THE Interiour Christian;  
OR THE Interiour Conformity: WHICH CHRISTIANS Ought to have with JESUS CHRIST.  
Divided into Eight BOOKS, which contain most Divine Meditations; Extracted out of the Writings of a great Servant of God of this Age.  Non magna loquimur, sed vivimus St. Cyprian. Not our Tongues, but our lives speak the Excellency of Christianity. 
Translated out of the 12th. Edition in French.  
Antwerp, Printed in the year 1684.   

THE EPISTLE TO THE READER.  
Christian Reader,  
IN this unhappy Age of Contentions about Religion, wherein the heat of Controversy hath so much cooled the fervour of true Devotion among us, that even some great Pretenders to Piety have only an outward form of Godliness without the inward Power; like guilded Sepulchers full of dead-men's Bones; it cannot but be very seasonable, to teach all those who believe in Jesus, how to be real and Interiour Christians.  
Now in my Judgement, this Book written in French, and often Printed for its Excellency, has so well presented to the eye this Heavenly Lesson, that I would not let so precious a Treasure lie hid to the greatest part of our Nation in an unknown Language, but have taken Pains to expose it to the public view for a public Good; and God give a Blessing to my Endeavours.  
If you ask me, What is it to be an Interiour Christian? I'll briefly tell you, An Interiour Christian is one, who being well grounded in Faith, walks with God in simplicity of Heart, and Purity of Intention, loves him above all things, serves him Faithfully, endeavours to please him constantly, and had rather die than wilfully by mortal Sin break friendship with him. There's no Devil he hates worse than hypocrisy, his chiefest care being to be really in the sight of God, what he appears to be in the eyes of Men, Yea, he is more inwardly than he seems outwardly, as well considering, that God who sees our hearts, will reward us accordingly.  
We may say of the Interiour Christian what our Blessed Saviour said of Nathanael, Ecce verè Israelita, in quo non est dolus, Behold 
Joh. 1.  a true Israelite, in whom is no deceit: And he may truly say of himself with good Hezekiah, O Lord I have walked before thee in Truth, and with a Perfect 
Isa 38.  Heart, and have done that which is good in thy sight. And he may say also with St. Paul, Herein do I exercise myself, to have a Conscience 
Acts 24.  void of Offence towards God, and towards Men. And therefore may safely say with the same Saint elsewhere, Vivo ego, jam non ego, vivit verò in me Christus, 'Tis not so mueh I that live, as 
Gal. 2.  Christ who lives in me, Making me a new Creature by Internal Sanctification; whereby I become Crucified to my Lusts, and dead to the World, that I may live to him who died for me.  
Now we must know that there are infinite degrees of Internal Sanctification, and the least degree is sufficient to put us in God's favour and the state of Salvation, and make us really Interiour Christians. As the least Pigmy is as much essentially a man as the greatest Giant: This I mention, lest some timorous and wellmeaning Souls, who really endeavour to please God in sincerity of Heart, reading in this Book, and other Spiritual Authors, more sublime and elevated ways of advancing our union with God, than they experience in themselves, (or perhaps ever shall in this Life,) should he discouraged and tortured with scruples, as if they did not serve God as they ought, and were not truly Interiour Christians.  
I must put such Souls in mind of what St. Paul tells us, That there are diversities of Gifts, but the 
1 Cor. 12.  same Spirit, dividing to every man severally as he will, and pleases. Some indeed are wonderfully elevated Saints, rapt with St. Paul into the third Heaven, ravished in an ecstatical manner with the Glimmerings of Glory, and those joys which may be felt, but are inexpressible. Such Contemplations and Unions with God, are rare and admirable.  
Others in their Recollections and mental Prayer receive from Heaven Divine Visits, and wonderful Illuminations, which direct them how to purify their Hearts more and more, and to advance in Piety and Godliness. These are great Proficients, and walk in a region of Light above ordinary Christians.  
But if God's Holy Spirit has not vouchsafed us these special Gifts and Graces, we ought not to be discouraged in our Pious Endeavours, but rest contented with our present state in the course of our Devotions, if upon severe examination of our Conscience, we find that with Zakariah and Elizabeth we really endeavour to walk in all the Commandments of God blameless; and daily make it our work to conquer ourselves to mortify our Passions, to kill our Inordinate Desires, and to make a progress in the ways of Holiness. This is sufficient to entitle us to Heaven, and make us Interiour Christians, though without raptures and ecstasies, without visions and unions extraordinary, without wonderful irradiations in mental Prayer, which God only vouchsafes to some special Favourites. Think upon this, and be content with what measure of Grace Heaven bestows upon thee, walking with God in true Humility of Soul and Spirit.  
'Tis not much material, good Reader, in what order thou readest these excellent Instructions; every Treatise containing a Complete Subject, independent on each other. But my advice is, to make those more familiar to thee, wherein thou findest most gust and Spiritual profit to thy Soul. This I am sure of, whatever order thou observest, they will highly conduce to the end they were written; namely to withdraw our hearts from the Love of the World, and to advance our Union with God, by taking up our Cross to follow Jesus. This is the Spirit and Soul of this Book, and I hearty wish it may work these effects in every Reader. In the perusal whereof Remember in thy Prayers.  
Thine in Christ Jesus. A. L.   

ADVERTISEMENTS.  
I Thought good, Courteous Reader, to explain some terms frequently occurring in this Treatise, to prevent mistakes in such who are not accustomed to such expressions.  
The word Annihilation, is not to be taken Physically, but Morally. Now a Moral Annihilation is to acknowledge ourselves, as St. Paul tells us, Not able so much as to think a good thought, as of ourselves, But that all our sufficiency is of God, for whom is both the Will and the Work in Meritorious Actions. Gratia Deisum id quod sum. By Grace we are saved.  
Our nothing, our ruin, self-destruction Poverty of Spirit, are terms which for the most part signify the same thing as Annihilation. So that to ruin or destroy ourselves, is to bring ourselves to this Annihilation.  
Annihilation in some places signifies to be content to be thought of by others as of no worth, or good for nothing; an unworthy person, of reputation. And in this Sense 'tis often applied to our Blessed Saviour.  
But that the Reader may the better understand the Spirit of the Book by the Spirit of the Author, I have described as much of the Qualifications of that Excellent Person, as I could collect from the French Preface; the perusal whereof I assure thee good Reader is worth thy pains and consideration.   

THE Author's Life, Extracted out of the French PREFACE.  
THE worthy Author of this Excellent Treatise, was a Person, whose Life was answerable to his Writings, a true Interiour Christian; elevated by God's Holy Spirit to Sublime Contemplation; making it his Business to have his Conversation in Heaven, while he was upon Earth. 'Tis said of Moses, that after he had Conversed familiarly with God, and descended from the Mount, that his Face did shine with an extraordinary Glory. So this excellent Christian came from his Prayers, as it were from Heaven, all inflamed with Divine Love, raising a holy Fire in their Breasts, who enjoyed the Happiness of his Conversation.  
But his Goodness was more Diffusive, for many of his absent Friends received wonderful Benefit and Advancement in a Spiritual Life by his Heavenly Instructions and Divine Letters. Which were so many, as that from those Writings was extracted this Interiour Christian, not long after he had left men to live with Angels, by a Person of Worth and Quality; who was so touched to the heart by reading some of his Letters, that he thought himself obliged in Charity, to make them Public for the Common Good. Especially in this Corrupt Age, wherein, alas! we find more Formal than Interiour Christians. And doubtless it was the Will of Heaven this Treatise should not lie hid, but be exposed to the View of the World, having in a short time enriched the Hearts of many with inestimable Good, who entertain it with great Joy and Satisfaction.  
He was in the right who said, Loquere ut te videam, If once I hear you speak, I shall know what you are. For 'tis impossible to read this Book without some Knowledge of the eminent Perfection of the Author: for what Soul, unless irradiated with extraordinary Beams of Heavenly Light, could make such Discoveries, or give such Directions in Spirituality? It was from hence, that the Humiliations and Dolorous Bloody Sufferings of Jesus Christ, (so terrible to Nature) did appear to him with a Ravishing Beauty, being taken with nothing more in his Devotions, than Jesus Suffering.  
For he had a singular Devotion to the Humiliations of Jesus, and thought himself a Person culled out by Providence to honour his Sufferings. He did much affect to lead his Life in Abjections; and yet notwithstanding his profound Humility, he was much esteemed, and admired by all who had the Happiness to know his Virtues. Though he looked upon himself as an unprofitable Servant; yet God was pleased to treat him as a faithful Friend. Though he desired the Bitterness and Rigour of the Cross, yet God did oftentimes so visit his Soul with extraordinary Consolations, that sometimes he would cry out, When then, good Jesus, shall I suffer for you! Though he desired to follow Jesus on Mount Calvary, yet God was pleased to lead him to Mount Tabor, and vouchsafe him the Glimmerings of Glory on this side Heaven. Though too many make it their Business to find out ways to please their Sensuality, he made his Body a Continual Victim of Mortification, hardly abstaining from Austerities, when his Weakness required a Relaxation.  
He earnestly desired, that after the Example of Jesus he might finish his Life on the Cross; and on the day the Church celebrates the Invention of the Cross, God was pleased to rob the World secretly of so great a Treasure, lest if his Sickness had been known publicly, the holy Importunity of many Prayers might have prevailed with Heaven to defer his Happiness. He wanted no long Preparation for his Death by a Languishing Disease, but being Fruit-ripe for the Harvest of Glory, by the constant Dews of Heaven and Fervour of Charity, upon short warning, with wonderful Content, commending his Soul into the hands of his Saviour, he joyfully embraced Death to live Eternaly.  
This showed the extraordinary Triumph he had made over the World, and Himself, by the Power of Grace. For though some, even Great Saints, who had left the World for Christ's sake, to avoid its Contagion, seemed timorous at their Deaths, yet He, with an invincible Generosity, contemning the World, without forsaking it, did conquer Satan in the midst of Temptations, and smile on Death as a Friend to his Happiness. Though he changed not his Secular Habit, yet he had fully banished the World from his heart, and without engaging in any other Profession, than that of a perfect Christian, he spent his days in the Exercise of the most Austere Religious. And this was more admirable in him, than in those Fountains, which conserve their Sweetness in the midst of Salt Waters: because he did not only keep the Purity of the Spirit of Christianity among the Infections of a Corrupt Age, but without any great noise he made notable Conquests over the Powers of Darkness, seeing by his Pious Endeavours he changed many Carnal Men into Spiritual Christians.  
We may say without Vanity, that the World never had a more Dangerous Enemy. He stayed in it, the better to discover its Designs, and convert Worldlings: exposing himself to combat its Allurements, that their Weakness might be known, and to testify to the World, that one may be a Perfect Christian in despite of this great Enemy of God and Godliness. His Example hath made it manifest to all Persons of Quality, that one may live like a Hermit in the midst of a City, and may love Evangelical Poverty, though not practise it in the Possession of Riches; and that true Self-contempt is not impossible to such, whose Birth or Employments have advanced them to Honour: and that without being an Apostle, or Preacher, one may be an Evangelist: And lastly, that throughly to establish the Maxims of Christianity, solid Practice is more efficacious than thundering Eloquence.  
And though the Graces which beautified his Soul, did most incline him to deep Retirements and Contemplation, yet he was so wonderfully dexterous in the affairs of God's Service abroad, that his Eyes fixed on Heaven, did not hinder him from affording a Helping hand to the good of his Neighbour; neither was his Zeal herein confined to one only Kingdom. His Piety was so ingenious, that he found out ways to be at the same time one of the greatest Solitaries, and yet much engaged in the Labours of them, who endeavoured the enlargement of Christ's Kingdom.  
His way of expressing himself, is conform to his Thoughts, and both of them to the Gospel; where such who chief hunt after Eloquence, and vain Curiosities, will find nothing that will please their Palate: But a Soul which relishes Evangelical Truths, cannot but find a Gust in the Expressions of this Book, which breathes forth nothing but the Spirit of Christianity. And God grant that they who take it into their hands, may find it working in their hearrs, to engage them efficaciously in his Love and Service. So be it. Amen.   

The Contents.  

BOOK I. OF the Love of Humiliations, which is the solid Foundation of all Christian Perfection.  


Chap. 1. That we ought to endeavour to attain Christian Perfection, with the spirit of Humility. Pag. 1.  
Chap. 2. The foundation of Christian Humility. 5  
Chap. 3. That the Centre of the Creature is his own Nothing. 8  
Chap. 4. That the greatest Saints have attained to Perfection by a singular Love of Self-contempt and Abjection. 11  
Chap. 5. That we have only so much of the true Spirit of Jesus Christ, as we have an inclination to abjection. 14  
Chap. 6. That the sight of our own Nothing, inspire us with Self-contempt, and the love of God. 17  
Chap. 7. That God is glorified by our annihilation. 20  
Chap. 8. That the Soul is rich, when she possesses the Love of Self-contempt. 23  
Chap. 9 What profit we draw from Humiliations. 26  
Chap. 10. The way how to arrive to perfect Humiliation. 29  
Chap. 11. That we ought to leave ourselves wholly to God, to become annihilated. 32  
Chap. 12. That we must renounce our sense and humane reason, to love humiliations. 34  
Chap. 13. That the experience of God's goodness to us, does annihilate us powerfully. 44  
Chap. 14. That a Soul espousing Jesus Christ espouses his Cross and Sufferings. 41  
Chap. 15. That the experience of God's goodness to us, does annihilate us powerfully. 44  
Chap. 16. To be content with abjection after our faults, repairs the injury to God, and makes up our ruins. 46  
Chap. 17. Considerations upon tho vileness of this corruptible body. 51  
Chap. 18. Considerations upon the natural inclinations we have to evil. 54     

BOOK II. Of the Supernatural Life, which is the Life of all true Christians.  


Chap. 1. The Idea or description of the Supernatural Life. 75  
Chap. 2. Of the high esteem we ought to have of the Christian Life. 60  
Chap. 3. That we ought (with St. Paul) to convert ourselves wholly to God. 63  
Chap. 4. Of the Alliance we must make with the holy Folly of the Cross. 67  
Chap. 5. How we ought to conform our Interiour to that of Jesus Christ. 70  
Chap. 6. The sublimity of the Christian Life. 74  
Chap. 7. There are divers degrees of this supertural Life. 77  
Chap. 8. The practice of a Supernatural Life. 80  
Chap. 9 Of the Liberty we enjoy by the exercise of the supernatural life. 81  
Chap. 10. Our greatest happiness on earth, is, to profess the way of Christianity. 87  
Chap. 11. That Truth is only found in the Spirit of Christianity; the rest is Vanity. 91  
Chap. 12. There are many ways in Christianity, all which are according to the Life of Jesus Christ. 94  
Chap. 13: Some Maxims concerning a supernatural life. 98  
Chap. 14. What content a soul receives in a supernatural life. 101  
Chap. 15. That it's impossible to live this supernatural life by humane prudence. 105  
Chap. 16. The Conclusion, That we ought to apply ourselves to the practice of a Supernatural Life. 108     

BOOK. III. Of the Presence of God, and giving ourselves up to Divine Providence.  


Chap. 1. Our first thought in the morning ought to be, That God is present. 111  
Chap. 2. The presence of God in the soul makes us little value the absence of the Creatures. 114  
Chap. 3. That we can and aught to conserve the presence of God, in occasions of Extroversions. 118  
Chap. 4. That the presence of God is clearly seen in a purified interior. 121  
Chap. 5. That our union with the Presence of God, aught to be the Rule of our Actions. 125  
Chap. 6. That the presence of God in us, puts us in a state of suffering and enjoying. 128  
Chap. 7. That the Divine Presence makes us to love Prayer, or Action, as best pleases God. 132  
Chap. 8. The Presence of God brings us into a disesteem of other things. 136  
Chap. 9 Where we may best find the Presence of God. 139  
Chap. 10. That we ought to give ourselves up with Divine Providence. 143  
Chap. 11. To be indifferent to all things, but God's good Pleasure. 146  
Chap. 12. We ought to comport ourselves with a respectful reverence in God's presence. 149  
Chap. 13. To give ourselves up to the conduct of God's Spirit. 153  
Chap. 14. How the perfect abandon of ourselves to God, makes us find a Paradise upon Earth. 157  
Chap▪ 15. How the Beauty that is in the Order of God contents, a Soul. 161  
Chap. 16. The practice of the Presence of God, for the seven days of the Week. 163 

The first Day. The Being of God. 164  
The second Day. The Omnipotency of God. 166  
The third Day. Of the Wisdom of God. 167  
The fourth Day. The Patience of God. 169  
The fifth Day. Of the Love of God. 174  
The sixth Day. The Justice of God. 172  
The seventh Day. The Mercy of God. 173       

BOOK iv Of Solitude, and the Practice of two excellent Retreats of ten Days.  


Chap. 1. Of the Beauty of Christian Solitude. 175  
Chap. 2. Of the necessity of Solitude. 179  
Chap. 3. The difficulties of Solitude. 182  
Chap. 4. The Occupations of Solitude. 186  
Chap. 5. How we may put our Soul and Senses into a Solitude. 189  
Chap. 6. A Solitude, or Retreat of ten days upon the infallible Mystery of the Sacred Trinity. 192 

First Day. 195  
Second Day. 199  
Third Day. 203  
Fourth Day. 207  
Fifth Day. 211  
Sixth Day. 215  
Seventh Day. 219  
Eighth Day: 224  
Ninth Day. 228  
Tenth Day. 232    
Chap. 6. Another Retreat of ten Days, upon the Adorable Person of Jesus Christ. 236 

First Day: Of the Mystery of the Incarnation. Ibid.  
Second Day. Jesus an Infant. 241  
Third Day. Jesus Poor and Abject. 245  
Fourth Day. Jesus, the Fountain of Grace and Piety. 249  
Fifth Day. Jesus, Zealator of souls. 253  
Sixth Day. Jesus contemplating and enjoying. 257  
Seventh Day, Jesus our Exemplar and Guide. 262  
Eighth Day. Jesus our Light. 266  
Ninth Day. Jesus suffering and dying. 280  
Tenth Day. Jesus risen from Death, and Gloririous. 285       

BOOK V Of Communion and its Effects.  


Chap. 1. Of Preparation before Communion. 291  
Chap. 2. To Communicate worthily, we must put ourselves in a state conformable to that of Jesus Christ in the Blessed Sacrament. 294  
Chap 3. To receive the Communion Worthily, we must imitate those Actions which Jesus Christ practised when he Instituted it. 298  
Chap. 4. Interiour Entertainments during Communion. 303  
Chap. 5. Other Entertainments to give Thanks after Communion. 306  
Chap. 6. Another Method of Thanksgiving after Communion. 309  
Chap. 7. The first Effects of Communion, is to beget in us the Love of Crosses and Humiliations. 313  
Chap. 8. Continuation of the same subject. 316  
Chap. 9 The second Effect of Communion, is to Transform us. 319  
Chap. 10. The third Effect of Communion, which is the perfect and consummate Union. 323  
Chap. 11. The fourth Effect of Communion, is to confer the highest Love. 327  
Chap. 12. The fifth Effect of Communion, is to give strength and perseverance in the service of God. 332     

BOOK VI Of Interiour and Exterior Crosses.  


Chap. 1. That we must have a high esteem for Crosses. 337  
Chap. 2. That we must have a Love for Crosses. 341  
Chap 3. That we must have a great Love for Crosses. 444  
Chap. 4. God is pleased to send us Crosses in the place of Persecutions, that our Life may be a continual Martyrdom. 347  
Chap. 5. Of exterior Crosses by the loss of Goods.  
Chap. 6. Dispositions during Sickness, where the Body suffered and the Soul rejoiced.  
Chap. 7. Other Dispositions in the time of Sickness, where Body and Soul are on the Cross. 357  
Chap. 8. The Interiour Crosses of the Soul in Obscurity. 360  
Chap. 9 Of the heaviness of interior Crosses. 364  
Chap. 10. The great Fruit we may reap from interior Crosses. 368  
Chap. 11. That we must bear patiently our Imperfections. 371     

BOOK VII. Of Ordinary Prayer and Contemplation.  


Chap. 1. What esteem we ought to have for Prayer. 377  
Chap. 2. Of the different sorts of Mental Prayer. 380  
Chap. 3. That we ought to be indifferent to what manner of Prayer God is pleased to give us. 384  
Chap. 4. That above all things 'tis necessary to practise Prayer. 387  
Chap. 5. Of the impediments of Prayer, 392  
Chap. 6. Of the Means that facilitate the Exercise of Prayer. 396  
Chap. 7. That we must not presume of ourselves to attempt any manner of Prayer but what is ordinary. 400  
Chap. 8. How to pass from Ordinary Prayer to Contemplation 404  
Chap. 9 Of the Prayer of Faith. 407  
Chap. 10 Of the Sacred Darkness of Prayer. 411  
Chap. 11. Of the Lights of Prayer. 414  
Chap. 12. Of Passive Prayer. 414  
Chap. 13. Of pure and perfect Prayer. 421  
Chap. 14. Of the hungering of the Soul after God, and of her being satiated with him. 425  
Chap. 15. Of infused Prayer. 429  
Chap. 16. Of Prayer of quiet. 433  
Chap. 17. Of the intimate Union of the Love of the Soul with God in Prayer. 437  
Chap. 18. Of interior Silence, where God speaks, and is heard. 441  
Chap. 19 Of most purified Contemplation. 444  
Chap. 20. Of the different Caresses God vouchsafes a Soul in Prayer. 448     

BOOK VIII. Some Maxims of Great Importance to conduct us in a Spiritual Life.  


Chap. 1. To have above all things an extreme Horror of Sin. 453  
Chap. 2. To keep an even pace with Grace, neither out-running it, nor following too slowly. 456  
Chap. 3. That a Soul must wholly give herself up to God. 459  
Chap. 4. We ought to make it our Business to be content to suffer. 461  
Chap. 5. To renounce or selves wholly, and strive against our proper Inclinations. 463  
Chap. 6. How to comport ourselves well in Superiority. 466  
Chap. 7. That we ought to have our intentions purified from all Self-interest. 469  
Chap. 8. A conference clearing many difficulties touching Prayer. 471      

THE Interiour Christian.  

BOOK I. Of the Love of Humiliations, which is the solid Foundation of all Christian Perfection.  

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 presumption to assume to ourselves 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 ourselves, 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 fullness 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, etc. 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, etc. Thou wouldst 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 ourselves 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 advantageously, 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 itself, 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 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 cruse 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 Triumph; 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 interiorly and exteriorly, 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 rendered more like unto you.  
O Jesus! why was you circumcised? O Mary! why was you purified? Your hearts were not sullied, and yet you submit yourselves 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 testify 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 scorned 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 writ this, shall (I fear) fall short hereof in time of trial. For I am altogether frail, and good for nothing; and, for aught 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 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 myself 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 myself 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 myself worthy of all scorn and contempt though never so public, if it may conduce to God's glory, and the good of others. For if I be honoured as my condition requires, if I do not debase myself 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 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 rendered to you. I ought to take no complacence but in you, rejoicing in that you glorify yourself, 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 ourselves, 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 vicious 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 plucked up, but daily they appear anew, 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 convinced this is the place of my abode, which I neither can, nor aught 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 mollify my heart, they only flow from his pure mercy. O how well-pleased 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 honour & 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 acknowledgement 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.  quid diligitis vanitatem & quaeritis mendacium? Truth commands to shrink into our Nothing, and rest there contentedly to please God, who is Truth itself.  
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 splendour of his Majesty, and came to us in weakness, in poverty, in annihilation, to show 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 yourself 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 itself. What 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 ourselves 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 designed 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. IU. That the greatest Saints have attained to Perfection by a singular love of self-contempt and abjection.  
COntempts and abjections are the dearest delights of the Friends of God. Although exteriorly 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 resolved to embrace the folly of the Cross, did not do it but by a supernatural impulse, as is manifest by his combat with the inferior 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 supereminent in self-contempt and abnegation. Who does not admire the generous Spirit of holy Paula, that Roman Lady, who being enamoured 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 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 ravished 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 belonged 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 enamoured on flattering vanities!  
Many fly from abjections and sufferings, thinking to glorify 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 had erected in the heart of this great Saint, manifesting itself 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 Countrymen and Contemporaries, lived glorious with their Triumphs in the Courts of Emperors, Armogastus lived amongst Beasts, as if good for nothing, he deserved not the company of men.  
O Armogastus! where is the generous spirit of a Cavalier? where is the courage of a Gentleman? why do you not quit this employment, at least that you may shine bright in the grand exercises of Christianity? Free yourself by flight, and in some other Country preach the Gospel, do marvels in helping the poor and miserable; but continuing thus miserable in yourself, 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 pleased to be thus scorned 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 myself, 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 absorbed 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 fullness 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 ourselves 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; they are for governing affairs as they please, without any subjection or dependence; shunning abjection, because they think they can more glorify God by Grandeur and Reputation in the world. This is a mere 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-denial 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 destroyed, and deprived of its former being; so that we must make a continual Sacrifice of our reason and understanding, of our will and inclinations, to the judgements 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 troublesome 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 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 disturbed 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 marvellous homage to the Son of God, in the selfsame 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, 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 hindered 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 disturbed 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 herself 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, etc. All these are very good, when they are done with great confidence in God, 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 fullness dwells; and whatever good is in the Creature, are but emenations from Him: the Creature of itself being but a mere Vacuum, and privation of goodness. As we cannot conceive a greater fullness 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 ourselves, 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 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 advantageous 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 herself she can do nothing. So that, hanging as it were between will and weakness, she breathes 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 wellbeloved 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 ourselves. Natural and worldly wisdom cannot relish it, and therefore are not to be consulted, or harkened to, being but blind guides in the practice thereof.  
The sin of pride has ruined the Glory and Kingdom of God in our Souls, and that cannot be reestablished, but by our ruin: and by how much the more we are mortified and dead to ourselves▪ by so much the more God is revived in us. Poor Creatures as we are, we afflict ourselves because we are so weak, and good for nothing, without talents, without knowledge, that left to ourselves, 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 reliance or consolation in herself, or in any other Creature, but in God alone.  
Holy Job never brought more glory to God, than when he was plunged in the Abyss of humiliations, on a Dunghill. 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 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 glorify God, than what our Divine Master hath set before us?  
There's nothing wherein a Creature can more purely glorify 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 abandoned 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, merely 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 crucify and deny ourselves, which is what naturally we fear and dread. The measure of God's love to a Soul is to be judged by its degree 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 courageous enough to fight as we ought, to destroy in us our sensual inclinations, for we are too feeble against ourselves, 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 infused this thought into my Soul, that the love of self-contempt, and the desire of humiliation, may be that hidden Treasure mentioned 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 satisfy their desires? We could never have thought that a hidden Treasure was here enshrined, if Jesus Christ, who put it there himself, had not revealed 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; namely, affection for Honours, for Pleasures, for Riches; too much seeking ourselves, and our own interests, the love of our own excellence, and all the other wretched moveables, 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 purchased 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 fixed 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 for the Glory of God, as to go to Canada or England, for the conversion of Souls to the Catholic Faith; in a word, all the fair Idaea's of Spirituality. The Devil, the World, Nature, has a mind to these moveables; 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 itself, and render to him his deserved Glory. The Son of God began as a Giant 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 Thiefs, 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 ourselves Christians, tho' all for exaltation of ourselves, 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 purify Virtue, and sacrifice man wholly to God. Some glorify him by action, some by suffering, others by privations and humiliations: and these last are the greatest Saints, though here despised, and known to God alone. We ought to resign ourselves 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 glorify God on the Dunghill, 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 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 ourselves 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 herself in Prayer, so that aridities and desolations do darken her wont light, and deprive her of the usual feelings she had of God and Goodness, she may make her address in these or suchlike 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 mortify 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 pleased 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 ourselves to God, with these, or suchlike words; My God I can do nothing of myself, 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, upon the Altar of my miseries and imperfections. Little Isaac, ready to be sacrificed by his Father's hand, might have said these, or suchlike words; I had hopes that in aftertimes 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 Messiah: but I sacrifice all this beforehand, 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 ourselves 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 ourselves 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. 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 exterior 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 fettered 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; 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 ourselves had left them; especially when we believe these losses happened 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 independence, whereof naturally we are so amorous, 'tis a great happiness to be enriched therewith. When we are out of Employment and Honour in the world, we are looked 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 glued, that without some great and special grace we can never mortify ourselves therein, without some attach to conserve such friendship. They are happy occasions, whereby we are deprived 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 Desert 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 mortify ourselves 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 ourselves; which is, to be esteemed 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 ourselves, 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 bones; and in a manner in all our actions, whether for ourselves 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 ourselves wholly to God to become annihilated.  
IF we put ourselves 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 sacrifieed herself to God, that the love of the Creature is burned 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 mortify myself 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 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 Giant, he gins 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 proceed 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 self-contempt and annihilation.  
Having this day received my Saviour in the blessed Sacrament, I kept myself 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 myself in my own Nothing 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 glorify his Father, he will glorify 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 practise 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 testify 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 easy 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 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 Emperors should live in triumphs; that cruel Herod's should shine with Honours, and melt in Pleasures; that the hardhearted 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 Egypt, live a poor life in a shop with a Carpenter, overwhelmed with pains and disgraces? However, these are the proceed of the eternal Father, to confound thereby our human prudence, and teach us to renounce ourselves, 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 itself. If one be born to Honours and Possessions, reason says, Leave them not, to become poor and abject. How can we draw ourselves out of Nature, to imitate Divine Jesus, if we will always follow the Maxims of men?  
We are very busy to live in the world according to our condition; but we do not remember sufficiently, that our chiefest care aught to be to live the life of Jesus Christ, and let all other obligations give place unto it. Jesus Christ executing the eternal purposes of his Father, in a poor, despised painful life, did infinitely glorify him thereby. Before the Incarnation, God was not infinitely loved 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 glorify him with sovereign Honour: For 'twas decreed from all Eternity, that the Members should live the life of the Head; Quos praedestinavit, conforms 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 foolishly in the judgement of human reason, as being an enemy to Himself, and his whole Family: but this was an action of wonderful prudence in the judgement of Divine reason; showing 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 ourselves 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 denial and annihilation is better learned 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 proceed 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, 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 censured 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 hid yourself 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 answered me interiorly, 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 splendours of Glory, and Joys ineffable; but this is after they have found me on Earth in Disgraces and Pains I am throughly convinced 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 practise it without delay.  
Alas! how long shall I behold the excellency of humiliations by Divine Irradiations darted into my Soul, and practise 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 myself, 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 wellpleasing 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.  

Have mercy upon me.  
Jesus, poor and abject,  
Jesus, unknown and despised,  
Jesus, hated, calumniated, and persecuted,  
Jesus, abandoned by men, and tempted by the Devil,  
Jesus, betrayed, and sold at a vile price,  
Jesus, blamed, accused and condemned unjustly,  
Jesus, arrayed with a shameful Garment,  
Jesus, buffeted and mocked,  
Jesus, reputed a Fool, and to have a Devil,  
Jesus, scourged in a bloody manner, being bound with Cords,  
Jesus, thought worse of than Barrabas,  
Jesus, exposed naked with Infamy,  
Jesus, crowned with thorns, and saluted with scoffs,  
Jesus, sorrowful to death,  
Jesus, oppressed with injuries, pains, and humiliations,  
Jesus, affronted, spit upon, and despitefully used,  
Jesus, charged with your Cross and our Sins  
Jesus, crucified between two Thiefs,  
Jesus, dishonoured before men, and thought as nothing,   
O good Jesus! who hast suffered for the love of me an infinity of disgraces and humiliations above my comprehension; imprint powerfully in my Soul an esteem and love of them, that I may practise them by your example.   

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 espoused 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 Devotees, and of little understanding by worldly persons; thou ought'st not to be discouraged 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 terrify thee; but take courage, thou canst 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 satisfy 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 satisfy 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, mortify, disgrace, debase, crucify me, otherwise I shall not have your face and favour, nor be numbered 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 rejoice exceedingly to be plunged 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 than much wonders at herself, to be terrified so much with the sight of abjections, seeing now they seem to her a Celestial Paradise; and, next to Heaven, she desires no other: for she knows that Jesus Christ enjoyed on Earth both these Paradices, that of Glory in Heaven, and this of Humiliations on Earth. She knows, that in the Paradise of Glory, she shall be glorified of God; she knows, that in the Paradise 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 Paradise; 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 enlightened 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 hide herself to escape Martyrdom; but the power of Jesus Christ made her a little after discover herself, 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; the sight of One, makes us tremble for fear; but beholding the Other, we are encouraged 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 gained them by their own abilities, but to Jesus Christ, the Crown of the Blessed in Heaven; Jesus Corona Sanctorum omnium.  
O dear Jesus! I am well pleased 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 overwhelmed with a torrent of sufferings. I am pleased 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. Glorify 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 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 itself, and I did not perceive it: but 〈…〉 acknowledge my vileness, tho' I cannot 〈◊〉 fathom the depth thereof.  
〈…〉 I am well-pleased that this fault happened 〈◊〉 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-pleased ●●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 myself to be miserable, and am pleased 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 ourselves with the love of abjection, and make use of our infirmity to please 〈◊〉 Just as when a Ship is broken by a Tem●●● we get some shattered 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 splendours of Glory. Just as the Moon never makes more evident the dependence she has upon the Sun, than in Eclipses.  
'Tis true also, that a Soul sensible of her infirmities, is content with her Talon, without disquieting herself to attain the perfections of great Saints, whereo● she acknowledges herself unworthy. And if God be pleased to communicate unto her great Graces, she will not grow proud, as well knowing her own weakness, but rejoice in this, that God thereby may be more honoured.  
'Tis true also, that being convinced of her own unworthiness, she has no confidence in herself, but in God alone, to whom entirely she gives up herself, to deal with her as he pleases in Mercy or Justice▪  
She wonders not to see herself left and abandoned 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 displeased God, would be content to be really reduced to her first Nothing, i● such was the Divine pleasure. For, though she knows, being 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 enlightened, is content to be set on the Dunghill of her miseries, surrounded with humiliations for her faults, as Job was with afflictions: and beholding herself as it were the Queen of Infirmities and Abjections, she's pleased therewith, seeing she may thereby honour and magnify 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 myself; lift up my Soul after her fall, and g●ve her some of that Cordial Water, which is called the love of Abjection, that chases away the vain vapours of self-love, by which the Soul is darkened, and loses courage. Glorify your power in my infirmities; be pleased to condescend so far, as to receive me returning into the arms of your Mercy, and grant I may die unto myself, 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 Paradise; my eyes are bathed 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, than 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 herself: but a Soul elevated by Grace, rejoices at the loss of her own interests, to advance God's glory.  
A Soul ought to be well-pleased that her body shall be crumbled to dust, and (as it were) reduced to nothing, to exalt the Glory of God, and glorify his Justice. A holy person much wondered 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, aught, as it seems, to have procured it to their bodies. But if God think best to glorify 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 ourselves 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 inflamed.  
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 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 troubled to see our Body, the Prison of our Soul, to weaken by degrees, and threaten death. Take courage; we shall soon see our desires accomplished, and shortly we shall enjoy God in full possession.  
This state of desires and languish 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 panting after the full possession of God, and sometimes so content with it, that she forgets the pain of her banishment; seeing herself in a state wherein she may glorify God in so transcendent in a manner; which is what she chief 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 ourselves, 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 acknowledge, that they have not been tried 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 Divine Favours; but our content aught to be in the good pleasure of God, who is so munificent to his Creatures, yea, the most unworthy. To be thus pleased 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 glorify 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 distaste of this Life, which is hardly a Life, but a continual Death, because it deprives us of knowledge 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 knowledge, 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.   
The End of the first BOOK.   

BOOK II. Of the Supernatural Life, which is the Life of all true Christians.  

CHAP. I. The Idea 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 ourselves 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: To do this, we must be elevated above ourselves, 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 proceed.  
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 practised 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, Proceed; and to this end I will change my Doctrine, my Principles and Maxims. I will deny myself, 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 busy to make themselves fit for worldly Employments; some are all for Science; others for War, etc. 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 rejoiced with her Saviour in admiration of his Triumphs, and breathing out after him a thousand Praises and Benedictions with all Saints and Angels, found motions in myself to follow him, not to Heaven, but to Mount Calvary, not in his Triumphs but Humiliations. O my Jesus! (said she) that I was elevated above myself; that I could so keep Nature under, as to live a supernatural Life, and triumphing 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 Patriarches which you led in triumph, 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 Paradise. If I persevere with Fidelity in a crucified Life, I will not trouble myself about the life of Glory. But, alas! my frequent falls and failings, by reason of 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 triumphant in going out of herself, 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 herself 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 lived upon Earth? How did his wellbeloved 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 lived 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 glorify 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 pleased 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 ourselves, to the end to purify our hearts from all affections that tend not to this supernatural Life. It resides in the superior part of the Soul; and therefore we must not wonder, if the inferior part has degusts and aversions from it.  
We must expect, that Nature, Sense, Friends, the World, and ordinary Christians, will keep 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 turned up-side down, destroyed, 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 ourselves wholly to God.  
I Am now resolved in good earnest to convert myself 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 interior of my heart, 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 myself 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 struggle 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 ashamed 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 afraid 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 whipped, banished, despised, mocked, imprisoned, tormented, used as if he was the filth and offscouring 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 dwellest 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 interiorly disengaged from earthly things; and exteriorly, 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 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 practise them: the weight of our natural inclinations still hindering us from rising to so great Perfection.  
When we give up ourselves 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 ourselves 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 disengaged 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 espoused it; saying with fervour the same words which Christ used 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 deprived of what the world loves and desires; leave but me the folly of the Cross, I shall be 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 pleased with disgraces; be the play-game of Worldlings, and esteemed as a Fool; yea, to be ill spoken of by some Devotees: 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 myself 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 appeased; 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 myself in great disposition of love. O how weak is my Soul, when left to herself! 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 buffet; 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 myself, 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. 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 espoused 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 suchlike charitable exercises. This is good indeed; but we must form 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 infused 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 obscured by Old Adam's fall; amongst the infinity of means which lay treasured 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 than 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 glorify God the Father. For, to suffer, is to make a continual Sacrifice of our Pleasures and Interests, uniting ourselves 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 glorify God the Father in a high manner: but when she feels in herself 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 wellbeloved Son.  
When a Soul is enlightened 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 ourselves 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, aught 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 spiritualised, 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 ourselves, 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 herself 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 itself in all the mysteries of the Word Incarnate!  
O the ineffable mystery of Jesus! By you the eternal Father is loved, glorified, honoured, and his Justice satisfied to the utmost rigour. In this mystery is contained an inexplicable Commerce and Traffic 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, scorned 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 worldly men, who taste no sweetness, but in sensual pleasures! O Christian Religion! how art thou admirable! how art thou ineffable! whose chief business is to employ your Children with the Divine Traffic 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 thyself, if thou follow thy sensual appetite, and walk not in the ways of Jesus Christ! But this we cannot do of ourselves, 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 established 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 herself, 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, 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 returned with joy to be found worthy to live this life; that is, to be whipped and despised for the name of Jesus. Verily, if there was nothing to suffer here, I know not why we should desire to live here. We should endeavour to imitate that great Saint who suffered 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 ourselves 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 gins to be mortified to herself 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 couched 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 gins to apprehend, that a Soul which has no knowledge nor esteem of this life, is buried in darkness. She is amazed 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 conquered, 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 havoc of all his Enemies by penitential 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 ourselves, take up our Cross, and follow Jesus. That when we cease to die to ourselves, and crucify 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 herself, to give herself up wholly to the Maxims and Spirit of Jesus Christ, uniting and conforming herself, as much as may be, to his states; and her thoughts are far different from others sentiments. And this is not to be wondered 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 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 ourselves spiritual, if we march not straight 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 hearty, 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 ourselves in his bosom, abide there with delight, and then make upon ourselves some short and sharp reflections. Reflections that may form in us the Image of Jesus Christ, without any great trouble to ourselves. 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 proceed 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 ourselves, or busying ourselves with our own miseries; considering only the example of Jesus exposed 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 myself, by suffering with you, that I may be absorbed 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 myself, as well as they, with my own ruins; and from my humiliations 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 ourselves, 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, 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 ourselves 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, marvellous large and spacious, 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, etc. do not hurt such a Soul, by reason 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 disengaged from the Creature, and so freed from fear of miseries, which she can cheerfully 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 herself, and of herself, and for herself; 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 herself, 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 languish 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 herself; 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, 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 myself, I shall relapse into my natural weakness, which is but a mere 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 whom I must live this life, and act accordingly: and so free ourselves 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 myself the grand effects of purity, lest I should be discouraged by failing in the enterprise. This is only the perfection of the greatest Saints, and herein we must give ourselves 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 ourselves 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 entertained 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 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 ourselves 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 myself 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 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 afraid 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 vanished.  
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 myself 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 ache; and then again they refresh me, breathing forth such sweet Perfumes as cheer 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 itself 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 received 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 itself into the air: because the corruption of sin hath made the Soul so heavy, that of herself 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 herself 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, cheerful, 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, etc. 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 gins to know how she hath been enveloped with darkness, and dwelled 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 herself, and whatsoever is 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 supereminent 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 Chimaeras, but in reality they are solid Verities. She thinks the contrary Maxims to be Truths, which in effect are but mere Illusions and Vanities. What more convincing evidence can be given hereof, than the example of the Son of God?  
The sacred Humanity of Jesus entered 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 entered 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 entered 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, 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 Emperor executed his vanity, and the eternal Father at the same time executed the verity of his Divine Decrees.  
Herod made Jesus fly into Egypt; we judge he did it for fear he should take his Crown from him: And 'twas in effect the eternal Father who crowned himself in bringing about his sacred Ordinations by such mysterious proceed. 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 form a Model for a supernatural life.  
1. For he himself hath led divers lives on Earth. One was a life of a sufferings, chief 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 preached as our Doctor, to instruct the People.  
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 Desert.  
Now, Jesus led all these lives so different, to instruct Christians, who are his Members, and in them shall live to the world's end; so as they may truly say with St. Paul, Vivo ego, jam non ego, etc. 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 glorify 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 despised, and of no repute, but judged 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 Christian, whoever thou art! it matters not what life thou livest, provided thou dost honour the life of Jesus▪ If thou desirest nothing but the will of God, any one of his ways will content thee. If thou be'st well mortified and annihilated in thyself, thou wilt be content to glorify God so much, and in that manner as best pleases him. A hidden life glorifies God as well as an active; have a care in desiring one for the other, under a false zeal to do more for God Perhaps herein thou secretly seekest after Fame and Splendour; but this is rather to desire the Honour of the life of Jesus, than purely the life of Jesus Christ: A purity where Nature cannot find what she desires. 
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 plunged in abjection, is to find God purely. Behold whither a Soul is conducted, whom many think good for nothing. O how the judgements 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 troublesome 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 ourselves. 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 Ecstasies.  
'Tis a truth well enough known by many, though practised 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 mortify 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 trial! I have imprinted in me some Idaea's and Sentiments of a supernatural Life, but when it comes to put them in practice, my timorous Nature shrinks, and makes excuses to shun sufferings: and then the occasion being over, I have great regreat for not being courageous, 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 learned 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 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 merely to enjoy the sweetness thereof, but that we may not be wanting to cooperate with the Grace of God vouchsafed 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 interiorly 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, hindering 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 suchlike 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 and ashamed also, to be so backward in giving ourselves 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, circumcised as a sinner, live poorly as a Carpenter, persecuted, accused, condemned to die an infamous death on the Cross; they would not take him for the promised Messiah: 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 purify ourselves, and the Interiour of our Souls will empty itself, 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 ourselves, 'tis not for us to aspire after the most eminent ways; but judging ourselves unworthy thereof, and content with little our Saviour shall please to give us, we must cooperate 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 ourselves 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 myself so depressed, that all my natural strength and endeavours, do what they can to the utmost, can never bring me out of myself; 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 satisfy my 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, conquered by my Nature, and worldly temptations! Draw me after you so powerfully, and continually, that I may no more return into myself, 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 perfumes and sweetnesses! She does practise the purity of love in 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 chief 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 practise 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 myself 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 hide themselves, abandoned their Master in his sufferings, and Peter denied him: but after they had received the Holy Ghost, he infused such strength into their Souls, that they became powerful and courageous 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 herself 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 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 self-denial, 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 ourselves 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 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 ourselves. This practice is clear and efficacious to conquer our passions, and carry us on to the purity of Virtue, when this light is infused 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 splendours. 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 ourselves 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 unitive and Mystic 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 mystic 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 practise 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 mystic life, whose illuminations and sweet influences do much conduce to fortify the Soul to bear the Cross.  
S. Teresa observes, That one of the best signs of a Divine Ecstasy is, when it works in the Soul an extraordinary desire of suffering; and that a Soul cannot return to herself 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 mystic 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 superior 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.   
The End of the Second BOOK.   

BOOK III. Of the presence of God, and giving ourselves up to Divine Providence.  

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 interior senses being then bound up, as before the exterior.  
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 myself 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 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, aught 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 Honour's, 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 , 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 herself 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, 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 Egypt hid herself in a vast Desert, 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 , and almost without any refection. She had no person to comfort her, no person to complain to of her sufferings, no person 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 ourselves 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 pleased 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, 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 Springhead, and the Pipes; between drawing the living Water of your Graces from yourself, 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 Master's 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 aught 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 Deserts. 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, gins to be dead to the world, and regardless of it, because the light that brings her to know and taste 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 Deserts.  
This makes one a Citizen of the whole world; every place is indifferent to such a Soul; for being not attached 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 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 distaste 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 Paradise of holy Souls, whereby they find God, who is most present to that heart, where no Creature finds entertainment. And when such a Soul tastes 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 herself 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 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 itself, nor the sweetness thereof, but the order of God, who is pleased 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 enamoured of the sweetness of God's presence, and of the internal peace of this enjoyment, does not without some regret return to exterior Objects, and sensual Functions. She than 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, all her thoughts and her affections are there also.  
I have sometimes felt in myself 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 cloistered up within her own walls, may be wholly taken up with God alone.   

CHAP. IU. That the presence of God is clearly seen in a purified Interiour.  
THe Idea 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-polished 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 privilege of Glory; but she beholds him there more clearly than elsewhere; God painting his resemblance in her, in the same sort as the Sun shows 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 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 ourselves 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 show 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 herself with patience in the acknowledgement of her unworthiness, and confess that she deserves to be continually banished from God's presence. But if our fidelity be great in this state of darkness and interior disquiet, it will not be long e'er God show his face, and make fair weather. There be some who loved others so passionately while they were alive, that they go to Magicians to procure a sight of them after death, and are ravished to behold them in their enchanted glasses. A Soul passionately enamoured on God, is ravished 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 purify the glass to show 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 judgement, may conduce to purify 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 Exterior Actions, not to busy ourselves 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 dependence 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 hid ourselves 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 own 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 God's 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 God's 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, 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, aught 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 ourselves 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 herself 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 resigned to the Orders of Divine Providence, to be content with Poverty, with Miseries, with Desolations, never seeking deliverance upon natural motives, but being pleased with abjection and humiliations, to say with St. Paul, Placeo mihi in infirmitatibus, I am well pleased with my Infirmities. Such a Soul will give herself 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 troublesome, and she cries out: O my God, the wellbeloved of my Soul, when will you deliver me from this burdensome necessity? This is the greatest of miseries; to be deprived of all Creatures is no misery in comparison: But to be deprived of you, to enjoy 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 Exterior 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 God's 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 offered 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 in the Superior faculties, by being sensible of the Divine Presence: And in the mean time being mortified in the inferior 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 breathes 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 moved with such sensible touches, that she experimentally finds God present in her, whereby she melts into affection's 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 Crucified union, which joins 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 herself 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 God's Graces, wherewith she beholds others adorned, and admiring their beauty, perceives not all this while what she is herself. 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 discouragement and sadness set upon a Soul in this disposition, at least to affect the Inferior 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 considered, will wonderfully comfort a 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 itself by reflections upon such a state, which will indeed purify 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 ourselves 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 judgement, which is no lover of Mortification. O how this insensibility does purify 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 suffered 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 observed, that the highest degree of this Crucified union, is to have no sight of the excellency of this state, which once being perceived, gins 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 filled with Peace unspeakable. And being ravished 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 Exterior 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 herself, and walks Peaceably in the pursuance of those Affairs which have immediate relation to 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, lest 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 fructify, and not the Gardener 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 ordered gins 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 ravished with enjoyment, to be called 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 disturbed 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 ourselves, to live to him. I am therefore resolved 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-denial and a love of Sufferings for Christ's 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 Sovereign 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; 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 myself 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 occasion's 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 practise 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 enamoured on this adorable presence, takes no rest but in him, finding herself ill at ease without him, who is all in all unto her. O how Powerful is this Divine Idea to withdraw a Soul from all Creatures, that she may be united to her all! How does she happily lose herself 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 intent 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 thyself, 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, than myself: 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 easy and pleasant for a Soul to value nothing in the presence of God, she finds in him her Sovereign good; all her faculties having in him a taste of her repose, their joy, their satisfaction, and blessedness. God has created them for himself; he is the only centre of the Understanding as the Sovereign Verity; he is the sole centre of the Will, as the Sovereign Goodness; and the Memory finds in no other Object full contentment. All the several Truths, and Goodnesses, and Beauties, and Perfections in the Creatures do but increase her thirst, God alone can give her satisfaction; and this she learns only by experience, This experience is of marvellous 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 Exterior 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 taste 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 centre 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 thyself, 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 thyself to have attention 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, aught 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 pleased 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, reigning, 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 can't give her. 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 herself wholly to God both for the Interiour and Exterior; and her Fidelity consists in this perfect abandon and resignation; because now being absorbed in God, she is to live out of herself, 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 dependence on the operations of God. In this state she is free and indifferent to all things, and disengaged from herself 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 herself 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, strengthening us, doing for us what he pleases, if we be faithful to his motions. But a Soul yet attached to herself, 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 diversely employed; 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 strengthened with the Power of Grace; other times she feels Interiour Sufferings, and afterwards is refreshed with the enjoyments; now in fervour of devotion, and then again in aridities of Spirit; but always the same in dependence on God, and submission to his will. We ought therefore still to regard God in us with the eye of Faith, suffering ourselves wholly to be possessed by him, giving ourselves up to him without reservation, losing ourselves 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 taste 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 intermeddling 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 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 pleased 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 herself up wholly to Gods will in so great variety of Interiour states And why should a Soul be concerned 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 ourselves 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 myself 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 mortify 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 chief called upon to rely on Providence? If God permits us to be in want, 'tis to bring us to perfection by sufferings. God is pleased 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 solicitous 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 ourselves to the good pleasure of God, and say; God only, and his holy Will. If the Idea of some state of perfection presents itself to the understanding, if we make some resolutions upon the feelings of an actual favour, we ought the more entirely abandon ourselves 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 troublesome, and gain no consent. In this state she is wholly absorbed 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 Sovereign peace: And though she may feel some emotions in the inferior part, they do not reach the Superior 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 judgements of men. The World believed 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 intent to Sanctity ourselves by actions, and God will do it by afflictions. We must give ourselves up to his conduct, absolutely abandon ourselves to his Will, and only love his designs.  
When shall I be so mortified to my own endeavours as to abandon myself 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 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 chief on God's assistance. We must therefore elevate ourselves 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 ordered, that they should be born subject to Diseases and Miseries, they bear them with perfect resignation.  
There be also Spiritual Martyrs whom Providence has ordered to suffer much by Interiour pains. O how advantageous is it for such Souls to have an eye to God's designs upon them, and be faithful therein! As for me, the love of God's will shall hereafter be the rule of my actions and undertake. I will abandon myself 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 too much disquieting ourselves for our passed faults. Union with God is never without love, and love will blot out our Offences, and bring the Soul to repose in her wont centre.   

CHAP. XI. To be indifferent to all things, but God's 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 enriched with this indifferency, can desire nothing else; yea, not Virtues themselves, except in order to God's pleasure. We must strictly examine ourselves 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 disengaged, 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 myself, 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 myself 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 resigned to God's good pleasure.  
I am so habituated to have an eye to God alone, and not to please myself, but in him, and to have no joy but for him, that I cannot rejoice to see myself perfect, nor be sad at my Imperfections. God is my all, his will, his pleasure, and nothing else. All reflections on myself 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 Sovereign good. O that he was loved according to his Beauty!  
My Soul is inflamed with a great desire to disengage herself 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 liable to a thousand amusements. For my part, I often say to myself; Come my Soul, let us to our principal work, and let the rest alone, that does but 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 reign 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 myself wholly to God's pleasure; and sacrifice myself, 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 of God is accomplished 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 ourselves 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 Ideas, 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 powerful 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 ourselves 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 herself the great veneration she has for so infinite a Majesty and Benefactor. She cannot but have a respectful regard for all the inspirations 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 Sovereign 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 thyself happy to be accounted worthy to suffer for Christ's sake. Vobis datum est, ut in Jesum credatis, & pro eo patiamini.  
God is pleased 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 ourselves in good disposition of heart, humility makes a Soul to esteem it highly, be it never so small; and thinks herself 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 ourselves 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 God bestow on her the gift of Prayer. By longanimity the Soul suffers and supports herself 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 timorous 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 acknowledgement of our weakness does wonderfully humble us, and opens our eyes to see our own poverty, and the great need we have to rely 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 attended 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 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 myself in indisposition of Health, I ought to value it, and not forsake my usual Devotions, nor have recourse to such refreshments as satisfy 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 rejoice at crosses and difficulties which I meet withal, as affording matter to practise 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 Christ's sake by a generous renunciation of what the World most affects, and nature most desires.  
4. I ought to be strongly persuaded 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 hearken 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 subtle and powerful to persuade. The only remedy is to abandon ourselves to the conduct of Grace, and fall in love with the folly of the Cross.   

CHAP. XIII. To give ourselves up to the conduct of God's Spirit.  
WE must not use violence in the practice of a Spiritual Life, by binding ourselves severely to this or that way, but sweetly follow the motions of God's 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 dependence on Creatures, though holy; casting myself into the arms of God, as an Infant that takes no care but to lie in the Mother's bosom, to suck the teat, and delighted therewith does love her dearly, I confess our blessed Saviour treats me after this manner; for without any solicitude 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 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 deceived; 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 satisfy 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 bosom 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 Mother's 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 myself to God; which will 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 interior and exterior depend on the pure conduct of God and his pleasure. A Soul well illuminated, loves not the dispositions she finds in herself, 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 herself to his Providence.  
O dear abandon! Thou art at present the object of my love, which by thee is purified, augmented and inflamed; whosoever possesses thee does know and taste the amiable transports of great liberty of Spirit. A Soul loses herself happily in thee, after having lost all Creatures for the love of abjection, and finds herself 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 concerned but for his Interests; yea, desires not abjection, nor any thing else but God's 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 seemed 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 wellbeloved. 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 breathes after thee. But when shall I know that I possess thee perfectly? This shall be when the Divine will shall reign perfectly in me. For my Soul shall be established in an entire 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 says often to a Soul abandoned 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 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 herself, fearing nothing but infidelity.   

CHAP. XIV. How the perfect abandon of ourselves to God, makes us find a Paradise 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 herself, 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 rejoices 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 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 another's good, are content with the grace's 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 Paradise 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 served and accompanied him during his mortal life, even in his Passions 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 abandoned to God's good pleasure? Dost thou find thyself 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 mightst 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 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 aught 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 aught to be valued, though some have more excellency in themselves than others. But we must be content with those God is pleased to vouchsafe us, in peace, submission, humility, and indifferency to every state, reposing ourselves in the will of God, as in our centre. 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 than she tastes the wonderful sweetness contained in the order of God to bring her to Happiness; so that Paradise without this order would be as a hell unto her, and to be in a suffering condition with this order will become a Paradise. 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 pleased in the changes of this Life, observing therein the order of God's Providence, wherewith she is well satisfied, and resolved to be indifferent to every condition. If 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 pleased without aspiring after your elevations, because I taste a sweetness in God's order that contents my heart.  
To abide in interior peace and tranquillity 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 courageously many years with all sorts of enemies, before we can gain so great a victory. In my judgement, 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 God's good pleasure is well pleased with any state, wherein is no Sin, nor beloved Imperfections. But our Pride is the source of a thousand disturbances, and we continually trouble ourselves, 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 herself much imperfection. Jesus Christ, to whom she has absolutely given herself such as she is, is all perfection; this is enough for her, she will find in him her repose, her tranquillity, her beatitude, without troubling herself too much with her defects and failings. I know not how it comes to pass, but I am content and imperfect both together, and 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 myself, but in my God and Saviour, the only love and centre 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 applies herself sometimes to the Being of God, sometimes to this or that Divine Perfection, considering him as the Being of Being's, 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 patiented, bearing with our manifold sins and provocations: And then again as infinitely loving and amorous of our Souls in a manner unspeakable. Sometimes 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.  

The first Day. The Being of God.  
IS it so, that we live, move, and are continually in the bosom of God, In ipso vivimus, movemur, & sumus; and yet think so little of him? He vouchsafes to dwell in our hearts, and our hearts run after Creatures to rest in them, that is, in nothing; for the Being of all things is nothing else in respect of God but as shadows about us. What takes up the greatest part of the World, does consist but in imagination, as Honour, Dignity, Praises, Reputation, etc. so much beloved and admired. There be other things have a Being to our Senses, visible and palpable, yet but corporeal and corruptible, to day here, and gone to morrow; however poor Creatures as we are, we set our hearts upon them, as if they were eternal. There are other things whose Being is more permanent and elevated, above sense, as universal Verities, which consist in the understanding, however not eternal nor immense, nor without defect. O my God, I elevate myself, as I am able, to find you, and I discover that your Being depends not upon imagination, or sense, or reason, but you are above all this, Incomprehensible.  
O Eternal Being! You never had beginning, nor ever shall have end. O infinite Being! You are nothing of what we see, or know here below; You are an Infinity to whom nothing is wanting, to whom nothing can be added, from whom nothing can be taken away; Your Perfection is Infinite. O immense Being! You fill all things without extension, without quantity, without parts or composition; 'tis You alone in whom is the eternal source of Life and Being. When I search for you, if I go out of yourself what do I find but privation and nothing? O my God, what damage, what annihilation is it, when we fall into sin or imperfection? For this is to go out of our Being, to plunge ourselves in the Abiss of nothingness. Ad nihilum redactus sum.  
O my Soul, wilt thou always commit folly? Wilt thou daily run after deceits and vanity, that is, the Grandeurs and pleasures of this World? Wilt thou continually tyre thyself to follow a shadow that flies from thee? And wilt thou forget God, the Being of Being's, who is every where present, and offers himself unto thee? O my God, so take me up with your presence, that I may forget all other things to think on you, my only Happiness.   

The second Day. The Omnipotency of God.  
'TIs no better than a Prison to confine our Souls within the small limits of created Being's; 'tis a slavery to be tied to the intolerable yoke, which the World and Vanity impose on their Servants; 'tis a Hell to be precipitated into the dungeon of exorbitant Passions and filthy Vices. But 'tis a Paradise and glorious liberty, to be taken up with the Thoughts of God, where we may walk at large, finding all in him to be infinitely great, his Goodness, his Beauty, his Sweetness; and to apply ourselves to admire sometimes This, than That perfection.  
This day, O my Soul, let us contemplate the Omnipotency of God, wherein we may behold so many wonders. O how the effects thereof are admirable in the Production, conservation and operations of all Creatures! 'Tis by this Power the Immense Machine of the World is upheld upon vast spaces of nothing; 'tis by It the Heaven and Stars observe their motions without deficiency, the Elements and Plants, and Animals are constant in their Productions. Without the influence of this Omnipotency, no Creature could subsist one moment, or have any operation. In a word, so great is this Power, that in an instant it could by one silent word produce a thousand new Worlds out of nothing. O Divine Omnipotency, how little art thou considered, and yet how able to ravish all considering hearts?  
O my Soul, let us consider that we are always in the hands of an Omnipotent God. Shall we then be discouraged with the difficulties we meet withal in this Life of Miseries? Shall we be afraid of our own frailties and weaknesses, and the Power of our Adversaries? Is not Omnipotency able to uphold us? Who can pluck us out of our Heavenly Father's hands? If God be for us, who can be against us? This is our hope, this our comfort.  
O my God, I am very sensible what a weak Creature I am, and how Potent are my enemies; but this does not terrify me, because You, my strength and supporter, are Omnipotent, in whom only I put my trust. Omnia possum in eo qui me comfortat, I can do all things, as St. Paul assures us, through Christ strengthening me.   

The third Day. Of the Wisdom of God.  
O My Soul, let's this day contemplate the Wisdom of God, which is able to ravish us, if we consider a right the beautiful order of the Universe. O what admirable Oeconomy is there in the order of Nature, of Grace, of Glory! O how all the dispositions of the Divine Wisdom do appear therein most wonderful! We cannot seriously reflect or meditate on any of God's works, but we shall find his Wisdom to be incomprehensible, and this does ravish a devout Soul, and makes her often cry out; O my God, how well is this done! how wisely is that ordained!  
If my Soul fixes her thoughts in Heaven, to contemplate there the admirable order of that Holy City, in the various ranks of Angels, the several Glories of the Holy Patriarches, Apostles, Martyrs, Confessors, Virgins, who are themselves transported in admiration of the Divine Wisdom herein, can we but cry out, O infinite Wisdom, how profound art thou in thy dispositions! If from Heaven we descend to Earth, how is the Soul ravished to observe the unspeakable bounty of Divine Wisdom in the order of all things, bringing about the great work of man's Salvation so infallibly and sweetly? To see God himself in a manner annihilated to purchase for sinful Creatures Infinite Grandeurs by his Humiliations, to behold the triumphs of the Cross, of Jesus Crucified, over the World, sin, and hell, and the powers of darkness; to see and consider these things, must needs make us cry out in admiration of the Divine Wisdom incarnate, O sapientia; quae de Caelo ad terram descendisti! O Wisdom, which descended from Heaven to earth, what wonders have you wrought for man's redemption?  
What Praises, what Thanksgivings, O my Soul, wilt thou render, what returns wilt thou make to God for all his benefits and ordinations concerning thee? We must conform ourselves to the Divine Will, and say, O my God, righteous are you in all your ways, 'tis well done, because so ordered by your Infinite Wisdom. Do we live, or die? are we afflicted, or comforted? Sit nomen Domini benedictum, Seeing God will have it so, his Name be blessed. The consideration hereof, O my Soul, will teach us patience and resignation in all the events and changes of Mortality.   

The fourth Day. The Patience of God.  
O My God, how long is your Patience, how profound and unsearchable! Who but a God of Infinite Patience could suffer daily such provocations and contradictions from mortals, and yet continue to do them a thousand favours, to persuade them to amendment? O patience of God, how art thou unspeakable, how art thou unconquerable! O my God, you know those who will hate and Blaspheme you eternally, and yet you bear with them, vouchasafing them your Sun, and Light, and daily Mercies, still calling upon them with your holy inspirations to return unto you for their everlasting good. Sustinuit in multa patientia vasa irae. Your patience is wonderful to sinners; we must blame ourselves when we perish eternally.  
On what side soever I cast my eyes from one Pole to th' other, I see God every where offended, contemned, contradicted, provoked, blasphemed, and in all the infinite triumphs of his patience sweetly working the Salvation of Sinners, O what a long series of patience do I observe in the course of my Life? To bear with me so many years wallowing in the mire of my sins, when I deserved by Justice to have been cast into Hell: To pass over all the resistances I have made to his holy inspirations: To have waited and conducted me by his mercy to repentance. O ye infinite Patience of God towards me! 'Tis to you I own my Salvation, or else I had been long since a lost creature for ever.  
Are we not ashamed to see our passions and impatience with others, when God, notwithstanding our manifold provocations, is so long-suffering towards us? A single word, and sometimes our sole imagination does put us in choler, and we contend in heat, without containing ourselves till our anger be over. O my God of Infinite patience, if you should thus deal with us, what would become of us poor creatures?   

The fifth Day. Of the Love of God.  
COme my Soul, let us walk this day in the pleasant and vast extensions of God's love; the holy love of our merciful God, a love incomprehensible, which is from eternity to eternity, as large as his Essence, and the selfsame thing with it; where ever I am, I find myself surrounded with the effects of this infinite Love. O my God, I sometimes contemplate you as good to us, and consider you as in your Creatures, which you vouchsafe me for my use and delight: But now I have an eye to you, as you are in yourself, and I find myself so in you, that I cannot go out of you, for you environ me on every side; you are in me, and out of me, and I cannot go from you, but I must go to you. How art thou beloved, O my Soul, how art thou beloved of God, with an affection surpassing the love of a Mother to her Children? The most she can do, is to carry them in her bosom with a tender affection, which is sometimes wanting: But God does lodge thee in the midst of his heart, and will never forsake thee. O what benefits and mercies dost thou receive from this Infinite goodness!  
Alas! when shall I live in God alone, and not in myself, that he may only reign in my heart? O my God, I confess and acknowledge that you have the sole right to possess my heart entirely, and 'tis most mine, when 'tis wholly yours; but be pleased, dear God, to defend your right, which the World would take from you against my will. O how miserable am I, if I set my affections on any thing beside you, knowing that this is my duty, and my Happiness.  
O my God, from this moment I for ever forbidden any Creature to possess my heart. Hark hither my will, I now give thee this express command; that thou open not the door of my heart but to my Wellbeloved, whose infinite love has prevented us from all eternity.   

The sixth Day. The Justice of God.  
TO take a prospect of the Divine Justice is not less pleasing to good men, nor less admirable. Thou wilt see it, O my Soul, governing the whole universe. The throne of this Divine Justice is established in Heaven, the arrests are pronounced on earth, and the execution thereof in the regions of darkness.  
'Tis Divine Justice that sets a Crown upon heir heads who have fought the battles of the Lord of Hosts with courage and fidelity: And for these momentary and light afflictions rewards them with an eternal weight of Glory. O Justice crowning and glorifying us, how lovely art thou!  
'Tis Divine Justice that thunders Comminations against sinners on earth, to bring them to repentance by the terrors of everlasting sufferings, and sometimes chastises them with temporal afflictions, that they may not be tormented to all eternity. O amiable Justice, that treats so here poor sinners, as to make them Penitents, and not miserable!  
But O how terrible is the Divine Justice, which in hatred of sin does punish eternally those who will not be brought to any amendment? O how does a severe, but just Sentence condemn such to everlasting flames, always devouring, and never consuming them, which the breath of God's anger has kindled, and shall never be extinguished! O my God, you did not spare your own Son taking our sins upon him, to show us the better how to detest sin. O who can but tremble, considering your severity? O who dare provoke the Almighty to anger? Quis novit potestatem irae tuae? O my God, I do consider this, and fly for refuge to your Mercy.   

The seventh Day. The Mercy of God.  
O Divine Mercy, how dost thou ravish my heart? 'Tis to thee my Soul will sing eternally, Miserecordias Domini in aeternum cantabo. In my retired thoughts I look upon this World as a great Hospital, filled with some sick, some maimed, some lame, some blind, some languishing some incurable; and Divine Mercy goes a visiting of them. These she encourages, those she comforts, binds up the wounds of others, and offers remedies proper to each misery, not absolutely abandoning any one, though never in so desperate a condition.  
O amiable Mercy of our God, into what corner of the World dost not thou go, to exercise thy goodness? Are there any miserable Sons of Adam, who have not tasted the sweets of comforts? Who ever made his addresses to thee, that hath not found most tender compassions in thy bosom? O my Soul, what must we pant after but the more than material embraces of this adorable Mercy? In what canst thou put thy hope and confidence, except in the source of this inexhaustible goodness?  
The whole World is full of the Mercy of God, and wilt thou O my Soul, afflict thyself, and be discouraged with temporal miseries and momentary sufferings? It is the work of Mercy thus to punish thee. Do not the Sufferings of this life, work for us a far more eternal weight of Glory? Art thou, O my Soul, terrified with the remembrance of thy sins? Consider God is a God of infinite Mercy, and desires not the death of a sinner. He who refuses to throw himself into the arms of God's Mercy, is ignorant, or else▪ lays not to heart, that Mercy attends the greatest sinners to the last moment of Life for their Conversion. Miserecordia tua subsequetur me omnibus diebus vitae meae. O my God, as your Mercy has prevented me, so grant that it may follow me all the days of my Life.    
Soli Deo sit Gloria.  
The End of the Third BOOK.   

BOOK iv Of Solitude; and the practice of two excellent Retreats of ten Days.  

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 ourselves 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 herself in beholding the Church as a most beautiful Meadow, replenished with great variety of Flowers of singular virtue; and so taking complacency in all states of Life, to apply herself 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 ceased my imagination. Alas, my God when shall I return home to myself, that is, to you? Seeing your goodness is more manifest in affording me a place in the Ideas of your understanding from all eternity, before time gave me an existence among created entities, now I am your Creature, let me consider myself daily as in you, who are my inheritance and everlasting possession. To be be at home, O my Soul, is not to be with thyself, 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 centre of my Soul? Why do we not readily go out from the clogging crowds of Creatures, where we are in perpetual banishment, to return to our home, the bosom of our Creator? What can I desire in Heaven or in Earth besides you, my portion and Inheritance for ever?  
Comfort thyself, 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 tastes 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 than 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 than 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 heroic 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 yourself somewhat more clearly to me, that being ravished 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 Wellbeloved. Methinks I feel his powerful attracts, drawing me out of myself, to possess him alone. My Friends, do not molest me any more, leave me in myself 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 pleased to let me know it is his pleasure. Farewell Creatures, farewell Friends, farewell Devotees, farewell World; I am going to God, to unite myself unto him by a constant retreat, that shall never suffer a separation.   

CHAP. II. Of the necessity of Solitude.  
I am resolved 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 chief solicit the Blessed Hermits and Solitary Monks, whose habitation in this Life was in Deserts and Monasteries. I have a call from Heaven to address myself 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 Deserts.  
Great Saints! what do you here upon Earth? You labour not to help others, being far removed from the company of Men; so that you seem to be but unprofitable servants. Alas! how ill do sensual men judge of the Interiour of Saints? I tell you these are the great Servants of God, who in their Deserts 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 Paradise my Soul sighs after at present; to live so sequestered from Creatures, as if I were in the Deserts of Lybia.  
Good Jesus, there's nothing impossible to your Grace, grant me this poverty of Spirit; and if Exterior 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 possessed 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, 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 subtle workings of God in her interior, 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 yourself 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 yourselves 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 herself 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 God's Service; all other things now appearing to her but as dross and dung, 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 sullied with the dust of Creatures.  
When we leave our Solitude by the order of God to converse with men, we find ourselves better disposed to the practice of Heroic 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 conversed with God in a holy retirement, where she hath learned 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 ourselves with multiplicity of Affairs, though lawful, so as to lose thereby the times allotted for Prayer and Mortification, the proper nourishment of a Spiritual Life. A gracious Soul must therefore so comport herself in 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 herself 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 crowd 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 Superiors. In which cases if she labours to do good to others, it will be no prejudice to herself.  
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 of Temporals is suitable enough to the Active Life: But damagable to the Contemplative; which lays aside all Temporal Affairs, lest 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 wherewithal 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 despised 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 judgement in these matters, they force them to an Active Life, and so bring them off from their way and centre, 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 Ideas 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 different Inspirations, to apply themselves to an Active Life. Holy Abraham did quit his Hermitage upon these terms, to search out his debauched Niece, 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, examined by skilful Directors in those matters.  
We must have a special care, that in the eager pursuit of the things of God, we do not withdraw ourselves 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 pleased 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; eat 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 of sensual nature, which is no small and a lasting Martyrdom.   

CHAP. IU. 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 ourselves above such considerations, resolutely following the conduct of God, with a firm adherence to his Orders. In this faithful compliance with Divine Inspirations, consists the Purity and Happiness of our Souls; it being the principal work, and most advantageous means to attain to Perfection and union with God.  
O my God, I am in a manner good for nothing; you have not endowed 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 emptied of humidity, by a separation from all Creatures. This 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 Counsels, and maxims of Christianity. Seeing poverty, contempt and crosses increase the flames of Divine Love; they are welcome 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 confused Ideas in his memory. A blessed man doubtless while here on earth. And conversing with me in simplicity of heart by obedience, he declared to me what wonderful enjoyments God was pleased to vouchsafe unto him.  
He told me, that to attain Purity of Heart, we must divest ourselves of all affections to Creatures, and not satisfy 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 fidelity to omit no occasion to practise 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 herself 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 mere 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 than 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 vouchsafes extraordinary visits in Contemplation, labour less, and yet are more accepted by him;▪ 'tis not for us to apply ourselves too much to Exterior actions of Charity, but to correspond to God's 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 ourselves 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 ourselves 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 ourselves absolutely in the hands of God, to do with us what he pleases, and apply ourselves 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 employment 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 Sovereign 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 prepared for the Cross, and resolved 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 herself with the cries of others. When God once speaks Powerfully to the heart, 'twill make more impression on us than all the noise 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 myself 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 Exterior 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 Ideas of God and his Excellencies: Of our Understanding and will, employed 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 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, aught 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 separating ourselves 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 herself to the measure of Grace bestowed on her, co-operating therewith with all humility and dependence, whether her Prayer be of higher or inferior 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, 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 herself 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 herself with considerations suitable to her condition. The second, doubtful and called in question, is, when a Soul yet imperfect, provides herself 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 inspired 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, jointly with the Light of reason, to move her to those things, which do not transcend, but are conformable to the dictates thereof.  
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, aught 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 inspired, 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 judgement, 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 Partisans, (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 resolved, according to the method prescribed to me by a Friend, on God's 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.  

First Day.  
BE taking myself to Prayer the first day, I was seized with astonishment, that men so little considered this ineffable Mystery. Yea, great Devotees are much taken up with it, but apply themselves either to the Saints, or the Mysteries of Jesus Christ, which is very well done; however this grand Mystery ought to be the principal Object of their Thoughts and Adorations.  
O Mystery of Mysteries, foundation of all other Mysteries! A Mystery not only Divine, but God himself involved within himself. A Mystery of Beauties and Eternal Grandeurs. A Mystery of Eternal Ravishments, in consideration of the Infinite Perfections of the Godhead. O Grand Mystery, too much forgotten by us, who think but little on these Infinite Productions. The greatest of Mysteries, and the most forgotten.  
O my Soul, let not this justly be charged upon thee, but be often attentive to these eternal emanations, adore them continually, and sing on Earth the Song of the Angels in Heaven, Holy, Holy, Holy, Holy in Essence, Holy in Attributes, Holy in all his Ways, and all his Works.  
This present Retreat will work much good in me, by putting me in mind of my Duty towards the adorable Trinity. Hereafter nothing shall appear to me so great and beautiful, as this employ about the most Sacred Trinity. The application to Saints, and Mysteries of Jesus must yield to this, and not appear while this possesses my Soul, nor take place till God is pleased to change this disposition.  
In my second Prayer I considered, that my Soul was created to be an express and excellent Image of the most Sacred Trinity: God having made it Spiritual, Intelligent, and Loving, to exercise in her his Divine operations, which are the knowledge and love of God. Entering into this Idea, I considered, that the found of our Interiour ought to be a Pure Mansion for God himself and his Divine operations; and that the best Prayer we can make, and most acceptable to his Majesty, is to annihilate all the Powers of our Soul in her operations, that God may work in us, who can only know and love himself, according to his infinite Perfections. That our understanding be not otherwise employed, then to adore God present in his operations, and the will to consent thereto. That the Soul wholly apply herself to God's workings in us, corresponding in all things to his good will and pleasure, by a ready and faithful co-operation.  
O how did I discover clearly the abuses most men commit by profaning the Faculties of their Soul, in employing them about Vanities and unprofitable Curiosities, as are for the most part our Worldly Affairs? We see not except in a Retreat and Solitude, how Worldly business hinders the actual knowledge and love of God, wherein consists the true Life of our Soul. O the happy condition of true Solitaries! O how great Wisdom is it, to free ourselves from Worldly Affairs, the better to mind the one thing necessary, that is, to live a life Divine, for which we were created! Let us, O my Soul, fly from distractions, and the amusement of Affairs, which engage us in a thousand Discourses, Vanities, Extravagancies, and Weaknesses. Let us be Faithful, O my Soul, and give ourselves up wholly to God, that we may live up to the end of our Creation.  
In my third Prayer this Truth made deep impression on me, that the most Sacred Trinity made Man after the Image of God, which afterwards being disfigured by sin, the same adorable Trinity vouchsafed to imprint it anew, and more exactly in our Holy Baptism, when we are Baptised, In the Name of the Father, and of the Son, and of the Holy Ghost. We own our Christianity to this impression of the three Divine Persons: We enter not into the Church, but by this great and ineffable Mystery, which is the foundation of our Catholic Faith.  
I do not see that the Sacred Trinity brings forth any thing created of a more noble Production than a Christian; the whole Machine of the World is less considerable, for the order thereof is only Natural, but a Christian is a Supernatural work, wherein it seems the most Sacred Trinity takes delight to be born as it were anew, by imprinting his Image in our Souls. Shall we deface this Image, to make our Souls deformed by some monstruous resemblance?  
Yet this is that we do, O my Soul, when instead of carefully preserving the Image of the most Sacred Trinity imprinted on us by Baptism, not considering the great Honour and Happiness we receive thereby, we deform ourselves by sin, and deface this Image with unclean resemblances. O my Soul, when shall we be purified? Fly from the World, and betake thyself to a Holy Solitude.  
For my fourth Prayer God was pleased to inspire me with this thought, that my Conversation ought to be in Heaven already, that is, in God; for 'tis God is our Heaven, and 'tis in Him I ought to take up my Mansion; seeing I was created to consider his Eternal and Temporal Affairs, and to contemplate his Infinite Perfections. I call the Eternal Affairs of God, his Divine Interiour operations; the generation of the Eternal Word, the procession of the Holy Spirit, and the Infinite Complacency which he takes in his incomprehensible Beauties and Grandeurs; the Eternal Designs of the Mysteries of the Word made Flesh, which was to be accomplished in the fullness of time; in which however he took an Infinite satisfaction from all Eternity.  
I call the Temporal Affairs of God, the execution of his Divine Decrees, touching the Mystery of the Incarnation and Passion of Jesus Christ, the Creation of the World, the Justification and Reprobation of Men, God before all time having Infinite Sallies in himself, by the Production of the Son and Holy Spirit, hath in time had Sallies out of himself full of wonders and admiration. O my God, how a Soul enlightened from Heaven finds great joy and content in contemplating these Eternal and Temporal Verities, out of which all is but deceit and vanity!  
But how low Spirited are they, who never attempt the knowledge of these Truths? For my part, I will never more stand in admiration, to see the Holy Hermits forsake the World, with intentions never more to return to earthly matters, when once they have discovered the Truth and Beauty of things Eternal and Divine. O my God, make me dead to the World, that I may live to you alone, and my Thoughts may be only taken up with your Perfections.   

Second Day.  
BEhold, what suddenly comes into my mind about this great and incomprehensible Mystery: I am wonderfully content to be in a state of inability to understand it, in that the Powers of my Soul are led captive by Faith, surrounded with Clouds. This inability, this obscurity, this captivity are pleasing to me; and for the future I'll believe that there is no better way upon earth to please God, then by submitting our understanding and will to his Revelations: Yea, I do more value this captivity to Faith in believing what I see not, than all Splendours imaginable. How is this submission of our Spirit, naturally curious and inquisitive, pleasing to God How much hereby do we honour and glorify him?  
O glorious Saints, with all due reverence I challenge you to be more in love with your Eternal Splendours, than I am with these Clouds of Holy Faith. If you be content, I am no less, to be so happy as willingly to captivate my understanding to the high Mysteries God has revealed. And that which fills me with joy, and makes me happy before I come to Heaven, is to find my will in perfect submission to my God, and to the meanest Creature for love of him. O blessed Souls, I am a little too bold with you, yet I speak the Truth, and ye well know it. I aspire to Perfection of Divine Love, and this submission is the way to practise it. A way sure and excellent.  
In my second Prayer, I yet found my Soul taken up with the Grandeurs of this incomprehensible Mystery; and being almost lost in this Ocean of infinite wonders, was full of Faith and Sweetness, at the sight of such adorable Perfections, though all surrounded with clouds of darkness. For as soon as this Mystery presents itself to the eye of the Soul, her light is obscured, and casts our Spirit into a thick darkness, which yet brings with it a Light to see what reason cannot. Nox illuminatio mea, My night hath some day, and I perceive the Infinite distance between the Creator and his Creature; and being plunged into the Abiss of my own Nothingness, I acknowledge, O my God, and adore your Grandeurs and Perfections. I admire, I love, I obey.  
O my God, I adore and believe steadfastly what you are pleased to reveal to your Church. I neither know, nor comprehend, nor desire it, but am content with my ignorance and submission. Let us, O my Soul, abide as low and abject as Grace can make us; for nothing renders us more pleasing to God, than profound Humility and annihilation. God who is infinitely delighted to dwell in his own Grandeurs, is also well pleased to see an abject Creature content with its own nothing. 'Tis an error in Spirituality, and savours of self-love, to shun abjection under pretence to advance ourselves in Divine Love. O my Soul, let us comply with God's will, and march on in the ways of abjection, if God be pleased to require it of us.  
My third Prayer passed on in these Thoughts; that the most Sacred Trinity being Eternally Knowledge, and Love Substantial, my Soul ought to endeavour to produce in herself an actual knowledge and love of God, the better to resemble this adorable Trinity. A Soul in the state of Contemplation, renders this honour to God in a more peculiar manner, enjoying God by the gift of Prayer in as transcendent a manner as Mortality permits.  
'Tis true, the prospect I have of this Divine Life here below, draws my Soul Powerfully after it, and I love it better than formerly: But I see that to persevere therein, we must be very poor in Spirit, that is, not only free from exorbitant Passions, but all distracting Images which pass by the senses that are not Mortified. News attended with curiosity, or the eyes attached to sensible objects, or such like immortifications, fill the Soul with unprofitable Images, which make her uncapable of Divine impressions, by corresponding to which we most benefit ourselves, and most glorify God.  
In my fourth Prayer I was taken up with a view of those amorous complacencies, and those Infinite joys, wherewith the three Divine Persons replenish the Souls of the blessed in Heaven. It seemed to me, that the Happiness of the Saints was the clear vision of the Ineffable Mystery of the most Sacred Trinity; and to be made partakers of that knowledge and love, which is reciprocal among the Divine Persons. To see God clearly, is the Beatifical Vision.  
Alas! how ought we to be humbled, to consider how Infinitely we fall short in our Devotions of the continual Hallelujahs of the Saints in Glory! Yet this is the end of our Creation, and our hope is at last to bear them company. O how this life is poor and miserable, where all is vanity and vexation of Spirit?  
The view of my own weakness making me sensible that all I do for God is as nothing, what shall I say at the sight of my sins and unworthiness? I have nothing to say, dear Lord, but that I merit Eternal Confusion; which must needs fall upon me, unless your goodness have pity on me, according to the greatness of your Mercies. Can we imagine we can do any thing too much for God? 'Tis for the glory of his Bounty and Goodness, that he is pleased to accept of our small service and endeavours, and reward them eternally. O how great a Truth is it, that Grace and Glory are the effects of his pure Goodness and Mercy vouchsafed to us! Blessed be his Name to all Eternity.   

Third Day.  
IN my first Prayer of this day, I considered that the three Divine Persons were Happy in Contemplation of themselves from all Eternity. When they created the World, the Preservation, and Government thereof does not at disturb their repose and Felicity. The Father is the centre of the Son, and the Father and the Son is the centre of the Holy Ghost, Three in One, and one in Three, Infinitely Happy in each other before all Time, and shall be to all Eternity. O what ravishing Beauties do they behold in each other, and what unspeakable Delights do they take in their Infinite Perfections? Nothing without them can interrupt their Joys, or add to their Happiness.  
Tho true Solitaries who live the Life of God, in like manner repose only in him, and being dead to themselves and all Creatures, live only in him, to him, and for him. O Divine Life of Solitude! Thou art here begun on Earth, and canst not be perfected but in Heaven. A true Hermit's life is not a Sensual, but Divine Life.  
God calling me to Contemplation, I will repair to Church, as to a Hermitage, where I may live this Divine Life. The Psalmody there much rejoices my heart, and lifts up my Soul to Contemplation. Through Natural Considerations I have condescended to please others, against my own inclination; but now I have the Happiness to converse with the three Divine Persons, I can no more relish the Company of my Friends and Relations, except rarely, to maintain Peace and Union, or for some great necessity; and if they be displeased, I must not value it.  
My second Prayer was an amorous attention upon what past Eternally among the three Divine Persons: How the Father knowing his Divine Perfections did beget his Son, and how the Father and the Son by an Infinite Love did produce the Holy Ghost. The Father is an Infinite Ocean of Perfections, by an Infinite Fecundity begetting his Son, and they being absorbed in each other, produce the Holy Spirit, by an everlasting flux and reflux of Love. This I did contemplate with great repose of Soul, and yielded up the Intellectual Powers thereof to the obedience of Faith, to receive some Rays of Divine Light about such great and Incomprehensible Mysteries.  
God then working in my Soul, I became passive, contenting myself to behold simply and sweetly the Infinite operations of the Sacred Trinity, and said within myself, Blessed Trinity know yourselves, for I can do nothing towards it; 'tis enough for me to contemplate that mutual Love which is among you, which I believe and admire with adoration. It seems to me that no other Mystery of our Faith can so take up and content my Soul, nothing being more Divine than the Divinity. No other practice is so charming to me, we being created to know that Knowledge, and to love that Love, which God has to himself to all Eternity.  
In my third Prayer I considered, the Souls of Just Men and Blessed Spirits are as so many Sacred Vessels, into whom God infuses his love and knowledge by a continual emanation. Which love and knowledge returns to God, its source; as the water of a running Fountain rises as high as the Spring, from whence it had its Origen. This love and knowledge does establish God in us, and also does firmly establish us in God. So that God takes a delight and repose in the Soul, and the Soul finds her centre and rest in him: Thereby faintly representing how the Divine Persons have a mutual repose in each other.  
Empty Vessels are most capable to be filled: And by how much the more our Souls are empty of Self-love and Nature, by so much the more are they capable of Divine Love and Knowledge. A Soul in such a state delights in Solitude, and cares not to live in the thoughts and affections of men. What most saddens our Spirits, and retards us in the ways of God, is a natural aversion we have from a hidden life. For man naturally desires to be known and loved, and thinks life is as nothing without repute. And as long as we are full of this liquor, we are not vessels proper to receive the influences of Divine Love and Knowledge. Let us, O my Soul, empty ourselves of Self-love, that Divine Love may take place in us.  
In my fourth Prayer, I found an amorous complacency in my Soul, in that God being but One, doth subsist in three Persons, knowing and loving themselves, wherein consists their Felicity. The Father is the source of Being, the the Son the term of his Knowledge, and the Holy Spirit of his Love. The Son and Holy Ghost are from the Father: The Father and the Holy Spirit know the Son: The Father and the Son love the Holy Ghost. These are the wonders that make Heaven Happy. Firmly to believe them, is our Blessedness on Earth, and to Contemplate them continually brings solid consolation to the Soul.  
I saw clearly that to dispose myself for this incomparable Happiness, I was to purify my Interiour, and to mortify some natural resentments, which yet live in me: As namely, too great a fear about the loss of Worldly things, or to be despised by others, or ill success of Affairs; besides too great a sense of humane respects, and a backwardness to follow the instincts of Grace for worldly considerations.  
I know God sometimes suffers these Imperfections to live in us, for the exercise of Virtue, and the Trial of our Fidelity: However his will is, that we strive to be dead to the World and ourselves, having our affections so fixed on Heavenly things, as to live a Divine Life in Mortal Bodies. Believe me, till our Interiour be throughly purified, we shall not not be capable of high contemplation, nor arrive to much knowledge in the secrets of God.   

Fourth Day.  
IN my first Prayer I was principally taken up with the adorable Person of the Eternal Father. Methought I saw how he was ravished with Infinite Joy in Himself, with the Son and the Holy Spirit: And what complacency he also took in the Suffering of the Humanity of Jesus Christ, though he loves him with the same love wherewith he loves himself▪ And because these sufferings were pleasing to his Divine Father, as satisfactory for our sins, he did thirst to suffer more, to fulfil his will. And therefore after such variety of dolorous sufferings, dying on the Cross, he cried out, Sitio, I Thirst.  
It much rejoiced my heart to see what Infinite Complacency the three Divine Persons took in the Divinity, and said within myself, O Sacred Trinity, enjoy eternally these Infinite delights; But I desire as much as I can to add to your Exterior Contentments, by imitating the suffering of my Blessed Saviour. And herein I will not have so much an eye to the reward, to please the Sacred Trinity, whom I adore.  
Behold then what hereupon, it seems to me, God put into my mind. 1. To eat neither Fish nor Flesh, but in case of Sickness. 2. To Discipline every day: 3. To be pleased with occasions of Contempt. 4. To despise all Temporal things, to follow the attracts of Divine Love. 5. To lie down upon a hard Bed. 6. To cut off all Worldly Visits, and retire myself into a Solitude, where the World may despise me.  
I considered in my second Prayer, that the Son of God in the bosom of his Divine Father, in possession of Infinite Delights and Joys unspeakable, out of love to his Father, did quit his bosom, and  himself with Mortal Flesh, to plunge himself in the depth of Miseries, abjection and sufferings, that he might glorify his Divine Father by his humane and suffering Life; and teach us Men, his Brethren, that the way to enter into the Love and Glory of his Father, is by the gate of Sufferings.  
Is it You, O only begotten Son of the Eternal Father, is it You born in a Stable, working in a Shop, dying on a Cross? You that are all Splendour and Glory, the Light of the World, and the Delight of Heaven? Is it You that are so poor and abject, so void of Friends, so full of Disgraces, so scorned and despised? Is it You whom they esteem as the outcast of men, and not worthy to live on the face of the Earth? O the Love of the Son towards his Father! O the strange invention of the Son to advance the Glory of his Father! O my Jesus, how admirable are you in your Divinity! But how amiable are you in your Humanity! I desire, O dear Jesus, to follow you all the days of my life, and seek no other Glory than in your Cross and Poverty, your Humiliations and Sufferings. Absit mihi gloriari nisi in Cruse Domini nostri Jesus Christi. The Cross of Christ is my Crown and Glory.  
We ought not to possess Honours, Riches, and Worldly Preferments without Fear and Humility. Have we not cause to fear that in a state of Worldly greatness Nature will seek herself, and not follow Jesus, poor and humble, which ought to be done, either effectively, or in affection? A state of Suffering under the Cross is truly Glorious, and full of Interiour Consolation.  
In my third Prayer I considered, that the union of the Father with the Son, and of the Son with the Father, is by the Holy Ghost; a union Infinite and adorable. O Holy Spirit, seeing 'tis your property to unite, unite my heart so intimately to the adorable Trinity present in me, that I may never suffer a separation; and that this adorable union may be frequent in my Thoughts and Meditations.  
Blessed be your Holy Name, my God, that you are pleased to be so merciful unto me, as to take up my thoughts with this incomprehensible Mystery. O how do I begin too late, having been too long amuz'd with vain trifles! My past Life displeases me, and the course of the World is troublesome unto me, seeing it hinders me from conversing with you as I desire. Natural Necessities, as to Eat, to Sleep, to Recreate, are burdensome unto a Soul quickened with your Spirit, strongly inclining us to live here on Earth as in Heaven, in a perfect and perpetual union with your Goodness.  
The consideration which took up my thoughts in my fourth Prayer, was, that the Eternal Son and Holy Spirit seemed to have more commerce with men then the Eternal Father; because they appeared to us by external Missions, the Son being made Man for to die for us; and the Holy Spirit taking divers forms for the Service of man, and to inflame our hearts with Divine Love. The Eternal Father seemed always to remain in himself ravished with his own Infinite Beauties and Perfections. O adorable Mansion of the Eternal Father within himself! O wonderful Missions of the Son and Holy Spirit towards us Men, and for our Salvation, eternal matter of Adoration!  
O my God, when shall I go out of myself, to elevate my heart to you, and converse with you? I see very well that to enter into a Spirit of Prayer, Retirement is requisite, Abstinence and Spiritual Exercises: And to conserve the same temper of Soul, we must practise silence as much as our condition and affairs will permit. If the Son of God and Holy Spirit did appear here upon Earth only for our good, certainly we ought to endeavour, to have our Conversation in Heaven, and adore the most Sacred Trinity for these Infinite Mercies.   

Fifth Day.  
MY first Prayer passed in acknowledgement and admiration of the Fullness of God. An Infinite Fullness containing an Infinity of Perfections, each of which hath an Infinity of Excellencies incomprehensible, A Fullness which is the Source of all good in the Creature, we being of ourselves but a mere privation and pure nothing, full of imperfections, and liable to Infinite Miseries. Alas! O my God, I now see more than ever that you are all good, Omne bonum, you are the Source of our Being and Existence, and without your continual influx for our preservation, we should in a moment return to our first nothing.  
The general Idea of this Truth is in every understanding, but well to consider it, and lodge it in our Heart, is very rare. We believe this, as many other points of our Religion, but without deep reflection or correspondent actions. Hence it proceeds that we are without perfect self-denial and abnegation, being not sufficiently persuaded, that of ourselves we are nothing. And therefore God leaves in us many Imperfections unconquered, that we may know by experience, that we are of ourselves nothing but weakness.  
O my God, for ever Blessed be your Holy Name, for discovering to me your Fullness, and my Poverty. I adore your Infinite Fullness with a cordial affection, because it shows your Grandeurs: and I am pleased with my Poverty because it humbles me in your presence. I am well content, O my God, to be nothing, that you may be all.  
Kneeling down to make my second Prayer, I desired our Blessed Saviour to take up my thoughts with what he pleased. And it came into my mind, to consider the three Divine Persons, as they are to teach other the centre of all Happiness, repose and Glory. I beheld this fixedly, and with an amorous resentment and complacency of mind, it seeming to me, that the repose, the joy, and the Glory that the Divine Persons have in the Sacred Humanity, is infinitely below that repose and Glory they have in themselves: And that delight they have in the Saints, is much below that which they have in the Sacred Humanity. I sometimes adored this Divine centre in itself; and sometimes I adored the occupations of the Soul of Jesus towards this Divine centre; and I endeavoured to fix my thoughts with a complacency therein.  
God then gave me to see, that accidental occasions of Charity are not repugnant to my Solitude and designs of extraordinary Devotion: But to take upon me the care of a Family, and to have a continual eye over them, as I had formerly, was inconsistent with it. For that engaged me to many Conferences, many Letters, much care and Extroversion; and for the present God does not require that of me, but calls me to a retreat, to Solitude, to Exterior and Interiour Silence, to Mortification, to converse with Him alone. This is my present affair upon Earth.  
In my third Prayer I discovered how just and reasonable it is, not only to adore the Divine Life of the most Sacred Trinity, but also to Honour the Service which the Soul of Jesus rendered to his Father on Earth by a continual and ineffable application. I observed that all the Mysteries of the Life of Jesus are honoured according to the various applications of devout Souls as inspired from Heaven. Some have a special Devotion to Jesus, as regarding Mary Magdalen with an eye of Mercy: Others are much taken with his Divine Discourses with the Samaritan Woman and her Conversion: And shall we forget to adore the Divine regards and converse the Soul of Jesus continually had with the Divine Persons? There's nothing in God made man more worthy of veneration, this being his most noble employment while he was upon Earth.  
Let us therefore, O my Soul, according to our Duty set upon this work without delay. Let our greatest care be to please Jesus; and then many Worldly affairs will become burdensome unto us. Let us recollect our Spirits and Affections from other things, and place them wholly on God our final Happiness. A true Christian indeed will be so generous, as to esteem all things besides God, not worth his labour. 'Tis true, while the Soul is imprisoned in the Walls of flesh, she cannot always soar up to Heaven on the wings of Contemplation; but this she must sigh after, and considering her present condition, on all occasions exercise herself in works of Humility.  
In my fourth Prayer God and his Perfections did possess my Soul, rejoicing in that he was perfect and happy. I had a mind then to take up my thoughts wholly with the Perfections of God, without any reflection on my own Interiour, or requesting any thing to supply my wants, for 'tis not seasonable to do this, when God calls us to contemplate his adorable Perfections. The Soul than forgets his own Interests, to mind only those of God.  
I than was pressed with a vehement desire, to forget myself entirely, and have God only in my remembrance. I was then much pleased with the multitude that followed Jesus in the Desert, taking no care for Bodily Provision. Their Divine Master provided for them, being well pleased with their affection, in being only attentive to his words. What content was it to me to remember how Mary Magdalen forgot herself, yea, in some sort our Blessed Saviour, in not serving him in her Castle at Bethanie, by reason she was so intent on his Divine words? O my Soul, let us not be too Solicitous for the things of this Life; if we think on God, he will think on us, and nothing necessary shall be wanting to us.   

Sixth Day.  
IN my first Prayer my Soul found herself much taken with the Beauty of those excellent words in the Gospel, Be ye perfect, as your Heavenly Father is perfect. I considered how impossible it is for Mortals even to conceive the Idea of an Infinite Perfection, and if we cannot conceive it, how can we imitate it? But God the Father has provided against this inconvenience, in sending to us the perfect Image of all his Infinite Perfections, his Eternal Son; and exposing him to our view, says to us, Be perfect, as your Heavenly Father is perfect; open your eyes and behold this Model, here is the Perfection you must imitate, let it be your care to conform to this Exemplar, and you will be perfect as I am perfect 'Tis hard to say to what sublimity of Perfection we are called by a Christian Life; and how glorious a thing it is, even to pretend to imitate God himself?  
But alas! how far are we from the Spirit of this grand Exemplar? Jesus would have us to be annihilated, poor, despised, living a hidden life in Solitude, by daily converse with God: But just contrary, we desire to appear in the World, to be esteemed, to have all things according to our hearts desire, and enjoy the Creatures. Alas! we do not sufficiently endeavour to dive into the inclinations of the Spirit of Jesus, to conform ourselves thereto, and annihilate our own. The Science of Jesus is not well known, there are few persons that study it sufficiently; and fewer that practice it in Purity, and really aspire to form the true image of Jesus in them.  
In my second Prayer I did apply myself to consider, how the Son of God being eternally in the midst between the Father and the Holy Spirit, came down from Heaven to be a Mediator between his Eternal Father and us Sinners. He tells us, that no man can come to Father but by him, and that he is the way which leads to Happiness. And is it not a sad case that men should so much go astray? This is a low, and humble way, and they puffed up with Pride will march over mountains in ways above them. This is a poor, penitential, suffering way, and they are for a way easy, delicious, rich and commodious. Is it possible to come to the bosom of the Eternal Father, except we will march by the way of his Son? There's no other way to come to him, and if we take our own way, at every step we go farther from him.  
O my God, how long shall my Soul lag behind, merely in a way of nature? When shall we, O my Soul, enter into Dispositions truly Christian, and conform to the Dictates of a supernatural Life? O Jesus, my Saviour, Redeemer, my Exemplar, my Way, my Light, 'tis only by following you, and your Divine Maxims, that we can enter into the light of Life. Of necessity than we must pass by Jesus Crucified to come to the Divinity of the Father, and enjoy Jesus Glorified. We must take up our Cross and follow him, if we will enter into Glory  
My third Prayer was a continuation of like Thoughts. I than understood that there's no entering into Society with the three Divine Persons; or arriving to such a height of Prayer, as thereby we may live in them a Divine Life, but by entering into communication with Jesus Christ, and conforming our Life to his example.  
This is a general Rule without exception. The Life of Jesus was a severe, selfdenying Life. and ours ought to be of such an austerity, as may not ruin our health, or dull the Spirit, but humble the Body, to elevate the Soul. In a word, we must daily endeavour to humble and annihilate ourselves, having only in our eye the Will of God. The Eternal Father cannot take delight in any Soul, that does not endeavour to resemble his Son.  
It concerns us therefore to examine our hearts, to see how they stand affected to Sufferings on all occasions, If we cannot relish them, but fly and complain, 'tis to be feared, nature does possess us, and not the Spirit of Jesus Christ. Water in a glass remains quiet, but if it finds the least passage, it tends to its own element, from whence it can only be kept by force: In like manner a Soul that has overtures of Sufferings afforded her, will find an inclination to embrace them, if Jesus Crucified be her centre. It matters not by what means these occasions to suffer happen, whether by the imprudence of Friends, or the malice of Enemies. Or her own neglect, or any other accident, she lays hold on the occasion, to unite herself to the abjections of Jesus, as to her centre, Happy is that Soul which is in this temper, Grace and the Spirit of Jesus has wrought it in her.  
In my fourth Prayer I went on to entertain myself with the wonders of the Son of God. I admired that being in the Glory of his Father, he descended to our Miseries, that he might glorify his Father in a new manner; by purchasing for him such holy Souls, who being animated with his Spirit, after his example, would be in love with Sufferings for God's sake I saw clearly how the Son of God by his Eternal Birth is most glorious with Infinite Perfections; and how he became Man, to be capable of Sufferings for our sake: And that we must follow Jesus in his Humiliations, if we will be partakers of his Glory. O what dark Souls have they, who see not these Glorious Truths? We live here a sensualor worldly life, or at most do follow the light of reason, rarely do we live a Christian, and very rarely a Divine Life. A thousand times happy are they, who dear Jesus, are enlightened by you the true Light of the World▪  
Jesus Christ clothed himself with a Mortal Body, that he might suffer, and be Sacrificed upon the Cross; and we ought to bear part with him▪ The Saints who have known and tasted of his Spirit, have Martyred their Bodies by a thousand Austerities. Others have wasted away by degrees in the flames of Divine Love. All have been desirous to suffer more or less. But we are afraid to hurt ourselves, and are too apprehensive to endamage our Health. For whom do we keep our embraces, or for what is it, that we are so desirous to live long upon Earth? 'Tis a vain fear to think we shall shorten our days, by our endeavouring to live a Divine Life in our Mortal Bodies.   

Seventh Day.  
I Began my first Prayer by a peculiar instinct of the Holy Spirit, bringing often to my mind those precious words of St. Paul, God hath sent the Spirit of his Son into our Hearts, crying Abba Father. And then I found that a Soul assisted with the extraordinary infusions of the Holy Spirit, is elevated above herself; which is the effect of the gift of Wisdom freely communicated, whereby she sees and tastes the ineffable Mysteries of our Religion. O what a gracious gift is this! What a great favour is it, when God is pleased thus to communicate himself unto us! It than seemed to me, that the faculties of my Soul ceased their ordinary operations, and the obscurity of Faith as it were vanished; this Divine Wisdom elevating them in such a manner, which they cannot conceive who know not by experience, to a very sublime way of working, much above their ordinary proceed. The Soul stands wondering at it, and can hardly believe she could arrive to such a point of Perfection.  
Then a Divine Light gave me to see at once my unworthiness to receive the Graces of God, his Goodness and Mercy to bestow them on me, and the merits of Christ whereby they were purchased. I was much amazed that God should vouchsafe so great favours to so wretched a sinner. And I did melt in acknowledgements, being humbled in myself, with an entire confidence in the merits of Jesus.  
I continued my second Prayer, and this Divine Light increased in my Soul, and discovered the favours God vouchsafes to Souls; of which there are many degrees, according to the proportion of their Purity of heart.  
1. They see the Deformity of Sin clear enough, to conceive a horror and detestation of it; and know confusedly the Christian Virtues, the Mysteries of the Sacred Humanity, and Divinity.  
2. They see more clearly some Christian Principles; as an Eternity of a Happy or Miserable condition after this Life; that our Salvation is our Principal concern, and the one thing necessary; aend that all things else are but deceit and vanity.  
3. They considering the Mysteries of Jesus, begin to discover the beauty of his Humiliations and Sufferings, which yet is shadowed with some obscurity.  
4. Their eyes being more opened, they behold distinctly the Beauty of the Sufferings, Contempts, and Poverty of the Word Incarnate; and thereupon conceives a great contempt of the World.  
5. In persuance hereof they contemplate the Divine Mysteries, and if they be Faithful to imitate Christ Crucified, they will arrive to a great knowledge of the Divinity.  
6. Then, if they keep close to Purity of Heart, they are wholly in a manner taken up with the Divine and Humane Mysteries of Jesus; being very sensible what an Infinite Mercy it is, to be delivered from the darkness of that ignorance, which is in carnal men, who have no feeling in the things of God or their Salvation.  
7. Their Light increasing, they more and more discover the Perfections of God in the Creatures, more clearly without comparison in the Sacred Humanity of Jesus, but yet more transcendently in their Source, the Divinity; sweetly applying themselves thereto, with much Felicity.  
Behold, this is what God gave me to know ●n a little time; and this Light will increase, if I be Faithful to practise the Virtues of Jesus Crucified; who is the True Way to the Divinity, the centre of the Soul, and her perfect repose.  
In my third Prayer I found myself in a disposition to admire the operations of the Holy Spirit in our Souls. God our Creator works in them what he pleases; he having endowed them with a certain capacity extraordinary to receive his extraordinary Divine operations. This must needs be extraordinary to our Faculties, which before had great difficulty in believing the Mysteries of Faith, and with great obscurity, and with little or no gust: But no sooner is this Light darted into our Souls, but we see and taste them with great delight; not as in Glory, but in a very sublime and extraordinary manner. The Meditations of many years cannot attain to this; 'tis a special gift we must receive from the Father of Lights, to which we can only dispose ourselves by Humility and Mortification.  
O what Happiness is it for a Mortal man to be thus elevated and Spiritualised by the Holy Ghost? Let us therefore O my Soul, humble ourselves profoundly, for the Spirit of God takes not up his Mansion, but in a humble heart. I know we ought to go whither God is pleased to Call us, and not refuse his Gifts under the pretence of a counterfeit Humility. But I know also that 'tis not displeasing to God, for us to be careful how we entertain extraordinary attracts, lest we be too ready, by innate Pride of heart, to walk in ways above our capacity.  
In my fourth Prayer I considered the admirable preventions of the Holy Spirit in the conduct of Souls: How he awakes us from the sleep of sin, and draws us from the love of the World, to unite us to himself by undeserved preventing Graces. What wonders are there, unknown to Carnal men, which pass in these preventions? I know nothing that may work in us more Love, or more Humility. For would any but a God of Infinite Goodness look with an eye of Mercy upon a Soul all black with Sin, Ingratitude, and Infidelity? This miserable Creature is beloved of God, having nothing to invite him, but on the contrary, to avert him from us: and if his exceeding love had not surmounted the Infinite hatred God has of sin, we had perished for ever without a Saviour. To Love us, Redeem us, and prevent us with such Mercies, does only proceed from his incomprehensible Goodness.  
I am astonished to see that any Soul believing these admirable preventions, should not be inflamed with Divine Love. What can more humble a poor Creature, than to consider that we are nothing but Misery, from which we can never free ourselves, unless God prevent us with his Grace and Favour? What can more inflame us with Divine Love, than to consider that God then loved us, and prevented us with his unspeakable Mercies, when we were just objects of his Eternal Hatred? O my God, who can comprehend the riches of your Infinite Goodness? O my Soul, acknowledge with thankfulness the great obligations thou hast to Love God with all thy Powers; and Loving him to Praise him to all Eternity.   

Eighth Day.  
IN my first Prayer this thought presently possessed my mind; that all Power is attributed to the Father, all Wisdom to the Son, and all Goodness to the Holy Ghost: And seeing these three Divine Persons are in each other, by a Communication of the same Substance and Infinite Perfections, the Eternal Father is the Power of the Son and Holy Ghost, the Son is the Wisdom of the Father and Holy Spirit, and the Holy Spirit is the Goodness of the Father and the Son. A pure Soul that lives in the sublime exercises of a Supernatural Life, becomes a Mansion for the Divine Persons, and receives from them the impressions of Power, Wisdom and Goodness.  
The Power of the Eternal Father dwelling in her, gives her strength and a Christian generosity, to conquer all the obstacles of Perfection; and she discovers that many difficulties are rather imaginary than real; insomuch as the Principal and the most difficult of Christian actions, is to believe that they are possible, and that nature shall not suffer so much thereby as is imagined.  
The Wisdom of the Son cummunicated to her, affords her Light and Overtures to defend herself against the apparent reasons of sensual nature, which damp many excellent Spirits, that they can make no great advancement in the ways of God, because they have too much of humane consideration, and too little of this Divine wisdom, which discovers to us the Beauty of Contempts and Sufferings in following Jesus.  
The Goodness of the Holy Spirit imprinted on her, makes her conquer the Inclinations of corrupted nature; which is more or less according to the degrees of Grace in us. He that is Holy, let him be Holy still; but we shall never rise to the height, till we come to Glory.  
In my second Prayer I considered that the adorable Trinity is the Treasury of all Being's, Increated and Created: That in respect to the Divine and Uncreated Being, the Eternal Father is a Treasury that is exhausted by communicating all his Infinite Perfections to the Son and Holy Ghost: But in respect of Created Being's the Sacred Trinity is an inexhaustible Treasury, because all the whole World, or ten thousand more cannot exhaust or diminish the least drop of his Infinite Power and Goodness.  
I was almost equally taken up with both these wonders. That a Million of Worlds, drawn out of the Treasury of God's Omnipotency, should not make the least diminution of his Power, is certainly matter of admiration. But much more that the Grandeurs of the Eternal Son should be so elevated above the World, as to exhaust the whole Substance and Perfections of the Father, as that he cannot beget another like him.  
O my Jesus, how this Verity discovered to me the Riches, the Glory, the Grandeurs of your Person! What Prodigious blindness has seized on men, as not to see this, and not to esteem you above ten thousand Worlds? You appear poor, humble, and abject in their eyes, and nevertheless 'tis true, the whole World is less than an Atomn in your presence.  
I took for the subject of my third Prayer this admirable Truth: That the Eternal Father is the source of the whole Divinity, which he Communicates to his Son, begotten of his substance, yet without any Superiority or Authority over him by his Paternity: And the Son who receives all from his Father, owes him nothing of thanks, of service, or obedience. Not but that he knows his Father well deserves all these returns: But being of the same Substance and Authority with him, he is not capable to render these Submissions.  
But the Infinite love he has for his Father, made him go out of himself, and put himself into an Inferior state by his Incarnation, that he might render those thanks, praises and services which he merited, descending to those wonderful Humiliations, and profound annihilations, whereby he might do homage to the Infinite Grandeurs of his Father. Teaching us by his example, that as the Son of God had no other means to honour his Father than by Humiliations and Sufferings; so we should take up our Cross and follow him, that God may be Glorified.  
My last Prayer this day was a profound consideration of this verity: That all the works of the adorable Trinity in relation to the Creatures are common to the three Divine Persons. The Father, Son and Holy Spirit did concur in the same design of Creation, and Conservation of the World, though the Father alone begets the Son, and the Holy Spirit proceeds from both: But all three united employed their Power to do us good; as if We had been the object of their Beatitude.  
Is it then true, O my God, that all the Orders of your Providence by your united forces tend to our good, and shall we not have an eye to you? Alas! we little think on you, although the most serious Affairs of the World are nothing in comparison of our concern to consider your Infinite Perfections, and love your incomprehensible Goodness. St. Arsenius saw this very well, when he quitted the Emperor, and would not so much as write to him. Those who are thus nobly employed, cannot be taken up with Worldly Vanities. You see a poor Hermit in the Deserts of Thebais, ill Clad, abject and unknown, who seems to the eyes of Flesh the scorn of men; however his Soul is wholly taken up with God, which is of more worth than the whole Universe: You see a great Prince glittering with Gold and precious Stones, with a great Train of Courtiers, Honoured and Respected of all; and in the Interim his Life being only taken up with Worldly concerns, is guilty of the greatest Folly, and of no esteem in the eyes of God.   

Ninth Day.  
IN my Morning Prayer our Blessed Saviour plunged me into the Abiss of our own Nothing and Vileness; insomuch that this exercise was wholly taken up with my own annihilation. Thereupon I said, None but the Eternal Father can give to his Son, none but the Father and the Son can give to the Holy Ghost; and these Presents made to each other, are Infinite. There pass among them Communications Ineffable, and proportioned to their Grandeurs. I considered them in my Thoughts, and rejoiced, plunging myself in the Abiss of my own Weakness, in that I could do nothing for God, nor give him any thing. The best present I can make him, is to acknowledge I can give him nothing worth acceptance; and this acknowledgement I receive also from the hand of his bounty; 'tis the effect of his Grace, for of myself I cannot do it.  
O the depth of the Nothing of a Creature! If I should give my Life for God, 'tis less than if a Pismire should give hers for a King; there being an Infinite distance between God and a Creature. All the Angels and Saints that ever shall reign in Glory can add nothing to the Divine Grandeurs. The Abiss of my Nothing is beyond expression. God only knows it, and I see nothing of it but by his Grace. O my God, if all the Angels and Saints are as nothing before you, I that am infinitely below them, what I can give is less than nothing.  
My second Prayer went on in the same Thoughts and Considerations. And I was much astonished, in that being acquainted with many Persons, and seeing their examples, I was so far behind them in Virtue. But looking narrowly into myself, I must needs acknowledge that the least pittance of Grace, the least degree of Prayer, the least part I can have in the states of Jesus, is infinitely above my deserts.  
'Tis true, that a Soul inflamed with Divine love is confounded at the sight of her own unworthiness, and suffers a kind of Martyrdom. For in that she loves, she would do something for her Beloved, and being conscious what a Nothing she is of herself, and that she can do nothing; being in suspense between will and weakness, seeing in effect she can do nothing of herself, she breathes forth her desires in such like amorous expressions: If I was God, and you, my God, a Creature, I would willingly be a Creature, that you might be God. But seeing this is an imagination of a thing not possible, her Martyrdom of love increases, and she languishes in that she loves, and can do nothing for her Beloved. That which comforts her, is, that being able to do nothing for God, she sees that he is all, and wants nothing; and taking a complacency in this, she reposes herself quietly in the bosom of the Divinity, with full resolutions to abide there for ever.  
In my third Prayer I applied myself to consider the Divinity itself, without forming any distinct thoughts thereof; but though so I saw nothing, yet I knew God more, than when I see him in his Creatures. They are always finite and limited, and therefore the knowledge they afford of God is narrower, than that which I have of him beheld in himself. Oftentimes when we apply ourselves to God to know him, we become stupid, and as it were without understanding. 'Tis our duty then to give ourselves up into the hands of God, who does justly chastise us for our sins, by withdrawing himself from us. God is very merciful unto us to give us patience in this state: During which we must continue our Exercises of Prayer and Retirement, and rest as well content with these Insensibilities and dryness, as with illustrations from Heaven and gustful Devotion: seeing a Soul in either state is well pleasing to God.  
A suffering Life is our Portion on Earth, that we may be conform to Jesus Crucified: For the union with Jesus Glorified is a Life more proper for ever-Blessed Eternity. O my Soul, let us not follow our own Fancy, but serve God in what manner he will have us, by a perfect resignation of ourselves to his good pleasure.  
The Eternal Song of the Saints in Heaven was the subject of my fourth Prayer. I considered with great delight, that all the Angels and Glorious Saints shall Eternally Glorify the adorable Trinity with this Sacred Trisagion, Holy, Holy, Holy Lord God of Sabbath Methought the first of the Seraphins began this Anthem with an admirable Air, and all the Choirs of Angels joined their Voices, all Singing with a Tone more or less elevated, proportioned to the degree they possess in Glory: And this innumerable multitude of Angelical Voices made a most Melodious and admirable Harmony, wherewith the Divine Persons were much delighted. It came into my thoughts that the Sacred Humanity of Jesus Christ, the noblest of all created Entities, the Sacred Virgin, Mother of God, and Queen of Angels, with all the multitude of Holy Patriarches, Prophets, Apostles, Martyrs, Confessors, and Virgins did bear a part in this Sacred Harmony with great contentment: And my Soul being much delighted therewith, desired to Glorify God as much as possible.  
I saw that the Church Militant in a Holy emulation of the Church Triumphant, did use to the Glory of the most Sacred Trinity a like Canticle, repeating in her Divine Offices on all occasions, Gloria Patri, & Filio, & Spiritui Sancto, Glory be to the Father, and to the Son, and to the Holy Ghost: And so Heaven and Earth did Echo forth incessantly the Glory of the adorable Trinity. I hearty wished that all Creatures had Voices to Praise God continually, and with much affection I often repeated, Glory be to the Father, and to the Son, and to the Holy Ghost. Tribus honor unus. Amen.   

Tenth Day.  
THis day beginning my Prayer, I felt my Soul prevented with an extraordinary Sweetness. I represented my God in the fund of my Heart as my Beloved, and I returned him Thanks for his manifold Visits. My Disposition was then as a Spiritual Springtime, I scented the Odour of the Flowers of Virtue perfuming my Interiour, and I made thereof a Crown for the Bridegroom of my Soul, and set it on his Head, and he seemed to be much pleased with it; and my Soul took great complacency therein.  
I observed that when the Spiritual Bridegroom comes to Visit his Spouse, whether it be in the Holy Communion, or by any Visit extraordinary, 'tis with different effects. Sometimes the Soul is as it were inebriated with Divine Love: at other times she has a feeling of great variety of Virtues wherewith the Interiour is Beautified, as a Garden with Flowers▪ The Soul is is not then taken up solely with the Sweets of Love; but being adorned with variety of Virtues, sometimes she presents this, sometimes that, sometimes altogether to her Beloved.  
My second Prayer was a continuation of the same Thoughts: And I perceived that every step the Divine Bridegroom of our Souls made in the Garden of his Spouse, gave a new Birth to different Flowers. This is no small contentment to the Soul; but what ought most to affect her herein, is, that her Beloved is pleased to take with her his recreation, who delights to be sometimes with the Children of men. Then 'tis He refreshes us with the Perfumes and Odours of his Graces as Glorified; and we must give ourselves up to his Divine Will.  
Other times he Visits a Soul in this Crucified state, bringing with him nothing but Thorns and Nails, and Bitterness and Sufferings: But a Soul must not think that her Beloved is not then well pleased with her because of this rough usage, for this is his Will and 'tis best for her. I was much astonished to see the excess of God's goodness to me, who deserved to have been treated as an enemy. But he was pleased to unite me to himself with such ravishing transports, as transcend expression: O that I had a heart so full of love, as might be answerable to the greatness of his Mercies vouchsafed unto me! O Jesus, the Love of my Heart, if you continue thus, I shall die of Love for you. O amorous flames consume my heart to ashes, that nothing may be found there but Love and Humility. O my Friends, come and see, what great things God has done for my Soul.  
My third Prayer was taken up with the amiable Communications that the most Sacred Trinity is pleased to have with our Souls. The Divine Nature unites the three adorable Persons in the Sacred Trinity: The Person of the Son unites two Natures in Jesus: And Grace unites Jesus to purified Souls: And this unions of Grace and Love is perfected by exercises of Prayer, and wonderful communication in contemplation. This union sometimes is so high and elevated, that Jesus and the Soul seem to be but one thing, one Spirit, one Knowledge, one Love, and is in a manner the Soul of our Soul. And in this state she Glorifies God in a transcendent way, being wonderfully united to that Love and Glory Jesus renders to the Divinity, and the Divinity to itself.  
The design of the Son of God by communicating himself to us in the Blessed Sacrament, is to augment this gracious union, that, as he Prayed to his Father, we may be one, as they are one. By which wonderful union he gives unto us a fullness of Grace and Divine Love, imprinting on us, (unless we be refractory,) the like inclinations he received from his Father, to keep us continually united to him by Love; and Honour him with the grateful Sacrifice of our Humiliations.  
My last Prayer was an amorous repose of myself in Jesus. Finding myself in this disposition, I dwelled upon it, knowing well that a Soul united to Jesus is transformed into him by amorous affections; and so Glorifying God, does Love, and Honour, and Adore the Divinity, by the Love and Adoration of Jesus Christ. The Soul in this amorous repose finds all her wants supplied: As Courage in Adversity, Humility in Successes, Perseverance in Good Actions, and Grace to practise all those Virtues which God commands on all occasions.  
By how much the more the Soul is thus amorously united to Jesus in Prayer, by so much the more does she participate of his Spirit and Dispositions, and consequently is more in love with the Cross and Sufferings. To have union with Jesus Christ in Prayer, and to be divided from him in our Life and Actions, is an illusion; for one principal effect of pure Prayer, is to imprint in us a love to follow the Life of Jesus.  
There now comes into my mind an excellent Observation of a Father of the Church; That the Holy Spirit having visibly descended to us as well as the Son, did not (as the Son,) visibly return to Heaven, but takes up his Mansion with us here on Earth, to unite our hearts with our Heavenly Father, as in the Divinity he is the union of the Father and the Son. O Sacred Spirit of Love and Union, what consolation is it to my Soul, and what encouragement for my weakness, that you will vouchsafe to unite my heart to God, from whom you proceed from all Eternity? O Divine Spirit so unite me to yourself, that I may never forsake you, but depend absolutely on your conduct. In You, and by You, I adore, I love, and return all possible Thanks to the most Sacred Trinity, for all Graces and Favours received in this retreat, Amen.    

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

First Day. Of the Mystery of the Incarnation.  
I Entered into this retreat being greatly desirous to know Jesus Christ; and my first Prayer passed in view of the Incarnation; a Mystery to be admired by Men and Angels to all Eternity, the source of all our Happiness: A Mystery brighter than the morning Star which ushers in the day to Mortal eyes, by showing to us the Sun of Grace, to enlighten the darkness of our Hearts, and Cloth us with Immortality and Glory: A Mystery of Mercies, an evidence of the greatness of God's goodness to us, Christ manifested in our flesh, to die for us: A Mystery big with wonders, where God is made Man, and Man becomes God by an Hypostatical union.  
O unspeakable Mystery, what Grandeurs and secrets are contained in Thee above our understanding? O Mystery that brings Heaven upon Earth, that scatters our darkness, that cures all our evils, that teaches me to know and love God thus debased and annihilated for love of me. O what sweetness do I taste in this consideration! What wonders do I discover of the goodness of God herein beyond all expression? O happy those who know it by experience!  
Hereafter I will not trouble myself, how I may Love God according to his Goodness, or do him Homage according to his Greatness, or Praise and Adore him according to his Excellency, seeing the only begotten Son of the Father was born of a Virgin-Mother, and gave himself to me, to discharge these Infinite obligations for me. O my Jesus, seeing you have wholly given yourself to me, that I might by you acquit my Obligations, my care shall be to Love God by your Love, to Obey by your Obedience, and to Adore by your Adorations. Be you my Light, my Strength, and my Conductor to find you, to know you, to be perfectly united to you in this retreat.  
In my second Prayer I considered the great Happiness of the Blessed Virgin, in being chosen from all Eternity to be the Mother of the only begotten Son of God. And I said within myself: Doubtless this is the greatest Favourite of God among all Creatures, enabled with more eminent Graces than any other; for there can be no greater Privilege or Prerogative Communicated to a mere Creature, then to be the Mother of God. How are your Thoughts, O my God, above the Thoughts of Men? You bring your Designs about in ways most admirable. This most excellent of all Creatures, the greatest Favourite of Heaven, Mother of God, must be Espoused to a Carpenter, a poor Tradesman, working for his Living: She brings forth her Son, the King of Glory, in a Stable, flies into Egypt, lives but poorly, and suffers Infinite shame and dolours, to see her Beloved Jesus Crucified. Behold the Designs of the Eternal Father about this Blessed Virgin, whom he had chosen to be the Mother of his only Son.  
The weakness of Humane Reason, cannot fathom this. But this is to teach us, to have an esteem for Poverty, Sufferings, and Abjections, seeing God deals thus with his dearest Friends. He is pleased to put them in this condition, that they may be able to render him the greatest Love and Service is possible upon Earth. To Love God Supernaturally, is to love him at our own expense, and being content with Sufferings for his sake: A Creature having nothing more to do for God, then to offer to him what he most values, namely, his own Interest and Satisfactions. O my Soul, do not now complain, that thou canst do nothing for God, 'tis enough that thou canst suffer for him. 'Tis no easy thing to sound the depth of this verity.  
In my third Prayer I was much taken up with the Grandeurs of the Sacred Humanity of Jesus, being elevated to the Divinity in the Mystery of the Incarnation, where, by a Personal Union it entered into a state of Purity and Love towards the Divinity in so transcendent a manner, and surpassing the understanding of Men and Angels, that we are fit for nothing but Adoration. O what Grandeurs were communicated to the most Sacred Humanity in the first Blessed moment of the Incarnation? My understanding though enlightened by Faith, found itself lost in this Ocean of Wonders, and my Will was actuated with an esteem and Love of Jesus beyond all expression. Hence such a Joy possessed my Soul in knowing Jesus, with such content and satisfaction, that all other knowledges seemed nothing to it; and with St. Paul, Non aestimavi me scire aliquid nisi Jesum, I esteemed myself to know nothing but Jesus, and Him Crucified.  
I perceived that an amorous union with Jesus Christ, does elevate a Soul to a wonderful excellency, because it puts us in possession of whole Jesus, his Divinity, his Humanity, his Mysteries, and Verities. For this union is accompanied with a perfect amity, and that makes all things common among Friends. O my Jesus although I am of myself nothing but Weakness and Misery, being a sinful Creature; nevertheless I love you with all my heart, and having my part in you, I can supply my wants with your Perfections, as belonging to me; and among my Inabilities present them to the most Sacred Trinity, to acquit my manifold obligations. O how admirable is this union with Jesus Christ! What wonderful benefits does it bring to a Soul, who having nothing of herself, hath all things in him, and by this means becomes Infinitely rich!  
These Thoughts continued yet with me in my fourth Prayer; and I admired Jesus from the first moment of his Birth in his applications towards his Divine Father, to whom he then offered himself a Sacrifice, to do him Homage: And in his amiable Communications towards us his poor Brethren, little worms of the Earth. In these Discoveries I was much troubled that I could not serve him by reason of my Inabilities, and could not please him by reason of my Infidelities.  
O that I was so happy as to spend myself in his Service, and die with Love! This is a favour granted but to some special Favourites: And alas! I am a most unworthy and ungrateful wretch.  
At this time methought I heard our Saviour speaking to me, and giving me a strong impression of his Presence. O what Happiness is it to know Jesus! O what favour is it to find him! What sweet repose finds that Soul, who has a feeling knowledge of Jesus in her? When this Science of Jesus appears in her Interiour, all is sweet and lovely, full of Joy and Peace; and It then seems to her, that heretofore she was wand'ring in darkness.  
In effect it seems to her that she now lives in another World, with other Lights, and other Principles, and other Proceeding, and another taste of Spiritual things. She now seeks occasions to mortify her Senses; obedience, dependence, contempts, losses do relish with her, and she's pleased only to live a Life of Faith, making no matter of the mockeries of Worldly men, who judge not but by Sense, or at best but according Humane Reason.   

Second Day. Jesus an Infant.  
BEginning my Morning Prayer, these words of the Prophet were presented to my Thoughts, Consideravi opera tua, & expavi, I have considered your Works, O my Saviour, and stand amazed with admiration. And how could I be otherwise affected, to see the Eternal God an Infant? To see that Immensity which the Heavens cannot contain, lie Swaddled in a Manger? Eternity but one day old? Omnipotency become weakness? The joy of Angels in a suffering condition? O God of Love, who can but fall into an Ecstasy, to see these wonders, this excess of Goodness, above the comprehension of Men and Angels? But Blessed Saviour, 'tis your Glory to have nothing, and do nothing, but what is altogether incomprehensible.  
I observed a great silence in Heaven and Earth, where the whole Creation seemed to be struck dumb with admiration of the great Mysteries then brought to pass. I beheld how the Virgin Mary and good Joseph fixing their Eyes on the Infant, God-man, lying in a Manger, spoke not one Word, being transported with Love and Admiration, and wholly astonished at an Humiliation so Prodigious; and I wondered all Creatures did not stand  for a whole Age, at the sight of so incomprehensible a Mystery. All Expressions are below this excess of Love and Condescension: Let us, O my Soul, be silent with a respectful attention, loving, adoring, admiring these great things God has done for us. Methinks I have a desire to stand always in silence at the feet of Infant Jesus.  
I applied myself in my second Prayer to consider the universal denudation of all things that seemed most necessary at his coming into the World: To be born as an Exile out of his Mother's House; to have no lodging usual for men, but a Stable, which is prepared for Beasts, to be his Bedchamber, and a Manger for his Cradle, to suffer the rigours of Winter for want of Fire; what poor miserable Creature could be reduced to a greater denudation?  
Notwithstanding this is that which ravished both Heaven and Earth, and the Glorious Angels found nothing in Heaven of equal admiration; and therefore hither they came to contemplate these wonders, and to bring the glad tidings thereof to men, making the Air to echo with their joyful Melody, and without any mention of the Divinity, declare only to them, that they shall find an Infant wrapped in swaddling , lying in a Manger: And hither the Shepherds ran transported with Joy, and the World has followed them.  
When the Wise men demanded of Herod, Where he was born who was King of the Jews, This Idea of Royalty did much affright him, and in rage he designed a Cruelty more Barbarous than what as yet the Sun did ever behold. 'Tis a great Truth, that Grandeur and an elevated condition (though in the Person of God himself made man,) is attended with many evils and commotions; but abjection and Humiliations in the Infant Jesus has force enough to win our hearts. And yet we will not understand this.  
In my third Prayer I discovered, that since the Mystery of the Incarnation, which is the wonderful union of the Creator with the Creature, than Sons of men are called to a higher degree of Prayer and Converse with God then formerly. The gift of sublime Prayer is one effect of this Divine Mystery, and we ought to value and preserve it as a Treasure. The heart of Jesus is the centre of men; and when a poor Soul is distracted, she must gently lead herself to the heart of Jesus, to offer to the Eternal Father the holy dispositions of that adorable heart, to unite that little we do with that Infinite service Jesus renders to his Eternal Father. Thus our little will be made great by Jesus Christ.  
O my Soul, let this Divine heart of Jesus for the future be thy Oratory. 'Tis in him and by him thou must offer all thy Prayers to God, to make them acceptable to the Divine Majesty. Make this thy School, to learn there the supereminent knowledge of the Love of God, which is quite contrary to that of the World. Thou wilt find there Principles sublime and pure; a Treasure which will enrich thee with Purity, Love and Fidelity; and what is very plentiful in this Treasury, Humiliations, Poverty, and Sufferings. The love and esteem of these things is a precious Jewel, which principally and originally is found in the heart of Jesus. Other hearts, how noble soever, have more or less of it, according to the measure they receive from this exhaustible Treasury.  
In my fourth Prayer I had a strong Idea of the dispositions, which the Blessed Virgin and St. Joseph had towards the Infant Jesus. 'Twas revealed to a Holy Soul, that the Blessed Virgin passed all the time in Prayer, while her Sacred Womb was the Tabernacle of the Son of God, and never ceased to adore the Word made Flesh. That St. Joseph entering with the Holy Virgin into the Stable at Bethlehem, was elevated in high contemplation upon the Mysteries there to be Accomplished; and in this Prayer was so replenished with the Holy Spirit, that his desires for the coming of the Messiah, were more pure and more ardent, then of all the Holy Patriarches before: And that next to the Holy Virgin he was enlightened with the wonders of the Mystery of the Incarnation.  
At the moment of the wonderful Nativity of the Infant Jesus, such Rays of Glory and admirable Splendours were darted from his Soul, as pierced the Spirit of the Blessed Virgin and St. Joseph, and discovered to them the Infinite Grandeurs of that Babe, through all the weaknesses their eyes were witness of. And in deep silence and contemplation, they offered to him a pure and amorous offering of their whole Being, as to their God. O who can comprehend the wonderful effects, that his presence caused in their Hearts? These considerations did sweetly possess my Soul during my Prayer; and I found myself in a disposition of great Love for Internal Prayer, in Silence and Solitude with Infant-Jesus.   

Third Day. Jesus Poor and Abject.  
IN my Morning Prayer I found in myself a great esteem and love for Poverty, seeing Jesus had so esteemed and loved it, and we have an obligation to be conform to him. And I said within myself: O Poverty of Spirit, what riches dost thou bring to a Soul? Thou givest her possession of a Kingdom of Peace: Thou dost purify her, to unite her to Jesus in his Humiliations, which gives her a right to the riches of Glory; for Truth hath said it, Blessed are the Poor in Spirit, for theirs is the Kingdom of Heaven.  
O how a Soul, which once hath beheld the Beauties of Holy Poverty, is ready to follow Jesus poor and abject, and conform herself to his example? She finds herself freed of her Fetters, which keep men Captives and Slaves to the World; and it seems to her to be deprived of all Creatures, is the greatest Treasure upon Earth. She grows rich by her losses; and when God will have her to possess Goods and Honours, 'tis yet with a disposition to quit them, and possess God alone. She therefore only keeps them by a pure dependence on the Divine Will, without an esteem or love for them, but loves in them solely the Will of God. These were the impressions my first Prayer made in me.  
In my second Prayer I continued to consider the poor and abject states of Jesus Christ. God in his Eternal Decrees had a love for the humane ways of the Word Incarnate. Those Souls, who are favoured with Illustrations from Heaven, are strongly carried the same way, discerning clearly that they can do nothing better upon Earth than to tread the footsteps of God himself. To this end the Divine Wisdom elevates them above themselves and their natural inclinations, to conduct them solely by the instincts of Grace; whereby they make a glorious conquest over the weakness of Nature, Self-love, and Carnal Prudence, which stand in the way to Christian Perfection, and hinder us from following Jesus in his Abjections.  
It highly concerns us to die daily to the World, that we may attain to the Purity of Divine Love, that is, Possess and Love God alone: The Pride of Adam will not die in us, unless we be content to follow Jesus in his Abjections. O my Soul, let us fall in Love with this state of Jesus Christ, which is little known to the World, and take it for a Sovereign favour from Heaven, to become so contemptible for God's sake, as to pass for one hardly good for any thing. O Jesus, how few Companions have you of your extreme Poverty? Many Honour this Virtue in you, but few practice it. They must be Faithful Friends indeed who follow you in these ways, so bitter and distasteful to Flesh and Blood. O Jesus, be Merciful unto me, and grant me this Fidelity, that I may never forsake you in Life, nor Death.  
My third Prayer was taken up with a general view of the Humiliations of the Son of God, for which I felt my Soul had much Love and Respect. These Divine Humiliations did ravish me beyond comparison, and I discovered such wonderful Beauty in them, that I could not be satisfied with beholding them. I was deeply possessed with a desire to conform myself to Jesus in his Humiliations, and to spend my days in his imitation; and I was much troubled, I could not yet quit all things, to live a poor, abject, retired life. 'Tis no less the work of Grace, to bring us to relish the Abjections of Jesus Christ, as to be taken with his Grandeurs: His Grandeurs are incomprehensible; but nothing in my eyes seem more great and rich, and precious than his Humiliations.  
The unspeakable Love that Jesus Christ has for Souls, does manifest itself by making them partakers of his Humiliations. Be content, O my Soul, with what part he shall give thee: For it seems to me a punishment, to abound with Riches and Honours, whereby we become unlike to Jesus, and march on in ways contrary to his practice and example. When I reflect upon my sins, I cannot sufficiently admire the great Grace's God is pleased to vouchsafe me. A strong argument to convince of his Infinite goodness, and affords much matter of Humiliation, considering how unworthy I am of the least favours. But for me a poor wretch, to have a call to solitude, to converse only with God and his Holy Angels, what a Mercy is this?  
It came into my mind that Moses, who had been a Captain of Thiefs, was afterwards a Holy Hermit; and I had a special Devotion to him, desiring him to help me by his Prayers. O the wonderful effects of Grace, that a Robber should become a Hermit! I have a Devotion to Saints that have been great sinners, methinks they are Powerful with God, to help sinners to be converted.  
This view of the extreme humiliations of Jesus yet continuing, was the subject of my fourth Prayer: And I found in myself great desires to begin a new kind of life, to give myself absolutely to God as a Sacrifice, by dying to all things of the world by a vow of Poverty. But I being not yet in a condition to forsake my temporal affairs, I resolved to make such a Vow when all things were settled; and I took care that my affairs might be so regulated, as to put me in a condition to comply with the call of God.  
Having taken this resolution, I found my heart inflamed with desires to be wholly for God; and to conform myself as much as possible to Jesus in his humiliations. Nature felt some afflicting resentment hereat, and furnished me with arguments to divert me from it: But the light of Grace scattered these thoughts, and taught me to neglect the help of Creatures, by casting myself wholly into the arms of his Providence. O my Jesus! the only love of my Soul, though the most despised of men, your Divine attracts and inspirations do so powerfully invite me to follow you in your ways of poverty, that I shall never soon enough see the happy moment to engage myself thereto, by a Vow never to be recalled.   

Fourth Day. Jesus, the Fountain of Grace and Piety.  
IN my first Prayer God gave me to see the infinite grandeurs of the Sacred Humanity united to the Divinity in the same person. This ineffable union was the general and amorous object of my regard, which wrought in my Soul a very great esteem, and singular love and union with Jesus Christ. This state of Jesus rejoiced my heart, and I dwelled upon it, my Soul being satisfied with wonderful contentment. I had interior assurances, and very great certitudes of the Divinity of Jesus; nothing in him seemed dark unto me, though all surpassed the strength of reason. I beheld him as the Principal of Grace and Glory. This manifestation was in me by a Divine light, and I found it filled my heart with most pleasing impressions.  
The small conviction we have of the Divinity of Jesus, makes us such cold Christians, and that we walk so slowly in the ways of Grace. For who firmly believes that Jesus is God, will have a singular esteem of his Doctrine, of his Counsels, of his Proceed, and think it his Glory for to follow him. The perfect belief of the Divinity of Jesus, carries a Soul to real endeavours after perfection, to despise the world, to take up the Cross, and follow Jesus in his abjections. This is to be the Image of Jesus Christ. The poorer we are in Spirit, the richer we are in Grace; the more a Soul is nothing in herself, the more God is all in her, and is pleased to work great things for her.  
Jesus presented himself to my spirit in my second Prayer, discovering to me in general the different states of his life; passive in his Sufferings, active in Virtues, and how he is the Origen and Source of all purity, to which we aspire by a spiritual life.  
I conceived, first, That there's a purity of suffering, which is great indeed, when we suffer without seeking relief; carrying this Cross for God's sake as long as he pleases▪  
There is a purity of action, when we act not (whether interiorly or exteriorly) but by the motion of God's spirit, with pure intentions. Here arguments of humane reason are cut off, and we stir not without some impressions of Grace, working only for God by his working in us. We must labour hard, and be perfectly dead to the world, before we can come to this state of purity.  
There's a purity of intention, when we have only an eye to the will of God, to do what pleases him, without acting upon other Motives, though good and laudable, wherein seems to be some self-interest; as, fear to offend; to be faithful to God's call, to be more loved and rewarded. A Soul in this state has no regard to herself, but solely to the will of God, her End and Object.  
There's a purity of employment, when a Soul will not divert her thoughts from God, but by Order from God himself, by some motion of his holy Spirit. Hence we eat unnecessary visits, unprofitable words, superfluous occupations; and that is superfluous to one Soul, which is not to another, by reason of the different degrees of Grace imparted to them. We must suffer many mortifications to attain this purity; and such a Soul must fear nothing more than Infidelity. This is but a branch of the purity of action.  
There's a purity of Virtue, when we practise only what God will have us to do. There's a purity of spiritual delight, when the superior part of the Soul receives no consolations willingly from any Creature, or sensual things, but stands upon her guard to keep them out. And there's a purity of Prayer, when the Soul (elevated above herself by the workings of God in her) is in ecstasy of spirit, and united to God alone by contemplation.  
A Soul that once has had a feeling of God in her, sees an infinite difference between Him and the holiest Creatures; and entering into a great interior solitude, converses with God alone. All these sorts of purity appeared to me in the Interiour of Jesus, as in their Source.  
In my third Prayer I came to know that the mysteries or states of Jesus Christ are not only the exemplar, but also the efficient of our states; so that we suffer, not only to imitate Jesus in his sufferings, but because Jesus by his sufferings imprints on us the virtue of his spirit to give us the grace to suffer for him. When we pray, 'tis not only to imitate Jesus in contemplation, but because he infuses into our hearts the gift of Prayer by his holy Spirit. And if a Soul arrive to that height, as to possess Jesus Christ in an extraordinary manner, he than does all in her, and for her, she being only pliable to his Divine Operations. We cannot continue in this state without wonderful purity; the least sally of immortified Nature will much endamage it.  
How often has God been pleased to give me experience of this, when Jesus uniting himself unto me in the holy Communion, annihilates all my thoughts, words and affections, to become to me all things in me! He is my Thankfulness, my Offering, my Humility, my Charity, my Prayers; and I do nothing, but remain united to him, who works all for my Soul, as it were, annihilated in his presence. Words as well as thoughts fail us in the presence of the WORD, who pleads to his Fathers for those Souls he possesses in such a mysterious manner. What marvels are there hidden beyond expression?  
In my fourth Prayer I considered, that being a Christian, I had a strict obligation to follow Christ: but besides that general tie, I had a special vocation to imitate Jesus in his humiliations. To follow him in this way with purity, I must forsake all grandeur, and be content with poverty and objection, and labour stoutly for a perfect abnegation of myself. Since God has given me a generous resolution, to sacrifice myself wholly to his service, I will follow his call, though I die for't. Methinks I am enabled to do it with great peace and liberty of Spirit. What evil can happen to me, if I die for God, who died for Me?  
Those who choose to be poor, out of desire to follow Jesus, are peculiar Objects of God's care and providence, which extends itself to all men, but especially to those who are the lively Images of his Son. He is their Father in a peculiar manner, and sets a watch about them more than others. For is it possible he should not give Bread to them, who leave all their Temporals, to serve him better, and love him purer? Let us stifle all humane reasonings on this subject; let us go whither Grace calls us, and fear nothing: If we die in the service, 'twill be happy for us. 'Tis a great favour from God, when we breathe out our Souls in the flames of Divine Love.   

Fifth Day. Jesus, Zelator of Souls.  
IN my first Prayer I applied myself to Jesus, as Zelator of Souls, for whom he gave his most precious Blood. I beheld, what I could not comprehend, that this Zeal of Jesus for the good of Souls was infinite. It seemed to me, that my Soul received some small portion of this holy Zeal, and I was powerfully inclined to lay out myself for my Neighbours good, offering myself to God, to do and suffer what he pleased.  
But I perceived this Zeal for Souls must be infused into us; we must not run before we be sent, otherwise we shall neither do good for others, nor ourselves, but disturb our Interiour, and commit many disorders. When this Zeal is kindled in our Souls by the breathing of God's holy Spirit, it puts nothing out of order, but we go in Perfection, and advance in Prayer. However, all must be regulated by Prudence, lest we outrun our call, and hurt ourselves, while we would do good to others.  
For our care must be to procure the good of others, according to the grace conferred upon us. Some in an active life, by Preaching and Instructing: some by works of corporal Charity: others by offering up to God their contemplative life, their Solitudes, their Austerities, their Sufferings, their Prayers. There are many ways to be instrumental for the good of others. Let every one employ his proper talon.  
Our blessed Saviour being near his Passion, left us as a Legacy this divine Commandment, Love ye one another, as I have loved you, which was the subject of my second Prayer. I then found, that when a Soul has made a good entrance into the heart of Jesus Christ, and by the light of Prayer sees the infinite love of God towards men, Grace then discovers how this divine charity is free, generous, and magnificent. Free, having a love for us when objects of his just displeasure. Generous, surmounting all difficulties, and conquering all resistances. Magnificent, in giving his own life for our Redemption. This is a Zeal truly Divine for the Salvation of Souls.  
Now his pleasure is that the charity we have for our Neighbour be regulated by this divine Model, that we love them to do the will of God, and obey his Commands. That we love them generously, without any regard to natural aversions, or injuries they have done us, or any temporal advantages we may receive from them; but after the example of Jesus, to love and do good even to our greatest enemies. O how many great Saints, considering the ardent love of Christ to us, have burned with the flames of a holy Zeal, and spent themselves in labours, to do good to those Souls for whom Christ died! But (alas!) we have little zeal for God, for our Neighbour, or ourselves.  
My third Prayer passed in considerations of the prodigious goodness of Jesus to men, who seemed to forget himself, and depose the grandeurs of his Majesty, to debase himself in the search of our Souls; to indulge and love them with as much affection, as if they did contribute to his felicity. He prevents them with wonderful mercies, and though they be unworthy of his love, he gives them sensible feelings thereof, by speaking to the heart in this, or suchlike manner: My Sister, my Spouse, my love takes a delight in thee; knowest thou well who I am? 'Tis I that am thy God, thy Creator, thy Saviour: 'Tis I, who came from the bosom of my Father into this world, to find thee, being lost, and tell thee how I love thee, and I demand nothing but love again.  
My Soul thus prevented with the blessings of this sweetness, and powerfully touched with a sense thereof, wanted words to express my thankfulness: However, I said, O my God You are my love; I love you, and will love you eternally, with all my heart; for what else have I to return, but love for love? 'Tis a wonderful love for you to debase the grandeurs of your Divinity, to search after poor sinful Souls: Nor is it less wonderful for you to draw these Souls out of themselves, to free them from their miseries, and advance them to your embraces, and place them in your heart as some rich Treasure. This is the wonderful excess of the love of Jesus Zelator of Souls. This love that so humbled Jesus, does elevate a Soul to these amorous exercises, and makes her see her own unworthiness, and the incomparable beauty of her wellbeloved.  
In my fourth Prayer I had a deep impression of Jesus humbled, and doing Penance for us. I beheld him as it were annihilated in the presence of his eternal Father, to honour his eternal Being, by sacrificing his humanity, which he continued his whole life, and consummated on the Cross. I beheld also, how being charged with our sins, he did continual Penance for us, to satisfy the divine Justice, and give content to that infinite love he has for our Souls.  
Let us love then, O my Soul, our Jesus, as he has loved us, and imitate his sufferings by a spirit of penance and annihilation. I am a great sinner, and therefore aught to entertain a spirit of penance, and thereby make advantage of all evils and infirmities which happen to me. My principal affair in this world ought to be to annihilate myself, and to suffer; to annihilate myself, to pay homage to the infinite grandeurs of God, and to suffer, as a just punishment of my sins.  
After Confession, having but one Gloria Patri for my penance, it came into my thoughts, that no penance is little when 'tis united to the sufferings of Jesus Christ, who by them has done penance for our sins. It seemed to me, that one only Ave Maria, united to the sufferings of the Son of God, which are of infinite merit, and did infinitely satisfy his eternal Father, becomes a penance which wonderfully satisfies for our sins. My Soul was comforted with this truth, and I had no more to do, than to unite my little Crosses to the Cross of Jesus.   

Sixth Day. Jesus, contemplating and enjoying.  
OUr blessed Saviour did fill my Soul with such super-abundant consolation in my morning Prayer, that I seemed to have some part of that state of enjoyment which is reserved for the Saints in Glory. O amorous enjoyment! how wonderfully dost thou purify our Souls! Thou takest our hearts off from the World, thou dost Crucify us with a delightful Martyrdom, thou dost enlighten, thou dost purify, thou dost inflame, thou dost mortify, thou dost fortify, thou makest us live and die together.  
A small taste of this Ocean of delights will inebriate the Souls of men, and the Angels in Glory. This is that Blessed Life which is granted to some Servants of God, honouring him by continual enjoyments, which he pours into their Souls. 'Tis a great secret of the Interiour Life, to be passive to the operations of God in us, whether he visits us with dolorous and crucifying, or joyful and beatifying impressions. Our fidelity consists in a pure correspondence to his designs without reluctance. If he please to make our Soul a Garden of Delights, embrace his Favours. All the ways of God are good in themselves, but that which he puts us in, is best for us. O how the state of Jesus suffering, is adorable! O how his state of enjoying is admirable! We must apply ourselves to one or other, according to the designs of the Divine Wisdom.  
I found an Image of Jesus in Contemplation, his Look and Posture ravished me, and this took up my second Prayer. I was not satisfied with beholding his Divine Aspect, I admired and adored him. Considering the profound attention he had to the Grandeurs of his Eternal Father, and how he was absorped in the Divinity, I made it my work to contemplate also by him, and in him, uniting myself to the utmost of my Power to his Divine entertainments. O Jesus contemplating! Jesus taken up with your Father, with whom you pass in Prayer whole nights made as bright as the days of Eternity! Jesus living a retired life in the Divine Essence! You are the object of my Love, I see nothing so beautiful as you are in this state.  
My Soul hath no greater delight upon Earth, than to have an eye to Jesus, to think of him, to speak of him, to sigh after him. O how happy is that Soul, which Jesus makes his Mansion? I know not how Jesus comes into a Soul, but he's there sometimes sooner than perceived, filling her with Blessings, and making her to find, that he is her repose and true Felicity. Alas! when shall it be that Jesus possesses my Soul, so as never to leave me? This is what I sigh after, and I will purchase it at any rate. So to possess Jesus is a Heaven upon earth, and all we have is too little to gain it. Come, O dear Jesus, and make my Heart your Mansion for ever: Of all your Graces and Favours, I only desire you to be always present with me, and that I make it my business so to serve you, as in some sort to be made partaker of those admirable disposition of your contemplative Life.  
I than had a sight of the Infinite difference between the service of Jesus, between the Sensual, and a Spiritual Life. This cannot be discerned; unless Jesus imprint his Maxims, his Spirit and Sentiments in our hearts, which will enable us to Crucify our Sensuality, and obey his motions.  
I observed that my Devotion to the Sacred Humanity increased daily, and felt in my Soul such Powerful attracts, that no sooner was I in a Praying posture, but Jesus possessed my heart, and discovered something of his Grandeurs to me. This Grace I received from his goodness in my third Prayer. After which me thought I knew Jesus Christ in a new manner; who though inaccessible to the Creature, by reason of his Divine and Infinite Perfections, yet sometimes he does most clearly manifest himself to special Favourites. Such a view of Jesus is more to be valued than the whole World; and a Soul that once has been vouchsafed this Grace, esteems herself so rich, that she looks upon all Worldly things as dross and dung, adhering close to Jesus as her only Treasure. We can never know what admirable effects this sight of Jesus works in a Soul, but by experience.  
'Tis true, there's a great deal of difference between the Visions of Jesus. A Soul in the beginning of a Spiritual Life is taken up with the sensible part of the Sacred Humanity, but in the progress she receives such pure discoveries of Jesus, that she only relishes Jesus wholly Divinized, but cannot express what she sees in him. Souls thus disposed, receive much of the Spirit of Jesus Christ, and his humane states seem to them so elevated and transcendent, that they find nothing more beautiful, more precious, or more charming to win their Affections. O that we did know Jesus as he ought to be known! O that we could see the inestimable riches, the rare and precious Treasures contained in him!  
My fourth Prayer was only to open the eyes of my Soul, to see Jesus Christ, as we behold any Object with the eyes of our Body, to consider it attentively. He was pleased so to manifest himself to my Soul, as my joy was superabundant, and I was dead to all things, and myself, to live in Jesus, and love his Beauties. I found myself in a manner like a drunken man; who is not himself, but as a dead man; he knows not what he says, nor is capable of any business, nor can govern himself; his drunkenness has possessed him, and made him fit for nothing else.  
Enjoyment, for the time it continues, has the like effects in a Soul, she is then capable of nothing but this enjoyment, which is all in all unto her. Such Souls are now and then put upon the rack by themselves or their directors, fearing lest this may savour of idleness. They think it may be better to suffer, and more profitable to help their Neighbour, and that self-love may creep into this enjoyment: This sometimes brings a Soul to quit this enjoyment, so as to put herself out of the way where God has placed her, except some particular Grace preserve her in the performance of Gods will.  
A Soul capable of this Grace must be in a state of great Purity, disengaged and dead to all things Exterior and Interiour, indifferent to all Divine Ordinations whatever, and be in a perfect disposition to adhere to God, and his Divine operations in what manner he pleases. O how great is our humane weakness! O how often do we resist the Designs of God by our Imperfections?   

Seventh Day. Jesus our Exemplar and Guide.  
IN my first Prayer I considered how Jesus was a scandal to the Jews, and to the Gentiles foolishness; that the same Person should be God and Man, and die upon a Cross to save the World, the belief of this seemed a pure extravagancy to poor, blinded Creatures. I considered also how a true Supernatural Christian Life seems but as folly to Worldly-wise-men, who cannot understand it, being elevated above sense and humane reason, wholly Spiritual and repugnant to the Inclinations of deprived nature. Alas! how the practice of the true Christian Life is rare? To love crosses, and contempts, and poverty, and humiliations, and to rejoice in Persecutions, by preferring the Maxims of Faith before humane Wisdom, is a proceeding very extraordinary to Carnal men, who in a manner are wholly guided by their Senses. If Grace do not open the eyes of Faith in us, our poor Soul has no director but Reason which casts a mist before us, to hinder our sight from Christian Verities.  
The same Grace also discovered to me, that as Jesus lived a Suffering Life, we likewise should conform to his states, and be content with crosses and contrarieties, pains and deprivations, and be pleased with whatsoever comes from the hand of God: The poor, retired, abject Life I resolved to lead, answerable to my Vocation, without doubt will be accounted a folly by Worldly men, and may sometimes so seem to myself. But take courage, O my Soul, a lively Faith will discover the deceit by a Light from Heaven. The Proceed of a Spiritual Life are not governed by Humane Arguments, but Divine and Supereminent Motives: For we must suffer, to do Penance, and we must love Poverty, to advance pure Love, which despises all things to have God in possession.  
In my second Prayer I clearly saw, that Jesus took no pleasure without necessity, to prescribe such rough Maxims to us. He knew that the corruption of our Nature was great, our inclination to things of this World was continual, and therefore to live in his Love, required constant Mortifications and Contradictions to Nature. And the degree of Love is according to the degree of Self-denial and Mortification. Jesus hath founded Christian Perfection upon two high Mountains, Calvary and Tabor; on the one we learn Perfection and Mortification, on the other the Perfection of Prayer; and on both the Sublimity of Divine Love.  
To follow Jesus Christ upon one or th'other mountain, we must die to the World, and never let the love of the Cross and Mortification to languish in us. Solitude must be dear to such Souls, and they must take not employ but what God will have them; lest interessing themselves, and spending their Spirits in other matters, they make themselves unable to follow vigorously the works of their Vocation. My Soul, would it not be a sad thing to quit thy Creator and Redeemer? to lay out thyself upon the Creature, and not correspond to his Inspirations, who calls thee to himself? What a horrible Infidelity would this be? Let us not grieve the Holy Spirit, by whom we are Sealed to the day of Redemption.  
The subject of my third Prayer was the admirable Oeconomy of the Incarnation, in that by the excess of Love and Goodness, God was made Man, and Man became God. I had profound veneration for the adorable Humanity absorbed in the Divinity, and with an amorous confidence beheld the Divinity as it were annihilated in the Humanity, which seemed to me as a Tabernacle of Honour, where God dwelled with Infinite Delight: This Humanity also in a manner divinized, takes Infinite Delight in the Divinity; from whence it receives wonderful Impressions of Annihilation, to be poor, abject and despised, Crucified. For after God was made man, he inspired the Humanity with ardent desires and love of Sufferings for us Men and our Salvation.  
O Jesus, when you communicate yourself to a Soul, she receives impressions from you, which incline her to a love of Contempts and Sufferings. And when a Soul feels in herself the greatest propension to Sufferings and Self-denial, 'tis then she most participates of your communications, and has the greatest assurance of them. For O good Jesus, your Spirit is full of such impressions from the Divinity, and the Soul where you reign as King, does Infallibly receive the like impressions from your presence.  
In my fourth Prayer I was touched with a great desire to leave this Mortal Life, so full of Sin and Misery, and deprived of the Beatifical Vision of God my Saviour. Oh how irksome is it, not to be in a capacity to contemplate at leisure this Infinite Beauty, this Essence full of Infinite Perfections, this only true Object of the Loves of Heaven and Earth? O when shall I be delivered from this Prison of Flesh, that I may behold Jesus the Light of my Eyes, and Joy of my Heart? Must I yet continue longer in this banishment? What a cross is it to live here? What a punishment is the delay? Death, how welcome wilt thou be in my embraces?  
We must languish with Love after the Infinite Beauty of Jesus Christ, and sigh to enjoy him. O my Soul, do not amuse thyself with Creatures, love the Cross, which is the highway to Happiness. Is it possible to believe in Jesus Christ, and Love him, and to languish with Desires to enjoy Him? To stand much in fear of Death, is a sign we have little desire to see the Infinite Beauties of God, seeing Death only opens the gate of Paradise. O Death, thou art desirable, come, and put me in possession of the Object of my Love, that I may live with Jesus who is the source of Life, and the joy of the Blessed. In the interim, O my Soul, let us have neither Love nor Life, nor operation, but what is in him, and for him, our Sovereign Happiness. Vivit in me Christus.   

Eighth Day. Jesus our Light.  
JEsus was present to me in my first Prayer, as the Light of the World, which discovered to me such a Beauty in the Mysteries of our Religion, with rays of a new Light, that I saw more than ever the vanity of the World, and the strange Sottishness of such men, who preferred the Darkness of Falsehood before the Light of Truth. Insanias falsas.  
The beams of this Light works wonders in a Soul, for it leaves such impressions as bring her to know Truth in another manner then by the sole Light of Reason or Faith either. If we be in the Closet of some great King in the dark, we know well there be excellent pieces there; we may know their number, bigness, and value of the Precious Stones, the rareness of the Painting, and what else we see not: But when once the least light of day appears, than we begin to have a view of all their Riches, Beauties, and Excellencies, and the whole order of the Closet salutes our eyes, and in admiration thereof, we are taken with it in an extraordinary manner.  
When it pleases God to give us a sight of his Divine Beauties, discovering them to a Soul by the least Ray of his Heavenly Light, than the Soul is wonderfully affected, and being more than ever transported with admiration, looks upon all things of the World as nothing. Faith indeed gives us a certain assurance of her Objects, but leaves in obscurity: But one sole Ray from the Eyes of Jesus, when he is pleased to dart it into a Soul, doth confirm, fortify, encourage, and refresh her with Illustrations extraordinary, and Sovereign consolations. Accedite ad eum, & illuminamini, We cannot approach to Jesus, and not be enlightened.  
I came to know in my second Prayer, that when Jesus is pleased to manifest himself to a Soul, he infuses a Light into her, which gives her a marvellous Facility to believe the Verities of the Word Incarnate. She has a certainty, and as it were experience, that his Thoughts, his Words, his Actions, his Proceed, his Doctrine, his Sufferings were Divine, and brought a Sovereign Honour to the Divinity. O Science of Jesus, how art thou sweet and admirable? All other knowledge in respect of thee is but ignorance and vanity.  
I have by the great goodness of God had some little experience to know Jesus in this manner, but I cannot express it. The more this knowledge increases, the less is it explicable. The profound attention to Jesus does so take up my Spirit, that it takes away my Speech: It calls me from all Creatures, to converse with him alone, and draws me out of myself, to be ravished with him.  
O World! how blind art thou, not to see the Beauty of the Poor and abject states of Jesus! His Doctrine and his Maxims are the only true Light: All that thou hast, O ignorant World, seduced by the Prince of Darkness, is but mere Darkness, thy opinions, thy employments, thy hopes, thy fears, thy desires, thy entertainments are but Darkness and disorder; thou stumblest almost at every step, because thou walkest in Darkness, out of which thou canst never get but by Jesus Christ▪ For as the Sun is the principle of Corporal Light to the World; so Christ the Sun of Righteousness is the source of all Spiritual Light, and whom his Grace and Doctrine do not enlighten, they wander in Darkness. Ego sum Lux mundi, qui sequitur me, non ambulat in tenebris.  
My third Prayer passed in continual astonishment, in that I had so little known Jesus Christ; and of that extreme blindness wherein I had lived. At present I had almost a continual sight, and a sweet and forceable inclination to regard this admirable Object; so that I thought every moment lost, which was not so employed. To behold him with amorous affections is a Cure for all my evils. For when my Soul is afflicted with fears of losing God's favour, or with experience of her Miseries, or with difficulties about Perfection, one gracious look from Jesus does easily scatter these clouds, appease this storm, and brings a calm and serenity to my Soul.  
Methinks I see clearly, that diffidence in ourselves, and confidence in Jesus, (to keep ourselves at his feet in Prayer, or any other manner near him, as Grace shall suggest,) is an excellent means to Pray well, and to receive from the Father of Lights, what is necessary to advance us in our way to Perfection.  
We must well observe, that what Light and motions we have from Grace, do more unite us to God by proficiency in Virtue; but Natural Lights and Sentiments do not produce the like effect. For example, I may see my frailty and weakness by knowledge acquired by experience of the Miseries of this Life. I may know the same also by the Light of Grace. Grace with knowledge gives me also strength and courage to humble myself, to confess my frailty, to have recourse to God for his assistance. A natural light has not the like effect, but leaves a man in his pride and miseries; or what is worse, in sadness and disconsolations.  
Our blessed Saviour in my fourth Prayer gave me a sight and sentiment of his adorable Person above all expression. The eyes of my Soul being fixed to behold the Beauty, the Goodness, the Grandeurs and Perfections of that admirable Compositum, my Will could not be satisfied with those pleasures and contentments she then received. O what great happiness does an enlarged Soul receive, when the Veil is a little drawn from these Divine Mysteries! Methinks I could have stood beholding this Divine Object all the days of my life. I considered chief, that the holy Soul of Jesus was enlightened with the Divinity, to know what measures he ought to take during his mortal life, to fulfil the Decrees of his eternal Father; his wonderful Wisdom in choosing an humble, poor, and suffering life, to instruct us Men, and give Us Example; and that worldly Wisdom is but mere Folly, false and pernicious to her followers.  
In this view of Jesus, every thing in him seemed to me charming and admirable; not the least glance from his eye, or word from his mouth, or sigh or tear from him, but at present, was to me an object of infinite delight, and seemed to me sufficient to take up a Soul for ever with contemplation. But the contemplation of God must be accompanied with imitation, and by the conduct of his Grace we must enter into his states, poor, abject, and suffering; 'tis in vain to think to attain to perfection any other way. The only imitation and conformity to Jesus, makes the Soul capable of pure contemplation, and contemplation will preserve her in this conformity.   

Ninth Day. Jesus, Suffering and Dying.  
JEsus, in the Idea of Ecce homo! crowned with Thorns, clad with a Purple Robe in derision, buffeted, mocked, spit upon, and scourged, was the object and subject of my morning Prayer. I took great gust, though full of compassion, to see him in this posture, because he himself was never more satisfied, in that he could never better satisfy his Father. And presently I said, O my Jesus! you were never thus arrayed before now; all the Glory of Mount Tabor did not  you with such Beauties; doubtless the eternal Father takes infinite complacency to behold you in this state; for you are a Holocaust, all surrounded with dolours and deaths, with contempts and annihilations.  
In this entertainment I communicated, and received my Jesus in this state, who spoke in this manner to my Soul; I come to thee, to make thee like myself: Thou wilt be never wholly acceptable to me, or my Divine Father, till thou become like me. I then found in myself a great desire to be so, and that I might take contentedly all disgraces and losses that any accidents brought upon me, as so many advantages to make me like to my Saviour. Ecce homo! I than remained much comforted and fortified, and very devout to Jesus in this state.  
In my second Prayer I found my Soul attracted with a wonderful gust, to behold Jesus crucified, a spectacle pleasing to the eternal Father, the comfort of Heaven, and the terror of Hell. I discovered a certain way of beauty, which clothed the horrors of Calvary with wonderful comeliness. O my God (said I) what pleasure is it to see the God of Beauty die for man upon a Cross! This beauty is not in his visage, now all disfigured; but in the goodness of God, which is here all in splendours, and in the triumphs of an incomparable love, which sacrificed his most precious life for our Redemption. The eternal Father was much delighted with this Beauty.  
The Bruises, and Wounds, and Blood upon his sacred Head and Face, did not make him disfigured in my eyes, because the beauty of Divine Justice, which was thereby infinitely glorified, gave him a grace which is unspeakable. Speciosus forma prae filiis hominum. In this state Jesus appeared to me the most beautiful of men. And my heart was so taken with Jesus crucified, that I could not but love him in the state of his annihilations.  
The Grace which this view left in my Soul, was a particular esteem and love for sufferings. I saw nothing more beautiful, seeing they were a kind of Ornament to God himself, and rendered him an object of singular complacency to his eternal Father. Jesus hath sanctified the states of poverty, contempt, and sufferings, through which he passed, to make them sources of grace to such Souls as love them for his sake. If the holy places where Christ was on Earth are in singular veneration, much more ought the states of Jesus Christ. If the men of the world think it a great honour to participate of the grandeurs of their Prince; how happy and Honourable ought a true Christian to think himself to be, if he be partaker of the humiliations of the King of Glory? The Crown and Sceptre are the glory of a King: Poverty, Contempts, and Sufferings, are the glory of a Servant of Jesus Christ.  
In my third Prayer I was pierced with a wonderful feeling at the sight of Jesus suffering and dying on the Cross. Being not able to comprehend how the infinite Majesty of a God should condescend so low, I said, O my Jesus! why did you not rather let all men perish? for 'tis more just beyond comparison, that men should be lost, being Guilty, than you suffer, being most Innocent. But in this triumph of your love, you have no regard to yourself, but to satisfy Divine Justice, and that Infinite Charity you have for your poor Brethren in their miserable condition. Suffer then even the death of the Cross, seeing, dear Jesus, it is your pleasure.  
I considered the eternal obligations we have to Jesus Christ, in that he died for our Salvation. It seemed to me that hitherto I had been as in darkness, in regard to this incomparable benefit Jesus Christ is our true and faithful Friend indeed; and yet, alas! he is neither known nor regarded as he ought, nor loved with thankfulness. He loves us so as to die for us, and we make no reciprocal returns. O the prodigious insensibility of men! Is then Jesus Christ a stranger to us, and not our God and Saviour? Does the History of his holy Passion pass with us, as a profane or indifferent thing? Ought not the bloody Tragedy of Calvary fill all Christian hearts with love and sorrow? For my part, I could hid my head with shame, that I have so little compassion and love for Jesus dying on the Cross for our Salvation.  
O my Jesus! I confess my fault, in that I have so little known my infinite obligations to you. But seeing your Grace discovers now to me more clear than heretofore what you are, I will never more lose sight of you; I will love nothing more than You, and esteem nothing more than to do you honour. You are my true Father, my true Brother, true Friend, true King, true Redeemer. O how great a truth is it, that you are all in all unto me! O that I have been so long without knowing you aright! O Jesus, how Happy am I that I have found you! O let me never so much lose myself, as to forsake you!  
For my fourth Prayer, I stood at the Sepulchre of Jesus, and seeing his precious Body dead and covered with Wounds, I made this Epitaph; Here lies Love. Yes, yes, here lies Love indeed, for his excessive Love to us, brought him to this state and condition. A state full of horror and wounds, Blood and Infamy; But a state well pleasing to God, as satisfying his Justice for man's Redemption. I embraced his precious Body, and kissed his Sacred Wounds; I adored Jesus in this state, and said; O my Soul, we must either cease to Love Jesus, or die with him, seeing Love equalizes Lovers, and makes them alike. My Soul then chose to die with Jesus, and after many sighs and desires to please her Beloved, she died with Jesus, never willing more to live a Natural and Humane Life, but a Life Divine and Supernatural, as that of Jesus. And I made for her this Epitaph. Here lies a Soul dead of Love.  
Behold in what consists the death of my Soul; 'tis to live no longer according to the natural Inclinations, but according to the motions of Grace; which are the Love of Poverty, Contempt and Sufferings. While these dispositions live in a Soul, she is dead to Sensual desires, and lives a Life of Grace, a Life Supernatural. Therefore for the future I will never hunt after Honours, or Pleasures, or Riches willingly, and by Election; but I will either hearty forsake them; or if I use them, it shall be upon Divine Motives, for the good of my Neighbour, or for pure necessity; seeing That is the Will of God, the surest rule of all our Actions.   

Tenth Day. Jesus risen from Death, and Glorious.  
IN my Morning Prayer I considered the Glory of Jesus Christ in the state of his triumphant Resurrection. O Jesus how Glorious are you! How well does this become you? Verily 'twas a strange state whither your Love had brought you: A state of Misery, Shame, and Sorrow. This was well for us Criminals, but in no sort agreeing to you, who are Innocence itself: For what belongs to you, is Majesty and Glory, What joy did swell my heart to see Jesus Glorious? My Tongue cannot express what my Heart feels. This great Feast of the Resurrection is to be celebrated by all Creatures, seeing 'tis the day wherein Jesus appears as God. O Feast of the Glory of Jesus! O Feast of the Glory of Mary! 'Twas a Miracle she did not die of Sorrow at the Death of her Son; and 'tis another Miracle she did not die of Joy at his Glorious Resurrection.  
O my heart, be thou enlarged with Joy, for 'tis a general rule without exception, that the Interest of the Creator is to be preferred before all Creatures. And therefore O triumphant Jesus, I more rejoice that you are Glorious, then that I hope to be Glorified with you. Yea, though I should never be raised, your Glory does ravish me. It glads me when I consider, that damnation only concerns the Creature; for the Interest of Jesus suffers not thereby; seeing God is Glorified by the Reprobates, as well as by the Saints in Glory.  
'Tis also a certain rule, that the Elect, O Divine Jesus, are Images of you, and so necessarily must resemble you in your Sufferings, if with you they will be Glorified. 'Tis a folly to think not to suffer here some way or other, more or less, seeing the way to Glory is by Sufferings. O my Soul, be thou united to Jesus Crucified, and then thou shalt have part with Jesus Glorified. To this end thou must love the Cross, and desire of Jesus to die, or suffer. O World, thy way is mere folly, and nothing else.  
In my second Prayer I was taken up with these words of Divine Jesus: Ought not Christ first to suffer, and so to enter into Glory? I discovered how all the Divine Perfections did wonderfully shine forth therein: But above all the Wisdom of God doth ravish those hearts which contemplate the works of Grace and Mercy. O Divine Wisdom how well is the Oeconomy of your Mysteries ordered, to work our Salvation, and bring us to Glory? Every Mystery which I considered, did raise a new Fire in my breast, to inflame my affections with the Love of Jesus. Sometimes they altogether did, (as with so many arrows,) pierce my heart, and made me languish with Divine Love, For seeing myself so Beloved of good Jesus, how could I but Love him again?  
O Infinite Love of Jesus, for whom shall I have a heart, if not for thee? O Love, 'tis for thee my heart is reserved. Thy attracts are powerful enough, do not redouble them so sweet and charming; 'tis enough, my heart is for thee. O Love, except thou wilt have me die, do not wound me any more. Yet I will die willingly, if thou wilt have it so, on the Cross of Interiour and Exterior Suffering, that I may be conform to my Loving Saviour.  
My third Prayer was a continuation of the Sentiments of the Love of Jesus. I made use of the words of great St. Austin in his Confessions: O my Jesus, you have wounded my heart with the arrows of your Charity, and I have devoted it to your Love. Since that you have scattered my Darkness, and made yourself known unto me, I have not forgot you. Since I had the Happiness to know you, I have imprinted you in my memory; there I find you, and I taste perfect Delights; and receive extreme Joy and Contentment when I remember you.  
My Soul feeling Divine Fires within her, which did fill her with Pleasures, I did sing extempore Canticles to my Beloved, and though not methodical, yet they better expressed her amorous languish. Though alone in my Chamber, I spoke of Jesus aloud, as if I had had many Auditors to be partakers of my Happiness.  
I make Colloquies among many Lovers of Jesus. I think I hear St. Romuald say; My dear Jesus, my sweet Love, the inestimable Object of my Desires, the Delight of Saints, the Joy of Angels, who will give me to Love you as much by myself, as they do altogether? Another answered; Seeing your Perfections, O good Jesus, have no limits, the Love which all hearts have for you, aught to be Infinite. Another said; O Saviour, the Fruits are Testimonies of true Love; your appear to me admirable in the effects of your Sufferings, and that bloody Death you endured for me. But what have I done as yet to testify my Love, or make you Love me? Another concluded, and said; Let us Love, and Suffer, and let us die by the hands of the same Love, which made Jesus die upon the Cross.  
O Sacred Love, how kindly cruel art thou to those who fall into thy hands? For thou dost cut and mortify, and humble, and annihilate. All thy Servants more or less carry the marks of thy Severity. St. Philip Nereus in his Ribs; St. Francis in his Hands, and Feet, and very Heart. But O Divine Love, I fear not thy Cruelty; Mortify me, Crucify me, Burn me Alive; I desire to die by no other hand.  
The conclusion of all the Prayers of my Solitude, was an absolute abandon of myself to Jesus Christ; to whom I gave myself up in a new manner irrevocably, to live or die, to act or suffer, to be in such a state as best pleases him: Ardently desiring that his Sacred Love would make me die to all things but himself. The Martyrdom of Love is longer than that of Tyrants, and sometimes more tormenting; fight against all our natural Inclinations, breaking through all oppositions whatsoever, to practise the virtues of the Word Incarnate. Without doubt we suffer much, to follow that Grace which calls us to die on a Cross, poor, contemned, and abandoned. But he that Loves, finds sweetness in these Sufferings.  
'Tis a great wonder to make a Creature of nothing: But 'tis a far greater to make a sinner a Saint: And this, O Jesus, is the only work of your Grace. 'Tis you that are victorious and triumphant in all your Elect over the corruption and malignity of Sin.  
O Jesus, how great is the Power of your Grace? How is your right Hand glorified by working wonders? O Jesus, the Infinite source of Power and Virtue, of Grace and Sanctity, of Beauty and Perfection, O that I have as yet so little known you! In Heaven they only see you clearly, but yet 'tis a Favour and Happiness beyond expression to have some knowledge of you in this Life. When I behold Jesus, my Soul wants words, and can say nothing but Jesus; and in saying Jesus, it says all it would, though it be ineffable.  
O Jesus, vouchsafe me some little sight of you in this banishment, that my Soul may be comforted. Jesus, God and Man, the eternal Splendour and Crown of Saints, be you hereafter the only Object of my Desires and Love, that I may be so united to you, as never to suffer a separation.  
When Jesus once possesses a Soul, her Thoughts are on him, her Words are to him, and her Love is for him. She than lives in a region of Light, Beautiful beyond all expression; and in her ardours of Love, she seems wholly Passive to the operations of Jesus in her. Jesus is enlightening, enflaming, Piercing, and Consummating; Jesus is more in the Soul then herself, and lives more in her then herself; all is converted into Jesus, by a co-operation of Love which she feels, but cannot explicate.  
It seems to my Soul, that hitherto she has been but in continual amusements. How many vain Ideas have taken up her Thoughts? But at the sight of Jesus, all Creatures appeared but as Dreams, and they fled before him, as Owls at Sunrising. I know you then, O amiable Jesus, I see that you are Verity, and all the World but Vanity.  
O Divine Jesus, reign for ever in my Soul, establish your Empire in my heart, and be absolute King there, for it is yours. Let all the Blessed Angels and Saints in Heaven, and all Creatures Bless you and Praise you, and help me to return you Thanks for all the Favours your Infinite Goodness has vouchsased me in this Retreat. Add this also, O most Merciful Jesus, to your other Graces, that I may have a perpetual dependence on your Holy Will, and live in you, and for you, who lives and reigns World without end, Amen.    
The End of the Fourth BOOK.   

BOOK V Of Communion and its Effects.  

CHAP. I. Of Preparation before Communion.  
A Person that often receives his God in the Holy Communion, aught 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 ourselves, aught to be most Holy, most replenished with Grace; so by consequence the Life of one that does often frequent the Sacrament, aught 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 raised 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, aught 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 Goodness is this, O Lord, that being so great, so full of Glory, you come to humble yourself, and to annihilate yourself 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 than she would not be the occasion of humbling you so often. This Sentiment, joined with the knowledge of my own unworthiness, would make me abstain from Communicating, if I did not know withal 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 myself to Communicate, with a Soul that is an everflowing 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 itself; and that so he is there without prejudicing his Grandeur or Purity. When I have this Idea 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 yourself, in your Glory and in your Brightness. Be therefore received in yourself, O Divine Jesus, in your Beauty and in your Grandeurs. I rejoice that the offensiveness and straightness of my Dungeon cannot prejudice your Beauties, or your Greatness. Enter therefore into me, without going out of yourself: Be received in me, but more in yourself, 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 ourselves 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 Exterior, but shining with the Divinest and most awful Lustre, and Infinitely rich under the vails of the outward Species that hide it from the eyes of the World. Thus and with these dispositions he presents himself to us, requiring that we likewise present ourselves unto him with dispositions conformable to his.  
His Sacred Humanity, that he gives us in the Holy Communion, was raised to a Divine Life by the Hypostatical Union: So also must we be by Grace, viz. Our understanding must be elevated above itself 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 Exterior, 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 embrace them, and whatsoever else seems to her no better than Death and Corruption; she renounces the World, Pleasures and Riches; she condemns herself 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 practised 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 Giant in the ways of Grace, nourished and strengthened in your course with the Bread of Heaven: Ambulavit in fortitudine cibi illius usque 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 Exterior, 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 herself in his presence, suspended with admiration of those Divine Grandeurs which she sees annihilated in the Holy Eucharist. O my Soul. how great is thy Vileness, how extreme 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 yourself to the very centre 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 itself, to come and give itself 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 lies bound and tied 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 straight 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 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 outcast 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 ourselves 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 myself 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 herself 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 practised when he Instituted it.  
I remark Principally three Actions that Jesus Christ was pleased 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 any Exterior 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 centre 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 mere Nothing by the condition of my Being, and become less than nothing by the enormity of my sins; 'tis my duty to annihilate myself 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 ita 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 of the greatest Humility that I can possibly exhibit in any Action of my Life?  
The second Action our Divine Master practised 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, Glorify 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 one's self to him by a simple regard of Faith, accompanied with Respect and Love, considering him full of Graces, full 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 rendering 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 showed 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 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 Traitor, 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 Daemon 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 Priest's hand ready to Communicate him, his heart seemed 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: My Jesus! My Jesus! My Jesus! 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 Rays of Light, of its own accord, flew into the Mouth of this worthy Servant of God.   

CHAP. IU. 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 itself 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 applied himself to honour his Divine Father, to annihilate himself before his greatness, to love his Goodness and other Divine Perfections, and then he turned himself to secure my weakness, and show his Mercies upon me, by giving me a glimpse of what he is, and a fight of the strike 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 Jesus, to continue thus elevated above myself in all sort of occasions: But vouchsafe to magnify 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 Glorify his Eternal Father: All the parts of his Holy Soul were taken up in this employment; the Intellectual Powers of the Superior part the Beatifical Vision and Fruition; the Inferior part and his Body by a most perfect Suffering. I saw the admirable connexion which was between these so different states, and their joint accord to Glorify 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 entered 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 considered 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 disengage myself from Temporal Affairs, to apply myself more fully to the Exercises 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 heightened 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 myself deeper, and even lost myself in those Divine Respects, unwilling to come out of them: And fearing lest some persons should come to visit me, and interrupt my Devotion, I hide myself, 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 entering into my Mouth, vailed with the Sacramental Species, I Sacrifice to him all my Being, my Faculties and Operations in Homage to his Grandeur. And after this Act I remain quite annihilated and passive to Jesus, operating towards his Heavenly Father, Love, Respect, and Praise; towards myself, Death, Annihilation, and Alliance with his Divine Life.  
2. A second Disposition after the Holy Communion is, that Jesus entering into me, presently operates a straight Union. 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 Union 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 Unity, or consummated Union that ought to be contracted between Jesus and us: His Love requiring that our Souls should be confirmed in that Union 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 postponed to Creatures, after he has called them to so perfect a Union, and come expressly to work it in them. Wherefore a perfect Union requires that our heart be united the most continually that possibly it can, and that it tend incessantly to a Unity of Love with Jesus Christ, to a Unity 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 acqiescing, 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 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 acknowledgement 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 Jesus, 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 myself, from Creatures, from myself, and from all other things, thereby to unite myself to him alone. My Soul thoroughly penetrated 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 compliance they are from thence obliged 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 thyself to any other employment, 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 ourselves absolutely and without reserve to the power and dependence of Jesus Christ, who coming into our hearts, aught to be master there, and command as Sovereign. 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 diffused through all the Soul, sometimes 'tis only in the Superior part thereof; other while it restrains itself to the supreme 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 tranquillity thereof, but cannot destroy it. The thing that weakens it the most, and as it 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 entering 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 Employments, and required Exterior 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 pleased 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 itself does not know the Interiour Communications of God, till after long experience, which renders herself skilful in the secrets of the Supernatural 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 applied 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 Glorify 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 the Body all its principal qualities, so he inspires the Soul withal its principal motions and operations. And this is the reason that the oftener 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. 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 mortify itself; 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 Sovereignly 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 ourselves; 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 Friend's 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 than 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 cooperate towards our Salvation by any other means than that of Suffering. 4. That we must attend and hearken very diligently to the Spirit of Jesus within us, which of itself sometimes furnisheth us with Crosses of Providence, or else inspires us to seek them of ourselves. We must embrace them all cheerfully, or search them amorously. 5. That no other Soul but what is in Love with Crosses, can taste 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 wears 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 Ancient times, when Christians received it in their Hands, they placed them in form of a Cross, laying the Right Hand a Cross over the Left: What can we learn from all this, but that the Christian who Communicates, aught 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 ruin me: The more poor, the more dead one is to the World. I ought even exteriorly, (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 Giant in the ways of Humiliations and Sufferings, the ways that his Father appointed him: All his concern was to cooperate with his Father's Eternal purposes which regarded himself. Let us walk courageously 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 showed 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 than 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 of such Sentiments and Actions as are merely Natural; I wondered at the blindness of men, who set such a value upon an operation of Nature, though it be of itself so infinitely vile and contemptible. It seems they never understood the importance of advancing towards Perfection with all their source, 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 Supernatural Life: Towards which I felt in myself 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 become what you are by the power of Grace. When shall I be wholly united and transformed into you? When shall I quite forget myself, 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 Glorify 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 Counsels 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 Crucify us to all that is merely according to the Inclinations of Nature. How different is the judgement 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, entering into them by way of Communion, makes such admirable impressions, that Led 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 lies 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 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 Union.  
THe design of our Lord in giving us the Blessed Sacrament, is laid 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 Union 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 discernible in the most of those that receive the Communion: Because that Consummation presupposes 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 Supernatural succeed in their place, being cleared from all dispositions but those of the word Incarnate. A Soul in this state, receiving the Holy Communion, aught to remain simply united to Jesus present, and receive in quietness and tranquillity such effect of Grace as he works in her; which are, to live no longer to, or in herself, 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 absorbed and plunged 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 herself entirely to the Divine operation, and wishes she could say with St. Paul, Vivo ego, jam non ego, vivit verò in me 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 Fullness 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 mere Nothing compared with this. For what Glory is comparable to that of a Soul intimately united with the Supreme Being! My God, how delightful and transporting is the sight of the Wonders and profound Secrets wrapped 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 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 Prays, 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 straighter 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 show yourself 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 herself so prevented, so convinced, so pressed by evident instances and experimental proofs of your endless and 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 itself, 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 displays 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 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 Supernatural 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 Theatre 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 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 Sulphur, which carry vast Globes of Fire in their Bosoms, 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 Lions, breathing 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 Fuel 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 entered into a Church, I heard them sing these words in Honour of the Blessed Sacrament; Ambulavit in fortitudine cibi illius usque 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 strengthened by receiving this Divine Bread, that at last I might arrive to the Mount of God, might raise myself above the low inclinations of Nature, and mount to the participation of the Spirit of Jesus; and Perfection of a Supernatural Life; which Life is a high Mountain, which no body can climb by the mere 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 conferred 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 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 presence 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 itself the everflowing 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 Supernatural strength that this adorable Food brings with it? When we Communicate, 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 oloyed 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 haste 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 Sovereign 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 tastes 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 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 burden 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 yourself 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 died with a desire to see you. It is time, O Lord, now permit my Soul to departed in Peace, and quit this Mortal Life, because I receive within me the Spring and Source of Immortality. I know for certain that in Paradise 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 dependence on your Divine Will.  
O Jesus how admirable is your Providence! you open my eyes to see the comfortable and 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 myself 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 yourself 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 straight, 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 reliance 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 Supreme 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 Centre, 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 myself 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!   
The End of the Fifth BOOK.   

BOOK VI Of Interiour and Exterior Crosses.  

CHAP. I. That we must have a high esteem for Crosses.  
I Esteem it a great Happiness when we suffer any thing for God's sake, there being nothing on Earth, whereby we can better testify 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 ourselves 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 wrapped up with St. Paul into the third Heaven by Contemplation.  
Be comforted then, O my Soul, in the different states wherein thou findest thyself, 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 God's 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 Relic; 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 Relic of the true Cross of Christ: In like manner true Christians, the Children of Light, do highly esteem those little Mortifications, whether active or passive, they undergo, finding nothing more precious upon Earth; and a greater gift cannot be presented to them, than the occasions to suffer and mortify 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 Relic 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 Relics thereof before we think on't. When we examine our Conscience, let us ask ourselves this question: Hast thou, O my Soul, any parcel of the true Cross? Any Relics of the Sufferings of Jesus Christ? Happy are those who have some part of them, for they enjoy the occasions of the great trials 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' 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, 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 breathes forth her Desires: True it is, I cannot have a full Fruition of my Wellbeloved 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 lose ourselves 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 reposed 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 herself to God's 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 easy 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 denial even of Lawful Pleasures. We too often enlarge the Law of necessity, and indulge ourselves in our Refections and Recreations, and Accommodations. 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 courageously in the way of the Cross, when we find in our Souls such a Peace and Serenity, that does not indeed hinder 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 taste of Crosses, we must sweeten them with several Sauces, that is, with different considerations. Sometimes by accepting from God's hand with a Spirit of Penance: 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 ourselves 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 Council.  
'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 of their Body, Goods, Friends and Relations, giving an ear more to Humane reason, than the voice of Grace.  
Sometimes we persuade ourselves that Devotion is a Life full of Peace without Crosses; but we deceive ourselves; 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 Sanctify 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 ourselves, we shall acknowledge it. The love of Sufferings is quite repugnant to our Natural Inclinations, but God can make that easy 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 daily meet withal, either from others, or ourselves, or by the secret orders of Divine Providence; and to make good use of them for 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 gained without a laborious and courageous 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 established 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 enjoys, 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 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 inflamed with heat, is refreshed 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 than to suffer for Jesus. This Suffering does mortify 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 ruined 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 of God, which is the Life of our Soul, and the end of our Creation.  
I am much pleased 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 Sovereign Happiness of this Life. While we are Pilgrims on Earth, we are exiles from God's 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, than what I have found in the joys of union, which puts my heart in repose and quiet. It seems to me that I can say more truly 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 purify 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, 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. IU. God is pleased 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 ceased, 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 courageous in their Resolutions, that no humane fears, though of loss of Life itself, is able to stop the torrent of their Affections. Witness that good Religious man, who asked 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 Exterior, being impressions 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 purify the Elect by Tribulations▪ as Gold in the Fire. When therefore the Soul feels herself as it were nailed to the Cross, by Derelictions, Aridities, and Interiour Sufferings, let her not strive to free herself, but continue in this Suffering contentedly, as long as pleases God, because hereby she Glorifies him, and Purifies herself.  
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 myself, 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 God's 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 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 denied but we must suffer much to arrive to the possession of God in a Supernatural 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 tries 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, than the Soul does sometimes in this condition. Patience a little, 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 Trials of their Fidelity. O how Blessed a thing is it to fight for that Faith and Fidelity we own to God? O what lovely Charms are there in this Martyrdom, to those who behold them with the eye of Faith?   

CHAP. V Of Exterior Crosses by the loss of Goods.  
BEing in a Friend's House who served God truly, news was brought me, that the Soldiers had ceased upon all my Goods at home; and Blessed be God, it little troubled me. But rather I rejoiced, and put myself into the Hands of God, to do what he pleased with me, preparing my Heart to undergo greater Losses contentedly. I was much comforted by my Friend, and I went home full of Joy and Cheerfulness, accounting myself Happy that Divine Providence had brought me to Poverty and Abjection. And I said with myself: 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 seemed to me that at this time few Persons pitied me; and yet they talked of my Affliction as no ordinary Trial. They blamed me in some sort of Proceed; and after all I found myself an Abject and little considered. I could never consent to the Council 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 myself 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 adorned 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 myself 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 Proceed. 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 seemed 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 repressed 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 suffered and the Soul rejoiced.  
GOd has been pleased to make me enjoy, during my Sickness, an Interiour Peace so profound and great, that I was altogether astonished at it, considering my Miseries and former Transgressions. I said within myself: 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 myself to the conduct of Divine Love.  
It seemed to me that some days before this Sickness, I was in a disposition of extraordinary Peace and Tranquillity; and one day after Dinner I was taken with a continual Fever, accompanied with much Head ache, 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, cried out, O Love! O Love! O Love! And could say nothing else.  
When I seemed 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 wholly taken up with Divine Love, which did so entirely unite me to the good Pleasure of God, that methought I could never be separated from it.  
'Twas no part of my care to beg for my Life; and one of my Friends proposing to send me some Relics of Saints, which had done Miraculous Cures, I only thanked 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 myself into the hands of Divine Love, and leaving myself entirely to the conduct thereof, whether for Life or Death, for Time, or Eternity.  
In this extreme weakness of Body, my Soul found herself Victorious and Triumphant; to see that fall of Pain, and herself full of Love; and instead of being compassionate, seemed 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 entertained my Friends with little consideration, and I believe with too much talking, fearing now to have discovered then too much those Holy Fires that inflamed 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 forgot my Sins and extreme Frailties, and cast myself into the Arms of Love, that I might be united with my Wellbeloved, 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 myself 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 satisfy myself 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 rendered 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 entering 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 pleased 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 fastened 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 me to be nailed on the Cross. And in effect, my Sickness beginning with a grievous Headache, which made my eyes to be swollen 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 imagined 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 pleased to be so bountiful to his most ungrateful Creature; but it beseemed his Goodness to glorify 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 myself in this state of Incapacity, I remained 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 herself. 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 discovered a thousand false Opinions and vain esteems she had of herself, of her Lights, Sentiments and Devotions. She saw now she had some secret reliance 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 astonished at it; and I would have hardly believed, 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 itself, feeble, infirm, depressed and overburdened 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 seemed 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 Soldiers 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 Strokes with his Fist upon his Soar, to endure something more for Jesus Christ, whom they both loved with most ardent Affections. 'Tis said our Blessed Saviour appeared 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 rejoicing at their Happiness; in that they died in the Service of the Hospital for Soldiers, after they had continually endangered their Lives, by exposing them to the Mouths of Muskets 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 exposed to be devoured 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 cruelest 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 abandoned and unworthy to suffer for you. What can I then do, O blessed Saviour? For you have said, That he who will not take up his Cross, to follow you, is not worthy to be your Disciple. O Love, Crucify 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 herself, she is so changed from what she was. For in the state of enjoyment, the Inferior 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 tastes nothing but sweetness, and has no Sentiments unless of Peace and Tranquillity. But on the contrary in the state of Interiour Suffering, the supreme part of the Soul is as it were absorped 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 contradictions she finds to God's good pleasure; and in a manner believing she has no intellectual Resignation, she becomes doubtful of her condition; whereby she is much terrified and plunged 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 die 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 herself.  
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 cleared up unto us by the greatest Lights and Illustrations, do testify an extraordinary Fidelity in the Soul to God, and an annihilation of our Judgement, and a high esteem of God's Veracity. What wonder is it to see 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 tries 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 Paradise. 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, deprived 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 Hangman. And which is more, he was deprived of the Conversation of Jesus Christ:  
One of the greatest interior 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 dependence 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 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 Linger 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 interior 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 Wellbeloved, 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, disturbed 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 herself 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 Earth denied 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 Centre, from whom only she ought to receive Repose and Contentment. However she may much honour God by these interior 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, interior or exterior; but methinks the Soul can never be so complete a Sacrifice as on the Altar of interior Crosses; whether they come from the immediate hand of God, from others, or ourselves: It matters not much who makes the Cross on which we suffer, be they friends or enemies, God or ourselves; if we do but suffer 'tis sufficient; and we ought to be joyful, or at least content to see ourselves 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 darkened by her Imperfections, when she is overburdened with the weight of her mortal body tending to corruption: all these miseries are crosses to her, hindering her enjoyments of God. But a saithful Soul to accomplish the will of God, does bear them courageously.  
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 glorify 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 ourselves, 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 array can never daunt us. Let us follow the conduct of Grace, when she invites us to reflect on such like dispositions; for the Soul will thereby know her extreme dependence upon God, and her own infinite frailty, her confidence in God will be re-doubled, and her diffidence in herself 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 myself much changed, 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 myself 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 affright me: To be despised, to want accommodations, to suffer pains, was terrible unto me. It increased 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 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 God's 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 myself. 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 dependence I have upon you, more than a shadow 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 myself or any Creature. The whole World cannot uphold him, whom you have forsaken. O how vain is the consolation of Creatures, when that of the Creator fails us?  
Dare I hereafter think myself 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 astonished 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 itself frail? What most humbles me, is to feel in myself so great repugnance to suffer so little. What would become of me, if I should be charged together with Interiour and Exterior Sufferings? O how far am I from the Patience of Saints, and the Love that they have for the greatest Crosses? Humble thyself, O my Soul, humble thyself to the very centre 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 knows 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 liable as ourselves, 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 one of the heaviest Crosses of a Spiritual Life: But 'tis also most conducing to purify the Soul, and make her die to her own Interest and Abilities; that in the midst of all her troubles she may cast herself wholly upon God, and absolutely abandon herself 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 herself to bear with the Imperfections of others, but more especially her own. For after our failings, we must not with an impetuous Solicitude 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 Examen, 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 Tranquillity 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 Peace in the greatest Humiliations. Discite à me quia mitis sum & humilis cord, & 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 God's 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 God's fight.  
This well understood, and faithfully practised, leaves the Soul in great Peace, makes her Humble and Patiented 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 displeased with our Imperfections and Failings, without being disquieted at the Humiliation and Confusion that attend them. We ought indeed to afflict ourselves for offending God, but rejoice that we are ashamed 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 ourselves and our own condition. We are full of afflicting apprehensions that what we do in God's 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 ourselves is prejudicial to our advancement in Perfection; when we should principally look up to God, and such as we are cast ourselves into the Arms of Jesus Christ, having an eye to him, and relying upon him.  
When we are resolved 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 Thorns and Briers do grow there daily, with a thousand Failings, use what diligence we can to manure and cultivate it? As long as we bottom upon ourselves, we languish continually with Imperfections. Let us free ourselves from ourselves as soon as we can; when we have once learned to be more careful to please God then ourselves, we shall go on much pleasanter in the ways of God, and arrive sooner at the region of Peace and Tranquillity.  
'Tis the true course of a Supernatural Life to give ourselves up to the conduct of Grace; which sometimes puts us to combat with our Passions; at other times tries us with Interiour and Exterior 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 easy 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 abandoned to the good pleasure of God, keeps herself 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, 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.   
The end of the Sixth BOOK.   

BOOK VII. Of Ordinary Prayer and Contemplation.  

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 Mystic 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 Cross, and follow me. He says not, he must be Elevated in Prayer, but he must take up his Cross; that is, he must practise 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 Mystic Life, whose Gusts and Lights conduce to fortify the Soul, to carry her Cross the better.  
St. Teresa says, That 'tis a good sign after a Soul has been in an ecstasy, if she find in herself 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 Mystic Unions, but rather rejoice 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 Exterior Sufferings must be pleasing to us, seeing a true Christian ought to Glory in nothing but the Cross of Christ. But that did extend itself 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 burdensome. 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 preferable to that of obscurity: And so tasting of those Sweets, they are not now so pleasant, having discovered 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 enlightened; 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 myself to an Indifferency to Gods will and Pleasure in his deal with me. Heretofore inebriated with Consolations, I said, Fulcite me floribus, stipate me malis quia amore langueo, Surround me with Flowers and Apples 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 amazed to see a Soul to find herself desolate by Consolation. In Desolations the Inferior part of the Soul suffers, but in Consolations the Superior 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 separation 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 ecstasies.   

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, 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 God's 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 herself in an Indifferency, rising and falling according to the conduct of God's Holy Spirit: Always esteeming herself 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 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 ourselves 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 God's 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 without complaining. The great secret of a Spiritual Life, is for a Soul to purify herself, 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 own 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 deceived by our own imaginations.  
Those Saints who by the Impulses of Gods Holy Spirit have writ Spiritual Treatises, to direct Interiour Christians in the ways 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 writ 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 Lukewarmness, 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 Extremes equally vicious. 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 ourselves: The other is not to cooperate faithfully with the Grace vouchsafed 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 ourselves 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 rays of this Light from Heaven, that she may be throughly illuminated and warmed 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 resigned 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 Prince's pleasure. If he employ 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 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 herself and all creatures, without any reflection on her own Interests, Temporal or Eternal, having 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. This is the pre-eminence of a Soul, which is not wedded to one manner of Prayer more than another, but holds herself 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. IU. That above all things 'tis necessary to practise Prayer.  
WE must understand aright, that all our Perfection, and all the Glory we can bring to God, lies in our Interiour and not so much in our Exterior Actions. Alas! we pass away our time vainly and unprofitably, both to God and ourselves. 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 exterior 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 intent 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 wellmeaning Souls from Prayer; and this we must have a gseat care of, being a subtle Temptation. If hereby he can weaken the vigour of the Soul, 'tis that he looked 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 Ruin even by Works of Charity, either by overdoing 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 Virtue. 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, 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 cannot 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 Grace's  
Prayer then is the Source of all Grace in the Soul, without which by degrees she tends to ruin. No affairs whatsoever could ever hinder the Saints from their constant Devotions. Jesus Christ himself has showed us this by his example, spending whole Nights in Prayer and Contemplation. Our Disorders proceed much by too lightly engaging ourselves, 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 indisposed 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 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 than he will profit little in the ways of God, and his Interiour will not advance in Virtue.  
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 interiorly or exteriorly, in Nature or Grace. I see others Perfect and myself Imperfect without discouragement. I behold even with Content others commanding their Passions, and myself fight for Victory; others doing much for God, and I in a manner doing nothing; others Strong and Courageous in the Service of God, and myself 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 rendered 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 ordered it. However it must be our care not to spend more time therein than necessity requires. Too delicate Diet; 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 Employments and worldly Cares, can keep herself up in Fervour and 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 herself 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 Council of a Director: But commonly we are too indulgent to ourselves, and far from the practice of great Penitents, who were very severe to themselves, and also great Contemplatives. We deceive ourselves 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 aught to be wholly predominant. For 'tis our Duty to live Conformably to that state where God has put us.  
Gerson says very well; If we refuse Exterior 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 Joys 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 ourselves 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, 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 ourselves in Worldly Affairs, more than the order of God requires. 2. To be too delicate, and use very little Corporal Austerity. 3. To practise little either Interiour or Exterior 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 merely Humane, by following our Naetural Inclinations.  
But he shall never be a Man of Prayer, who does not live a Supernatural Life, and practise 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 easy 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 Clothing, is a good Disposition to Prayer.  
It will very much dispose us to this Holy Exercise, to keep ourselves in a Conformity to 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 ourselves with Employments, by offering our service to others on the pretence of Charity? Martha who was very busy about the Corporal Service of Jesus Christ, was reproved for troubling herself 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 ourselves 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 choose to converse with such, who commonly discourse about the one thing necessary, which consists in the Service of God, and the exercise of Prayer. But all this must be so done, as our Discretion may not be called 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 lose 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 ourselves 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 God's 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 centre and true repose. This is the end of our Creation, and if she deviate therefrom, to take a complacency in herself 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 herself 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 employed in this lower exercise. But when God is pleased 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 ourselves 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 ask God pardon of our Sins, and imploring his mercies. For to put ourselves into his Sacred Presence, and to converse with him, without a detestation of these Imperfections wherewith we have displeased him, is to make ourselves 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 called to the same sort of Prayer: and without a special Vocation we ought not to apply ourselves 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, Dependence, 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 placed herself in the presence of God, and thinking on the Subject she has prepared, aught 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 of God's 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 Vnum necessarium, recommended to us by our Blessed Saviour; and therefore it concerns us, not to distract ourselves with too many exterior Employments, 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 fettered 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 persuaded, there's nothing whereby we can better serve God, or more profit ourselves in a Spiritual Life. For my part I in some sort more value Prayer, though imperfect, than the best Actions 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 discharged our Duty and Obligation. The Servant that had but one Talon, 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 distasteful 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 myself 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 ourselves, to surmount all Difficulties.   

CHAP. VIII. How to pass from Ordinary Prayer to Contemplation.  
A Soul that does not nourish in herself any voluntary Imperfection, having efficacious desires to live the Life of Jesus, aught 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 herself in Meditation and a lower degree of Prayer, till God is pleased to raise her to Contemplation: but withal she must elevate herself as soon as she feels interior 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 judgement 'tis of great importance in the Exercise of Prayer, to receive with Humility the impression of the Rays 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 Soul makes it her work to mortify all her Imperfections, and desires to live a suffering life, for Prayer she need not much trouble herself, 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 herself 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 ourselves 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.  
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 Centre 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 considered, 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 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 aught to be suspected, as are sensible Gusts of Devotion in Inferior Nature.  
O my Soul, let us therefore entirely give up ourselves to God in Prayer, to receive from him such impressions as he thinks best: let our chief care be fully to submit ourselves to him, and to be disengaged 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 of Him, and understand all Divine Mysteries, is reserved 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, Independent 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 liable 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 but rarely, and to those who have passed 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 pleased to give us, must be received with submissive Thankfulness. While we live in Mortal Bodies, we shall have always something to purify, 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 Spiritualise 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 Music, 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 ourselves 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 God tries us with Derelictions, and gives us not admittance into his presence, but by things sensible and Discursive 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 courageously bear this Interiour Cross, as long as it pleases her Divine Bridegroom to continue her Trial. This state is bitter indeed, but withal 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 seemed to me, that my Prayer changed, 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 herself lost in a profound Ignorance of God, yet seemed 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 seemed to me that at this time my Prayer became more continual. And I was much encouraged 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 loved, 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-denial, 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 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 God's 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 loses herself 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 inaccessible 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 raised 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 according to his Perfections, is to live dead to ourselves 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 pleased to manifest to her. We see well enough this Light, by which we know God, but God himself is inaccessible: 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 imagines 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 them, which serves much to discover their excellency to the Soul. But it seems to me that these Verities, namely, We must slay 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 discovered 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 inflamed 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 Exterior 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 itself; 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 losing the sight thereof, falls into distraction, being carried insensibly to a different matter: But when she considers Poverty as enshrined in the heart of Jesus, and practised 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 Winters-day, wherein we feel nothing but Cold, and see nothing but Sterility; yet it affords Light enough to work in us a low esteem of ourselves: But this Humility oftentimes causes in the Soul disquiet, dependency, and discouragement. The other manner resembles a fair Summersday, which is more Warm and Lightsome, and full of Refreshment. The sight of our Miseries by this way is more advantageous, 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 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 centre, 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 absorbed in the Divinity, which replenished 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 finished the Mysteries of his Mortal Life, but still conversing with God, and plunged 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 Enlightened.   

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 warmed and inflamed with all sorts of Virtues. And though she does not distinctly practise their interior acts, yet she feels a delightful Joy by the sweetness of those impressions, and finds herself well aisposed 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 ourselves in Meditation.  
A Soul elevated to the state of passive Prayer, finds herself 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 Spirit, and follows the Divine Motions, by the Annihilations of her proper Operations. When she is thus passive and dead to herself, her state changes not, although her ordinary dispositions may alter; for than 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 herself 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 herself according to the Motions of God's Spirit.  
A Soul cannot arrive to this passive state, unless she be dead to herself, 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 purified 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 ourselves into the hands 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 interiorly 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 ways to come to God, and divers manners to sacrifice ourselves 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 sacrificed 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 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 die to itself, but will be acting and discoursing, we loving much our own Operations: so that we have much ado to conquer ourselves, 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 herself 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, 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 absorbed 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 herself. 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, to be applied 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 pleased to dwell, where she feels and tastes 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 than 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 Imperfections, and finds herself 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 bestowed, if we had Hearts prepared to receive 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 acquired by continual Mortification, and sometimes by Divine Infusion. We must therefore pray much, and die daily to ourselves 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 die to ourselves, 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 Strokes 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 Hungering of the Soul after GOD, and of her being Satiated with Him.  
I Sometimes find myself in a Prayer of Desires, which I may call a Hungering after God. For my intellectual Will had a strong Appetite for God, without any Production of other particular Acts of Love or Complacency, etc. 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 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 seemed 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 Hungering and Thirsting after God; and it seemed 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 myself a Hungering 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 Combats and Struggle in me, and I found in myself 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, 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 herself 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 pleased to satisfy this hunger he has raised in a Soul, by communicating himself to her in such a manner, that she finds herself wholly contented; and full of God. This fullness of God being once tasted, the Soul is ravished 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 Fullness, that they may purely rejoice in you who only can give us this satisfaction! This is a satisfying Fullness 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 emptied of all Creatures, before God can fill it. When a Soul finds herself thus satisfied with God, she must yield herself 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 distasteful, in comparison of those Joys, that ravished the Soul in this disposition.  
This Satisfaction and Contentment does sometimes Exteriorly show itself, the Senses being so affected therewith; that if such persons employ themselves about any sensible object, they do it as if they were a sleep.  
The Dispositions God is pleased 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 myself as an old piece of Household 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 Cripple, who cannot work for his Living, I must 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 infused Prayer. In my Morning Prayer I found myself 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 Inferior Nature, yet the Superior part of my Soul remained united to God, without any prejudice to her Interiour quiet. This Peace and Tranquillity was greater than ordinary, more Solid and more Assured.  
I conceive also that what God is thus pleased 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 centre of the Soul, without the Ministry of our Senses, and so is not liable 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, and does his works Independent 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 astonished 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 discovered 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 gins to quit her Natural Inclinations, wherein she continued with much Imperfection; and becomes more strong and generous, and more resolved to act for God.  
Except I deceive myself, God has been pleased to put me in this state by his actings in me. But withal he makes me know, that more Purity and Fidelity is required than ever, by dying to ourselves, and the World, to do his Will; and more Humility by acknowledging ourselves 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 pleased thus to favour us, why should we refuse his Mercies, by detaining ourselves 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 versed in acquired 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 pleased to open it, let us wait there with content and quiet, and practice Patience. The times of God's 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 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 lies 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 filled 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 rejoices; and this Joy is infused into her, and hardly knows how she rejoices, 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 Sovereign 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, giveth her such an Interiour way of knowing and loving God, that she tastes 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 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 mortify 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 exterior 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 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 convinced and disposed 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 ways, as by spiritual Lectures, holy Conferences, Meditations, etc. But when God is pleased 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, and keep her with him, so that she's more in Him than herself; Divine Love being a weight, that always carries her to her Wellbeloved. 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 Orators 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 advantageous 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 patiented, and prepare ourselves thereto, by the exercise of Mortificacation and pure Virtue according to the Grace betstowed upon us:  
Having been in this Prayer of Quiet many days, it seemed to me to be taken from me, for contesting a little with my Friend, to persuade him to prevent another with a charitable courtesy. O my God, how nice and delicate a 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 ourselves 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 Union 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 Unity 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 absorbed 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 itself 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 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 Proceed 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 absorbed in the Love of his Father, did rejoice in his Sufferings and Humiliations: so if we be in the Unity of this Love, Contempts and Mortifications, Dolours and Death itself will be lovely and , though quite contrary to our Natural Inclinations:  
This Unity 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 deter me from them. I find in my Heart a tacit Consent of Love, to abandon myself to Divine Providence, and not to disquiet myself 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 Centre 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 amorous 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 always find my will converted to God, the only centre of my Soul, and I know not how this amorous Inclination is entertained and preserved in me.  
I find by Experience that in this state my Soul is well disposed to practise all sorts of Virtues, though she make thereof no formal Resolution. After the Exercise of this Prayer the Soul is extremely in love with Mortification and Self-denial, 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 myself 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 myself, God has been pleased 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 trials, wherein we find much trouble and bitterness:  
The first is the Death of the Exterior Senses, whereby all Sensible Objects become in a manner distasteful to the Soul; for as long as she does amuse herself with any Sensual Delights, she can never arise to this Elevation. This general Mortification is so difficult, that the greatest part of Devotees suffer themselves to be conquered 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 lose courage in this attempt.  
The third trial is yet more laborious, for we must mortify the operations of our Spiritual Faculties, the Memory, Understanding, and Will, than which nothing is more difficult. 'Tis a long time before the Soul can understand how this must be done, and longer before she can bring it about. And except God be pleased 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 lose our time; that 'tis no better than pure idleness; and much hindrance 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 strengthen 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 Rays 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 them. The Spirit is a little busy to see what is doing, but being checked, is quiet; and the Soul having nothing to rely upon, being annihilated in herself, rests solely on God, reposing herself 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 herself 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 Fullness 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 Sacrificed to the Will of God.  
At other times the Soul is wholly taken captive by Divine Love, which giving her a relish of her Sovereign 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 pleased to infuse certain manifestations quick and sudden, 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 discouraged by her own weakness, she finds God showing himself present with her, to instruct, to quicken, to strengthen, to secure 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 pliable to his operations. Thus the Soul must stand affected in respect of God; but she can never come to this without great Combats 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 herself 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' Day, our Saviour gave me knowledge of a state of Prayer, wherein at present I must constantly exercise myself, 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 herself 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 discouraged at the difficulties we shall meet with in this sublime exercise, but prepare ourselves to bear the Cross they must endure, who are called to this state; and contentedly lose ourselves, 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 does not appear, and the humane Spirit, which is wholly blind herein, is much terrified. But when the Soul thus dies to herself and the World, not by her own, but the operations of God in her, she is not idle, as she may fear, but disposes herself to receive the Divine enactions, altogether extraordinary and Supernatural, which are hindered in her by her own operations. For the Humane Spirit must die, before a new Supernatural Life can arise in her.  
The Soul gins this passive Prayer by having an eye to God in himself, confused 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 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, etc. But 'tis God always who works powerfully in the Soul, these Exterior things being only subservient to his Grace.  
The Soul than 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 Infused into me, and now my former Exercises in Prayer seem nothing in comparison. What is it that the Soul pretends to by her Meditations and Affections, but to unite herself to God? But when she does already possess him, she needs not but to repose herself 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 herself 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 herself as in his bosom, by whom she finds herself attracted to the Contemplation of the Divinity by the Light of Faith. This Divine Idea 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 Exterior occupations, except such as I saw clearly God required of me: Spiritual Entertainments, Actions of Charity, Visiting the Poor, etc. To intermeddle 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 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 Exterior 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 retired; otherwise I shall not be Faithful to the Grace of my Vocation, nor conform myself to the Will of God. If I have not a great care, the Devil will deceive me, and make me delay to my own ruin.   

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 interior and exterior Sufferings; so that only the supreme part of the Soul remains united to God, the inferior 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 herself 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 Superior 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 liable 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 Union, 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 God's good pleasure, being dead to all other things, contenting herself 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,  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 die to whatever is not God Otherwhile he gives her Counsels to advance her in Perfection; and than if she has not been faithful to his motions, he gives her interior Checks of Conscience. Sometimes he enlightens her Understanding to inflame her Will; and the Soul being retired within herself, 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 herself 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 enriched with his Gifts, and employs all her Intellectual Powers to Love and Glorify her Wellbeloved. Here is her ordinary abode, from whence she descends not to her inferior 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 herself 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 thus favoured of God, if they quit him for exterior Employments, 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 favoured 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 ourselves to Prayer, and never leave it, for that is our great and sole Affair.   
The End of the Seventh Book.   

BOOK VIII. Some Maxims of great Importance to conduct us in a Spiritual Life.  

CHAP. I. To have above all things an extreme Horror 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 fixed 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 ruin of our Souls. Love makes all things easy, and what is done with great Love, is of great value in the sight of God. Who knows to 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 revenged on himself by severe Penance, and fly from it with such a Horror 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 abhor it to the utmost with an irreconcilable 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 ourselves and others also, interiorly 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 horror 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 self to suffer any thing, yea, the pains of Purgatory, or Hell it , 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 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 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 purified. For when Grace acts in a Soul wholly disengaged from the world she gives up herself fully to God's Conduct, and moves towards him as her Centre 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 Centre of Infinite Goodness has more powerful attractions, than the finite Centre of the Earth. The nearer any thing approaches to its Centre, 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 ourselves 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 ourselves out of the way, going rather back than advancing, we will be following their ways, and not walk in that where Grace has put us. It concerns 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 interior 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 Wellbeloved Son in small Characters. But here lies the mystery, that a Soul suffer herself to be in the hand of Grace as soft Wax, pliable 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 herself 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 Sovereign Creator work not his will in us! All the Solicitudes and Contrivances on our part are not so prevalent, as to abandon ourselves 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 exterior Employments. 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 than she desires to do nothing of herself, but to follow entirely the Attracts and Motions of God's Holy Spirit.  
A Soul that sets herself a work without an eye to God and her Interiour, is imprudent, for what she so undertakes, is of no value, in that she does not the will of God; but withdrawing herself from her necessary Dependence, 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 ourselves, Self-confidence is a thing so formidable, and we should discover a continual disorder in all proceed, except in those wherein we have an eye to God, and are industrious to conform ourselves to his Divine Pleasure.  
When a Soul has fully given up herself 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 ways, without which we should take one thing for another: so the rays of Grace discover to us what God would have us do, and if the Soul should not be thus enlightened, she would wander in the dark, and our poor Life go on without the Conduct of God in Mists 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. IU. 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 ourselves 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 endamage ourselves; 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 Horrors of the Cross, lest she should be scandalised at this last state, and her Palate should not relish the bitterness thereof. Spiritual Infants stand 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 completes it in the Bitterness of Sufferings. That which makes us professed 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-denial, which we cannot attain but by a Suffering Life. Let us therefore above all things abandon ourselves to the Divine Providence, desiring nothing but by the pure will of God, without troubling ourselves at what happens to us.  
'Tis no just matter of Astonishment to see in this world the ways of the Just beset with Thorns and Briars 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 Paradise, 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 purified in this Life in the Furnace of Affliction, 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 Burn.   

CHAP. V To renounce ourselves 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 Exterior 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 ourselves, 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 ourselves 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 Dependence, 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 glorify 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 Self-denial 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 rejoice in the abundance of such Favours, but her whole content aught 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, etc. and is content to have a bad Soul. Wretched is he who by his vicious Course of Life makes himself the most contemptible thing of his whole Family. 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 ways 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 horrors 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 yoke 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 ourselves 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 governed by a Person more capable and advanced 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 thyself 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 rendering 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 glorify 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 ourselves to the pure will of God.  
We ought not to perplex and disquiet ourselves 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 ourselves for the loss of our own esteem, which appears by our ill conduct in such small matters: And yet we pretend only to seek God's Honour, and the good of Souls. Those who truly seek the Glory of God, sometimes are troubled; but 'tis a displeasure joined with Peace and Tranquillity, 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 myself: 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 surprised, and as it were amazed 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 replenished 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 obliged 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 myself, nor be discouraged for not doing all the good I desire and aught to do in the charge incumbent on me; but instead of being troubled with my own Insufficiency, I would rejoice 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, enriched with an Infinite Light live Happy in yourself, absorped 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 Splendours in his Highnoon Glory. When I consider the defects in myself, and the faults I have not hindered in others, either for want of zeal or capacity, I will exercise my mind in such Thoughts as these: O my God, your Beauty is not Sullied hereby, nor your Glory darkened, nor your Mercies diminished, I know 'tis my Duty to be sorry for what Sins offend your Majesty: But likewise I ought to rejoice that you are immutable in yourself, and your Blessedness cannot be disturbed 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, aught to be content with all designs of Providence whatsoever, whether of Mercy, or Justice, giving herself up wholly into the hands of God, to deal with her as seems best pleasing to him. For aught she knows, 'tis best for her to be afflicted, and therefore she willingly submits to God's chastisements, rejoicing 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 herself up to the rigours of Justice, that she may be entirly Sacrificed to God's 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 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 Hermit's 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 ourselves 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.  
Queen IN what consists precisely good mental Prayer? I find many sorts thereof in Books. The Saints have practised it with much difference, and yet all so good, that I am taken with them. To which of them shall I betake myself?  
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 lose 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 ourselves 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 Sovereign and single Verity in God to be known, one Sovereign good to be Loved; and Charity being of the selfsame Nature in all Souls, one would think there aught 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 seeing 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 than discovers God more sublimely, as he is in himself, though but in a manner negative, general and confused, 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 herself 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 accustomed themselves to the ordinary method of Meditation; which is good and advantageous 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 mere gift of God, I account it Folly and Rashness to think we can bring ourselves to the sublime state of Contemplation, unless God elevate us by his immediate work and special favour. All that we can do therein, is to dispose ourselves 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 established in a sublime manner of Prayer, and that hath a long time practised it, can she easily fall from this state?  
Ans. If such a Soul gives herself 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 herself 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 herself 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 perplexed with Interiour Crosses and Desolations: But is there not a state of Light and enjoyment to be attained here, wherein the Soul may possess God clearly and peaceably without any disturbance?  
Ans. No, the permanent state of Enjoyment is reserved 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 herself in Prayer, according to her progress in Virtue and Purity, by being Faithful to the Calls of God on all occasions. God's usual way is to make Souls pass through Darkness, Temptations, Derelictions, Desolations, Exterior 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 ways of the Just thus beset with Thorns and Briars; for this is expedient to advance them in Perfection and Divine Love.  
Qu. How much time must we employ 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 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 employ much time in the Exercise thereof, if God calls us to it, and not apply ourselves to the Active way: Let us not be too Solicitous 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 God's 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.    
FINIS.