never make any great progress in finding God, being fetter'd as it were by o­ther affections, and so cannot have perfect pos­session of God, being excluded by the Crea­tures, which more or less take up the heart.

When necessity or charity require it, we may have the real possession of these things, and live only in disposition of spirit, and affective po­verty. However, it will be matter of joy to be freed from them, because for the most part they rather hinder than advance us towards union with God. And if we have not a great care, Nature will cheat us with a pretext of Charity, and helping others; which is but a good illu­sion; [Page 30] for sometimes they who have the less Riches, have the more charitable hearts.

'Tis good counsel to forsake Riches and Ho­nours, when it may be done conveniently; but when, by secret tracts of Divine Providence, they forsake us, 'tis our duty to possess our Souls in patience, and be contented; which is in a manner better than if we our selves had left them; especially when we believe these losses happen'd by our own fault and imbecility; for this brings us to a greater abjection and self-contempt, which is the centre whither we ought to tend.

If there was nothing else good in poverty but this, that it mortifies our liberty and indepen­dance, whereof naturally we are so amorous, 'tis a great happiness to be enrich'd therewith. When we are out of Employment and Honour in the world, we are look'd upon as unprofita­ble, and easily forgotten and forsaken by our best Friends; 'tis so much the better for our hu­miliation.

This is the second deprivation that we must suffer. O the great Grace that is necessary to carry on a Soul to God, when we are despised by our Friends, whereby they become rather the subject of affliction than affection to us. Without doubt we have a strong inclination to them, to whom we are so glew'd, that with­out some great and special grace we can never mortifie our selves therein, without some at­tach to conserve such friendship. They are hap­py occasions, whereby we are depriv'd of our Friends without sin; in losing them, we lose a great upholder of self-love in us.

St John Baptist, when very young, left his Father's house, to live in a Desart with God a­lone. Great Saint! they are Saints whom you forsake. I know that very well (says he) but they are my Relations that have an affection for me. O what a violence is this to nature! For when an attach to Friends, (especially if virtu­ous) seems more spiritual and reasonable than any other affection, to mortifie our selves in this, is an extraordinary Sacrifice to God, and only granted to such Souls whom he carries on to great perfection. But we must pass further yet:

For there's a third deprivation to lose our selves; which is, to be esteem'd as Fools for Christ's sake, according to that of St. Paul, Nos stulti propter Christum. To love, to obey, and be in subjection; to have no reason, and yet to renounce our own reason, and to enthrone Faith in our Souls for direction. O how the pure light of Faith discovers to us, that we ought to be well pleased to have no great natural parts, but to be (as it were) good for nothing! For the view thereof, if it come to the heart, does po­werfully annihilate the natural inclination we have to be esteemed. To consent willingly to be abject and despised, is a great means to empty us of this self-love; and according to the mea­sure of this evacuation, is the degree of per­fection.

O my God! how hard a thing is it for us not to seek our selves, and not at all to pretend to esteem and excellence! The desire we have thereof, is as intime to us as the marrow of our [Page 32] bones; and in a manner in all our actions, whe­ther for our selves or our Neighbours, we seek more or less our own excellence. The greatest Saints have had little esteem of their own Ta­lents in their own eyes, when they have been obliged to make them glorious in the sight of others. And unless they did cause them to ap­pear for the good of others, they did tend to humiliation, plunging themselves in their own Nothing, to bring down thereby all Pride of heart.

CHAP. XI. That we ought to leave our selves wholly to God to become annihilated.

IF we put our selves into the hands of Jesus Christ, he will treat us as his Father treated him; for Divine Love has severity as well as Divine Justice. Happy is that Soul, which (all on fire with Divine Love) is not content nor sa­tisfied, till she has so wholly sacrifie'd her self to God, that the love of the Creature is burn'd to nothing This Love is a Sun full of fire and light, which by little and little draws up the vapours from the Earth, (that is, the Creatures) and drinks them up.

I have a business in hand, which puts me to hard labour; namely, to mortifie my self in spi­rit and affection to all Creatures; if I can bring it about, I shall be happy. All that I have done hitherto, is but a preparation to take up my [Page 33] Cross, and entirely to follow Christ in his humi­liations. I see him born in a poor abject manner in the eyes of men, and thus, like a Gyant, he begins the course of his abjections. Why do we delay to follow him by annihilation, poverty, and self-contempt? Let's never leave him, whatsoever we suffer. For my part, I have made a solemn protestation, that I will follow him so close by being crucified to the world, that every moment of my life I shall be able to say, 'Tis not I that live, but Jesus crucified who lives in me.

Let us not wonder at the proceedings of Jesus Christ, who preaches to us nothing but death and annihilation, the Cross and abnegation. 'Tis because our Soul, infected with sin, where­in we are conceived, is so strongly corrupted, that all her operations are impure. Jesus Christ is come by his grace to cleanse this impurity, which is so deeply fixed and in grain, that except we resolutely correspond to the workings of grace in us, we shall still remain in our imper­fections; which grace tends to bring us to self­contempt and annihilation.

Having this day received my Saviour in the blessed Sacrament, I kept my self as it were wholly annihilated while he continued in me; and permitted him to in me and for me what he pleased, both in relation to his Father, and my poor Soul, and those persons for whom I had interceded in the dreadful Sacrifice. It seems to me I ought not to mingle the operations of an impure Creature with those of Jesus. O that Jesus would alone work in me what is my duty! I ought to plunge my self in my own Nothing [Page 34] in his presence. If I must love God, Jesus will work this in me; if I must pray, Jesus will be my Advocate; if I must glorifie his Father, he will glorifie him, and I will sweetly consent to all his operations. O Jesus! be you All, that I may be Nothing; work your will in me, I will remain in my Nothing, to let you work all in me without resistance. Many good Souls honour the abjections of Jesus Christ, but few will practice them, or imitate his poverty and humiliations. Shall we think that it did not beseem you to be so debased, and thus to suf­fer? O Jesus! is not this to make no account of your example, and condemn you of Folly, who are the Wisdom of the Father? 'Tis a great folly to be thus censorious; and certainly, the more we participate of your poverty and humi­liations, the more we participate of your wis­dom. Come then, O my Soul, let us follow Je­sus poor and abject, and live poor with him, and thereby testifie our love to him, and our fide­lity.

CHAP. XII. That we must renounce our sense, and human reason, to love humiliations.

THe impediments that our sensitive part brings to perfection are easie to be discove­red, but the interpositions of human reason are nice and delicate, and few discover them. They are hard to conquer, and many cannot be per­suaded [Page 35] of their badness; for reason is ingenious to seduce by a thousand fair pretences, which we dare hardly condemn, appearing so reaso­nable; but the example of Jesus Christ is a­bove all reason and human prudence.

What reason was there that the Roman Em­perours should live in tryumphs; that cruel Herods should shine with Honours, and melt in Pleasures; that the hard-hearted Jews should enjoy all worldly contents and abundance: and in the interim, the Son of God should be born in a Stable, should fly by night into Aegypt, live a poor life in a shop with a Carpenter, o­verwhelm'd with pains and disgraces? How­ever, these are the proceedings of the eternal Father, to confound thereby our human pru­dence, and teach us to renounce our selves, if we will be good followers of Jesus Christ.

As long as we give more ear to the persua­sions of human reason, than to the light of Faith, we shall never make any great progress in Piety. If one be in a poor and abject con­dition, human prudence is for Advancement and Riches, when any occasion presents it self. If one be born to Honours and Possessions, rea­son says, Leave them not, to become poor and ab­ject. How can we draw our selves out of Na­ture, to imitate Divine Jesus, if we will always follow the Maxims of men?

We are very busie to live in the world accor­ding to our condition; but we do not remem­ber sufficiently, that our chiefest care ought to be to live the life of Jesus Christ, and let all o­ther obligations give place unto it. Jesus Christ [Page 36] executing the eternal purposes of his Father, in a poor, despised painful life, did infinitely glori­fie him thereby. Before the Incarnation, God was not infinitely lov'd and glorified out of himself, but only in himself; inasmuch as the humilia­tions of one that is God, brings an infinite glory to God, which before he had not. A Christian Soul likewise executing the divine Will of the eternal Father, by following his Son in a life of humiliations and self-contempt, does glorifie him with sovereign Honour: For 'twas decreed from all Eternity, that the Members should live the life of the Head; Quos praedestinavit, con­formes fieri; and first suffer with him, that they may at last with him be glorified. All human reason must yield to this divine determination. O Jesus! how strange are the foundations of that perfection to which you call us! They are nothing but Deaths, Renunciations, Poverties, Abandonments, and Crosses; so that whatsoe­ver is agreeable to Nature, seems wholly contra­ry to Grace. Why do you not, dear Saviour, bring man to his Nothing in a moment by your Omnipotency, to make him thereby a new Creature? Why will you that he must annihi­late himself and contribute to his own destru­ction. O how the methods of your Wisdom are admirable! Your design is hereby to bring man to love you. But he can never do this more ge­nerously, than by the strongest efforts of self-contempt and annihilation. Human reason prompts us to self-love and self-esteem: Di­vine reason inspires us with self-contempt and abnegation. Abraham sacrificing his Son, did [Page 37] foolishly in the judgment of human reason, as being an enemy to Himself, and his whole Fa­mily: but this was an action of wonderful pru­dence in the judgment of Divine reason; shew­ing thereby that he loved God more than him­self and his dearest Relations. Come then, O my Soul, let us strive to be dead to all things but God, and to annihilate our selves for his sake I see an unspeakable beauty in the horror of mortifications and sufferings, seeing they are the source from whence purity flows into the Soul.

CHAP. XIII. That self denyal and annihilation is better learnt by practice than speculation.

I Know now better than ever, that abjection is the way wherein we must march, to ad­vance assuredly to the perfection we aim at: all other ways are liable to deceit, but self-de­nial is without delusion. O how few do consider the proceedings of Jesus Christ! and fewer dive into and comprehend his holy dispositions! But fewest set upon a perfect imitation of what they know.

Let us fall to work, we know enough of it. We are not ignorant how Jesus humbled him­self in the Womb of his Virgin-Mother, and there remained nine months, and at his Nativi­ty did increase his humiliation, by being born in a Stable; continued them all his life-time, [Page 38] and finished them by his Death upon the Cross, the grand Theatre of his humiliations. We know all this; it only remains to imitate him; Grace will conduct us, if we faithfully correspond to God's Inspirations. To this end God permits that our Friends fall off from us, that some little disgraces happen, that we are somewhat despi­sed, and suffer by others, that our imperfections are discovered and made known, and that we are censur'd for undertaking to aim at perfecti­on. All this tending to humble us is good, what way soever it come, and no better thing can arrive unto us. To be faithful on these occasions doth far transcend all speculations. If you still complain of cross accidents; if you don't hide your self from the eyes of men; if you love not poverty and contempt, and the things of this world have still some hold upon you; thou art not annihilated, and God hath not wrought the marvels of his love in thy heart.

Hearing sung in the Church these words of the Psalmist, In toto corde meo exquisivi Te; I have sought Thee, O Lord, with my whole heart; it seemed to me, that our blessed Saviour an­swer'd me interiourly, Thou hast made a fair search after me every where; but thou wilt not find me any where on Earth, but there where I have been in the stations of my mortal life; in solitude and silence, in poverty and sufferings, in persecution and reproaches, in crosses and annihilation. The Saints find me in Heaven in the splendors of Glory, and Joys ineffable; but this is after they have found me on Earth in Disgraces and Pains I am [Page 39] throughly convinc'd of this Truth, and humbly thank our blessed Saviour, for making it so clear unto me; and I beseech his infinite goodness so to imprint it in my heart, that I may practice it without delay.

Alas! how long shall I behold the excellency of humiliations by Divine Irradiations darted in­to my Soul, and practice them so little? Divine Jesus! take from me this rebellious heart, if it refuse to be conformable to you in your annihi­lations, open my breast, and take it from me; for I had rather have none at all, and die, than have a heart that has other Maxims and Affecti­ons than what you have taught me. O my be­loved Jesus! I do not in this desire cruelty to my self, but a signal favour. The eternal Father who beheld you hanging on the Cross with com­placency, will not be offended with this bloody spectacle.

O my Jesus! what a love have I for your Cross and humiliations! The view of their beauty, so well-pleasing to your eternal Father, does at present so ravish and transport me, that I shall become as it were a Fool, I shall lose my senses, and speak I know not what; unless, dear Jesus, you put a stop to your Divine motions, and eclipse those Heavenly Rays which present to my view sufferings and humiliations so ami­able.

I have a particular Devotion to make a Litany of Jesus in all his humiliations; and when I feel a repugnancy to the practice of annihilati­on and self-denial, I find great encouragement by reciting it.

CHAP. XIV. That a Soul espousing Jesus Christ, espouses also his Cross and Sufferings.

THe infinite Wisdom of God has condescen­ded to espouse the lowness of our human Nature, by his Incarnation. This same human Nature hath espous'd the Cross, Sufferings, Ab­jections, Death; and when a Soul espouses Je­sus Christ, she contracts an eternal Union with all these during her Pilgrimage. O happy Alli­ance! She is married to Jesus, and Contempts and Sufferings are the Dowry. O precious Ri­ches! If she love her Beloved indeed, she ought to have a tender affection to the gifts she pre­sents to him at the Espousals, because she gives them, and he much values them.

O my Soul! being thus espoused to Jesus Christ, behold then how strictly thou art bound and engaged to him; for hereafter thou must suffer pains of body, griefs of mind, affronts and injuries; thou must be well content with humi­liations, love disgraces, and make sport for o­thers; thou must be content to be thought but unconstant by Devotes, and of little understan­ding by worldly persons; thou ought'st not to be discourag'd at bad successes, and thereupon drink deep of the Cup of humiliations, whether thou be in fault, or not; to be content to see others advanced, and willingly embrace a low condition. O my Soul! this engagement may terrifie thee; but take courage, thou canst [Page 42] do all things, through Christ strengthening thee.

Jesus Christ was praedestinated from all Eter­nity to sufferings and abjections, by the Decree of his Heavenly Father, to satisfie for our sins. And 'tis certain that all the Friends of God are praedestinated to be conformable to Jesus Christ, and so are praedestinated to sufferings, to satisfie God offended, and repair his Glory. Whosoever therefore refuses sufferings and humiliations, forsakes the way of the Praedestinate, for doubtless, by how much the more a Soul parti­cipates of the states of the life of Jesus, so much the more is she in God's favour, being more conform to the great Exemplar of those who are praedestinated to Life eternal.

Crosses and humiliations are best for Christi­ans, and nothing does them more hurt than temporal Prosperity. O my God! burn, kill, mortifie, disgrace, debase, crucifie me, other­wise I shall not have your face and favour, nor be numbred among your Friends. Make me wise in good earnest, to the end I may walk in your ways, that I may have a love for crosses and humiliations, that my heart may not be at rest, till it rest there, as in a Centre.

I should never have believed, if experience did not make it evident, that a Soul can be brought to such a state by the conduct of Grace, as to rejoyce exceedingly to be plung'd in all sorts of miseries. But these joys are so pleasant, and so sweet, that after a relish of their good­ness, all things upon▪ Earth seem nothing to them. A Soul then much wonders at her self, [Page 43] to be terrified so much with the sight of abje­ctions, seeing now they seem to her a Coelestial Paradice; and, next to Heaven, she desires no other: for she knows that Jesus Christ enjoy'd on Earth both these Paradices, that of Glory in Heaven, and this of Humiliations on Earth. She knows, that in the Paradice of Glory, she shall be glorified of God; she knows, that in the Pa­radice she conceives to be in Crosses and Abje­ctions, God is glorified by Her. This is that which makes her have such an esteem and love for sufferings.

She thinks it a punishment to part with this Paradice; and she cannot sufficiently lament the blindness of men, who hunt after Honours and Preferments, of which she has no small ab­horrency. She sees clearly, that those advan­ced to Honours, commonly seek their own Glo­ry: but by self-denial and abjections we aim at the Glory of God; And therefore, laying most to heart the Glory of God, she falls in love with humiliations.

A Soul once enlightned with these irradiations, if she refuse abjections and sufferings, is very faithless, and deserves to be in the world with­out crosses and humiliations, which is the most formidable chastisement that can happen to us upon Earth.

CHAP. XV. That the experience of God's goodness to us, does annihilate us powerfully.

LEt us not imagine we have the Spirit of suf­fering and true humility, because we are affected with the thoughts and sentiments thereof, for we can only know it assuredly in the effective occasions. O how rare a thing is it to be wholly crucified to the things of this life! Nature must pay dear to purchase this Jewel. 'Tis not because the fruits are not sweet, which are indeed so ravishing, that no other sweetness in the world may be compared to it; insomuch that those Souls who have once tasted thereof, are, as I may say, daily mounted on the Cross, as a Tree of Life.

Search for sweetness where you please, you will never find it so full as in the bosom of the Cross; all other sweetness is but superficial and fleeting; this is solid, permanent, and efficacious. But this a Soul cannot know by thoughts only, and sentiments thereof, but by the real effects of suffering. Some Souls are as St Cordula, in whom the weakness of Nature was so strong, that she hid her self to escape Martyrdom; but the power of Jesus Christ made her a little after discover her self, and lay down her life for his sake.

There's a wonderful frailty in human Nature, but the power of Grace in man is marvellous; [Page 45] the sight of One, makes us tremble for fear; but beholding the Other, we are encourag'd by hope. Humility, and confidence in God, are two Vir­tues very necessary to man, who left to himself is all weakness, and is not strong but by the Grace of Jesus Christ, in whom poor, humble Souls arrive to their Crowns of Glory, and he is also crowned by them: for they cannot con­quer the World and Nature but by Him, and this puts eternal Crowns upon his Head. The Crowns which the Saints wear on their heads, belong not to them, as if they had gain'd them by their own abilites, but to Jesus Christ, the Crown of the Blessed in Heaven; Jesus Corona Sanctorum omnium.

O dear Jesus! I am well pleas'd with your sweetness and consolations, and with the mode­ration you use towards me, in trying me only with small afflictions, as well knowing my weak­ness would be over-whelm'd with a torrent of sufferings. I am pleas'd with those sensible in­fluences you infuse into my Soul in Devotions; for though they be evident signs of my weak­ness, yet they are assured effects of your amia­ble Providence, to strengthen my frailty against temptations. Glorifie then in the depth of my Misery the riches of your Mercy.

When a Soul calls to mind her imperfections, and inclination to evil, God thinks upon her, and supplies her with his assisting Graces. When she forgets her miseries and corruptions, God also forgets her; for he loves not Vanity, but Verity. For this reason the most usual exercise of a Soul ought to be to endeavour for a perfect [Page 46] sight of her imperfections. This is an Altar on which we sacrifice all self-conceits, and desire of our proper excellence, to do homage to the sovereign Perfection and infinite Majesty of God. This Altar ought to be every day pre­pared.

What corrections and reproofs we may re­ceive from others, are not to be thought full of passion and exaggeration; yea, they come from our greatest Enemies: for they are less than our sins and corruption, the source where­of is so profound, that no Creature can fathom it, but God alone. O what a blindness is it then to complain!

CHAP. XVI. To be content with abjection after our faults, repairs the injury to God, and makes up our ruins.

YOu know my last inconsideration. This fault has made me see very well my extreme misery, and the little strength my Soul hath on such occasions. I see, methinks, the depth of my weakness, and know how little I am mor­tified, and how active my passions are yet in me.

God of his mercy grant, that by this fault I may see my Nothing, my weakness, my incli­nations to evil, more clearly than formerly. I was miserable, and I did not know it; I was frailty it self, and I did not perceive it: but [Page 47] [...] acknowledge my vileness, tho' I cannot [...] [...]athom the depth thereof.

[...] I am well-pleas'd that this fault happen'd [...] presence of my Friends, who will there­ [...] [...] [...]ow what I am. It much displeases me to [...] offended God, by being so faithless to his [...]ces; but I joy in this, that I am well-pleas'd [...]th my humiliation. 'Tis a good hap to be de­ [...]sed in the esteem of others, and does relish [...]weet to such who desire to repair the injury [...]hey have done to God, by sinning against him. To be powerfully convinced of our pure No­thing, and great Frailty, is the profit we ought to make of our imperfections. How profitable is the discovery of my misery to me, seeing it makes clear unto me all these verities!

This is the truth of it, I am nothing but in­firmity and corruption, and more than I can comprehend. And for the love I ought to have for Truth, by a voluntary acquiescence I love and adore Divine Providence, which has brought me to the sight of my own Nothing. I ac­knowledge my self to be miserable, and am pleas'd the world should know it, and use me ac­cording to this verity.

'Tis true also, that we ought not to complain of whatsoever injury is done us by word or deed, for 'tis always less than we deserve. 'Tis the Law of Christianity, and a great truth, that we ought to love abjection, Jesus having loved it by his Father's order, and he is the grand exemplar we must imitate.

'Tis true also, that after our failings we ought to comfort our selves with the love of abjection, [Page 48] and make use of our infirmity to please [...] Just as when a Ship is broken by a Tem [...] we get some shatter'd Plank to save us [...] perishing.

'Tis true also, that since this lapse I perce [...] better than ever the Bounty, the Power an [...] Mercy of God towards me; and all the Divine Perfections appear unto me beaming forth more splendors of Glory. Just as the Moon never makes more evident the dependance she has up­on the Sun, than in Eclipses.

'Tis true also, that a Soul sensible of her infir­mities, is content with her Talent, without disquieting her self to attain the perfections of great Saints, whereo [...] she acknowledges her self unworthy. And if God be pleased to communi­cate unto her great Graces, she will not grow proud, as well knowing her own weakness, but rejoyce in this, that God thereby may be more honour'd.

'Tis true also, that being convinced of her own unworthiness, she has no confidence in her self, but in God alone, to whom entirely she gives up her self, to deal with her as he pleases in Mercy or Justice▪

She wonders not to see her self left and a­bandon'd to sin, because she knows she deserves no better, and then blesses the Divine Mercy, for not dealing with her according to her Me­rits.

'Tis true also, that a Soul grieving to have displeas'd God, would be content to be really reduc'd to her first Nothing, i [...] such was the Di­vine pleasure. For, though she knows, being [Page 49] so brought to Nothing, she cannot be capable to please God, or enjoy him: notwithstanding such is the love she has for the Divine Will, that she would have that done, though she perish.

To acknowledge, and be content with our own baseness, is one of the greatest mercies God can do for a Soul. For hereby she draws Sal­vation from Perdition, as God knows how to advance his Glory by our sins. A Soul thus en­lightned, is content to be set on the Dunghil of her miseries, surrounded with humiliations for her faults, as Job was with afflictions: and be­holding her self as it were the Queen of Infirmi­ties and Abjections, she's pleas'd therewith, see­ing she may thereby honour and magnifie the Divine Goodness. If a Soul be miserable by fal­ling into sin, she is rich in possessing the Trea­sure of humiliation after her failings. But this is a truth hidden to most men, who do not dis­cover this advanrage. They are poor, and yet have a Treasure in their Field, which they may have for digging.

Jesus, poor and abject for love of me, leave me not to my self; lift up my Soul after her fall, and g [...]ve her some of that Cordial Water, which is call'd the love of Abjection, that chases away the vain vapours of self-love, by which the Soul is darken'd, and loses courage. Glorifie your power in my infirmities; be pleas'd to condescend so far, as to receive me returning into the arms of your Mercy, and grant I may die unto my self, that I may live in your Em­braces.

Methinks, dear Jesus, I already feel your ten­derness unto me; your divine love vouchsafes me a relish of the sweets of Paradice; my eyes are bath'd in tears of contentment; my heart is dilated; and love does firmly unite me to you. Wherefore do you vouchsafe the kiss of Peace so soon to such a Wretch as I am? Why do you not leave me in bitterness of Soul, and trouble of Spirit, as a just chastisement for my sins? Your Mercy will not so deal with me, but by wonderful preventions of love, in the midst of my infirmities you redouble your favours and consolations. O that I was all love, to serve you wholly by way of gratitude! I would have all the world to see my Infidelities, to the end your mercy may shine more glorious.

I know that the sight of my sin had so frozen my heart, as in a manner to make me liveless: but, O my Jesus, you have provided an excel­lent remedy, seeing the flames of divine love have set me all on fire to do your will. 'Tis a great favour to be in this temper of Soul; but, dear Jesus, stay not here, visit my heart again with the feelings of your humiliations, that your inscrutable abjections may be its centre, and render it in some sort conformable to yours: and do this miracle of your Grace, that this faithless heart may become a divine heart, by the infinite merit of your most precious Blood.

CHAP. XVII. Considerations upon the vileness of this cor­ruptible body.

HOw is a Soul pleased to know that her bo­dy must return to dust! This humiliation is the object of her complacency. When the il­lustrations of a Divine Light clear up the under­standing, then she knows that perfection con­sists in a tendence to humiliation, wherein she meets with the exaltation of God by the admi­rable contrivance of the Divine Wisdom.

O dust and ashes! you may be terrible to worldly Souls, but I am sure you bring joy to those who (walking by the light of Faith and conduct of Grace) love dearly the interests of God, and life eternal. The loss of worldly In­terests, Honour, Contentment, is painful to Nature, too much attached to her self: but a Soul elevated by Grace, rejoyces at the loss of her own interests, to advance God's glory.

A Soul ought to be well-pleas'd that her bo­dy shall be crumbled to dust, and (as it were) reduced to nothing, to exalt the Glory of God, and glorifie his Justice. A holy person much wondred how the Saints, who are powerful with God, kept their bodies so long entire, not ob­taining that they might be humbled by putre­faction; because they knowing the inestimable value of humiliation, which most glorifies God, ought, as it seems, to have procur'd it to their [Page 52] bodies. But if God think best to glorifie himself by preserving them from corruption, his Divine Will is, and must be, the Rule of their desires.

Sometimes I have desired death as amiable, because it would give me free access to enjoy God; but at present I have the spirit of annihi­lation. This annihilation is a state above that of death, and by it we offer a perfect Sacrifice. A Soul which seeks the Glory of God, desires death to enter into this perfect annihilation. What is most horrible in Death, paleness, de­formity, noisomness, putrefaction, pleases her best, for these are companions of a perfect an­nihilation, to humble her as much as possible. O death! how lovely art thou to such a Soul!

'Tis a strange thing, that the fire of Divine Love burns no brighter in our hearts, upon the frequenting of the Sacraments. Oftentimes we exercise our selves twice a day in mental Pray­er, sometimes by holy Conferences, daily Le­ctures and Considerations. Now I think the cause of this is, that we are sad, dejected with abjections, which so chills the heart, that the fire of Divine Love is stifled thereby: but when once humiliation is a joy unto us, the heart presently becomes enflamed.

My Soul having a great degust of this life, feels a wonderful desire of death; she never was more sensible than now of her Captivity and Prison in this mortal body. She sighs after the liberty to see God, and enjoy him without any disturbance whatsoever: for all created things do divert this happy exercise, in which consists her felicity. Being a Prisoner in this [Page 53] Body, she is yet in darkness and distractions, by eating, sleeping, several affairs and accidents. O how is she crucified in being deprived of the full Embraces of her Beloved! Quis me libera­bit de corpore mortis hujus? This made St. Paul earnestly desire to be freed from the Prison of this mortal body.

I admire the happiness of those who die in our Lord; and do wonder at the blindness of of such who passionately desire this present life, and are taken up so much with the care of the Body, Goods, Employments, which are so ma­ny impediments of our converse with God, and Christian Perfection. O how importunate is sensuality with us, and yet how contemptible is every thing that is not God! We ought not to be discomforted at the loss of temporal things, because thereby some chains of our Captivity are broken: Much less ought we to be troubl'd to see our Body, the Prison of our Soul, to wea­ken by degrees, and threaten death. Take cou­rage; we shall soon see our desires accomplish'd, and shortly we shall enjoy God in full possession.

This state of desires and languishings after God, is a state whereby we honour him as our final happiness: and being so, he deserves by reason of his excellence, that we should conti­nually sigh after him. Such as have no love for their final end, make no matter of it, and give too much evidence, that they find their repose in something else, which is a most dreadful disor­der. But considering our happiness by death, methinks I see nothing more lovely than crosses and abjections; which can only refresh a Soul [Page 54] panting after the full possession of God, and sometimes so content with it, that she forgets the pain of her banishment; seeing her self in a state wherein she may glorifie God in so tran­scendent in a manner; which is what she chief­ly desires, aspiring to enjoyment, without ha­ving regard to her proper satisfaction.

CHAP. XVIII. Considerations upon the natural inclinations we have to evil.

A Stone held in the Air, if let go, falls natu­rally to the ground by its own weight: and 'tis no more matter of wonder, when we fall into imperfections. If God leave us to our selves, we are presently in our own nothing, weakness and infirmity. And if the Grace of God was not very great unto us, we should fall more often.

They may be thought valiant, who bear up stoutly against the blast of strong temptations. Alas! take us at the best, we are as frail as Glas­ses on a Cupboard: If some are sooner broken, 'tis because they are more used, and found in the hand of an ill manager. Those that stand still on the Cupboard, if they had reason, would not brag of their strength, but only acknowledg, that they have not been tryed by occasions.

When the Grace of God keeps us from falling we ought not to take complacence therein, as if we were better than others by reason of such [Page 55] Divine Favours; but our content ought to be in the good pleasure of God, who is so munifi­cent to his Creatures, yea, the most unworthy. To be thus pleas'd only with God's will, is also very necessary, when it is God's pleasure to leave a Soul to combat with some singular imperfe­ction a long time without victory. For it being the will of God to leave a Soul thus to fight it out, she ought to be as well content as if she was more elevated by Grace, seeing in this state she meets with the Divine pleasure, which is the object of her complacency. Insomuch that the Soul has no more inclination for one Grace than another, but indifferent to all, being con­tent to have her faults made known, to glorifie God by the love of abjection. Secret faults do us the greatest hurt; when manifested, if we make good use of it, they may bring no small advantage to us.

I have at present a wonderful distast of this Life, which is hardly a Life, but a continual Death, because it deprives us of knowledg and and love in perfection. O how this mortal life is a great punishment, and full of Crosses! Here we sin, here we forget God, and run a hazard to lose him eternally. Love here finds little nou­rishment, being fed with slender knowledg, some­times much clouded, and continual propensions to evil. Dear Saviour! when will you deliver me from the body of this death? This was the desire of St. Paul, which I take the courage to make, being so much out of love with this miserable life.

CHAP. I. The Idaea or description of the Supernatural Life.

WE can never attain Perfection by the sole conduct of human reason, which is the light of Philosophers. Faith is the light of Christians, which teacheth us to renounce the ratiocinations of carnal prudence, to follow in simplicity a Jesus Crucified. To observe the Commandments of God, as to their substance, is to keep our selves in the bounds of human reason, to which they are conformable: but to observe them in an elevated manner, so as our obedience may be meritorious; to follow Di­vine Inspirations, in loving Contempts, Poverty, Mortifications, and embrace Evangelical Coun­sels: [Page 58] To do this, we must be elevated above our selves, and live a Supernatural Life.

See then what I understand by a Supernatural and Christian Life. To live Christianly, is to live according to the Spirit of Jesus, according to the Grace of Jesus, the New Man. A Grace far different from the Grace given to old Adam, in the state of Innocency. A Life more holy and more eminent, and which carries along with it different effects, and contrary proceedings.

The Grace of Adam did enable him to use the Creatures virtuously, and by the holy use of Pleasures, Honours, and Riches, to arrive to his final happiness. This was the way of the state of Innocency; from whence being fallen, the infinite Wisdom hath found out another way quite different, which is the way of privations, of the Cross, of sufferings, of humiliations, in which Jesus Christ marched from the first mo­ment of his Incarnation, to his last breath on the Cross.

This is the true foundation of the Christian Life; this is the true Principle, this is the on­ly way, out of which there is no Salvation, or Perfection. Worldly men, and too many Chri­stians, are ignorant of it; and not knowing su­pereminentem Scientiam Jesu Christi, this super­eminent Science of Jesus Christ, they know no­thing as they ought, because they know not Je­sus crucified. This Doctrine is harsh to flesh and blood, and wholly contrary to the Spirit of the World. But the Saints have practis'd it, and I must walk the same way, except I will be very faithless, and renonnce the Spirit of Jesus Christ.

O my God! I will become a New Man in my Understanding, Will, Life, Proceedings; and to this end I will change my Doctrine, my Princi­ples and Maxims. I will deny my self, and take up my Cross to follow Jesus; I will be content with Poverty, Contempt, and Mortifi­cations; my inclinations shall tend this way for the future, and sufferings for your sake shall be delights unto me. And if I do otherwise, it shall not be through wilfulness, but human weakness. O good Jesus! give me to live with you a crucified Life on Earth, that you may make me partaker of your glorified Life in Hea­ven. There is a time for all things. This is a life of Sufferings, the other of Enjoyments.

O blindness of Christians, not to see the ex­cellency of the Christian Life! Some are busie to make themselves fit for worldly Employ­ments; some are all for Science; others for War, &c. but few make it their chief work to become good Christians, as being of little value with them. O the ignorance of Christi­ans, not to see that all things besides are pure vanity!

CHAP. II. Of the high esteem we ought to have of the Christian Life.

JESUS on the day of his Ascension was eleva­ted to the highest Heavens, where he sits at the right hand of God: upon which my Soul rejoyc'd with her Saviour in admiration of his Tryumphs, and breathing out after him a thou­sand Praises and Benedictions with all Saints and Angels, found motions in my self to follow him, not to Heaven, but to Mount Calvary, not in his Tryumphs but Humiliations. O my Jesus! (said she) that I was elevated above my self; that I could so keep Nature under, as to live a supernatural Life, and tryumphing over human Reason, and natural Maxims, I may repose quietly in the Bosom of your Cross, and there live happily in that content the world knows not, with that peace which passeth all understanding.

I know that all the Patriarchs which you led in tryumph, were justly ravished with joys unspeaka­ble; But if you please to raise me by Grace to a supernatural Life, I will not envy their happiness. They are elevated to Enjoyment; but as for me, I am for Privation, for Contempt and Miseries, which seem to me, being suffered for your sake, dear Jesus, more delicious than Paradice. If I persevere with Fidelity in a crucified Life, I will not trouble my self about the life of Glory. But, alas! my frequent falls and failings, by reason of [Page 61] my weakness and inconstancy, make me desire that Life, where is no fault or imperfection.

The ascension of a Soul to Heaven, O how delightful is it! the ascension of a Soul to a su­pernatural Life, O 'tis admirable! How happy are they who are acquainted with it! O my God! clear up the eye of Faith in me, that I may behold the wonders you work in Souls in this valley of tears. What if I say, That a Soul is as happy and tryumphant in going out of her self, for the love of the Cross to embrace abjection, as in going out of the World to possess Heaven? So many sallies as she makes out of her self for the love of the Cross, are so many glorious ascensions, which delight even God himself, the Saints and Angels beholding it with admiration. The same Faith which opens my eyes to see Jesus poor and abject, does assure me that the triumph of a Soul in humiliations, is no less admirable than in Glory.

What can be done more to make us have the highest esteem of this supernatural Life, when we see God the Father, among so many possible ways, hath from all eternity chosen this for his Son, while he liv'd upon Earth? How did his well-beloved Son, who is infinitely wise, leave the bosom of his Father with joy, to embrace this life with love and affection! How did the holy Spirit, who reposed in his breast as the centre of his more noble sentiments, carry him on by most powerful inspirations to the Cross, Contempts, Poverty, Humiliations, during the whole course of this mortal life!

What other way can those who belong unto Christ take to make themselves conformable to him, but by treading in his steps? But when our blessed Saviour liv'd in the world this won­derful life, Mundus eum non cognovit, the world knew him not, because he lay hid in poverty, pains and sufferings. In like manner those who live a life most conformable to him, the world knows them not; for we must have eyes cleared by Divine Irradiations to discover the excellency of this state. And yet so much Glory and Gran­deur is enveloped in the shadows of this Life, that they who live it, do most glorifie God, and exalt his Honour.

Take courage then, and let us tend to the perfection of Divine Love, which we shall find in the solid practice of this supernatural Life. Let others do what they please, we will follow the conduct of God's holy Spirit, and march stoutly after Jesus Christ, abject and crucified.

O what happy advantages enjoys that Soul, to whom God is pleas'd to give a view of this supernatural Life, a Life hidden and unknown to worldly men! 'Tis of more worth than all the Treasures of the Earth We ought daily (according to our abilities) to examine our selves, to the end to purifie our hearts from all affections that tend not to this supernatural Life. It resides in the superiour part of the Soul; and therefore we must not wonder, if the inferiour part has degusts and aversions from it.

We must expect, that Nature, Sense, Friends, the World, and ordinary Christians, will keep [Page 63] a noise, and trouble our ears with many Argu­ments against it: But to all this it is enough to answer in few words with St. Blandina, Christi­ana sum, Christiana sum; I am a Christian. Let us say to such who endeavour to divert us, I have undertaken to lead this supernatural Life; I will never abandon it, maugre all the contradicti­ons of worldly Maxims, and the repugnances of sensual Nature. I know, to become a perfect Chri­stian, I must be turn'd up-side down, destroy'd, an­nihilated, according to my natural inclinations, hate in a manner all that the world naturally loves, Riches, Honours, Pleasures, (yea, though inno­cent;) and love what the world naturally hates, Poverty, Contempt and Sufferings. This is a great attempt, but we have powerful helps; for we can do all things through Christ strengthen­ing us.

CHAP. III. That we ought (with St. Paul) to convert our selves wholly to God.

I Am now resolv'd in good earnest to convert my self wholly to God, to be taken solely with his Divine Beauty, and Infinite Goodness, forsaking all Creatures, which heretofore have too much taken up my time and affections.

O my God! deal with me as you did with your Apostle; strike me down to the ground; humble me; make me blind to all things but to You, who are in the interiour of my heart, [Page 64] beaming forth Lights, which discover suffici­ently your Divine presence. This makes me ask you, O my God, what you will have me to do? And methinks you answer, That this manifesta­tion of your presence in me, should make such an extraordinary impression on me, as to change my life, and conform my self wholly to your Divine will and pleasure.

Behold, it seems to me, this is what you would have me to do. First, Not to persecute the sentiments and inclinations I have to a Christi­an Life, by taking part with the struglings of old Adam in me. St. Paul persecuted Jesus Christ, in persecuting the Primitive Christians; and I also persecute the same Jesus, when I stifle the motions of Grace in me, and will not suffer my Soul to live his life, which he did lead here for me to follow. Pardon me, good Jesus; I will no longer persecute you by stifling your holy Inspirations. I desire to be a Christian and your Disciple. I will profess Christianity in the face of the Sun, and only be asham'd to live after the Law of old Adam.

To be a Christian, this is my Glory, this is my Life, this is my Delight. Poverty, Con­tempts, Pains, Humiliations, I will no more be affraid of you, but make much of you, seeing Jesus hath loved you even to death.

To live this Life, we must become blind, and have no other light than what the rays of Faith afford us For Nature cannot teach us the Gran­deur Excellence, and Eminency of Christianity. St Paul after his Conversion suffered a thousand hardships; He was whipt, banish'd, despis'd, [Page 65] mock'd, imprison'd, tormented, us'd as if he was the filth and off-scouring of the world: which is as much as to say, St. Paul after his Conversion was a Christian to death; no­thing could deter him from living the life of Jesus Christ.

Let us then, O my Soul, be true Christians, that is, let us be content to live in Sufferings, Persecutions, Mortifications, and the Ignomi­nies of the Cross of Jesus Christ. Let us em­brace the wisdom of the Word Incarnate, and become as Fools in the eyes of the world, who persecute true Christians; that is, those who die to themselves, and all things else, to live to Jesus. Poor Christian Life, little art thou known how ill art thou treated in the world! Thou dwell'st in the lips of many, but few afford thee a place in their heart.

I am fully persuaded, that a Soul truly con­verted loves God entirely; that this entire love of God is a perfect union with his goodness; that such a union implies a universal detach­ment from the Creature; that such a detach­ment cannot be got without the profession of Virtues, and among the rest, Poverty and Self-denial, by which we are interiourly disengaged from earthly things; and exteriourly, when God pleases, contentedly suffer miseries, sick­ness, loss of Goods, and whatever the world naturally abhors as evil; but by the work of Grace are for our greater good, because they advance our union with God.

When we abound with Riches and Honours, we live in a continual fear of having too great [Page 66] an affection for them; but in sufferings a Soul possesses a stronger assurance of Divine Love. Nothing but Grace can teach us these verities, and a greater Grace can only make us relish and practice them: the weight of our natural incli­nations still hindring us from rising to so great Perfection.

When we give up our selves to God, with resolutions daily to advance in Virtue, we can more easily conceive what this perfection is, than practice it. However, let us take courage, nothing is impossible to God, and we shall find (doubtless) this Jewel by a perfect abnegation: that is, possessing nothing, not the very means of serving God, but with a spirit of resignation To follow Jesus naked on the Cross, we must divest our selves of all Creatures, that we may be solely united to him.

Yea, dear Jesus, my desire is only to be for you; my resolution is to serve you, and in what manner you please, be it by action, or by suf­fering, or contemplation. I will be attached to nothing but You; my desire is to be dis-engag'd from all Creatures, to find You, and possess You; as my only happiness.

CHAP. XV. Of the Alliance we must make with the holy Folly of the Cross.

AFter many illustrations of Grace, which have cleared up to me the beauty of the sacred Folly of the Cross; after many propo­sals and reviews: I have at last espous'd it; saying with fervour the same words which Christ us'd to his Spouse in the Canticles; Sponsa­bo te in aeternum: My Friend, my Spouse, my Sister, I have espoused thee for ever.

Methinks I say these words, for ever, but yet faintly, my infinite frailties making me fearful I may become an inconstant Lover. Notwith­standing, I say for ever with a real heart, in hope, that by virtue of that immense Love whereby the Divinity hath for ever espoused our human Nature, and this same Humanity hath espoused the Cross, sufferings and abjections, our blessed Saviour will vouchsafe me some part of the Grace of this Divine Alliance, to ena­ble me to walk his way, and live his life, in an­nihilation▪ humiliations and self-denial.

Let us then, O my Soul, live this life of the Son of God; any other life is but a real death. Jesus hath espoused the folly of the Cross, and 'tis his will I shall do so likewise; and shall not I do his will? O my God! I am content to be depriv'd of what the world loves and desires; leave but me the folly of the Cross, I shall be [Page 68] rich enough. O amiable folly! he who knows thee, cannot but love thee: What a fool have I been, to embrace thee no sooner!

Behold, my Soul, thou art engaged, and this engagement makes thee fearful: Quare tristis es anima mea, & quare conturbas me? But why, O my Soul, art thou disquieted? 'Tis true, for the future thou must suffer injuries, affronts, pains of body, troubles of mind, be content with annihilations and abjections; be pleas'd with disgraces; be the play-game of Worldlings, and esteemed as a Fool; yea, to be ill spoken of by some Devotes: Thou must not be cast down with ill successes, whether thou be in fault, or no: Thou must drink deep of the Cup of humiliations; see others exalted, and love to be humbled; yea, though by spiritual Desolations. Take cou­rage, O my Soul, we can do all things through Christ strengthening us.

I confess the greatness of my engagement would have quite cast me down, being sensible of my own wonderful weakness, if I had not been supported by the infinite mercy and good­ness of God. Wherefore I must love the Cross, which I have espoused for ever. I shall find my self well enough in this alliance, if I do but con­tinue faithful; for the more I converse with it, I shall the more discover its Beauty; my fears will vanish, my passions will be appeas'd; and being in peace, my Soul will be enlarged, and melt in love towards this Spouse; which, tho' black, is wonderful comely.

If I love the Cross, it must needs be an effect of pure Grace, my own frailties bearing wit­ness: but at present I find my self in great dispo­sition [Page 69] of love. O how weak is my Soul, when left to her self! O how strong is she, when suppor­ted by Grace! O my Jesus! 'tis your love, and your example that makes me love the sacred folly of the Cross, which you have so dearly loved, as to die in its embraces.

When I consider a God crucified, methinks I discover certain rays of Beauty, which make the horror of Mount Calvary seem wonderful ami­able; and I can hardly be satisfied with looking on this lovely object, and say; O my Jesus! how delightful is it to see the beauty of a God dying for men! This beauty indeed is not in his sacred vi­sage, for that was all disfigured with blood and buffettings; but in that God was pleased to die on the Cross for men, and the eternal Father took complacence in this beauty. I cannot ex­plicate what is this beauty, unless by the effect it produces in me; for verily my Soul sees nothing besides this to captivate my sight: Jesus only in his humiliations and sufferings on the Cross, commands my eyes and my heart.

When I consider the other states of the life of Jesus; his Incarnation, Nativity, Solitude, Con­versation, and the like; I find in them a beauty invites me to behold them with delight, because I discover certain irradiations to beam from the obscurities and humiliations of these states, which are very ravishing. I often say with my self, How lovely is the abjection of this state! How is the poverty of that admirable! And in all I per­ceive the beauties of a sacred Folly, which the infinite Wisdom would make use of, to con­found the false Maxims of worldly Prudence. [Page 70] O what a favour have you in mercy done for me, O my God, to discover to me the beauty of this Divine Folly, which to worldly men seems nothing but deformity! But what abun­dance of Grace do you vouchsafe me, by ena­bling me to make so strict an alliance with it! I have espous'd it; I will live with it; I will die with it; and nothing shall ever divorce me from it.

CHAP. V. How we ought to conform our Interiour to that of Jesus Christ.

OUr Interiour ought to be conformable to that of Jesus Christ, that as his Members we may be governed and animated by his Spirit, that having part of his Grace as Christians, part of his light from his Doctrine, part of his incli­nations to put us upon practice, we may be so transformed into Jesus, as to have a perfect uni­on with him. And this is that wherein lies the excellency of a Christian; this is that which makes Christians indeed, and to do and suffer as becomes Christians.

'Tis a strange thing to see what little know­ledge we have of the Christian life. Some who have left Nature, to follow Grace, suppose it consists in doing much for God, and for the good of our Neighbour, by preaching instruct­ing, giving Alms, and such-like charitable ex­ercises. This is good indeed; but we must form [Page 71] the Interiour Christian, and then we shall do best for others what God calls us to under­take.

The Interiour consists in Illustrations inward Teachings, Sentiments, and affections of the Soul. If those be high and elevated, the Interi­our is so likewise. But the Soul of Jesus had the most elevated illustrations possible of the excel­lency of Self-denial, Poverty, Pains, Abjecti­ons, and the Cross; and from thence a singular love and esteem for them. These irradiations and affections were infus'd into his most beauti­ful Soul, the first moment of his Incarnation, and continued to his last breath on the Cross.

The eternal Father, who by this New Adam would repair his Glory, which was obscur'd by Old Adam's fall; amongst the infinity of means which lay treasur'd up in the bosom of his Om­niscience and Omnipotency, chose this of the Cross, which his Son (made Flesh) embraced, cherished, loved, and put in execution all his life-time; esteeming Contempts, Crosses, Suf­ferings, as things great and excellent; prefer­ring the interest of the Glory of his Father be­fore the satisfactions of his sacred Humanity, which had a natural repugnance to them. By how much the more then that a Soul is parta­ker of the Divine Spirit and Interiour of the Son of God, by so much the more she esteems and loves the Cross, and consequently does more glorifie God the Father. For, to suffer, is to make a continual Sacrifice of our Pleasures and Interests, uniting our selves to the design the Son of God had by suffering to repair the Glory of his Father.

Wherefore, when a Soul ceases to value and love the Cross and Humiliations, she is no more conform to the Soul of Jesus, and so does not glorifie God the Father in a high manner: but when she feels in her self a high esteem and love of the Cross, she highly glorifies the eternal Fa­ther, who takes great delight in her, in that she resembles his well-beloved Son.

When a Soul is enlightned with these irradi­ations, she sees her Glory is to be despised, be­cause her Glory is to procure the Glory of God, which she does most by humiliations. She finds her delight to be in suffering, because her de­light is to honour the eternal Father, which is best effected by this means. A faithful Soul will never part with an esteem and love of the Cross, as to the Interiour, because her desire is to please God, and we best please him by humi­liations.

Let us well ground our selves in this exercise of the designs of God, who would have us con­formable to his Son, and consequently to have a love for sufferings and abjections. Whatever disposes us to this conformity, ought to be pre­cious to us; as, few natural Talents, Sickness, ill successes, and the like. The Spirit of the World and Nature find therein their punishment; but the Spirit of Jesus Christ takes pleasure therein, and so advances a faithful Soul to Per­fection.

We are not yet spiritualiz'd, if we be not faithful to the love of sufferings and abjections. And we are not faithful herein, if we are not content with those things that humble us, and cause abjection.

A right prospect of abjection and sufferings is supernatural and delicate, and requires time to bring it to perfection; and must be first tri­ed in our selves, before we extend it to others.

As for my particular, when I see a person in great misery and poverty, I am not much trou­bled at it, because I consider the real good that Soul may procure to her self by this abjection. On the contrary, I am in fear for those who are advanced to Honours, and have great natural abilities, for the difficulty they must needs find to curb the Spirit of Nature and the World, and bring them off from the love of these things, which are so powerful in them, and hinder in them the love of Jesus Christ.

Let us therefore remember, that the purity of Virtue consists in a faithful tendance to abje­ction and suffering; and by how much a Soul is more faithful herein, the greater advance­ments she makes in Virtue. Abjection being as the centre of the Soul, the more she is humbled, the nearer she draws to her repose, and by con­sequence has a greater feeling of God in in­ward peace. A Peace that the World nor Na­ture can ever give us; a Peace that passeth all understanding.

CHAP. VI. The sublimity of the Christian Life.

NOthing but God made man, poor, annihi­lated, sacrificed, could honour God ac­cording to his greatness. The designs of the eternal Father to this end are admirable, full of Divine Wisdom, of unspeakable Love and Mercy towards Man and most ardent Zeal for his own Glory. O the wonderful oeconomy that discovers it self in all the mysteries of the Word Incarnate!

O the ineffable mystery of Jesus! By you the eternal Father is loved, glorified, honour'd, and his Justice satisfied to the utmost rigour. In this mystery is contain'd an inexplicable Commerce and Trafique of God the Father with his Son, the Interest of his Glory, in the Salvation of man­kind. The will of the eternal Father was, that his Son should be incarnate, circumcised, poor, scorn'd and crucified; and the Son of God in all these states of his life, intended thereby to render to his Father all the humiliations, re­spects, love, and adoration, which were due unto him. These are the annihilations which so much elevate and exalt the Christian Reli­ligion; to these she owes her grandeur and excellence.

O amiable, eminent, and excellent Religion! how unknown art thou to wordly men, who tast no sweetness, but in sensual pleasures! O [Page 75] Christian Religion! how art thou admirable! how art thou ineffable! whose chief business is to employ your Children with the Divine Trafique of the eternal Father, with his Son Incarnate. When thy Heavenly Lights shine upon a Soul, she sees the deceit, the vanity, and pitiful baseness of the thoughts of those men who love not God, nor aim at his Glory. O my Soul! how wretched wilt thou make thy self, if thou follow thy sensual appetite, and walk not in the ways of Jesus Christ! But this we cannot do of our selves, but by Grace and Power of the same Jesus, who is our hope, and only helper.

We ought to bear no less respect to the Ma­xims of a supernatural Life, than to Jesus Christ, who hath establish'd them; seeing we ought to believe that they are full of Divine Wisdom, and ineffable Sanctity. To have no esteem for poverty, contempt. and humiliations, is to un­dervalue the Wisdom of Jesus Christ. Some are so brutish, as to be led only by sensuality; o­thers follow only the light of Reason and hu­man Prudence: but neither of them know the excellency of Christianity, but such only who are conducted by the light of Faith.

O Life supernatural! how sublime art thou! How dost thou so elevate a Soul, as to become blind to things here below, yea, to her self, and to see nothing but God in her by the rays of Grace. Be pleased, O Divine Spirit of Jesus, to bestow upon us some part of this holy life, which the world can neither receive, nor know: Quem mundus non potest accipere, nec scit eum, [Page 76] as St. John testifies. The world cannot receive it, being wholly taken up with Creatures; nor can know it, being blinded with sensuality. What a malediction is this! But what a happi­ness is it to know and embrace this supernatural life!

This was wrought in the hearts of the Apo­stles, who return'd with joy to be found worthy to live this life; that is, to be whipt and despi­sed for the name of Jesus. Verily, if there was nothing to suffer here, I know not why we shou'd desire to live here. We should endeavour to imitate that great Saint who suffer'd a greater Martyrdom among Roses and Suavities, than by Racks and Tortures. Worldly pleasures are a kind of torment to a Soul that loves Jesus Christ crucified.

Let us take a resolution, O my Soul, not to be pleased but with the Cross, and when that does not relish, let us please our selves with our own annihilation, seeing the Creature is no­thing in effect, but what she is in the sight of God. But she is no more in his eyes, than inas­much as she is a Christian; and she is no more a Christian, than inasmuch as she loves this super­natural life. While then we are too sensible of a suffering condition, we have no great share of the spirit of Christianity; that is, of the spirit of Jesus, abject, suffering, and annihilated.

CHAP. VII. There are divers degrees of this Superna­tural Life.

GOD has been very gracious to us, to draw us out of nothing; but more gracious and merciful, in withdrawing us from sin, and the occasions of displeasing him: But the choicest of his favours is, to advance us from a common, to a supernatural Life: That is, when the eter­nal Father does lead us into the states of the mortal life of Jesus, by abjections, sufferings and annihilations; which is the choicest of his Mer­cies and Favours on Earth, because thereby we bring to him the greatest Glory.

A Soul is not all at once elevated to the per­fection of this life. But as soon as she beholds the beauty thereof, being ashamed to be so much attached to worldly things, she is taken with the excellency of this admirable way, and begins to be mortified to her self and the world, aspiring after a profound oblivion and contempt of all Creatures, and desiring to be in privations, the better to curb her sensual inclinations, and practice Virtue. Thus the Soul proceeds in the purgative way of this supernatural Life.

The Soul thus purged, advances to partake of the Divine Illuminations of this Life, and becomes in a manner clear-sighted thereby, her understanding receiving many illustrations and discoveries of its excellency and grandeur.

She sees the wonders couch'd in the mystery of Jesus, poor, suffering, and annihilated. She perceives the eminency of those sanctified Souls who have followed Jesus in his humiliations. She begins to apprehend, that a Soul which has no knowledge nor esteem of this life, is buried in darkness. She is amaz'd at the blindness of Christians, in being besotted on empty vanities. And lastly, she perceives that there is enjoyment in suffering, and that by crosses and privations we come to union with God.

The Soul thus illuminated, enters into the Unitive state of this life, and tends to a continu­al union with God, whom she sees present in her Interiour. Nothing can hinder this union, as long as the Soul finds enjoyment in sufferings. This proceeding of grace in a Soul is not extra­ordinary.

God behaves himself in a Soul, as a King in a Kingdom newly conquer'd, who kills and de­stroys all that oppose the establishment of his Dominion. Notwithstanding the Prince here­by seems to put all things in disorder, 'tis but to procure peace, and to rule without distur­bance by the conquest of his Enemies. God pro­ceeds in like manner: As soon as he enters into a Soul to set up his Kingdom, he makes a ha­vock of all his Enemies by penetential rigour, to bring the Soul wholly to his Obedience.

Then he establishes the Maxims of his Policy, and convinces the Soul how good and just they are by the following illustrations.

First, That the greatest Treasure on Earth is, to have part of the Poverty of Jesus Christ.

Secondly, That the greatest Glory is, to be par­taker of his abjections.

Thirdly, That the greatest Joy is, to suffer pains with him.

Fourthly, That the Life of Christianity is, to deny our selves, take up our Cross, and follow Jesus. That when we cease to die to our selves, and cru­cifie our Lusts, we leave off to be Christians, and die in a manner to Christianity, because we lose the Spirit thereof.

Fifthly, That there's nothing more amiable, more precious, and more honourable in the world, than to imitate Jesus poor and abject, seeino this state was most precious in the eyes of God his Fa­ther.

Finally, The Soul being persuaded of these veri­ties, which are in a manner evident unto her, tho' by the obscure light of Faith, has no love for any thing upon Earth, nor any pretensions but those of Jesus Christ; and these were only to suffer, and be annihilated, to perfect in his Person the designs of his eternal Father, by dying on the Cross.

Then she absolutely forsakes her self, to give her self up wholly to the Maxims and Spirit of Jesus Christ, uniting and conforming her self, as much as may be, to his states; and her thoughts are far different from others senti­ments. And this is not to be wondred at, seeing St. Peter says of Christians, that they are Gens sancta, Genus electum, regale Sacerdotium; a holy Nation, a chosen People, a royal Priesthood, to [Page 80] offer to God Sacrifices of good Odour; which is by crucifying themselves with Jesus Christ, who is a continual Sacrifice. O the sublime state of a Soul in this supreme degree of a superna­tural life! Alas! the sentiments of Nature do too much take up our hearts, so that those of a supernatural life have little or no place in them. What a misery is this!

CHAP. VIII. The practice of a Supernatural Life.

WE without cause esteem our selves spiri­tual, if we march not streight without reserve by the ways of Jesus Christ, or pretend to any thing on Earth then to be conformable to him. This does not consist in sole speculati­on; for we can never do it better, than when the occasions of abjection and contempt present themselves, to embrace them heartily, as the most necessary means to make us conformable to Jesus Christ.

God the Father cannot praedestinate us to be conform to the Image of his Son, but he must prepare for us from all Eternity many occasions of contempt and abjection, which time brings forth. Our fidelity lies in complying with these occasions, to follow Jesus without reserve, by his Light and Power. I will tell you how it must be done.

We ought before all things to have an eye to Je­sus abject and despised, repose our selves in his bo­som, [Page 81] abide there with delight, and then make upon our selves some short and sharp reflections. Reflections that may form in us the Image of Jesus Christ, without any great trouble to our selves. These, when done to the purpose, are as so many powerful Thunderbolts to beat down our natural inclinations, and destroy the Ma­xims of human Prudence, according to which we commonly square our actions. Such Refle­ctions breath into us a supernatural wisdom, which gives us a relish of the proceedings of Jesus Christ crucified, so little known by world­ly men.

But perhaps it would be better to regard no­thing but the infinite beauty of Jesus in the state of his abjections, without making any reflecti­ons on our selves, or busying our selves with our own miseries; considering only the example of Jesus expos'd to our view, and the power we receive from his grace to follow him. It is enough, if he vouchsafe to cast a glance of his Divine rays on our natural repugnances, to quell and conquer them. O my Jesus! I will regard you in your humiliations, and then you will look propitiously upon me, and that is suf­ficient. O Jesus, annihilated in your sufferings! make me, as it were, lost in my self, by suffering with you, that I may be absorpt in you, and by you in God.

Shall the men of this world be more provi­dent than the children of Light? What? shall they have a care of their affairs, and I neglect my business? I will enrich my self, as well as they, with my own ruins; and from my humiliations [Page 82] I will draw great aids and succours, to follow Jesus; for my resolution is to march after him absolutely, without reserve.

To do any great matters in the ways of the world, we must have much Wealth, many Friends, and good success. To do great matters in the ways of God, it will suffice to be poor and despicable, to have Enemies, and ill successes: For the more a Soul suffers, the more she does great matters in God's service; the more she is deprived of the Creatures, the more is she enri­ched with the Creator. Therefore she must work as hard for poverty of Spirit and Self-de­nial, as worldly men do labour to enrich them­selves according to Nature, and must employ all means and Motives to this effect. I will set down some of them,

'Tis a good Motive, or means, to renounce all Creatures, and our selves, by a spirit of denudation; saying with great fervour and affection, Away Creatures; get hence from me, and leave a place in my heart for God alone

2. 'Tis a good Motive, to do this by a spirit of Poverty; for it is not possible to follow Jesus poor and abject, unless in due circumstances we be wil­ling to leave all things for Jesus sake, and become poor to follow him. Let us therefore be content to quit all things joyfully, and be glad to have nothing, to possess God himself alone.

3. 'Tisae good Motive, to die to all things by a spirit of abjection, What greater happiness is there, [Page 83] O my Soul, than to live in humiliation, seeing this was the life of God upon Earth? To be despised with Jesus, is a state of beatitude. Worldly Prospe­rity is a hindrance to our happiness.

4. 'Tis a good Motive, to abandon all things by a spirit of oblation, sacrificing and annihilating our selves sincerely, to pay homage to the Infinite Ma­jesty of God, with such a confidence in him, so as to rely never more on any Creature. Quid enim mihi est in Caelo, aut à te quid volui super Terram, Deus cordis mei? O my God! shall any Creature take part of my heart with you, when all is yours? If it was possible to love you too much, I might give place to something else; but seeing I am infinitely below my duty in that particular, what Creature can pretend to have the least part with you?

CHAP. IX. Of the liberty we enjoy by the exercise of the Supernatural Life.

'TIs wonderful to see the great liberty which a Soul enjoys by the exercises of a super­natural life. When the illuminations of this state irradiate a Soul throughly, she enters into a new region of light, full of Peace and Love, marvelous large and spatious, in which she lives in high union with God. A union which is not so liable to vicissitudes and disturbances as former­ly; because accidental occurrences, as sickness, disgraces, &c. do not hurt such a Soul, by rea­son [Page 84] they make no strong impression in her; and by consequence, being become less sensible, she is not easily diverted from the supernatural Ob­ject of her love.

Yea, such a Soul improves hindrances and di­vertisements to her greater recollection and in­crease of Divine Love; because in this state she is dis-engag'd from the Creature, and so freed from fear of miseries, which she can chearfully embrace, as the occasions of her happiness; whereby she enters into a perfect liberty, and great purity of Virtue.

I could never well understand what that is, which is called Purity of Virtue; but now I see 'tis the state of a supernatural life, wherein the Soul lives no more in her self, and of her self, and for her self; but in God, and of God, and for God; being wholly separated from the Creatures, and united to God. Alas! how is this poor Soul afflicted to do things so much be­low her self, in this high condition! For often­times she must act according to her natural in­clinations, and the dictates of pure reason; which affords her matter of sighs and langui­shings after her Beloved.

This is that which kindles in her breast an ar­dent desire to be dissolved, and leave this earth­ly Tabernacle; wherein by the common misery of mankind, she lives a life displeasing to her self; for being not wholly for God, as she desires, it seems to her a kind of death. And seeing she cannot continually live this supernatural life without vicissitudes, it is, as it were, a death unto her. A Death unknown, to sensual men, [Page 85] but such that are spiritual are very sensible there­of. O Jesus! deliver me from this life of mortality, seeing here I cannot live your life of purity, in comparison of which all other lives are but death and corruption.

To see so clearly the excellencies of a life so lovely, and not to be able to live but little of it, considering my frailty, makes me resent my misery, and acknowledge, dear Jesus, how ne­cessary your Grace is for me. O how great is the dependence which my Soul hath on your mercy! 'tis so mighty and essential depen­dence, that words cannot sufficiently express it. However, this comforts me herein, that it gives you all the Glory of the Interiour beauty in the Soul; which is a work more magnifies your Power, Bounty and Wisdom, than the whole outward work of the Creation. Your greatest wonders, dear Saviour, are secret and hidden.

A Soul that lives this supernatural life above her inclinations, does more set forth the great power of God, than to elevate the Heavens a­bove the Earth; for this is as miraculous, as to elevate the Earth above the Heavens. This makes me, O my God, desire to live this blessed life, that I may thereby bring greater Glory to your Name. Assist me powerfully with your Grace; for if I be once left to my self, I shall relapse into my natural weakness, which is but a meer Nothing and Infirmity.

Some trouble themselves too much in philo­sophising on this spiritual life, which is need­less; it being enough to say, The Spirit of Jesus must be the Spirit of my Interiour; 'tis He by [Page 86] whom I must live this life, and act accordingly: and so free our selves from other considerati­ons, which may hinder our liberty to follow this light; and fall faithfully to practice, on the occasions of Crosses, Contempts, and Disgraces which happen to us in this life.

I ought daily to endeavour after purity, al­though I cannot attain the highest practice, be­cause the course of my life, wherein God has placed me, will not permit it, nor does exact of me to attempt of my self the grand effects of purity, lest I should be discourag'd by failing in the enterprize. This is only the perfection of the greatest Saints, and herein we must give our selves up to the conduct of the Spirit of Jesus Christ, who being infinitely wise, we need not fear having him for our Leader.

But, as we ought not to be too rigorous, so we must not be too faint-hearted in the ways of perfection, but apply our selves with love and resolution to all occasions, by suffering peace­ably, and with contentation, whatever injuries we may receive from others, in seeking too much their own interest.

All sufferings are to be entertain'd with love, but especially what we suffer by Injustice. For is not this that which the Son of God hath done principally upon Earth, by suffering innocently? Do not therefore say, I would suffer this injury, if he that does it, had the least reason for it: for this proceeds from self-love and passion. It may well be, that he has no reason to do you this in­jury, but Divine Reason and the spirit of Chri­stianity teach you to bear it patiently? 'Tis [Page 87] good to suffer thus, and in this to imitate Jesus; is pleasing to him.

And seeing this exercise of the supernatural life does bring with it a universal Peace; and this Peace cannot be preserved, without suffe­ring contentedly all injuries whatsoever, this excellent life does teach us holy Patience. Now, this Patience preserves this Peace, and this Peace brings with it an admirable Liberty, and Resolution to mind principally the One thing necessary; which is, to give up our selves to God and his direction.

CHAP. X. Our greatest happiness on Earth is, to pro­fess the way of Christianity.

I Have a great resentment of joy and thank­fulness, to see my self a Member of Christ's Church, and in the number of the Faithful. I have a sensible taste of this happiness, which is incomparable. O my God! what shall I return unto you, for having prevented me with this signal mercy? why have you chosen me out a­mong so many thousands? Alas! this is the excess of your sole bounty to me. To be a Child of the Church, O what a happiness is this? 'Tis of more worth than to be Monarch of the whole world. The Church is the Congregation of the Faithful; that is, of those who believe and confess Jesus Christ, and have no other Maxims nor Sentiments than his. O my Soul! let us then [Page 88] live as becomes our Profession, that Jesusmay live in us, according to his holy will and incli­nations.

To be a Member of Christ's Church, is to be a person who ought to have an affection for hu­miliations and crosses; to be well content not to thrive in the world, and to advance in Vir­tue by opprobrious usage and contradictions. What a misery is it, to see us live so little in the exercise of Christianity! We account it an ho­nour to be in authority, to be well descended, to have a generous spirit; but to be a Christian, we are affraid to own it by our actions. O the beauty that adorns our Christian Profession! How wonderful is it, and yet how little estee­med by us! I shall be very honourable and hap­py to keep that with me, when other things are gone and vanish'd.

O how amiable are the Maxims of a super­natural life! in what an excellent order do they put all things! They give to every one what is their due; to God all Honour and Glory, and to me a wretched sinner Contempt and Confusion. For I ought to consider my self as a centre of all miseries and deserved punish­ments.

God is the Centre and Object of all the ado­rations of Men and Angels; Glory is his just tri­bute, but to me belongs confusion. If I should be beaten disgracefully, I ought to take it with contentation, to see Justice so well done to me on this occasion. And if I was truly animated with the spirit of Christianity, I ought as much desire to be humbled, as worldings thirst after Ho­nours, Praises and Preferments.

'Tis a supernatural disorder, not to love Igno­minies, and not to endeavour the destruction of our corrupted Nature. Jesus hath built his My­stical Body on the ruins of our Natural Body: and we cannot form in us the same life of Jesus. without the ruin of ours; that is to say, our na­tural life, according to our depraved inclina­tions.

Poverty, Pains Contempts, your dear Com­panions, good Jesus, make sometimes my heart ake; and then again they refresh me, breathing forth such sweet Perfumes as chear my spirits. A Perfume that purifies and calms my Soul into a fit temper to converse with you. I will now wonder no more that your Spouses run after you in the Odour of your Perfumes. A Perfume that doth strengthen me to accomplish the de­sires I have to be conformable to you. My heart dilates it self with hope to see that happy day in this life, when I shall be free from all mole­station of Creatures, and have some participa­tion of the poverty and abjections of Jesus cru­cified.

We cannot live here without some Director or other; for either the Humanity of Jesus will direct us, or the Humanity of Adam will go­vern us. If we live the life of Christianity, the First will conduct us, and impart to us such directions as his holy Soul receiv'd from the Divinity, which are all for the Cross and humi­liations. If we love only a human life, the Other will guide us in the ways of self-love.

'Tis as great a miracle for a Soul to live a supernatural life, as for a stone to elevate it self [Page 90] into the air: because the corruption of sin hath made the Soul so heavy, that of her self she can­not but tend downward to sin and misery. This is that which magnifies the power of Grace in us. So that it is a prodigious vanity to boast of our good actions, when being done by the supernatural power of Grace, they are not the fruits of human Nature.

If a Soul loses the sight of the light of Faith, she will soon lose her self in the Mist of self-love. If she does not live in a continual mortification by curbing her natural appetites, she must needs fall into superfluities and imperfections.

The sweetness and joy that a Soul receives from austerities, crosses, poverty, denudation of Creatures, makes her spiritual, peaceful, chear­ful, and affords her solid content and satisfacti­on. The content and delights she receives from sensual pleasures, though lawful, as Meat and Drink, temporal successes, Reputation, &c. make her carnal, and afford her but a false peace and vain joy: and instead of elevating her to con­templation, do more or less depress her to sen­suality.

CHAP. XI. That Truth is only found in the Spirit of Christianity; the rest is Vanity.

WHen the beams of the light of Faith are darted into a Soul, they discover to her, that there's nothing true indeed but the verities of Christianity, which Jesus came from Heaven to teach us, and all the rest but deceit and va­nity. O what happiness is it for a Soul to be thus irradiated. Then she begins to know how she hath been enveloped with darkness, and dwelt in obscurity. O what joys do now refresh her! How rich and glorious is she in perceiving that what she thought to be true Riches, Glory, and Joy, is false and counterfeited, and in reality but poverty, infamy and sorrow.

These heavenly Illustrations do open her eyes to see perfectly the vanities of this world, which now she values not; but Jesus is her only joy, her life and verity. Whatsoever is not Christian, (that is to say, according to the Maxims of Chri­stianity) she esteems now as folly, death, and perdition: and what to the world and the flesh is folly, death, and perdition, she accounts to be wisdom, life, and the greatest gain. O when the rays of this light do pierce a Soul, how on a sudden becomes she knowing, content, and elevated!

'Tis hardly credible how much such a Soul is alienated from her self, and whatsoever is [Page 92] not God. She sees so much wisdom in the folly of Saints, and so much beauty in their miseries, that all the allurements of the world cannot win her affections. For having been taken up with the super-eminent knowledge of Jesus Christ, she cannot understand why she should dread crosses & mortifications; nor how 'tis pos­sible for men to apply themselves so much to the affairs of the world, and so little to the concerns of Eternity. Carnal prudence believes these Maxims to be Chimaera's, but in reality they are solid Verities. She thinks the contrary Maxims to be Truths, which in effect are but meer Illu­sions and Vanities. What more convincing evi­dence can be given hereof, than the example of the Son of God?

The sacred Humanity of Jesus entred into the highest and most eminent alliance with God that ever was, or can be, by being united hypostati­cally to the Divinity: And so being united to an infinite Verity, without doubt by this alliance entred into the possession of all real good. But what was the consequence of this alliance? The greatest humiliation that ever was. What profit arrived to Jesus Christ thereby? He be­came the most abject, persecuted despised of all Creatures. And why all this? Because being so strictly allied to Verity, he could not but have the possession of all veritable goods belonging to his mortality; and being so intimately uni­ted to the Divinity, he entred into a strict obli­gation to procure the interests of his Father. But the best means to repair the Glory of God offended by the pride of sinners, was humiliati­ons, [Page 93] sufferings, annihilation. The sacred Hu­manity therefore would suffer and die, to re­pair the injuries done to God, and to purchase Souls for him, that might adore and love him to all Eternity.

This being considered, let men tell me that Honours, Pleasures, and Riches, are true goods to be desired; and I will answer with the Psal­mist Omnis homo mendax, that every man's a Lyar. I will hold close to the eternal Verity, who hath taught me by his words and example, That pains, poverty, humiliations, are the true goods that a Christian ought to esteem and love above all things. But 'tis a very hard matter to dive into the bottom of this Verity; it must be a great and powerful supernatural illuminati­on can only do it. O how happy is that Soul which sees sufficiently to disern Verity from Va­nity.

A great number of Christian Verities lie hid­den to us, because we acquiesce in only human appearances, which are vanities, and cloak real truths from our eyes. Jesus was born in a poor Stable, under the appearance of the Edict of Augustus Caesar; nevertheless this was in verity the design of the eternal Father hidden under this Edict. The Emperour executed his vanity, and the eternal Father at the same time execu­ted the verity of his Divine Decrees.

Herod made Jesus flie into Aegypt; we judge he did it for fear he should take his Crown from him: And 'twas in effect the eternal Father who crown'd himself in bringing about his sa­cred Ordinations by such mysterious procee­dings. [Page 94] O how the exercise of a Christian Life, and the study of its mysteries, discovers to a Soul admirable Verities! And besides this all is but vanity.

CHAP. XII. There are many ways in Christianity, all which are according to the Life of Jesus Christ.

'TIs a great pity to see how we trouble our Brains with nice subtleties, and daily find out some pretence or other, to excuse us from the practice of this supernatural life, as having not proper qualifications for it. Now there is no condition, for which Jesus hath not formed a Model for a supernatural life.

1. For he himself hath led divers lives on Earth. One was a life of a sufferings, chiefly at the time of his passion.

2. Another was a hidden, unknown, despised life, almost all his days, except the last years, when the Glory of his Father, and the Salvation of Man­kind, did necessitate his manifestation.

3. Another was an illuminative life, by his Di­vine Sermons, when he preach'd as our Doctor, to instruct the People.

[Page 95] 4. Another was a liberal and charitable life, as when he fed his Auditors miraculously in the Wil­derness, and healed all manner of Diseases.

4. Another was a life of converse, as when he treated with the Jews to bring them to Faith and Repentance.

6. Another was a life all of sweetness and ex­traordinary illuminations, as on Mount Tabor.

7. Another was a life of Contemplation, as when he passed whole nights in prayer.

8. Another was a life of mortification and fast­ing, as when tempted by Satan in the Desart.

Now, Jesus led all these lives so different, to instruct Christians, who are his Members, and in them shall live to the worlds end; so as they may truly say with St. Paul, Vivo ego, jam non ego, &c. I live; yet not I, but Jesus who lives in me. Jesus hath honoured all these states of his life in his Church on Earth: Some hath chosen to honour his suffering life, and in a manner it seems they are proper for nothing else. Others he chooses to honour his ab­ject life, and in this they are excellent; ne­ver ceasing to glorifie highly the abjections of Jesus Christ, by being well-pleased with their humiliations for the love of God. God hath in his House those sorts of Servants, who are thought by some to be unprofitable, being nei­ther proper to suffer much, nor procure the good of others, spiritual or temporal; and so are de­spis'd, [Page 96] and of no repute, but judg'd a charge to Religion, and nothing serviceable; and 'tis thought a mighty matter to endure them.

O Divine Light of Abjection! descend from Heaven, and enlighten poor Souls. What chan­ges wilt thou make in them? What glory will they return to God? O the blindness of some who are spiritual, not to know how to be con­tent with the portion that Jesus gives them, and live the life which he assigns them! 'Tis de­creed in Eternity, that I shall live a life of abje­ction, and I will needs live an active life, not pro­per for me.

O the happy state of denudation, which ra­vishes the Angels with admiration! A Soul that has mounted to this point, hath left all Crea­tures below her, and can truly say with holy David, Quid mihi est in Caelo, aut à te quid volui super Terram? God is the only object of my desires. To be plung'd in abjection, is to find God pure­ly. [Page 97] Behold whither a Soul is conducted, whom many think good for nothing. O how the judg­ments of men are different from the thoughts of God!

Let then every one honour God, by the way and life that is proper for them; otherwise they will fall into perturbations of spirit, and being disquieted, will become troublesom to them­selves and others. But this is not the work of a day, we shall find it a hard task to become dead to the world and our selves. Every state is good; yea, the most abject. All Grace is excel­lent; yea, the least and meanest. There are many sorts of Graces, which we perhaps do not much value, and yet are really to be more e­steemed than Visions, Rapts, or Revelations. To labour and suffer for God, is of greater worth than Extasies.

'Tis a truth well enough known by many, though practis'd but by few, that a little matter hinders the operation of God's grace in us. One only small natural inclination unmortified, suf­fices to retard our progress to perfection. For this reason we must exactly die to all Creatures, annihilate in us every motion that tends not to God some way or other. As for example; To give no refreshment to the body, by meat, drink, or sleep, &c, but for necessity. We must also mortifie in us the desire of Honour and tem­poral Commodities; yea, love abjection, pains and poverty, willing nothing but what may conduce to advance God's glory. I more value the union of a Soul with God in humiliations and sufferings, than in consolations.

CHAP. XIII. Some Maxims concerning a Supernatu­ral Life.

O God! what a poor Christian am I in occa­sions of tryal! I have imprinted in me some Idaea's and Sentiments of a supernatural Life, but when it comes to put them in practice, my timerous Nature shrinks, and makes excuses to shun sufferings: and then the occasion being over, I have great regreat for not being coura­gious, and come to know thereby my little Vir­tue, and small Perfection. I then see that the rule of Perfection is the conformity which we have with Jesus crucified, poor, and abject. When that is great, our Perfection is great also; But that I find I have little or no affective con­formity with Jesus crucified.

Behold here those lights and directions I have learnt by conference with a holy person, and are good for my practice and solid establishment in a supernatural life.

1. We must accustom our body to austerities, exercising it with loving chastisements for our own transgressions, and the sins of others.

2. We can never attain to contemplation, and a perfect love of the Divinity, but by passing first by Jesus crucified, poor and abject. We see him poor and despised, attended with few followers, because [Page 99] we refuse to walk in those rough paths he hath set before us.

3. We must have an ardent love for solitude and recollection, to the end we may be wholly for God, and correspond faithfully to the inspirations of his holy Spirit. And although we ought to have a gene­ral indifferency to all states and calls of God, yet 'tis better to incline rather to retirement and soli­tude, not meerly to enjoy the sweetness thereof, but that we may not be wanting to co-operate with the Grace of God vouchsaf'd unto us. Holy solitude is the region of Divine Communications; Ducam eam in solitudinem, & loquar ad cor ejus, saith God by the Prophet: I will lead a Soul into soli­tude, and speak interiourly to her heart.

4. The reason why we see so few, even devout Christians, make progress in perfection, is, because they limit the Grace they have received, hindring its enlargement by natural arguments, and human prudence. They say, 'Tis enough for me to do this, or that; I ought not to aspire to so high perfection; those who live in the world can­not be so elevated in the ways of God. These, and such-like excuses, they make, which hinder the Grace of God from working fully what he in­tended.

If we did but consider the ardent desire that Jesus hath to advance Souls in the ways of Di­vine love, and how ready he is to bestow on us new Graces, upon our faithful corresponding with the former; we would be both ravished [Page 100] and ashamed also, to be so backward in giving our selves up to the conduct of God, who de­sires nothing so much as that we may love him perfectly, and enjoy him eternally.

But as while Jesus was on Earth, 'tis said of him, That the world knew him not, and his own received him not: for seeing him born in a Sta­ble, circumcis'd as a sinner, live poorly as a Carpenter, persecuted, accused, condemned to die an infamous death on the Cross; they wou'd not take him for the promised Messias: so as yet he is not well known, and many Christians themselves do not receive him, nor let his Spirit and Maxims reign in their hearts. Yea, some who profess the way of perfection, do not, as they ought, esteem and embrace his humiliati­ons and abjections: For we too much desire Honour and Preferment, and too much fear ab­jection and suffering.

O my Soul! what hast thou done hitherto, not to have as yet begun this life crucified and annihilated? I confess my folly and blindness. O my God! make me presently to set upon it, and let not any day pass over without the happiness of suffering something for your love.

CHAP. XIV. What content a Soul receives in a Super­natural Life.

WE have oftentimes no need of any other care than to be faithful to an ordinary way of Devotion, without pretending to what is extraordinary; and we have reason to fear that motions now and then to undertake a life of greater perfection, may proceed rather from a seeking of our own excellency, than a true desire of pleasing God. Among these dangers, blindness, and obscurities, we stand in great need of the light of Grace, and conduct of some holy Person, who is able to discern what is best for us. However, putting our confidence in God, and living in an entire dependence on him, we shall find peace and quiet of mind.

If we have desires for any thing, let it be for such things as Jesus crucified desired, for they are contrary to our natural inclinations. And though there may possibly occur some self-see­king, yet this is the way of Grace, inasmuch as the Found of our Soul is agreeable to the Inte­riour of Jesus, and not to that of Adam. Let us have a desire to be mortified daily with good St. Paul; Mortificamur tota die. We must en­deavour to draw profit from incommodities and ill successes, by using them for the advance­ment of Grace in us. By this means we shall purifie our selves, and the Interiour of our Souls [Page 102] will empty it self, and make room for the spirit of Jesus Christ, bringing with him joy and peace unspeakable.

When we shall have found out the corruption of our heart, our inability to any good, yea, to the least good thought, as of our selves, 'tis not for us to aspire after the most eminent ways; but judging our selves unworthy thereof, and content with little our Saviour shall please to give us, we must co-operate humbly and faith­fully with that small portion of Grace we have already, and not grow idle, wishing for those eminent Graces, wherewith perhaps our Souls shall never be beautified.

This is one of the chiefest points of humility, to be content with that little portion we have in the state of Grace, and judge our selves un­worthy of God's favour. 'Tis true, there's no­thing we ought so highly esteem as Grace, and its increase in us, and desire it of God with inces­sant prayers; but this must be with perfect sub­mission to his Divine will and pleasure, that we may not disturb the peace of our Souls.

On one side, I behold my extreme misery, and I find my self so depressed, that all my natu­ral strength and endeavours, do what they can to the utmost, can never bring me out of my self; On the other side, I burn with desire to be wholly for God, by living a supernatural and spi­ritual life. It is to you, O Divine Spirit, I address my sighs, the infinite source of all Graces; you know I have a longing to live this spiritual life; in the exercise whereof I shall find the true pra­ctice of Divine Love, by which I shall satisfie my [Page 103] ardent desires to be wholly for Jesus, and shall live no more after my natural inclinations, and the Maxims of human Prudence. But I see how impossible it is for me to attain this, unless you vouchsafe to assist me with your illuminations against my darkness, with your strength against my weakness, with your continual supplies a­gainst my relapses: For how often, O Divine Spirit, have I begun this supernatural life, and fallen from it, conquer'd by my Nature, and worldly temptations! Draw me after you so powerfully, and continually, that I may no more return into my self, but may follow your attracts with perseverance.

I will follow you, dear Jesus, in the states of your mortal life, in annihilations, contempts, poverty and sufferings. And if I lose the sight of you in those obscurities which sometimes cloud my Soul, yet let me not lose courage. Provided I continue in your ways, that is, in the esteem and love of the true Christian Life, you will not be far from me; it being im­possible that Jesus annihilated and suffering should not be near to a Soul suffering and anni­hilated.

Well then, though we may lose the sight of Jesus, the light we have in Prayer leaving us: though we feel him not by sensible influences, yet we are assured that he is near us, if we be in his ways by self-denial and a love of humili­ations for his sake. O how happy is a Soul to be content to follow the annihilations of Jesus, without the feeling of his persumes and sweet­nesses! She does practice the purity of love in [Page 104] this condition: For to be deprived of light and consolations, which is very harsh to Nature, and suffer it contentedly, is one of the most ex­cellent acts of a spiritual life, which con­sists chiefly in a perfect resignation to suf­fer as well inwardly as outwardly, when God pleases.

I am very sensible by experience, that there's a vast difference between thinking and doing, talking and living this true Christian life. When we meet with no repugnance, we find it not difficult to practice Virtue, whereof the Idaea's are as sweet, as the Acts are bitter of such as consist in privations and sufferings. I am in a state wherein I feel repugnances, and am resol­ved thereby to humble my self the more, and keep the peace of my Soul, by an entire confi­dence of the succours which the Grace of God will vouchsafe unto me. I consider that nothing was more seeble than the Apostles, before Pen­tecost; They hid themselves, abandon'd their Master in his sufferings, and Peter deny'd him: but after they had received the Holy Ghost, he infus'd such strength into their Souls, that they became powerful and couragious to admiration.

CHAP. XV. That 'tis impossible to live this Supernatural Life by Human Prudence.

THe supernatural Life is a continual morti­fication of depraved Nature.

1. For 'tis certain, First, That we cannot live this excellent life, but by annihilating our sense and reason.

2. Secondly, That this life is wholly according to the Spirit, which cannot be but the Spirit of God, which inspires the Soul with his influences and sacred motions.

3. Thirdly, That the Soul which lives this life must be elevated above sense und reason, whether it be in Prayer, or the practice of Virtue; which can­not be done, but by offering up her self to God as a continual Sacrifice. That though oftentimes w must do things sensual, as to eat and drink; yet these must be done as Grace directs us: And o­ther things according to reason, as to love our Re­lations and Friends; yet this must be only in God, and as his Oracles do dictate to us: O life of Grace! how art thou a continual death and mor­tification! Who lives Christianly, lives a Martyr­dom. Tota vita Christiana, Crux est & Marty­rium: However, 'tis a joyful Martyrdom, for [Page 106] solid joy cannot but make glad the Soul where Grace inhabits.

O that this fundamental truth of our Salva­tion did once well sink into our hearts! The Son of God, and eternal King of Glory, leaves the bosom of his Father, and becomes man, to live and die in infinite humiliations. Jesus gives us life by his death; He puts us in a state of Grace, by ruining himself according to Nature; He purchases Eternity for us, by yielding up his temporal life. And the Evangelist expressing his death, doth on set purpose use these words, Emisit Spiritum, He sent forth his Spirit. With­out doubt he sent it into the hearts of his faith­ful Servants, to the end they may learn to live by his Spirit to him who died for them. So says St. Paul, Misit Deus Spiritum Filii sui in corda nostra, ut qui vivunt jam non sibi vivant, sed ei qui pro ipsis mortuus est.

What remains then, but that we banish our carnal Spirit, which carries us on to sensual de­lights, although sometimes not sinful? Let us love the Spirit of penance, of suffering, of self­denial, and humiliations. Gerson hath an excel­lent saying: By how much the more Nature is mortified, by so much the more Grace is infused. We must often call to mind, that the Grain of Wheat cast into the Earth, except it die, cannot bring forth fruit. If we do not die to our selves and the World, and the Spirit of Nature, we can never become perfect Christians, nor bring forth the fruits of Divine Love. We must be as nothing before men, that we may be something [Page 107] in the sight of God. Why should the Disciple be above his Master? The Spirit of Grace and the Spirit of Nature do continually jar and war one against the other. The exercise of the spi­ritual life will afford us light to discern their different motions; but when discerned, it re­quires great courage to be faithful to the mo­tions of Grace. To yield to Nature, weakens and darkens the Soul; to follow Grace, gives life and vigour. It concerns us therefore to take part with God against our selves. This practice is clear and efficacious to conquer our passions, and carry us on to the purity of Vir­tue, when this light is infus'd into us, after the manifestation of God's goodness to us.

Reason may be serviceable to conquer our passions, but this light must give place, when the beams of Grace display their splendors. For we ought as much as we can to stifle the Maxims of reason, that we may become more capable of Divine Illuminations, which elevate us above human reason. In a word, as no man can come unto the Son, unless the Father draw him by preventing Grace: so no man can come unto the Father, but by the Son, following his Maxims and Example, and obeying the moti­ons of his Spirit. This is the order and way of Grace, and 'tis in vain for us to look for any o­ther in a spiritual life.

CHAP. XVI. The Conclusion, That we ought to apply our selves to the practice of a Supernatural Life.

WE must have a special care, that we place not Perfection amiss, for this will much retard us in the way of Virtue. Hence it will do well, not to have too great an esteem of the Ʋnitive and Mystick way. Not but 'tis good, yea, excellent, for a Soul to be so eleva­ted by God's gracious conduct. However, we must acknowledge that the unitive way brought to practice, is more excellent and necessary, seeing this is the Christian life in action; and the other is a mystick life, consisting in ex­traordinary elevations of the Soul, and won­derful unions with God in Prayer and Contem­plation.

I observe that our blessed Saviour says, Who­soever will be my Disciple, must take up his Cross, and follow me. He does not say, that he must be elevated in Prayer, but that he must take up his Cross; that is, he must practice the Maxims of the Gospel. Happy then are they who are cru­cified to the world, though they be not elevated in Spirit; and those elevated Souls are but hap­py in that they are conformable to Jesus cruci­fied, and by their unions more disposed to the Cross and Sufferings. The crucified Life is, as it were, the end of the mystick life, whose illu­minations and sweet influences do much conduce to fortifie the Soul to bear the Cross.

S. Teresa observes, That one of the best signs of a Divine Extasie is, when it works in the Soul an extraordinary desire of suffering; and that a Soul cannot return to her self from such holy communi­cations with God, but well instructed; which must needs be, that the perfection of love consists in suf­fering for Jesus, and not in enjoying him. Enjoy­ment in this life is not of so much worth as suf­fering; This more than That advances our Glory. Let us not then complain that we have not our part in the mystick life, so that we be but crucified Christians; and let us be content to feel our Spirit in Prayer among Thorns of a­ridities, coldness, and desolation, as well as a­mong the sweet perfumes of a sensible Devo­tion.

We must take up our Cross to follow Christ, as well when we suffer in Soul as Body. For 'tis the property of a true Christian, to glory in the Cross of Jesus Christ. But this did extend as well to his Soul, as to his body. The Divine Soul of Jesus was left without sensible influences and succours from the superiour part, and from his Father for some time. We must love to be con­formable to him herein, and rest there with re­signation and contentment. Let our affections be more inflamed with the love of her sufferings here, than of enjoyments. And if we complain of any thing, let it be when we do not suffer something for Jesus Christ.

CHAP. I. Our first thought in the morning ought to be, That God is present.

AS soon as I awake, I ought to consider that I am in the bosom of God, for in Him we live, move, and have our be­ing. We live, and are indeed in his presence, and yet hardly think of him. I am surrounded with his Grandeurs, his Mercies, his Riches, his Divine Perfections, and yet am taken up with petty matters. O what blindness! what dark­ness is this! I fall from one sleep into another, my Soul being no more awake by day than by night; my interiour senses being then bound up, as before the exteriour.

I am like a blind man asleep, doubly blind, for sleep takes away his sight a second time. When he awakes, he sees not the light of the Sun, nor the beauty of the Universe, nor the variety of Creatures that are before him, He walks in the world, but beholds not the different parts there­of; when he is asleep, his blindness increases. In like manner, when we sleep, we are in a pro­found forgetfulness of God: But, what is la­mentable, we continue this Oblivion when we are awake, by reason we seldom think on God and his Perfections, our Souls are so wholly ta­ken up with worldly business.

Alas! how dangerous is this sleep and forget­fulness! We have no excuse, seeing Nature does teach us better manners, Tempus est de somno surgere; When the Sun rises, 'tis time to walk as Children of light. When natural sleep leaves me, let me not (dear Saviour) lose my self in the crowd of Creatures, but take up my thoughts with your Perfection, with your Love, with your Mercies, that I may not sleep all day long, by being unmindful of your pre­sence.

Dear Jesus! 'tis not in my power to hinder this spiritual drowzyness, and my misery will not permit me to think on you continually: but be pleased to watch for me, that I may be conversant with God by your divine and holy Occupations; that I may know him by your knowledge; that I may have an eye to him by your regards; that I may love him by your loves: and by this means I shall be strengthened in my weakness. If we do not awake with Je­sus [Page 113] Christ, we sleep with the men of this world, who sleep their sleep, being wholly taken up with worldly matters. To be awake with Je­sus Christ, is to be exercised in the operations of this life, to do as he did▪ and be content to take up our Cross and suffer with him. Pains, sufferings, reproaches, ought to be dear to us, seeing they make us to be awake with Jesus Christ, and live his life, a life of sufferings. On the contrary, we must look on HOnours, Plea­sures, and Worldly advantages, with a suspicious eye, because they are apt to make us forgetful of God.

When we see with the eye of Faith, that God is every-where, and is the first Mover, we take delight therein, and look upon God as the Soul of the world, and our Soul tends to him, as to her Centre, and sweet repose. This repose works in her a will to give her self up wholly to his Ordinations, with an entire love. This resig­nation, when 'tis general and real indeed, doth powerfully free her from the love of the world, making her passive to the Conduct of God, and his holy Attracts and Inspirations. What good thoughts God sends her in the morning, she nourishes all day long, making use of them on all occasions, and takes from the hand of God whatever happens, peace or trouble, sweet or bitter, rest or labour, because 'tis God's will, who glorifies himself by all events. This carries a Soul on to the practice of pure Virtue.

CHAP. II. The presence of God in the Soul makes us little value the absence of the Creatures.

I Find my Heart and Soul so content in that God is inseparably united to me, that I am hardly sensible of the absence of my dearest Friends. I know not when I shall suffer any thing, for all mortifications prove sweet unto me, by reason of the abundant joy the presence of God affords unto me. God is in me, and I in him, and nothing can separare me from him, because he is always present in me by his Im­mensity, which is his Essence. The thought hereof does so affect my heart, that I value not the privation of all Creatures; but rather I get this advantage, in that methinks by their absence God is more intimately present with me. And by how much the more I am elevated above all Creatures, though some be holy persons, and dear to me, by so much the more I feel my heart more united to God, as to its Centre, where I find true quiet and repose.

I take for a special grace and favour the em­ployment God gives me by his sacred Provi­dence. What have I to do with Creatures, see­ing God is in me, and I in him, seeing he is for me, and I for him? O what Riches it is to pos­sess God! But this cannot be without being dead to the world. Blessed Mary Magdalen be­ing dead to the world, and forsaking it, yea, [Page 115] her dearest Brother Lazarus, and her beloved Sister Martha, found God present in her Soul, and that sufficed I participate a little the joys of this Saint, in possessing God after I have so happily found him▪ When a Soul complains of the absence of any Creature, 'tis a sign she has not yet found God so well as she ought. But may not some Creatures be instrumental to bring us to God? I grant it. But when we have found him, why don't we then leave off all af­fection to worldly things?

Alas! how flat is the gust that Creatures af­fords, after we have tasted of God's sweetness, & 'tis but a torment to us to continue with them! O my God! seeing I have found you, I will ne­ver forsake you. My Soul is so present with you, that methinks I enjoy you. Separate me more and more from all Creatures, that this sweet enjoyment may increase in my Soul. What need shall I then have of converse with Creatures?

'Tis of singular profit to consider how many holy men and women have (as it were) buried themselves in solitudes, flying the society of all Creatures, that they might be wholly taken up with the presence of God! Saint Mary of Aegypt hid her self in a vast Desart, to be far from the sight and remembrance of the world, that she might only find her God and Creator. O my God! how happy was she by thus finding you, living without the help of any Creature, without Cloaths, and almost without any refe­ction. She had no person to comfort her, no person to complain to of her sufferings, no per­son [Page 116] to take part of her consolations; she alone was with God alone, in a general deprivation of all Creatures O how this Spirit of separation from all created things is excellent! O how ne­cessary is it to a Soul, who desires to be wholly for God, and enjoy the sweets of his Divine Pre­sence!

But to come to this, we must suffer much both from our selves and others, to the end we may be freed from the love of the world. God him­self, who will be all in all to his Creatures, of­tentimes brings us home to himself, by great va­riety of afflicting events. This makes the lives of the Servants of God full of continual altera­tions, as well in temporal affairs as spiritual, de­signed for his greater Glory; sometimes it goes well, sometimes ill with them, in their Souls and bodies, by constant changes. These vicissitudes oblige them to love nothing but the Sovereign Good; and in this general abandon of all Crea­tures, God is pleas'd to let them feel the sweets of his Divine presence; and by this happy experience of God's presence, they grow in­sensible of the privation of things dearest to them, in which before they found Content­ment.

'Tis true, those Servants of God with whom we can converse, are as so many Conduit-pipes, by which God conveys some streams of living Water; so that we learn from them eternal veri­ties, and many secrets of spirituality, with much advantage to our Souls. But these are only Pipes, Jesus Christ, God-man, is the true Source and Fountain from whence those Streams flow, [Page 117] which we receive from them, or rather by them. 'Tis from the splendours of his Divinity we can have a prospect of his Grandeurs and Perfections. 'Tis from his sacred Humanity we must learn the exercises of all Christian Perfe­ction. When you please, dear Saviour, you will make a Soul to know the difference that is between the Spring-head, and the Pipes; be­tween drawing the living Water of your Gra­ces from your self, and from your Saints; be­tween a view of your Interiour, and the Perfe­ctions of Servants. And so to lose the presence of the holiest persons, to enjoy the presence of God in a more transcendent manner, is no loss, but a gain. To be without the converse of God's Servants, to have more of their Divine Masters company, is no prejudice, but an advantage. The pierced side of Jesus Christ, is (as it were) a Sacred Mouth, from whence his Heart speaks more divinely to us in dumb Eloquence, than can the Tongues of Saints and Angels.

CHAP. III. That we can, and ought to conserve the pre­sence of God, in occasions of Extrover­sion.

A Soul may be as much separated from Crea­tures in the midst of Towns and Cities, as in the Desarts. Behold how I conceive this may be done: When God once makes a Soul sensible of his Grandeurs, and gives her lively resentments of his presence; this Soul thus illuminated, begins to be dead to the world, and regardless of it, because the light that brings her to know and tast God pre­sent, makes the Creature disgustful to her. Nei­ther is it so much the insufficiency of Creatures that causes this disgust, as the all-sufficiency of God, and the lively feeling of his Divine presence, which may be had as well among the crowd of men, as in the Desarts.

This makes one a Citizen of the whole world; every place is indifferent to such a Soul; for be­ing not attach'd to any Creature, God alone is what she desires, whom she knows is all in all, and his presence alike in every place. When we are sad for the absence of any Friend, 'tis for want of light from Heaven, seeing our greatest Friend is continually with us, And indeed 'tis injurious to God present in us, to be troubled at the absence of any Creature, and it is as much as if we should say to God, You alone are not suf­ficient for me. 'Tis an excellent means to bring [Page 119] us to a denudation of all Creatures, to be wil­lingly content with their absence; yea, hardly to think upon them by reason of the veneration we have of the grandeurs of God, who being infinitely present with us, we cannot voluntari­ly be taken up with any thing else, without some sort of injury to his infinite Majesty.

'Tis a great Mercy when Divine Providence orders our affairs so as to bring us off from vain occupations, seeing we can never possess God fully, unless we be dead to worldly things. As long as they flatter us, and go on as we desire, they take us up too much, and we easily forget God: but his amiable Providence has a thou­sand ways to make them disgustful to us, by los­ses, by maladies, by falseness of friends, by ill success of affairs, by the substraction of sensible favours, and by a distast and bitterness, which at last we find in all worldly contentments.

We who understand not his amiable designs, do oftentimes our utmost endeavours to shun these things, as no small miseries; and yet this is indeed the Paradice of holy Souls, whereby they find God, who is most present to that heart, where no Creature finds entertainment. And when such a Soul tasts the sweetness of God, she disgusts the Creatures; and though they im­portune her, she generously contemns them, and 'tis a punishment to give any attention to their allurements.

When a Soul does not engage her self in worldly affairs, but by the order of God, her Interiour will receive no prejudice; for she is always in a state to return to God, whom in a [Page 120] manner she does not leave in those employ­ments. And the same light which discovers to her the intime presence of God, makes her see also the orders of God in respect of external affairs, to which she yields a peaceable and ready obe­dience. For she is for doing what God would have her, though she must lose for some time that sweet repose which she possesses by the en­joyment of God. What makes her retire into her internal quiet, is not the quiet it self, nor the sweetness thereof, but the order of God, who is pleas'd to unite a Soul to himself by in­tervals, and gives her a gust by his presence, that he is her centre and final happiness▪ But when God will have it so, she changes also her operations, and leaves God in a manner to con­verse with Creatures. She is so dis-engaged, that she willingly moves not but by God's mo­tions, which carry her whither he pleases, either to enjoy him, or do good to others; all is in­different to her, because she seeks nothing but to please God.

Nevertheless, 'tis true, that a poor Soul ena­mour'd of the sweetness of God's presence, and of the internal peace of this enjoyment, does not without some regret return to exteriour Objects, and sensual Functions. She then nei­ther speaks, nor hears, nor takes refection, with­out some reluctance; because being sensible of this infinite Good present with her, and finding nothing in the Creatures but misery and dissatis­faction, she cannot well quit this excellent Object, to turn to the deceitful figure of sen­sual things. Her Treasure being within her, [Page 121] all her thoughts and her affections are there also.

I have sometimes felt in my self desires to be blind, deaf, and dumb, to the end I might be more entirely separated from all Creatures, and more intimately united to the Creator present in me; experiencing with grief, that my Soul oftentimes forgets this Divine presence, when she makes sallies out upon the Creatures by the Gates of my Senses. Well then, I must keep them shut, that my Soul being cloister'd up with­in her own walls, may be wholly taken up with God alone.

CHAP. IV. That the presence of God is clearly seen in a purified Interiour.

THe Idaea of a Looking-glass is very perti­nent to explicate this matter. For God makes himself sometimes to be seen in the Inte­riour of the Soul as in a well-polish'd Glass, in the same manner as the Sun, or rather its figure, is visible in a Fountain of pure Water. The Soul sees not the face of God, that is the priviledge of Glory; but she beholds him there more clearly than elsewhere; God painting his re­semblance in her, in the same sort as the Sun shews his visage in pure water.

But the purity and peace must be very great in the Interiour of such a Soul, to present the impression of this presence: For as the breath [Page 122] darkens the Looking glass, in like manner vo­luntary imperfections sully the purity of the Soul And as the least motion that troubles the Fountain, makes it lose the Image of the Sun, so the extroversions and sallies out towards Creatures, makes the Soul lose the sight of the Divine presence in her.

When God manifests himself so present to a Soul, she must regard nothing but him, other­wise she loses her happiness; it being not pos­sible to behold the Image of the Sun in the Fountain together with those that pass by the way, We must let them pass without gazing on them, whatever Friends they be, otherwise we shall find that our Beloved will veil his face, from whom we our selves have turned our eyes. There is a time to speak, and a time to be silent.

Let us therefore in this happy moment speak to no Creature, and give this reverence to the presence of God in us, as to regard It only, and nothing else.

It sometimes happens, that God permits the Devil to shew his visage in his place. This is when the Soul is molested with black thoughts, wicked representations, foul temptations, fond imaginations; and then she must guard her self with patience in the acknowledgment of her unworthiness, and confess that she deserves to be continually banish'd from God's presence. But if our fidelity be great in this state of dark­ness and interiour disquiet, it will not be long e'r God shew his face, and make fair weather. There be some who loved others so passionately while they were alive, that they go to Magici­ans [Page 123] to procure a sight of them after death, and are ravish'd to behold them in their enchanted glasses. A Soul passionately enamour'd on God, is ravish'd to behold him, though but for a moment in her Interiour, and fears no Motifica­tions, nor the loss of all Creatures, if they do but purifie the glass to shew God to her.

According to the degree of Purity in the Soul, we find the presence of God in us; and the following Instructions, in my judgment, may conduce to purifie the Soul, and preserve her in Purity.

1. An indifference to every condition, to any employ whatsoever, whereby God may be glorified.

2. To be regular in our Exteriour Actions, not to busie our selves too much, and to do them with great attention.

3. To be well rooted in the Spirit of Mortifica­tion, to love Suffering and Humiliations, a ma­nifest sign of a purified Interiour.

4. To have a great love for Jesus Christ, dying on the Cross for us.

5. To have a continual recourse to God for a supply of his Grace, with a constant dependance on it.

6. To be dead to the World, and worldly things.

'Tis said, That God is in the fond of the Soul, and there is hidden; so as to find him we must hide our selves there also, by recollection and an internal Life, which Spiritual Authors call, The state of Introversion. The night time is most conducing to advanee this disposition, when all creatures are in a manner dead to us, making no impression on our Senses, whereby we better conserve that reverence we owe to the presence of God in us. O how many Irre­verences are we guilty of on this account? We leave him alone, when we perceive he is in the fond of our Soul to receive our homages, and we turn our eyes from his Majesty, though he regard us. Just as if one by special favour admitted into the Closet of his Prince to con­verse with him, should presently turn his head to look out of the Windows to behold the Pas­sengers.

A Soul that is sensible of Gods presence, is not guilty of such ordinary miscarriages. The least word or action that tends not to God, is troublesome to her; because that being unwil­ling to leave that respect she owes to Gods pre­sence, she fears the least irreverences, as death. And seeing that all Creatures are nothing to the Creator, she often cries out, Quis ut Deus? Deus meus & omnia. Who is like unto God? My God is all in all unto my heart. In this state, the Soul has not only a great respect for God, as God, but for Jesus Christ; God and Man, and for his Doctrine and for his Maxims. The privation of all Creatures does relish better with her than the possession; knowing for cer­tain, [Page 125] that to enjoy God by such happy experi­ence, is of more worth than the World.

CHAP. V. That our union with the Presence of God, ought to be the Rule of our Actions.

THat Soul has no small obligations to God, who manifests his Presence in her Interi­our, and makes her sensible of this blessed uni­on I know very well, that this union is so full of sweetness and desirable, that 'tis of more worth than the enjoyment of all Creatures: But 'tis also full of extreme rigour, separating a Soul without any pity from whatsoever na­ture loves most dearly. She must then bid adieu to the most innocent Pleasures, by being gene­rally dead to all things but God, or what re­lates to him. O what a pain is it, not to dare, because God is present, to be complacent to our Friends, or be serviceable to them with a natural inclination, but only upon a motive of Grace! For such a Soul must not follow the order of Nature, as from nature, but as eleva­ted by Grace.

If the World call upon us, let us not regard it, for it will withdraw us from the presence of God, to please our selves or others by diver­tisements. A Soul attracted to enjoy the pre­sence of God, has another rule. Those who are not thus attracted, nor have this enjoyment, may do well to comply with their neighbours by charitable complacences.

The Fidelity which a Soul owes to God pre­sent, requires of her not to charge her self with affairs but what are necessary; and to manage them with the Spirit of indifferency, aiming on­ly to do Gods will, which sometimes we meet with as well in ill as good successes. She must be more taken up with God than those affairs, knowing well no business is of greater impor­tance, than to conserve her union with God present. It no less concerns her to be well re­sign'd to the Orders of Divine Providence, to be content with Poverty, with Miseries, with Desolations, never seeking deliverance upon natural motives, but being pleas'd with ab­jection and humiliations, to say with St. Paul, Placeo mihi in infirmitatibus, I am well pleas'd with my Infirmities. Such a Soul will give her self up absolutely into the hands of God, to let him work her into what form he pleases, as soft wax, and set what Impression he thinks best upon her, receiving all with profound humility; and if she be left naked, she rests contented. O how a Soul so dead to all Creatures, is a plea­sing Mansion for God to dwell in? 'Tis his de­light to take there his habitation.

O how a Soul that finds God thus present with her, is troubled to be obliged to quit the sweet­ness of his presence! And when this is often, makes life somewhat troublesom, and she cries out: O my God, the well-beloved of my Soul, when will you deliver me from this burdensom ne­cessity? This is the greatest of miseries; to be depriv'd of all Creatures is no misery in com­parison: But to be depriv'd of you, to enjoy [Page 127] whom I was created, and without whom I can­not but be miserable, makes me cry out, Quan­do veniam, & apparebo ante faciem tuam? O when shall I come to enjoy your presence?

It seems to me, I am like a Traveller, who sees a far off a high mountain, and the way before him, but being on foot, he must sweat to get thither. In like manner, I have some prospect of Perfection, and the obligations of a Soul longing after God, but I cannot accomplish them: However, I have a desire, and I stand in need of an abundance of Grace, to mount to Perfection. Holy Virgin; Mother of God, in­tercede for me, that I may receive a participation of your Graces, to enable and conduct me in the ways of God▪

We must have a care that the Contentments we enjoy by this union with God present, does not exclude a union with the Cross, Contempts, Poverty and Sufferings. A strict tye to the In­teriour of Jesus glorified, does require also a strict conjunction to the Interiour of Jesus Cru­cified. Those two unions go hand in hand here, it being impossible to have part in the state of Jesus in Heaven, without having part in the states of Jesus on Earth. Let us take courage, and love as yet rather to suffer than enjoy: We have but this short life to suffer in, but our en­joyment shall be to all Eternity.

CHAP. VI. That the presence of God in us, puts us in a state of suffering and enjoying.

PErfection doth not consist in a general free­dom from Interiour and Exteriour troubles. Hitherto my weakness could not comprehend how a Soul at the same time might be happy and miserable. I had so little strength, that my sufferings did stifle the enjoyment of Gods pre­sence in me; and the sensibility of them did eclipse the other. And because I thought that this enjoyment of God could not be found, but in a Soul exempt from all sorts of Sufferings, when Sadness, or Pains, or Troubles did seize upon me; I got free as soon as possible, to re­gain my former state of enjoyment. But I see my error, for now these sufferings shall become the means to unite me more strictly to God; I am content with them, and will offer them a sacrifice to that hidden Majesty, who is really present in my Soul.

For I conceive that the Sacred Humanity of Jesus, Hypostatically united to the Word, had God most intimately present, remaining in this union in a state of enjoyment and suffering also. As Man he offer'd up to the Divinity a conti­nual Sacrifice of his Humiliations, Poverty and Sufferings; and the Divinity imparted to him a wonderful enjoyment of sweetness by his pre­sence. And in this manner God is yet glorified in a Soul: He bestows upon her a profound Peace [Page 129] in the Superiour faculties, by being sensible of the Divine Presence: And in the mean time be­ing mortified in the inferiour part, she makes a perpetual homage of Sacrifice to God, by offe­ring up her Suffering to him. A Soul in this state, is an excellent Image of Jesus, as both Traveller and Comprehensour.

God does not always manifest his presence to a Soul by abundance of Divine Irradiations, but sometimes by a sensible Peacefulness, which gently touches the heart, and unites it to God. In this the Intellectual Faculties do nothing but barely eye God, and now and then the heart breaths forth some amorous Aspirations. As, O what a Happiness is it to have God present with­out a possibility of Separation! What can I desire more then to have the possession of God? O my God, be my Portion, and my Heritage for ever. Sometimes also the Soul receives a certain pro­spect of the Grandeurs of God present, which works in her Adorations, and Humiliations: Sometimes the Soul is mov'd with such sensible touches, that she experimentally finds God present in her, whereby she melts into affecti­ons respect, and love, and praises to the Di­vine Majesty; and thereupon enjoys a Peace that passes our understanding.

Crosses and Sufferings may bring a Soul in time to a more union with God, though not to the pleasures of enjoyment. A union so much the more excellent, by how much the more 'tis imperceptible to the Soul, who seeking her own satisfaction, has some mixture of self-love in the sweets of enjoyment, but cannot happen in the [Page 130] Crucified union, which joyns the Soul to God, in such a manner as is hardly perceptible.

That state is most perfect which brings us to the greatest Interiour Purity; but this cannot take up a mansion in our heart, without an en­tire death to all Creatures▪ Now in the Cruci­fied union, the Soul being only attached to the will of God, and not reflecting on her own ope­rations, and so taking no self-satisfaction from them, she thinks all is lost, and that she has no part in the love of God, which is the only thing she passionately desires. What great pity is it to love, and not to know it?

Nevertheless this Soul that seems to her self in so sad a condition, is a delightful Object in the eyes of God, who sees in her the love only of his interests, in that she is content with a to­tal denudation; and confessing she is not worthy of Gods Graces, wherewith she beholds others adorned, and admiring their beauty, perceives not all this while what she is her self. And this ignorance of her own state possessing her Spirit, by a true sense of her own indignity, she easily concludes that she is a miserable Crea­ture. And 'tis no wonder if discouragment and sadness set upon a Soul in this disposition, at least to affect the Inferiour part.

I clearly see, that this union Crucified, does advance us in the participation of the states of Christ Suffering, which is the greatest advan­tage a Soul can pretend to in this Life of Mor­tality, seeing this puts us in a condition of most expressing our love to God. This great Truth, well consider'd, will wonderfully comfort a [Page 131] Soul that desires to be conform to the Image of Jesus Crucified.

The Crucified union carries Mortification to the marrow of the Soul, making it die to what­soever is not God, seeing that she lives by the privation of all Creatures. But the sensible union does nourish it self by reflections upon such a state, which will indeed purifie a Soul from worldly affections; however, she will go on but slowly to the purity of Perfection, if God be not very merciful unto her.

O my God, how ought we to give up our selves wholly, though in the dark, to the conduct of your Divine Providence! 'Tis your wisdom to lead us through Obscurities, to the end we may deny our own judgment, which is no lover of Mortification. O how this insensibility does purifie the operations of the Will, which can­not relish in this state of denudation any thing, but only your good pleasure!

The Soul in this Crucified union, has the ad­vantage to know how tenderly Jesus Christ loved her in his abandonments and humiliations. He makes us to suffer this, that we may know the greatness of that; and this experimental knowledge discovers to us how much Jesus suffer'd in the state of his Humiliations, and puts the Soul in a disposition to follow him in his Humiliations. And seeing the greatness of the love of Jesus to us, was most manifested by his Sufferings for us, so our love to him is greatest by our Sufferings for him.

'Tis to be observ'd, that the highest degree of this Crucified union, is to have no sight of the [Page 132] excellency of this state, which once being per­ceived, begins to lessen our Holy Sufferings.

CHAP. VII. That the Divine Presence makes us to love Prayer, or Action, as best pleases God.

I find the Life of Man to be poor and mise­rable, we see not God unless surrounded with Clouds. Our true Life consists in a Holy Converse with God present, whereby a Soul enjoys a delightful repose, and is fill'd with Peace unspeakable. And being ravish'd with such lovely sweets, does melt into enjoyments which transcend infinitely all earthly pleasures.

In this disposition a Soul does not relish the affairs of this World. Ordinary Discourses, though never so harmless, are troublesome to her. Yea, the occasions to help our Neigh­bour, though Good and Holy, are not then con­venient nor pleasing to her. She is all for to be at the feet of Jesus with Mary Magdalen in a perfect repose, and let Martha go about her business.

Notwithstanding, God makes us to under­stand, that sometimes we must go out from this in time presence, and undertake Exteriour Actions in the Affairs of his Glory: Ingredi & egredi, And this is the Life of a Holy Soul. She goes out by secret Orders well known to her self, and walks Peaceably in the pursuance of those Affairs which have immediate relation to [Page 133] God. And is content also to be extroverted by Secular Affairs, as Goods and Honours; to serve our Corporal necessities, and help our Neigh­bours. But 'tis God present in us that sets a a Soul on work by his Orders and necessary In­structions.

1. We must undertake no business; yea, not good works without a Mission; that is, without some Interiour Call from God. And therefore it concerns us to have recourse to him by Prayer, to know his will, least we do what he does not require of us.

2 When we know that God sets us on work, we ought to be very faithful in the performance of it. I observe that affairs of obligation do not distract our Introversion.

3. We must acknowledge our insufficiency to bring our endeavours to a Happy issue. 'Tis the Sun that makes the Plants to grow, to blossom and fructi­fie, and not the Gardiner that sets and waters them: In like manner, 'tis the Grace of God that makes our endeavours prosperous. Paul may plant, and Apollo may water, but God gives the increase.

4 To regulate the times of our Exercises, with­out which the Soul will languish and grow feeble: Charity well order'd begins at home. I must not for others, neglect the most important affair of my own Salvation.

O my God, when I am in the privation of the sensible sweets of your presence, and find a dryness on my Soul, it seems to me not hard to bear it: But when I am ravish'd with enjoy­ment, to be call'd from it to mind other business, this seems to me more difficult and mortifying. We may strive to have the like content in other affairs, but our infirm condition will not suffer it; and do what we can, we fall short of the sweets of such enjoyment. It remains then to make an excellent act of abnegation; and by an amorous resignation of our will to Gods, make it our contentment to have no other con­tentment than Gods good pleasure, who will not have us to be disturb'd to want enjoyment.

And thus we offer up to God an excellent Sa­crifice, seeing we give to God what is most dear and precious to us, by dying to our selves, to live to him. I am therefore resolv'd to fall a working, without troubling my Spirit too much with the Ideas of Affairs, that I may still conserve an actual endeavour to practice on di­vers occasions and maxims of Christianity and Evangelical Councils, by self-denyal and a love of Sufferings for Christs sake. And if I continue in this Spirit of Sacrifice and entire abnegation, it will make me content with that little Service God requires of me, being unworthy, by reason of my sins, to be advanced to greater perfor­mances. He is indeed our Soveraign Lord, and he may be do with his Creatures what he pleases.

But whatever we undertake, let us have a care to do our works for God with purity of in­tention; [Page 135] and in ill successes to have a Spirit of resignation, which may prove to us of more worth than the conversion of Souls.

When we are in the heat of our Affairs, it much concerns us not to let them deface in our Soul the incomparable Idea of the Interiour of Jesus, which is the Copy we must endeavour to write after; in imitation whereof, we always find sufficient matter of glorifying God, which is the only pretention we ought to have both for Time and Eternity. In this Abiss of Per­fections, I find how to behave my self in Prayer, in Action, in Affairs, in Contempts, in Temp­tations, in Aridities, in Disconsolations. And without the Idea of this Divine Interiour, we do but blunder in the way to Perfection, and seek our own esteem and excellency.

There are in Spiritual Persons three sorts of Purity. 1. Purity of Conscience. 2. Purity of Virtue. 3. Purity of Perfection. Whoever is careful to avoid sin, even those that proceed from Frailty, has purity of Conscience. Those who on all occasions practice Virtue without a mixture of nature, have Purity of Virtue. And those who being divested entirely of them­selves and the creatures, endeavour purely to practice the perfect acts of Virtue, are arrived to the purity of Perfection. By these degrees of Purity; we may discover the different states of Virtuous Souls.

CHAP. VIII. The presence of God brings us into a dis­esteem of other things.

AFter God has manifested himself to a Soul, making her to see that he is all; the Soul enamour'd on this adorable presence, takes no rest but in him, finding her self ill at ease with­out him, who is all in all unto her. O how Powerful is this Divine Idaea to withdraw a Soul from all Creatures, that she may be united to her all! How does she happily loose her self in this great all! O my God, says she, how true is it that you are all, and I am nothing! Dear Lord, what can we do for you? You are all, and have no need of our goods, Of the all of our Souls, how little are you known and beloved!

I know not what men intend in not having their thoughts taken up about him who is our all. Where art thou, O my Soul, when thou art not in this all? Without doubt thou art in nothing; for as long as thou art in thy self, or in the Creatures, thou art in the depth of no­thingness. The content I have in that God is all, is more, as it seems to me, for him, then my self: For my joy is to know him to be what he is, before I was any thing. O great all, be you for ever what you are; and that you shall be our all everlastingly, does comfort and ravish me.

I see that God is not only all, but that all Glory, all Grandeur, all Beatitude is in him; neither loses he any thing by his communicati­ons to his Creatures. He takes infinite Pleasure to do good to them by his mercy, and no less content is he to punish them by his Justice, be­cause they deserve it, for nothing can disturb his happiness.

O what Felicity is it to a Soul that loves God purely, to be assured that God shall be in­finitely happy to all Eternity, and that no ma­lice of man can alter his Beatitude! Such a Soul is greatly pleased to consider the contentment God takes to make her live, to make her die, to keep her in Health, or in Sickness, to supply her Corporal necessities, and furnish her Interi­our with all Graces. For God draws great Glory to himself by all his Creatures. Be com­forted then, O my Soul, and be not disconso­late, seeing that God is always happy. Be not troubled for any thing, seeing that every thing which torments thee may bring Glory to God. Do not value any thing but God alone, seeing in his presence the most excellent Creatures are as pure nothings. Tanquam nihilum ante te.

'Tis easie and pleasant for a Soul to value no­thing in the presence of God, she finds in him her Soveraign good; all her faculties having in him a tast of her repose, their joy, their satis­faction, and blessedness. God has created them for himself; he is the only center of the Under­standing as the Soveraign Verity; he is the sole center of the Will, as the Soveraign Goodness; and the Memory finds in no other Object full [Page 138] contentment. All the several Truths, and Goodnesses, and Beauties, and Perfections in the Creatures do but encrease her thirst, God alone can give her satisfaction; and this she learns only by experience, This experience is of marvelous efficacy to detach her from all things that is not God, and when once she hath had a relish of his sweets, she will not return to creatures, nor to Exteriour Actions, but with submission to his Will.

How is such a Soul crucified in this state, by reason of the condition of this Life, in refe­rence to Corporal necessities and Worldly af­fairs! Passions, Aridities, and Distractions keeping her off from God, will not suffer her to tast and enjoy him, this much afflicts her. I know very well that the love of the Cross, and resignation to Gods will does comfort her, and an indifferency to any state whatsoever keeps her in peace and repose. Notwithstanding this, she is not in her center in such a manner as she shall be eternally. She is but tending thither, and so being as yet in privation, must needs be in a suffering condition.

Accustom thy self, O my Soul, to be pre­sent with God in thy Interiour; quit all Crea­tures, for this Divine Bridegroom will have no Rival, he must have all thy heart. His gran­deur and infinite perfections will not admit of other Lovers. Look upon him often with an eye of Faith, and he will lead thee into his Closet to enjoy him in Peace and Silence. O my Soul, it would be happy for thee, if once thou didst accustom thy self to have attention [Page 139] to the Orders of God, manifested in thy Inte­riour of his Holy Inspirations. Thou wouldst then follow blindfold his Divine conduct, with­out much standing upon reason or humane pru­dence: But give ear to God alone, and follow his motions, without any reflection on self-in­terest. Thou knowest that God is all Goodness, all Wisdom, all Power, and this is sufficient to banish all vain sollicitudes.

I ought to live in Peace and Denudation of all Creatures, relying upon God, who alone, ought to be all things to me. I ought to make it my consolation to live without consolation, if God will have it so: And be content with what por­tion of Grace he is pleas'd to give me. The more we participate of the states of annihila­tion of Jesus; 'tis better for us. What though we want all things else, if God be with us? A Soul that has God in possession, cannot value the absence of other things.

CHAP. IX. Where we may best find the Presence of God.

IF we will search for God as we ought, we must not have recourse to the Creatures, but we shall find him in the fond of our Soul, where he resides in a peculiar manner, raigning, ordaining, and instructing us. The Soul by the help of Faith finds him there, as also by some feelings and experiences, accompanied with such a peace, all the World cann't give her. [Page 140] God alone does communicate this Peace to a Soul by his presence, for his dwelling is in Peace, which is a certain satisfaction the Soul receives thereby with full contentment. A Soul that hath found God, hath nothing else to do, but to submit and commit her self wholly to God both for the Interiour and Exteriour; and her Fide­lity consists in this perfect abandon and resigna­tion; because now being absorpt in God, she is to live out of her self, and her own will and in­terests. So as when God does all in a Soul, he does much in a little time; and this is when she is annihilated as to her own strength and inte­rests, in a total dependance on the operations of God. In this state she is free and indifferent to all things, and disingaged from her self and all Creatures, and wholly taken up with God, who works in her what he pleases. Her prin­cipal devotion is to have attention to God pre­sent, and to receive his orders and impressions, be it in Prayer, or the practice of Virtues, or other affairs. If business, or the Creatures, put her out of this state, she presently has a care to put her self in again, by a perfect submission to Gods will.

God thus present in us, conducts us by his il­luminations and instincts, directing us, correct­ing us, strengthning us, doing for us what he pleases, if we be faithful to his motions. But a Soul yet attach'd to her self, and the Crea­tures, do not understand him, nor perceive his directions; for only pure peaceful Souls are sensible of Gods acting in them. A Soul that is free, and in possession of God, is diversly em­ploy'd; [Page 141] sometimes on God and his Perfections, sometimes on Jesus and his Mysteries, or on some Christian Verity; sometimes she is discouraged with her defects, and then again comforted and strengthned with the Power of Grace; other times she feels Interiour Sufferings, and after­wards is refresh'd with the enjoyments; now in fervour of devotion, and then again in aridi­ties of Spirit; but always the same in depen­dance on God, and submission to his will. We ought therefore still to regard God in us with the eye of Faith, suffering our selves wholly to be possess'd by him, giving our selves up to him without reservation, loosing our selves in him by a happy forgetfulness.

God is in his Creatures, and there we may find him; but his presence in the Interiour of the Soul is in a more special manner: There is his Holy Temple, where he pleases to dwell, and where the Soul may see and tast God with a suavity transcending all sensual delights and Pleasures. A Soul thus conducted by the light of Faith, and attracted with this Divine sweet­ness, seeks to find God in this his Sanctuary, and converses with him in such a familiar man­ner, as makes the Angels stand in admiration. Now it is when the Soul can make pure Prayer, seeing here's nothing but God and the Soul, without the intermedling of any Creature. God working all of himself, without represen­tations, or discourse, or sensible gusts of devo­tion.

This supreme purity of the Soul being not capable of sensible things, the pure Spirit only [Page 142] can possess it, and God present communicates his illustrations, irradiations, and all necessa­ry motions to effect this pure union. The time seems short in this happy and experimental en­joyment of God; but the condition of this life affords no other; where we must live with peace, patience, humility, and crosses; leav­ing for some time the sweets of this pure union for other affairs, to act, and suffer, and practise Virtue. O thrice happy that Soul, to whom God is pleas'd to vouchsafe this experimental manifestation of himself, of his goodness, and sweetness! O what peace arises from thence, what high esteem, and desire, and love of God, and his Divine perfections!

Let such a Soul be in light, or darkness, in peace, or war, elevated or dejected, she is still the same, because God's will is hers, and she desires nothing but what pleases him. Her chief care is to give her self up wholly to Gods will in so great variety of Interiour states And why should a Soul be concern'd at this variety? For if I purely desire to please God; 'twill be all one to me, whether I do it by suffering or en­joying.

CHAP. X. That we ought to give our selves up with con­fidence to Divine Providence.

DEar Lord, draw the passions and affections of my heart wholly after you. O that I could go out of my self to abide only in you! Oh that I had no love but for you, no fear, no desire, no joy but in you, and that my affecti­ons were only for you! O that your Grace would mortifie in me the fears, hopes, sadness and desires of nature, that you might be the sole Object of my love! This is the purity we must aim at, or else we possess our Soul in vain.

Our blessed Saviour saith in the Gospel, That one Sparrow shall not be forgotten of God. Why then have we such fears to want, who are chiefly call'd upon to rely on Providence? If God per­mits us to be in want, 'tis to bring us to per­fection by sufferings. God is pleas'd to give us daily his precious Body, and will he deny us Bread? I cannot believe it. All thoughts to to the contrary are from the Enemy, or nature sollicitous for the things of this Life. My con­fidence ought to be in God alone.

Though it happen that we fall into troubles, temptations, or sickness, which seem to deprive us of the good temper of Soul to attend to our devotions, we ought to abandon our selves to the good pleasure of God, and say; God only, and his holy Will. If the Idaea of some state of [Page 144] perfection presents it self to the understanding, if we make some resolutions upon the feelings of an actual favour, we ought the more entire­ly abandon our selves to God, and say, I desire God only, and his holy Will.

This abandon makes a Soul peaceable and content, and dead to the World, to which though she may feel some motions of affection, yet they are troublesom, and gain no consent. In this state she is wholly absorpt in God, find­ing her repose in him alone, and out of him is no contentment. It seems to her that what­ever accidents may happen, they shall not di­sturb her quiet, she is grounded in God her Soveraign peace: And though she may feel some emotions in the inferiour part, they do not reach the Superiour Faculties.

We must be perfect as God will have us, not as we will have it; the ways of God are far different from the judgments of men. The World believ'd that King Lewis must be Sainted by conquering the Holy Land, God made him him a Saint indeed, but not by his Victories, but his Captivity; not by his Triumphs but his Sufferings. We intend to Sanctity our selves by actions, and God will do it by afflictions. We must give our selves up to his conduct, absolute­ly abandon our selves to his Will, and only love his designs.

When shall I be so mortified to my own en­deavours as to abandon my self wholly to Di­vine Providence? I must follow purely the de­signs of God, love only his good pleasure, put my confidence in him, and he will have a care [Page 145] of me in such a way as shall be best to advance his Glory. Doubtless 'tis an effect of Grace in us, not to rely on our own Providence, but to depend chiefly on Gods assistance. We must therefore elevate our selves above nature, which relies on Creatures, and fears wants, and ab­hors sufferings, that we may put our sole confi­dence in God. Whoever trusted in him and was confounded?

There be as well Martyrs of Providence, as Martyrs for Faith. They are more hidden, and sometimes suffer little less than the other; be­ing content with all occurrences of Providence, which deprive them of their Goods, or Ho­nours, or call their Lives in question for Con­science sake▪ And sometimes to enjoy God in a more perfect way, they despise and forsake the accommodations of this life, that they may Sacrifice themselves to God with the flames of Divine Love in Pious Exercises. Or if Provi­dence has so order'd, that they should be born subject to Deseases and Miseries, they bear them with perfect resignation.

There be also Spiritual Martyrs whom Pro­vidence has order'd to suffer much by Interiour pains. O how advantagious is it for such Souls to have an eye to Gods designs upon them, and be faithful therein! As for me, the love of Gods will shall hereafter be the rule of my actions and undertakings. I will abandon my self and all Creatures, and put my confidence in God alone.

If our imperfections disturb our inward Peace and union with God, we must repair it without [Page 146] too much disquieting our selves for our pass'd faults. Union with God is never without love, and love will blot out our Offences, and bring the Soul to repose in her wonted center.

CHAP. XI. To be indifferent to all things, but Gods good Pleasure.

ONe excellent effect of the Presence of God in the Soul, is to make us as it were in­sensible of all things, but Gods will. A Soul that is enrich'd with this indifferency, can de­sire nothing else; yea, not Virtues themselves, except in order to Gods pleasure. We must strictly examine our selves concerning this ge­neral disengagement from Creatures, and not easily believe we have it, except on several oc­casions we find so by experience.

Our blessed Saviour vouchsafes me extraor­dinary attracts to be wholly his. He puts me into a state of wonderful Interiour peace and quiet; so that it cost me little to do Virtuously. I aspire after dear Solitude and holy Poverty. My Health is but feeble, and in probability my Life here cannot be long, and therefore I endeavour to live so disengag'd, as if in effect I was already dead. My dear Jesus infuses into my Soul a Spirit of denudation, and I do cherish it; that I may live no more in my self, but my conti­nuance in this Pilgrimage may be beneath me, and I without any gust or affection to it.

So that at present I suffer not a little to see my self so far from God amidst the distractions and necessities of the body, and other affairs incumbent on me. For when God manifests himself to a Soul, experimentally tasting his in­finite goodness, to live here: below is a pain un­to her. However she continues in great Peace, because in her Interiour she is purely resign'd to Gods good pleasure.

I am so habituated to have an eye to God alone, and not to please my self, but in him, and to have no joy but for him, that I cannot rejoyce to see my self perfect, nor be sad at my Imperfections. God is my all, his will, his pleasure, and nothing else. All reflections on my self seem to fully that Purity, wherewith I ought to love him who is essentially good and perfect. I know God is a jealous God, who will admit no Rival in his love; and that with great reason, because he is only truly amiable as our Soveraign good. O that he was loved according to his Beauty!

My Soul is inflamed with a great desire to disengage her self from all Creatures, that I might wholly be busied about God alone. I see clearly that this is my principal concern, and not to meddle with other affairs without ne­cessity. For a Soul whom God attracts to a sublime union with himself, must cut off abun­dance of superfluous thoughts, discourses and occupations, or else she will be lyable to a thousand amusements. For my part, I often say to my self; Come my Soul, let us to our prin­cipal work, and let the rest alone, that does but [Page 148] estrange us from our happiness. We must live a life more retired than ordinary, with greater si­lence and attention to God and Holy Duties.

This life will seem a little abject, and will not be so pleasing to many, who are for unpro­fitable recreations: But will be amiable to such who are wholly taken up with the exercises of Divine love in a beloved retirement. For they have tltogether given themselves up to the good pleasure of God, and love nothing but the accomplishment of his holy will.

This perfect abandon is wrought in us by pure love; and this pure love cannot raign in our hearts without a generous mortification to all Creatures, and a freedom from an attach to imperfections. This death doth work but ac­cording to the measure of our love to sufferings, which sufferings for God wonderfully unites us to him with the bond of Perfection. Purity, love, suffering, God, what would we more?

If Providence so order, I shall freely forsake my solitude, though most dear to me. I will endeavour to die to all things, to apply my self wholly to Gods pleasure; and sacrifice my self, and whatever I have to his holy Will. Has he a mind to reduce me to my first nothing? If he will have it so, I am content: Will he have me in a suffering condition? His will be done; nei­ther will I complain, but have recourse to Je­sus Suffering for me on the Cross, and rest con­tented with his good pleasure.

A Soul that loves God and his Will more than the Creature, is content and peaceable in all events, seeing Faith assures her that the will [Page 149] of God is accomplish'd therein. She embraces miseries and afflictions as proper means for her sanctification, and discovers more clearly there­in the good pleasure of God then in prosperity. O my Soul, we must now give our selves to God in good earnest indeed, by embracing con­tempt and poverty, forsaking the vain respects of the World and sensual delights, to expose a Penitent, poor, hidden, abject life, so con­trary to worldly men. Methinks hitherto I have had but Idaeas, now I desire to fall to the practice of Perfection, after the example of St. Elizabeth. While she was a Princess, how did she abhor the life of Worldlings, and what love had she for a poor abject life? O my God, when shall I give you the practice of so many excel­lent truths, whereof you have given me the knowledge by heavenly illuminations! O my God, speak powerfull to my heart, and make me faithful in my obedience; take from me all other things, and attach me entirely to your good pleasure.

CHAP. XII. We ought to comport our selves with a respect­ful reverence in God's presence.

A Soul that sees God present with her by the light of Faith, will often times feel in her self the great veneration she has for so in­finite a Majesty and Benefactor. She cannot but have a respectful regard for all the inspirations [Page 150] and secret advices conducing to perfection, all good desires which come from God; yea, she has a reverence and love for Crosses that come from the hand of her Soveraign good. The Soul in this state is peaceable, and may so con­tinue a long time.

O my Soul, remember this well, and when any thing comes into thy thoughts, which thou believest to be an inspiration, cherish it with great respect, and be faithful to the designs of God upon thee, according to the measure of their manifestation. O what irreverence wilt thou be guilty of, not to be Faithful in such cases? Above all, be content to look upon crosses and humiliations with respect and love, and hold thy self happy to be accounted worthy to suffer for Christs sake. Vobis datum est, ut in Jesum credatis, & pro eo patiamini.

God is pleas'd to manifest to me with what dispositions I ought to walk in his presence and in his ways,; namely, humility, patience, longa­nimity, simplicity and purity. When we find our selves in good disposition of heart, humili­ty makes a Soul to esteem it highly, be it never so small; and thinks her self happy to have it, because she deserves nothing; yea, is rather worthy of eternal punishment. This will free us from sadness and discouragements, when we see others glittering with greater Graces; and pulls down our pride from exalting our selves higher than God will have us to be. More­over by patience the Soul is well composed, and labours after perfection with courage and per­severance, be the time never so long before [Page 151] God bestow on her the gift of Prayer. By lon­ganimity the Soul suffers and supports her self in her defects and imperfections, so that self-love shall not discourage her in her endeavours. Simplicity makes her still to have an eye to God, and to follow his conduct; whereby at length she arrives to Purity.

Our chief work must be to do Penance with all humility; and if God gives us not the gift of sublime Prayer and eminent virtues, to abide peaceable in that little we have, and we shall find favour in the eyes of God. What we or­dinarily want is a noble generosity to support crosses, and surmount the contradictions we meet with from nature in the occasions of Fide­lity. These difficulties make us timerous and fearful; but we must be content to be feeble, that the Power of the Grace of Jesus Christ may be glorified in us. When I am weak, then am I strong, says St. Paul, Virtus in infirmitate perficitur. This acknowledgment of our weak­ness does wonderfully humble us, and opens our eyes to see our own poverty, and the great need we have to relie on the Grace of Jesus Christ.

I find that God requires of me to be Faith­ful in these following practices.

1. First, I must be very indifferent to whatso­ever it shall please God to do with me; and to be content either with action, or suffering, being at­tent wholly to his good pleasure. Why therefore should I long after the Graces of others, because great and glorious? 'Tis enough for me to bless [Page 152] God for them, and be faithful to my own with peace and contentedness; seeing our happiness con­sists in serving God in what manner he pleases.

2. When I find my self in indisposition of Health, I ought to value it, and not forsake my usual Devo­tions, nor have recourse to such refreshments as satisfie sensuality: But to take pleasure for once to make bold with my body, that hath often made bold with my Soul. Notwithstanding this must be done with discretion.

3. I must rejoyce at crosses and difficulties which I meet withall, as affording matter to practice many great virtues, which prepare the Soul for great graces, and make her worthy of great love. What God pleases to give oftentimes to his best Friends in this life are fair occasions to suffer for Christs sake by a generous renunciation of what the World most affects, and nature most desires.

4. I ought to be strongly perswaded that I shall be so far rich in virtue, as I shall be poor in worldly goods; provided I be faithful to the Grace of my vocation, which invites me to be dead to all things but only God, I must therefore have a care not to harken to the arguments of humane prudence, which still finds pretensions enough to shun con­tempts and sufferings. Our sensuality does much retardus in the way to perfection, but humane rea­son more, being more subtile and powerful to per­swade. The only remedy is to abandon our selves to the conduct of Grace, and fall in love with the folly of the Cross.

CHAP. XIII. To give our selves up to the conduct of Gods Spirit.

WE must not use violence in the practice of a Spiritual Life, by binding our selves severely to this or that way, but sweet­ly follow the motions of Gods Holy Spirit. We must row against the stream of our corrupt na­ture, but not strive against the wind that comes from Heaven. Work we must, but by follow­ing Gods holy Inspirations, which are sensible enough to holy hearts; a Soul accustomed to the conduct of God's Spirit, does know his motions, I cannot explicate this as I would, but 'tis an assured truth, she knows them by ex­perience▪

I must wholly depend on Divine Providence, without any dependance on Creatures, though holy; casting my self into the arms of God, as an Infant that takes no care but to lye in the Mothers bosome, to suck the teat, and de­lighted therewith does love her dearly, I con­fess our blessed Saviour treats me after this manner; for without any sollicitude of mine to nourish my Soul with Spiritual food, or without any searching into Books for that end, but only in his Sacred heart, I experience that I want nothing; which sometimes does strike me with admiration and fear, that I have been negligent to do my duty. But this fear does [Page 154] presently vanish, seeing God was pleased to provide for me, before I thought on't.

This makes me know experimentally, that God will have me wholly depend upon him, without any support from Creatures; for if I seek to them, his care diminishes, and my Soul falls into indigence, finding little succour from the Creatures she had recourse to; which makes her soon retire to the Paps of Provi­dence, and this suffices. A Mother sometimes has milk in one Pap, and not in the other; if the little Infant will change, he is deceiv'd; but finding little help from the left Pap, he re­turns to the right, and now will not quit it, being grown wise by experience. My Soul thus finding little help from the creature, re­turns presently to the Pap of Providence, and there abides.

I fear sometimes to have too many consola­tions in Prayer; but this does satisfie me, that God will have me live as an Infant, that stands in need of such comforts. He make choice of other Souls for great performances that re­gard his glory. If an Infant should leave the bosome of his Mother, to do her service, he would fall and hurt himself, and do no good. He must then let others work, and be content with his Mothers embraces. Wherefore what I have to do, is to stick close to God, and let others travel in great affairs, as more grown up in grace, in comparison of whom a little Infant is nothing but weakness.

My perfection consists in my fidelity in a per­fect abandon of my self to God; which will [Page 155] increase, as I advance in the ways of God and his designs. I must therefore be in a manner passive, and in my thoughts, desires, actions, dispositions interiour and exteriour depend on the pure conduct of God and his pleasure. A Soul well illuminated, loves not the dispositions she finds in her self, but God who gave them, and his will is the sole object of her complacen­cies; it being all one to her to be in this or that disposition as best pleases God, and loving no­thing more than a perfect abandon of her self to his Providence.

O dear abandon! Thou art at present the object of my love, which by thee is purified, augmented and enflamed; whosoever possesses thee does know and tast the amiable transports of great liberty of Spirit. A Soul loses her self happily in thee, after having lost all Creatures for the love of abjection, and finds her self no where but in God, being dead to all things be­sides him.

O dear abandon! Thou art the disposition of dispositions, and all other do refer to thee. Hap­py are they that know thee, being of more worth than all other graces. A Soul in abandon hath a pure regard to God, and is not concern'd but for his Interests; yea, desires not abjection, nor any thing else but Gods good pleasure. Few words cannot explicate the great effects that it works in the Interiour, to establish a Soul perfectly in God. 'Tis aban­don that makes her insensible in all kinds of ac­cident, and nothing but the loss of abandon can afflict her.

You are admirable, O my God, you are ad­mirable in your holy operations and assentions that you make in Souls, whom you conduct from light to light by your Divine Providence, which is not known but by experience. Some­times it seem'd to me that the grace to love ab­jection was the highest pitch, but now I see that abandon mounts the Soul to a more elevated state.

O dear abandon! Thou doubtless wilt be the ultimate disposition. I desire nothing but thee and death, as the gate whereby to enter into an eternal abandon. Dear death, how pleasant and lovely dost thou seem unto me! What al­lurements do I see in thee! Deliver me from my captivity, that I may fully enjoy my well-be­loved. However if thy coming will interrupt my abandon, come not, for thou art nothing in comparison, and all thy delights will be bitter to me.

O dear abandon! Thou art the beloved of my heart, which ardently breaths after thee. But when shall I know that I possess thee perfectly? This shall be when the Divine will shall raign perfectly in me. For my Soul shall be estab­lished in an intire indifferency to all events, and means of perfection, when she shall have no other joy then in God, no other content, no other felicity.

Our blessed Saviour sayes often to a Soul abandon'd to his will, Think upon me, and I will think upon thee. That is to say, let thy care be to be lost in me, and I will take order for thy affairs. Such a Soul does not spend much time [Page 157] in the things of this Life, but in the praises of God: Her exercise being a pure consideration of Divine Providence, in whose arms she quiet­ly reposes her self, fearing nothing but infidelity.

CHAP. XIV. How the perfect abandon of our selves to God, makes us find a Paradice upon Earth.

SO much as a Soul is faithful to this abandon, so much doth she abound with consolation. For she is content with the state wherein Provi­dence has put her, and is well-pleased with all God's Ordinations concerning her self, as are most for his Glory, and has a tender love for the Decrees of God's will, who from all Eternity has determined to conduct her in this way, which she would not change for one more ele­vared, though one sigh would gain it.

Moreover, such a Soul takes much delight in knowing that many Souls are conducted by more excellent ways, whereby God may be more glorified. For seeing she desires purely the Glory of God, she is well-pleased that God is glorified by others, and rejoyces at it, saying with great resentment, Omnis spiritus laudet Dominum; Let every spirit praise our Lord, every way, every state.

This resentment somewhat resembles that of the Blessed in Heaven, where the Angels rejoice more at the Glory which the Seraphins render [Page 159] to God, than at their own service. And that great difference which an Angel sees between himself and a Seraphin, does not raise in him the least desire to be a Seraphin, and his joy is greatest, in that the Divine will has made him only in the Order of Angels. Thus it ought to be with holy Souls on Earth, who participating of one anothers good, are content with the graces God bestows upon them, and sees no good dispositions in themselves or others, which does not comfort them. O what profound peace is here!

There is but little difference to be in the state of blessedness, or in a perfect abandon to God's good pleasure, because there is nothing can af­flict such a Soul, and she can want nothing that contents the heart. Great Saints do not wait for Paradice with impatience, having in a man­ner found it upon Earth, by a perfect abandon to God's good pleasure.

O holy Virgin! how were you content that your Son should ascend into Heaven without your company? Had not you as much right to follow him, as the holy Fathers detained in Limbo? They were his Servants only, but you his Mother also, and yet you remain upon Earth to partake of Miseries, and they mount to Heaven to possess Joys eternal, and a Crown of Glory. How different is this distribution! Your own dear Son, holy Virgin, vouchsafes to go to Limbo, to assist the holy Fathers, and car­ry them from thence with him; and you who are so near him, who have serv'd and accompa­nied him during his mortal life, even in his Pas­sions [Page 158] and Ignominies, now he is full of Glory, leaves you here.

And, what I more admire, you amorously ac­quiesce in this abandon, and are content to want his corporal presence with spiritual joy. O what marvels do pass in your Soul, O admi­rable Mother, which transcends our understan­ding! All that we can discover, is, that you are as well content with the privation as pre­sence of Jesus; to remain in Jerusalem among his Crucifyers, as the company of Angels who sing his Praises, when 'tis the good pleasure of God, and the Eternal Father has so ordained.

O my Soul! when shalt thou be perfectly a­bandon'd to God's good pleasure? Dost thou find thy self as equally content in privations as enjoyments? When wilt thou be satisfied with all events, dis-engaged wholly from what is not God, and value nothing but his good pleasure? Seeing that the Mother of God is content to be deprived of the visible presence of Jesus, because he will have it so, oughtest not thou to desire solely the will of God, with an indifferency to all things else? If thou might'st choose, thou ought'st rather to embrace Desolations, than Consolations; Neglects and Contempts, than Honours and Endearments; seeing Jesus and Mary have most loved a suffering life.

But this perfect abandon, this holy indiffe­rency to any state, this union with the good pleasure of God, is yet a Mine of greater Trea­sures. 'Tis the sublimest, purest, perfectest dis­position that can be in the Soul; 'tis of more worth than other dispositions, and they without [Page 160] it are of no value; yea, in some sort are but imperfections. Contemplation, a desire to be charitable, a will to help our Neighbours in spiritual things, are good and holy disposition, however God does not always require these of us. When God is pleased to leave a Soul in ari­dities, poor and desolate, she would be unfaith­ful, if then she should attempt such matters: but union to the good pleasure of God can never lead us to imperfection, but always elevates us in grace, and therefore ought to be permanent in us.

When a Soul has lost all, she may believe she has lost nothing, so that she lose not this disposi­tion of union with the will of God; which in­deed cannot be lost, if our hearts be elevated above all earthly things. Such a Soul can say truly with some great Saints, Deus meus & om­nia; O my God! you are my all, in possessing you I have all things else.

How ignorant are we, in complaining of the loss of whatever this world affords, seeing the loss of them, if we be not our own Enemies, may make us find a more pure union with God's good pleasure! For we never advance more in Virtue than in a state of denudation. And if we desire nothing but the will of God, and are content with that, whatever it be, we can want no disposition to perfection.

Every state, every gracious disposition hath its proper worth, they are good and pleasing, and ought to be valued, though some have more excellency in themselves than others. But we must be content with those God is plea­sed [Page 161] to vouchsafe us, in peace, submission, hu­mility, and indifferency to every state, repo­sing our selves in the will of God, as in our center. A Soul in this state somewhat ap­proaches to the Peace and Felicity of the Blessed in Heaven.

CHAP. XV. How the Beauty that is in the Order of God contents a Soul.

I Never yet have well understood this verity so often repeated; Not one hair of your head shall fall to the ground without the will of your Heavenly Father. The clear and full under­standing of which will make a Soul happy on earth, and the crosses which before did afflict her Spirit, will be a joy unto her, and cordial comfort: For then she tasts the wonderful sweetness contain'd in the order of God to bring her to Happiness; so that Paradice without this order would be as a hell unto her, and to be in a suffering condition with this order will be­come a Paradice. The order of God is all in all unto her, and without it all things are as nothing, seeing she's only content with the will of God.

The Soul that truly understands this Truth, lives always well pleas'd in the changes of this Life, observing therein the order of Gods Pro­vidence, wherewith she is well satisfied, and resolv'd to be indifferent to every condition. If [Page 162] we be not content with a low vocation, as well as with great Graces, it proceeds from interest and self-love. Great Saints of God, your ways are high and sublime, and mine are low and or­dinary; in which, however I live well pleas'd without aspiring after your elevations, because I taste a sweetness in Gods order that contents my heart.

To abide in interiour peace and tranquility with submission to the Orders of God, by a strong union with his good pleasure in all things, is not the work of a day, we must fight cou­ragiously many years with all sorts of ene­mies, before we can gain so great a victory. In my judgment, there's nothing more dange­rous than to leave the order of God, and to aim at greater things than he will have us. But a Soul content with Gods good pleasure is well pleas'd with any state, wherein is no Sin, nor beloved Imperfections. But our Pride is the source of a thousand disturbances, and we con­tinually trouble our selves, if we will aim at too high a perfection, or run too fast to that which God discovers to us by light from Heaven.

A pure Soul must desire nothing but the pure satisfaction of God, and not her own interest, though she find in her self much imperfection. Jesus Christ, to whom she has absolutely given her self such as she is, is all perfection; this is enough for her, she will find in him her repose, her tranquility, her beatitude, without trou­bling her self too much with her defects and failings. I know not how it comes to pass, but I am content and imperfect both together, and [Page 163] yet my imperfections do not please me; nei­ther by the Grace of God shall they disquiet me. I do not seek for the object of my content­ment in my self, but in my God and Saviour, the only love and center of my Soul.

CHAP. XVI. The practice of the Presence of God, for the seven days of the Week.

THe solid foundations of a Spiritual Life are Mortifications, pure Virtue, to shun ex­cess of business, though never so good, to con­verse with Holy Persons; but above all, Prayer and the love of Solitude, which affords more liberty to attend to the one thing necessary. The Soul that loves, cannot but suffer at the absence of her Beloved; and therefore love sets her to Prayer, to make him present. And the better to converse with God, and entertain him with amorous discourses, she applyes her self sometimes to the Being of God, sometimes to this or that Divine Perfection, considering him as the Being of Beings, who only is of himself, and before whom the whole Creation is no­thing. Sometimes her Meditations present him to her all-powerful, with his only word creating and conserving all things: And then again she considers him as infinitely wise, ordering all things by his wonderful Providence: Some­times as infinitely merciful and patient, bearing with our manifold sins and provocations: And then again as infinitely loving and amorous of our Souls in a manner unspeakable. Sometimes [Page 164] as infinitely just, hating iniquity with an impla­cable aversion, not sparing his only Son, being a Sacrifice for sin: Lastly as infinitely good and merciful, pardoning our innumerable sins and transgressions. Each day of the Week may take up one of these considerations in mental Prayer, if God do not suggest to the Soul some other matter of Meditation.

CHAP. I. Of the Beauty of Christian Solitude.

WE ought to have an esteem of all sorts of Professions, whereof God is the Author; who though he be but one, doth nevertheless afford to his Church different states of living. It concerns us there­fore to think very honourably of them all, and manifest as much by our words, but to betake our selves only to what God calls us. The ex­cellency of other ways ought not to withdraw us from our proper Vocation. A Soul then may delight her self in beholding the Church as a most beautiful Medow, replenish'd with great variety of Flowers of singular virtue; and so taking complacency in all states of Life, to [Page 176] apply her self only to that which she has a call from Heaven, and this also, because God re­quires it from her.

A Solitary retired life is so beautiful, and has such charming attractives, that when the Soul has once experience of it, she finds there her Heaven upon earth. Being to take a farewell of one of my Friends; who was returning home, and having parted with him, this thought forthwith strongly ceaz'd my imagi­nation. Alas, my God! when shall I return home to my self, that is, to you? Seeing your goodness is more manifest in affording me a place in the Idaeas of your understanding from all eternity, before time gave me an existence among created entities, now I am your Crea­ture, let me consider my self daily as in you, who are my inheritance and everlasting posses­sion. To be be at home, O my Soul, is not to be with thy self, but with God thy Creator.

O how great is the blindness of men, not to understand that they have no other Country but the Divinity, from whence they proceeded by their Creation! Inconsiderate Creatures, whether are you going? For my part I will re­turn home to the Fountain of my Being, my true home who is great, beautiful, admirable, eternal and incomprehensible. O what joy is it to consider that my true home is such as he is! Is it possible, O my God, that you are the home and center of my Soul? Why do we not readily go out from the clogging crouds of Creatures, where we are in perpetual banishment, to return to our home, the bo­some [Page 177] of our Creatour? What can I desire in Heaven or in Earth besides you, my portion and Inheritance for ever?

Comfort thy self, O my Soul, considering that thou shalt return to the Divinity, thy glorious home, and in the interim rest content with Jesus, thy crucified home, and repose. O how amiable also, how great and admirable is Jesus crucified! My Soul can find no Peace but by resting in him, where nature tasts a bit­terness a thousand times more sweet than all Worldly delicacies. Without him all other pleasures are but dreaming fancies. O Jesus crucified, the World knows not your sweets, the beauty of your sufferings is hid from their sight; they behold you on the Cross with carnal eyes; else next to the Divinity they would dis­cover nothing more sweet and lovely.

Do not therefore stay me up with Flowers, but with Thorns; do not encompass me with Apples, but with Nails, because I languish with love. The beauties and sweets of Jesus pierce my heart, and I cannot suffer more, than to be without suffering in the sight of my suffering and crucified Jesus. But some say, to suffer much is hurtful to us. Alas! do we find it hurtful to us to love much? Wherefore will ye that love crucifying, shall be more moderate then love-enjoying, which too often weakens the Soul, and sometimes wounds us to death? A too great solicitude about corporal health, is a sign we do not take up our abode in the wounds of Jesus crucified. We are never better then when sighing under the burden of the Cross.

God beholding himself, takes infinite delight in his own perfections; out of himself he is alike pleased, to see those Perfections crowned in his Creatures. His mercy does triumph in the Blessed Saints and Angels, and his Justice in Hell. A Soul introverted in solitude with God alone, finds sweetness unspeakable in con­sidering these marvels▪ She feels also an ex­cessive joy to see that the travels, and sighs, and sufferings, and blood of Jesus are crowned with a Glory by the Elect on earth, whether it be by suffering or enjoying. When they con­quer a temptation, the blood of Jesus is crown­ed. When they practise heroick acts of Virtue, the blood of Jesus is crowned. All glory be to him both in Time and Eternity.

O Mortals, come and see, if there be any beauty, goodness and perfection comparable to that of Jesus, our God and Saviour. O how lovely is he, and yet how little is he beloved? How great, and yet how despised? How infi­nite in his Perfections, and yet how little known? O the only desire of my Soul, disco­ver your self somewhat more clearly to me, that being ravish'd with your Beauties, I may be solely taken up with your Perfections. Shall any creature after this oblige me to regard it? No, my eyes shall be fixed on God alone.

Farewell then poor Creatures, I am above you; you shall never more amuse me; I leave you to place my thoughts on my Well-beloved. Methinks I feel his powerful attracts, drawing me out of my self, to possess him alone. My Friends, do not molest me any more, leave me [Page 179] in my self to possess my God, and admire his Perfections. You may serve him by helping o­thers, but leave me to serve him in himself, I de­sire none but him, nor to be taken up with any thing but him, seeing he is pleas'd to let me know it is his pleasure. Farewell Creatures, farewell Friends, farewell Devotes, farewell World; I am going to God, to unite my self unto him by a constant retreat, that shall never suffer a sepa­ration.

CHAP. II. Of the necessity of Solitude.

I am resolv'd on the Vigil of All Saints to mount up to Heaven, to congratulate their Happiness, and beg their Charity; for surely they will be very liberal on their general Festi­val, and my Soul hopes for great succours from them in her miseries. However I will chiefly sollicit the Blessed Hermits and Solitary Monks, whose habitation in this Life was in Desarts and Monasteries. I have a call from Heaven to address my self to them, to beg their Inter­cession, for some part of their Spirit of Intro­version, retirement from the World, and Inte­riour poverty, which is the true life of Holy Recluses, being in a profound solitude of Soul by a denudation of all Creatures; while their Bodies inhabit the most secret Desarts.

Great Saints! what do you here upon Earth? You labour not to help others, being far re­mov'd from the company of Men; so that you seem to be but unprofitable servants. Alas! [Page 180] how ill do sensual men judge of the Interiour of Saints? I tell you these are the great Ser­vants of God, who in their Desarts offer up continual Sacrifices to the Grandeurs of an in­comprehensible Majesty, by profound poverty of Spirit, and annihilation of themselves: And being in a denudation of all Creatures, their desires are for God, and him alone. This is the Happy state, this is the Paradice my Soul sighs after at present; to live so sequestred from Creatures, as if I were in the Desarts of Lybia.

Good Jesus, there's nothing impossible to your Grace, grant me this poverty of Spirit; and if Exteriour poverty be necessary to possess this Interiour whereof I speak, make me as poor as Job; if my Friends must leave me, I will freely part with them, and be content to be forgotten in their affections for ever.

O my God, estrange me from all Creatures, give me that profound poverty of Spirit, which methinks I understand, though I cannot express it. Thus dead to the World, I shall enter into the joy of my Saviour, for there's no enjoying of God, without a perfect denudation of all Creatures. But how shall I get this Treasure, who have the dominion of Temporal Possessi­ons? I must either really quit them to gain this Jewel; or possess them, as if I possess'd no­thing. The examples of the Blessed in Heaven afford me both comfort and satisfaction. The Saints are rich, for they want nothing, and not­withstanding they are poor in Spirit, because they continually annihilate all the riches of their glory in the presence of the great God, [Page 181] being ready to part with their Felicity, and to be annihilated, if such was the Will of God. In this manner I must possess what I have, being prepared to part with it, when God will have it so.

I observe that for want of Solitude, the Soul does not discern the more subtile workings of God in her interiour, which afterwards she discovers by experience. These are great Graces, but come to no effect for want of in­troversion and attention. I know well enough that Faith is sufficient to direct the Soul to at­tain to the knowledge and love of her Crea­tor; But 'tis true also that the God of love has more secret and in-time ways, wherewith the Divine Wisdom works the Soul into a temper, to make her sensible of his amorous embraces. O my God, how are you hidden in the fund of our Souls! And you do not disco­ver your self to us except in a perfect Solitude; when we are out of the noise of Creatures, God and the Soul being alone together.

O poor Mortals, how long shall your hearts hanker after the things of this World? Turn your selves perfectly to God, and see and taste how sweet he is. Happy are those moments, although but short, wherein we have a taste of the Divine sweetness, and partake of the ef­fects of his sensible presence. Such a Soul will find in her self a certain aversion and disgust of worldly Vanities, a desire to leave them, a love of Solitude and Silence, to be the more at liber­ty to attend to Gods Service; all other things now appearing to her but as dross and dung, [Page 182] and of no value. Speak to such a Soul of worldly affairs, and you seem to cast dust in her eyes, which hinders her from beholding the beauties of her Beloved; and as soon as she can, she clears her eyes, to recover her Happiness. This inconvenience makes her flee from the World, to preserve her purity from being ful­lied with the dust of Creatures.

When we leave our Solitude by the order of God to converse with men, we find our selves better dispos'd to the practice of Heroick Vir­tues, to a perfect contempt of riches and ho­nours, to patience in cross affairs, to the love of enemies, to an affability, condescendance, and fidelity to our Friends: Thus expressing in our actions the Image of Jesus Christ, by faith­fully complying with the occasions of Virtue. Pure Mortification, pure Virtue, these are the delights of a Soul, that hath convers'd with God in a holy retirement, where she hath learn'd to love him purely, and suffer for him.

CHAP. III. The difficulties of Solitude.

I find by experience, that nothing more hin­ders our Salvation and Holiness, than to overwhelm our selves with multiplicity of Af­fairs, though lawful, so as to loose thereby the times alotted for Prayer and Mortification, the proper nourishment of a Spiritual Life. A gra­cious Soul must therefore so comport her self in [Page 183] converse and action, as not to engage at all her affections therein; for God alone is the life of her Spirit; without whom she finds her self both poor and miserable. 'Tis God only makes our Solitude amiable, being a kind of partici­pation of the Life of God, which consists in knowing and loving. This Solitary life is much endang'red, and sometimes lost in a croud of Creatures; nor can the Soul approach to them without some spiritual detriment. She must therefore have a care not to leave her re­tirements, to follow Worldly business, unless it be by some inspiration from God, or obedi­ence to Superiours. In which cases if she la­bours to do good to others, it will be no pre­judice to her self.

You may give them a hearing, who tell you that 'tis not well done thus to retire from the World; for they may speak this out of Cha­rity, but yet without a true knowledge and understanding of your way. To discern this a­right, we must have a care not to confound spi­ritual maxims, some whereof are proper for a Contemplative, others for an Active Life. These are to be put in practice without partiality, for otherwise we shall much disorder the ways of God, and disquiet others. Seeing the Active and Contemplative Life are different, the practice must be different likewise. The Active requires to spend much time to do others good both Spiritually and Corporally; which cannot be done without abilities and possessions to re­lieve the poor. These possessions cannot be kept without some care and trouble; and this care [Page 184] of Temporals is suitable enough to the Active Life: But damagable to the Contemplative; which layes aside all Temporal Affairs, least they should divert them from their principal employment, which is the actual love of God, and attention to his Divine presence.

The Active Life requires possessions, to have wherewithall to give to the poor: 'Tis enough for the Contemplative, to have himself in pos­session, that he may give himself up wholly to God, whereby he possesses him with great ad­vantage. Those that undertake this Solitary Life of Contemplation must expect sufferings on every side; yea, some spiritual men will account them Sycophants. There's little dis­course of them, because they live a hidden life, and pass in a manner for unprofitable Persons. They live unknown, and die in abjection; and living a despis'd life, they are esteemed by too many but as the dust of the earth. And which is the greatest cross of all, if their Directors have not light and judgment in these matters, they force them to an Active Life, and so bring them off from their way and center, with a continual rack and violence to their Conscience and Inclinations. The Devil Persecutes them in their Solitudes, endeavouring to divert them by disgusts, or by Idaeas of great matters they shall do by helping others and that they ought to prefer the salvation of one only Soul, before all their Prayers and Contemplations.

Notwithstanding all this, they ought to con­tinue constant to the Solitude, to which they have a call from Heaven; unless God give them [Page 185] different Inspirations, to apply themselves to an Active Life. Holy Abraham did quit his Hermitage upon these terms, to search out his debauched Neece, to save her Soul. The truest Rule for Contemplatives, either to continue, or quit their Solitude, is to observe the instincts and motions of God in their Interiour, exa­min'd by skilfull Directors in those matters.

We must have a special care, that in the eager pursuit of the things of God, we do not with­draw our selves from the Divine Order concer­ning us in a course of spirituality. Our great efforts must be, not to do much, but to please God: And seeing God is pleas'd with a little from us (though all we can do for his glory is always very little; and almost nothing) we must be content to do little, since such is the order of his Providence. Let every one go on in his own way with indifferency, love and fidelity: leaving others Peaceable in theirs, with a great esteem of the Grace of God in them; and con­tinuing on our course; 'tis no prudence to dis­cover the actings of God in us, unless to such who are Practitioners in Contemplation.

Who has a call to Solitude and Contemplati­on, must free himself from Creatures as much as possible; shun discourses of News, and re­flections on Worldly Affairs, unless constrained by necessity or Charity: For a little matter will darken the Soul, and hinder her from being ele­vated to God by Contemplation. To conclude, believe me, a true Contemplation must be en­dowed with profound Purity of Virtue, which cannot be attained by a constant Mortification [Page 186] of sensual nature, which is no small and a last­ing Martyrdom.

CHAP. IV. The Occupations of Solitude.

MEthinks for some days past I have had many inward motions inviting me to Solitude and Contemplation, which notwith­standing did not relish with me, because in such retirements we do little or nothing for the good of others. But we ought to carry our selves above such considerations, resolutely following the conduct of God, with a firm adherence to his Orders. In this faithful complyance with Divine Inspirations, consists the Purity and Hap­piness of our Souls; it being the principal work, and most advantagious means to attain to Per­fection and union with God.

O my God, I am in a manner good for no­thing; you have not endow'd me with great Talents for the good of others: But I must needs acknowledge your singular mercies to me, in enriching my Soul with Divine love, and continual aspiring after union with you. Let others do what you have set them about, 'tis sufficient for me, if the ardours of Divine Love inflame my heart. To have inflamed affections for you, is my greatest work, but to bring my heart to such a temper, it must be­come like dry wood, being emptyed of humi­dity, by a seperation from all Creatures. This [Page 187] desire of inflamed affections puts me upon pu­rifying my heart; and the expectation of en­joyment makes me eager in the practice of Mortification, by embracing Evangelical Coun­cels, and maxims of Christianity. Seeing po­verty, contempt and crosses increase the flames of Divine Love; they are welcom to me, for I ardently desire to see them arise to their high­est elevation.

I know a good Religious man, who in his Solitudes is in continual Prayer, not only by the elevation of his Spirit, but by union with God in a wonderful manner. My Soul finds great contentment in his discourse and conversation. In sickness his enjoyment of God is not so vi­gorous, nor his Peace of Soul so savorous, though always great. Worldly conversations seem but as dreams to him, and when past, they did only leave confus'd Idaeas in his memory. A blessed man doubtless while here on earth. And conversing with me in simplicity of heart by obedience, he declar'd to me what wonder­ful enjoyments God was pleas'd to vouchsafe unto him.

He told me, that to attain Purity of Heart, we must divest our selves of all affections to Creatures, and not satisfie our natural desires; which is a great Mortification; when 'tis con­tinual. In sickness we must stand very much upon our guard, for we easily relax, and yield too much to nature. Not to correspond to a known inspiration is gross infidelity, and much retards our advancement in a Spiritual Life. A principal point of Devotion, is by a punctu­al [Page 188] fidelity to omit no occasion to practice vir­tue, whether of humility, patience, abjection, or any other. This Contemplative told me, that the choicest effect wrought in us by Reve­lations or Visions, is this punctual fidelity to Gods calls.

'Tis an affair will take up the whole Soul, to free her self from any engagement with Creatures, and conquer her own natural In­clinations, that she may enter into the states of Jesus crucified, and into his ways with his Spirit, that is, with his intentions and disposi­tions. Let us, O my Soul, in the profound silence of our Solitude, often say to Jesus: O Divine Jesus, despised for me, contemptible, poor for me, a poor Creature annihilated for me a meer nothing. Terms which in some sort express the perfect union that the Soul ought to have with Jesus Crucified. And this union is the grand occupation of Solitaries.

In the Court of Kings, the Cooks and Ba­kers, and other meaner Officers labour more than a Gentleman of the Chamber, who has little to do but to attend his Majesty, as a Companion rathen then a Servant. A Favourite has yet less employ, being admitted into his Prince's Closet, to converse freely with him, and entertain each other with mutual caresses. In the House of God, they who are appointed most for action, are not the greatest Favourites; those to whom God vouchsases extraordinary visits in Contemplation, labour less, and yet are more accepted by him; ▪Tis not for us to apply our selves too much to Exteriour actions [Page 189] of Charity, but to correspond to Gods Holy In­spirations, if he call us to Solitude, to attend on himself alone out of the noise of Creatures.

Is it not great pity that Temporal affairs should take up the best days of our years, and the choicest hours of our days, leaving us little time in comparison to apply our selves to the one thing necessary, the work of our Eternal Salvation? 'Twould be better for us, if we would allot more time to our Holy retirements, to converse with God by Prayer and Contem­plation, and begin on earth what we must con­tinue without end in ever Blessed Eternity.

CHAP. V. How we may put our Soul and Senses into a Solitude.

LEt us not deceive our selves in being content to receive the seed of Divine Inspirations, without bringing forth any fruit according to the designs of God. If we have a discerning Spirit in the ways of Grace, we shall soon dis­cover that this our only affair, and all the rest is but amusement and folly. To nourish this Divine Seed in us, we must shun the conver­sation of Worldly wisemen, who are guided only by Carnal Prudence, and so being stran­gers to the Procedings of Grace, leave in us more or less by their Discourse some Impression of their ill opinions, which will retard our ad­vancement in the ways of God.

To put the Soul into Solitude, we must re­tire from all Creatures, and put our selves ab­solutely in the hands of God, to do with us what he pleases, and apply our selves to him alone with all possible endeavours. To be faithful herein, we must resolve to suffer much; for we cannot abide Peaceably in this Divine Hermitage without leaving Parents, Friends, Worldly Entertainments, Affairs, and to suffer almost a continual Persecution on every side. For one tells you, that it is an Hypocritical and unprofitable Life. Another, that so much Solitude cannot be good, in that we ought to have some Charity for our Neighbour. But let them talk on, every one is to follow his own work, and the will of God, according to their vocation. The best and most noble imploy­ment in the World, is to converse with God, and do that on Earth, which the Saints and Angels do in Heaven.

How the Devil persecutes a Soul in this state under fair pretences? But she must stop her ears, and quit all to adhere to her Soveraign good, when he vouchsafes to call her to at­tend on him alone. When God says he will lead a Soul into a Solitude, Ducam eam in Soli­tudinem. 'Tis a singular Mercy: For we shall find but few in the World prepar'd for the Cross, and resolv'd to go through all the difficulties of a Life so supernatural. A Soul that is in such a happy disposition, will live Solitary, not troubling her self with the cryes of others. When God once speaks Powerfully to the heart, 'twill make more impression on us than all the noise [Page 191] of the World: It comes into my mind, that to be Faithful to the Call of God, which I have to Solitude, requires of me to spend six hours a day in Prayer, and to comply therewith, to retire my self about five in the Afternoon, and eat little at night.

Methinks also I ought to observe a general Solitude, not only in relation to my Soul, but to my Interiour and Exteriour Senses; yea, when I shall converse with my Friends; and be­hold her, I conceive this may be done. Sacred Solitude consists in being alone with God, in a vacancy from Creatures, and whatevet is not God. It seems to me then, when we discourse of God and his affairs, we make our tongue Solitary, and so speak like a Hermit. When we will not give ear to any but Divine Dis­courses, our ears turn Hermits. When we will not allow our eyes any Objects, but such as are pleasing to God, we put them into a Hermitage. The same may be said of our Memory, wholly taken up with Idaeas of God and his Excel­lencies: Of our Understanding and will, im­ployed only in the knowledge and love of God. If we would often put our Senses into this So­litude, we should attain great Purity of Virtue.

A true Solitare does hardly touch the earth with his Feet, that is, all his stay with the Creatures is for pure necessity, his Conversation being with God and Heavenly things: I have In­spirations from God to Prayer and Solitude so frequent and powerful, that my Soul takes pleasure in nothing else. Methinks God speaks thus to my Soul: Be thou Faithful to quit all [Page 192] Worldly things, and I will conduct thee into an Interiour Solitude, where no Creatures shall hin­der thee, and I will speak to thy heart, which shall answer: Of what will my Divine Bride­groom speak, except of his Infinite Beauty and Goodness?

CHAP. VI. A Solitude, or Retreat of Ten Days upon the Infallible Mystery of the Sacred Trinity.

ALthough every one who will seriously ap­ply himself to the great affair of his Sal­vation, ought to have an affection for Solitude, as the proper School of Virtue; yet 'tis ne­cessary from time to time to make some more severe retreats, by seperating our selves from all business and company, that we may con­verse with God alone, in a more continual Prayer than ordinary. I observe that there are divers manners to treat with God in Prayer, and a devout Soul must conform her self to the measure of Grace bestowed on her, co-opera­ting therewith with all humility and depen­dance, whether her Prayer be of higher or in­feriour nature.

The first is, when the Soul by the light of reason discourses on the Principles of Faith. The second is, when in converse with God, she only beholds the proper objects of Faith by a simple view and apprehension. The third is, [Page 193] when a Soul receives Supernatural Illustrations in the understanding, and extraordinary mo­tions in the Will, to know and love God by the gift of Wisdom. And this passive and extra­ordinary Prayer hath many degrees, of which I have nothing to say at present. A Soul ex­perienced in the operations of Grace, will easi­ly know to what sort of Prayer she has a Call from God, and will betake her self to it with great sweetness, submission and simplicity.

Spiritual Authors tell us, there be three sorts of passivity. The first, not approved by them, is, when a Soul, yet very imperfect in Prayer, expects extraordinary illuminations from Hea­ven, by neglecting to help her self with consi­derations suitable to her condition. The second, doubtful and call'd in question, is, when a Soul yet imperfect, provides her self of no subject for Meditation and mental Prayer, but expects that God should furnish her immediately with matter for it. The third, good and commend­ed, is, when a purified Soul receives Divine impressions in her Spiritual Exercises.

'Tis also of high concern to observe well, that a Soul may be Divinely inspir'd to this or that undertaking, or kind of Life in such different ways, that to discern perfectly the Call of God, will be somewhat difficult.

1. God sometimes works upon a Soul by his Grace, joyntly with the Light of reason, to move her to those things, which do not transcend, but are conformable to the dictates thereof.

[Page 193] 2. There are some things, to do which we can have no motions but only by the Light of Grace and Instinct of the Holy Spirit. But those whom we consult about them, ought to be experienced in Spiritual matters, and in whom the Light of Grace is more predominant than that of reason. For if those instincts are purely from God, the light of nature is no fit judge of Supernatural Inspirati­ons: From whence arise great troubles to persons so inspir'd, by meeting with contradictions on every side. A Director must be highly elevated in Grace, to discern between the motions of Grace and reason: And therefore 'tis no wonder to see some good men, of good judgment, not to relish or approve of some manner of extraordinary Devotion. Great re­solution and fidelity is requisite to follow such In­stincts of Grace; for Sense and Reason, and their Partizans, (who are no small number,) will man­tain strong disputes with them.

I will begin my Exercises, taking God for my only Conductor; but nevertheless am re­solv'd, according to the method prescrib'd to me by a Friend, on Gods behalf, to take up my thoughts principally with the Infinite and Eternal Perfections of the Divine Persons of the most Sacred Trinity, and set apart at least four hours a day for Prayer and Meditation.

CHAP. VI. Another Retreat of Ten Days, upon the Adorable Person of Jesus Christ.

CHAP. I. Of Preparation before Communion.

A Person that often receives his God in the Holy Communion, ought to direct all the Actions of his Life to that end, and render them a Preparation to it. And as those Acts whereby we prepare our selves, ought to be most Holy, most replenished with Grace; so by consequence the Life of one that does of­ten frequent the Sacrament, ought to be a con­tinued exercise of Holy and Supernatural Acts. We ought to lead a Life worthy of the Divine Bread which is given us in this adorable Sacra­ment. A common and material Bread supports the Life of Nature: But he who is himself the Bread of Graces, bestows on us a Life of Grace, a Life Holy and Divine, and Infinitely rais'd [Page 292] above the Humane Life: And therefore is little known, little sought by such as lead a common Life, and are unwilling to leave themselves and their Temporal concerns, to live to Jesus Christ, who to that end gives himself to them, that he may be their Life.

O my God, how Ignorant and Earthly has my past Life been, since I am so little acquain­ted with this Life more than Humane! But now out of your Mercy you vouchsafe to bestow on me such Sentiments as incline me to enter upon this Life: For I plainly see that a Soul well settled in the state of Grace, ought to live no longer according to Nature, but according to Grace. The Motions, Maxims and Designs of the Supernatural Life take their Original from Grace, and are of a very different relish from such as affect Souls, which move only by the impres­sions of Nature. For the Soul actuated by this Life, embraces Contempts, Sufferings, Abjecti­on; and her delight is to be annihilated in the esteem and love of Creatures; so far it is from seeking those things, never so little. To live this Life, is to live the Life of Jesus, and to be­come one and the same with him; and it is an excellent Disposition to live by him, while the Soul receives him as its proper nourishment: Qui manducat me, vivet propter me.

Your Delights, O Lord, are to be with the Children of Men: But these Delights ought to be Reciprocal; that is to say, That Souls ought to take their Delights in you, in your state of Poverty and Abjection, that so you may take your Delights in them. What an excess of [Page 293] Goodness is this, O Lord, that being so great, so full of Glory, you come to humble your self, and to annihilate your self in a Soul so Crimi­nal, so Unfaithful! 'Tis true, Abjections were not inconsistent with the condition of your Mortal Life: But since now you are in Glory, methinks you ought to be exempt from them. If my Soul had any Love for your Interests, she would not procure you such Humiliations: and therefore she would do better not to Commu­nicate so often; for then she would not be the occasion of humbling you so often. This Sen­timent, joyned with the knowledge of my own unworthiness, would make me abstain from Communicating, if I did not know withall that your Delights are to be with such Souls as de­sire likewise to take their Delights in you, and that you have said in St. John, That if we do not eat your Adorable Flesh, we shall not have Life in you.

When I consider my Indignity, and yet pre­sent my self to Communicate, with a Soul that is an ever-flowing source of Vices and Sins; I should be very much afflicted to see Jesus Christ so ill lodged in the midst of my Imperfections, not knowing in what part of my Soul I might place him. Where he might not see things un­worthy of his Presence. This sight would doubtless cause me a great deal of pain, if ano­ther regard did not encourage me. I consider that, when the Sun enters into a stinking and and offensive Dungeon, he is received there more in his own Brightness and Lustre than in the Dungeon it self; and that so he is there without [Page 294] prejudicing his Grandeur or Purity. When I have this Idaea before my eyes, I say to my Lord: 'Tis true you enter into me all miserable as I am: But it is true also, that you are more in your Self, in your Glory and in your Brightness. Be therefore received in your Self, O Divine Je­sus, in your Beauty and in your Grandeurs. I rejoyce that the offensiveness and streightness of my Dungeon cannot prejudice your Beauties, or your Greatness. Enter therefore into me, without going out of your Self: Be received in me, but more in your Self, O bright Sun of Glory! Live for ever in the midst of your own Splendours and Magnificence; but do not cease to live also in the middle of my Obscurities and Misery. Convert me unto you wholly, and without reserve.

CHAP. II. To Communicate worthily, we must put our selves in a state conformable to that of Jesus Christ in the Blessed Sacrament.

JEsus Christ chose to give himself to us in this stupendious Mystery, in the state of Death, as to any thing that concerns the life of the Senses; but as a Fountain of Life in regard of the Interiour Life; a Divine Life, a Life of Grace, a Life of Contemplation and of conti­nual application of the mind to adore the Ma­jesty of God his Father: A Life, I say, poor, and nothing to the Exteriour, but shining with [Page 295] the Divinest and most awful Lustre, and Infi­nitely rich under the vails of the outward Spe­cies that hid it from the eyes of the World. Thus and with these dispositions he presents himself to us, requiring that we likewise present our selves unto him with dispositions conformable to his.

His Sacred Humanity, that he gives us in the Holy Communion, was rais'd to a Divine Life by the Hypostatical Union: So also must we be by Grace, viz. Our understanding must be ele­vated above it self by a high illustration of Faith, and our Will inflamed by a sublime Sense of the Love of God; and so in fine, our whole Soul must be animated with the Life of Grace. O the Sublimity of the Life of Grace! How Admi­rable art thou, how High, how Ineffable! Thou raisest man from Earth to Heaven, thou makest him live in God, I, and of God too, since thou dost prepare him to live in this World upon the same Substance which nourisheth the Blessed in Heaven. O great Life of Grace! thou art poor to the Exteriour, but most rich to the In­teriour: Thou appearest low, but art most high. I am ravished with thy Beauties, I cannot live a moment without Thee, who makest us live with a Life Divine, who placest the Soul in the heart of God, and disposest her to see God placed in her own Heart.

When the Charms and Beauty of this Life have once discovered themselves to the Soul, she willingly quits all other things, to imbrace them, and whatsoever else seems to her no better than Death and Corruption; she renounces the [Page 296] World, Pleasures and Riches; she condemns her self to Pennances, Mortifications and Po­verty, to obtain this Divine Life; and feels a Sacred hunger after this adorable nourishment that is her only support. O that I did through­ly know, that I did Faithfully pursue this Di­vine Life, a Life so little known, so little practis'd in the World, where People do not thirst after the Living Waters of your Eternal Fountain. O my God! O Jesus, draw me after you through all the Actions and Duties of the Life of Grace, which is at its greatest height among Injuries and Miseries. Draw me, O Lord, and I will run after you in the Odour of your Perfumes. What a pleasure is it, O my Soul, to see you march like a Gyant in the ways of Grace, nourished and strengthened in your course with the Bread of Heaven: Ambulavit in fortitudine cibi illius us (que) ad montem Dei.

To live in Death, (as Jesus seems to do in the Blessed Sacrament) to change Glory for Con­tempt, to be most delighted when one is anni­hilated and even Sacrificed, is the true Cha­racter of the Life of Grace. It makes all things die to the Exteriour, and live only to the Inte­riour, and above all things it confers the Spi­rit of Prayer, keeping the Soul almost in a con­tinual exercise and elevation, by fixing its re­gard upon that Infinite and incomprehensible Being which she adores and is not able to under­stand, and therefore annihilates her self in his presence, suspended with admiration of those Divine Grandeurs which she sees annihilated in the Holy Eucharist. O my Soul. how great is [Page 297] thy Vileness, how extream is thy Poverty! What is man, that thou, O Lord, art mindful of him; Dost visit him and takest pleasure to come and dwell personally in him? His Soul is drawn out of nothing, his Body is but a piece of Clay, and still you vouchsafe to set your eyes upon him! How can a Creature so filthy, so wretch­ed, so gross, receive within it the Infinite Ma­jesty of God. Sink and humble your self to the very center of your Nothing, and confess your Indignities, O my Soul. Cast down your eyes, and acknowledge that you are unworthy so much as to lift them up towards this formidable Grandeur; and more than all be penetrated with the deep sense of Admiration, Gratitude and love of this excessive Goodness, which con­descends in this incomprehensible Mystery to annihilate it self, to come and give it self to you even in the state of your own Nothing.

We must needs be very much in Love with our condition of Interiour Captivity, where the Soul lyes bound and ty'd up in darkness and pri­son. For this condition Honoureth the Capti­vity of Jesus confined to the narrow compass of a little Host. This Divine Lord of ours shuts himself up in this strait Prison for the Love of us. The King of Glory is contracted under these little Species, and so renders himself a Prisoner to man; yes, he renders himself in appearance his Slave; giving all of himself to man, and still Sacrificing himself to his Eternal Father for man: He still suffers (as I may say) and dies for man, and communicates to him all the merits of his precious Blood and Passion. O Di­vine [Page 298] Captive, captivate my heart so strongly that it may never be able to re-enter into its natural liberty: But that wholly destroyed and annihilated, it may never be capable of any other Life than that which is more than Hu­mane: Never enjoy any other liberty than that of your Children. Let the World look upon them as slaves: And load them with all Indignities as the out-cast of men; in despite of all contempt they are still your Children.

Every time we approach to this Sacrament wherein Jesus Christ gives himself to us whole and entire, we enter into a new obligation and contract to give up our selves wholly & entirely to him, and to endeavour to render all our Acti­ons Divine. Wherefore a Virtuous Soul ought not to say; I have not had time enough to pre­pare my self before Communion; for she ought to aim at no other thing in all the Actions of her Life, than to receive this Bread of Life, to the end she may live the Life of Jesus, and keep her self continually in such dispositions as she sees him in, in the Blessed Sacrament.

CHAP. III. To receive the Communion Worthily, we must imitate those Actions which Jesus Christ practis'd when he Instituted it.

I remark Principally three Actions that Jesus Christ was pleas'd to do for our example when he instituted the Holy Sacrament: And we cannot make a perfect Communion without the practice of them. 1. He never performed [Page 299] any Exteriour Act of such a profound Humility. In Truth he annihilated himself in the work of his Incarnation: Both according to his Humane Nature which he deprived of its Natural Sub­stance in an extraordinary way of conception: And according to his Divinity which he plun­ged into the Abiss of Humane Miseries. Yet he debased himself farther when he chose a Stable to be born in, as the most Poor and Abject of Men: Still more when he condescended to take the Badge of Sinners in his Circumcision; But the lowest Abiss and center of annihilation was in the Chamber where he made the last Supper, and where he did a thing that is the most hum­bling of all Humane Actions, washing the Feet drying them, kissing them with his adorable Lips, and this even to the greatest of his Ene­mies, and most wicked Miscreant that ever lived, even to Judas.

O my Jesus, this is too much debasing of your Grandeurs▪ 'tis too profound a Humiliation of your Majesty. 'Tis my duty, who am a meer Nothing by the condition of my Being, and be­come less than nothing by the enormity of my sins; 'tis my duty to annihilate my self under the feet of the vilest of Creatures. What an intolerable Pride would it be in me, if, having seen the God of Majesty humbling himself so profoundly to give example, and having heard him tell me so with his own mouth: Exemplum dedi vobis, ut & vos it a faciatis; I have given you an example, that you should do so as you have seen me do: What a Pride (I say) would it be in me to approach to your Communion without the Sen­timents [Page 300] of the greatest Humility that I can pos­sibly exhibit in any Action of my Life?

The second Action our Divine Master practi­ced when he instituted this great Sacrament, was a sublime Prayer, one of the most perfect, as well as one of the last that he made in all his Life; lifting up his Hands, Eyes and Heart to God his Father, by an Act of a most respectful Reverence. And though he was himself his own Heaven where his Father reigned, he re­collects himself into this most Sacred Humanity, as into a new Heaven, and there addresses his Prayers to his Father who was present to him, and his first Petition is, Glorifie me, O Father; which is to say, give me the joy of Humiliati­ons and Opprobries of the Cross which I have so long desired and sighed after: Teaching his Church to look upon Contempts and Crosses as her Glory, and the greatest Honour she can de­sire upon Earth▪ He demands also the Instituti­on of this ineffable Mystery of the Holy Eucha­rist, which he was going to make in obedience to his Eternal Will and Decree; knowing that it was to be unto us a Fountain of Eternal Life, and unto himself the beginning of a perpetual Death, as continuing there in quality of a Sa­crifice even to the consummation of the World.

It is my Duty therefore, after his Example, to prepare my Soul to receive his Divine My­steries by the most pure and most perfect Prayer, as God shall enlighten and inspire me. The most assured is, to apply ones self to him by a simple regard of Faith, accompanied with Respect and Love, considering him full of Graces, full [Page 301] of Mercies and Blessings in this awful Mystery, and that he comes unto us with all his riches, and gives himself without any reserve, even rendring himself in a manner passive for all the designs that he intends to accomplish within us, whether he comes himself in person to operate there the marvellous effects of his Love. This sole regard of Faith in its simplicity contains all the Perfections of other Acts. 'Tis sufficient to have God by Regard unto him and by Love; this is to attain to the end where the heart rests: All other Exercises of Meditation and Practices of Interiour Virtues are but only means to ar­rive unto God; when he is once found, the Soul is to repose there and rest satisfied.

The third and most endearing Action that I admire in our Lord when he Instituted the Blessed Sacrament, and when he made his Love appear in its greatest Lustre, and in its most Ardent Fervour, as well towards God the Fa­ther▪ as towards Men, even his Enemies. When he comes into the World, his Love is a rising Sun: But when he comes to leave the World, in the vigour of his Life, and in the excess of Charity that he shew'd in dying for us, he is a Sun in the heat of Noon day. The Gospel tells us, That having loved his own that were in the World, he kindled the flames of his Charity, and raised them to the highest point imaginable, when he Instituted the Holy and adorable Sacrament; In finem dilexit eos. But that which is most in­conceivable in it, which the most of any thing demonstrates the eminence of his Charity, is that he did not refuse the most charming and [Page 302] most tender embraces to the most unworthy and most perfidious of all his Enemies. Judas, whom Envy had already poisoned even to the heart, whom Avarice had perverted and made a Thief; Insensibleness had blinded and made ungrateful; whom Malice had corrupted and made an Apostate, a Traytor, a very Devil; yet this Judas in this condition that he was, and in which Jesus saw him at the bottom of his heart, is not excluded from the eminent Gran­deurs of the Love of our Saviour, which feeds this Demon with the Manna of Angels. O Love, how thou art admirable! O Love, how thou art invincible! an abundance of waters cannot extinguish thy flames.

And now, my Soul, is it possible thou shouldst continue tepid and insensible while thou art near so great a Fire? Hadst thou all the Ardours of the Seraphins, thou wouldst still be too little on Fire to answer and reflect the Fires of that in­comparable Love which inflames his heart when he comes to give himself to thee: A good Re­ligious Capuchin, called Br. Bonaventure, felt his Soul so inflamed with this Sacred Fire when he approached to the Holy Table, that one day, a­mong others, finding himself more than ordinary replenished with an Ardent desire to unite him­self with God; and seeing the most Blessed Sa­crament in the Priests hand ready to Commu­nicate him, his heart seem'd to make strong efforts to leap out of his Breast and meet the only Object of its desires, which also broke forth into words: For the abundance of his Love forced out their amorous Aspirations: [Page 303] My Jesu! My Jesu! My Jesu! But to let both him and us know that the Love of Jesus in this unspeakable Mystery surpasses all ours in an In­finite measure, the Holy Host quitted the Priest's hand, and as it were all on a flame and encircled with Glorious Rayes of Light, of its own ac­cord, flew into the Mouth of this worthy Ser­vant of God.

CHAP. IV. Interiour Entertainments during Commu­nion.

SOme times when I was Communicating, it came into my mind to think that my heart was an Altar, and that Jesus Christ came to con­tinue upon it the same operations that he had performed on that Altar where the Holy Mass is Celebrated. Wherefore my heart received him lovingly and simply, united it self to all his Di­vine Operations relating both to his Heavenly Father, and to Creatures: And my Soul adhe­ring to all his Adorations, all his Sacrifices, all his Love that he bears his Eternal Father, be­came wholly passive, like an Altar upon which Jesus does all that he pleases, as well in regard of the Divinity, as in regard of Men to whom he distributes and dispenses his Mercies.

It seemed to me that in the first place he ap­ply'd himself to honour his Divine Father, to annihilate himself before his greatness, to love his Goodness and other Divine Perfections, and [Page 304] then he turned himself to succour my weakness, and shew his Mercies upon me, by giving me a glimpse of what he is, and a fight of the strick and close alliance whereby I ought to be united to him; that I ought not to subsist a moment but by his Life; that his Holy Spirit ought to animate my Soul, and be the first spring of all its motion, as my Soul moves my Body, and is the Principal of all its operations: That to live a Life purely Humane, is a state wherein though a Soul does not offend God, yet she cannot please him; which is a thing Love cannot suffer, nor will it endure that a Soul wherein it reigns should cease any one moment from pleasing her Beloved.

O Jesus, enter into so absolute a possession of my Soul that she may be wholly yours, and that she may never have any other motion than what your Grace gives her. 'Tis the great desire of my Soul, which would not live to you partly, and partly to Creatures; but that all the actions of my Life be Consecrated to your Love. I have need of a Powerful Grace, O Jesu, to continue thus elevated above my self in all sort of occa­sions: But vouchsafe to magnifie your Omni­potence in my weakness, your Mercies in my Miseries.

Another time after Communion, I had re­presented to me the manner how all the Inte­riour Faculties of Jesus Christ in his Mortal Life did most worthily Glorifie his Eternal Fa­ther: All the parts of his Holy Soul were taken up in this imployment; the Intellectual Powers of the Superiour part the Beatifical Vision and [Page 305] Fruition; the Inferiour part and his Body by a most perfect Suffering. I saw the admirable connexion which was between these so different states, and their joynt accord to Glorifie the Eternal Father: And the wonderful Oecono­my of this Sacred Interiour charmed my Soul: I continually offered it up to God in the pressures I lay under; in the midst of my troubles▪ I en­tred into these Holy Dispositions, and united my Sufferigs with his, my Actions with his Divine ones. This disposition remains deeply imprin­ted in me, and serves me for a comfort and sup­port upon all occasion of our contempt, pains or any other affliction.

Another time my Interiour entertainment during Communion was after this manner. I consider'd that a Christian has but two concerns in this Life, how to maintain the Life of Na­ture, and that of Grace, thereby to arrive to that of Glory. Generally men think of no­thing but the first, though it be of no conse­quence, and but for a moment, besides that is full of Miseries; and they forget the second, which is Eternal, and Infinite importance; yet scarce any body minds it, for every one lives in the darkness of Imperfection, and the blind­ness of Sense. O what a Misery! And on the contrary, how Happy are they who set no va­lue but upon the Life of Grace, and consequent­ly love those Exercise which nourish and im­prove it, as Mortifications, Prayer, frequent Communion! O how clearly do I see that I ought to disingage my self from Temporal Af­fairs, to apply my self more fully to the Exer­cises [Page 306] of the Life of Grace, and to pure Prayer!

I made another time my Action of Grace after this manner. An attention to the Pre­sence of God before Communion had raised in me a great and awful respect towards that most Sacred Majesty, before whom the highest Sera­phins in Heaven do tremble. The like impres­sion continued in me also after Communion: My Soul was all adoration seeing the adorable Jesus was become her Guest: His Presence heightned my respect, as being the source of all Graces, and of all good Dispositions. I saw himself also sometimes paying a profound re­spect to God the Father; and then I plunged my self deeper, and even lost my self in those Divine Respects, unwilling to come out of them: And fearing least some persons should come to visit me, and interrupt my Devotion, I hid my self, that I might remain thus wholly plunged in this Sentiment of Reverence which Perfumed my Soul.

CHAP. V. Other Interiour Entertainments to give Thanks after Communion.

THe Dispositions most frequent with me af­ter Communion are;

1. Jesus entring into my Mouth, vailed with the Sacramental Species, I Sacrifice to him all my Being, my Faculties and Operations in Homage to [Page 307] his Grandeur. And after this Act I remain quite annihilated and passive to Jesus, operating towards his Heavenly Father, Love, Respect, and Praise; towards my Self, Death, Annihilation, and Alli­ance with his Divine Life.

2. A second Disposition after the Holy Com­munion is, that Jesus entring into me, presently operates a streight Ʋnion. At that time I have no sight of any that may annihilate me; only at first he unites me to the state of his Humanity in its Poverty and Abjections; the Contempt, La­bours and Sufferings of his Mortal Life; and be­ing hereby purified, next he draws me to a Ʋnion with the state of his Divinity, that is to say, to render to his Eternal Father, Love, Praises and complacency in his Grandeurs.

3. Another time after Holy Communion, these great words of our Lord presented themselves to my mind to serve for my Entertainment; Rogo Pater, ut sint consummati in unum: Father I beseech you, that they may be consummated in one. They disclose to me a little of that perfect Ʋnity, or consummated Ʋnion that ought to be contracted be­tween Jesus and us: His Love requiring that our Souls should be confirmed in that Ʋnion by the fre­quent use of the Holy Communion, and that they act continually according to the conditions of this Alliance; from whence they fall by the least Infide­lity, and very much offend God, who sees himself neglected, and as it were contemned and post-poned to Creatures, after he has called them to so perfect a Ʋnion, and come expresly to work it in them. [Page 308] Wherefore a perfect Ʋnion requires that our heart be united the most continually that possibly it can, and that it tend incessantly to a Ʋnity of Love with Jesus Christ, to a Ʋnity of Instinct, of In­clinations, of Desires, and to a great conformity with the condition of his Mortal Life, which is that whereby we are to walk during our present Life, if we desire to arrive to the enjoyment of his Divine Life.

4. Sometimes after Communicating, I have had this representation in my mind, that Jesus giving himself to me, seemed to speak to me, but without any kind of words: For the sole manifestation of his Love imparted to the Soul, is in lieu of speak­ing; and the Soul answers by Acquiescence and Admiration that cannot be expressed. In effect, the Soul in this state does not understand any Inte­riour words, after the manner that Mystique Di­vines explain them in their Writings: But the lively and clear representation that is made to her of the state of Jesus in each Mystery, without any thing else, serves her for Discourse. While she is in this condition, it seems to her that Jesus says, Hear Daughter, and see, and forget your People, and the House of your Father, to enter into an imitation of me. To which words the Soul makes answer by acquiessing, and without any noise in her Interiour, she signifies her acceptance by a most efficatious consent. She hears by seeing, and Je­sus speaks by manifesting himself.

Another while at the Communion I had a ge­neral view of the multitude of the great won­ders [Page 309] that Jesus operates in these Mysteries of Faith, in favour of Men, with whom he takes his Delight. This general view raised me to a high admiration, which nevertheless termina­ted in a sense of a most profound acknowledg­ment of the Goodness of God, seeing that all these wonders tend to no other end than to ma­nifest unto us the intenseness of the Love he bears us, and import that he expects Love for Love. That is your only design, my good Je­su, in bestowing on me this Divine Food, to bestow on me the Life of your Love; but this Life may very well cause my Death. O Love, Love, Love! was all that I could then say, be­ing struck dumb with admiration.

CHAP. VI. Another Method of Thanksgiving after Communion.

I Find a great gust in the understanding of these words; Fortis est ut mors dilectio: Love is strong as Death. Methinks I see them practi­cally verified in the Holy Communion, where I see that Love has reduced Jesus to the state of Death and of a Sacrifice immolated, as Death reduced him upon Mount Calvary. I consi­der, that while his Love severs him from the Splendours of his Glory to unite himself to me, it excites me at the same time to se­parate my self, from Creatures, from my Self, and from all other things, thereby to unite my self to him alone. My Soul thoroughly pene­trated [Page 410] with a desire to correspond with this de­sign of her Beloved Jesus, and clearly discer­ning that the love of Crosses and Contempt is necessary to dispose and prepare her for this great Favour, she looks on them with affection and delight, as so many Springs whence flows her Happiness.

Another wonder, which sometimes my mind has been intent upon, and received great Com­fort from it, is the Infinite desire that God has to Communicate himself, and to lift us up to a full participation of his Divinity. This view well penetrated into, discovers so many wonders of the Love of God towards Men, of the Felicities to which they are destined after the Miseries of this World, of the Dignity of their Creation (since the end for which they were made is to possess God,) of the Infinite desire God has to unite himself to them, and of the perfect corresponding and complyance they are from thence oblig'd to, especially such Souls as are chosen, and in a particular manner called to this state, that after all this it is scarce pos­sible to resist such cogent impulses and at­tractives of God. They make one desire to die to all things, the better to prepare for so great a work of Love; the hurries and business of the World is not to be any longer endured, and one becomes passionately in Love with Solitude. My Soul, reflect diligently upon the Grace is given thee, and correspond to the Love of God towards thee, which thou art now so thorough­ly acquainted with: Thou hast no other business but this; for thou must never betake thy self to [Page 311] any other imployment, unless thou receive ex­press orders from God for it.

The more one is estranged from Creatures, the better a Soul is disposed to this Divine Uni­on, wherefore Disgraces ought to be our Feli­city, because they are the means to obtain it. The Cross, Purity of Love, Union, God alone: These are the degrees that Grace leads us through, and our Fidelity calls us to.

There is also another good method of gi­ving Thanks after Communion, which consists in abandoning and resigning our selves absolutely and without reserve to the power and depen­dance of Jesus Christ, who coming into our hearts, ought to be master there, and command as Soveraign. When it pleases him to continue with a Soul, to entertain her, and to unite her to him by a most delightful feeling of his pre­sence, we must not think that to remain thus united, is to do nothing; for 'tis the doing of all that God demands of us, and the co-opera­ting with him in the greatest work of Grace, which is the Union of a Soul with the Divinity. This Union is a repose of the Soul, and it is found in several and different manners: Some­times it is diffus'd through all the Soul, some­times 'tis only in the Superiour part thereof; other while it restrains it self to the supream point of the Will; and if the Soul be Faithful, she does not considerably interrupt this Union: For the trouble of the Interiour part, or di­stractions of the imagination, may indeed lessen the tranquility thereof, but cannot destroy it. The thing that weakens it the most, and as it [Page 312] were smothers it, are the Passions when vio­lent, Cares that touch one to the quick, Troubles of mind, Pleasures of Sense; Wherefore one must be dead to all these, and endeavour to die perpetually to them.

Another time Jesus entring into my Soul in Communion, did not impart to it this Union so desirable, but deprived it of it; whether it were in punishment for her Imperfections, or that he designed her at that time for other Imploy­ments, and required Exteriour Duties from her for the good of her Neighbour. Her business was then to remain in Peace, and to make a free offering of the most noble thing in the World (to wit, the enjoyment of God) to God himself, who takes an Infinite delight to see himself thus Honoured by his Creature. And he is often pleas'd to be Glorified in this man­ner by perfect Souls, and the Souls find them­selves raised to a very sublime Purity by these sorts of Sacrifice, wherein they renounce the most dear Caresses of God, to abandon them­selves more purely to God, and to adhere to him only. O how true is it, that in the fund of the heart the most noble operations of Love are performed, hidden from all the World, and known to God alone. Even the Soul it self does not know the Interiour Communications of God, till after long experience, which renders her self skilful in the secrets of the Super-natural Life, whether neither Sense nor Reason can pe­netrate.

CHAP. VII. The first Effect of Communion, is to beget in us the Love of Crosses and Humiliations.

GOd in Himself and in his Eternity, does no­thing but Love Himself in contemplating his Divine Perfections. For 'tis his Essential occupation, and he cannot but Love Himself, and desire to be Beloved. Wherefore since by the Hypostatical Union man is become God, he takes upon him the same Sentiments, the same Inclinations as God. And by consequence Je­sus Loves God, as God Loves Himself; and as he clearly saw that there is no way whereby God can be more Loved, or more Honoured, out of Himself, than by Crosses and Annihila­tions, which pay homage to the Grandeur of his Infinite Being, he apply'd Himself to Love Crosses, Sufferings, and Contempt with all the Powers of his Soul. Never man so passionately in Love with these things as Jesus Christ, be­cause never any one was transported with such Zeal as he, to Love and Glorifie God his Fa­ther.

When therefore Jesus enters into us by the Holy Communion, he brings with him all his Sen­timents & all his Inclinations, particularly those which he affects most, and desires to imprint them in our Souls, for which purpose he gives himself to us under the form of nourishment; because, as the meat we take, communicates to [Page 314] the Body all its principal qualities, so he inspires the Soul withall its principal motions and ope­rations. And this is the reason that the oftner one Communicates, the more one ought to be penetrated with the Sentiments and Inclinati­ons of Jesus; that is to say; so much more one ought to Love Sufferings and Humiliations: The property of the Communion, which is the Living Bread which descended from Heaven, is not to be changed into us, as the inanimate Bread, that comes from the Earth, is, but to change us into Himself. And the Holy Commu­nion should raise man above his Natural Love, to lift him up to the Love of God, and to a perfect union with his Will, by Mortification and Destruction of Himself.

The most inward and most Perfect of all the Unions that a Creature can have with his God, is the Personal or Hypostratical one, which pro­duced in the Sacred Humanity of Jesus, a Love of the Cross, and of the Poverty: Insomuch, that it was no sooner Divinely assumed, but it was inflamed with the Love of Suffering, and esteemed nothing, next to the Divinity, so wor­thy an bbject of Love as the Cross. Now it is evident, that we cannot arrive to any Union with God so much resembling the Hypostatical Union, as that which we obtain by the Holy Communion: Whence it follows that it ought to produce in us such Inclinations as very much re­semble those which the Union Hypostatical pro­duced in the Sacred Humanity; that is to say, it should incline us to Love the Cross, Poverty, Humiliations, and all other manner of Sufferings. [Page 315] O my Soul, where are we? How comes it about that we Communicate so often, and feel still such repugnance to suffer? Jesus Christ coming into us, and, as I may say, again Incarnate in us, would not he confer the most signal Grace of Love of the Cross, if he found us well dis­posed to receive it? He that Communicates often, and yet is unwilling to suffer, without doubt Communicates but imperfectly: For he does not receive the principal effects of the Di­vine union, which are, to make us love what Jesus loved the most of any thing in the World. O my God, how long shall we live in the low Sentiments of Nature? Give me, to suffer, or to die. O my Soul, be ashamed to live with­out Suffering, for That, methinks, is to live without Love.

The Fruit which we gather from the Holy Communion, is not discerned by abundance of sensible sweetness, or by reception of much Light in the understanding, but by a firm and vigorous resolution of the Will to suffer and to mortifie it self; and the more one advances in Mortification, the more one also increases in purity of Love. Jesus, who is the nourishment of our Love in Heaven, where Love will be Infinitely pure, is likewise the nourishment of our Love upon Earth, (in the Blessed Sacrament,) which by consequence ought to be Soveraignly pure, I mean, without any mixture of any thing that is not God. But this cannot be with­out dying to all Creatures, and even to our Selves; and this Death is not compassed but by Mortification, and all that which Crucifies Na­ture.

CHAP. VIII. Continuation of the same Subject.

AFter Holy Communion, it seemed to me that as Jesus received of his Divine Fa­ther the Fullness of Light and true Love, in the Hypostatical Union, so he makes his Friends partakers thereof in the Sacramental Union; and thereby lays an obligation upon them to live by the same Life, to guide themselves by the Light, and to enter into a Comformity to all his States. This Divine Light discovered to me a great many Verities very important for my direction and conduct.

1. That we are never to be without Sufferings: For the Spirit of Christianity is the Spirit of the Cross: The Grace that feeds and supports it, is the Fruit of the Cross; and the adorable Bread so full of Delights, inspires no other Sentiments then those of the Cross; Venite mittamus lignum in Panem ejus.

2. That as Jesus manifests the Purity of the Love he bears us, by dying for us upon the Cross; so ought we to prove the Sincerity of ours, by nailing it to the Cross. 3 That he work­ed our Salvation by the only means of Suffe­ring: Therefore it is a manifest deceit to hope that we can co-operate towards our Salvation by any other means than that of Suffering. 4. That we must attend and harken very dili­gently to the Spirit of Jesus within us, which [Page 317] of it self sometimes furnisheth us with Crosses of Providence, or else inspires us to seek them of our selves. We must embrace them all cheer­fully, or search them amorously. 5. That no other Soul but what is in Love with Crosses, can tast the ways of the Spirit and its Heavenly Sweet­ness: For God who mixes the Pleasures of Worldlings with wormwood and Gall, does often sweeten our Sufferings after an admirable manner.

Moreover I was taught in the Holy Commu­nion, that Jesus is a Sun, which was Eclipsed during this transitory Life, but now shines in Heaven full of Lustre and Glory. And accor­ding to the measure Souls partake of his Eclipse and Darkness, they shall proportionably share of his Splendours in Glory. Why then flee we Poverty, Contempt and the Cross? For that which Eclipseth a Soul, with Jesus Christ, is the Seed of an Immense Glory in Heaven.

What is the reason that we see nothing but Crosses in Churches? All the Altars are adorned with the Cross, the Priest going to Celebrate weares the Cross in his Vestments; while he is saying Mass; while he is saying Mass, he makes a great many Signs of the Cross; when he is about to Communicate to us, he first gives us his Benediction with the Sign of the Cross; even the last Action he does, holding the Blessed Sa­crament in his Hand, and ready to present it to us, is forming the Sign of the Cross with the Sacred Host. We are told also, that in An­tient times, when Christians received it in their Hands, they placed them in form of a Cross, [Page 318] laying the Right Hand a Cross over the Left: What can we learn from all this, but that the Christian who Communicates, ought to be Cru­cified? and that as he receives his God among Crosses, so he should take delight in passing his Life amongst Sufferings.

My Soul, when shall I begin the practice of a Life wholly Crucified, a throughly Christian and Supernatural Life? When shall I love Po­verty, Contempt, Affronts, Injuries; O my God, that I might begin this very day to serve you, and trample upon all the Sentiments of Nature, which ought to be continually up­on the Cross? And therefore I ought not to be troubled at such things as impoverish and ruine me: The more poor, the more dead one is to the World. I ought even exteriourly, (if People would believe me,) to live poorly, and become vile and contemptible in the eyes of men, fol­lowing the example of Jesus Christ, who lived thirty years in a Shop like a Servant. There­fore it is my Duty to tend contrary to all that which the World, with its Wisdom of the Flesh esteemeth: And that suddenly, for I am al­ready grown Old, and have not yet begun. In becoming wretched according to the opinion of the World, I shall answer the Grace of my Vo­cation, who am called to Poverty and a Soli­tary Life. I shall obtain Peace, and become a man of Prayer. Assist me with your Powerful Graces, O Jesus, and grant me Perseverance.

Let us follow Jesus, O my Soul; He, from the very first instant of his Life, walked like a Gyant in the ways of Humiliations and Suffe­rings, [Page 319] the ways that his Father appointed him: All his concern was to co-operate with his Fa­thers Eternal purposes which regarded himself. Let us walk couragiously in the rough and Ho­ly Paths which Jesus has traced out; Let us not fear our Natural Weakness, since he did not fear his Humanity, but shew'd himself obedient even to Death, and to the Death of the Cross. Let us count every thing Folly that is contrary to this Wisdom; and let us quit, one for all, every thing else to follow none but him.

CHAP. IX. The second Effect of Communion, is to Transform us.

THe following consideration after Communi­on entertained me long, and continued a whole Morning: That the principal Effect of Communion is to produce in us an intimate Uni­on with Jesus. This Union is a perfect Assimula­tion to his States and Mysteries. And this Assi­mulation is the same thing which they call a Transformation into God, and renders a per­son wholly Divine, and devoted to the Interests of God, insomuch that by Grace he becomes Divine, as having no other Inclinations then those of God, living by the Life of God, and desiring nothing but the Love and Glory of God.

In this sight which appeared to me very clear, I beheld the lowness and imperfections [Page 320] of such Sentiments and Actions as are meerly Natural; I wondered at the blindness of men, who set such a value upon an operation of Na­ture, though it be of it self so infinitely vile and contemptible. It seems they never under­stood the importance of advancing towards Perfection with all their sorce, nor the mise­rable condition of an imperfect Soul. This Light wonderfully separated me from Imper­fection; and I am now as full of Horror of it, as I was formerly full of Sin. It seemed to me that Jesus, who so prodigiously debaseth himself in the Blessed Sacrament, by a Miracle of Love, of Mercy, and of incomparable bounty, did thus excite me to rise from Nature to Grace, and and from a Humane, to a Super-natural Life: Towards which I felt in my self such strong In­clinations, and such powerful Obligations, by my frequent Communions, that I had rather have died, than have passed one moment of my Life in the state of Nature.

We ought to tend incessantly to the Purity of Jesus, and if to enter into it more readily and more perfectly, one must quit Honours, Goods and Friends, let us quit them, my Soul, and take in their places, Poverty, Contempts and Pains. The Purity of Virtue charms me and animates me to pursue it: I do not find any Creatures that I do not willingly abandon, nor any difficulty that I do not easily conquer.

O my God, separate me by your Holy Grace from every thing which hinders this Divine Transformation; and grant that I may cease to be what I am according to Nature, that I may [Page 321] become what you are by the power of Grace. When shall I be wholly united and transform­ed into you? When shall I quite forget my self, and be no more, and act only in you, and you in me, (in me manet, & ego in eo:) and con­tinue thus Absorped in you all the days of my Life? Being thus united with you, I shall learn your secrets, discover your purposes, and see, with you and your Lights, the ways that you take to Love, Honour, and Glorifie your Fa­ther, which he revealed unto you at the instant of your Incarnation. Ever since that Happy minute you are become the Light of the World; he that will follow you, shall not walk in Dark­ness. Who can know the Secrets of the Father better than the Son; or his Designs and Thoughts, than he, who being equal to his Fa­ther, is privy to all the Sacred Councels of the Divinity? These he teaches us by word of Mouth, he opens them to us by the com­portment and examples of his Life. Let us see, approve, imitate: Herein consists the right Transformation.

The Grace bestowed on us in the Holy Com­munion, principally tends to annihilate in us all inclinations of Nature; and in their place in­troduceth others most conformable to those of Jesus Christ; according to the measure that a Soul conforms to Jesus Christ, proportionally she becomes more capable of Divine Commu­nications: For a Soul grows not more pure, but in as much as she participates of the Spirit of the word Incarnate, whose whole aim is to Crucifie us to all that is meerly according to the [Page 322] Inclinations of Nature. How different is the judgment and discernment of true Christians from those of Worldly men! How quite ano­ther thing are the Thoughts and Convictions of an Illuminated person, and those of one who lives only according to Reason! There are Souls upon which, Jesus, entring into them by way of Communion, makes such admirable impressions, that Lead turned into the finest Gold by the Philosophers-Stone, would not be more changed than they are. For in effect this Sacrament is the Mystery of the Omnipotence of God where the words of Consecration, by a Miraculous Power change the substance of Bread and Wine into the Body and Blood of Jesus Christ: By which mutation we are instructed that under the weak and common Species lyes a secret Vir­tue, which is able to transform the most Im­perfect Souls into the greatest Servants of God.

One of the things in the World that most astonisheth me, is, that when we receive Je­sus in the Holy Communion we are so little chan­ged, and his Presence so un-active in us. We experience none of his wondrous operations. He ought to be to the Soul a grain of good Seed, that makes very great productions. Jesus ought to do admirable things, Jesus ought to form Jesus in us, and produce by his Grace all his own Sentiments, and fill our Life with all the States of his: Yet he makes no change in me; he does not strip me of my Humane Inclinations, that I may live the Life of Jesus: A thing which frights me very much, and gives me reason to fear that I do not approach unto him [Page 323] with all the preparation requisite: Whereupon I flee to the Mercy of God, and beg it with all instance, for in that alone is my Hope.

CHAP. X. The third Effect of Communion, which is the Perfect and Consummate Ʋnion.

THe design of our Lord in giving us the Blessed Sacrament, is layd open to us in the Prayer he made to God the Father while he was actually Instituting it: Rogo Pater, ut sint unum: I ask you, That they may be made par­takers of the Ʋnion that is between us. Where­fore the Union he enjoys with God the Father, is the model of that which he desires we should contract with him by means of this Divine Sa­crament. Now He is so much one with his Fa­ther, that whosoever sees Him, sees also His Father: And if we were transformed into Jesus Christ, according to his intention in the Com­munion, whosoever should see us, would at the same time see Christ.

But this Consummate Alliance with God is not discernable in the most of those that re­ceive the Communion: Because that Consum­mation pre-supposes another, which fails in the greater part of Communicants, viz. The Con­summation of the Soul in Jesus Christ; which is then obtained, when by the attractions of Grace she is wholly annihilated as to her Natu­ral Inclinations, and the Super-natural succeed in their place, being cleared from all dispositi­ons [Page 324] but those of the word Incarnate. A Soul in this state, receiving the Holy Communion, ought to remain simply united to Jesus present, and receive in quietness and tranquility such effect of Grace as he works in her; which are, to live no longer to, or in her self, but to enter effectively into the poor and abject state of Je­sus, to live like Him, to live by his Spirit, to live no longer as the World, nor by the Spirit of the World.

Moreover the Union of the Divine and Hu­mane Nature in the Person of Jesus Christ, is another most expressive Image of the Union he assumes us to by the Virtue of this Sacra­ment. For we assuredly believe, that his Sacred Humanity is wholly absorpt and plung'd in the Divinity, after such an unspeakable manner, that there is no comparison which can be drawn from any Created thing, may serve to illustrate it. To compare it with the Stars which are lost and drowned in the Light of the Sun, is a too weak and imperfect similitude, and falls in­finitely short; for there is an immense distance and disproportion between Divine and Created things. But the Soul needs not such allusions; she is contented to behold it in God by the ob­scurer Light of Faith, and thereupon falls into Acts of Admiration, Adoration and Love: and discerning that the intention of Jesus Christ, by uniting himself to her in the Blessed Sacrament, is to perfect her in himself, she accepts of it joy­fully, and resigns her self entirely to the Divine operation, and wishes she could say with St. Paul, Vivo ego, jam non ego, vivit verò in me [Page 325] Christus; I am no more, I live no more; but Je­sus Christ is my Life and my Being.

Now it is evident that this high and Consum­mate Perfection is the effect of an eminent Love, and that it cannot be raised to such a degree, without destroying in the Lover every thing that is not God, and by consequence it costs Nature dear, and requires a firm and generous Soul, and very Faithful to the impressions of Grace. Light and Knowledge are ineffectual of themselves to this great work: Nothing but the real and earnest practice of pure Virtue, in the full extent of the Grace given us, and as occa­sion shall afford the exercise, can bring a Soul to this eminent Perfection.

Such a Soul cannot be more charmed and de­lighted, than to observe the amorous inventi­ons of the Wisdom and Mercy of God, in de­riving upon Christians the Fulness of his Divi­nity by means of the Blessed Sacrament, where Jesus Christ presents us his Humanity, to draw us into partake of his Divinity. O how great is the dignity of pure Souls when they Com­municate! O how low and abject are all the Grandeurs of the World! They are a meer No­thing compared with this. For what Glory is comparable to that of a Soul intimately united with the Supream Being! My God, how delight­ful and transporting is the sight of the Wonders and profound Secrets wrapt up in your My­steries; how they penetrate the Soul you dis­close them to!

This Union with Jesus in Communion is in­essable. For as the Father and the Son are one [Page 326] in Unity of Essence; the Word and Humane Nature one in Unity of Person; so the Soul that is one in Jesus, partakes of both the Unions, Divine and Humane. Jesus is in her according to both his Natures; and she is All in Jesus; and while she does all things in him, he works all in her, he Prayes, Adores, Loves, Suffers, Labours; insomuch, that this perfect Union produces a certain Unity between God, Jesus, and the Soul, and between all their operations. It settles a kind of Partnership and Community of Goods and Possessions between them: In a word it imports more than can be expressed. Now this condition must needs be most Holy and Divine, where God works in the Soul, and the Soul in God; In me manet, & ego in eo: And the Alliance between them grows continually streighter and closer, proportionably to her in­creasings in Virtue in this Life, and receives its ultimate Perfection only in Heaven.

O amiable Jesus, with what a profusion of Goodness and Love you entertain our Souls in this Sacrament? You conceal your Presence under the External Species, to give us occasion and advantage to exercise our Faith, which be­holds you so much more clearly, as you are more secretly and obscurely present. Again, on the other side you manifest and shew your self by innumerable effects of your Grace and Divine Sentiments which you breath in the Soul; to excite and exercise our Love. What can a Soul do, when she sees her self so preven­ted, so convinced, so pressed by evident instan­ces and experimental proofs of your endless and [Page 327] unwearied Bounty? What can she do but Love, Love without stint, render Love for Love? how many excellent things might be said upon this Subject! But how can those Sentiments be expressed, that can hardly be conceived!

CHAP. XI. The fourth Effect of Communion, is to Con­fer the highest Love.

OFtentimes before and after Communion, I was taken up with Contemplating the Perfections of God. Which being one and the same in themselves, yet they are different in our manner of conception, and the verity of their effects. Now when any one of them dis­covers it self, it appears in full Beauty and Ma­jesty, and all the other seem to sink in to it, and lend all their Ornaments and Excellence to in­crease its Lustre. An instance hereof we have in the Blessed Sacrament, where the Divine Love displayes all its Magnificence, and the other Attributes contribute to that design the bright­est of their Charms and Perfections, Eternity, Immensity, Wisdom, Omnipotence, Justice, Mercy, and whatsoever is most eminent and adorable in the Divine Nature, are present there, and attend upon the triumph of Love.

Each of these Perfections espouse the Interests, and put on the Inclinations of Love, which are Liberality and Magnificence, and accordingly operate in a Soul, when Love makes his trium­phant [Page 328] entry at the time of Communion. For Love as its proper effect produceth in the Soul a reciprocal Love; Eternity imprints continuance and perseverance; Immensity spreads the Af­fection and gives it an unbounded extent; wis­dom sheds round about a Super-natural Light, to guide its good purposes, and illustrate the ways of Virtue: Omnipotence inspires an in­vincible strength to surmount all difficulties and obstacles. Thus in Communion a Soul does not only receive the impressions of Love, but of Love attended with the Lustre and Excellencies of all the Divine Perfections.

It is observable, that Jesus Christ, together with his Eternal Father, sent the Holy Ghost upon the Apostles to replenish them with Love; in the same place where he had given them Him­self in the Sacrament. So that this Divine Sanctuary was chosen two several times to be the Theater where the two greatest Actions of Love were represented, that ever the goodness of God exhibited, out of himself. The first, in giving us his Son to reside in our Hearts, who from all Eternity rests in his own Bosom, and thereby enabling us to live Divinely by him, as he lives by his Father. The second, in sending on us the adorable Spirit of the Father and the Son, to be the knot of the Eternal Espousals of the Soul with her God, to Beautify her with his In created Light, to warm her with his Sacred Flames, to animate her with his Heavenly Force and Virtue; and in a word to render her entire­ly Spiritual. And both these Actions are perpe­tuated in the Holy Church, when at the same [Page 329] time we are Feasted with the precious Body of the Son of God, and inebriated with the Spirit of his Love.

O who can conceive the admirable Com­merce and Caresses that are interchanged be­tween Jesus Christ and pure Souls in this Divine Sacrament! The World, which discerns nothing but by meditation of the Senses, is too gross and stupid to comprehend them. It thinks that Souls which are escaped from its snares, and dis-en­gaged from its business, lead an idle and unpro­fitable Life; it fancies they do nothing, because their Actions are not seen; that their Fire is ex­tinguished, because it does not blaze in the eyes of Men. But on the contrary, they re­semble those Mountains full of Sulpher, which carry vast Globes of Fire in their Bosomes, though they break out but at certain times, and then they are not only seen, but whole Provin­ces feel the Conflagrations▪ Towns and Villages are Burned, and Fields covered with Ashes. In like manner those retired Souls which burn in­wardly with Divine Love, and for the most part shine only to God and themselves, yet when the command and service of the Lord excite them to External Duties, they produce such extraor­dinary Effects, that numbers of Souls are set on fire with their Virtues, Example and Instructi­ons. In this kind we have had many great Ser­vants of God, who having conceived a thou­sand good desires in their retirement, and in­flamed with Heavenly fire by the frequent use of the most Holy Communion, issue from their retreat and this Sacred Table, like Lyons, brea­thing [Page 330] nothing but flames, and setting all on fire about them. Such have made the great Con­versions of Sinners, changed the face of whole Provinces and Kingdoms; and all this per­formed only by one, or a small number of such Servants of God, who appeared so powerful in Works and Words, that all their Actions seemed to be so many Miracles.

Here we must observe that this Interiour Fire in a person not sufficiently retired within him­self, or that from time to time is not careful to lay on more Fewel to nourish it, I mean, to ele­vate his Heart by frequent Prayer to God, and Contemplation of his Divine Perfections, or that dissipates his Spirit abroad by the impulses of Nature, engaging himself in Temporal Affairs, without being called thereto by the Inspirati­on and guidance of Grace, though something of zeal appear in the thing, and (as one thinks) a good intention: I say, this Interiour Fire in such a Person, is to be compared to these Me­teors or Lambent Fires, which are carried about with every motion of the Air, and shine, but do not burn.

CHAP. XII. The fifth Effect of Communion, is to give Strength and Perseverance in the Service of God.

ONe day as I entred into a Church, I heard them sing these words in Honour of the Blessed Sacrament; Ambulavit in fortitudi­ne cibi illius us (que) ad montem Dei. He walked in the strength of this Bread, even to the Mount of God. These words affected me, and made me Hope, that notwithstanding my Miseries and continual weakness, I might be so strength­ned by receiving this Divine Bread, that at last I might arrive to the Mount of God, might raise my self above the low inclinations of Na­ture, and mount to the participation of the Spi­rit of Jesus; and Perfection of a Super-natural Life; which Life is a high Mountain, which no body can climb by the meer strength of Na­ture.

I observed before, that the peculiar intention of Jesus in Instituting the Holy Sacrament, was to give us a foundation to Life and Strength; and for that reason 'tis the only Sacrament that is given in the form of Nourishment. The rest are prescribed by way of Remedy, to purge the Soul from Sin; or conferr'd by Ceremony of Cousecration, to dedicate the Person to the peculiar Duties of Religion and Holy Things, and so others respectively; But this is the only [Page 332] one given by way of Heavenly nurture, to enable us to live by the Life of Grace, a per­petual Life, over which the death of Sin has no power. For Jesus Christ, among other effects of this Divine Food, assures us that it bestows Eternal Life: Qui manducat hunc pa­nem, vivet in aeternum.

And it seems very reasonable and conform to the Infinite Goodness of God, that the most ex­cellent of Sacraments should confer the most excellent of Graces, which is that of Perseve­rance. A Grace so Sublime, so Divine, so pre­cious, that we cannot merit it by any or all the good Actions we can do. But how rare and how noble soever it be, we have much sub­ject to hope, that the Father of Mercies, and God of all Consolations, will grant us it, since he has already enriched us with that which is Infinitely more than this Grace, the Prefence of his only Son in the Blessed Sacrament.

Corporal Nutriment is Elementary and Ma­terial, and therefore no better than Corrup­tion. Yet if the Body could take it always in a just proportion, and were perfectly well dis­posed to draw the strength it affords, it would continue our Natural Life, and we should ne­ver die. How much more would the Heaven­ly Bread, the Living Bread, which contains in it self the ever-flowing sources of Life, con­fer a perpetuity and infectibility of Spiritual Life by Grace, if the Soul duly used, and were disposed to receive the abundance of Graces, Virtues and Super-natural strength that this adorable Food brings with it? When we Com­municate, [Page 333] we drink of the same Fountain the Blessed do in Heaven. But to them it is the Water of Life Everlasting; and what else can it be to us but that of the Life of never failing Grace, which is the pledge and assurance of the Eternity of Glory?

O my Soul, dost thou think that any of the Blessed in Heaven, after they have tasted the Delights of that Torrent of Pleasures, can be oloy'd with them, or be contented to be de­prived of that Divine and Happy Life? How then canst thou be so unconstant and irresolute in the way of Grace, and unfaithful in the Union thou hast contracted with God, who hast drank the Waters of Joy from the same Fountains of thy Saviour? When he presents himself really and in Person, and demands to be admitted into thy Heart, say not to him as St. Peter did, Retire from me, O Lord; But breath out the Sentiments of perfect Love, saying with the Spouse; Tenui eum nec dimittam: I will never abandon him.

O what a pleasant Society, how profound a Peace does the enjoyment of the Soveraign Good bring to the Soul! But both imperfect, till they are finished in Heaven, The fullest possession thereof she can acquire on Earth, serves only to inflame her thirst more; the more she tasts God, the more she desires him; and since there is no possibility of satisfying her desire in this Life, she suffers a continual Martyrdom that makes her both die and live together, Her pain is full of sweetness, and that sweetness begets a languishing and longing [Page 334] after her Beloved. She is disgusted with all created things, and forceably drawn off from them. Nothing pleaseth her in this condition, but that which augments her flame. She can­not read with satisfaction, unless there be some mention of her Beloved. All Conversation and Discourse are burthen some and tedious, unless the subject be his Love.

My God, you see the bottom of my Heart. I conceive things that I cannot utter. 'Tis true I suffer, but I would not but suffer. I can do nothing but aspire to a fuller possession of your Infinite Goodness. 'Tis very much that you vouchsafe to give your self unto me in the ado­rable Sacrament with such an immense Love; but still you give me only a hidden Treasure. I possess you indeed; but do not enjoy you to my hearts desire. I am in the condition of Ho­ly Simeon, who held you in his Arms in the Temple, and yet dyed with a desire to see you. It is time, O Lord, now permit my Soul to de­part in Peace, and quit this Mortal Life, because I receive within me the Spring and Source of Immortality. I know for certain that in Pa­radice I shall obtain the perfect accomplishment of all my Desires; yet I do not desire it till it be your good will and Pleasure. Your Love makes me press forward and tend incessantly to the Beatifical Union; but 'tis your Love too that stops my course, that draws me back, in­spiring me with the highest indifference and ab­solute dependance on your Divine Will.

O Jesus how admirable is your Providence! you open my eyes to see the comfortable and [Page 335] Blessed sight of the Power and Purity of Love which ought to possess the Soul that has the Happiness to receive you often in the Holy Communion. I relinquish and resign my self more than ever into your Divine Hands, guide me as it shall best please you. There is nothing left to ask you more, since you have (unasked) bestowed your self upon me, and crowned me with Mercies, even beyond all my Hopes. My business is to remain annihilated in your pre­sence, and quietly receive your Divine In-acti­ons, and fulfilling your merciful intentions up­on me, which are very great, and above the comprehension of him that receives them. For who can comprehend how the Infinite Majesty of God should lodge and be received in so vile, so streight, so unworthy a place as the Heart of Man?

The coming of the Kingdom of God into a Soul, Sounds very delightfully, and seems sweet; I, but the poor heart must first prepare to suffer the violent pains of a continual Agony. The heart where God Almighty reigns, must bid adieu to all Humane Life. She dies to all Plea­sures, to all Consolations, even Divine: She has no more support, no more relyance upon Creatures: even the most Holy: The bent of Nature and all Humane Inclinations are extin­guished in her; she has no more a mind for one thing than for another, unless it be for a Su­pream Indifference; nothing but Abjections, Annihilations, Poverty, De-reliction, are her Portion: She is not capable of any other know­ledge than that of Jesus Crucified; and her Wis­dom is Folly to this World.

This is the manner I ought to depend on your Grace, O Blessed Jesus, and have continual re­course unto you. For you are my Father, who nourish me with your own Substance; you are my strength, and support my weakness: You are my Center, where all my Agitations and Inquietudes rest, and are at an end: You are my End, and utmost term of all my Desires. At present I have no clear sight of the Purity of your Love; but only feel in my self forceable Instincts that incline me to desire the Purity of Love, and make me frequently break out into such Expressions as these: O pure Love! O du­rable Love! Happy is he that seeks thee; more Happy he that has found and possesseth thee; But ah! incomparably most Happy, Happy be­yond measure he that Perseveres with thee, and Dies in thy embraces!

CHAP. I. That we must have a high esteem for Crosses.

I Esteem it a great Happiness when we suffer any thing for Gods sake, there being no­thing on Earth, whereby we can better testifie the Honour and Love we have for him. 'Tis in this state we are in a capacity to offer up to the Divine Majesty excellent Sacrifices, and render to him most signal Services. We can­not do more for a Friend than to procure his Glory by our own Destruction, and make our selves nothing to make him All. Hence it is that Saints have set up a higher value upon their Suf­ferings in Prisons and Chains for the Name of Jesus, than to be wrapt up with St. Paul into the third Heaven by Contemplation.

Be comforted then, O my Soul, in the different states wherein thou findest thy self, so it be that thou dost suffer something for God, it is enough. If thou hast not the gift of Prayer, but art in in aridity of Spirit, suffer, and be content; there is more merit in this, than in the most ravishing Contemplation. Art thou afflicted with Sickness, and so deprived of hear­ing Mass, and receiving the Blessed Sacrament? Suffer and be content; for 'tis better to be in the rigours of the Cross, than in the sweets of Spiritual Exercises. If thou canst do nothing for the good of thy Neighbour, suffer, and be con­tent, for 'tis less meritorious to act for God, than suffer for him. If thy Exercises of Devo­tion and good Designs do not succeed as thou expectest, suffer and be content, for 'tis better to suffer, then to have all things according to thy desires. If thou hast any deformity of Body, or no great Parts of Mind, provided thou suffer this Patience, no Person can do better, for this pleaseth God. Believe me, the best Science in the World, the best Prayer, the greatest Hap­piness, is to know how to suffer for Gods sake.

We have a very great esteem for the Wood of the Cross of Christ; we search after it with no small diligence; no person can present us with a more precious Relique; We Enchese it in Gold, we keep it near our Heart, we have a Ve­neration for it, and preserve it Religiously; and not without reason, because 'tis a small Relique of the true Cross of Christ: In like manner true Christians, the Children of Light, do highly esteem those little Mortifications, [Page 339] whether active or passive, they undergo, find­ing nothing more precious upon Earth; and a greater guift cannot be presented to them, then the occasions to suffer and mortifie themselves, which they embrace with Joy and Love, and with great respect cherish them, not near, but in their Heart; considering that the state of Suffering is most agreeable to the dispositions of Jesus Christ, and some small participation of his Sufferings. 'Tis as a little Parcel of the true Cross, and the most precious Relique they can carry about them.

Let's never be without having with us some of the true Cross; let us make much of what afflicts us, and we have Reliques thereof before we think on't. When we examine our Consci­ence, let us ask our selves this question: Hast thou, O my Soul, any parcel of the true Cross? Any Reliques of the Sufferings of Jesus Christ? Happy are those who have some part of them, for they enjoy the occasions of the great tryals and proofs of their Love to Christ, as can pos­sibly happen. The flames of Divine Love burn brightest in the furnace of Affliction. St. Paul had a good piece of the true Cross, when he said, He carried in his Body the Marks of the Lord Jesus Christ; for his Sufferings were indeed for Jesus's sake.

The most noble and glorious thing that Christ did upon Earth, was his Dying for us on the Cross, a Death most Painful and Ignominious, that his Heavenly Father might thereby be In­finitely Glorified; and he being thus exalted, might draw the hearts of Believers after him, [Page 340] and more powerfully engage their Affections to love and adore him.

A Soul that beholds Jesus on this Throne of his Ignominies, which indeed is the Throne of his Grandeurs, desires here on Earth to be uni­ted to Jesus Crucified, as the Saints in Heaven enjoy him Glorified▪ And thus she breaths forth her Desires: True it is, I cannot have a full Fruition of my Well-beloved in this Life; however this is my comfort, I can suffer for him. Enjoyment is more sweet to the Creature, but suffe­ring is more lovely to the Creator; and so I find enjoyment of the Miseries of my Banishment.

When a Soul has no mind to suffer in this World, she has no mind to belong to God: For seeing in this exile, we cannot be his by enjoy­ment, or but very little, and being not willing to appertain to him by Suffering, we cannot possess God: And being without God, we ad­here to Creatures, and loose our selves in dis­order and vanity. God finds not out of him­self a more pleasing Mansion, than in a Soul and Body Mortified with Sufferings; there it is he takes his complacency and delight. The Divi­nity repos'd with Infinite joy in the Humanity of Jesus Christ in his Suffering state: And a Soul never loves more, nor renders a greater homage to the Divine Perfections, than by the Cross and Sufferings, Sacrificing her self to Gods Interests and Glory. This then is the Motto of a loving Soul, Aut pati, aut mori, Jesus let me suffer, or let me die.

CHAP. II. That we must have a Love for Crosses.

A Life without a Cross, is a Life without Love. This Saying (too common among us,) That we must live an easie Life; does not be­come the Lips of a Christian, for 'tis all one as to say, We must live a Natural Sordid Life. Next to the Divinity, nothing is more amiable than the Cross of Christ. We must either enjoy with the Divinity, or suffer with the Humanity: and the more we suffer with the one, the more we shall enjoy with the other. A Soul conducted by enjoyments, must also participate of great Sufferings, for these make those more sweet and pleasant.

We find by experience that the least con­tentment taken in Creatures, does diminish Divine enjoyment; and therefore the Saints have been severe to themselves, so as to allow Nature only what is purely necessary, by a re­solute denyal even of Lawful Pleasures. We too often enlarge the Law of necessity, and in­dulge our selves in our Refections and Recrea­tions, and Accomodations. Nature is content with little; but the clamours of others, and the fear of prejudicing our Health, does us no small hurt in our way towards Perfection.

'Tis a sign we march couragiously in the way of the Cross, when we find in our Souls such a Peace and Serenity, that does not indeed hinder [Page 342] Nature to feel the bitterness of Sufferings, but inspires with a generous resolution to embrace and cherish them; looking upon them as special favours from Heaven, notwithstanding the re­grets of Nature, to prove our Fidelity, and ad­vance our Glory.

It comes into my mind, that to take away the bitter tast of Crosses, we must sweeten them with several Sauces, that is, with different con­fiderations. Sometimes by accepting from Gods hand with a Spirit of Pennance: Other times with a Spirit of Sacrifice: And then again with the Spirit of pure Love: Sometimes to be con­formable to Jesus Christ in his suffering state; and besides to do the Will of God, and submit our selves with all Humility to the Orders of his Divine and Sacred Providence. Thus the Soul may make use of several considerations to sweeten the bitterness of Sufferings; and so preserve a Love of the Cross among all the re­pugnances of Humane Nature.

When God designs to advance Divine Love in a Soul, he affords her great occasions of Suffe­ring by the order of his Providence, and she contentedly embraces them, though very bitter to sensual Nature. Such favours are precious, and we ought to manage them with Prudence and Councel.

'Tis very true what our Blessed Saviour says in the Gospel, Multi sunt vocati, pauci verò electi: Many have calls to Perfection by Inspirations, Lights and Motions of Grace; And yet they ar­rive not to it, for want of Fidelity, and over­much sparing themselves by too tender a love [Page 343] of their Body, Goods, Friends and Relations, giving an ear more to Humane reason, than the voice of Grace.

Sometimes we perswade our selves that De­votion is a Life full of Peace without Crosses; but we deceive our selves; nor ought we to enter into the Service of God, without a dispo­sition of Indifferency to all states; to be mor­tified there, not as we would have it, but after what manner best pleases God, Crosses from the immediate hand of God do much conduce to Sanctifie us; but what arise from our vanity, or too much love of the World, are for the most part unprofitable, and rather a hindrance to the Soul in her way to Perfection. Suffer we must, more or less, and what pleases God we must accept of with contentation.

O how rare is it to find Souls truly amorous of Crosses? I am of Opinion that the little love we have for Sufferings, is the only cause we so little advance in the ways of Grace; and if we well examine our selves, we shall acknowledge it. The love of Sufferings is quite repugnant to our Natural Inclinations, but God can make that easie by Grace, which is impossible to Na­ture; and if we ask this great Grace as we ought, we shall receive it as God has promised. Neither does the Love of the Cross so much con­sist in great Corporal Austerities, as embracing with an amorous generosity all those little Con­tradictions, Mortifications, and Humiliations we dayly meet withall, either from others, or our selves, or by the secret orders of Divine Providence; and to make good use of them for [Page 444] our Spiritual advantage, is not the work of Na­ture, but of Grace.

The more perfect our Virtue is, the more we have a love for the Cross, that we may be more conformable to our Blessed Saviour: Know we not, that they who will live Piously in Christ Jesus, must suffer Persecution? They shall suffer indeed on all sides, from the Flesh, from the Spirit, from the World; and God himself will try them with Afflictions. This on earth is the high way to Heaven, wherein Love must walk to come to Perfection; which can never be gain'd without a labourious and couragious re­solution.

CHAP. III. That we must have a great Love for Crosses.

WE must have a great Intellectual thirst to suffer all sorts of Crosses▪ This is the Character of true Christians, this is the Mark to know that Jesus Crucified is establish'd in us. And this thirst ought to continue in us, what­ever our condition be, because it much aug­ments our Enjoyments and Consolations. The more the Soul enjoyes, the more she becomes thirsty, not only of a more Savorous Union, but also of a more heavy Cross.

Jesus Christ did thirst after his Passion for us, and Dying on the Cross his thirst Increased, be­ing not quenched with all his Sufferings. We say we ought to have the Image of Jesus Christ [Page 345] Crucified imprinted on our Souls; and what is this but to have a thirst for Sufferings as he had? O how the cup of affliction is pleasant to a Soul athirst for Sufferings? When some great Cross happens to such a Soul, she finds comfort and satisfaction therein, as one enflamed with heat, is refresh'd with Drinking.

God has a strange thirst for our Sufferings, he is a thirst in us by the Fire of his Divine Love, wherewith he loves himself and his Divine Per­fections; why do we not refresh him with our Sufferings? But alas! this Divine thirst is little known to men, O how is it hidden from sensual eyes? O Jesus, how little are you known! How little are you loved! These Proceeding of Jesus are not understood by those who only follow the Light of Sense and Reason. Emitte lucem tuam▪ Whence once the Spiritual man disco­vers this, nothing is more desirable to him then Suffering.

The great desire of the Blessed in Heaven is Enjoyment; but we Travellers on earth ought to desire nothing more then to suffer for Jesus. This Suffering does mortifie Old Adam in us by Holy Violence, makes us die to the World, and separates from us whatever is Impure and Earthy, as Gold is purified in a burning Fur­nace. Our Corruption cannot be ruin'd but either by Fire or the Sword of Afflictions; which should induce us to embrace them with Content­ment, seeing the more we Suffer, the more we are Purified. Let us have an Honourable esteem for the greatest Crosses; because they work in us the profoundest Purity, and the purest Love [Page 346] of God, which is the Life of our Soul, and the end of our Creation.

I am much pleas'd with my present state of affliction, seeing it is the readiest way to form Jesus Christ in me, and make me a Perfect Chri­stian; which is the work of works, the highest Honour, the richest Treasure, and the Sove­raign Happiness of this Life. While we are Pilgrims on Earth, we are exiles from Gods pre­sence. Which must needs be a Cross to Souls that sigh after the Beatifical vision. I know not how it is, but methinks, I see more Purity of Love, of resignation, of Perfection in my present Suffering condition, then what I have found in the joyes of union, which puts my heart in re­pose and quiet. It seems to me that I can say more truely than at other times, O my God, what do I desire in Heaven or on Earth but you, who are my Portion, and my Heritage for ever? My Life is Crucified with Jesus Christ, and al­together hid with him in the good Pleasure of God.

To send us Crosses, and make us content with a Suffering condition, is one of the choicest effects of the Providence of God. Seeing he has an Infinite Love for himself, his will is, that all Creatures capable of his Love, should love him also. To dispose them thereto the better, he sends them Crosses, which purifie our corrup­ted Nature, and produce in us dispositions fit for Divine Impressions.

O Infinite Goodness, O merciful Justice, I return you Thanks with all my Heart, that you have afflicted me, to make me love you. Losses, [Page 347] Contempts, Poverty, Sufferings, come, you are welcome, my heart is open to give you entertainment; Behold, I receive you with open arms, because you bring with you Divine Love.

CHAP. IV. God is pleas'd to send us Crosses in the place of Persecutions, that our Life may be a continual Martyrdom.

I Am much taken with this Saying of St. Cle­ment of Alexandria; That seeing our Love and Fidelity to God does not at present appear by shedding our Blood for our Faith, the Persecutions of Tyrants being ceas'd, we must now manifest them by making our Faith visible in all our Actions. To do the will of God is a great testimony of our Love to him; but 'tis a far greater to suffer for him. Souls loving God, and beloved of him, are careful to correspond to Divine Graces, whe­ther by acting or Suffering; and are so couragi­ous in their Resolutions, that no humane fears, though of loss of Life it self, is able to stop the torrent of their Affections. Witness that good Religious man, who askt his Spiritual Guide, whether it was not better to die, than com­plain of the Infirmarian, who provided Diet not proper for him.

We now suffer more notably in some things, than the Martyrs of Old by Bloody Persecutors. For our Crosses Interiour or Exteriour, being im­pressions [Page 348] of the Divine Holiness, though they separate not the Soul from the Body, yet they separate the Soul from the Love of all Creatures, to unite us to God alone. This Holiness of God having an Infinite abhorrence of whatso­ever is not Pure and Holy, Delights to purifie the Elect by Tribulations▪ as Gold in the Fire. When therefore the Soul feels her self as it were nail'd to the Cross, by Derelictions, Aridities, and Interiour Sufferings, let her not strive to free her self, but continue in this Suffering con­tentedly, as long as pleases God, because here­by she Glorifies him, and Purifies her self.

Seeing 'tis certain that the Cross is the Source of Graces and Purity, we are inconsiderate to complain, and shun Afflictions, for we flee from our advancement in Spirituality, and the Puri­ty of Love; neither will we permit God to ac­complish in us his good pleasure. To die naked on the Cross is the ultimate disposition of pure Love, 'Tis in vain to pretend to the Perfection of Divine Love, unless with St. Teresa, We de­sire either to die, or suffer. The Holy Martyrs could not attain it but by dying for God, nor we except by Suffering for him▪

When I am in Prayer in the Presence of God, I am much ashamed of my self, to suffer so little, and with so much Imperfection, in a manner so different from the Saints. I am in such con­fusion hereat, that I dare hardly stay in Gods Presence, were it not, that to repair my Mise­ries, and make him satisfaction, I offer up to him Jesus suffering, poor and abject for us sin­ners. And thereupon I make resolutions to en­dure [Page 349] whatsoever Crosses happen to me with all the Fidelity that Grace requires. It seems to me that a Soul can hardly be content without some Suffering or other. I have had experience hereof in some little tempest that now is over. And which is more, I cannot believe so much con­tent may be taken in limiting our sufferings, as desiring greater, if God thinks good; because the Peace and Content of the Soul consists in Lov­ing, and Love is best satisfied with what most pleases God, and therefore in suffering for him:

From these words of our Blessed Saviour, If any one will come after me, he must deny himself, and take up his Cross, and follow me: I learn that the state of this present corrupt Life re­quires that we must live in a continual dying to the World, seeing the enjoyment of Creatures does too much work upon our weakness, to bring us off from God. Our Corruption and the long habit of taking Pleasure in the things of this World, makes it very difficult for us to live this dying Life, which is a great Cross, and a long Martyrdom.

It cannot be denyed but we must suffer much to arrive to the possession of God in a Super-natural Life; however to taste the sweetness of God for one moment, does Infinitely transcend the pains of gaining him. And when he hides himself, and tryes us with Derelictions, what a Cross is it? 'Tis a state of great Perfection in­deed to be content without Comforts, both Divine and Humane. Many Martyrs have suffered less in dying for God, then the Soul does sometimes in this condition. Patience a little, [Page 350] and God e'er long will sufficiently recompense us with abundance of his Graces and Consola­tions.

Sometimes God seems to abandon his most Faithful Servants, as he dealt with Holy Job, permitting Satan to assault them with several Temptations; sometimes against Charity, sometimes against Chastity, and sometimes a­gainst Faith. 'Tis true, these are Crosses and Cruel Persecutions, but if we bear them Faith­fully with Love, 'tis a Martyrdom pleasing to God, and profitable to us. The Persecuting Tyrants tempted the Primitive Christians, some­times against their Faith, sometimes against their Chastity, which were Glorious Tryals of their Fidelity. O how Blessed a thing is it to fight for that Faith and Fidelity we owe to God? O what lovely Charms are there in this Martyr­dom, to those who behold them with the eye of Faith?

CHAP. V. Of Exteriour Crosses by the loss of Goods.

BEing in a Friends House who served God truly, news was brought me, that the Soldiers had ceas'd upon all my Goods at home; and Blessed be God, it little troubled me. But rather I rejoyc'd, and put my self into the Hands of God, to do what he pleas'd with me, prepa­ring my Heart to undergo greater Losses con­tentedly. I was much comforted by my Friend, [Page 351] and I went home full of Joy and Cheerfulness, accounting my self Happy that Divine Provi­dence had brought me to Poverty and Abjecti­on. And I said with my self: Courage my Soul, our Blessed Saviour continues his Mercies; Poverty and Abjection will afford us wings to flee to Perfection: Behold now is the opportu­nity to make great Progress in Virtue, if we be but Faithful.

It seem'd to me that at this time few Persons pityed me; and yet they talk'd of my Affliction as no ordinary Tryal. They blam'd me in some sort of Proceedings; and after all I found my self an Abject and little considered. I could never consent to the Councel of those, who would have me either yield to anger, or dis­content: For I always thought, I ought not to part with that Meekness and Humility which becomes a Christian, for the greatest Temporal loss that can happen to me.

I considered with my self that these little Crosses were hardly to be named with those that they suffer, who are tormented with anguishes of Spirit, or those who are Slaves under the Turk, or such who are put to Death with grie­vous Tortures. That which I suffer is nothing in comparison of those poor Creatures. For I, in­stead of being contristated by Suffering, found a certain joy to possess my heart, and a greater desire to suffer more. Hereupon one told me, That our Saviour sent me Crosses adorn'd with Flowers; which, though they took not away their heaviness, yet their Odours did refresh and strengthen me to bear them.

This Persecution continuing, I found my self always disposed to suffer it with great Interiour Peace; and I kept my Soul from harbouring any thoughts of Bitterness against those who assisted my Plunderers. I Saluted them with a Cordial Love, although Nature had a repug­nance to their Proceedings. I beheld with con­tentment the Fall of our Family, how our Friends did forsake us, and some treat us very unworthily; and yet I could not think it a mis­fortune, but a signal favour from the hand of Providence. And I did not complain, but digest all this bitter Cup with Interiour joy.

O bona crux! O good Cross! The words of St. Andrew seem'd to me very true. O how Crosses are good, though full of Bitterness? We ought to love what is good, and make much of it: In reality, there's an exquisite goodness in Sufferings, and the Fruit of the Cross is wonder­ful Savorous. For at last we shall find that the degrees of Glory, shall be according to the measure of our Sufferings and degrees of Love.

I was then told some means how to get out of this Suffering condition; Nature began to resent this with some joy, but Grace repress'd it, stifling this emotion of Nature, that I might have no joy but in God alone, and in the ac­complishment of his good Pleasure.

CHAP. VI. Dispositions during Sickness, where the Body suffer'd and the Soul rejoyced.

GOd has been pleas'd to make me enjoy, du­ring my Sickness, an Interiour Peace so profound and great, that I was altogether asto­nish'd at it, considering my Miseries and former Transgressions. I said within my self: What is this that I find within me? How comes it to pass that so miserable a Creature should be thus con­tent and satisfied? For my Soul was in a per­fect calm from all her Passions, feeling no­thing but a pure and total union to the good pleasure of God, and an absolute abandon of my self to the conduct of Divine Love.

It seemed to me that some dayes before this Sickness, I was in a disposition of extraordinary Peace and Tranquility; and one day after Dinner I was taken with a continual Feaver, accompanied with much Head ach, and Pains throughout all my Body. But Divine Love, methoughts, continued his operations, and set me all a flame with Holy Fires. So that I often, cryed out, O Love! O Love! O Love! And could say nothing else.

When I seem'd as a dying man, my Friends weeping about me, and every one saying, I could hardly Recover; my Soul beheld all this without being touched with any Sentiments of regret, or tenderness for my Friends, being [Page 354] wholly taken up with Divine Love, which did so entirely unite me to the good Pleasure of God, that methought I could never be sepera­ted from it.

'Twas no part of my care to beg for my Life; and one of my Friends proposing to send me some Reliques of Saints, which had done Mi­raculous Cures, I only thank'd him; for though I have no small veneration for them, yet I had no mind to make use of them for my Recove­ry; but I would wholly put my self into the hands of Divine Love, and leaving my self en­tirely to the conduct thereof, whether for Life or Death, for Time, or Eternity.

In this extreme weakness of Body, my Soul found her self Victorious and Triumphant; to see that fall of Pain, and her self full of Love; and instead of being compassionate, seem'd to me to smile at these Sufferings. This was an extraordinary effect of Love, that in this great weakness of Body, my Soul kept up her strength, and especially that the great Pains of my Head did not hinder her Interiour occupations.

This disposition of Love continued as long as my Sickness; and I entertain'd my Friends with little consideration, and I believe with too much talking, fearing now to have discover'd then too much those Holy Fires that inflam'd my heart, and that Self-love made me declare too freely my inward feelings. My thoughts now make me suspect this defect, but being inebria­ted with Love, I said I know not what; being like a drunken man, that for a time forgets his Poverty and Miseries. So in this disposition I [Page 355] forgot my Sins and extreme Frailties, and cast my self into the Arms of Love, that I might be united with my Well-beloved, and enjoy his Reciprocal embraces. I had a care to exa­mine my conscience, and confess my sins as a dying man, and set in order my Temporal Affairs, to pass to Eternity.

Finding my self not able to give much to the Poor, it was a joy to me to die in Poverty; and I was as well content to give nothing, as if I had been able to bestow much on pious uses. The love of Jesus, poor and despised did deep­ly pierce my heart, and to satisfie my self there­in, I made them bring to me a poor Infant, in whom methought I saw the Poverty of little Jesus, and kissing his Hand, I rendred what ho­mage I could, desiring to love poor Jesus to my last breath. I acknowledge dear Jesus, that I am very unworthy of your Divine states. But alas! must I die without entring effectually in­to the Poverty and Abjection of your Mortal Life? At least, O good Jesus, I die with that Love and Respect I ought to have for them; and be pleas'd to accept of that Conformity I desire to have for them.

I remember that Praying on Sunday in the Evening, the day before I fell Sick, at the Car­mes Church, where I was at Vespers, our Blessed Saviour put these words into my mind, Christo confixus sum Cruci, I am fastned to Christ on the Cross. Whereupon I felt an ardent de­sire to have not one moment of my Life with­out being able to say, I am Crucified with Jesus Christ, I think this Divine Love did then dis­pose [Page 356] me to be nailed on the Cross. And in effect, my Sickness beginning with a grievous Head­ach, which made my eyes to be swoln with pain, it came into my mind, that I might on this occasion Honour the crowning of our Sa­viour with Thorns. And it was some Content­ment to me to have any conformity to this do­lorous state of Jesus. And as my pain did ex­tend to all parts of my Body, I imagin'd it had some little resemblance to the state of a Body Crucified.

Thus you have an account of my dispositions in this Sickness, which I have done in obedience to the command imposed on me. Perhaps they are explicated with too much advantage, but the relation is true as to the substance.

Bless therefore with me the God of Mercies, who has been pleas'd to be so bountiful to his most ungrateful Creature; but it be-seem'd his Goodness to glorifie his Mercies by the greatness of my Miseries. This then is my comfort, and I cannot but declare his bounties to me, and say, Venite, & videte omnes qui timetis Deum, quanta fecit Dominus animae meae. Come all ye that fear God and see what great things he hath done for my Soul.

CHAP. VII. Other Dispositions in the time of Sickness, where both Body and Soul are on the Cross.

I Began to go out of that state, wherein I had been more than five Weeks. My corrup­tible Body did bring down the Soul as it were to nothing; so that I had much ado, either to know or love God; of whom, methought, my Soul had little or no remembrance. Seeing my self in this state of Incapacity, I remain'd with­out any other prospect but of my own nothing, and depth of my Miseries; being amazed at the strange weakness of a Soul, when left to her self. This thought which wholly took up my Soul, proceeded from a certain experience, ra­ther than any Light in the understanding.

'Till God brought my Soul to this point, she did not well know her own weakness; but now she discover'd a thousand false Opinions and vain esteems she had of her self, of her Lights, Sentiments and Devotions. She saw now she had some secret relyance on something besides God, which she did not perceive till this state of privation.

What thus passed in me were the effects of a Natural Malady, which nevertheless brought me to nothing, and much humbled me. For I was in so great a forgetfulness of God, that you may be astonish'd at it; and I would have hard­ly [Page 358] believ'd, that a Soul having received so many sensible testimonies of the Love of God, could ever have so long a privation of actual Love, by reason of her former negligence and Infide­lity.

What vast difference is there between my former and this Sickness? In that my Soul was all inflamed with Divine Love, luminous, vi­gorous, far above any disturbance from the Body. In this she was cold and dark, yea darkness it self, feeble, infirm, depress'd and over­burden'd with mortal flesh.

We discover our Nothing and Frailties in Prayer, but the Lights and Gusts that we re­ceive therein hinder us from being sensible of them; what makes us feel them to the quick, must be some extraordinary affliction. It seem'd to me that nothing was then prevalent in me but Sentiments of Impatience, and inclinati­ons to Peevishness; but by the Grace of God I did not always consent to them, though they often molested me.

I was somewhat encouraged by the Relation of the Happy Death of two Fathers of the So­ciety, who ended their days in the exercises of Charity, after they had assisted the Souldiers many years, attending them in their Maladies and dolorous Necessities, to help them to live well, and die Happily. At last they died of the Plague; and desiring passionately to suffer, one of them gave great Stroaks with his Fist upon his Soar, to endure something more for Jesu Christ, whom they both lov'd with most ardent Affections. 'Tis said our Blessed Saviour [Page 359] appear'd to them at the point of Death, to Crown them and make them Happy with his Presence; after which they died Smiling, full of Joy and Consolations.

This did much comfort me, extremely re­joycing at their Happiness; in that they died in the Service of the Hospital for Souldiers, after they had continually endanger'd their Lives, by exposing them to the Mouths of Musquets and Canons, and a thousand Incommodities of Soul and Body, by the cares and solicitudes in­cumbent on them. O how glorious was their Death? O the amiable Sufferings that brought them to it? What are my little Sufferings in comparison of these? What a shame is it for me to feel so much repugnance to endure them?

Alas! I consider that there's not a day in the year, wherein the Church does not make par­ticular Commemoration of many Martyrs, who have had the zeal and courage to give up their Lives for Jesus Christ, who died for them, that they might Honour his Sufferings by the Tor­ments they endured for his sake. Some have been expos'd to be devour'd by Beasts, others broke upon the Wheel, others burned Alive, o­thers nailed to Crosses, and all have been Mira­culous, by embracing with joy and cheerful­ness the cruellest of Deaths that most barbarous Tyrants could invent to make them miserable.

O good Jesus, I see all these go by the way of the Cross to come to the Perfection of Di­vine Love; and I stay behind as one abandon'd and unworthy to suffer for you. What can I then do, O blessed Saviour? For you have said, [Page 360] That he who will not take up his Cross, to follow you, is not worthy to be your Disciple. O Love, Crucifie me, Burn me, Martyr me, Si non per Martyrium carnis, saltem per incendium cordis, If not by Sacrificing my Body, yet by Sacrificing my Heart. And let my affectionate desire to suffer, make my Life and Martyrdom end both toge­ther.

CHAP. VIII. The Interiour Crosses of the Soul in Ob­scurity.

THe Soul in the state of obscurity hardly knows her self, she is so chang'd from what she was. For in the state of enjoyment, the Inferiour part of the Soul with all her re­pugnance to Sufferings is quite lost in her pre­sent Delights; so that the Soul feels no pain at all, nothing hinders her repose, she tasts no­thing but sweetness, and has no Sentiments un­less of Peace and Tranquility. But on the con­trary in the state of Interiour Suffering, the supreme part of the Soul is as it were absorp'd in the repugnances and disgusts of Nature: Her lights are so surrounded with Darkness, that she is left in obscurity, and all her joy is taken from her.

Although she may be very well resigned, she imagines she is not; for her Intellectual confor­mity is clouded from her: But she has always before her eyes the revolts of Nature, and the [Page 361] contradictions she finds to Gods good plea­sure; and in a manner believing she has no intellectual Resignation, she becomes doubt­ful of her condition; whereby she is much ter­rified and plung'd in a Sea of bitterness:

A Soul in this state of Miseries is well plea­sing to God, but she not knowing it, remains full of Doubts and Sadness. Yet if you ask this Soul, if she be resigned to the will of God, she will readily reply; Yes, and that she had ra­ther dye than not will what pleases God. How­ever this act of Resignation does not free her from her Fears, because she wills this in a manner without knowing it is her Will. Our Blessed Saviour, by an admirable design of Providence, to purify this Soul the more by her Sufferings, hinders her reflection on this act of Conformity and Resignation; so that she receives no Comfort by this Conformity, being in the dark, and yet is not altogether left in desolation. But in this state she is plea­sing to God, though she be much displeased with her self.

It seems to me that a Soul in this state of Obscurity is more faithful to God, than in abundance of Illuminations. To be thus in the midst of thick Darkness, and believe the Perfections of the Divinity, and the Myste­ries of our holy Faith, as firmly as if they were clear'd up unto us by the greatest Lights and Illustrations, do testify an extraordinary Fidelity in the Soul to God, and an annihila­tion of our Judgment, and a high esteem of Gods Veracity. What wonder is it to see [Page 362] God and his Grandeurs in abundance of Light? But to do this when the Soul is in Darkness, this is admirable. Happy are those Souls whom God conducts in this way, let them not com­plain of their Privations, seeing this is to the end they may more glorify God, and best te­stify their Fidelity▪

O my Soul, let us be in an indifferency for any Condition, for a state of Light or Dark­ness. Benedicite lux & tenebrae Domino. And if Divine Providence tryes us with Obscurity, let us be comforted, and believe that God deals well with us, esteeming this privation as a favour from heaven.

I confess it is a difficult matter to be as well satisfied in Darkness, as in the Splen­dours of Paradice. But if we make serious reflection, that the Perfection of Christianity consists in a life of Privation and Poverty of Spirit, it will be no matter of Admiration. Behold S. John; lives he not in a Desert, de­priv'd of all things! his Delights are Austeri­ties, Hunger, Poverty, to be unknown to the world, and to lose his Life by the hand of the Hang-man. And which is more, he was de­priv'd of the Conversation of Jesus Christ:

One of the greatest interiour crosses is to lose the sight of our Eyes: nevertheless there's something in this Cross that makes it lovely, in that it puts us in a more absolute depen­dance on God. I have a devotion to be in the Spiritual Life, what a blind man is in the Corporal. He goes and comes, he talks to his friends, he does his little affairs, he eats [Page 363] and drinks; and all this without seeing his way, or his friends, or the rooms, or Heaven, or Earth; only he gives himself up to the gui­dance of his Conductor. 'Tis true to do all these actions of our civil life in this sort is not so pleasing, but they are as really done as in the Light.

So a Soul that is without light, does the actions of a Spiritual Life, not so pleasantly indeed, but yet truly and perfectly; seeing she performs them in the annihilation of her lights and proper satisfaction. It seems to me that a Soul ought not to complain so much of the Lingrings of this our Pilgrimage, where we live in the obscurity of Faith; and not so ear­nestly desire the dissolution of this mortal body, under pretence to see clearly, and be united perfectly to the King of Glory. For really I fear these complaints are not so innocent as we imaging; seeing they may proceed from a disgust of Sufferings in a state of Privation; and so we are more concerned for our own satisfaction, than content with the good plea­sure of God.

CHAP. IX. Of the heaviness of interiour Crosses.

GOD sometimes treats a Soul in a man­ner as a Reprobate, banishing her from his presence, and depriving her of all enjoy­ments, for more or less time, as he thinks good▪ During this state to preserve a perfect Resignation to Gods will, is to practise pure virtue, and those souls must be very faithful that are capable thereof.

The Soul in enjoyments, is, as if she was glorified; she feels no trouble, her Passions neither disturb her Peace, nor darken her Lights, she is full of contentment delighting in God; the Creatures do not divert her from the Creator; And if at any time they seem to stop her course, she presently doubles her paces to hasten after her Well-beloved, being a tracted with the odours of his Perfumes.

But in the state of Interiour Suffering, the Soul becomes a Captive loaden with Irons, buffeted with Temptations, disturb'd with re­bellious Passions, lost in extravagant Thoughts, so that she cannot draw near to God, but like a poor Criminal lying in a dark dungeon, is left to her self without any sensible Relief. This is her sad conditition in this miserable Captivity, without either Divine or Humane Consolations, the influences of Heavenbeing withheld from her, and the refreshments of [Page 365] Earth deny'd her, crucified between them both without help from either.

In this state the Soul is in continual fears of offending God, and falling from her Spiri­tual Exercises: that she seeks Comforts from Creatures, and is so injurious to her Divine Center, from whom only she ought to receive Repose and Contentment. However she may much honour God by these interiour Suffer­ings, if she thereby does homage to the dere­liction of the Son of God, in his Torments on the Cross.

The eminency of a supernatural Life finds matter of Practice in all sorts of Sufferings, interiour or exteriour; but methinks the Soul can never be so compleat a Sacrifice as on the Altar of interiour Crosses; whether they come from the immediate hand of God, from others, or our selves: It matters not much who makes the Cross on which we suffer, be they friends or enemies, God or our selves; if we do but suffer 'tis sufficient; and we ought to be joyful, or at least content to see our selves crucified some way or other. And as long as we live Exiles here, we shall hardly be without some Crosses.

A Soul that hath once tasted the sweetness of God, finds it a cross to be taken up too much with worldly business; yea even to sa­tisfy necessities becomes troublesome to her. She finds a cross when she is put to appease the sedition of her Passions, when she perceives the eyes of Contemplation darkned by her Im­perfections, when she is over-burden'd with the [Page 366] weight of her mortal body tending to corru­ption: all these miseries are crosses to her, hindring her enjoyments of God. But a saith­ful Soul to accomplish the will of God, does bear them couragiously.

It much concerns us to desire of God a par­ticular Light and Grace, to see the beauty of the Cross, that we may love to suffer. We complain of the miseries of this life, and the rigours of our banishment, because we discern not that secret virtue which Privations and Crosses have to unite us to God. It is great and powerful, though little known, and less sought after, by reason it is not so sweet and pleasant as that force which ceases our Spirits in the Lights of enjoyment: But it suffices me, my God, that I am united to you, I desire not the pleasing Sentiments of Union, because Purity there is not so eminent.

The Mercy of God does triumph in the state of Light and Sweetness, and this is the time to glorifie his Goodness The Justice of God appears more visible in the state of Ob­scurity and Sufferings, and this is the time to magnify his Greatness. And what content­ment is it to a Soul to know, that let her con­dition be what it will, the Divine Perfections may be glorified by her!

When God in a manner leaves us to our selves, our weakness appears so great, that the least stroke of Adversity quite casts us down: at other times when we are support­ed by the Almighty, an Army in battle aray can never daunt us. Let us follow the con­duct [Page 367] of Grace, when she invites us to reflect on such like dispositions; for the Soul will thereby know her extreme dependance upon God, and her own infinite frailty, her con­fidence in God will be re-doubled, and her dif­fidence in her self will be augmented; and she will know by experience, that God mortifies and quickens when he pleases, and that he is our only Supporter.

To be then in continual union with God, the Soul must necessarily have a perfect indif­ferency to every state, and a resolute will to be wholly for God▪ Illustrations indeed make the Soul more attentive, but not more united: for a loving Soul in Sufferings adheres to God more closely than in the greatest Lights of Prayer. Let us not then measure the Union by Enjoyment but by Suffering; for the more the Soul suffers for God, the more intimately is she united to him▪ This is one of the Ex­cellencies of the Supernatural Life, and the only thing that can prevail with us to make Crosses, the heavier they are, to be the more ac­ceptable.

I know a Soul that suffers extraordinary pains of all sorts, but 'tis with aridity of Spi­rit; seeing only the Will of God therein, with­out discovering the Beauty of Sufferings, un­less when they have left her, God being not willing she should receive Consolations from such a sight, which might much diminish the Purity of her Love.

CHAP. X. The great Fruit we may reap from Interiour Crosses.

I Thought that on this day of particular De­votion, I should have been all on a flame with Divine Love: But I have been in a manner al­ways distracted in my Prayers, though I had my Book in my hand, my Spirit not being in a temper for Interiour Exercises. To speak Truth, I found my self much chang'd, it pleasing God, that having not corresponded to my state of Light and sweetness, his Justice should put me into this rigour and obscurity, and blessed be his Name for evermore.

What augments my sorrow, is, that I have not been Faithful to many opportunities of practising great Virtues. At other times I have found all things helping me towards God, now every thing diverts me, insomuch that the fire of Love is in a manner wholly extinguished with the waves of Temptations. Methinks I find my self in an abandonment so great, as if I ne­ver enjoyed consolations.

Being to begin any good work, I feel a tepi­dity and repugnance to it. The very thoughts of Poverty did horribly afright me: To be de­spised, to want accomodations, to suffer pains, was terrible unto me. It increas'd this bitter­ness, in that the Servants of God did not com­fort me as formerly; so that it must go very ill with me, if some powerful hand come not into [Page 369] my succour. And what makes my condition more deplorable, is that I am so sensible of the privation of earthly things: For if it was the want of Gods presence and his Graces that did afflict me, that methinks would afford some consolation. I now in a manner make no Prayer, that is, my Prayer is as good as nothing: I am full of Distractions when I Communicate: I am apt to fall into passion on every occasion; the least thing does much trouble me. This day I had some good Intervals, during which I was taken up with these thoughts.

What is man, O my God, when you cease to visit him? How great is his Poverty, his Wants, and his Miseries? I should never have believ▪d it, if I had not known it by experience in this small time that you have left me to my self. O my Soul, how great is thy weakness? How profound is thy own nothing, and almost incredible? Lay it up well now in thy memory, and never forget it.

What can I do, O my God, without you? My Spirit is nothing but a dark Dungeon, and my heart is a recepticle of all sorts of evil Sen­timents and extravagant Thoughts: No incli­nations to good, but strong efforts to that which is evil. Alas! 'tis now I find by experience the absolute dependance I have upon you, more than a shaddow on the Body, or the Light on the Sun, I was never so annihilated and plun­ged in my own nothing as now. I can see no stability either in my self or any Creature. The whole World cannot uphold him, whom you have forsaken. O how vain is the consolation [Page 370] of Creatures, when that of the Creator fails us?

Dare I hereafter think my self worthy of the least Sentiments of Grace, that have had the ex­perience of my excessive miseries? Verily, if God should plunge me into Hell, I should not be astonish'd at it; but rather admire his Mercies for bearing so long with so ungrateful a Crea­ture. Neither am I at all amazed at my fail­ings for what wonder is it to see frailty it self frail? What most humbles me, is to feel in my self so great repugnance to suffer so little. What would become of me, if I should be charged to­gether with Interiour and Exteriour Sufferings? O how far am I from the Patience of Saints, and the Love that they have for the greatest Crosses? Humble thy self, O my Soul, humble thy self to the very center of thy own nothing.

Blessed is the man who always fears. God leaves us on purpose in this World without a certainty of our Salvation, so that no person knowes whether he be worthy of Love or ha­tred. This uncertainty is a great Cross, and God to try us by Sufferings, permits us now and then to fall into perplexing doubts concer­ning our Interiour state and dispositions; to which our Spiritual Guides are as lyable as our selves, and therefore cannot give us any Infal­lible assurance? 'Tis no ordinary perplexity to travel in a difficult way, without assurance whe­ther we be right or wrong, to come to our journey's end. To doubt whether we be de­ceived by the shadows of our ignorance, ra­ther than conducted by the Light of Grace, is [Page 371] one of the heaviest Crosses of a Spiritual Life: But 'tis also most conducing to purifie the Soul, and make her die to her own Interest and Abili­ties; that in the midst of all her troubles she may cast her self wholly upon God, and abso­lutely abandon her self to his Protection.

CHAP. XI. That we must bear Patiently our Imper­fections.

COnferring about Patience with some Ser­vants of God, we concluded that a Soul ought not only apply her self to bear with the Imperfections of others, but more especially her own. For after our failings, we must not with an impetuous Sollicitude search after the means to Cure an Evil, that oftentimes dis­pleases us rather for our own Interest, than the Interest of God. Nor is it prudential, while we are in a heat, to resolve suddenly to make so many Examens, Meditations, and undergo so many Austerities; but principally we must have an eye to God and his Glory, and make an act of Contrition, to repair the injury we have done him by our fault: And then practice Patience, whereby we shall bear with Peace and Tranquility the sight of our Misery, which too often makes us sad and anxious. But this proceeds from want of Love for Abjection; for whosoever can be content to be abject, shall never be disquieted, but will enjoy a profound [Page 372] Peace in the greatest Humiliations. Discite à me quia mitis sum & humilis corde, & invenietis requiem animabus vestris.

We must not then spend our time unprofit­ably after our failings, as we too often do: But continuing in Peace of mind, and being hum­bled for our defects, we shall be better disposed to return to union with God, where is the practice of Virtue, without being too much de­jected. In this state let us say with a full con­fidence in Gods Mercies, Cor Contritum & Hu­miliatum, Deus non despicies; A Contrite and Humble Heart, O God, thou wilt not despise. For he that is contrite because he has offended his Heavenly Father, and truly humbled for his Unworthiness, cannot but be Gracious in Gods fight.

This well understood, and faithfully practis'd, leaves the Soul in great Peace, makes her Humble and Patient to bear all defects with meekness and compassion. But because we are more sensible of our own Failings, than those of others, we have need of more Patience on our own behalf.

'Tis an effect of pure Love to make the Soul displeas'd with our Imperfections and Failings, without being disquieted at the Humiliation and Confusion that attend them. We ought indeed to afflict our selves for offending God, but re­joyce that we are asham'd we have offended him; for this plucks down our Pride, and re­pairs the injury done to the Divine Majesty. But if we refuse to acknowledge our Failings, we are so much the more miserable, in that we will not confess our misery.

Patience and Longanimity are very necessary for us to go fairly on in the ways of God. Chri­stian Perfection is not the work of a day; we must bear with our Frailties and Imperfections many years. 'Tis a gross mistake arising from Self-love, to think to march more speedily in ways of Grace than That enables us to perform. From hence it proceeds that we are less taken up with the thoughts of God, than of our selves and our own condition. We are full of afflict­ing apprehensions that what we do in Gods Ser­vice is nothing worth that the best things are bad as we use them, Imperfection and Misery being our constant attendants. But this perpe­tual looking downward on our selves is preju­dicial to our advancement in Perfection; when we should principally look up to God, and such as we are cast our selves into the Arms of Jesus Christ, having an eye to him, and relying upon him.

When we are resolv'd to take up our thoughts with God, and put our confidence in him, with­out so much ruminating on our own Failings, this will not bury them in oblivion, but God will discover them to us in a way incomparably better, than what we can know by our own endeavours; for all we can do is nothing in re­spect of those helps we shall find in him, to ad­vance us in Perfection.

What gain we by thus perpetually picking quarrels with our own selves? After all, we shall never be without Imperfection. What can we discover in the ground of our Hearts, but that Thornes and Briers do grow there daily, [Page 374] with a thousand Failings, use what diligence we can to manure and cultivate it? As long as we bottom upon our selves, we languish continual­ly with Imperfections. Let us free our selves from our selves as soon as we can; when we have once learn'd to be more careful to please God then our selves, we shall go on much pleasanter in the ways of God, and arrive sooner at the region of Peace and Tranqui­lity.

'Tis the true course of a Super-natural Life to give our selves up to the conduct of Grace; which sometimes puts us to combat with our Passions; at other times tryes us with Interiour and Exteriour Sufferings; sometimes leaves us to discursive Prayer, and then again elevates the Soul on the wings of Contemplation, refreshing her with variety of Spiritual Dainties: Some­times makes all things easie to us without tra­vel or difficulty; and sometimes to feel a kind of tedious weariness in the ways of God. But in all this the Soul that is abandon'd to the good pleasure of God, keeps her self Peaceable and contented, and indifferent to whatsoever God shall determine of her.

For my part, I too often feel the repugnan­ces of my depraved Nature, but then I endea­vour to make this a matter of Humiliation. 'Tis a great Misery to be always Imperfect, and not to be able to cure our Spiritual Maladies: But we must as well practice Patience in these, as in Corporal Infirmities. I have a mind to call my Hermitage the Hospital of the Incurable, and only to lodge with me such poor Spiritual Chri­stians, [Page 375] who have a good will to heal their Im­perfections, but yet still fall into relapses. At Paris there's an Hospital for those who are In­curable in Body; But mine shall be for such in Soul.

CHAP. I. What Esteem we ought to have for Prayer.

WE must have a great care not to place Perfection where it is not, for this will much retard us in the path of Virtue. We must not therefore have too great an esteem for the Unitive Mystick way; not but that it is good, and very good for a Soul that God conducts to Perfection by such extraordinary Elevations: But we may safely believe the Unitive Practical way to be as excellent and more necessary, seeing 'tis no­thing else but the practice of a Christian Life; and the other consists in Elevations and Unions of Spirit with God by Contemplation.

'Tis observable that our Blessed Saviour says, Whosoever will come after me, must take up his [Page 378] Cross, and follow me. He says not, he must be Elevated in Prayer, but he must take up his Cross; that is, he must practice the Maxims of the Gospel. Happy then are those who suffer, although they be not elevated in Spirit. And those who are elevated in Spirit, are not happy, but inasmuch as they are conform to Jesus Christ Crucified, and by such Unions are more disposed to the Cross and Sufferings. The Cru­cified Life is in a manner the end of the My­stick Life, whose Gusts and Lights conduce to fortifie the Soul, to carry her Cross the better.

St. Teresa says, That 'tis a good sign after a Soul has been in an extasie, if she find in her self extra­ordinary desires to suffer, in that she cannot return from those Holy Communications with God but well instructed. For the Perfection of Love here consists in Suffering for the Love of Jesus, and not enjoying him. Let us not complain then, if we be not elevated by Mystick Unions, but rather rejoyce too see our poor Soul in Prayer among the Thorns of dryness and aridities, than the Roses of a sweet and gustful Devotion. In­teriour as well as Exteriour Sufferings must be pleasing to us, seeing a true Christian ought to Glory in nothing but the Cross of Christ. But that did extend it self as well to his Soul as Body; for his Divine Soul was deprived of sensible succours in this Dereliction on the Cross, and we must Love to be conform to him, and rest content. Happy are those Souls that love Suffe­rings rather than Enjoyments; and complain of nothing sooner than not to suffer.

A Soul which receives no great Light from God in Prayer, but is left in darkness and In­teriour Sufferings, carries in reality a heavy Cross: But a Soul illuminated in Prayer by illu­strations from Heaven, endures another Cross more intime and burdensom. For this Light discovering to her the great merit of pure Suffe­ring, 'tis a pain to her not to suffer; and so she remains without all sort of consolation; seeing the state of Light and Sweetness appear to her not preferrable to that of obscurity: And so tast­ing of those Sweets, they are not now so plea­sant, having discover'd that the bitterness of Aridities is more acceptable to a Soul, that de­sires nothing but the pure Love of Jesus Christ Crucified, and that thereby may be more firm­ly united to her Saviour.

When I am in Darkness and Aridities, I stand in need of an indifferency in every state, that I may bear with Patience my Abjection and Po­verty. I have more need of Indifferency when my Soul is enlightned; which irradiations God vouchsafes us to strengthen our weakness, and not, as I have thought heretofore, to advance us in the practice of Divine Love, which is more eminent in the contrary condition. I have stood in need of comfort in my Sufferings; and I have stood more in need of it in a state of Joy and Sweetness. I said heretofore when I abounded with Consolations, that I should never suffer again: At present I think I shall suffer as long as I live, seeing I find Crosses in every state; and I frame my self to an Indifferency to Gods will and Pleasure in his dealings with me. Hereto­fore [Page 380] inebriated with Consolations, I said, Ful­cite me floribus, stipate me malis quia amore lan­gueo, Surround me with Flowers and Aples to augment my Comforts, and increase my Love: But now I say, surround me with Crosses, Con­tempts and Sufferings, for languishing with Love, I desire to Love Jesus better than ever.

'Tis a wonderful thing that I should be more poor now, then when I was deprived of all Consolation. I will not then too greedily seek after Light and Sweetness, seeing methinks they make me poorer. I stand amaz'd to see a Soul to find her self desolate by Consolation. In De­solations the Inferiour part of the Soul suffers, but in Consolations the Superiour part, and more elevated, but little known. I perceive that the Supreme part of the Soul cannot be content and comforted but by the Death of the sensual part, and a seperation from all inordi­nate Affections to the Creature: I should there­fore rather desire a state of Desolation, and Fidelity therein, than all the Delicious gusts of Prayer, though so elevated, as to bring the Soul to ravishing extasies.

CHAP. II. Of the different sorts of Mental Prayer.

I Find a comparison which explicates very well the difference of ordinary Prayer and Prayer Passive. A man may see well enough the Furni­ture of a chamber, and the riches of a Cabinet, [Page 381] by striking Fire and lighting a Candle, to view the particulars: Or by the lighting of the Sun, when we have nothing to do, but to open our eyes to behold those Objects. Meditation much resembles the first way of seeing with a Candle: Perfect Contemplation the second way of seeing by the Sun; because 'tis done not only without labour, but all at once, and with delight. When the Light of the Sun fails us, we must supply it with a Lamp or Candle: When God does not Communicate himself by Contemplation, we must seek after him by Meditation, and be con­tent with Gods Gifts, whatever they be, with Peace and Humility.

When God withdraws his Passive Light, 'tis in vain to strive to retain it: We must acquiess in his Pleasure 'till it return again as he thinks good. If God please to leave us in darkness, without Sun or Candle, 'tis an opportunity to practice Humility and Patience; for we must desire nothing but God alone, and in what man­ner he thinks best. Let a Soul be never so per­fect, she is never continually elevated to a high degree of Contemplation, but more or less as it pleases God, she must descend to the practice of Virtue, and exercises of Charity, or to dis­cursive Meditation, by Applications to God in the obscurity of Faith. She must therefore keep her self in an Indifferency, rising and falling ac­cording to the conduct of Gods Holy Spirit: Always esteeming her self unworthy of the least Grace, and never pretend by forcing her Spi­rits to the extraordinary favours of high Con­templation. But when she has a call to such [Page 382] elevations in Prayer, the way to arrive thither is by a perfect death to all things, and a Faith­ful imitation of Jesus Christ in his Crucified states of Abjection and Poverty, with a Love of Solitude, as much as our condition will per­mit:

There's a great deal of difference between that Light and Fervour which is imparted to a Soul in the elevations of passive Prayer, and that Light which is procured by the ordinary Grace of Meditation. That is more in time and piercing, and full of Heavenly Benedicti­ons: This however suffices to acquire Virtues, and serve God in the state of our Vocation. 'Tis our duty to attend to our present condition with Peace and Humility, and submission to the Di­vine Will, and let God alone to order, as he pleases the time of his Visits, and our manner of Prayer. Sometimes this will be by simple Thoughts, sometimes by Discourse, sometimes by Faith alone, and sometimes by passive Illu­minations. But whatever is given us, we must receive from the hand of the Divine Goodness with great respect and Thankfulness, acknow­ledging our selves unworthy of the least good Thought.

That which a Soul ought to do both in, and out of Prayer, is to be very attentive to Gods Holy Inspirations, and follow them, with Courage and Fidelity. If she find that God ele­vates her to extraordinary Contemplation, let her yield to those Divine impressions: If she be kept in an ordinary way, let her there abide: If she be left in Aridities, let her also sit down [Page 383] without complaining. The great secret of a Spiritual Life, is for a Soul to purifie her self, so as to comply with the motions of God, who is our Alpha and Omega, our Origen and final end.

There are things sufficiently declared, as the Commandments of God and the Church, the Duties we owe to Obedience, Charity, or Ne­cessity. There's no need to expect immediate Light from God for the performance of these things: But only in such which are neither commanded, nor forbidden: And in these great Purity of Soul is necessary to discern the mo­tions of Grace, for fear we be deceiv'd by our own imaginations.

Those Saints who by the Impulses of Gods Holy Spirit have writ Spiritual Treatises, to di­rect Interiour Christians in the wayes of God, oftentimes affect us with their Thoughts and Sentiments, because they Pray in Heaven for this Blessing on their labours on Earth; and therefore tis Beneficial to read their Books to advance our Devotion. But do what we can, we shall never know what that Prayer is by what those Books write of it, unless by the practice and Light of the same Prayer.

We know well enough in general, that Prayer is the source of all Virtue in the Soul; who leaves that off, falls into Luke-warmness, and Imperfections. Prayer is a Holy Fire that warms the Heart and Affections, which without it must of necessity grow cold in Devotion. In Health or Sickness, Joy or Sorrow, we must al­ways Pray, except we have a mind to fall from Grace to our utter ruin.

CHAP. III. That we ought to be indifferent to what manner of Prayer God is pleased to give us.

WE ought to shun two Extreams equal­ly vitious. The one is to covet more Grace and Perfection than God intends us, so as to be troubled and disgusted to see others more elevated in Gifts of Prayer than our selves: The other is not to co-operate faithful­ly with the Grace vouchsaf'd us, either for want of Courage in the Difficulties that oc­cur in the practice of Virtue; or of Attention to observe the Motions of Grace, or being observed, by too easily diverting our selves to other matters, and so neglecting the Mercies of God.

When a Soul is well purified, and hath ex­perience of the Impulses of Grace in her, and can distinguish them from the motions of Na­ture, she must give free ingress to the rayes of this Light from Heaven, that she may be throughly illuminated and warm'd in her De­votions. For to do otherwise under a pre­tence of Humility and fear of deception, is not to yield to the Conduct of God's Spirit, who inspires when, and whom he pleases. 'Tis then our Duty to be entirely passive, that God may fully work his Will in us.

When these Divine Illuminations are with­drawn from a Soul, for the Glory of God, and her good, and so left in darkness: or when her own Imperfections have made her not so capable of supernatural Lights: she must rest contented with these privations, till it pleases the Sun of Righteousness to shine upon her. A purified Soul is satisfied and resign'd on such occasions, because God only is her joy, and not his gifts, which he by his infinite Goodness communicates to her when he pleases. And this is the reason that she loves not her inward peace and joy, when she is deprived of heavenly Irradiations and Gifts in Prayer.

He who gives himself up to his Prince for his sole interest and satisfaction, without seek­ing his own peculiar concerns and contentment, does not much matter what Service he ren­ders, and what Rewards he receives, provi­ded his Prince be well pleased and satisfied. If he keep him near his person, to caress him, he is content: not that he is caressed, but be­cause it is his Princes pleasure. If he imploy him afar off in troublesome Affairs, he is con­tent; not to be so far from his Person, and in a hazardous Employment, but because this is the Pleasure of his Prince, whose Content he only had an eye to, in giving himself up unto his Service. This is the true case of a Soul that desires to serve God purely for the Love of God. If God caress her in Prayer with Visits full of Sweetness, she is content, because this is his Pleasure; if he affords not [Page 386] his Presence but leaves her in Darkness, she is content, because 'tis the good pleasure of God. If God call her to the exercises of Charity in a life more active and laborious than the con­templative, she is content because this is the good pleasure of God, which is the only thing she seeks and desires in his Service.

This indifferency disposes a Soul to receive great Graces; for by this means she some­times arrives to a total oblivion of her self and all creatures, without any reflection on her own Interests, Temporal or Eternal, have­ing nothing in her eye but the good pleasure of God, and desiring him alone: insomuch that if any thing of self creep in at any time, as soon as she discovers it, 'tis distasteful to her. This is a state of great Nakedness, and entire Mortification, and a perfect disposition to most sublime Prayer; whether God elevates a Soul, whom he sees ready to submit to the least de­gree of Prayer, or Dereliction, if so he pleases.

It happens oftentimes that in a state of Pri­vations, a Soul is so surrounded with darkness, that she sees nothing of God, who seems en­tirely to be hid from her: and that which aug­ments this Cross, she is so wholly taken up with her Loss, that she thinks not of the means to recover her happiness.

If in this state a Soul be content with this rigorous usage, with all humble submission to the good pleasure of God, though she appre­hends it not at present, she is united to God in a transcendent manner, and possesses her so­veraign-Good, when she fears she has lost him. [Page 387] This is the preheminence of a Soul, which is not wedded to one manner of Prayer more than another, but holds her self in an indiffe­rency to receive of God whatever he pleases. And let her Prayer be what it will, she will be sure not to perform the Work of God negli­gently.

CHAP. IV. That above all things 'tis necessary to pra­ctise Prayer.

VVE must understand aright, that all our Perfection, and all the Glory we can bring to God, lyes in our Interiour and not so much in our Exteriour Actions. Alas! we pass away our time vainly and unprofitably, both to God and our selves. There's nothing so precious as his Interiour, nothing is to be pre­ferred before it, seeing thereby God is most glorified. And therefore of all our Sacrifices the Heart is the principal, and none of our Of­ferings are acceptable without it. Fili mi, da mihi cor tuum. 'Tis from the Interiour pro­ceeds the pure Love of God, and of our Neigh­bour, the Purity of Intention, the Zeal of the Glory of God, and whatever Riches the Soul possesses: And yet we too often neglect this, to make a fair outward show in exteriour acti­ons, which are ordinarily sullied with impuri­ty, by a mixture with the Interests of corru­pted Nature.

Too many pass away the greatest part of their Life in Impurity and Imperfections for want of Light: and they want Light, because it is not ordinarily obtained but by Prayer: and they neglect Prayer under specious preten­ces of gaining time, to do good to others, and advance the glory of God; and so want this Light, and thereupon fail in their correspond­ing to the Grace of God. A Soul must be con­stant to her Times of Prayer, if she intend to nourish the Life of Grace in her, and not to pray only then, when she has nothing else to do that is good and commendable: which is but an artifice of Satan, by other Exercises of Charity to withdraw well-meaning Souls from Prayer; and this we must have a gseat care of, being a subtile Temptation. If hereby he can weaken the vigour of the Soul, 'tis that he lookt for, and then he will soon induce us to fall into such Defects and Imperfections, which will bring great Prejudice to a spiritual Life. How many Souls are there, who endanger their Ruine even by Works of Charity, either by over-doing or not doing them according to the order of God and Grace?

We must have a generous Fidelity to the Ex­ercise of holy Prayer, by means whereof we approach to the Divine Source, from whence the Soul rceives all Strength and Vertue. Prayer is a holy fire to which who draws near has warm affections for God; who shuns it, must of necessity fall into Tepedity and Luke­warmness. Whatever our condition be, whe­ther in Sickness or Health, in Abjection or Ho­nour, [Page 389] in Poverty or Abundance, let us never fail of our Duty to God by Prayer, in the best manner we can, being the Powerful means to procure and advance our union with God, our only Happiness. I canot possibly wish a great­er Good to any person I love, than the Gift of Prayer; knowing that thereby we enter in­to the Cabinet of the Secrets of God, and are made partakers of his Graces

Prayer then is the Source of all Grace in the Soul, without which by degrees she tends to ruine. No affairs whatsoever could ever hin­der the Saints from their constant Devotions. Jesus Christ himself has shew'd us this by his example, spending whole Nights in Prayer and Contemplation. Our Disorders proceed much by too lightly engaging our selves, for want of Circumspection, in humane affairs, to which we have no Call from God, and therefore are not favoured by him with Success; whereby we fall into many Defects, and become too often indispos'd to Prayer; and Prayer failing us, we want all things.

The first Wheel that must set all a going in our Spiritual Life, is this Maxim, That our per­fection consists principally in our Interiour. But it cannot go well with our Interiour without Fidelity to Grace, which works in us a Love of Mortification and Austerities, an Inclinati­on to Solitude, and a kind of Abhorrence of Sen­sual Pleasures, and such Vanity as the World admires.

Now this Grace that brings forth these good Fruits in us, is not obtained but by Prayer, nor [Page 390] ordinarily augmented but by Prayer, nor well known so as to correspond to its motions but by Prayer. But 'tis very difficult and in a manner impossible to preserve the Spirit of Prayer in the Multiplicity of Affairs, which for the most part are instrumental to divert our Thoughts from God: and so few Souls attain to Perfection, because few dispose themselves to pure Prayer; neglecting it too much, un­der a pretence of gaining Time to do good to others.

A Soul that would be wholly for God, must discreetly shun the Obstacles of Perfections, though never so specious with Courage and Fidelity. Who is weak in Prayer, must not lay out himself too much in Action; for then he will profit little in the wayes of God, and his Interiour will not advance in Vertue.

When we see many great Servants of God to do glorious things, for the Love, and Service, and Honour of their great Master, with high Commendation; this sometimes raises an emu­lation in us to follow their Examples; but our Fidelity does not consist herein, it being our Duty to make the best we can of the Grace we have received, and admire without envy the Gifts of others.

Methinks I have a Desire to be but as God will have me, neither more nor less, either in­teriourly or exteriourly, in Nature or Grace. I see others Perfect and my self Imperfect with­out discouragement. I behold even with Con­tent others commanding their Passions, and my self fighting for Victory; others doing [Page 391] much for God, and I in a manner doing no­thing; others Strong and Couragious in the Service of God, and my self nothing but Weak­ness and Misery.

I am comforted in considering the Designs of God concerning me, and acquiesce in his good Pleasure. For God refuses us not sometimes to take unprofitable Servants into his house, who only serve to set forth his Bounty and Magnificence: as we see with us some great Persons do show their Grandeurs. When we have nothing to do but only to pray, we seem to some to be but unprofitable, and do God but little or no Service; but I rest contented herein, seeing God hereby does magnify his Goodness and Mercy to me. I doubt not but there are many Souls in Heaven, who have in the eyes of the World done little Service for God; as Solitares in the Deserts, and many Persons without Talents, and yet have high Places in the Mansions of Eternity. They spent all their Time to purify their Interiour, by being faithful to the Graces they have re­ceived from the infinite Bounty of God, and the Service they rendred him, to the Glory of his Name, is only written in his Omniscience; but will be laid open to the World at the great Day of Manifestation.

CHAP. V. Of the Impediments of Prayer.

I Clearly see and know by Experience, that the temporal Affairs of our Oeconomy does not a little take us off from God. We do ill in it; yea, it being our Obligation, 'tis plea­sing to God to manage our Temporals with a good Intention: though it would be better, if we can; to lay aside these Worldly Distra­ctions, to spend our time only in God's Ser­vice. And those who have a Call from God, to attend on him alone, in a state of Prayer and Contemplation, cannot without being unfaith­ful to his Grace, continue in the solicitous Di­stractions of worldly Affairs.

I must needs say that Worldly Business dark­ens and hinders my Soul in her Spiritual Exer­cises; and I would never spend time therein upon Humane Considerations, but purely be­cause God has so order'd it. However it must be our care not to spend more time therein than necessity requires. Too delicate Dyet; though it may strengthen Nature, yet it wea­kens Grace. When the Body is brought down by Abstinence, the Soul is more vigorous in her Elevations to God. I find this true in me by Experience.

A Soul must be very well grounded in Grace, that among temporal Imployments and world­ly Cares, can keep her self up in Fervour and [Page 393] Purity. She meets with a thousand Occasions to move her to Anger, Impatience, Sadness, and vain Joy: and though she do not give way to them, yet she is sensible of them, and this must needs more or less disturb her Interiour Peace, whereby she is united to God her Hap­piness. A little thing will hinder a Soul from raising her self to Contemplation, and a less matter will somewhat darken her when eleva­ted; because the least emotion of Spirit will indispose her to receive Divine Impressions. Therefore a man of Prayer must be a man dead and mortified; for that is not pure Prayer, which does not work in us a victory over our Passions and Vicious Inclinations, and bring us to the practice of all Christian Virtues.

I see now more clearly than ever, that the Spirit of Prayer does not persevere and gather strength, but in those who are dead to Sensua­lity, austere to themselves, Penitent, and dis­engaged from whatsoever is not God. 'Tis true, as for Corporal Austerities, a tender Complexi­on must follow the Councel of a Director: But commonly we are too indulgent to our selves, and far from the practice of great Peni­tents, who were very severe to themselves, and also great Contemplatives. We deceive our selves if we think to enter into a state of Prayer, and take delight in Worldly things. Though in rigour this may in some sort be permitted to Candidates of Devotion, yet not to Profici­ents, in whom the Spirit of Prayer and Con­formity to Jesus Christ Crucified ought to be wholly predominant. For 'tis our Duty to live [Page 394] Conformably to that state where God has put us.

Gerson says very well; If we refuse Exteriour Consolations, we shall receive Interiour. The rea­son hereof seems to me to be this, because In­teriour Consolations participate of the Purity of their source, which is the union of God with the Soul, and will not permit any mixture with Impurity and Imperfection. For sensual Joyes and Consolations are Earthly, Impure, and Im­perfect, and consequently are contrary to the Spirit of Grace, which makes the Soul pure and Penitent, and Mortified to the things of this Life. Moreover, Interiour Consolations are slender participations of those Infinite Delights which God has in himself of himself; and he is jealous of such favours, not communicating them but to a Soul entirely beloved, that takes no delight but in him alone. But when earthly consolations enter into a Soul, they draw her partly from God, and so God withdraws his fa­vours from her.

For this reason the Saints who would be wholly for God, mortified themselves without reserve, as much as humane weakness would permit; that no sensual or Worldly Pleasures might have any part in their Affections, but God alone. Take courage, O my Soul, let us embrace the Cross, and follow Jesus Christ, who will conduct us through the garden of his De­lights Let us not trouble our selves with World­ly Affairs, unless we know 'tis the Will of God; for otherwise we shall find affliction of Spirit, and decay in Spirituality. Thrice happy is he, [Page 395] who shuns multiplicity, for this will dispose him to pure Love.

Many things seem to us necessary, which serve but to entertain the corruption of Nature, still working in us. If God should severely exa­mine all our Actions, perhaps he would hardly find one in all respects well pleasing to him. We too much follow Nature, and our Humane In­clinations, if Grace sets us a working, we hardly go through with it, but Nature creeps in some way or other to sully our Actions. What is purely Natural, cannot be Meritorious, all merit proceeding from a Principle of Grace, and therefore no Actions but what have an in­fluence from Grace can dispose us to a union with God. O how rare a thing is pure Virtue! That which seems best, is not for the most part without some blemish. Those who have Illu­strations from Heaven, discover these Impuri­ties, others in the dark see nothing but grosser Faults and Imperfections.

From all this we may conclude, that there are principally four great Obstacles, which hin­der for the most part the exercise of Prayer. 1. To engage our selves in Worldly Affairs, more than the order of God requires. 2. To be too de­licate, and use very little Corporal Austerity. 3. To practice little either Interiour or Exteriour Re­treats, and to have no Love for Recollection, and for Solitude. 4. Want of zeal and Courage in the ways of God, and so living a Life meerly Humane, by following our Naetural Inclinations.

But he shall never be a Man of Prayer, who does not live a Super-natural Life, and practice [Page 396] all Christian Virtues with a Faithful and Gene­rou Resolution. And Blessed is he, who by his con­stancy in Spiritual Exercises has brought his Soul to such a temper, that 'tis in a manner as easie for him to Pray as breath. Hic accipiet Bene­dictionem à Domino; & Misericordiam, à Deo Salutari suo, quia haec est generatio quaerentium Dominum, He that thus seeks God while he may be found, shall enjoy him there, where he can never be lost.

CHAP. VI. Of the Means that facilitate the Exercise of Prayer.

WHosoever is resolved to undertake the Exercise of Prayer, must expect to suffer all sorts of Temptations from Satan, who above all others, hate the Praying Nation: And no less from Nature, which hath strange repugnances to so Crucifying a Life, and such Exercises as elevate her above all her Natural Inclinations: And also from the World, which does not relish at all so much Solitude and Mor­tification. But we cannot be true Servants of Jesus Christ Crucified, without taking up our Cross to follow him. A Poor, Abject, Despised, Suffering Life, contented with pure Necessities for Food, and Cloathing, is a good Disposition to Prayer.

It will very much dispose us to this Holy Ex­ercise, to keep our selves in a Conformity to [Page 397] the states of the Suffering Life of Jesus Christ, and in the practice of pure Virtues on all oc­casions. To esteem the Sacred folly of the Cross the greatest Wisdom, and correspond to the In­spirations of Gods Holy Spirit, against all op­position whatsoever that thwart the Designs of God, and hinders the operations of his Grace in us.

'Tis a great help to Prayer, to make it our sole and only business; and doubtless of high concern, seeing 'tis to do that on Earth, which the Saints do in Heaven, to Contemplate and Love the Beauties of God. However, if we have other Affairs, at least we must make this the principal, to which the rest ought to give place; and not, as alas! too many do, regu­late our Devotions by our Secular Affairs. Why should we overcharge our selves with Imploy­ments, by offering our service to others on the pretence of Charity? Martha who was very busie about the Corporal Service of Jesus Christ, was reprov'd for troubling her self with so many distracting Offices; and her Sister commended for attending to the only thing ne­cessary, the Love of God and Contemplation.

'Tis a good help to Prayer, not to engage our selves in Worldly concerns, nor in giving or receiving Visits without necessity, such as the Oblations of Charity, or of our place and con­dition requires of us. If we be free, to shun all entertainments that are dangerous, or unpro­fitable, and chuse to converse with such, who commonly discourse about the one thing ne­cessary, which consists in the Service of God, [Page 398] and the exercise of Prayer. But all this must be so done, as our Discretion may not be call'd in question, nor Charity wounded.

'Tis an important help to Prayer, to stand always upon our guard in the time of Sickness, or Indisposition of Health, so as not wholly to leave off our usual Exercises of Devotion. Under pretence to cherish the Body, we com­monly yield too much to Nature, and so some­times in a short Sickness we loose long habits of Mortification, which cost us dear in their acqui­sition. Prayer is not to be laid aside at such a time, but we must endeavour to keep up our Union with God by Interiour acts of Virtue, which require no strength of Body, nor gusts of Devotion, but agree well enough with a state of Trouble and Dereliction▪

'Tis a very profitable help to Prayer, to accu­stom our selves to do nothing of concern with­out a motion from God. The Holy Spirit is in us to conduct us, and we may safely follow such a Leader. This keeps the Soul in great Purity, which knows the Inspirations of Grace, by the Internal Peace, Sweetness and Liberty, that always more or less attend them. And if she quit them to follow Nature, the secret stings of Conscience tell her, she has been Unfaithful to Gods Graces, and retarded her progress towards Perfection.

'Tis a very necessary help to Prayer, for a Soul to get a habit of being so dead to the World, as to live only to God, and in God, her only center and true repose. This is the end of our Creation, and if she deviate therefrom, to [Page 399] take a complacency in her self or any Creature, she falls short of the Designs of God. I know well enough that in the beginning of a Spiri­tual Life, 'tis very hard to bring our minds off from thinking on vain and Worldly matters, and to habituate the Soul to strive against Imper­fections, and adorn her self with all Christian Virtues. However she must then reflect on her Imperfections, her good and evil Inclinations, as she finds the motions of Grace to Dictate to her. She is not as yet capable of a more elevated degree of Prayer, and so her Thoughts are pro­fitably imploy'd in this lower exercise. But when God is pleas'd to enter into her, as to make her enter into him by a more intimate Union, her Thoughts then must be all upon God, and for him, seeing he is only her true rest and repose.

Many Spiritual Persons fail herein not well observing the method and ways of God in the conduct of Souls. They have not an eye se­vere enough on their Interiour, to discover all the motions of the Heart, to examine, and search, and find out the least root of their Imper­fections. This must be done, and is good and profitable in its season. But when God calls us to higher elevations in Prayer, we must follow the conduct of his Holy Spirit, or we shall ne­ver advance in the ways of Perfection.

CHAP. VII. That we must not presume of our selves to attempt any manner of Prayer but what is ordinary.

IN our Spiritual Exercises we must ordina­rily prepare the Subject of our Prayer and converse with God. This is the Practice of all holy Persons, and to do otherwise, is to fail in our respect to the Majesty of Heaven. If we be to speak to a King, or any Person of Quality, we think thereon aforehand; and shall we not have consideration of what we have to say to the King of Glory?

This preparing of the matter of Prayer, must be done some little time, before we set upon the Duty. Then we must lift up our Hearts to God, and desire him to put into our minds what may be most pleasing to him in our Recollections; and what ever it be, to entertain it in our Thoughts, and dwell upon it, unless God inspire us with some other mat­ter, that calls upon us for our Attention and Fidelity. For to comply with this, we ought to quit the Subject we have prepared for our Exercise. Let us not soar above our Abilities, but make choice of such matters for Prayer as are most suitable to our Spiritual State, and we find by our Interiour to be most agreeable to the will of God.

Let us never begin our Prayers, without asking God pardon of our Sins, and imploring his mercies. For to put our selves into his Sa­cred Presence, and to converse with him, with­out a detestation of these Imperfections where­with we have displeased him, is to make our selves unworthy of his Grace and Favour.

'Tis of very great importance to know how God usually conducts Souls to Perfection, that we may the better comply with the Designs of his Grace. All are not call'd to the same sort of Prayer: and without a special Vocati­on we ought not to apply our selves but to the more ordinary way of Devotion: whether we converse with God by discursive Considera­tions to raise our Affections, taking some Book to our Assistance: or whether we call to mind some Subject, wherein we formerly have found some Gust and Spiritual Advantage. Let this be done with Humility, Dependance, and Fide­lity; for a Soul having no Call from God to a more elevated Prayer, if she cease her own Operations, she ceases to Pray, and falls into Distractions, or is guilty of Idleness. But it is far otherwise with her, when she is raised from Meditation by the workings of God in her to Prayer of Contemplation.

'Tis true, that a Soul having plac'd her self in the presence of God, and thinking on the Subject she has prepared, ought to meditate thereon with great attention of Spirit; but if God please to take her Thoughts up with some­thing else, she ought without any Disturbance, leave her own, to comply with the Operati­ons [Page 402] of Gods holy Spirit: For when God is thus pleased to possess a Soul by the operations of his Grace, she ought to put no Obstacle there­to: which we do too often by our Industries, which seem to us necessary, and without which we believe we should do nothing: when as then we should give way to those Divine Ope­rations, to the end they may become more ef­ficacious. Otherwise we have less respect for God, than we would have for some earthly Prince, to whom we speak with much Reve­rence, as long as he is pleased to give us Au­dience, but as soon as he thinks good to speak, we presently are silent, and give ear to his words with much Attention and Respect, not presuming in the least sort to interrupt him.

Our principal affair is to serve God, the Ʋnum necessarium, recommended to us by our Blessed Saviour; and therefore it concerns us, not to distract our selves with too many exte­riour Imployments, though good and lawful. Because if the heart be bound with a Chain of Gold, 'tis no more at Liberty to converse with God, than if it was fetter'd with Links of Iron. Wherefore whatever we can do for the Service of God, and Good of our Neighbour, let us do it with Willingness of Heart, accor­ding to our Talents and Abilities. But above all we must have an esteem of Prayer, and a desire to practise it; being firmly perswaded, there's nothing whereby we can better serve God, or more profit our selves in a Spiritual Life. For my part I in some sort more value Prayer, though imperfect, than the best Acti­ons [Page 403] that carry more of outward Splendour, and and seem more Glorious in the eyes of men.

We must therefore never be disgusted with Prayer, nor quit the frequent Exercise thereof, because we, to our thinking, make little Ad­vancement therein; but persevere faithfully to practise it in the best manner we can, and ex­pect with patience the good pleasure of God. If we do our Endeavours, we have discharg'd our Duty and Obligation. The Servant that had but one Talent, was blamed by his Lord, because he did not improve it by his Industry.

When my Soul is not in a temper for the Exercise of Prayer, I use short Reflections to call to mind what is most distastful to me; and I make a Resolution to do it, or set upon it presently, if I can: as to converse with one, from whom I have an Aversion, or make some visit, where I know I shall be much mortified; that I may conquer my self in those things, which raise a continual War within me. I have oftentimes by this facilited the Exercise of Pray­er, God being pleased by so much the more to dispose our hearts, by how much the more we offer Violence to our selves, to surmount all Difficulties.

CHAP. VIII. How to pass from Ordinary Prayer to Con­templation.

A Soul that does not nourish in her self any voluntary Imperfection, having efficaci­ous desires to live the Life of Jesus, ought to be passive to the Conduct of God in Prayer, and aspire after great Simplicity, by giving a check to the Discourse of her Understanding, and multiplicity of Acts in her Will and Affecti­ons, I am not ignorant that she ought to exer­cise her self in Meditation and a lower degree of Prayer, till God is pleased to raise her to Contemplation: but withall she must elevate her self as soon as she feels interiour Attracts, and shun a false Humility, which hinders us to follow the Motions of God's holy Spirit, who communicates his Graces to the Perfect, to augment their Purity, and to the Imperfect, to purify their Souls from Terrene Desires.

In my judgment 'tis of great importance in the Exercise of Prayer, to receive with Humi­lity the impression of the Rayes of the Divine Sun who rides in the Interiour of our Soul. 'Tis he that can enlighten us without the Succours of our Discourse: who inflames us with Divine Love, without troubling our Will with the pro­duction of a multiplicity of Acts, and in a man­ner almost imperceptibly makes all Virtues to grow ripe in us, and arrive to Perfection. If a [Page 405] Soul makes it her work to mortifie all her Im­perfections, and desires to live a suffering life, for Prayer she need not much trouble her self, God will do her Work for her, and in a man­ner above her Hopes and Understanding.

God does not work this but in such a Soul that freely puts her self into his Hands, with all submissive Humility, to be guided by Him. In this state of Prayer, the subject prepared for our Exercise sometimes may be useful; some­times God suggests some other matter, as he sees best, and the Soul must peaceably comply with his Communications. We cannot give cer­tain Rules to such who are in this state of Prayer, God working in them as he pleases, in different manners. All the Counsel can be given, is, To keep themselves in an entire In­differency to Illustrations, or Privations, to Sweetness, or Rigour.

Nevertheless I believe, we may profitably descend to a lower Degree of Prayer, when we have no Overture to one more elevated: but this is not to be done, till we often knock at the gate of Mercy with a holy Importunity. But if the Bridegroom of our Souls is not plea­sed to vouchsafe us a Kiss of his Lips by Con­templation, let us keep our selves at his Feet by Conversing with him in Meditation.

It will much conduce to elevate a Soul to a more perfect Union with God, to have in me­mory many universal Verities of the Divinity and Sacred Humanity of Jesus Christ.

[Page 406] 1. As, That God is Omnipotent and an Infi­nite Goodness.

2. That his Love to us is from Eternity, and the Eye of his Divine Providence is watchful over us to conduct us to Happiness.

3. That God being Love, requires nothing of us but Love and Affection.

4. That God is the Center of our Soul, which can find no true Repose but in him alone.

5. That Grace and Truth is by Jesus Christ, there being no other Means to attain Salvation.

6. That the Sacred Trinity, which consists in the perfect Knowledge, and pure Love of the Di­vine Persons, is the true Model of Perfect Pray­er. These deeply consider'd, are very instrumen­tal to elevate a Contemplative Soul, to so high a pitch, that sometimos she in a wonderful man­ner participates of that Life Eternal, which is in God himself.

I have made a Resolution to desire of God, that my Prayer may be altogether Intellectu­al, to the end I may not feel such sensible Gusts of Heavenly Consolations, which preju­dice Nature. These are but sweet Bai [...]s for self-Love, which sullies the Purity of Prayer, and diminishes the Contemplative Attention, which continues more strong and vigorous, when [Page 407] kept on the point of the Spirit, whereby the Fire of Divine Love burns brighter, and with more constant Flames. This is that continu­al Union which is the Object of Perfection: and whatever hinders this ought to be suspe­cted, as are sensible Gusts of Devotion in In­feriour Nature.

O my Soul, let us therefore entirely give up our selves to God in Prayer, to receive from him such impressions as he thinks best: let our chief care be fully to submit our selves to him, and to be disingag'd from all worldly things, and accept with Thankfulness what­ever he gives us. If he gives us nothing, let nothing content us, and peaceably acquiesce in Union with his Divine Will. A Soul faith­ful in the state of Privations, will sooner or later, as God sees best, be raised to pure Uni­on and Enjoyments, on the lofty Wings of Contemplation.

CHAP. IX. Of the Prayer of Faith.

THis Prayer is a bare reflection or simple re­membrance of God, who is believed by naked Faith, as he is seen and known by the Light of Glory. 'Tis the same Object here and there, but known by the Soul in a different manner. The way of knowing God here, is but learned Ignorance. Earth is the Land of Believing, Heaven of Seeing, To see God as we are seen [Page 408] of Him, and understand all Divine Mysteries, is reserv'd for the Light of Glory; here we must walk by the obscurities of Faith.

This Faith must be naked without Images or Representations, simple and without Discourse, universal without a distinct consideration of par­ticulars▪ The operation of the Will is conform to that of the Understanding, Naked, Simple, Universal, Spiritual, Independant on the Senses. We must expect great Combats in this way from our Spirit, which will still be working, and re­ly on Creatures. But though it be much dista­sted by the understanding part of the Soul, yet she must strive to die to her own operations, and willingly entertain what helps her in this Com­bat, as Aridities, Privations, Desolations, which at last leave the Soul in exercise of pure Faith; whereby God is known in a higher man­ner, than those Lights which serve as a Medium between God and the Soul, for this Union of our Spirit with God by pure Faith is immediate, and so more elevated. The Will also must die to what ever is not God. To live only in Him, and to him by pure Love. For the Life of the Will is this Death; and this Death is not ordi­narily wrought but by Privations.

This kind of Prayer is uniform, and not much lyable to alterations, nor brings any damage to the Body. For Nature has nothing to do in it, being not procurable by greatest endeavours of Humane Industry, but depending purely on the Will of God, who alone gives it when and to whom he pleases. 'Tis true, this pure and naked Contemplation of God by Faith is given [Page 409] but rarely, and to those who have past through many Purgatories and states of Penance, to fit them for it. In the beginning it darts into the Soul but Transient Irradiations, like flashes of Lightning; if at any time they continue about half an hour, 'tis very much: However they work in the Soul very great Effects.

One of the principal is, that this Light of Faith discovers to us the verity of Divine My­steries, Imperfections, and the Perfections we want, and practical Virtues: And all this at once, not successively one after another by dis­course, which could never arrive to produce a knowledge so clear and universal. But indeed the understanding, has much ado to die to its own operations, and not act by Humane Lights, by being wholly given up to the obscurity of Faith. However this must be done, to be rightly dis­posed for Divine Operations.

There are divers degrees of Contemplations, but what God is pleas'd to give us, must be re­ceived with submissive Thankfulness. While we live in Mortal Bodies, we shall have always something to purifie, and therefore always some­thing to suffer, Three parts of our Life pass a­way in a Suffering condition. In a state of ob­scurity, the Soul is intimately united to God, although she be not sensible thereof. I am much taken with the way of pure Faith in Pray­er, whereby the Soul knows God as much as she can do in this Life; and though it be obscure, it matters not, being sure and certain. For my part, take as much as you will of my Light of Reason, if the Light of Faith increase thereby. O how Beautiful is pure and naked Faith!

It much conduces to Spiritualize a Soul, to live continually by Faith, to esteem and love nothing, but what we ought to esteem and love. Man rarely will relinquish his Reason, and ne­vertheless he must raise himself above it, or drag on the Earth with Imperfections. Faith is a participation of the Eternal Wisdom, she only conducts us with true assurance; for her Lights though dark, are certain, and their obscurity does incomparably transcend the clearest evi­dence of Natural Reason.

Moreover, to make Prayer more Intellectu­al, and that Nature may have no hand in it, we must leave off some things, which usually did raise our hearts to God with a sensible Devotion: As Musick, Rich Ornaments, Devout Pictures in Churches, and the like. This is good and pro­fitable in the beginning of a Spiritual Life, and some time after; but when a Soul has attained purity of Prayer, there's no need to take her nourishment, that is, her Knowledge and Love but from pure Faith and Supernatural Lights infused into her. When we take not good heed, we keep not our selves sufficiently passive to the Operations of God, but we go a beg­ing for the Life of the Soul to sensible Objects, when God himself would nourish her with more purified Knowledge, and Diviner Love:

Why should we hanker after sensible Gusts of Devotion, seeing Nature is commonly too much taken with them, to the damage of na­ked Faith, and the hindrance of our pure Uni­on with God, which requires a total denudati­on of all Creatures? Notwithstanding when [Page 411] God tryes us with Derelictions, and gives us not admittance into his presence, but by things sensible and Discoursive Prayer; we must humb­ly comply with this state, and not pretend to higher elevations in our Addresses to him.

Yet if a Soul in this Interiour Poverty and Dereliction finds that she has a call to Interiour Sufferings, she ought not to seek after sensible things to raise her to God; but couragiously bear this Interiour Cross, as long as it pleases her Divine Bridegroom to continue her Tryal. This state is bitter indeed, but withall purifying, and makes a Soul capable of more intimate union with God.

CHAP. X. Of the Sacred Darkness of Prayer.

ON St. Mary Magdalen's day it seem'd to me, that my Prayer chang'd, and be­came more simple, more strong and elevated. My Spirit went on knowing God, not by Lights or Gusts of Devotion, but by a certain Dark­ness, wherewith God is surrounded as with a Cloud. This Darkness made me see that God cannot be known, but is Infinitely above our understanding, which cannot better know him, then by acknowledging we cannot know him as he is. At other times Gusts and Lights were instrumental to unite me to God, but now this Darkness only was my Guide, and my Soul find­ing her self lost in a profound Ignorance of [Page 412] God, yet seem'd to me to know him better than ever, and I had no difficulty to Contem­plate God in this manner; which leaving in me deep impressions of the Divinity, did also augment my Interiour dispositions of the Love of God, hatred of sin, and such like matters.

It seem'd to me that at this time my Prayer became more continual. And I was much en­courag'd with that saying of St. Denis, That this ignorance is the best and highest knowledge we have here of God. I therefore readily made my Addresses to God in the aforesaid manner, understanding well, that the knowledge we have of God by this way, is greater than that we learn by discourse, or Lights, or Gusts in Prayer. To know we cannot know God, is to know him as much as he can be known in this Life, his Grandeurs being Infinitely above our Understanding. And that our Understanding may live wholly to God, it must die to what­soever is not God, whom we see by naked Faith in a Luminous obscurity.

By this way God is more known and lov'd, than by many Lights and Affections, all which are lost in the obscurity of this Sacred Dark­ness, which makes a Soul see that the Perfecti­ons of God are incomprehensible. Many good effects arise from hence: As a profound Joy and Peace of Conscience, a firmness in our good Resolutions, and practice of Virtues, a great love of Self-denyal, in imitation of the un­speakable Humiliations of Jesus Christ.

One of the surest marks to know whether this Prayer of Darkness comes from God, is to see [Page 413] whether it leave in the Soul the knowledge of our Miseries and Infidelities: For the more we possess God, the better we see the least Imper­fections. As for example, whether our inten­tion be pure, or Nature has some Interest with Grace: Whether we too easily leave the pre­sence of God for other things: Whether we comply with Gods Inspirations, or commit In­fidelities. These and such like being clearly seen by this means, do much humble us, and make us careful to amend them.

The Soul in this disposition knows nothing of God but that he is Incomprehensible, and looses her self in this Darkness that surrounds his Gran­deurs. This view with a view sees nothing di­stinctly of God in particalar, but is a knowing Ignorance of what God is in himself. For though the excessive Glory of this Divine Sun makes his Light inaccessable to our weak eyes, yet this Darkness pierces our Interiour, and we know God in a transcendent manner by strong im­pressions of the Divinity, and are rais'd to a most intimate union with him. God requires of a Soul great Purity in this state.

This then is an excellent manner to take up our Thoughts with God in our Addresses to him, by annihilating all our Lights and Knowledge, to get into this Sacred Darkness that surrounds his Glory, that being thus dead to our own Abi­lities, we may confess that God is as much above our Understanding, as he is amiable above our Affections. Thus to know God, and con­fess he is above our Understanding; and to love God, and acknowledge we cannot Love him [Page 414] according to his Perfections, is to live dead to our Selves and our Abilities; and such God Loves best and knows with Approbation.

CHAP. XI. Of the Lights of Prayer.

GOd sometimes in Prayer discovers himself to a Soul, as the Sun, filling her with Light, by which and in which he is known, and all other things she stands in need of, or which the Omniscient is pleas'd to manifest to her. We see well enough this Light, by which we know God, but God himself is inaccessable: As we behold the Light of the Natural Sun, and not the Body thereof, which blinds our Eyes, and by the benefit of its Beams the things of this World are made visible to us.

One born Blind imagins that if he could see the Light, he might see the Sun: But he would find by experience, that this Light would only serve to make him clearly see, that he cannot behold the Sun by reason of its excessive Bright­ness. In the same manner when we are in In­teriour Darkness, we think we can know God better in the Light, and when this Light comes, it only serves to let us see, that God cannot be known by us in Mortal Bodies.

When in Prayer I have a view of God, or some of his Perfections, of Jesus, or some of his Dispositions, or Maxims; it seems to me, that all these Objects have a particular Light in [Page 415] them, which serves much to discover their ex­cellency to the Soul. But it seems to me that these Verities, namely, We must slee from Evil, and do Good, hate Sin and embrace Virtue, and such like, as considered barely in themselves have no particular Light in them, to manifest their Goodness: But their Beauty and Excellency are discover'd to us by help of the Light of Faith: As those Bodies which are out of the Sun, see not themselves but by the Light thereof.

For this reason I believe 'tis best for a Soul to take up her Thoughts with God, and those Ve­rities that regard him; or with Jesus, and Chri­stian Truths, as resident in this Sacred Breast. By this means the Heart and Affections will be much inflam'd with the Love of God, to adore and serve him, and imitate the Perfections of Jesus Christ. This sort of Prayer is simple, and does not put the Soul to the labour of much Discourse. For any Divine Perfection, and the Exteriour effects thereof, are seen by her at once, by a singular act of the understanding. As she may consider the Omnipotency by its self, or together with the Creation of the World, she may behold and adore the Divine Providence by it self; together with its admirable effects in the Government of the Universe. The Soul herein needs not multiply Discourses, but may behold all this at one prospect.

When we meditate on any Christian Verity; as for example, the Excellency of Poverty, without the Relation it hath to Jesus, the Soul loosing the sight thereof, falls into di­straction, being carried insensibly to a different [Page 416] matter: But when she considers Poverty as in­shrin'd in the heart of Jesus, and practis'd by him, she is taken up with Jesus, which is much better. And so this digression proves profitable, and she gains by this loss. 'Tis the same, when we meditate on any Perfection of God, and falling from our first subject, we are happily lost in the depths of the Divinity, where we find no Love but of God himself. O Happy loss.

There's no knowledge more necessary for us, than of our Miseries and Imperfections, because that, or nothing, will well ground us in Hu­mility, without which we cannot raise Virtues to any height in a Spiritual Life. We may get this knowledge two manner of ways: Either directly, by considering them in themselves: Vir videns paupertatem meam; Or by conside­ring the Divine Perfections, in the Light where­of by reflection we discover our own Miseries and Imperfections.

The first manner is somewhat like a Winters­day, wherein we feel nothing but Cold, and see nothing but Sterility; yet it affords Light enough to work in us a low esteem of our selves: But this Humility oftentimes causes in the Soul dis­quiet, dependency, and discouragement. The other manner resembles a fair Summers-day, which is more Warm and Lightsome, and full of Refreshment. The sight of our Miseries by this way is more advantagious, and begets in us a more generous Humility, and fuller of con­fidence in God. For the view of the Divine Perfections, which is the chief and direct work of the Soul, raises in her a Holy Fire, which in­flames [Page 417] her Affections towards God in the midst of her Miseries.

Behold now the reason, why 'tis a great secret in a Spiritual Life, to behold all things of God, who is an Infinite Light; and never to forsake him, because in him and by him we can best know and do our Duty.

After that a Soul is habituated to march through the ways of Faith and Purity, she gets so great a Facility to converse with God, that 'tis a trouble to her to descend to Creatures, knowing by experience that he only is her cen­ter, where she finds true repose, and her only Light to conduct her to Happiness. The Soul of Jesus Christ, our Grand Exemplar, did not only abide in God by Apostatical Union, but all his Thoughts and Affections were absorpt in the Divinity, which replenish'd this admirable Crea­ture with Grace, Light, and Truth, for the Execution of the Eternal Decrees of his Hea­venly Father for the Redemption of Man. He finish'd the Mysteries of his Mortal Life, but still conversing with God, and plung'd in the Divinity, wherein he beheld what he came to do upon Earth.

Let us follow his example, that we may re­ceive from God a Light to conduct us, which ordinarily is communicated to us in Prayer. Ac­cedite ad eum, & illuminamini. Draw near to God, and ye shall be Enlightned.

CHAP. XII. Of Passive Prayer.

PAssive Prayer is after this manner. We take a view of God in his Perfections, or of Je­sus in his states, or of some Christian Verity, by the Light of Faith: and then the Soul abides in a perfect repose, gently receiving the Divine Im­pressions; which enter with so much Conviction, that she is presently warm'd and inflam'd with all sorts of Vertues. And though she does not distin­ctly practise their interiour acts, yet she feels a delightful Joy by the sweetness of those impressions, and finds her self well aispos'd to be faithful to them on all occasions.

In Meditation God works with us, but we in a manner do all: in passive Prayer we co­operate with God, but in a manner the whole work is his. We must not easily believe that we are in a state of passive Prayer. To be dis­posed thereto requires great Purity, and long Practice of Prayer, with the advice of a good Director, and in the interim to exercise our selves in Meditation.

A Soul elevated to the state of passive Pray­er, finds her self united to God, without any Labour of her own, and receives from him many Lights and Illustrations, Desires and Af­fections, according to his various Workings in her. Then the Soul purely adheres to Grace, holding close to the Infusions of God's holy [Page 419] Spirit, and follows the Divine Motions, by the Annihilations of her proper Operations. When she is thus passive and dead to her self, her state changes not, although her ordinary dis­positions may alter; for then she receives with equal Contentment from the hand of God, Darkness as Light, Aridities as Comforts, Po­verty as Abundance, in a firm Resolution to will nothing but what pleases God, with an en­tire Indifferency, and a perfect Death to her own Operations.

'Tis observable in this passive state, that the Soul sometimes remains in Union with God, and Contemplation of his Divine Perfections, keeping her self in a profound Repose, as it were without Action: and at other times she acts by her own Faculties, as it pleases God to excite her to these Acts, her only business being to submit perfectly to the Motions of Grace, and she acting as Grace excites her, does not leave her state of Passivity, seeing she only moves her self according to the Motions of God's Spirit.

A Soul cannot arrive to this passive state, un­less she be dead to her self, unless she be advan­ced in Virtue, unless her Interiour Peace be great and stable, unless her Prayer be in a man­ner continual, and unless she be purifyed from all voluntary Defects. For how can God in such a gracious manner visit a Soul, which is free from Disquiet and Ordinary Imperfections? How can she hear the Voice of God amongst the Noise of Creatures, if they live in her with any Affection? To put our selves into the hands [Page 420] of God, to do with us what he pleases in our Addresses to him, we must be exactly attentive to his Orders which he will interiourly make known to us, either by Illustrations in our Un­derstanding, or Instincts and Motions in our Will.

Perfect Purity of Heart requires, that the Soul have no Eye to her own Interest, but solely to do the Will of God. Her principal Care must only be to regard him, to love and serve him, without curiously examining his Gifts and Graces, she knows well enough that in passive Prayer there are many wayes to come to God, and divers manners to sacrifice our selves to Divine Love. Some spend themselves in doing Good to their Neighbour, others in Suffering for their Faith by the Cruelty of Ty­rants, some by Mortifications and Penances, others by Ardours of Love in Prayer. The Soul must be indifferent to be sacrific'd by Love, what way best pleases God; the Divine will being the sole Rule of her Choice, and not the Beau­ty or Perfection of the State; so that when she knows it is God's Will, a less elevated Conditi­on is pleasing to her.

God is our Father and Directour, operating in us in different manners. Sometimes he infu­ses more Light into the Understanding, some­times more Love into the Will, so that one Faculty seems to be lost in the other, The Soul must be content with either, as God pleases, and cease her own Operations, to be passive to the Actings of God in her by his gracious Mo­tions. A great deal of Work is done for us by [Page 421] this means in a little time, towards Christian Perfection.

The Soul that is in this state, must carefully shun two things: the Activity of her own Spi­rit, and the Impurity of her Affection. As for the first, our Spirit is very unwilling to dy to it self, but will be acting and discoursing, we loving much our own Operations: so that we have much ado to conquer our selves, that we may enter into an entire Passivity, as to be on­ly susceptible of Divine Motions. The long Habitudes of acting with Liberty hinders this Annihilation; but we must fight for the Victory, and Grace at last will make it easy.

As for the second, the Impurity of Affection, we must be perfectly dead to whatsoever is not God, so as to seek nothing but him, and his good Pleasure, without any mixture of Self-in­terests. The infinite Love of God to us obli­ges us to be faithful to him; and the Love we ought to have for our own good, obliges us to spare no pains to attain to Perfection.

CHAP. XIII. Of Pure and Perfect Prayer.

IT much disposes a Soul to attain to pure and perfect Prayer, to give her self up into the hands of God with an entire Submission to his holy Will touching this Exercise, to bestow up­on her what state he pleases. A Soul that finds Attracts from God to depend on his Providence, [Page 422] the Matter and Manner of her Prayer, must receive thankfully what comes from God, whe­ther it be Contemplatio or Meditation, be it with Delight or Difficulty, with Sweetness or Aridities. A Soul so purely united to the Di­vine Will, and dead to all things else, possesses God in a wonderful manner, not only in Con­solations, but Interiour Crosses.

Purity of Prayer, as the present Light I have tells me, consists in a simple View of God by the Light of Faith, without Discourse or Ima­gination. Reason and Imagination have their part in Meditation, but not in pure Prayer. It seems to me that the Soul ought to be absorpt in God, and remain there in repose, being dead as it were to her own Operations. This Repose in God is by Knowledge and Love, whereof sometimes this, sometimes that is more abundant, and affects the Soul as God pleases.

When God elevates a Soul above ordinary Prayer, to converse with him alone, she must make it her business to comply with him. The Virtues and Dispositions, which another time would be the Life of the Soul, are not now, when she must live no Life but the Life of God, that is of his sole Knowledge and Love, with­out any Reflection on her self. God then takes the Care himself of such a Soul, furnishing her with all necessary Dispositions. Think on me, and I will think on thee, said Jesus Christ to St. Catherine. In Prayer God infuses into her pra­ctical Lights of no long Durance, but efficaci­ous: and out of Prayer she receives the same, [Page 423] to be applyed to the Practice of most excellent Virtues on all occasions.

Pure and Perfect Prayer does not consist in Gusts of Devotion, but in the supreme part of the Spirit in a peculiar manner, that is inef­fable. For this supreme Region of the Soul is the sacred Temple, where God is pleas'd to dwell, where she feels and tasts a Sweetness above all created Entities. The Soul conduct­ed by Faith, and attracted by these Divine Per­fumes, finds God in this his Sanctuary, and converses with him with such a Familiarity, as astonishes the Angels to behold it. 'Tis here where she makes pure Prayer, seeing there's nothing but God and the Soul, without any Creature to interrupt this sacred Interview, God working all that passes by Himself, with­out Representations, or Discourses, or Gusts of Devotion. This supreme part of the Soul being not capable of sensible Objects, God alone takes Possession thereof, communicating his Illustrations and Sentiments, which are necessa­ry for a pure Union with him.

Perfect Prayer then is a certain experiment­al Manifestation, which God gives of Himself, of his Goodness, Peace, and Sweetness. An ad­mirable Gift, that is not imparted but to the purest Souls, and ordinarily is but of small Con­tinuance. But the Condition of Mortality will not permit of more, where we must live in Hu­mility, Patience, and Sufferings. The Soul re­turning from these Divine Embraces, carries away with her great Love, and a high Esteem of God, a profound Knowledge of her own [Page 424] Imperfections, and finds her self altogether dis­posed to act and suffer, and practise pure Vir­tues on all occasions.

Few persons arrive to this Purity of perfect Prayer, because few make themselves susce­ptible of those Divine Motions, by an entire Annihilation of their own Powers. These great Favours would be more frequently bestow'd, if we had Hearts prepared to recive them; Fa­vours which are of more worth than the whole World, and cannot be known but by Experi­ence. For my part, I know nothing, I only have heard say, that in this pure and perfect Prayer, there are admirable Unions, most inti­mate Embraces, Ardours of Love, so Pure, as may almost compare with the Flames of Sera­phims.

We come to a perfect Union with God by a perfect Denudation of all Creatures; and this Denudation is acquir'd by continual Mortifica­tion, and sometimes by Divine Infusion. We must therefore pray much, and dye daily to our selves and all Creatures. Since that Ori­ginal Sin hath depraved our Nature, we can­not live a Life of Grace, without dying a con­tinual Death. When God acts with us in the Practice of Mortification, we shall soon dye to our selves, for he breaks us all to pieces on a sudden with wonderful Contrition of Heart, and kills our Corruptions unknown to us: so that a Soul dies more in one day by the loving Stroaks of his powerful Hand, than she would in some years by ordinary Mortifications.

Let us therefore adore this Divine and lov­ing Hand which kills us, to make us live; and never complain but of the little Returns we make for his gracious Favours. The Loss of Goods, of Friends, of Honours, of Consolati­ons, do much conduce to bring a Soul to this living Death; for commonly we quit such al­lurement, when we lose the materials of those Fetters.

In this Divine Exercise the Soul is wholly taken up with God, without diverting her Thoughts on any other Object. And though then to reflect on the effects of Prayer, would be a kind of Distraction, yet without her think­ing, God leaves powerful Impressions in her, and pregnant Dispositions to practise great Vir­tues, and above all a love of the Cross and Humiliations, seeing he cannot possibly please God more than by suffering for Him.

CHAP. XIV. Of the Hungring of the Soul after GOD, and of her being Satiated with Him.

I Sometimes find my self in a Prayer of De­sires, which I may call a Hungring after God. For my intellectual Will had a strong Appetite for God, without any Production of other particular Acts of Love or Complacen­cy, &c. as when we have a longing after Nou­rishment, without a Desire of this or that, but only we have a hungry Disposition. In this state [Page 426] the Soul only Thirsts after God, as known by Faith in a general manner.

This Prayer was very Intellectual, my Natu­ral Appetite had rarely any part in it; I neither sent up Sighs nor Ejaculations; and it seem'd to me to be compatible with some Affairs, and did continue though the Soul had Distractions in the imagination and understanding. Me­thought this Prayer was wholly Spiritual; for I know not how it came into my Soul, nor what it did there, only I felt a Hungring and Thirst­ing after God; and it seem'd to me, that I might still hunger after him, though I did possess him. This Prayer may be of long du­rance, without breaking the Brain, but we must be dead to Nature whilst it continues:

I felt also in my self a Hungring after the states of Jesus Christ, the possession whereof is abso­lutely necessary to the Purity of Love, and In­fallibly disposes us to it: Whosoever desires pure Love, must have a desire of them also; the one not subsisting without the other. There­fore at present instead of fearing Poverty, I de­sire it: Instead of Fearing to Suffer, I have In­clinations to it. And my delight is, to take my Cross, and follow Jesus.

This kind of Prayer did appease Interiour Combates and Struglings in me, and I found in my self some assurance of a Suffering, Humble state, where God will have us live purely of Him, and for Him. What is more purely for God, than that which has nothing of self in it? Grace carries us to a Love of Poverty, and what seems contrary to our particular good, [Page 427] which we relinquish voluntarily, that we may advance the sole Interests of God. A Soul that lives this Life, lives in Purity of Love, and par­ticipates of the pure Virtues of Jesus Christ.

O what generous Resolutions must a Soul have to Love God purely? She must deny her self to please God only. There's no living a Life of Grace, without a continual violence to our na­tural Inclinations, by taking up our Cross to follow Jesus. We confess, O good Jesus, that except your Grace always prevent and follow us, we shall never relish well this Sacred Hun­ger of Sufferings, and Humiliations, and Po­verty; which is some small participation of your Abjections.

It often comes to pass, that God, who opens his Liberal hand to fill all Creatures with his Blessings, is pleas'd to satisfie this hunger he has rais'd in a Soul, by communicating himself to her in such a manner, that she finds her self wholly contented; and full of God. This ful­ness of God being once tasted, the Soul is ra­vish'd with Joy and Sweetness. This disposition sometimes so totally possesses all the Powers of the Soul, Understanding, Will, Memory, Ima­gination, that there's no room for other Thoughts to enter, being wholly taken up with God. Prayer then is a feeling of God filling the Heart with Joy and Contentment. O when will it please your Infinite Goodness to infuse into Souls some little participation of this Ful­ness, that they may purely rejoyce in you who only can give us this satisfaction! This is a sa­tisfying Fulness indeed, that leaves no place for other desires.

This Prayer is rarely granted unless to Souls much mortified, and well advanced in the ways of God. For a Soul must be emptyed of all Creatures, before God can fill it. When a Soul finds her self thus satisfied with God, she must yield her self passive to the workings of Grace, and she will feel in her Interiour such a content and sweetness, as will render disgustful to her whatever is not God.

I find this disposition different from that which ordinarily we receive by Union with God. This satisfaction being a more profound and in­timate possession of God, making all Comforts from Creatures, even most pleasing to us; be­come distastful, in comparison of those Joyes, that ravish'd the Soul in this disposition.

This Satisfaction and Contentment does some­times Exteriourly show it self, the Senses being so affected therewith; that if such persons im­ploy themselves about any sensible object, they do it as if they were a sleep.

The Dispositions God is pleas'd to give me, increase in me daily a new desire of Solitude and Contempt of the World; where I find no­thing but Impediments to my Union with God. And seeing all my desires tend that way, what­ever diverts me from it is displeasing to me.

It seems to me, I am now no more fit for Worldly Affairs, and I look upon my self as an old piece of Houshold stuff, that is good for little or nothing but the Fire; for methinks, God would have me do nothing hereafter, but burn with the Sacred Fire of Divine Love. Or like a poor Criple, who cannot work for his Living, I must [Page 429] die of Hunger: That is, my Soul having a con­tinual Hunger and Thirst after God, must die to all things but God himself, her sole repose and satisfaction.

CHAP. XV. Of Infused Prayer.

OUr Blessed Saviour has been so Merciful, as to give me, to my thinking, some under­standing and experience of infus'd Prayer. In my Morning Prayer I found my self in the pre­sence of God in silence with Admiration, Re­verence and Peace. This took me up a long time, and though some Temptations arose in Inferiour Nature, yet the Superiour part of my Soul remain'd united to God, without any pre­judice to her Interiour quiet. This Peace and Tranquility was greater than ordinary, more Solid and more Assured.

I conceive also that what God is thus pleas'd to infuse into us, be it Light or Affection, Peace or Love, 'tis hidden from Deceits of Nature, the Temptations of Satan, and the noise of Creatures. For God immediately infuses it in­to the center of the Soul, without the Ministry of our Senses, and so is not lyable to their on­fets and vicissitudes, but always remains entire, as long as it pleases God to continue his ope­rations.

I also conceive very well, that the Interiour of Soul is a Sacred Mansion where God resides, [Page 430] and does his works Independant on all Humane Industry and endeavours. There he sometimes manifests Himself and his Perfections, sometimes Christian Mysteries after what manner he thinks best. It seems to me that the least Ray from his presence is enough to make known to us what he pleases. Illuminet vultum suum super nos.

This is a very great favour for God to con­verse with the Soul alone in her Interiour. I am now no more astonish'd at what the Saints affirm, that their heart is a Tabernacle, where God dwells with him, and they enjoy him in a wonderful manner: Nor that Souls of much Prayer do this without labour, and almost con­tinually; for receiving so much, and labouring so little, I do not wonder at the Facility.

The Soul thus conducted into the Cabinet of her Heart, receives a great discovery of the mo­tions of Nature and Grace, not only ordinary, but those which are most hard to be discerned. Knowing very well that God Communicates himself unto her by Infusion, she corresponds to his motions, and becomes passive to his opera­tions.

The Truths she sees by this infused Light makes deeper impressions, then when discover'd by Meditation. And the Soul conceives far otherwise of Virtues, of Reformation of Man­ners, and how to Act and Suffer for God. It seems to her that now she begins to quit her Na­tural Inclinations, wherein she continued with much Imperfection; and becomes more strong and generous, and more resolv'd to act for God.

Except I deceive my self, God has been pleas'd to put me in this state by his actings in me. But withall he makes me know, that more Purity and Fidelity is required than ever, by dying to our selves, and the World, to do his Will; and more Humility by acknowledging our selves unworthy of his Graces; and to re­turn to ordinary Prayer, when he leaves us in Aridities, and to bear them with content and resignation. I have seen but a small glimmer­ing of this elevated Prayer, to make me the more to aspire after a fuller view, to abandon all to possess this entirely, to enjoy this Happy hour, one moment whereof is worth a thousand Worlds. Seeing God is pleas'd thus to favour us, why should we refuse his Mercies, by de­taining our selves in lower Exercises?

I have now no more difficulty to understand, how the knowledge of many Verities are im­printed in a Soul that is unlearned, and not verst in acquir'd Sciences: And how by an In­teriour Light she sees things without her a far off: And how she can know the Perfections of God, and her own Imperfections. Here is the Cabinet of God, all the World does not enter into it, neither is the door always open. Come my Soul, let us knock at the door thereof with an humble confidence; if God is not pleas'd to open it, let us wait there with content and quiet, and practice Patience. The times of Gods Visits depend only on his good pleasure.

If the Interiour of the heart be not well pu­rified, it will not be disposed to receive these Infusions and Divine Communications, for Pu­rity [Page 432] and Impurity cannot agree. I was ne­ver so convinced as now, that all things are to be forsaken to attend to God alone; and for this end to love Contempts, Poverty, and Suffer­ings; and that Grace requires of me to obey this Divine Call with Fidelity, not fearing the Inconveniencies of Poverty, but depending confidently on the support of Providence.

After that a Soul has received the impression of the Divinity in Infused Prayer, she sees and finds God every where, by a secret of Love, only known to them who have experience thereof. Love has wonderful piercing Eyes, which rests not on the outside of Creatures, but passes through to the Divinity that lyes there hidden.

In like manner when the Soul has impressions of Jesus in Infused Prayer, she sees and finds him every where. For that intimate Commu­nication which Jesus makes of himself to the Interiour Powers of the Soul, so takes them up, that the Soul sees Jesus in all things, who is the only Object of her Love; to whom she is so united, as never to suffer a separation. O how great is the Grace of Infused Prayer, and how Happy is that Soul who is partaker there­of?

CHAP. XVI. Of Prayer of quiet.

BEhold what our Blessed Saviour has made me understand by Experience of this man­ner of Prayer. In my Prayer I found all my Powers in a Calm, and fill'd with great Peace and Sweetness, which proceeded from the Pre­sence of God in my Interiour, whom there I be­held residing and working many Graces. Whilst this holds the Soul, as it were asleep, in quiet, she rejoyces; and this Joy is infus'd into her, and hardly knows how she rejoyces, feeling only in her Interiour a Sweetness and delightful Tran­quillity: yet well perceiving God works this in her by his Presence.

God likewise gives her great Assurance of his Presence, and experimental Knowledge that he is infinitely Good, Powerful, Merciful, her only Soveraign and final Happiness. The Soul perceives well enough, that she now conceives these things in a more eminent manner than by Discourse, being in a Region of Light above her Reason. The sacred Repose she takes in God now present, gives her such an Interiour way of knowing and loving God, that she tasts his Sweetness, and so finds by Experience what he is. A taste of honey teaches better to know what honey is, than the most learned Discour­ses of its Nature and Properties: so the Relish we have of God in this sacred Repose, makes [Page 434] us know better what he is, than any Discourse in Meditation.

A Soul that has tasted the Sweetness of God, does not find a Relish in Creatures as formerly. Whilst the Soul tastes the Creature, she ceases to taste God, and this Cessation is troublsome to a loving Soul.

In this sacred Repose the Soul is taught effi­caciously, how to mortifie her Passions, and practise Virtues, for the good of her Neighbour, when Charity requires it. And 'tis no small Mortification to her to quit this admirable En­joyment to go about exteriour Acts of Charity. The Soul that does not taste the Sweetness of God, knows not this kind of Mortification.

In this state, where the Will is taken Captive, as St. Teresa says, the Soul fears nothing more than to return to her Liberty. And I can truly say, I know it is a Punishment, that does not a little affright the Soul. In the Sweetness of this Prayer of quiet the Soul learns a sublime way to embrace the Bitterness of Sufferings; to become indifferent to Peace, or War; to Action or Contemplation; in a word, to desire nothing but God alone: So that other things, though good and convenient at other times, now are troublesome unto her.

She conceives that these words in the Can­ticles, Do not awake my Spouse till she please, do signify thus much, as spoken by Jesus Christ to a loving Soul, Do not put my Spouse out of this sacred Slumber into which she is cast by my Pre­sence. And though she much desires the Con­tinuance of this sacred Quiet, yet it is with a [Page 435] perfect Resignation to the Will of God, to do with her what he pleases. What she fears most, is least for her Infidelity God should leave her for another Lover.

When thou feelest, O my Soul, God thus working in thee, infusing his Sweetness in a plentiful manner, dilate thy heart to receive it, and be respectfully attentive to his Operations in thee; for 'tis then he is pleased to treat thee magnificently, and of thy Miseries to make a Throne for his Goodness and Mercies.

The sensual man has no Experience of these Mercies; he may indeed have some Idea of them in his Fancy; but they are real things in a well disposed Soul, and produce in her ad­mirable effects. To have tasted of them once or twice, is sufficient to make her rich, by infu­sing into her Understanding a certitude of the Mysteries of our holy Faith, and inflaming the Will with ardent and solid affections to practise Virtue. And thus she knows more of God in a Moment, than before she did in many Months.

By these extraordinary Graces a Soul is more convinc'd and dispos'd to suffer Contempt and Poverty, and leave all things to follow Christ, than by a thousand discursive Meditations. However God does not cease to communicate these effects by other wayes, as by spiritual Lectures, holy Conferences, Meditations, &c. But when God is pleas'd to work all by himself in a Soul, he does much for her in a little time.

One of the principal Virtues that this state imprints in the Soul, is, To draw her to God, [Page 436] and keep her with him, so that she's more in Him than her self; Divine Love being a weight, that alwayes carries her to her Well-beloved. Amor meus pondus meum.

If a great Prince should send some magnificent Present to one of his poor Subjects; this would give him more Knowledge of his Prince's Roy­al Grandeurs and Bounty, than to send him all the Oratours of his Realm, to set forth his Great­ness by their Eloquence. So a Soul knows more of God by the aforesaid Favours, than by the large Discourses of Famous Preachers.

These extraordinary Favours are not necessa­ry to Salvation, nor yet to Perfection, but very advantagious to confirm us in Grace. For these more special Communications work in the Soul this admirable Repose and sweet Calmness, to dispose her for the Receipt of great Graces, which bring her to a more intimate Union, wherein she sucks from the Bosom of the Di­vinity a Sweetness ineffable, Strengthening, Purifying, and Comforting.

When the Soul is not in this Quiet, let her do what she can, no endeavours of her can pro­cure it. If God sends it, let us receive it; if he send it not, we must be patient, and prepare our selves thereto, by the exercise of Mortifica­cation and pure Virtue according to the Grace betstow'd upon us:

Having been in this Prayer of Quiet many days, it seem'd to me to be taken from me, for contesting a little with my Friend, to perswade him to prevent another with a charitable cour­tesie. O my God, how nice and delicate a [Page 437] thing is Grace? and the greater the Grace, it is the more delicate. I learn by this Substracti­on how poor a thing a Creature is, how unable we are of our selves to retain Your Graces; and to see that this also proceeds from Grace. I will hereafter make it my work to love pure Vir­tue and practise perfect Mortification.

CHAP. XVII. Of the intimate Ʋnion of the Love of the Soul with God in Prayer.

THe wonderful Secrets of this Disposition of the Soul in Prayer can hardly be expressed, only we may call it The Prayer of Ʋnity of Love; because herein the Will feels no other Love in her Affections, than that which God has for Himself. One only Love seems sufficient for God and the loving Soul; it being enough for her to adhere to him with great Simplicity and Unity with this only Love, which God has for his infinite Beauties and Perfections.

The particular Love of the Soul is absorpt like a Drop of Water in the infinite Ocean of his Love by a Union inexplicable; and being so lost is found more perfect: as a Spark of Fire in a little Coal, cast into a Furnace, gives a heat in­finitely greater, than what it had of it self alone. It seems to the Soul that she does not love, but God loves himself in her; and in this manner her Will having such Impressions of the Divine Love, has no other Sentiments nor In­teriour [Page 438] Dispositions, than those which God has for Himself. When she loves God in this man­ner as he loves Himself, she also hates Sin in the same manner as God hates it, by this inef­fable Union.

In this state of Prayer the Soul receives won­derful Discoveries of the admirable Wisdom of God, in his Proceedings about the Redempti­on of Mankind, by the Life and Death of his Son, so full of Sufferings and Abjection. God loving Himself, cannot but love the Cross, which satisfied his Justice: and the Soul cannot but have a Will to suffer, seeing she is in the Unity of Love with God; which Unity must needs elevate the Soul above Nature. And as the Soul of Jesus wholly absorpt in the Love of his Father, did rejoyce in his Sufferings and Humi­liations: so if we be in the Unity of this Love, Contempts and Mortifications, Dolours and Death it self will be lovely and desireable, though quite contrary to our Natural Inclina­tions:

This Ʋnity of Love does so powerfully con­strain us to love Sufferings, that I make little difference between Love and the Cross: and I see so clearly, that all the Counsels of Jesus Christ, do so wonderfully advance the Purity of Love, that no natural Aversion shall deterr me from them. I find in my Heart a tacit Consent of Love, to abandon my self to Divine Providence, and not to disquiet my self about Perfection. For I must pacify all the Emotions of my Heart, as well good as bad▪ to be in so profound a Peace as to attain this Union.

When God is pleased to communicate to a Soul this Purity of Love, he disposes her to so great a Favour, by some Sufferings, Crosses, and Humiliations. He that knows the Riches of true Love, knows these also; for they are in­separable, so that he who will not suffer, can­not arrive to Purity of Love.

My Prayer then tends to unite me intimate­ly and continually to the only Love wherewith God loves himself; and my Soul has at present Attracts to nothing else. In this Love it seems to her she finds the Practice of all Virtues, in a more excellent manner than in themselves. I know very well that Love is a weight that con­tinually carries the Soul towards her beloved Object: and my Will bending always towards God, it moves thither by a longing Inclination, full of Love and Sweetness.

It seems to me that my Understanding herein, does not with its Lights assist my Will; for I find my Affections all on fire, and panting after God without any previous Illustrations. I found me thought Divine Love immediately working on my heart by such most secret Touches, as put me in a state of perfect Union.

I find nothing to explicate this better than a Needle touched by the Adamant; which then turns continually by a secret Virtue to the Pole, and is unquiet till there it fix. Thus it stands with my Soul, being touched, I know not how, by Divine Love, having no repose but by fixing on God; and parting with all Creatures, she gently tends to her Divine Center without any Violence, being sweetly attracted to a perfect Union.

My Understanding in this state sees well enough what passes in my Will and Affections, but it seems to me to contribute nothing, to work this amourous Tendency towards God. Not but that sometimes it presents some excel­lent Truths to quicken Love, but yet that Truth was there without it. I admire that after the Visits of Friends I alwayes find my will conver­ted to God, the only center of my Soul, and I know not how this amourous Inclination is en­tertained and preserved in me.

I find by Experience that in this state my Soul is well dispos'd to practise all sorts of Virtues, though she make thereof no formal Resolution. After the Exercise of this Prayer the Soul is ex­treamly in love with Mortification and Self-de­nyal, desiring nothing but God alone. She understands also, that she cannot persevere in this happy state without a constant Love of the Cross, of which she daily becomes more amorous.

I begin this Exercise of Prayer without any other Preparation than Purity of heart, as soon as I find my self in such a Disposition; for God loving the Soul, does sometimes prevent her be­fore she perceives it. I continue herein, me thinks without any Industry or Trouble, provi­ded my Soul be but amorous of perfect Purity, and faithful to the Practice of Mortification. If I deeeive not my self, God has been pleas'd to vouchsafe me this Mercy, and it concerns me to be thankful, and desire the Divine Goodness to assist me with his Grace, that my Infidelities may not deprive me of this State and Favour.

CHAP. XVIII. Of Interiour Silence, where God speaks, and is heard.

WE can never arrive to this Happy state of Interiour Silence, where are the most secret Communications between God and the Soul, except we pass through three tryals, wherein we find much trouble and bitterness:

The first is the Death of the Exteriour Senses, whereby all Sensible Objects become in a man­ner distastful to the Soul; for as long as she does amuse her self with any Sensual Delights, she can never arise to this Elevation. This general Mortification is so difficult, that the greatest part of Devotes suffer themselves to be con­quer'd herein, and pass no further.

The second is the Annihilation of the work­ings of their Interiour Senses, wherein we have such difficulties to conquer, that unless God, who conducts Souls by his Divine Motions, does strengthen them in this Combat, and bring a­bout this Interiour death by the secret workings of his Grace▪ they will quickly loose courage in this attempt.

The third tryal is yet more laborious, for we must mortifie the operations of our Spiritual Faculties, the Memory, Understanding, and Will, then which nothing is more difficult. 'Tis a long time before the Soul can understand how this must be done, and longer before she [Page 442] can bring it about. And except God be pleas'd to withdraw from the Soul those helps she re­ceives from her own Lights and Affections, she will never compass it.

In this Combat the Soul meets with a thou­sand Temptations: As, that we do but loose our time; that 'tis no better than pure idleness; and much hinderance sometimes from Di­rectors, who having no experience of this way, cannot understand it, much less approve it. Happy is the Soul that meets with a Director, to strenghthen and encourage her in the diffi­culties of this passage; otherwise she will ne­ver arrive to this Sacred Silence, unless by some extraordinary Grace and Favour.

The Soul then thus dead and annihilated, en­ters into this Sacred Silence; the beginnings whereof are somewhat bitter, though with a mixture of sweetness, by a certain experience of the presence of God in the Soul. Which be­ing elevated above all natural Lights, to be­hold God by the single Light of Faith, is as­sisted by another Light, that seems to partici­pate of Faith and Glory. For it has something of the Rayes of Glory: Not that 'tis really ei­ther this, or that, but a resemblance of them.

Wonderful are the effects which God produces in the Soul in this state of Interiour Silence. For he deals with her as a Painter does with a Blank prepared for his Work, where he draws divers lines as seems best to him. God sometimes makes a silence in all the Powers of the Soul, keeping them bound in the dark, but in a disposition to do whatsoever he pleases with [Page 441] them. The Spirit is a little busie to see what is doing, but being check'd, is quiet; and the Soul having nothing to rely upon, being anni­hilated in her self, rests solely on God, reposing her self in him with Patience and Humility. Otherwhile God puts the Soul without any ope­ration of her own, in great repose and quiet, neither willing, nor applying her self to any thing in particular, but in a readiness to do what­soever God manifests to be his Will. And this seems to me to be the most usual disposition of the Soul in the state of Interiour Silence.

At other times the Soul feels such a Fulness of God, that she seems wholly to possess him; insomuch that the Senses are partakers of the gusts and sweetness communicated to them: the Soul in the Interim wholly Mortified, by a constant readiness to be Sacrific'd to the Will of God.

At other times the Soul is wholly taken cap­tive by Divine Love, which giving her a relish of her Soveraign good, all other things, how excellent soever they may seem, are but bitter to her.

The understanding here makes no use of the Light of Reason, but God is pleas'd to infuse certain manifestations quick and suddain, which work so secretly such changes in the Soul, that she cannot perceive 'till they are done. At other times when the Soul is in doubt, or trou­bled with some disorder, or discourag'd by her own weakness, she finds God showing himself present with her, to instruct, to quicken, to strengthen, to succour her, according to her present necessities.

The Soul in this state is disposed to whatso­ever God pleases, desires nothing required of her. God works his will in her, and she is Humble, and Faithful, and altogether submis­sive and plyable to his operations. Thus the Soul must stand affected in respect of God; but she can never come to this without great Com­bates continual Deaths, and long Sufferings. However all the Crosses can be endured in this World, are but a cheap rate to purchase the enjoyment of God but for a moment.

In this state of Interiour silence the Soul can­not prescribe any Law to her self in her Spiritual Exercises, but wait with all Humility to receive what God shall give her, and be Faithful in cor­responding thereto. Sometimes she Suffers, sometimes she Acts, either in this or that manner, according to the Nature of the Divine Impres­sions.

CHAP. XIII. Of most Purified Contemplation.

ON St. Alexius's Day, our Saviour gave me knowledge of a state of Prayer, wherein at present I must constantly exercise my self, as some Servants of God advise me, but the reason they tell me I understand not: My Prayer then is a denudation of all Crea­tures, where the Soul, as it seems to her, does nothing but enter into possession of God in a pe­culiar manner, who works in her what he plea­ses, without her knowledge or discovery.

Before the Soul can fix in this state, she must suffer much from her imagination, which will be still proposing her Representations, Lights, and Sentiments, according to her usual practice; but the Soul must quit all these to yield her self passive to the operations of God. Yea, even Spiritual Lecture at this time proves hurt­ful, because it keeps up the ordinary way of working in the Soul. Neither is this to tempt God, seeing he will have the Soul to treat with him in this manner; and her present disposition thus requiring, she ought to be Faithful in com­plying with it.

There be many degrees of this denudation whereof I speak. The first takes from the Soul what Lights and Affections she got discursive Meditations, to give her in lieu thereof a more noble knowledge and love of God. The second evacuates this knowledge, by infusing particu­lar and distinct notions of God. The third, after our way of conception, is a pure and general knowledge of God by Faith. The Soul must pass through these several dispositions, as it pleases God to conduct her therein, and remain in a perfect denudation, adhering only to God and his good Pleasure:

We must not be discourag'd at the difficulties we shall meet with in this sublime exercise, but prepare our selves to bear the Cross they must endure, who are call'd to this state; and contentedly loose our selves, to be found in God, Doubts frequently arise; for al­though the Soul in this Prayer hath often assurances of her well doing; yet this some­times [Page 444] does not appear, and the humane Spirit, which is wholly blind herein, is much terrified. But when the Soul thus dies to her self and the World, not by her own, but the operations of God in her, she is not idle, as she may fear, but disposes her self to receive the Divine enactions, altogether extraordinary and Super-natural, which are hindred in her by her own operati­ons. For the Humane Spirit must die, before a new Super-natural Life can arise in her.

The Soul begins this passive Prayer by having an eye to God in himself, confus'd and general: After which she receives Divine Infusions, as God sees good, or remains suffering in a total denu­dation, desiring nothing else but to suffer, see­ing she finds at present that this is the will of God. The Soul cannot well give an account of what passes in her in this state of Passivity; God working in her and by her what she knows not: Only she sees obscurely, that all goes well with her in her Interiour, and that God is hers, and that suffices.

And indeed she need not fear, seeing a Soul thus passive, and given up totally into the hands of God, is more under the Sacred wings of his Protection than ever, and belonging in a singu­lar manner to his Providence. Nor is it expe­dient the Soul should always know this work of God in her, who would but hinder it by her re­flections and complacences; and therefore God keeps often from her knowledge for her good.

This passive Contemplation cannot be under­stood but by experience. For God takes pos­seossin of the Soul in a much other manner than [Page 445] in active Prayer? 'Tis God that works his won­ders as he pleases, and the Soul receives the Di­vine operations, co-operating therewith in a sort very sublime and Spiritual. For the Soul is not idle, but acts with a real activity, eleva­ted above her ordinary manner of working. This is possible, for the Blessed in Heaven are perfectly passive, and yet very active, their Powers working in a most sublime manner. By how much the more our Prayer is pure, it ap­pears more passive in respect of us, who appre­hend not things Spiritual, but by the service of our Senses.

The Soul in this state has daily experience of Divine impressions, not only in Prayer, but in many other matters; according to that of St. Paul, Spiritualis homo judicat omnia. The Spi­ritual man discerns all things. And this is wrought in a different manner; for sometimes God im­mediately infuses his Light and Love into the Soul, without any previous disposition, some­times by the looking on an Image; sometimes by bringing to mind some passage in Scripture, we have read before; sometimes by a Sermon, sometimes by Conference, &c. But 'tis God al­ways who works powerfully in the Soul, these Exteriour things being only subservient to his Grace.

The Soul then makes no Acts, but is wholly taken up with God, and his Perfections, or with Jesus and his states, or the subject given her in Prayer. I understood not this before this Light was Infus'd into me, and now my former Exercises in Prayer seem nothing in comparison. [Page 448] What is it that the Soul pretends to by her Me­ditations and Affections, but to unite her self to God? But when she does already possess him, she needs not but to repose her self in him, and live in him, and of him, as she desires. And all the Sacraments, especially the Holy Eucha­rist, serve only to establish and plunge her more deeply in God.

Oh, how rarely does a Soul free her self from all her own operations? And yet that hinders her perfect union with God. She leaves him, to come to him again, when she had nothing to do but to keep close to him. I observe, that upon my waking, my Soul has an eye to Jesus Christ, and reposes her self as in his bosom, by whom she finds her self attracted to the Con­templation of the Divinity by the Light of Faith. This Divine Idaea of Jesus Christ eclip­sed all the Images of Creatures; and at last my Soul was insensibly lost in a general and amorous knowledge of God; and afterwards she perceived no more of what God wrought in her, being then environed with Darkness, which clouded the Light of her understanding.

I also laid aside all Exteriour occupations, ex­cept such as I saw clearly God required of me: Spiritual Entertainments, Actions of Charity, Visiting the Poor, &c. To intermedle much with such like things, does take up the time for Prayer and Contemplation; which is my chief and principal affair. And as I ought to serve God in a denudation of all Creatures, so I ought to be dis-engaged from too many Exte­teriour occupations, to treasure up time enough [Page 449] with Mary Magdalen for the one thing necessa­ry. And because Solitude and Retirement from Worldly Conversation do much cherish this manner of Life, I must embrace it as much as possible: But however with a high esteem of the Exercises of the Active Life, which are ex­cellent in the order of Divine Providence.

Sometimes the string is to be slakned a little, to divert my Thoughts by Recreation, or Exte­riour Actions. I have known Solitaries that have done so, for the preservation of their Health, and advancement of their Spiritual Exercises. I know very well that my Life has been too much taken up with amusements, and therefore now I ought to be more Solitary and retir'd; otherwise I shall not be Faithful to the Grace of my Vocation, nor conform my self to the Will of God. If I have not a great care, the Devil will deceive me, and make me de­lay to my own ruine.

CHAP. XX. Of the different Caresses God vouchsafes a Soul in Prayer.

THose who practise Prayer, know by Experi­ence, that God unites Himself to the Soul in different manners, all most intimate, most pure, and full of Sweetness. Oftentimes by the pleasing Attractions of his Goodness and Mercy, so delightful to the Soul, that for the time she in a manner enjoys a Heaven upon Earth▪ Sometimes God unites Himself to the Soul by the Rigours of his Justice, trying her with interiour and exteriour Sufferings; so that only the supreme part of the Soul remains uni­ted to God, the inferiour part being in a Suffe­ring condition.

Sometimes God unites himself to the Soul by his Sanctity, his Bounty, Power, and other Perfections; and to the end all these Unions may be pure, it suffices that the Soul render her self passive to the Operations of God in her; whether sweet or bitter, comforting or afflict­ing, with Respect and Affection.

'Tis observable, that to live this Divine Life, it is not necessary to find no Repugnance from sensual Nature; it suffices, if we continue firm in this state by the Superiour part, whether Grace could only advance us, and where we cannot subsist, but by being dead to all Crea­tures. He that will live this life, must resolve to suffer.

All the Interiour Commerce between God and the Soul, passes principally in the Will; the Understanding is not so capable thereof: but the Will receives the more intimate, more pure, and more perfect Communications, being more proper for it. The Understanding herein is more lyable to Illusions, the Will is more assured in her way, and the Devil cannot counterfeit what passes in her in the feelings of pure Love. For the Soul that has experience of the effects of pure Love, cannot easily be deceived.

From hence it comes, that the Purity of the Will is the principal Disposition for the Prayer of Ʋnion, be it ordinary or more sublime, by the powerful influences of preventing Grace. This Purity is altogether necessary, God being not pleased to work these Wonders, but in a purified Soul. And this Purity consists in wil­ling nothing but Gods good pleasure, being dead to all other things, contenting her self with the orders of Providence.

God finding the Soul thus purified, especially in her Will, takes up his mansion in her Interi­our, where he exercises his Divine Operations, putting her into divers states, acording to the different Designs he has upon her. Sometimes he is pleased to inflame her Affections with Di­vine Love, and to kindle this holy fire in her Breast, manifests to her his Divine Perfections. Other times he puts her upon the Cross, and exercises his Justice for her greater good. Some­times he hides himself, the more to purify her, and make her dye to whatever is not God Other­while he gives her Councels to advance her in [Page 452] Perfection; and then if she has not been faith­ful to his motions, he gives her interiour Checks of Conscience. Sometimes he enlightens her Understanding to enflame her Will; and the Soul being retired within her self, finds her Di­vine Bridegroom working something in her, to which she is to be purely passive, and adhere in all simplicity of heart to his gracious Operati­ons.

Being thus retired into the Cabinet of her Heart, she is elevated above her self and all Creatures; and being united to God, though he send her Sufferings, she is not taken up with them, but Divine Love: she feels his Caresses, is inricht with his Gifts, and imploys all her Intellectual Powers to Love and Glorify her Well-beloved. Here is her ordinary abode, from whence she descends not to her inferiour part, but for necessity, and enjoying the Embraces of her Divine Bridegroom, she adheres to him by pure Faith and Love, without being diver­ted by her Imagination, in intellectual Con­templation.

I cannot but think, that a Mistress of a House, that had a King and Queen in her Closet, wil­ling to converse with her, would have a care not to divert her self by other matters, and quit them to wash dishes in the Kitchen. What strange Incivility would this be? yea, what In­fidelity would it be in a Soul that is honoured with the Presence of God in the Cabinet of her Heart, to have her near himself, to converse with her, and to ravish her with these Spiritual Delights which are ineffable? Souls that are [Page 453] thus favour'd of God, if they quit him for exte­riour Imployments, and temporal affairs, ne­glecting the Presence of the King of Glory for some inconsiderable Business, by this strange Neglect or Contempt of his special Favours, must needs be guilty of deep Ingratitude

O my Soul, be thou faithful to the Divine Calls; thou art too much favour'd of God, con­sidering thy too frequent not complying with his Graces. He calls thee to himself, his At­tracts are powerful and sweet; let us quit Tem­poral things, and leave them to who will take them: fear not, we shall want nothing having God in possession. If Divine Providence dis­pense to us with so liberal a hand the great Fa­vours of God's Spiritual Graces, let us not think he will deny us his lesser blessings, which concern the Body, and are as nothing in compa­rison. Let us betake our selves to Prayer, and never leave it, for that is our great and sole Affair.

CHAP. I. To have above all things an extreme Hor­rour of Sin.

THere is nothing of greater Concern to us in this World, than to manage well our Love and Hatred, to which Passions our Will principally owes her Moti­ons. Our Love ought wholly to be fixt on God, who is an infinite Good, and our final Happiness. Our hatred ought to have no other Object but Sin, which is an infinite evil and utter ruine of our Souls. Love makes all things easie, and what is done with great Love, is of great value in the sight of God. Who knows to [Page 456] love cordially, knows how to do whatever God requires of him, seeing Love includes in it all Perfection. Hatred also makes all things easy, for from a torrent of Hatred commonly flows, an inundation of evils. He who really and from his heart hates an infinite Evil, that is, Sin; will be reveng'd on himself by severe Penance, and fly from it with such a Horrour and Detestation, that he would sooner cast himself alive into Hell, than commit a Sin that breaks Friendship with God.

A Soul that sees clearly the enormous Malig­nity of Sin, and how it fights against the great God of Heaven and Earth, to annihilate Him, if it was possible, will easily conceive an im­placable Hatred against Sin, and abhorr it to the utmost with an irreconcileable Enmity; knowing well, that Sin can only separate her from God her final Happiness. This hatred ought to possess the Soul with permanency and such extensions, as not only to preserve her from Sin, but even from Passions and occasions thereof, and whatever may induce us to evil. In a word, we detest Sin above all things dete­stable in our selves and others also, interiourly bewailing the Unhappiness of our mortal Con­dition, in which we so often offend God, and are in danger to lose him. I knew a virtuous Soul, whom God had made so sensible of the horrour of Sin, because injurious to God, that she perfectly detested it, with ardent Desires never more to commit any. She did with con­tinual Prayers and Tears, implore the Divine Majesty to preserve her from it; offering her [Page 457] self to suffer any thing, yea, the pains of Pur­gatory, or Hell it felf, if it was necessary, ra­ther than commit a Mortal Sin, to which no evil can be compared. She understood that Sin is a Rebellion against God, and injurious to him: but that all the Pains we can endure, either in Time or Eternity, are but evil to the Creature; and all Creatures being as nothing in compari­son of God, all the evil of Punishment they are capable to endure, has less Malignity in it than one only Sin.

And seeing the Divine Justice has not ordain­ed the pains of Purgatory or Hell but for the Chastisement of Sin committed, she desired they might work in her this good effect, as to serve her for a Remedy against Sin, so as never to commit it, saying to God: Lord, you justly punish Sinners, because they have offended your infinite Majesty; punish me in mercy, that I may not offend you. In others the pain is the Pu­nishment of Sin preceding, and the greater is the Sin, the greater is the Punishment; but dear God, of your great Goodness grant me this singular Favour, that the pain in me may prevent Sin, so that the Chastisements which I should have deserved for my Offences, if I had committed them, I may suffer before hand; not because I have committed them, but to preserve me from offending your sacred Majesty.

By this means, O my God, your Interests are secured, you shall receive neither Offence nor Injury; the Creature only shall suffer something. But what is all the Interest of the Creature in comparison of yours? If the pains be too few [Page 456] which such Sin would have merited, inflict on me what Punishments You please, provided you preserve me from falling into Sin so injurious to You.

This so noble and generous a Resolution could not proceed but from the pure Love of God, and from the perfect hatred of Sin; and in both respects must needs be in a high degree well pleasing to God, and we may very well believe, that God bestowed on such a Soul very wonder­ful Graces.

CHAP. II. To keep an even pace with Grace, neither out-running it, nor following too slowly.

IT is our Unhappiness that either we do not act answerably to the full power of what Grace we have received, by the repugnance of our Sensuality, or by our natural Levity and Inconstancy of Mind: or on the contrary, when the Heart is heated with the Fervour of Devo­tion, we will force Grace beyond her strength, by undertaking extraordinary Exercises and Au­sterities prejudicial to us. 'Tis our duty to shun both these Extremities, to correspond faithfully to what the Grace we have can do: and also to be humbled in consideration of that little we have received, offering up to God those motions of natural Love, which carries us to things ex­traordinary above our Abilities. Not but that we ought daily to desire the Increase of Grace [Page 457] and Divine Love in us, but it must be with Hu­mility and Resignation, without Interiour Dis­quiet, well knowing that we can never advance in Grace by the strength of nature.

What hinders us from fully corresponding to the motions of Grace, are some secret attaches to Creatures, our affections being not through­ly purifyed. For when Grace acts in a Soul wholly dis-ingaged from the world she gives up her self fully to God's Conduct, and moves to­wards him as her Center with more violence than a stone held in the Air, being let go, would descend to the Earth I say with more violence; for God being a Center of Infinite Goodness has more powerful attractions, than the finite Center of the Earth. The nearer any thing approaches to its Center, the faster it moves: so the Soul hastens to the greatest Union with God, by how much the more she approaches to him with infla­med Affections.

But we must have a care not to advance too speedily to the elevated states of Perfection, whether as yet the Grace we have does not in­vite us. Oftentimes we would rather regulate our selves by the Graces we see in others, than our own: for observing them do wonderfully well in perfecting themselves, and profiting others, we will needs follow their example; and this may sooner proceed from a natural desire of our own excellence and esteem, then from a mo­tion of Grace, and to please God. And so we put our selves out of the way, going rather back than advancing, we will be following their wayes, and not walk in that where Grace has put us. It con­cerns [Page 458] us therefore every one to observe and fol­low faithfully the Attracts of that Gracethey have received; for what have we to do with the Graces of others which make a glorious show, and to which we have not a Call from God?

The Beauty of Christianity is not in the Out­side; for the greatest Saints seem sometimes more despicable than others, but interiour Graces, Omnis Gloria Filiae Regis ab Intus, which working wonderfully in them, makes them in love with Contempt and Poverty, with Pains and Sufferings, whereby they become like to Jesus, poor, despised, suffering and forsaken. Behold herein the Essence, Life and Heart of Christianity. For 'tis in his Suffering Saints that God works the most admirable effects of Grace; and he takes the greatest delights in them, be­cause they are so many Copies of his Well-be­loved Son in small Characters. But here lyes the mystery, that a Soul suffer her self to be in the hand of Grace as soft Wax, plyable to her Im­pressions, and faithful to follow her Directions. To be faithful, I say, to be faithful to the Moti­ons of Grace, is all in all in a Spiritual Life.

CHAP. III. That a Soul must wholly give her self up to God.

IT highly concerns us to keep close to the Con­duct of God's holy Spirit; and not confide in our own abilities, which may quite destroy the work of God in us: What can a poor crea­ture do, if the Soveraign Creatour work not his will in us! All the Solicitudes and Contri­vances on our part are not so prevalent, as to abandon our selves wholly to God, by whose Grace we are what we are, and without which we are nothing but Frailty and Infirmity. It is best with us, when we have in our Prospect and Affection God alone and his good Pleasure, be­ing content with whatever he pleases to give, either for Soul or Body.

In this state a Soul goes on very well in all af­fairs, for an indifferency to the good pleasure of God, does not at all hinder her Co-operation, whether it be to act with God in Prayer, or ex­teriour Imployments. God by this means works in the Soul a disposition to enjoy or suffer, of Action or Contemplation, of Darkness or Light, as he pleases. For then she desires to do no­thing of her self, but to follow entirely the At­tracts and Motions of God's Holy Spirit.

A Soul that sets her self a work without an eye to God and her Interiour, is imprudent, for what she so undertakes, is of no value, in that [Page 460] she does not the will of God; but withdraw­ing her self from her necessary Dependance, endeavours as it were to conduct God, when she ought only to be conducted by him. If we were sensible of our misery herein, we would be afraid of our selves, Self-confidence is a thing so formidable, and we should discover a conti­nual disorder in all proceedings, except in those wherein we have an eye to God, and are indu­strious to conform our selves to his Divine Pleasure.

When a Soul has fully given up her self to God, she receives Interiour Irradiations from Heaven, by which she discovers what she ought to do, and what God requires of her; and so is not disquieted with solicitous Thoughts, but walks on securely in the ways of Perfection. For this Abandonment preserves this Interiour Light, which daily directs her in the Knowledge of God's Will, to do her Actions with Interiour Purity. As the Light of the Sun guides us in our wayes, without which we should take one thing for another: so the rayes of Grace disco­ver to us what God would have us do, and if the Soul should not be thus enlightned, she would wander in the dark, and our poor Life go on without the Conduct of God in Mysts of Misery and Infidelity. The common Life of Christians is more guided by the Light of Rea­son, than the Light of Grace; but those that live by Faith are Interiour Christians.

CHAP. IV. We ought to make it our Business to be con­tent to Suffer.

IF we will follow the ways of Virtue in this earthly Pilgrimage, we must be content to suffer continual Mortifications, lead what Life we will, be it Active, or Contemplative. In the Active Life spending our selves for the good of others, if we be not in a Disposition to sacrifice our own Wills with a Spirit of Resignation, while we would profit others, we shall endam­mage our selves; for we must expect to meet with Crosses and Occasions of Patience, for which if we be not prepared, we shall without doubt fall into many Imperfections. Yea, in the Sweets of Contemplation we shall find some Thorns as well as Roses, to put us in mind of our Suffering Condition. In a word, the Uni­on with Jesus Christ crucisyed is the perfectest Union we can attain in this Life.

When Jesus Christ conducts his Saints to Mount Tabor, they in a manner are out of them­selves being ravished with the Glimmerings of Glory, but upon Mount Calvary they receive the best Impressions of Perfection. 'Tis requi­site a Soul should have a view of the Beauties of Jesus, before she see and feel the Horrours of the Cross, lest she should be scandalized at this last state, and her Palate should not relish the bitterness thereof. Spiritual Infants stand [Page 462] in as much need of Milk as Corporal. Our hea­venly Father does not take his Children from the Breast, 'till he sees them strong enough, and capable of more solid Food. He lays the first Dispositions of a Spiritual Life in the Sweetness of Enjoyments; but he compleats it in the Bit­terness of Sufferings. That which makes us profest Christians, is Faith and Baptism: but the Cross and Sufferings make us practical Chri­stians: and the greater they are, being born with the Christian Patience and Resignation, they advance us higher in Perfection.

We ought not then to fear Crosses and Suf­ferings, but rather embrace them with Peace and Affection. And we must hold this for a Maxim, that we advance in the way to Perfe­ction, according to the Degree of Mortificati­on and Self-denyal, which we cannot attain but by a Suffering Life. Let us therefore above all things abandon our selves to the Divine Pro­vidence, desiring nothing but by the pure will of God, without troubling our selves at what happens to us.

'Tis no just matter of Astonishment to see in this world the wayes of the Just beset with Thorns and Bryars of Affliction, and the wicked to abound with worldly Comforts in Beds of Ro­ses. Those who will have no portion in the Joys of Heaven, have refreshments in this world, and find here their Paradice, to recompense that little good they have done among those many evils they have committed. But such who are preserved from Eternal Pains, have their Souls purifyed in this Life in the Furnace of Affliction, [Page 463] from those stains they have contracted, which else would somewhat darken the Beauty of their virtuous Actions. Thrice happy are they, who by the Sufferings of this Momentany Life, have just Cause to hope they shall never suffer ever­lasting Burnings.

CHAP. V. To renounce our selves wholly, and strive against our proper Inclinations.

WHosoever designs to be wholly for God, must likewise endeavour to curb the Motions of his Interiour and Exteriour Senses, which have not their Rise from Grace, but Na­ture: yea all such like Thoughts and Desires, and the Objects of our own Will, which we in Prayer mingle with those Communications God is pleased to work in us by heavenly Visits. But above all we must have a care to desire nothing without an entire Resignation and Submission to the Will of God, which ought to be the sole Rule of all our Actions and Intentions.

Hence it proceeds that we have no Will to serve God, but as he pleases, according to the manner and designs of his Providence; and when God will vouchsafe us nothing extraordi­nary in a Spiritual Life, we sit down content with Peace and Humility. For we are dead to our Selves, to be living only to God's good Plea­sure, which is the Soul of our Souls, our Riches, our Grandeur, our Perfection and Blessedness.

To renounce our own Will, and all means which our own Industry presents as most excel­lent, and give our selves up purely to the Di­vine Guidance, conduces very much to Perfe­ction. To renounce our Judgement, and follow the sentiment of others as better in works of Piety, so as voluntarily to act but with Depen­dance, is a means to mortify by degrees, our own Will and Affections. If we be content that our Defects should be made known, we shall glorifie God with the Love of Abjection. We get no good but rather hurt by our Defects con­cealed, but we may draw much good by their Manifestation, if so be they work our greater Humiliation.

We ought to remain in a Disposition of Self­denyal and Humility in the Presence of God, and desire nothing but the pure Ordination of his Will, who can make us poor or rich in Grace as he pleases. A Soul that receives ex­cellent Graces and Gifts from God, ought not to rejoyce in the abundance of such Favours, but her whole content ought to be in the plea­sure that God takes to be so bountiful to his Creatures so unworthy of his Blessings.

Wretched is that man, who has less care of his Soul than his Body, loving more to follow the Inclinations of Sensuality, than the Inspi­rations of Grace. Wretched is he who is all for the good things of this Life, a good House, good Apparel, good Provision, &c. and is con­tent to have a bad Soul. Wretched is he who by his vitious Course of Life makes himself the most contemptible thing of his whole Family. [Page 465] For he who forsakes God to follow his Sensuality, is in worse state than the meanest Creature. O sad condition!

Believe 'tis far more easy to command our Passions than obey them, to conquer our natu­ral Inclinations, than to satisfy them: and there­fore more pleasant to walk in the wayes of Sal­vation than Perdition. 'Tis a wonderful Punish­ment to suffer the continual Lashes of a guilty Conscience: an unspeakable Torment to have our Hearts always terrified with the Judgement of God hanging over our Heads, with the fears of Death which is uncertain, and the horrours of Hell, which cannot be avoided by such who neglect the Service of God, and die in their sins. To become slaves to the World and our passions, and vicious Inclinations, most cruel and ungrate­ful Tyrants, and to have no repose, nor content­ment, not one only moment of true solid joy, is to suffer a Hell in time, before that of Eternity.

We shall find nothing to be compared to the way of Heaven; the yoak of our Blessed Savi­our is Easie, his Burden Light, his Will is Love­ly, his Helps are Powerful, and the Consola­tions wherewith he refreshes the Souls of his Servants so abundant, that they are far more Happy with their Crosses, than Carnal Men with all their Worldly Delights and Pleasures.

CHAP. VI. How to Comport our selves well in Superiority.

JEsus be your Light, and your guide, and your support in Superiority. To be in this condition seems to some troublesome and insup­portable; because things do not succeed as they desire, but believe themselves to be a hindrance to the increase of Grace in the Souls of their Subjects, who might have been better govern'd by a Person more capable and advanc'd in Per­fection. 'Tis indeed well said, and the pretence is specious; and yet notwithstanding all this may proceed from Self-love, and desire of our own excellence. Prostrate thy self at the feet of Je­sus Christ, and if he dart into thy Soul Divine Irradiations, thou wilt discover the Truth of what I have said herein. That little resignation we have to the Ordinations of God, create these troubles in us, God only expects from us such a certain measure of Glory, and we are for rendring more than he requires of us: 'Tis our Happiness not to conform our wills to Gods good Pleasure, touching the manner of Glori­fying himself; what pleases him, does not con­tent us. He will have us glorifie Him by Suffe­ring, and we are for Action; We are for giv­ing Alms, and He for receiving; in a word, we do not entirely conform our selves to the pure will of God.

We ought not to perplex and disquiet our selves with the Defects and Imperfections of those with whom we live, and are under our charge. They are Mortal and infirm Creatures, and not Angels, and to expect they should be faultless, is to look for Impossibilities, and flatter our Impatience, which would have no occasion of displeasure. This is but to afflict our selves for the loss of our own esteem, which ap­pears by our ill conduct in such small matters: And yet we pretend only to seek Gods Honour, and the good of Souls. Those who truly seek the Glory of God, sometimes are troubled; but 'tis a displeasure joyn'd with Peace and Tranqui­lity, yea, abounding with influences of Hea­ven and Divine Love. A displeasure that ra­ther increases than takes away the Peace of the Soul, and disposes her to a perfecter union with God, and to the practice of all Christian Virtues.

I know no better means to be humbled in our own eyes and in the sight of others, than the mis­carriages that arrive by our manifold Imper­fections. If I do a good Action, for which others think the worse of me, I shall not seem so to my self: But if I shall fall into a gross Imper­fection, which neither I, nor others discover, how shall I be ashamed, and learn thereby a lesson of Mortification? When Nature is sur­priz'd, and as it were amaz'd to see her own Frailties, what prop can she find to uphold her Ambition? She must needs be humbled by this means, and so draws much good from evil.

Who are we that we should presume to think that out pains and industry can add any thing to augment God's Glory? Know we not that he is Self-sufficient by reason of his Infinite Perfecti­ons, and therefore so replenish'd with his own Glory, that all the Glory Creatures can render to him is nothing in comparison? Alas! the greatest Saints in this respect can truly say they are unprofitable Servants All Creatures are oblig'd to serve their Creator, 'tis their Duty, and not to do it, makes them guilty; but this brings no profit to God, who is no less nor more Happy in Himself thereby; but only from hence it proceeds that he bestows on his Servants great and glorious rewards.

For my part I would never afflict my self, nor be discourag'd for not doing all the good I desire and ought to do in the charge incumbent on me; but instead of being troubled with my own In­sufficiency, I would rejoyce in the All-sufficien­cy of God. O my God, what complacency do I take to see you so Rich and so All-sufficient! I am well content with my weaknesses, seeing they make it more evident, that you stand not in need of your Creatures. O beautiful Sun, enrich'd with an Infinite Light live Happy in your self, absorp'd in your own Beams, nothing can alter your Felicity. For all the Sins of Men or Devils, though they offend you, yet do not hurt you; no more than dirt cast against the Sun, would darken his Splendors in his High­noon Glory. When I consider the defects in my self, and the faults I have not hindred in others, either for want of zeal or capacity, I will exer­cise [Page 469] my mind in such Thoughts as these: O my God, your Beauty is not Sullied hereby, nor your Glory darken'd, nor your Mercies diminished, I know 'tis my Duty to be sorry for what Sins offend your Majesty: But likewise I ought to rejoyce that you are immutable in your self, and your Blessedness cannot be disturb'd by our Iniquities.

CHAP. VII. That we ought to have our Intentions Purifi­ed from all Self-Interest.

THe Soul that seeks purely to please God, ought to be content with all designs of Providence whatsoever, whether of Mercy, or Justice, giving her self up wholly into the hands of God, to deal with her as seems best pleasing to him. For ought she knows, 'tis best for her to be afflicted, and therefore she willingly sub­mits to Gods chastisements, rejoycing thereat, and Blessing him for them: Yea, if she may but bring Glory to God thereby, she is content to be cast into Hell. In this state her Love is wholly centred in God; and she gives her self up to the rigours of Justice, that she may be entirly Sa­crific'd to Gods Glory, which is an Intention pure from all Self-interest.

An indifferency to any state does possess that Soul which has a well purified Intention, with a perfect resignation to the good pleasure of God, to remain content with her present condition, being satisfied with whatsoever portion of Grace [Page 470] she has received with profound Humility and Mortification. Being thus disposed she has no mind to any thing but what pleases God, and does that Faithfully; and by this means ob­tains wonderful Peace of Conscience, and joy in the Holy Ghost.

To Will nothing but what God Wills, requires a great degree of Mortification and being dead to all Greatures; for this is the highway to the Purity of Divine Love. What did the Ancient Hermits search for in the Deserts, but by a per­fect denudation of all Creatures to arrive to the Perfection of Divine Love? Let us fear and sigh to see our selves so engaged and beset with several Temptations in the World. 'Tis a hard matter but some or other may cease upon us, and rob us of that perfect poverty of Spirit, which puts us in full possession of God alone.

'Tis a special favour of God to have a voca­tion to the Poor and Abject states of Jesus Christ: And 'tis no small Grace, when God conducts us to them by a Happy necessity, with little noise or stir to call the eyes of others upon us. 'Tis well enough if the Soul consent pure­ly to the Ordinations and events of Divine Pro­vidence.

CHAP. VIII. A Conference clearing many difficulties touching Prayer.

Qu IN what consists precisely good mental Prayer? I find many sorts thereof in Books. The Saints have practic'd it with much difference, and yet all so good, that I am taken with them. To which of them shall I betake my self?

Ans. The ways of Souls in Mental Prayer are so wonderful various, that 'tis best for every one to hold to that which they find most proper for them: Or else they will loose their time in a wilderness of Thoughts without Spiritual pro­fit. Hence it is that in Mystical Authors we seldom meet with what is proper for every Soul. And though we find very sublime and solid Verities concerning Prayer in the Writings of St. Teresa, Blessed John de la Croix, and o­thers; yet they have but described their own experiences, and not how the case stands with other Souls, unless a light discovery in some things agreeable to their illuminations. Such Instructions are good to read, but not exactly to be followed, so as to conform our selves en­tirely to their manner of Prayer. We shall find in such Books matter very profitable, and 'tis time well spent in Spiritual Lectures, and not without delight to Virtuous Souls.

Qu. From whence proceeds these different man­ners of Prayer, seeing there's but one Soveraign and single Verity in God to be known, one Soveraign good to be Loved; and Charity being of the self­same Nature in all Souls, one would think there ought to be a great conformity among all those who know and love God.

Ans. That which makes so many different manners of Prayer arises from the different manner of knowing God: Some conversing with him by Meditation and humane Ratio­cination: Others receive from God Hea­venly irradiations above the Powers of Reason, by which he manifests himself immediately to the Soul, as the Sun by his Beams: Others con­template God by the obscure Light of Faith in an ineffable manner, which is a kind of feeing him without seeing him. These different manners of treating with God, make not only different manners of Prayer, but cause also much diver­sity in every manner. For example, in the Pray­er of Faith, which seems more simple than the other, there are many degrees which represent to the Soul different views of God and Divine matters. When Faith is seated in an under­standing well purified from Images and alien Re­presentations, she then discovers God more su­blimely, as he is in himself, though but in a manner negative, general and confus'd, yet efficacious to work in the heart a great esteem of God, and ardent Charity.

All Books, and Sermons, and Conferences, will not satisfy a Soul advanced to this kind of knowing God: For those manners of speaking and conceiving God, seem to her too full of Imperfection. Faith wholly purified, contents her self with having an eye to the Light of Glo­ry, which discovers God in his Infinity, al­though but obscurely; and according to the measure that Faith is more or less pure and simple, these discoveries are more or less per­fect.

Qu. Are all sort of People capable of these sub­lime manners of Prayer, and if any one desire to attain them, by what means must he go about it?

Ans. The gift of Prayer is not proper for all People; yea, some great Saints have never had it; as some good Servants of God, who have become Holy in the Exercises of an Active Life, which would not afford them much time for Contemplation, and accustom'd themselves to the ordinary method of Meditation; which is good and advantagious for such Souls, whom God calls not to a more sublime way. Those whom God favours with the extraordinary gift of Prayer, do possess an inestimable Treasure, and with this only Grace, which is the source of many more, they are rich enough; though never so poor in things of this Life. But seeing 'tis the meer gift of God, I account it Folly and Rashness to think we can bring our selves to the sublime state of Contemplation, unless God elevate us by his immediate work and special [Page 474] favour. All that we can do therein, is to dispose our selves by corresponding Faithfully to the motions of Grace, by dying daily to our Natu­ral Inclinations in the practice of Mortification, and leave God to do the rest. Except God build the House, they labour in vain, who think to raise the Edifice by their own Abilities.

Qu. A Soul establish'd in a sublime manner of Prayer, and that hath a long time practic'd it, can she easily fall from this state?

Ans. If such a Soul gives her self over to her Sensual Inclinations, and commit gross Imper­fections, becoming Faithless to Gods Holy In­spirations, she may fall from it. But 'tis very credible, she will return to it: For she can­not long endure the loss of so great a Happiness, without forcing her self by her Humiliations and Penitences to recover her former state: And as much as she dies to all Creatures, so much she advances to God. But she can never attain it without Practice a Fidelity; and therefore it highly concerns her to free her self from too many Worldly Affairs, and love Retirement. Notwithstanding those which God requires of us, as belonging to our Duty, will not hinder us from arising to such a degree of Prayer, as God hath prepared for us from all Eternity.

Qu. The most elevated and perfect Prayer is not without Darkness and Privations, and sometimes perplex'd with Interiour Crosses and Desolations: But is there not a state of Light and enjoyment to be [Page 475] attained here, wherein the Soul may possess God clearly and peaceably without any disturbance?

Ans. No, the permanent state of Enjoyment is reserv'd for Heaven. In this Life indeed we are visited without Divine Irradiations, and Glimmerings of Glory, but they are only now and then, and transient. The term of this Life is working Time, and not of Rest; for acquisiti­on, not possession; where the Soul may daily purchase new Graces, and advance her self in Prayer, according to her progress in Virtue and Purity, by being Faithful to the Calls of God on all occasions. Gods usual way is to make Souls pass through Darkness, Temptations, De­relictions, Desolations, Exteriour and Interiour Sufferings, to come to a good Stock of Virtue, and a higher degree of Purity, which raises them to a more sublime state of Prayer. And being exercised some way or other to raise them nearer to Heaven by Spiritual Ascensions, they at length leave Time to meet with Eternity. Nei­ther must we wonder to see the wayes of the Just thus beset with Thorns and Bryars; for this is expedient to advance them in Perfection and Divine Love.

Qu. How much time must we imploy daily in Prayer, if we mean to Profit thereby, so as to at­tain Perfection?

Ans. We cannot much advance in Prayer without a long and constant usuage of this Di­vine Exercise; 'tis not enough to do good [Page 476] Works, but we must spend some Hours in our daily Devotions. 'Tis by Prayer we advance in the ways of God, and not otherwise. We must be careful to imploy much time in the Exercise thereof, if God calls us to it, and not apply our selves to the Active way: Let us not be too Sollicitous to discharge our other Obliga­tions; for a Soul in the state of continual Prayer, performs readily what she ought on all occasi­ons. When the time comes for Confession, she is presently all dolorous Love & Contrition. When she Communicates, she is all Humility, all Desire, and flaming Affection. When she is to correct, she is all Sweetness and Charity. When she is to help her Neighbour, she is all Zeal and Love. When she must act for God, she has an intenti­on purified from all Self-Interest. And all this she performs in Virtue of Prayer, as it were without distinct Acts, but habitually and in an excellent sublime manner, by the special opera­tion of Gods Holy Spirit; and not by Medita­tions or Considerations, which are means only to find God. A Soul that thus once hath laid hold on God, does take her repose, and rest in him, making it her only business to Love and Worship him in Spirit and Truth.