the kingdom of God within you. woodcut of nun surrounded by clouds All the glory of the Daughter of the King is within. Psal. 44. 14. S. SCHOLASTICA: THE kingdom Luk. 17. 12. OF GOD IN THE SOVLE, or, WITHIN you. DISCOVERED, AND DEmonstrated by clear reasons, common similitudes, and certain signs, teaching the God-seekinge soul how shee shall find the same after a spiritual Death within Her, and constantly possess, and enjoy itt: according to the words of Christ. The kingdom of God is within you. COMPOSED BY THE Rd FAther Fa. John evangelist of Balduke Guardian, and master of the novices in Lonvayne, and Diffinitor of the Cappucyns in this dutch province. Printed at antwerp by HENRY ARTSENS in the Cammer street at the white lily 1639. With Grace, and privilege. And now printed in English at Paris by LEWIS DE LA FOSSE in the Carmes street at the sign of the looking glass 1657. With Approbation. TO THE MOST Rd AND RIGHT HONle WALTER MONTAGV MOST WORTHY ABBOT OF S. Martins in Ponthoise, &c. SIR. May it please your goodness to accept from a strange hand( not at all known unto you, yet daily, according to obligation, lifted up for you) a kingdom. A rich present indeed,( but none of mine: either as Author, or Translator) and worthy yourself, being the expression to the life of that kingdom which you already enjoy in the fund of your soul: as I may very well conjecture by the fruits of your writings in your contemplative Characters; and the daily effects of your most pious endeanours for the introducinge, conseruinge, and dilatinge of this kingdom of God in the souls of all sorts of people. let the kingdom of glory be your Reward for ever. I was, I must confess at first deterred from setting forth this incomparable piece, having not the O●iginall by me, but only some mangled copies: fearing to blemish so accomplished a work, and sublime an Author. Yet comparing it with the most true, and exact practical kingdom I know now extant in the souls of the poor English, but true Benedictine nuns of our Ladies of Hope in Paris dedicatinge themselves for the conversion of a kingdom in this pure Coloss, 2. 3. Luk. 12. 2●. Isay 53. ●. Gal. 4. contemplative state. leading a life hidden with Christ in God. fear not little flock? I hope, as God hath given you already a kingdom in your own souls, so will he introduce itt into others, for your sake. praise o barren weoman who beareth not: sing, praise, and make joyful noise, who didst not bear, because many are the children of the desolate; more then of her that hath an husband! saith our Lord? comparing I say this kingdom with that in t●e souls of these most happy Religious with whom( o my happiness!) I daily converse: I am not only encouraged to set itt forth, but very confident,( having so bright, and true a mirror, or lookeinge glass to behold) I shall do it to the life; if mine own blindness doth not seduc● me. And no ● therefore since this kingdom is drawn from thence; I must aclowledge it SIR, to be yours, and that none hath greater right, and title to itt: then yourself. Your piety having been she chief Patron, Pious Benefactor, powerful Protector of this little, but highly deserving flock. Take it therefore, and accept of it noble Patron. Continue your Patronage, Exercise your charity, Extend you power in comforting, assisting, and protectinge these heavenly creatures. A work most worthy, w●lbeseeminge, and highly aduantageous even to the greatest Monarch of the world. For I dare promise you for itt, not only a kingdom, and centuplum in this life; but an eternal kingdom of glory, and crown of high reward in the next. For your enioyinge of which They, and h●e shall ever Pray. Who is. Most R●: and Right Ho●●. SIR. Your most devoted Beadsman, and humble seruant B. P. S. THE PVBLISHER TO THE devout Reader. THIS book was approved in the original, and higly commended( as it truly deserves) by diuers learned, and holy DDrs, and Men of authority;& the translation I believe is very true, and faithful,& therefore of the same authority. howsoever it is newly approved, as now set forth: that thou mayst not devout Reader be shye of it. I would not haue thee deprived of this precious pearl, this all desirable kingdom. I present it thee with marginal notes,& with all advantage possible, that thou mayst purchase it,& exercise it; if thou wilt thyself. Thou knowst the price, thou knowst the disposition requisite; the idiots Deuotions( that most proper book) may, or hath prepared thee. The Preface declares the worth of it; the disposition for it. Take heed thou neglect not so great a treasure,& cheap a purchase. Farewell devout Reader,& be happy, if thou wilt thyself; since thou mayst be made king of a most glorious, and truly internal happy kingdom in thine own soul, which he wisheth to thee, as to himself being thy. Most devoted friend, and true wellwisher. B. P. S. TO THE READER WHO is catholic. IF thou art capable of this way this book teacheth( which thou wilt find, and know by a secret sympathy of thy soul) then read, Consider, and Practise. Or rather chiefly practise. For without actual exercising all virtue vanisheth, and only a self pleasing conceit remayns: which is a babble to please, and satisfy children, and fools with all; but of noe worth at all, neither will it any way benefit, but prejudice. Now if thou art not fitt for this way as not having an interior propension neither read, Consider, or practise, for it will avail Thee nothing being noe ways for thy turn▪ which Thou wilt find by a secret Antipathy, and aversion in thy soul from this 1. Cor. 7. 7. jo. 14. 2. doctrine. several people, several ways; some this; some that, in my Fathers house are many Mansions. TO THE READER WHO IS not catholic. I aduise Him neither to read, Consider, or Practise, for it will be a sword in a Madmans Math. 9. 17. hands to destroy himself, and others; strong wine which he cannot bear. The Bottle will break, and perish. We haue too much experience of the Holy Scripture promiscuously red; the following of Christ, the will of God called the essential; And in infinit● other spiritual books which falling into unfit hands do destroy both them, and others guided by them. every book must be red with the same spirit, it is written Therefore who hath not a catholic spirit, 2. Cor. 10. 5. 6. Tim. 2. 3. 8.& 9. and can captivate his understanding in Obedience to faith: or is like Iannes,& Mambres wit●standinge Moyses, resisting truth, corrupted inmanners,& are reprobate, concerning faith, let such desist, or forbear to read these spiritual, mystical, catholic books which are written for proficients, not beginners: much lessethose who never intend to begin at all. The Admonition, and Aduise of B. P. S. IHS seal THE LICENCE. WHEREAS our Licence is demanded to publish in print a Treatise entitled The kingdom of God in the soul formerly printed in Dutch by the author a R. F. Capucine, and having ourselves perused the Translation in our Mother tongue, and that we find no thing dissonant from true orthodox doctrine, but instructions vshering pious souls to a desired state of Perfection, as also seeing it approved by persons of unquestionable learning, and experience. That our mean endeavours may incite all Christians to zeal such devout practices, and to embrace the council of our Blessed Redeemer. Quaerite primum Regnum Dei,& justitiam eius, seek first the kingdom of God, and his Iustice; wee hereby. grant full leave to print the said Translation in English, together with the Epistle, Preface, marginal Notes, and the Peritia or skilful practise thereof, compiledby the industrious labours of B. P. S. monk of the Ho. Order of S. Bennett, and of the English Congregation, for the spiritual advance of all souls that desire a more intimate union of Perfect●on with Christ Iesus their beloved spouse. This given ander our hand, and seal, in our monastery of S. Laurence in Dieulward the 17. day of february in the year 1657. Fr. Laurentius Reyner Praeses Cong. Angl. Ordinis S. P. N. Benedicti licet indignus. By command of our V. R. Fa. President. B. Augustine Constable Vice-Secretarie. THE CENSVRE. of the book in Dutch. IN this book of the kingdom of God in the soul by a fitt method, and apt similitudes is declared the mean, and way by which a Man in this life( through Abnegation of Creatures, and Himself) may attain to Christian Perfection, and therefore I judge itt most worthy to be printed, and red. At louvain 11. of june 1656. Anthony Louerius pontificial Reader of Deuinity, and Censurer of books. THE APPROBATION. THE Apostle tells us, that the sensual man doth not understand those things which are of the spirit of God. And t●is I conceive to bee true, not only in carnal men, who being led, and governed by the inordinate passions of the sensible part of their souls, do not see, and follow the light of reason: But also that the Apostles meaning is, that even such as govern themselves, in some degree, by natural reason yet being deprived of the true, and life-giuing light of superuaturall faith, they nelther know nor feel the sweet, and secret motions of the Spirit of God in the harts of men; no nor understand the language of those who are conversant in that divine school. Hence I foresee that this treatise, entitled, the kingdom of God in the soul, composed by the R. Fa. John evangelist of Balducke Capucin, which I vnderwritten, Doctor of divinity of the faculty of Paris, haue diligently perused, will seem to many to bee rather the expressions of an enthusiasticall fancy, then either the productions, or the documents of a solid piety. Whom, if not long experienced in a purely-spirituall life, I wish they would forbear to censure what they do not understand; if used to other paths,& ways in the holy,& heavenly abstractions of their souls, let them not condemn what seems not altogether consonant to their sentiments for the internal opetations of Gods Spirit in his Saints are abstruse, and diuers. In the interim I can, and do assure w●omsoeuer shall desire to read this work, that it contains nothing contrary to the Christian faith, and prous practise of the catholic Church, yea well understood, it may bee useful to those that aim at t●e height of spiritual perfection. In witness whereof I haue hereunto subscribed my name, at Paris this 14. of Feb. 1657. H. HOLDEN. THE APPROBATION. WEE B Paul de S. Maria D of Deuinity &c. having diligently perused the book called The kingdom of God in the soul &c. written originally in Dutch by the R. F. John Euengelist of Balduke Capucin, and now published in English by B. P. S. finding therein nothing contrary to the catholic R. faith, or Good Manners. But to be a very spiritual book admirably describing The kingdom of God in the soul: fitt, and proper to introduce the said kingdom &c. into all devout, and well disposed fowls. And therefore do judge it most worthy to be published. given under our hand this 31. of january 1657. F. Paulus de S. Maria. Qui supra THE APPROBATION. HAVING diligently perused this book enrituled, The kingdom of God in the soul, with the Epistle, Prefaces marginal notes, and a brief addition of the Peritia, or skilful Practise of this book; I find it to contain nothing against Truth, or Good Manners; But to be full of pious, and good Doctrine expedient for those who tend to Perfection. And therefore judge it fitt to be exposed to the public view of all devout Christians. Dated at douai Ian. 26. 1657. B. BENNET STAPLETON monk of the English Congn of the Holy Order of S. Bennet, and doctor of divinity. THE PREFACE. TO THE kingdom OF GOD. CHRIST our Lord, and sawiour teacheth us to pray daily thy kingdom Math. 6. 10. come. Which words though diversly expounded by the Holy Fathers: S. Ambrose notwithstanding, and S. Rupert do interpret them to be spoken of kingdom of Grace: whereby God governeth, and reigneth in the souls of the faithful. S. Augustine saith of this kingdom. It is said the kingdom of God is within you. And S. gregory Naz. saith. This kingdom of God planted within us: is the ioy infused into our souls by the holy Ghost: for it is the Image, and pledge of the everlasting ioy, wherewith the SS. in the everlasting life do rejoice. This kingdom, for which wee daily pray, behold here exhibited, and declared unto us in this book. Whereof Christ speaking in another place saith. The kingdom of heaven is like a merchant who seeketh after precious Math. 13 45. pearls. whereupon S. gregory saith by the precious pearl is understood the sweetness of a celestial life. And S. Augustine saith: spiritual things are things, that ought much to be esteemed of. S. Chrysostome also saith. The mysteries of truth are pearls. For like as pearls enclosed in shells are in the depth of the sea: so are the divine mysteries in the light of the senses. Out of all which sayeings it appeareth that this kingdom whereof this book treateth: is a pearl hidden under the deep senses of the holy Scripture,& doctrine of holy Fathers: is also in the very depth, and fund of our souls. But who shall dive into the bottom of the sea, for to purchase this pearl, and to show unto us the same? Who shall expound unto us the divine mysteries included in the profound sense of holy Scripture, and doctrine of Holy fathers? Whom shall he teach Isay. 28. 9. knowledge? saith the Prophet: & whom shall he make to understand the thing heard? them that are weaned from the milk, that are plucked away from the breasts. just so the Author of this book was perfectly weaned from the milk of earthly things, and withdrawn from inordinate Affections: despising all delights of the world, and renouncing all earthly transitory things even from the beginning of his conversion; taking upon Him a religious Habit in the Capucin Order. Which he took upon Him with such devotion, and fervent zeal, that at the very instant he felt himself changed into another Man: and placed through a singular divine Grace in the Exercise written in this kingdom of God: which he with all diligence, and fidelity embraced, and prosecuted with extraordinary sequestration, and austerity of life: in so much that he scarce took two hours rest in the night, and those sitting vneasily. he was also in his meate, and drink most sparing for many yeares:& used noe other meate then herbs out of the garden,& water for his drink: as long as his nature was able to endure it. Through which, and other most excellent virtues, as poverty, Obedience, chastity, humility,& Patience he deserved to be admitted into this kingdom, and to receive the singular gift of divine Contemplation, and to live continually in the same without ceasinge. Thereby enjoying( for renouncing all for our Lords sake) the hundred-fould reward of the divine Presence. Which clearly shined in his behaviour, manners, and lovely comportment making him most grateful to all; whose harts he wonderfully stirred up to devotion by his words, and virtues. But the better, and more securely to conserve these virtues, excellent gifts, and Graces: and to follow Him who leadeth to solitude, Ose. 2. 14. and there speaketh to the Hart, he gave himself much to abstraction, and to seek out solitary places; And to this end lived most willingly in the solitary convent of Capucins in the wood of Sou●e: chiefly built by his motion, and furtherance. Where he withdrawing his spiritual eyes, and powers from all earthly things lived an heavenly life upon Earth: and discovered, and found out profound mysteries, and secrets of the divine wisdom which he afwards communicated to others most abundantly both by words,& writings: teaching how a loving soulemust seek the supreme Good: as also find, and conserve It in all places, Alone, and in company: in solitude, and conversation: in the Church, or in the marquet: Andvnitinge her Spirit with her spouse shall haue her understanding free from all images, and Her will vn●ted with the will of God in an Holy vacancy from all created things, and shall embrace God in the pure, and naked fund of Her Spirit, where this kingdom, this pearl, and this precious treasure lieth hidden. And now by our very R● Father( being illuminated by the father of lights) is exhibited, and demonstrated in this book( not compiled of reasons borrowed, and taken out of other Authors, and books) But of his own experience gained by a sin●ular mortification, and abnegation of all things, and an exceeding great observation of, and compliance with the devi●e Grace to the very end of ●his life. Imita●nge the wise merchant of whom it is written in S. matthew; that he knew not how to value this kingdom, and pearl according to the valour, and worth: and therefore Math. 13. 46, sold all he had, for to buy the same. But what price I pray you made he of all his sold goods? himself. he himself was the price of this jewel. For so saith S. Augustine. The price of this pearl is wee curs●lues; who to possess the same are not free unless wee renounce all that wee temporally possess for our freedom. And for This is the re●son why the exercises of resignatios, ar● so necessary to be practised before wee can com● to this kingdom, wh● 〈◇〉 ar● se●t for● in the idiots Deuotions. selling, and parting with such things wee receive noe greater reward then ourselves, which wee give for ●tt. For whilst wee are implicated with such impediments; wee are not ourselves. Hence it followeth that wee must give ourselves so entirely; that wee retain neither any Image, or Affection to any created thing; whither it be friends, Goods, Honours, pleasures, or whatsoever else it be, wee must give it all to purchase this kingdom, and pearl. This price is expressly taxed. That is, this disposition necessary thereunto is clearly described in the 9. 10. 11. 12. and following Chapters. But before you come to purchase this pearl, read first not once, but often the foresaid Chapters: consider the price, if you be able to pay it. For until it be paid to the least mite, and so long as there is any thing on our part wanting which is required thereunto, do not think that you can make your bargain with Almighty God: But when The simplest to coman ● may as well ●nioye this kingdom as the learnedest, and s●b●ilest clerk. ●ob. 28. ●3. ●hau●ius. you haue the full price, whosocuer you are: rich, or poor; learned, or unlearned; without any more a do this precious pearl, the kingdom of God shall be given you. A set price is put upon it, as upon a penny loaf, neither more, or less shall be given for it. If you think this price be too great, then this kingdom is not for you. The holy Prophet job saith that Man doth not know its price. It is most certain, it must cost flesh, and blood:( as a certain Author writes) yea the very marrow of the bones. And yet iounge,& unmortified persons full of flesh, and Blood who haue noe virtue, or practise austerity in fasting, watching &c. or ever haue done: will( as wee use to say) with hose, and shoes enter into this kingdom. But they know not the price of this kingdom. For such a purity is required; that the Author of this book used to say; that wee were not in this life to take example from men, but from Angells. Finally such purity that noe greater is in the power of man; so that he must not only do well, but the uttermost, and best of all. Wherefore the said Author used to say that in case such an one were to die instantly he would do noe otherwise then he continually, and ordinarily doth: saving only that which God, and the Holy Church commandeth him at such a time. Out of what now is said some may think that very few attain thereunto, since few hath this preparation. It is very true;& I wish to God Men would be made to believe the same. O God! what pity is it, to see so many make procession of this divine, and spiritual life, yea persuade themselves to love God in the highest degree,& to be perfectly mortified; And yet all is but pu●e nature. For they are full of self love, and complacence, rigid also in censuring of others, and preferring themselves before others, children, children look well before you; you may deceive yourselves, and Men: but not God. This kingdom, this pearl is hung up in public view for all men: but of hundreds, yea thowsands scarce one obtain it, even of those who will be counted spiritual. Yea so few there be: that the Author used to say that he would not haue believed it: had he not by experience found it. so few attain thereunto that wee may say, scarce any. The reason is according to spiritual Authors because they will not give the value, and true worth of this kingdom; they will not go to the price of this pearl. They will haue a kingdom for an egg. But Man knoweih not the price of itt. Wherefore devout souls doenot deceiucyourselues through an internal quietness, or to speak truth through a false idleness, and Rest of nature. For this is a ston where at many do stumble: they will neither read, or pray vocally, or meditate, but take their leave of all observations,& exercises: and in a passive manner They omit good exercises, a●●● themselves before they are ripe or called by 〈◇〉 on their own heads into pas siue as they conceive contemplat. on. unite themselves with God. But these omit the one, and spoil the other, and open the way to the enemy, and to a thousand fantasies, and Imaginations. They rest wholly in nature, and Passions begin by little, and little to revive again: they become self-conceited, and full of proper iudgement, and believe noe learned Man that would bring them out of their error, and into the right way. The reason hereof is, because they haue not that necessary preparation for to be endued with the divine light, and to be united to God after so high a manner. It may also ●happen that one thinking to keep himself thus quiet, and in a passive manner thereby to prepare himself for the Grace of God without any working, or cooperation: may fall into heresy condemned by the council of Trent. If any Man say that mans free will moved, and stirred up by God, doth not cooperate with God &c. Whereby it may dispose itself to obtain the Grace of justification &c. But as a thing without life he doth nothing, but hold himself merely passive, let him be accursed. let him be, who he will, that saith, that in a contemplative life the Spirit must be July passive without any work: is contrary to this Author, and much deceived, neither hath he one iott of this Exercise. And therefore it must be well understood. It is true; the operative Exerciser after long Mortifition &c. must be restreigned, and moderated to give place to the work of God in a great quietness of Spirit, but it must be so done, that leaving the one, wee obtain the other. And how one is to behave himself in this quietness is taught in the 16. Chapter of this book. Out of all that hath been hitherto said, some may ask, and say. If so few attain to this Exercise? if so great purity be required thereunto? to what end is this book printed, and set forth? whereunto wee soon answer: that if so be all cannot buy this whole kingdom, this whole pearl: that at least they may some part of itt. And though this reason seem directly against the opinion of this our Author, and other spiritual writers: who clearly teach that wee cannot haue one piece of this Exercise, but ●ither all, or nothing thereof. For it is not gained by peice-meale. Henceforth notwithstanding I will not infer that all is lost labour that a devout soul doth, if shee doth not at length attain to this practise: considering that the nearer shee approacheth thereunto the perfecter shee is, and shall enjoy this kingdom of God, this pearl more perfectly in the next life. so that albeit very few attain to the perfection declared in this book: the labouring notwithstanding, endeavouring, and approaching thereunto doth much avail, and benefit the soul. Such also as do not attain thereunto may in the mean time admire the immense goodness of God towards his loving, and faithful seruants: his friendship, and familiarity with them: even in this mortal life. Such; I say, by this book will learn to praise, and magnify God, who hath given such gifts to men; and thereby may hope to be made partaker thereof according to that of the Psalmist. I am made partaker of all that fear t●ee,& keep, thy Commandements. Psal. 11●. 63. And that they may rejoice,& be glad,& thank God that there are such men upon earth. Whom Thaulerus calls the pillars of Christianity, and of the holy Church. One such Those Spiritual, internal persons are the Pillars of christianity and of the holy Church. is able to prevail more with God Almighty thē a thousand others. S. Ambrose therefore used to weep for the death of any good Priest, because the people thereby had lost a pattern of good life. And wee haue just reason to lament when any such person departs this life, sayeinge as Pope gregory said when S. bonaventure died, that there was a pillar of the Holy Church fallen. This book will serve also for our Humiliation, seeing that such things may be obtained; and that wee are so far from them through our own fault, and immortification. job. 3. 27. so saith Holy job. he shall look upon Men, and say I haue sinned. upon which words S. gregory saith. Like as a poor Man beholding the treasures of a rich Man, doth more clearly see his poverty, and esteemeth the less of himself. In like manner a soul beholding the wonderful lives, and examples of the SS. becometh thereby more humble. Considering therefore: the great purity of these great friends of God; with great reason may wee be ashamed in the presence of God: and knockings our breasts say wee haue sinned. S. Anthony after he had visited S. Paul the first Hermitt, being asked of his Disciples: why he stayed so long? with abundance of tears answered saying. Ah miserable sinner, and wretch that I am! who am but the shadow of a true monk, and do unjustly glory in the name of a Religious Man. I haue seen an Helias, a John Baptist in the desert, when I saw Paul. Another also having seen the Perfection of some Religious: cried without ceasinge; I haue, but the bare name of a Religious: wee are created, and called to this perfection. Furthermore some are particularly dedicated unto God,& make profession of a perfect, and spiritual life: or at least wee are Christians: wee see, and behold this purity of love, this so great perfection, and in the mean time are so far from itt. think you not? that wee haue good cause to lament, and be ashamed, and to say, Wooe be unto us! Wee haue seen angelical, and seraphical Men upon earth: wee deserve not the name of Religious,& spiritual Persons, or true Christians. This book moreover must needs be most profitable, since it teacheth all that, which all spiritual writers aim at in all their books of Meditations, and other spiritual Exercises. For all Meditations of the Passion, Death, and Iudgement help for to make men die to all evil desires; and to exercise themselves in all virtue,& to enkindle in them the love of God &c. But in this book is as it were the end of all this,( which by many writers is omitted, or not perfectly declared) and very clearly, and perfectly expressed. For as some books teach us the Exercise of Martha, others of mary, this joineth them both together teaching us how wee may become both Martha,& mary together. That is how wee may do all external works, and yet remain actually united in Spirit with Almighty God, so that wee are never deprived of this divine light, so long as wee be not defective in the disposition thereunto. But this is an high streigne indeed, as this our Author used to say. For he esteemed it a most heroïcall Act for to speak, eat, drink, and work externally in this divine light without depressinge of the Spirit, or any ways hindering of the actual union with God. whereunto he furthermore added that after that one by internal prayer hath discovered this divine light in himself, that it is yet ver● needful for Him for many yeares withall possible diligence to continue therein; before he become master in this Exercise. Lastly it was necessary to put this Exercise in print: because the Author having only written it, for the use of some devout persons; it was contrary to his meaning copied out whereby many errors were crept in; for the correcting of which, it was thought necessary to publish this book to the Honour of God. IHS seal THE kingdom OF GOD IN THE SOVLE. THE FIRST CHAPTER. Of the great Ignorance of Men in searching after their Happy, and blessed end, which is God. THERE is noe Ignorance so unbeseeming, or hurtful; as for a Man to do a Thing, and not to know the end, for which he doth itt. For it is the first Thing he ought to know, and for want thereof he can do nothing that is sitting, or profitable, but by chance. Therefore if any undertake a Trade, or Office. he first of all endeavours to learn what is required to the due performance of the same. And it yet much more unbeseeming not to know the end for which he is, and for what he is Created, and lives. For thither ought to be directed the works, and endeavours of all Men: like as the Arrow of the Archer to the white, or mark: and therefore this Ignorance must needs bring with itt an unspeakable harm to the whole life, and being of such an one. All creatures from the least to the greatest as well Reasonable, as unreasonable know the end of their living, and being: their proper place to which they belong, and thither do they always tend, and incline themselves in what quarter of the world soever they be, exactly performinge that for which nature ordained them. The earth, the Water, the air, the fire,& all that is composed of thē know their proper place, and thither do they always incline, and convert themselves to their power: in what place soever they be put. The heaven, the sun, moon, and all the Planets know their motion which they observe continually in good Order. The sea keeps its tides, all the Riuers their flowing: And it is so firmly imprinted into each one by Nature that they never fail to fulfil that for which they were created. Man only is ignorant of the end for which He is, and why he hath received this present life, and is placed in this world, nor knoweth what doth properly belong unt● Him, in this life: whereas notwithstanding he ought above all other Creatures through Reason to be assured thereof. By reason of this Ignorance the world hath ever been, and is still full of Errors, and Disorders. If wee could from some High tower behold the occupation of most Men in the world, and had likewise before our eyes the end for which each one,& altogether were created: wee should not be able sufficiently to wonder at the blindness of the children of Adam. Although wee should see the fishes leap out of the water to fly in the air, as the birds; and on the Contrary birds cast themselves into the water to swim,& live there as fishes. It would not seem more strange, and wonderful to us y to behold men to work so contrary to the end for which thy were created by God. A certain Philosopher considering in his time the blindness of Men, Albeit he was himself in darkness, and ignorant of the true end of Man, having notwithstanding some more natural light thē Others, went at full day with a lighted lantern in the midst of Men, to seek men. The Prophet david in Spirit at diuers times considering this common depravation, and prpeosterousnesse of human kind: could not tell how he should best express this wonder, and therefore useth for that purpose a particular saying: God( saith he) Psal. 13. nath looked do ●ne upon the children of Men to see if there were any One who had understanding, or did seek God: They are all declined, they are altogether become unprofitable, there is None that doth Good, there is not so much as One. It seems according to this saying y this Thing is in itt self so wonderful, that God would not believe itt until he saw, and considered the same▪ and numbered men one by one. And although wee being now enlightened by true faith know in some sort the end for which wee are created, and that to which wee must tend in this world; nevertheless wee are very much Ignorant of the true way, and means to attain thereunto, and if perhaps wee know the same, yet the desire wee haue thereunto is so small that the knowledge thereof doth little auayl vs. In so much that even yet an illuminated man might well walk through the whole world to seek out men, who haue obtained their true end, or that tend thereunto, as they ought. This the Prophet jeremy doth witness saying. I haue 4. cha. loo●ed round, about,& haue found no Body. And truly a sign that a Man is Actually Ignorant of the means how to attain to this end, is, that there is scarce an Art, or science so abstruse, or hard to be learnt upon the earth, as this; also very few haue the right knowledge hereof, and those that haue itt, find scarce any to whom to communicate this Noble science. Which indeed is the greatest damage that sin hath done us,& if wee consider itt well the greatest, and shamefull●st exprobration, or reproach that can be done to Man. For it is as much as though wee with great Art would teach a fish to swimm, a bird to fly, or a Man to go upon the ground. There come forth daily books enough which teach us, that the end,& Perfection of Mans life consists in an union with God, but very few teach wherein this union doth consist, or how wee can certainly attain thereunto. If there be any that handle the s●me, they seem to us to be too obscure, too ●●gh, wee cannot understand them, wee hold them to be full of error, wee impugn thē, weereiect them, mo●t part of Men haue noe more desire, or longing thereunto, y a horse, or a Cow to precious spices: this in truth: deserves more to be lamented y any thing in the world; and especially that wee observe this blindness amongst Religious, and spiritual Persons, whose state, and Vocation is properly above all others to discern, and seek to obtain this end. And if so be there be any who apply themselves according to true doctrine to seek union with God, and to obtain in Him their Happy, and blessed end, they reckon, and esteem themselves to be united, before they are well approached unto Him; Albeit notwithstanding that the word united is not unknown unto them, and they are not ignorant what is required that a thing may be said truly to rest in its end. Which is a sign that they be really estranged from their true end. When wee see a thing to be near Another, or to touch only the same wee do not think itt to be united therewith. But to hold●y to be perfectly united with another thing, it must loose all dissimilitude, leave all propriety, depart from all Multiplicity,& assume the likeness of that wherewith it is united. Hence wee do not say that the Iron is united with the fire, as-long as wee perceive itt to be Iron; but to be perfectly united, itt must be so glowing: that itt seem to be wholly fire, and not Iron. Wee also do not esteem the air to be united with the sunn-beames so long as wee can perceive any thing else in itt y light, and clearness. In like manner wee ought not to esteem our soul to be united with God unless shee be with all her powers so wholly averted from all Creatures, and from herself, as though neither shee, nor they were at all. And being wholly converted to God so enjoy his sacred presence that shee know, taste, or feel nothing but God, for y is shee first of all Perfect, and hath obtained her end. again wee do not say that a ston rests upon the earth when it is loose by the ground, or toucheth the same only with some corner; for it shows the Contrary; not resting until it ly flat, and firm. Yea to rest the securer it imprints itself, as deep in the ground as it can, and in the mean whyl: Man esteems himself to be in God, and to rest in Him when perhaps he is somewhat near unto Him, or with some one of his powers knoweth; or toucheth not Him, but some thing like unto Him. Which is a blindness to be much lamented. And the more because many hear, and understand the same; and yet are no more touched, or moved therewith then as though it did not concern them at all; when as notwithstanding they cannot be ignorant that out of this end, no happiness can be expected. Truly if a fish should see the water, and did not make hast to leap into itt; if a ston should hang loose in the air, and not fall down-wards, wee would affirm the fish to be dead, and that which seemed to be a ston, to be noe ston. What shall wee now say of Man? and to what shall wee liken him who doth not tend to his first, and prime end? hear what the Prophet david saith of Him. Man being in Honour did not understand, sal. 84 he compared to bruit Beasts, and is made like unto them. And to show the small difference betwixt the one, and the other, he repeats the same twice. This hath ministered Occasion unto me amongst diuers other books which treat of the Perfection of this life: to add this small treatise. If peradventure in this common erring; wee could by the same suggest as well to ourselves, as to others: some apt means for the obtaining of our blessed end to which wee are all created, for which wee ought all to tend, and for which wee haue all received our Body, and soul in this present time, expecting the Day in which wee must give account how little, or much wee haue approached to our Blisled end;( which is God) and are united with Him; when as according to the Measure wee are to expect reward, or punishment. To declare this Matter further I could find nothing better to come to our Intent, that this present treatise which wee haue written of the Perfection of the soul in this life, and of her true final end; and to call itt the kingdom of God in the soul. Which our sawiour Christ teacheth in the gospel saying in expresle words. The kingdom of God doth not Luk. 17. come with observation; for behold the kingdom of God is within you. Which words are very clear, and are both by S. Thomas, S. bonaventure, and others understood of the internal kingdom in the soul. This kingdom the soul obtaynes, when as in due order shee hath subjecteth the inferior Man to the Superior, and the Superior Man to God who y doth live, and reign in Her, as in his kingdom. For Confirmation hereof S. cyril, jerome, and Augustin understood these words of the Pater Noster. Thy kingdom Luk. 11. 2. come. Of the spiritual kingdom in the soul. Whereof S. Augustin had particular experience as appeareth by his words when he said: O great Depth! o sweet secrecy! o secrecy! without bitterness of bad thoughts▪ without perturbation, impugnation, or pain This is the ioy whereof our sawiour said. Enter into the ioy of thy Lord. Math. 35. 23. The reason wee haue to take this name the kingdom of God is first because every one desires to tend thither. Who desires not to be a king? who would not to the end of the world go over the sea, and mountains, if so be there could be shewed Him an entrance into the kingdom of heaven? How therefore shall any body neglect the doctrine wee here give, to show Him that kingdom in himself? truly if to one, who with great labour did fetch water a far of; we should show Him the fountain from whence it did flow within his own house: who would not spayr the Labour of fetching itt from abroad, and enjoy that he had within doors? where the kingdom of God is( there is God) who is the fountain of all Good, Beauty, and Perfection, which Man seeks out of himself with great Labour. Yea by the kingdom of God wee understand nothing else but a perfect union of the soul with God. And therefore understanding that the kingdom of God is within Her, each one ought to be enflamed with a great Desire to seek the same. Secondly because the word kingdom of God doth make best known to every one the nature of true Perfection. For all know that where the kingdom of God is, there may be noe sin, 'vice, bad Affection, or desire; no trouble, commotion, Mutability, or instability; no Aridity, or vexation; but through a Death of all human Frayltyes, True Perf●edtion. and imperfections man must haue in Him an abnegation, and sequestration not only from sin but also from all created Affections whereof God is not the cause; and in place thereof he must haue all virtue, and Perfection; yea an angelical Purity in perfect Rest, and Peace in God; which neither for suffering pain, or any other Affliction is disquicted. And in Truth such ought to be the union of the soul with God which is her utmost perfection, and end in this life; as was that whe●in God first placed Her. And with reason it requires the uttermost Perfection of Man in this life; for he ought to rest perfectly therein, and to be able at all times to attain thereunto; and albeit by reason of his frailty he oftentimes separater himself from itt, and that he cannot in this life( which is but the way to the next) come to a Constant,& Perfect Rest in God, and a full satiety in him. There is notwithstanding appoynted him a certain union with God which he may obtain in this life, wherein he finds a Rest, and repose in God; which is such, as doth sufficiently satisfy him here in this life; and therefore he ought to tend unto itt; and this union must be such, that it come so near as can be to that of eternal Bissednesse. And Principally be without medium or mean, although obscure, and in faith; whereas the other is in perfect Charity, as a full reward of this life. Of this true union with God diuers spiritual Teachers speak whose words for breuityes sake wee here omit thinking that the devout Reader doth make noe doubt of this Truth; And only say that wee haue determined to treat here of this uttermost Perfection under the Title of the kingdom of God; demonstrating what is required of Man to attain thereunto, and how he having obtained the same shall always retain itt. For so far( it seems) he can come to, in this life. Therefore of this kingdom of God we will here speak teaching the soul how shee shall find God without medium or mean, or any thing interposed in her, and retain him in all Places, works, pains, and Troubles. And that wee may the better be understood wee will exhibitt this not in sublime, and subtle; but simplo words, and declare itt with common similitudes intending more to instruct the simplo, and humble of hart y the witty, and selfeconceited. Imitating Christ who thankes his Father for that he had hidden itt from t●e wise, and Luk. 10. prudent, and had revealed itt to little ones. And also used oftentimes ordinary similitudes thereby to express the evangelical mysteries. The Order which wee will keep herein; is this first wee will speak of the great Ignorance, and stupidity of Men in seeking after their end( which wee say to be the kingdom of God) and what wee do understand thereby, and how grossly they stray from the right way that leads thither. Then with common similitudes will wee show how they must behave themselves to find itt; and afterwards wee will set down in particular what is required in the soul to become the kingdom of God. Where wee will then teach her how shee shall suffer herself to be led therein by God:& how shee shall persever there constantly in all aridityes, corporal pains, Afflictions,& lastly in all exterior distractions; and employments. THE II. CHAPTER. How grossly Many do err in seeking God, and therefore do not find, or know the kingdom of God which is in them. IT is much to be admired: that Man who is created to the likeness of God,& hath him for his final End, doth so little seek after God, but rests so quietly out of him. And no less is it to be admired that amongst those who seek God, so few find him. truly wee would say that God being Mans only end; that assoon as he seeks after God he ought to find him. Like as the ston so soon as it is loose presently falls down to the ground its proper Centre. And notwithstanding wee see daily amongst many souls loving God who with great courage haue left the world, and all occasion of sin, and apply themselves wholly to seek God. Very few nevertheless come to the Perfect knowledge of God, and union with him, who is their sole end. Some break their heads before they haue scarce begunn, and stop in the Beginning of their course; others not knowing better think itt enough that they be in the way, and remain adhering to subtle images, or some sensible feeling of God being as yet very far from the Truth; Others intending to proceed further, fall into strange Phantasyes,& Opinions: which they themselves do not understand, and they think they haue obtained the true ●nd: yet nevertheless haue nothing but high, and obscure words. And being they neither consider or know what Mortific●tion, and Purity of life is required to the Perfect union with God their lives are more according to the senses y to the Spirit; And so they expose themselves, and spiritual doctrine to the Contempt of Others. Others again th●re are that do their endeavour to come to God following the good counsels, and Instructions of their Directors who show them sufficient means which they also faithfully observe but with small progress, or Constancy. This Day it goeth thus with them, to morrow so. Now they think they so possess God that they cannot loose him. To morrow they find themselves so estranged from God that they think they shall never attain to him again. And in this maner they spend manyyeares groping, as it were blyndfold after God, that which they haue, doth not satisfy them, and to that to which they find themselves interiorly moved they know not how to attain, and amongst these, some of the faythfullest remain all their life disquieting themselves after their beloved. But Others for the Most part turn back again to Creatures, and leave of seeking God. To Conclude it is very rare to find any that seek God in Verity, and obtain rest in him, for which they were Created, so that the kingdom of God which is within them is for the most Part unknown unto them. Whereof indeed notwithstanding, if One would search out the true reason, he should soon find; It is not because God is so hard to be found( for that cannot be, since he is the end for which Man is created, and he also saith of himself I am found of those who seek me not but because say. 56 ●●m. ● 20. wee seek God grossly. And he would not much wonder that amongst so many souls seeking God so few find him; but rather how it is possible that there are so many found who seek God after so gross, and stupid a manner. For he would perceive that they( through their manner of seeking, or at least through their gross proper working) do entangle themselves a new with Creatures, and estrang themselves from God. With great reason said the Prophet david. Our Lord hath looked sal. 13. 2. down upon the sons of Men, to see if there where any who understood, or sought God. For understanding is given to Man only to seek God which he ought to employ in nothing with such diligence, as herein. And yet he seems in nothing more y in this point to be deprived of all understanding, and Iudgement: for should God be found after such a manner of seeking as Men commonly use; it would be needful that he should either by Violence, and Miracle draw them all unto Him, or change his divine Essence, and accommodate himself to the gross manner of their seeking. Whereof many absurdities would arise which for Breuit●es sake I omit. Only for more clearness of the ensuing discourse wee shall speak a little hereof briefly showing with how little understanding, or reason many do seek God. S. Bernard saith that in seeking God wee must proceed in the same maner as wee do in seeking after any other Thing wee would gladly obtain. he that seeketh any thing observeth always with great Diligence the time when, the Place where, also after what manner it must be sought,& enjoyed. This amongst Other things wee see in the hunters that seek to find out, and Catch the beast, or fowle. They observe very diligently the time, and Place in which that Game is most commonly to be found. And besides that; haue their several means, and ways which they use in ca●ching them, according to the diversity of the Game. Some they take with nets, some with Doggs, others they shoot, &c. In which observation, if they come to miss, it is noe marvel though they catch nothing but loose their time, and labour in vain, and expose themselves to the laughter of Others. As for example: if one should look for the Herons in the midst of the corn field in the heat of summer, and hunt her with doggs, as he would do the hare: doubtless he might justly be counted of each one imprudent, in not better observing the time, place, and manner in Catching of that fowle. In the same manner also in seeking of God are diligently to be observed, the time, place, and manner after which God is to be found; yea much more y in any other thing. For it might so fall out that the other things may be found out of their usual season, place &c. But not God. For he is always one selfsame, simple Being in whom never happeneth the least Mutation of time, Place, or manner; And therefore albeit he be sought severally by diuers in the Beginning, yet nevertheless all those ways, and proceedings must at▪ length end in one simple, and unchangeable: that only can find him which must also be as different from that, by which created things are sought after, as Gods Condition, and Nature is different from Creatures And notwithstanding hereof is scarce any Notice taken. For as many as there be Men that seek God so many several ways, and manners of seeking there are by which they think to find. him. Yea the selfsame body holdeth this day one manner of proceeding, And to morrow another. And all these haue little, or noe Consideration of the essence, and nature of God, but are so affencted as though God were sensible, and corporal, as other things are. For Manifestation hereof behold the daily Exercises of those that seek God, as are Meditations, Aspirations, forcible, and active conversions to God. By those they would gladly find God, and unite themselves with him. For many use these not as the first means, and the beginning of the way to God: for which they are convenient, and necessary, but hold them as the final end; and to these only I direct this speech. And in truth if wee consider it well, wee shall judge those persons to be like unto the hunter who would go about to catch the Heron with Doggs: not only in the Open field, but upon the open market Place in the view of the whole world. Yea wee shall confess that this would sooner happen y that Man through Meditation, Aspirations, and such like operative Exercises should obtain God. For God is more averted from us by reason of our Imaginary Thoughts, and framed workings, y the heron from the people. For his place is only in peace,& he is not to be found but only in a pure Abstraction from all Created things. Wherefore when he would speak unto his spouse he said. I will led her into the desert. And Os●. 2. 14. Psal. 54. 8. there also did the Prophet david seek him saying. lo I haue gone far flying away: and abode in the wilderness. And our powers who but as Doggs run a long the ground apprehending, tasting, and feeling inferior, and created things; are no more apt by their own forces to apprehended taste, and enjoy God y the Doggs to catch the Heron: for God is driven away not only when wee would g●ope after Him with our forms, or feelings; but also when after an imaginary manner wee cast the sight of our natural understanding upon him. As he saith in the Canticles 6. 4. turn away thine eyes from me, for t●e● haue made me fly a●ay. And Men ordinarily do not only fail in the manner thus stupidly seeking God, but also in the place,& time. For they se●ke God without; whom they haue Him within. And who is nearer unto them, y they are to themselves. Doing as much against all reason as he who should seek in foreign countries with great labour, and Care for the clothes he hath on his back. Or something which he hath in this pocket. moreover these outward seekers err because they seek God only in the Church, and in the Place of their Prayer. And when they are departed thence they let go again what before they had obtained, thereof. Because they will not take the pains for to be careful to retain itt;( God being nevertheless in all pl●aces present a like; and therefore ought also a like in all places to be sought after, and held) imitating herein a foolish Merchant, who having received into his shop a sum of Money. as soon as he goeth forth suffers it easily to be taken away; or casteth it away either for fear it should be taken from him; or to free himself of the care of Keeping itt, and so remains always a like in Penury, and want. Those also that seek God are oftentimes defective in the observance of the time in which God must be sought, and found. For some seek him carefully in the time of devotion when they find themselves interiorly moved towards him, but in time of aridity, and internal desolation they leave of seeking, and convert themselves exteriorly to Creatures. wherein they may well be compared to a Hunter that would never go a hunting, but when he were sure the Game of itself would come, and meet him. But if he were to take any pains, or undergo any difficulty in finding out of the Game he would rather keep himself at home. Or to Another that would follow the Game noe longer y he found fair way, but assoon as any foul, or troublesone passadge did occur would presently leave of the pursuit, and return home, when notwithstanding the Beast might easier thē haue been taken; if he had then vndergon some Labour in the pursuit thereof. Others there be who when they haue done their endeavour for some time to find God, if any occasion be offered unto them of some corporal recreation, of sensible delight they power themselves out wholly upon itt; and loose on a sudden all which before with great labour they had obtained doing like unto imprudent handy craftsmen, who the first Sounday, or Holy day that comes, spends all they haue gotten with great Labour the whole week before, and so remain all their lives poor slaves. Some others there be who sometimes resist manfully there sensuality, for the finding of God: but afterwards it seemeth exceeding tedious to them to live in a continual Dying to the senses, and so out of Inconstancy of hart let go, and loose all that which before they had gained of themselves; and afterwards begin a new again. Being like unto one that taketh upon him to role a heavy ston to the top of a high hill, which when with extreme toil, and labour he hath gotten to the midst of the hill, or further: presently out of laziness, or negligence lets it tumble down again to the Bottom; and so through laziness, and want of a little more Diligence spends his whole life in a continual labour without Rest. In very truth even after this manner, and more unwisely do many: yea the most part of those that seek God. Who( if it were but well demostrated unto them by some illuminated men how rudely, and unwisely they seek God) would be much ashamed in themselves, and nothing at all wonder that they do not attain to God; making so little difference betwixt the seeking of God, and created things. But omitting this gross kind of erring, to be short, I only say that such men proceeds with God like unto children which wee sometimes see after their childish maner to imitate the Church service, erecting an altar, and having some Image of Iesus, or other picture which they deck,& trimm now after one maner, y after another; sometimes carrying itt very solemnly with singings, and noise; soon after it is cast behind some chest where it lies several dayes. sometimes also they trail it along the streets. In fine, their manner of divine service hath no other Rule, or order, but only their childish Affection without any other Discretion. so do all these Spiritualists with God; each one framing to himself a God after his manner great, or little, of Gold, or wood( to wit) internal Images, and similitudes of the Deuinity, or Humanity of Christ: and all their Exercises are to that end. and haue no other Rule, but their sensual appetite which as children they seek in God. When they haue any sensible feeling of God y they are ver● diligent, and fervent, and haue great complacence in their Exercises; making many purposes, and fair Considerations, and similitudes which they adorn, and ascribe to God, but when the winds turn again, and this sensible devotion doth not follow: y all their ioy perisheth, and all Piety also, or perhaps they may trail yet after thē with drowsynesse, and tediousness their old customs, till there arise in them some new Gust. In very dead it is more to be admired that there are so many of these Men to be found, and amongst them also diuers which otherwise seem to be wise, and prudent: and yet can never attain to God, or know any thing of the true union with God. For albeit peradventure they keep themselves from gross faults they rest notwithstanding too grossly in themselves, and deserve not the name of souls seeking God; for they seek themselves whom they also find, and hold: and not God, and cannot be said to be loose, or compared to a ston that is loose. For in Truth they are fast. It may be with them as with a ston that lieth fast upon a beam from which being loosened beginneth to fall downward, but meeting presently with the loft, or floor there it stayeth, and resteth with as little likelihood of reaching to the ground, as before So also those People may perhaps haue rid themselue, of great sins, and begunn to lift themselves up to God, but remain instantly adhering to themselves, and their Exercises upon which they so firmly rest; that they as little observe the internal Motion of their Hart to God, as they did before; and consequently the kingdom of God within them is wholly unknown unto them, neither do they ever behold the face of the king. THE III. CHAPTER. How Others also do err( though not so grossly) in seeking of God, and therefore do not find the kingdom of God within them. but it is to be admired, and also lamented that there are yet many other devout souls found who with right Iudgment seem to seek God; nor willing to comprehend God with their own force, feeling, or Gust; but exercise themselves( as they say) in abnegation of themselves with a pure love in the internal naked faith to God; and that constantly at all times, and Places: so that they think they are perfectly free from all Creatures,& themselves,& converted directly to God. And notwithstanding amongst these also so few there be that really find the entrance to God. and his kingdom within vs. It is chiefly out of compassion I haue to these souls who out of a good meaning do incomparably more for God, and therefore deserve better y those others to be holpen as coming much nearer to God y they that haue caused me to put in writing this doctrine of spiritual Instructions; whereby to show them wherein they e●re, and led them into the right way to God. And as touching the defects of these. They are not so gross, and external: as those of the former sort of Men, but internal, hidden, and hard to be discerned, by reason that in many things they come very near to the true maner of finding God. The greatest defect wherewith many of thē are possessed, is that they think to find no let, or hindrance, but to haue surmounted thē all, yea believe that they haue found God rightly, and that there is no more by them to be exercised. Through this, it comes that they remain always in their defects, and never get further: yea seek no further. But yet others who by inquisition, and practise know what is required to haue God truly present; easily perceive by the life, and conversation of such, that they are deceived, and are not, where they imagine, and ought to be. It were truly to be wished that some such like illuminated Man would show these erring souls clearly their error, and with all teach them wherein they are defective. For otherwise wee can scarce tell them any Thing which they haue not oftentimes red in spiritual books, and think thereby that they haue all in them that those treat of, concerning the perfect union with God, for all which those books teach( that there are to be passed) they persuade themselves to haue past,& all that they say is to be experienced; they think also that they haue experienced in themselves: for thus they presume, and so they speak. But to help these souls who deceive themselves through a false show of Perfection I know nothing for my own part more fitt y to lay before them at length the words of S. bonaventure wherein he describeth the Perfection of the soul in this life, which wee call the kingdom of God in the soul. This is the highest Perfection of Man in this life so to live in God that the whole soul with all her powers, and forces united in God become one Spirit with Him. Also that they think of nothing but God, feel nothing but God, understand nothing but God; and all Affections of the soul united in exultation of and only repose sweetly in the enjoying of her Creator. For the Image of God in the soul consisteth in these 3. powers, to wit, understanding, memory, and will, and so long as they are not wholly imprinted in God the soul cannot be said to be De●forme. For the form of the soul is God, and shee must be so imprinted in Him, as wax in the seal. And this never ●appeneth perfectly, but when the understanding is perfectly enlightened in the knowledge of God ●ho is the supreme truth;& the will perfectly moved to love the supreme goodue●s●; and the Memory perfectly absor●t in be olding, enjoying, and holding the supreme Beatitude. For in the perfect possessing of these 3. consisteth the Beatisicall glory which shall be finished in the next life. Hence it appeareth that the perfect beginning hereof is Perfection in this life. And a little after he saith further. The Perfection of Prayer is that the soul attain that which shee tends to, by Praying, that is, that shee be ●holy altenated from these inferior things, and be only united to Deuyn, not knowing any thing, or able to feel any thing, but God. There resteth the soul truly, there shee perfects herself in the clearness of Light, and greatness of the Deuyn blessedness, and security of Peace. justly termeth this holy Doctor this kind of union the highest Perfection of the soul in this life. For in this( as appeareth) the soul is wholly separated from all dissimilitude, and multiplicity; and resteth according to her powers in God; and that lovingly, sweetly, and without violence, or labour. Like as the words do signify, and the supreme Perfection doth require as each one doth rightly conceive. And truly if the union of the soul with God were but according to one power, or part, and that with force, and labour, so that the soul could not obtain itt always: shee could not rest therein, or be contented therewith. The union wherein God first placed Man was also such as was said before. Therefore the soul which will come to perfection must consider, and mark well whither the manner wherewith shee converts herself to God, and hath Him present, be such as is said. For if it be but According to one power, or part; and must hold that by force shee hath not as yet the right entrance to attain to the true perfection whereo● wee speak. As more clearly will appear out of that which shall be said hereafter. Of this therefore let those take good notice of whom wee haue now spoken, who because they find in themselves some denudation, internal peace, and Rest; est●em themselves to be united to God; whereas notwithstanding to the true union much oftentimes is wanting. And there exercising themselves as they do would never come to the perfect union. For though it be very commondable to stand in such an internal disposition; for as much as it is a means to greater perfection; yet nevertheless in these it is reprehensible because they take the medium for the end, and rest therein: thinking they know the Right manner of union let them then reflect vpon these words, and unite themselves with God according to this which S. bonaventure describeth which comprehendeth the very top, and Hight of Perfection. Not forgetting to observe also the grounds. For as he who only looketh up towards heaven, and doth not see how low the Earth lieth beneath Him. Cannot well judge wether he be elevated high in the air, or no. So he who only attendeth the utmost of perfection which speaketh of union, Rest, Denudation &c. which nature can also adorn,& Imitate,& doth not reflect upon the grounds thereof, whither he haue them also in him; may easily persuade himself that he is very Perfect to whom notwithstanding in truth there is much wanting. he would be more assured thereof if he did reflect, and consider well whither he haue truly in him the grounds which Perfection requireth. Whereof wee shal treat hereafter in particular. And thither wee sand such like souls; desiring that they will read thē over with humble Attention, and judge without Affection whither they haue them or no. And so letting pass the internal dis●osition of the Perfect seeming. People without searching what their internal object is, whither any subtle Image, or whither they rest in a natural idleness, or else in some gift of God wee exhibitt unto them their lives, and daily works which are the surest witness of Truth, and cannotly. The soul y which in the foresaid manner hath obtained God must be wholly divine in her works, words, and omissions, so that wee may perceive her to be interiorly united to God. And this the word united importeth; which requireth no other explication: so that the soul is not only to be void to the utmost of her power of all that hath any species of evil, and be prepared to all virtue, and good. But must also always perform the best, and perfectest to her ability purely for God, without any respect of proper interest. And not contented to do that which is good, when better, and perfecter can be performed; this requiring in her the Annihilation of herself, and the union with God. Now wee see many spiritual Men to be herein defective; who speak well with the Mouth concerning Perfection, and union with God. But their lives, and conversation point out several Imperfections which are not comparible with the true internal union with God; as the least lost time in unprofitable words, or works making little account thereof, nor finding any internal hindrance thereby. Or at least when they are to do necessary, and good things they apply their whole nature, and senses thereunto. In verity this is too too easy to observe, for one that hath his internal eyes illuminated, to whom that alone is a sufficient sign to judge that these even in the time of their solitarynesse, and Prayer haue not God truly present without medium, or mean,& if they would but well search into their fund they would yet find much more which cannot stand with the true presence of God. The interior defect of these Men are wholly contrary to those whereof wee haue spoken in the precedent Chapter; for they err because they remain in the medium or mean not going forward to the end; but the latter stay or rest towards the end, and think they haue obtained itt without having, or using competent means. let us for more clearness express by a similitude the State of Both, but principally of the latter, that beholding the Difference; each of them may the better know their interior State, and discern why they remain so estranged from God, and how they must attain to him. The first sort of straying souls may be likened to one who in th● midst of the Land seeketh with great Labour, and toil that which he should seek beyond the sea. not knowing how, or by what means to come to the sea; yea being Ignorant that he must pass the sea to find that which he seeketh. For God, whom they should seek for, above their nature in Spirit without any Image, in quietness, and solitud, they seek him in their nature, and proper land through Images▪ operations, and multiplicities, and are wholly Ignorant of Informitie or being without Image in quietness, and solitud; or that God is to be found there,& that they must make a passage over to come thither. The others are as One that knoweth well he must pass over the sea to obtain that which he seeketh, and for this end hath already left the Land, and come to the passing over the sea which he well seeth: but goeth not rightly to work to pass it over, not knowing how he must sail. So those know full well that God is to be found above their forces in an informity, or being without Images, and pure nakedness. And they apply also themselves to itt using diligence to come thither: but being there abouts they know not how they must behave themselves there,& how they shall get forward. Some notwithstanding come nearer y others, and all fail not a like but in several ways grossly. For some of them yea perhaps the most part think they do exercise themselves in a naked faith, and true Abnegation: and yet for all that they rest in subtle forms, or images, and are full of proper will. Such as those may well be said ●o haue passed further through the Land y the first, and come nearer to the sea, yea fee the same before their eyes because they haue some little denudation, or nakedness: nevertheless they are not upon the sea, but stand upon the even ground. Others exercising themselves in Faith,& having left many Exterior things for God though not all, find well in themselves some denudation from creatures: and internal Rest, and peace: and can also now, and then convert themselves thither in themselves. And hereby they think they go right to God without having further thought of leaving any more. Being like to Him, that is in a ship which, albeit it be in the sea yet nevertheless it is bound fast with a Cord to the Land, and because he looketh not out of the ship, or heedeth the Cord wherewith it is tied, thinks it sufficient that he be in it, and imagines himself continually to sail forward whereas notwithstanding he remains still in the same place. Others there be that forsake all exterior things, but retain themselves: seeking their own comfort, interest, and ease in God. These haue the introversion more constant,& therefore think they haue obtained God, or go right to Him. But they are like to one that is in a ship departed from the Land, but is run on a shelf, and because that He is in it, holds himself contented being from the Land, not considering that he lieth fast. Thinks he sails forward continually in the sea; and notwithstanding doth not move. Others again Knowing full well that they are possessed with themselves, and that they must deny themselves to come to God, endeavour by their own works to do itt, and are like unto Him who knowing that the ship( he is in) sticks fast: seeks to clear her by plucking, and hayling at a cord which he hath fastened to the mast deeminge thereby to make the ship loose, and put her forward in the sea, and in this mean while doth but Labour in vain. Others being free from all external things, and from themselves also, think this is sufficient, and therefore do no more: believing that they so remaining shall more,& more be united unto God. But these are like unto Him that being now in the sea, and from all Lands; thinks he is to do no more, and neither puts up mast, or hoysts up sail; deeming that the fludd of the sea will carry Him into the haven; and in the mean time lieth floating upon the water driven now hither, now thither without profiting. Lo thus many are deceived of this last sort of Men that seek God: who may well be very near the right way to find God; but yet really are not in itt; and that because they either leave not sufficiently all creatures, and themselves: or because they work either too much, or too little in God, or haue before them some subtle Image. They know not that being naked, and free from all creatures, they must be unwrought, and vacant in themselves, and their Spirit raised above the power of the soul where they would perceive the influence of the deuyn light by which they would be more elevated above all creatures, and themselves into God. Like unto a ship which being in the main sea with full sail by help of the wind is driwen towards t●e haven. But they remain as straying ship●s in the midst of the Ocean which know not the right way to the haven, and sometimes run on a shelf, or driven through tempests into some strange country, yea it happeneth sometimes to be splitt, and be cast away. In like maner these erring souls( Being there is no cessation betwixt God, and nature) may perhaps remain for some short time with their first fervour, and deem they haue God, or at least are in the right way to Him; but afterwards they fall wholly into Nature, or stand in strange opinions, and fantasies, or convert themselves with danger to Creatures. And put the case that some one of these could persist in his natural introversion;( without passing in the mean while out of himself into God) this man might be said to be near God, but not in God. And albeit that he who is close by a thing doth in some part enjoy it; yet it is not so in this. For as wee heretofore haue touched, and shall say more hereafter, of the true presence of God wee cannot haue piece, or part but All, or None. And therefore although it may seem that these Men approach near to those who haue rightly found God in thē. There is nevertheless a great difference betwixt them; not only interiorly, but also exteriorly in their lives, and conversation which is also easy to be perceived. For the one may well be good, and virtuous, but the other heavenly, and divine. The one be Men, and wee find yet in them H●mana, or that they are men. But the other be earthly Angells, and are wholly dead to all that is human. This will appear hereafter when wee shall lay open the internal dispotion of Both. THE IV. CHAPTER. The cause of Erring of the Foresaid souls seeking God. BEFORE wee put these deceived souls into the right way, wee must first of all demonstrate unto them more at large the cause of their er●ing as wee haue already described the maner; that knowing the same they may the better avoid itt; and thereby also take notice of the way which they are to hold. And as concerning the first. I believe that by what I haue said in the Beginning they might discern, why they so grossly err from God. But the last being they are in the right way distinguishing as they ought, and also observing both time, and place to find God. How comes it that so few attain to God? its true wee haue said that amongst them many suffer themselves to be deceived through a false Conceit of having sound God, or that certainly they shall find Him by their maner of doing. But All are not such like. How comes it then that those who lay open their fund,& are rightly instructed of the truth find not God at l●gth? and how comes it that those others do not come in time to perceive that they are dece●ued? to this: I answer that as the defects of these people are hidden. so are also the reasons thereof, no less, but much more hidden. And first although their maner of proceeding to seek God come very near in many things to the true final maner; nevertheless it is not the right, as shall appear by that which will be said hereafter. For these haue both red, and heard much of Perfection, and know that God must be found vnimaginarily in an internal Rest, and nakedness. But they set themselves to obtain this more by an natural working, y a total Abnegation. And although they imagine themselves to walk in a naked faith; yet if it were well examined, wee should find it to be otherwise, and rather according to the senses; and that they hue with God like children, as well as the former; albeit more covertly; because they will seem to be great Men. But although some of them had taken the right way before, yet it may for many reasons fall out with them like unto one that in the Beginning of his journey enters into the right way. But nevertheless doth not arrive at the end whither it leads, and where he intended. And this because that either he doth not keep, and hold on in the right way, but falls into some by-way, or other; or remaining in the right way, he loyters, and neglects to go forward, or some thing, or other happens unto Him which hinders Him in the way. In like maner it hapens to souls who haue sometimes apprehended the right way: but because it is exceeding narrow, and hath many by-ways on euery-syde which our crafty nature hath made:( the soul following, as the shadow the Body which hideth the right way from her, and sheweth Her the deceitful) it falleth out that many good Men that had begunn well do decline from the right way, and make a wrong ending. Others there be that suffer not themselves to be drawn from the right way, yet because they loiter much, and go slowly, and faintly on( where notwithstanding the way is all clyming being against nature, and sensuality, and therefore admits no standing still) th●● fall by little, and little backward again, and become like as they were before. Others again who courageously going on the way with great desire of persevering to the end, meeting afterwards with Obscurityes, Aridities, internal Temptations, and Afflictions( which thinking to a●oyd) they declyn from the way, or resolving to break through,( but because they know not how to behave themselves therein) they stick fast. And so not any of them do reach to the Place where God is to be found. Notwithstanding the chiefest origin of all the e●rors as well of the former as of the latter straying souls, is because they do not on their parts sufficiently endeavour to find God: but would haue Him at too easy a Rate, and so fail all; because they seek not God at all times, and Places. This is a common defect which is the cause why so few find God truly. For if they did use all diligence to that end, although they had many gross defects in them; yea, and many also of them unknown unto them, they would in time discover them, and although they went much about nevertheless they would at length come into the right way. For through the continual seeking after God at all times, and in all places nature by degrees is depressed, and Brought under, and on the othersyde the spirit becomes more bare,& elevated into God. Also by reason of her fidelity, God would without doubt enlighten her, and give her grace to surpass all impediments, and at length to find him. But the block they all stumble at, is want of perseverance, and diligence, being too great louers of themselves, and neglecting to perform that which they know must necessary go before the finding of God; or peradventure not knowing that there must be such a vigilant care had before wee come to find God. And in truth it is very hard to persuade any one what difficulties there are to be passed before wee can attain to God unless he haue already gon the way; he cannot apprehended that there is required such a Totality, or entireness of himself; and so continual a perseverance without intermission, or Relaxation. They red of this often enough,& it is oftentimes told them, but they take it shorter y the books, or writers do mean itt; which happeneth perchance, because they express Perfection in so few words, and the way leading ther unto: placing itt in an internal Death, Abnegation, Annihilation &c. These few words show the beginning, and ending of the way but not that which goeth between, or how far these two be a sunder; they be short, and intelligible, but comprehend more y wee imagine as will appear hereafter when wee shall explicate them; and hence are these ignorant Men deceived. It Happeneth to them like unto one that vewes the whole world delienated or drawn in a small map, or upon a little globe wherein are represented all the Countreys of the world with little distance the one from the other. For if he haue no knowledge in that science, and only judge according to his gross visible sight. he will think himself not far from spayn, Italy, the signifies &c. where notwithstanding before he could arrive to those places he must spend a long time with the undergoing of great labour, and travell. In like maner the spiritual writers who in their words affect brevity, exhibitt Perfection unto us, and describe the way leading thither with short, and compendious words; whereas notwithstanding, it is longer y from the one end of the world to the Other. For Perfection is an union with God, to which, the only way is to leave the whole world,& all creatures as hereafter shall appear. Which distance, when the vulgar People do not rightly consider how they are to understand itt being comprised in these brief words before related; they esteem the way to Perfection to be far shorter, and easier y it is, and apply themselves to itt coldly,& faintly, and therefore come rarely to the end, yea scarcely to the half way. wherefore hereafter wee will put this map at length withall distances speaking of the way which leadeth to God, How long, and how broad it is, where it lieth, and what thereto is required all which wee will demonstrate in particular. But now wee intend only to speak of the Continuance, and constancy which is required of the souls part to make progress in the said way, and to pursue the same to the end. Which I will declare unto Her not with many words, but by this common similitude. Suppose, that one were passing along where a suift river were issuing forth of a high mountain: in case he would go downe-wards; the current by reason of its swift down-fall would carry him very easily, and roundly; but if he would go up the river towards the hight of the hill he must of necessity with continual Labour stern the bark against the stream, and so by perpetual striving forward would at length come to the spring, and origin of the river. And as often as he neglected to Labour, he would presently through violence of the flood be driven back again, and loose that which before he had gained with so great Labour, and consequently would never reach to the spring head. Behold after this maner, is also the way to God, All Mens, senses, powers, and Affections since his first fall are diverted from God, and run suiftly, and continually downward through the midst of Creatures, as a flowing water through the midst of the earth. The Spirit being united thereunto is as it were forced to condescend like a bark being upon the stream, and thus is the whole Man very easily, and without Labour carried down wards to wards creatures. But if he desire to convert his Spirit upwards to God, that is against the stream.( For the inclination of his senses is continually drawing him downward towards the earth, and earthly things) and haue an Intention to come to God. he must also resolve to labour without cessation, and strive against the stream of his natural Affections, and inclinations. And if he cease never so little from striving forward; instantly they carry him downward back again from God, and make him loose all which before with so much labour he had gained. Yet if wee consider itt well, wee shall confess that he who converteth himself to God hath need to be more careful, more diligent, and more perseverant y he that roweth against the stream. because he must not only force the boat, but the very river itself, he must violently carry it upwards against its natural current. For all his senses powers, and Affections he must forcibly( contrary to their natural Inclination) compel inwards, and draw them upwards to God. For the Spirit Alone without them can effect nothing neither can there be any perfect union with God where all the powers are not wholly absorbed in God. And although this do happen without forcing of the powers( as hereafter shall be shewed) notwithstanding there is required exceeding great Diligence, and a most vigilant observation of ones self withall the powers without ceasing. Which observation in the beginning must be with more diligence, care, and continuance; by reason that the powers, senses, and Affections( which although they be from all exterior, drawn inwards to God) cannot yet so soon rest quietly in him having not as yet so stable, and firm an introversion to God: and do easily of themselves suarue outwards again, so that for a time they are like unto a Water without banks which easily floweth out on every side till such time as it hath settled itself deeper into the ground, and made a residence: where it lieth included,& cannot run out. therefore a beginner must withall possible diligence observe, and keep together all his powers till such time as they haue situated themselves in the bottom of the soul, and as in a deep profundity united, and quietly resided. Which continual custody, and watch over ones self is sufficiently manifested by that which already hath been said, viz: that the Perfect deuyn presence which wee seek, is such, that as it may, so also it must at all times, and in all places to the uttermost endeavour, and power of the soul be kept, which is, not obtained by her otherwise, y by a perfect union with the same. So that( as appeareth by what hath been said) to seek God as wee ought, the whole Man at all times, and places according to his uttermost Ability must apply himself thereunto. And yet notwithstanding because all Mans perseverance is too unstable, and his constancy too mutable he shall never find God rightly so long as he remaineth in his own forces,( as shall hereafter be shewed) unless besides this present seeking through Annihilation of his own doings derived from a total Resignation of himself to God, he come into one constant now in which God is perfectly present. For Albeit the soul doth her uttermost endeavour at all times, and Places to obtain God. It is not because God is properly so found in time, and place, for he is far above them; But it is because the soul which before at all times, and places was out of God, lost in the midst of Creatures; should return to herself, being that shee in time, and place standeth under God, and so by little, and little mount above herself where shee findeth a constant Eternity in which God is present without mean. And because there are so few souls to be found who so faithfully, continually, and constantly seek God, hence it cometh to pass, that so few attain to the true union with God. THE V. CHAPTER. That the difficulty which the soul hath to f●●d God, proceedeth wholly from herself. but speaking in this maner I discourage all souls seeking God; for who is there to be found that will so constantly, and continually to the uttermost extent of his power seek God? it seemeth to be above the force of Man, and above his inbred instability, and inconstancy. In so much that this want of such perpetual custody, and observation of himself is the Occasion of All erring, and wavering of the soul. Who shall be able to amond this perfectly? Notwithstanding itt must thus be laid open clearly to the soul. For otherwise shee makes too light of itt. And knows not what it contains, or how much is required to the true finding of God. When one hath a great journey to go it is good he be premonished of the Length,& tediousness of the way: to the end that he may better prepare himself least peradventure finding more Labour, and trauayl y he expected itt prove too irkesom unto him. For Darts foreseen do the less harm, And expected pains are less troublesone. Wherefore wee haue given this premonition to the souls seeking God before wee put thē upon the way to God. And if they will understand us well, that which wee haue said is not so difficult, as it soundeth. Yea it is no more difficult, y wee ourselves make itt. For all the difficulty comes of our parts, and not Gods. It is not because God is so far from us, or so hard to be found, that so much is required for the finding of him. But because wee are so far from him, so busied and unprepared, and so hardly can apprehended how he must be found. he that through his own stupidity, and ignorance seeketh in foreign Countreys with great Labour, and Trauayl, That which he hath within doors, cannot justly say that such a Thing is Hard to be found, because he taketh such great pains in seeking thereof. he also who hath many encumbrances, and is unprepared to go, and seek his friend who expects him, and is ready to entertayn Him; ought not to complain that his friend is hard to be found; or that he must take a great deal of pains to come to Him. because he cannot free Himself, and make himself ready to go to Him without much Labour, for that is his own fault. In like maner the devout soul although shee undergo a great deal of Difficulty to come to God with manifold, and prolix Meditations, and corporal Exercises seeking God out of herself: or albeit an immortifyed Man findeth great trouble, and difficulty to introuert himself to God by reason of his bad inclination which he adheres, and which continually draweth Him thence. Neither the one, or the other hath just reason to complain that God is hard to be found. For as well the One, as the Other do cause to themselves this Labour. The one seeking abroad that which he hath present within; and the other willingly adhering to things from which he cannot free himself without difficulty. All the Obstacles which make it so difficult unto us to find God, and stays us from Him, are on our Parts; And woe haue nothing to do but only with ourselves, and therefore they are the less to be regarded. If it were not for these impediments on our parts, it would be very easy for us to haue God always present. And truly the Reason why those who haue no great impedements in themselves do not find God, is, because he may so easily be found. For as the soul can scarce conceive how inwardly God is present unto Her; so can shee hardly understand how simply, and plainly shee must apply herself to this most inward presence. And yet much less can shee perform the same, as shee ought amongst her external, and internal doings. There is none so fac●ll, as this; when shee hath once the knowledge thereof: yea to turn her eye to the light that is before Her, is not more easy unto Her, y to turn herself inwardly to God as will appear by that which shall be said hereafter, and hath already been said: to wit that God is the final end, the life; the proper centre, and resting place of the soul, to whom shee hath an natural Inclination, as the ston hath to the earth. A ston falleth very easily, and without Labour; even of itself, when it is loose. So in like maner, the Spirit of Man of its own parts turns itself with facility, yea of itself, to God; and all the difficulty is in the separation of the soul from Affection to Creatures, and herself. This doth cost her Labour, and time: like as a ston sometimes lieth so fast that it cannot be loosened without great labour, and difficulty. But he who hath not experienced itt, cannot believe itt; and therefore he seeks with great care, and solicitude, and laboureth without necessity giuing himself work which afterwards he cannot leave without Labour, and difficulty: and yet must leave it, before he can proceed further. So that, but improperly, and for want of experince Men usually say that the way to God is hidden, obscure, and sublime: It is in us, and our behalf whence all obscurity, and difficulty proceeds. Wee are too much cleuated in our senses, and proper Iudgement; and will order deuyn things according to our gross, and human understanding, and not ourselves to them. And this is manifest if wee consider that which the soul doth to find God, and hold him. To wit by abstraction abnegation, oblivion, Annihilation, Symplification, unloosing, Rest &c:( as wee shall hereafter declare) which is a sign that the soul before had more, and was more y shee should. And like as the right maner to find God of itt self is very light, and easy to be obtained, so is it also to be held, and kept. For when the soul hath once found itt: shee shall haue ●o labour, and pain in retaining itt: but will find rest, content, and delight therein. And on the contrary much more labour, and difficulty in going on flowly stoping, and standing still. And if they will not give credit to me hee● in I will bring them for witness S. Bon●uenture in the book of the good of divine love. The soul see king God, which beginneth to elevate herself above herself to God. he compa●es to one that clymeth up a Hill: but with this difference, that he who clymbeth up a Hill the more,& longer he clymeth the more pains, and Labour He takes, and wearier he is, and therefore must rest sometimes, and take breath by which he refresheth himself, and is better able afterwards to ascend higher. But it is wholly contrary( saith he) with him who w●ll ascend in Spirit to God. For as soon as he open his eyes, and is awake he must clymb continually without resting: for ascending to God, not resting, is Resting: and he who resteth waxeth weary, and is afterwards w●s disposed to clymb. Yea it happeneth sometimes( saith he) that when he will rest, he becomes so weary, that afterwards he can clymb no more. And a little after,( he saith) If therefore the Spirit run on a place y is it with ioy, and pleasure, if it go on slowly it becomes wear●some, and Tedious. If it rest it looseth all its forces. And soon after( he saith) the reason of the difference between these t●o clymbers is that he who ascendeth a material hill must use violence to force his heau● Body, Contrary to its natural inclination, to lift itself on high: And therefore becometh weary, and by resting is refreshed, and enabled. But the Spirit that ascendeth to God is light, and hath an natural inclination to aspire, and rest in God. And therefore groweth noe more weary by ascending upwards y the Body by descending down wards, but is strenthned thereby. And on the Contrary when he doth desist from ascending, necessarily n falleth back to the senses which do obscure, and depress him, and hinder him: that afterwards he cannot ascend, and consequently he is not refreshed by resting, and standing still, but hindered and put back from his ascent to God. It is with Him as with a feather which the Higher it is in the air the apt it is to fly aloft; but if it once touch the ground it becometh most fowle, and unapt to be elevated again into the air. So the Spirit by how much more, and oftener it raiseth itself up to God, by so much the more light, and fitt it is to ascend, and keep itself in continual elevation. But when it desists from ascending, and gives way to the senses, it presently becomes more slow, and worse disposed to elevate itself again towards God. So that in this continual seeking of God is Labour without pain, work without toil, travell without wearynesse, yea strength, and refreshing. And therefore( as hereafter wee shall say) it hath, but the name of seeking; and ought not properly to be termed so. And that to persever in seeking God, and to elevate herself continually to him proves laborious to the soul in the Beginning. And that shee hath a kind of an aversion from itt; is because in ascending to God shee draweth also up the senses with Her; and that by reason shee hath not yet the right knowledge how to proceed; And the Spirit, nature, and senses are yet in her inward Man too much mingled together. nevertheless the more shee continues in lifting herself to God albeit with Labour and pain the sooner will shee be freed from all difficulty. Therefore the soul seeking God ought to take courage herein, and to animate herself to this vigilant, and constant custody of herself being shee is not ignorant, that All the defect, and impediment, all the Labour, and pains shee encounters within( in her way to God) comes merely from herself, and not from God; who seeketh nothing more y to reveal himself unto her, and to permit himself to be found, possessed, and enjoyed by Her according to that I stand at the door an● Apoc. 3. 20. knock. Since then that shee hath dedicate● herself to God, and seeketh noe rest in thi● world, but only in Him, and for this end hath begunn to forsake herself, and all Creatures, let her do itt really, and wholly, and not to the half. For what will it auayl Her to haue put herself upon the way, to seek, and not to go through to the end, for to find. Hath shee found it good to yield one part to God; because shee holds itt better to be in God y in Creatures, and in herself. Why y doth shee not render up all: that ●oe shee may be wholly in Him? especially being that a part without the whole little availeth; at least wise cannot cause her to find God. Hath shee Voluntary left the Land, and put herself to sea? let Het run courageously on to reach to the haven, rather y to remain wandering in the vast Ocean, or to return again with shane to the shore. And if peradventure any one hath not yet courage sufficient to render himself up to persist in the continual observation of himself in that full maner as wee haue said to be of Necessity to find God: let him at leastwise make a firm purpose to perform itt for a certain time, long, or short; rather y to remain still hanging in the Middway: sometimes seeking God; other whiles himself; now climbing, y falling, one while going forward; another while backewards; This Day making, to morrow marring, that which was made. For he shall understand better, and incomparably profit more performing exactly for some few Months that which wee say, y others in many yeares performing itt only to the half And doubtless beginning in himself to find out the nearness of God in his soul he shall there experience life, in Death; light, in darkness: that will mitigate the Labour, and pains: whereby his couradge will be increased to go on couradgiously in this observation, and custody of himself, even to the end. For he shall experimentally find that the more he mortifyeth, denieth, and leaveth himself for God-sake the more facile, and delightful it will be; and the less he laboureth the more tedious, and troublesone. And will confess that it is more heavy, and painful by odds to seek God by halves, y wholly, and absolutely. And therefore at least, if he cannot, or will not apply himself wholly to this he must know that that which wee will say hereafter, is not for Him; and that he will not be able to comprehend itt, and consequently, not to judge of it. THE VI. CHAPTER. By a similitude of enjoying the air is declared the Quality, and manner of the way the soul must walk into God. NOW to reduce these souls seeking God from their errors into the right way, who want no good will, and desire to leave All, and perform what is required of them to find God. It may sooner be done by some plain similitude; y by prolix, and subtle reasons which they apprehended according to their curious, and human understanding, and do not tak them in that simplo,& naked manner in which they be spoken, and laid before them; making several interpretations thereof, and putting them in practise every one according to his best liking. Wherewith they remain effigiated or full of Images in their own sense, and nature. So that oftentimes much reading doth rather hinder them y further them to God; especially in the beginning; and it were better for one to haue a short, and clear method to which he did hold himself, and endeavoured faithfully to put in Execution, y manifold doctrines, and instructions. Wherefore as by an external similitude wee haue made known the cause of the Erring of those souls who seek God without expedient distinction,& observation; wee will show also, with a simple, and common similitude by which each one may apprehended expressly what kind of way it is to God, before wee give to understand which it is; that the soul may the better discern how far shee is from God; and how shee must come to him; and consequently the better comprehend, and more assuredly enter into the way which wee will show her: and couradgiously prosecute the same to the very end. It comes y to my mind that wee must deal with these fowls which stray thus from God,( as hath been said) and cannot find Him rightly; as wee would do with one that doth not know what, or where the air is; but would seek the same, and be gladly instructed how he should find itt. For these two do err much a like, and must be brought by one way to the knowledge of the Truth. And although it may seem strange to many, that I say thus; notwithstanding so it is. For as the Body is in the air, moveth itself in itt, enjoyeth itt, and liveth in it; in like manner is the soul in God, the enjoying of whom is her life. And it is, as much without reason that shee at any time miss, or loose Him; as the Body the air. faith, Scripture, and reason itself do manifest this Truth sufficiently; that it is needless to use many words in Confirmation hereof. And therefore wee will content ourselves with the saying of S. Paul. In God wee move, Acts 17. 28. wee live, and wee are. And if this seem strange to vs. It is not by reason the thing is strange in itself, but because wee are so wonderfully estranged from the first nobility of our soul. For wee haue not only lost the state in which wee were created, and constituted by God; but also the knowledge thereof, and are ignorant of what belongs unto us according to our soul. Verifying the saying of the Prophet david. Man when he 〈◇〉 8. 15. was in honour did not understand: he was compared to beasts without understanding, and became like to them. And whereas according to our nature wee ought to live in God, as a bide in the air, wee creep a long the ground, as snails. But here wee take man as he is created by God, and as he ought to endeavour to be, and like as perfect men de facto, and in dead are. let us take a Man whom wee suppose to be exceeding dull, and Ignorant of the constitution of natural things: yea of the 4. elements also. And put the case he would consider the same with his understanding, and now having had many considerations of the conditions, and nature of the earth, water, and fire which he can see, and feel with his Hands; and hence easily know the properties wee ascribe unto them would go on, and by himself fall into Consideration of the air being the 4. Element; and because he doth not see itt, imagine itt to be far from Him; and hence should frame many strange Conceits, Imaginations, and similitudes by which he would gladly apprehended the nature, and condition of this element according to what he had heard, or red of it, or seen, or observed in the other 3. Elements, or in case he knew well that the air is round about him should behold, and take the clearness, and lightsomnesse of the sun for it, or at leastwise the could, or heat which he felt without; or lastly should imagine that the air were nothing else but the vacuum or empty distance wee behold between the 3. Elements. How much more this Ignorant man should busy his brain herein▪ and judge according to his external gross senses, So much the less would he reach to conceive what the air is in itself. And would fail more, and more in the true knowledge thereof. To this Rude, and ignornat man( in mine Opinion) may well be compared the aforesaid souls seeking God. For because they do not perceive Gods presence; they imagine God to be far from them. And therefore because they come to the knowledge of created things which are not present unto them by Images,& Imaginary Considerations. They think they must apprehended God in the likemaner; hence notwithstanding( that God is as near unto them, as the air in which they Breath; and can less admit any shape, or form y the air) they Frame several shapes, and similitudes of him, and imagine Him as far from them. Or if they know him to be in them, and they in Him, it is so, that when they perceive any light within them, or feel any particular Motion, that they take for God. Or if they come to an internal Rest, and leave of all Imaginary shapes; they persuade themselves certainly to haue found God: Notwithstanding as long as they rest in that belief; they are as far from God as the other man from the knowledge of the air. Yea farther. For all which they imagine, behold, feel, and deem to be God, is incomparably l●sse God then that which the other imagines, beholds, and conceives to be the air. And albeit that those who take that emptiness, and freeness from all Images which they find in themselves for God come nearer y the Other. nevertheless so long as this emptiness in them is natural, and they therein are not wholly resigned over, and converted, or moved to God; they haue noe more God y the foresaid Ignorant man the knowledge of the air; so long as he thinks the vacuum or emptiness which he seeth betwixt the 3. Elements to be the air. For like as the emptiness itself is not the air but the proper place of the air. In like maner the internal emptiness from all shapes, and form●s, and creatures is not God but his proper place. And like as this Rude understanding man to find the air in this vacuum, or emptiness must desist from beholding it outwardly, and must in it convert Him to himself thereby to come to the knowledge of the air which he actually enjoyeth in the emptiness.( As presently wee shall say) so also he that will take God in this like internal emptiness, must not rest therein, or behold that as God, but leave himself wholly in the same that so he may enjoy God who is therein, and enjoying him may know him. But being this Rude external Man in his stupidity doth represent unto us in particular all the defects of the soul seeking God let us stay a little longer upon this plain similitude, and demonstrate in particular out of the same how the soul shall come to the right knowledge of God. appointing unto Her this rude external Man for a Guide, that considering how he comes from his absurd opinion to the true knowledge of the air; shee also may leave her error, and come to the right knowledge of God. Like as then to help this Rude man out of this stupid, and foolish mistake. First wee must tell him that he is deceived imagining the air to be visible, and palpable( as the Other 3. Elements) and that the same is far from him, and out of him for he at all times, and places is in it, and it is in Him, and that he must attain to the knowledge, and condition, and nature of the air wholly after Another maner y of the 3. Elements: to wit: enjoying with feeling, which he at all times, and places may do without labour, and to this he is not holpen, but hindered much by those gross imaginations, and forms. In like manner to rectify those deceived souls. First of all wee must tell them that they do not rightly consider, or distinguish the Being of God from created things for they ought to remember that God is a pure Spirit that cannot be felt, or seen; and of whom no shape, or form can be framed, and is infinitely elevated above our natural Being, and forces. And therefore cannot be seen, or found by the same, and to know that he whom they seek is in themselves, and they in him, and cannot find Him, or know him, but by ●asting, and enjoying him according to the Prophet. taste Psal. 35. 8. and see, ho● sweet our Lords is. And for their Instruction how they are to comport, and apply themselves to this fruition of God wee will further wish them to reflect upon the foresaid ignorant Man; and to mark how th●t he following the Admonition given H●m composeth himself to enjoy the air and to know it; for he will show them the manner very fitly. First of all the foresaid rude man having understood that which wee haue told him of the air, must give credit to it, and acknowledging his former gross mistaking, he shall cast away all forms, likenesses, and Imoginations which he framed in vain of the air; as also shall no more imagine the light which he did see; or heat, or could which he felt to be the air, nor the vacancy, and emptiness which he held to be it, but shall let go all things of the air. For he knows they be not needful to make it present to him. And he also perceives that by these he turns himself outwards from himself, and from the air, and is hindered also from observing in himself how he continually( not knowing) enjoys the air. Secondly he shall convert himself to that exterior Vacancy, and emptiness which he heres to be the proper place of the air, and shall therein leave himself with great quietness as having by him that which he sought outwardly; and y introuerting, he shall by that mark how he is continually in the air, and the air in him, and how he always enjoyeth the same although he do●h not reflect upon it. Thirdly he shall do this feeling, or observation with great simplicity, so that as then he shall make no Image, or form of the air;( for he observes, that thereby he is led back from himself outwards) but without all Imaginary shape, he shall convert himself to the taking, and letting go of his Breath by which he continually receives, and enjoys the air in himself. And he will presently attain to a more clear, and certain knowledge of the condition,& nature of the air y he ever had by his senses, or understanding of any other thing. Behold in this manner must the soul apply herself to enjoy God. First shee must give herself wholly captive in whatsoever our faith propounds unto her of God. To faith the Rule. wit; that he is every where present unto Her; notwithstanding invisible, insensible, and incomprehensible. And so consequently shee must willingly leave of Her former Imaginary forms, intellectual observations, and all operative seeking of God. And believing no more that the light, or vacuum which shee perceives in herself, is God, for by that shee doth contrary to her faith, and estrangeth herself from God as the rude man doth from the air, yea much more. And it is to be noted well, what I say; that the soul must leave of all operative seeking of God to attain to the enjoying of him. For this is the first thing which a soul seeking God( that already hath rid herself of sin, and all gross impediments betwixt God, and Her) ought to know, and notwithstanding is by very few rightly understood. They know full well they must relinquish all forms, and also all feelings to come to God, but yet they seem to be ignorant of leaving of that operative seeking of God, or if they know it, nevertheless they do not forsake it, but seek God after this manner: as though they knew not. And this is that which I principally intended by this similitude to teach the soul. I say therefore that a faithful soul that will find God ●ightly must besides all shapes, and similitudes; omit also all operative seeking, and that her conversion to God must be so simplo, and quiet, that properly it may not be termed a seeking of God: or if it be so, that y shee shall not find God, although shee were free from all Other defects. And to demonstrate this, mark, that wee seek that which wee haue not, or are uncertain where it is, and by reason thereof wee revolve in mind: whither wee shall obtain it, or no; hence wee are solicitous, and Labour to g●tt it; otherwise when wee certainly know where the thing is, and that wee cannot miss itt: wee are not said to seek the same when wee compose ourselves to haue it, but go to fetch it, or if wee haue it by us, to take it, or to convert ourselves to itt, which doth not happen with Care, solicitude, Labour, fear, or the like, but with a perfect quietness, and certainty without trouble of mind. In like maner. For that amongst all created things wee haue nothing so near unto us, and so certain as the air. Wee are not properly said to seek the air, and therefore the Ignorance of the foresaid Rude man should rightly be termed a folly, and lack of Iudgement. Yea knowing himself to be so near the air he must let go all his seeking after it: otherwise he will never come to the true knowledge of it. Now being the soul hath God always in Her, and that shee is continually in him, and can less loose him y the air, yea y her own self; and since shee by faith is certain of this; shee must by no means seek God with solicitude, carefulness, or fear; otherwise shee doth more against all reason, y if she so sought the air in which shee lives; but her conversion to God must be in perfect Peace, Rest, and certainty. And in case shee should seek him solicitously shee would less find him, y the other Man the air. The reason is. because God is only to be found in tranquillity, and peace of mind which as appeareth cannot stand with seeking. For as hath been said that brings with it gross working, fear, solicitude, anxiety, and breeds disquietness in the soul. Wherefore shee must wholly relinquish all solicitous hunting▪ and seeking after God, for thereby shee hinders herself from coming to the finding, and enjoying of God. Notwithstanding I mean not this of an immortifyed Man, and beginner; who albeit by his essence he be near to God, nevertheless is far from him according to his Affection, and all his powers; and consequently that belief of Gods presence awakens him not to love, and seek God purely in all things; to such an one I intend not here to speak. For he must use imaginary, and forcible reasons to draw his will with Violence from all Creatures, and to convert it to God, and this must he do with labour care, and diligence as one who seeketh after a thing. Notwithstanding let him by little, and little begin to carry himself towards the foresaid faith which teacheth him that he is in God, and God in him, and esteem himself not to be out of the being of God although peradventure he be out of his Grace▪ and friendship. But shall think himself to be as a bide that is tied to the Ground, or sits some where included or shut up; shee seeks not the air albeit shee endeavours, and strives what she can to free herself from the band wherewith shee is tied, or to get out of the Cage where shee is held fast; and that because shee knoweth well where the air is, what holds her out of itt; and how shee must come into itt again. In like manner a beginner if he will perform his operative Exercises to God with profit, he must not do them as if God were far from him, and he therefore would seek him. But firmly beleiueth that he hath God inwardly present, yea as near, as near can be. His intention therefore shall be by these external operative exercises to loose, and free himself from all that holds him out of God; as the bide doth from all that which keeps her out of the air; and enkindle himself in the love of God who is so inwardly present unto him that thereby he may come to find him in himself; and enjoy him. So that when wee are so often admonished to seek God: it is to be understood either for those who by reason of their sins haue secluded themselves from God, and are called back again to him, as though they were to come from a far to him; or also for others that walk out of the foresaid faith, and heed not much to seek God after the best manner, or to increase, and go forward in his love. But a soul who hath sequestered herself from all creatures for God, and is enlightened in the true faith of Gods presence in her( to whom here wee properly speak) must repute it for a great impediment to seek God operatively; and shee must reflect well on this. For it is a hidden defect from which few are free. Of which S. Bernard seemeth to speak, saying. Like as God is lovely, so is he also wonderful: for when he is not sought he is found, and he is not found, when he is sought for. Whereof, wee therefore haue spoken more lardgly, not knowing any thing to express it better y this similitude of the air which wee haue propounded unto the soul; that being in the way in which wee will presently set her, shee remember this, and holding herself fast to the faith, behave herself in the same manner internally to God as shee doth externally to the air, in such wise that whatsoever presents itself before her shee seek God no more, y shee seeks the air; converting herself with such quietness, peace, and certainty as shee doth to the air which shee cannot miss; and although shee do not presently perceive him. Yet nevertheless shee shall for as much as concerns that hold herself as Quiet in mind, and as well content, as though shee actually had God in such manner as shee desired, and according to her wish; knowing that he is never a whit less in her, nor shee in him. And keeping herself to this tranquillity all impediments, and mediums, or means between God, and her must by little, and little vanish away. The second thing which the soul is to perform to come to the enjoying of God, is, that having now left all solicitous seeking, and Laborious conversion to God, shee must yet more imitate the former rude Man, and gathering together all her powers, and senses in a perfect Rest, and peace, diligently reflect upon the hidden presence of God in her. For being that God is not to be found without her, but within her, so must shee convert herself to herself, and there contemplate how shee is in Him, and he in Her; and thereunto shee must apply her whole Cogitation only excluding all Laborious, and troublesome seeking; as is before said. And this union of all her powers together is easily by her performed when once the faith of the internal presence of God hath lively gone before. For when the will knoweth assuredly that shee hath by Her what shee desired, and sought for; shee holds herself contented, and doth not drive, and force the others powers any more outwards. Thirdly the soul being thus in herself recollected shee must perform that Reflection upon the presence of God, With great simplicity; so that shee herself do not frame the least Image thereof. For if the other rude person may conceive no shape of the air, but thereby he is averted from the air outwards, which he interiorly enjoyeth. In like manner, the soul in her conversion to God can frame no similitude, but is thereby much more hindered( y the other) in her enjoying of God; and her recollecting of her powers within herself would little auayl, if shee admitted any kind of form. To this simplicity shee must force understanding, captivating it in that faith which teacheth, that God is invisible, insensible, and incomprehensible. And this is very difficult to the understanding at the first: because it is contrary to its inclination, and its accustomend manner of proceeding, nevertheless the more it is captivated, and kept under from all evagation, and wand●ring, and blinded in the obscurity of faith: the easier, and better will the soul be able to apply herself to this simplicity. And because much consisteth in this; and in that which hereafter wee will say, the knowledge whereof will give the soul great clearness, and light; so let us exhibitt unto her by another similitude how shee shall thus captivate, and blind all her busy understanding. It is in this point with the understanding of Man as with a horse which is broken out of the stable, and hath run a long time wild who can hardly be brought again into the stable; because he hath run so long at his own Liberty, and hath an aversion from being tied up again, and put in the stall when you haue brought him to the Stable door, he is presently affrighted leaps backward, and will not pass the threshhold, and if you will lead him in, you must blyndfold him, and so you may lead him without difficulty: for he knoweth not whither you led him. Man in like manner after that he hath distracted himself from the union with God, and Prowred himself forth by inordinate Affections upon creatures; his understanding becometh so filled with multiplicity, and so implicated, or entangled in Creatures, and estranged from the divine unity; that it cannot be brought back thither again, and though it can in some sort bar itself from external Images: yet when that you would led itt into the hidden deity, it always flieth backward to In the cloud of saith its former Images, and similitudes. Wherefore if you will haue it to enter in, it is necessary you blyndfold it with the dark veil of faith, captivating it blyndly in all that faith doth teach us concerning God, and y will it follow easily wheresoever you will lead it. lo here by an external similitude which the soul may easily apprehended, wee haue begunn to show her what the beginning of the way is, which shee must enter into to come to God. And although in these comparisons shee finds a great disparity; because shee can easily collect all her powers on the presence of the air, but not without great difficulty upon the presence of God; yet neuertheless shee must certainly know that, that cometh only by reason of her infirmity, and want of practise. For to perfect, and well practised, men this is no more hard y the other, as shall presently appear. THE VII. CHAPTER. Other Comparisons showing the soul her way to God. THE former comparison hath served us to show unto the soul seeking God how near God is unto Her, and how that neither by image, or imagination shee can make God present unto her▪ and that besides the Nudation of her powers from all created things, all Images, observations, and operative seeking o● God; shee must stand vacant, and simply come to herself▪ so by tasting, and enjoying God, to know, and find him. It hath in some sort also exhibited unto her the manner after which shee must begin to place, and apply herself to the fruition. But this is yet nothing near enough for shee must come also wholly into yea above herself. Thus teacheth us Hugo of S. Victor, saying. he that converts Himself into himself, and passing through himself, and elevates himself about himself: he ascendeth rightly to God. The reason is, because God is not round about, and in the soul as the air about, and in the Body, but is so intymmately present that he is said to be above her. Hence S. Augustine saith. God is more inward unto us, y our interior. If he be more inward unto us, y our interior. So is he without, and above us, through the great inwardnesse: and therefore the soul cannot come to him, or enjoy him until shee pass through herself. Which how to put in Execution, can in no wise be learned out of the Comparison of the air being too external, and gross for this purpose. For although wee can frame no Image thereof, nevertheless it is a Body, and after a corporal, and sensible manner is received, and enjoyed by our Body. And there is no other similitude by which wee can well express unto the soul, and give her properly to understand this hidden introversion, and elevation of her above herself. Notwithstanding because shee is not accustomend to dwell in herself, and thereby this introversion, and elevation is altogether unknown unto her, and very obscure, wee will endeavour the best wee can to frame some likeness which will make clear this secret internal way to God. Like therefore as a Man that would attentively consider, and reflect how his soul doth inwardly flow into all the parts of the Body giuing life unto them, and would to that end interiorly apply himself to that Consideration. It would be necessary that he did withdraw all his senses, and powers not only from all external things, but even from his own Body, as much as possible. Neither must he convert himself to any certain Place of himself. For that would again cast presently an Image, and the least Image doth wholly hinder him that he cannot settle himself in this nudation, and perform this simple, and internal Consideration, but must quiter forget time, place, and all that is corporal, yea his introversion itself must be empty, and Vacant, and must force his soul, as much as is possible to convert itself to the state wherein shee will be when shee is separated from the Body; and y with great simplicity▪ and uniformity quickly observe how equally shee floweth through all the members of the Body. One that is very Quiet in mind, and well disposed might in some sort perform the same, yet because, he cannot thus stand naked, and bare, nor can keep himself thus interiorly simplo, and uniform, therefore he is in no wise able to observe distinctly the presence of his soul in his Body, and her like uniform influence into each member, but hath only a swift kind of intelligence thereof, which soon passeth away. But suppose a man would yet more profoundly enter into himself, and with a deeper introversion convert himself to the very first offspring, and origin from whence he thinks his soul to flow, and on which her life, and being doth continually depend: then were it needful that he introverted all his powers, senses, and his whole soul, not only from his Body, but even from his own self with incomparable greater simplicity y● before. For like as y the least adhesion to any corporal object would haue imprinted some form, and hinder him that he could not place himself in that foresaid pure nudation, and bareness. So would likewise now the least cleaving to,& working of the powers wholly let him that he would not be able to set himself to this utter,& final nudation, or convert himself so interiorly to elevate himself above himself. So that he himself( above, and besides his introversion, in that simplo,& uniform marking, and refle●●ing upon the said hidden offspring, and beginning) must also stand vacant. For by thus actuating the soul remains still in herself, and is unapt to be elevated above herself, in so much that the soul according to all her powers must not only be bare, and naked but also unwrought and vacant. And like as shee to come into herself, must forget all external things in such sort, as if they were not at all; so to come above herself shee must forget even her own self, yea in such a manner loose her own shape, and similitude, as though shee were not at all, and persisting thus naked, unwrought, and amnihilated, shee must yet through a higher power be elevated above herself; for nothing done by her can reach so high, as to come above, and surmount herself. So that introversion is not only very difficult, and hard, as the former: but altogether impossible to be effected by the soul, and her sole forces. For here shee must remain inward, wholly contrary to her natural Inclination, and disposition which shee hath according to the state of her sinnfull Body. nevertheless in this manner it is, that the soul must stand interiorly, when shee would convert her above herself unto God, who is the true offspring, and the very fountain from whence the soul is derived, and continually dependeth, as the beams depend of the sun. And therefore all her powers must not only be bare, and naked, but also unwrought, and simplifyed. So that shee through a total aversion comes to an oblivion of herself, and looseth as perfectly her own Image, and similitude; as shee hath( by the act of perfect aversion) lost the forms, and shapes of all other created things without Her; in such wise, as that they in respect of Her, are, as if they were not, so shee to her own self is so amnihilated, as if shee had no Being at All. And y it is moreover necessary that she Necessary devi●e Grace. be elevated by a divine power above herself. For as it is said by her own forces, shee cannot raise herself above herself. Out of this comparison the devout soul may sufficiently mark; that by aversion, Reliction, Abnegation; and furthermore by introversion, and elevation of herself shee must find God present within Her. And that the gross working of her senses, and powers do no whit help, and avail Her in this matter. And being that the Truth of this present doctrine doth chiefly rest upon this, as upon its foundation: let us yet by a clear similitude demonstrate that the power with which the soul must find God in Her, and know Him cannot be discovered nor made apt to convert herself to God, save only by the foresaid maner. To wit, by aversion, Abnegation, Nudation, and Annihilation. Man is created to the Image of God which remains yet in Him although very much difigured, defiled, and wholly unlike to the first noble Being. And in this, and by this Image he must know God in Him. And as much as he rightly discovers, and finds this Image, so much, and no more doth he discover, and find out God in himself. And it is impossible for him to attain to God until he hath found this Image, cleansed itt, and brought it to his first nobility, and purity. For the internal power by which he must convert himself to God bears this Image in itt. Now suppose there were an artificial picture which the chief Artists of the world had drawn forth, or painted for a prime master piece of his handy work, and that it were done so artificially that no other master could imitate the same in any manner; being moreover of such rare, and exquisite matter, and stuff, that no such were any where more to be found; but yet that this same Picture out of neglect were wholly defiled, and so deformed, and defaced that nothing could be seen of the first Art, and primitive Beauty. If wee would restore itt again to its former likeness, and Being: verily there were noe other means y to cleanse, and purge the same by all ways possible till all the dust, and filth were wholly taken away, and never to leave of washing, and cleansing it till such time as wee might clearly behold in it, its first form, and likeness knowing full well that it is nothing but the filth which lieth upon it, that doth disfigure itt. And if peradventure any other master of the Trade should by carving, or painting add any thing unto itt, he would but obscure, and spoil the first Art, and take away the Beauty thereof. because his gross, and imperfect working would haue no coherence with the first art, and workmanshipp. Behold thus it is with the Image of God in the soul; it hath lost the Nobility, and Beauty wherein it was created by God, and is become wholly disfigured,& foul; in so much, that in many men it can no more be discerned y as though it were not there. Now to renew this, and to restore it to its first Beauty, Man is to be restored to his primi●iue Iustice as much as may be, according to the doctrine of the Ven. Fa. ●ake● in his book ●f and fall, and Restitution of Man. and perfection: no other means can be used y by scouring, washing, purifying,& taking away whatsoever mediateth, and hindereth that the Image of God cannot be perceived in the soul. And whatsoever wee should there do either above, or without itt would nothing at all avail; but rather obscure, and deface itt. because the divine Image is of such rare, and sublime Art, and workemanshipp, that no natural work is able to add any thing unto itt. And so long as this noble Image doth not show itself in its primitive, and original Beauty; it is manifest that there adhereth yet some dirt, and filth upon itt. And therefore a Man ought not to cease from cleansing, and purifying itt; and wiping away whatsoever obscureth, and disfigureth the divine Image, which cleansing, and wipinge away consisteth in this, that he withdraw his Affections wholly, and perfectly from all created things; and out of pure love render, and resign himself up to God. By this, the Image of God becometh dayle clearer to show itself; till at length itt comes to its perfect likeness, and Beauty. Lo, the soul must apprehended observe this w●l the knowledge of this Truth: For the better understanding, and applying herself to that which hereafter shall be taught. For by this shee is instructed that the Spirit ( which is only Apt to behold, and enjoy God) must be rectified, and reduced to this aptness( which itt hath lost through sin) more by Abnegation, Mortification, and Resignation in God, y by proper, and undertaken works of the powers of the soul. THE VIII. CHAPTER. Three signs by which the soul may know that shee is in the right way to God. THE soul out of that which hath been already said apprehendeth now sufficiently that the way to God is altogether strange, and unusual, and Contrary to her wonted maner of proceeding. For shee must ●ow much more omit, denudate, evacuate, and c●ase to work, and actuate; y as before in her accustomend maner, to work and actuate. The way after which shee must proceed hath no coherence at All, but is wholly contrary to that which hitherto shee hath held, and also to that, whither by nature, shee is inclined. I know here no fitter comparison for our purpose y that which before wee begun to compare itt; to wit, unto a navigation at sea. For albeit, that all which is to be effected, and done by Her, is close by her, in her, yea so near unto her as shee is to herself;( as hath been said) yet notwithstanding this remaining by ones-selfe in that nakedness, nudation, and abstraction from all created things, and internal quietness, and rest; introversion, and elevation; is to one who is not herewith quaynted a Thing so new, and strange: as sea navigation to one that never saw sea before. It is at the first some what strange unto Him to leave, and depart from the Land his proper Element wherein he hath hitherto dwelled, and been brought up, and to commit himself to the sea wherewith he is not acquainted, and where he sees no way, or sign to find the way, or hath any firmness: but is subject to a continual inconstancy of moving Waters, and must stand to the Mercy of the wind, and waves. Which unto Him is a great going forth, and mortifying of human inclinations which very unwillingly depart from their own way, to commit, and trust themselves to that which they know not, and is wholly above their power, and Prudence. Thus must the soul also follow in this way to God a seafayring Man, and leave all creatures, and her proper will, sense, powers, and Affections, and her nature wholly: wherein hitherto she hath dwelled with certainty, and been brought up. And through a continual Abstraction, and separation from all created things, and anninication of herself render herself up to trauayl towards God of whom shee sees no sign, or can haue any certainty until shee haue actually found him; resigning herself, and relying wholly upon his Mercy without knowing how itt will succeed with her. Which is Altogether contrary to her natural inclination, and usual maner of proceeding: again, like as a seafayring Man by the help of the wind must pass over the sea not being any ways able to do it by his own forces, and only spreads his sail for the better receiving of the wind by force whereof he is carried to the haven. ●race ssar●e. So the soul in like maner by her own forces can in no wise attend to God, but by means of a particular help, and assistance which shee must also receive after such like maner as the shippman doth the wind. To wit. By elevating, and extending her Spirit above the senses to receive the divine influx; which how shee must perform shee may learn by this comparison of the seafayring Man who although he haue not the wind in his power, and at his command, but is altogether uncertain how, or which way it will blow, Notwithstanding committs himself as boldly upon the Water as another could do upon the firm Land being prepared, and resigned to receive such a wind as shall happen expecting after a bad wind a better, and in the mean time doing his endeavour continually not Obs●rue your Call. that is All in All. only with a half wind, but even against the wind to gain way, and sail forward towards his intended Port; ever ready to observe with all diligence the least turning, and change of the wind. Behold after this maner must the soul behave herself in this exercise to God when shee hath now by Abnegation, and Abstraction taken leave of all creatures, and rendered, and delivered herself up wholly unto God. Shee must then nakedly stand, and rely wholly upon the divine influx which must help her forward above herself as the wind doth the ship over the sea. Which influx, also will at some time more abound, y at an other. Yea sometimes also shee shall not perceive any whit thereof; and find herself left to herself, and sometimes also shee shall find itt to be wholly against wind, finding in herself through nature, an unwillingness, and repugnancy, or also some bad desire to arise which as contrary winds drives her back towards the Land, to wit, into her senses, and Nature. All which diversity of interior winds how shee shall always sail forward; and the sail of her mind accommodate diversely according to the diversity of divine influences shall hereafter distinctly be taught. Where wee will also give her an internal Anchor to cast out in time of the manifold winds, and waves, and therewith remain fast resting in God. Wee here only premonish her to cast her aim upon this similitude of navigation thereby to apprehended the way the better to God which wee presently shall declare unto her. And like as shee sees the shippman having no fear, or doubt of the wind; but that itt will setue his turn, departeth from the Land, and lanceth freely into the midst of the sea. So must shee also imitate him committing herself willingly, and resolutely upon the internal sea of Abnegation, and abscission or abstraction from all creatures; Confyding, more upon the divine influxe which will not be wanting, y the master upon the wind. And that shee may do itt the more boldly wee will give her certain signs in this spiritual navigation by which shee may discern her way in the midst of the vast Ocean, imitating herein the master upon the sea. Like therefore as the master doth tak the certainty, and knowledge which he hath of his way in the sea by three signs; either by the compass by which he can discern continually in what Quarter of the world he is, the needle always pointing out the North Pole. Or by stars in the night wherein he having skill findeth out his way in the unknown sea. Or at least by observation of the Ground over which he saileth letting down a plummet( tied fast to a cord) to the bottom; which presently drawing up again learneth by the Colour of the sand, where he sails. By these three signs he helpeth himself for the discerning of his way, which by the sea he cannot mark. Lo three such like marks, and signs wee will give to the soul seeking God, who must yield, and commit herself to this total Sequestration from all created things, as upon a spiritual sea which in the beginning doth deprive her of all certainty; and maketh her also Ignorant of her own state, and degree. And first of all shee shall know that by this Nudation of all Creatures, and Resignation of herself unto God which wee will by, and by declare unto her. Shee findeth always in herself a sweet, and lovely inclination of her mind to God. For when shee is now evacuated, and freed of the cheifests lets, and impediments which held her before out of God her final bliss. Itt happeneth that the mind by an natural,& innate inclination is continually inclining to God whensoever shee is not actually elevated in him; which inclination is the more certain, and forcible by how much the soul being in her solitude, and Recollection can convert herself more perfectly to God. And by this shee is admonished at all times, and places to fly evil, and to enclvne herself to embrace all good. This maketh her mindful of God in the midst of multiplicity, and forceth her to retire with speed to her solitude. This inclination, or internal spark is not amiss compared by some to the needle in the sea carded, which the seafayring man makes use of to know in what Quarter he is. For as that wheresoever it is placed turneth its point always towards the North Pole through a hidden, and secret virtue being touched with a Loadstone which as it is most commonly found in the North so itt continually moveth the Needle thither. In the same maner the mind of Man being naked of all Creatures, and once carried in solitude, and retyrednesse into its origin, and first beginning; it always inclines that way even in the midst of business, and multiplicity of external occasions. And in this must the soul put her Trust, and comfort; for the more forcible shee perceives this inclination to be; the more evident sign it is of her progress in her exercise to God. And shee must be very careful, and take good heed that shee do not through too much solicitude, working, and multiplicity on her Part extinguish this inclination. But shall always give way unto itt. and apply herself unto it, and follow whither it moveth, and pointeth. And in no wise turn herself whither the senses moves, and d●awes. like as the master continually follows his sea-card,& directs his course according to directions thereof, and not after his own fight, or his best thinking; which hath no place upon the sea. And so shee shall preserve herself in Multiplicity to find God afterwards again with out impediment. For the 2. sign shall serve the external comparisons as well those which haue already been given as those which hereafter shall be exhibited which also do exteriorly show unto the soul Her way to God: as the stars on the sea demonstrate the way to the master. And therefore if at any time after the exercise of the ensuing points shee perceive no light in Her; or by reason of her great darkness, no knowledge( which is asigne that shee is sailed astray, and declined from the way to God having followed her bad desires, and sensualityes) in so much that it is wholly in her dismal, and dark Night; and therefore cannot help herself by the ensuing points to return into God. let Her make use of these exterior signs which will instruct her how shee must reflect diligently upon the Comparison already given, and which shall be hereafter related which wee haue exhibited unto Her to that end that shee may learn to know how shee must interiorly behave herself towards God. For as the maner is very hidden; and secret; so itt soon happen●th that an unexperienced, and unexercised Man declynes from itt without perceiving, and falls into the working of his senses; at which time he cannot be better instructed that by these exterior comparisons showing Him his way to God. Therefore the comparisons of the air, and of the soul heretofore related, and others here following will then stand her in very good stead whereby to resume ag●yn the right tract to God from which shee is fallen. For reflecting well upon these, shee will be able in the midst of Obscurityes to return again into God. Like as a master in the midst of the Night through observation of the stars sterns his ship to the haven. here with then the devout soul shall not omit to benefit herself; until that after long, and faithful exercise shee be wholly converted, into God and y shee will haue no more need of these external helps. For the 3. wee will presently give her some remarkable points upon which this present Doctrine is wholly built, and in them wee will give her certain marks upon which shee taking her aim shall clearly see her internal state, and constitution. For the same will plainly demonstrate her Ground. And therefore whensoever itt chanceth that the soul hath not taken good heed of herself, and by reason thereof that the light in Her is wholly obscured, and the internal feeling, and inclination vanished away so that shee knows not how shee shall convert herself again to God.( which in beginners sometimes happens) shee shall endeavour to thrust herself forward again to God by the points hereafter following. Which if shee use, and exercise rightly, and mark well, and give ear to her internal guide, like as wee shall teach Her; shee shall plainly see how shee stands with God as the master by the Colour of the Ground of the sea learns where he the saileth. THE IX. CHAPTER. Of the necessary Preparation to find God in his kingdom in the soul. out of these external demonstrations the devout soul beginneth to observe An h●gher, and particular Grace more then ordi●ary is required for this exercise. that shee cannot attain to the perfect union with God who is her final end, and happiness by her own forces only, nor also with the ordinary Grace doing her best endeavour. But there is moreover required a particular help, and assistance of God by which shee must be elevated above herself to God. In so much that all shee can do on her Part is purely to obtain in Her this internal disposition in which shee is always apt to receive this divine goodness, and Mercy, and moveth God to impart itt unto her. Which disposition( also as appeareth by that which hath been already said) must begin from a Reliction, Abnegation▪ and evacuation of ones-selfe, and all Things created. And it must come to that perfection that the soul by a total aversion▪ and Abstraction be placed out of all Creatures as in an Annihilation, and oblivion of All that which shee before saw, and knew, yea also of herself. For y is shee first fitt to find God truly above herself. And this agrees with that which commonly mystic writers say, and lay for the found●tion of their whole doctrine. To wit. So much as man leaves creatures; so much he goeth to God. And so much as he goeth out of himself; so much entereth God in him. And as much as he dieth to himself; so much liveth God in him. And therefore of the right way to God they place Creatures the Beginning, and God the end. Now wee cannot come to the end unless wee leave the Beginning, and the more wee depart upon a right way from the Beginning the nearer wee approach to the end. They teach, that wee must also make a scale, or ladder of Creatures, and ourselves to ascend to God. The more one hath of the scale above him the further he is from that which he intended to come to by the scale:& the more of the scale he hath under him the nearer he comes to itt: and therefore the more a Man ascends above creatures,& himself the nearer he approacheth to God and the more he remains in them the further of he is from God. moreover they say that it is between God, and the soul as between other natural things, among which non● is found Empty. But as much as you Empty of one thing it is presently filled with Another. If a vessel be emptied of the liquour which is in itt, it is filled with air according to the Quantity of the liquour which is powred forth. And if the air did not do it some other thing would. The same happeneth between God, and the soul. Hence S. Angustin. You are a vessel but you are full, power forth that which you haue already, and you may be filled with that w●ich you haue not; power forth the love of the world, that you may be filled with the love of God. again he saith. think the love of Man to be a hand in his soul, if it hold any thing fast, it cannot hold any other thing. And to receive that which it is commanded, it must first let go that which it holdeth. Which is cheif●ly to be understood of deuyn Gust, Light, and feeling. For they that writ of the supreme perfection which contemplateth God above his gifts( whereof also this ensuing Doctrynis to bevnderstood) do openly affirm: that not any thing can find God, but the nothing, and spiritual Death. S. gregory, S. bonaventure, and diuers others do plainly say. That the Man that will contemplate God must leave to be Man, and must die not only to all great sins, and Imperfections, but even himself, in so much that he hath no gust, or feeling in any thing which is proper to mans corrupt Nature, but ●s elevated above the exterior Man in all Purity, and sanctity; And therefore as S. Bernard teacheth. The eye which beholdeth a thing must haue some similitude with the same in the clearness, and pureness. And hence it is that with our corporal eyes, and with no other member wee can behold the sun beams here on earth; because in clearness they haue some similitude with the same. Yet for as much as the eyes haue not sufficient clearness with the same undergone they are not able to behold it in its own Sphere; so likewise the soul to Contemplate God( who is an unspotted M●rrour of Purity, and Clarity, a Light in which there is no obscurity) as he may be contemplated in this life, and to be united with Him, it is needful that shee in Purity, and cleanesse of life be as conformable, and like unto him, as this life will permit. And therefore it is said. blessed are the clean of hart, for they shall see God. Hence S. Augustine. mat. 5. 8. Like as this light cannot be seen but with clear eyes. So in like manner God cannot be seen unless that be very pure, and clean wherewith he is to be behold. And again; such as are pure of Hart haue the privilege, and power to se● God, as having a clear eye to contemplate eternal things. But our Intention here is not properly to show at large, and to teach how wee are to obtain this Purity, and preparation to God. For, for as much as concerns this wee sand the soul to other books which abundantly treat of this matter. Wee will only expressly demonstrate, and declare what manner of preparation there must go before in that soul which is to find the kingdom of God in Her. And afterwards to show how that when the soul is thus prepared, God doth stretch forth his helping hand, and elevates the soul above herself unto Him. In brief y we say with the holy Teachers, that, that preparation which is required in the soul to become the kingdom of God( which is Mans perfection in this life, as hath been said) must reach to a spiritual Death, and Annihilation, and is not in its full Perfection, and Hight, until the soul haue obtained her nothing, and spiritual Death. And truly as to come hecrafter into the kingdom of God, it is necessary that a man die before, being that Christ himself died before he entred into his kingdom so to come to the kingdom of God which is in our soul, Death ought to proceed, to wit, spiritual, by which a Man dieth, and is amnihilated to all that which he unjustly usurped; when he was forced to leave the kingdom of God wherein he was first created, and constituted which doth well agree with that which wee before shewed: to wit, that the soul must be elevated above herself to attain to God. For as shee must come above herself, so must shee be in herself wholly amnihilated. For it is not possible that one thing can be at once above, and below. But before wee treat in particular of the parts which comprehend this death, and Nothing. let us first declare that they are not to be understood essentially, as though the soul must loose her own Being, and Creation, or dy according to them. But obiectiuely, and supposedly, to wit, after such a Spiritual maner that the soul be so perfectly averted, and abstracted from all Creatures, and herself( for as much as concerns affection) and so erected out of pure love to God that shee forget all Creatures, and herself, as though they were not: in such wise, that converting herself to God shee haue not the least impression, or Image of herself, or any other thing; as if they were not at All. This kind of nothing, and Death is the last preparation by which the soul is amnihilated in herself, and elevated above herself to God. As long, as shee hath not this, so ●ong shee remains in herself, and it is impossible shee should be elevated above her●elfe. Out of this nothing appears also that ●he presence of God which the soul thereby obtaineth must be wholly divine, yea God himself. For that which shee feels in herself being thus dead, and amnihilated, and elevated above herself, and all Creatures, can be nothing else but God himself. From whence it also followeth that this perfect presence of God wherein wee place Mans felicity in this life, and term the kingdom of God upon Earth; cannot be otherwise obtained but wholly, and Totally, and not by Parts, and parcels. True it is, the soul may obtain this necessary preparation by little, and little, but God doth not show himself in Her after this perfect maner before this preparation( which is the Nothing, and the Death) be in its full perfection. For this Nothing, and Death haue no degrees. Water may be neither hot, nor could, and y it is said to be Luke warm; the wall half white, and half black mixed, and y it is called grey, and so forth; but if a Man be alive, he cannot be said to be Dead; and if any thing be some thing, it is not properly termed nothing. besides, being that the presence of God here exhibited to the soul( wherein as is said consisteth the Perfection of the soul) is wholly divine, it cannot be partend, and divided. For where God is, he is whole, and entire. From whence it followeth that the soul through this Nothing, and Death cannot haue God otherwise present y whole, entire, and unmixed with any Creature. And this is to be well observed. The soul after this maner may well possess God in greater, or less light, as hereafter shall be shewed; yet notwithstanding shee hath never any thing, but God, while shee hath God. For as then shee cannot be in the least maner converted to any image, but instantly shee wholly looseth God. Which nevertheless is not to be understood as though the soul must be perpetually without all inclinations, commotions, and feelings. For so no Man in this world would ever find God truly. But is sufficient that shee according to her free-will be so perfectly separated from all Creatures, and herself that shee is contented that for Eternity shee should never think, or reflect upon them any more,( if so it pleased God) even as though in verity they were not at All. whereunto shee also purposeth to do her utmost endeavour to persever always in this separation from Creatures. Lo y the soul is thus disposed according to her free-will although shee haue in her against her will some unmortified inclination, notwithstanding wee do account her as amnihilated, and Apt to find God. nevertheless as often as shee is assaulted by this immortifyed Passion, and yields unto itt; y shee looseth her actual nothing, and consequently God, whom shee recovereth again assoon as shee is wholly averted from the same. With this one word of spiritual Annihilation wee comprehend the manif●ld, and entire preparation of the soul to God which before wee compared to a main, and Vast Ocean. Which word Alone doth include all that wee can say of this preparation, All-renunciation, Abnegation, Charity, Humility, in brief the Ground of all mortification, and virtue required in the soul to be admitted into this interior kingdom of God. let us come now to the Parts, or points which include in them this Nothing and spiritual Death. THE X. CHAPTER. The former Preparation is in a more particular manner described, and said to consist of four, points, or Parts which being obtained. The kingdom of God in the soul, is more easily, and certainly discovered. let us now then in particular h●w wherein this preparation consisteth, and demonstrate what this precious Nothing, and this spiritual Death doth imply; which is not easy to be done. God with one word gave unto Man his exterior Being, and likewise his interior Grace. This second which is the principal, and for which the Other is. Man hath lost by an Act of Disobedience, and hath gotten in stead thereof a most bad being, and life of the senses; of which to rid himself he hath work enough all the Dayes of his Life, so hard, and difficult it is to make this Damnable something which he hath contracted by sin return again to its nothing, and to kill in him that wicked l●fe of corrupt nature. Hence saith the Prophet david. because for thee wee are Psal. 4●. 22. killed all the day wee are esteemed as sheep of slaughter. Holy job did also strive all the Dayes of his life for obtaining of this Death and termed the life of Man a continual warresayr upon earth. Many Men know of jo● 7. 1. Mortification, and Abnegation, but few come to the knowledge of their nothing. And therefore God, as he is our blessed end, and hath his kingdom in our souls is known by very few. To declare this; it is to be noted that after that Man had by prevarication lost the happy state and true life wherein God had first placed him, he manifoldly through inordinate Affections fell upon Creatures. First upon his owne-self, and afterwards upon there slight inferior things without; also upon the gifts of God, yea upon God himself in all which he liveth, and resteth inordinately seeking his own ease, and interest. Whereas wee ought only to seek Gods Honour, and greater pleasure. Now all these inordinate assumed lives must thoroughly be mortified, and utterly destroyed before wee can truly obtain God. The first inordinate life is love which he hath to Creatures, which is the grossest, and maketh the soul furthest from God. The 2. which he hath to himself is less. The 3. which he hath to the gifts of God is lesser. And the 4. least of all. For by how much the more the adhesion is grosser, and the object vnseemelyer: by so much the more is the soul of necessity estranged from God. The soul cannot rest in creatures that are without Her, but shee also resteth in herself; yet shee may rest in herself, and not rest in Creatures without Her. Likewise shee cannot rest in herself, but shee also interiorly resteth in the gifts of God; nor in the gifts of God, but shee resteth also in herself, For shee desvres them for herself, S 〈…〉 ou● tur● e● 〈◇〉 ●n. and her own use. When shee resteth not in the gifts of God( which is seldom) shee seeks to rest in God through an natural,& experimental certainty. All these li●es, and restings hinder the spiritual Death, and annihilation, and the true enjoying of, consequently God, and that wholly, and Totally, as hath been said. It is easier to the devout soul to mortify, and take away the gross Adhesion, that the lesser. For nature having nothing else left Her, holds herself with all her forces thereunto. Like as in the corporal Death the last separation of the soul from the Body, is the difficul●est, and paynefullest; life depending thereon. Hence, when wee haue mortified, and separated the soul from all external Creatures shee much more subtyly rests in herself, and the gifts of God, and yet more secretly, closely, and lastly in God. So that, it is necessary to propose unto the soul seeking God certain points, or Parts: whereby shee may deliver, and free herself from all those lives, or Loues, and obtain in place of them this Happy Death, and nothing before mentioned I say therefore in brief that the right way to this Death, and nothing, and consequently to God( which in diuers books after several towards, and in sublime words, and senses are described) consisteth in an utter, and absolute Abnegation of all created things, and a To tend to Go● in the clow● of faith, and fe●lings of love. perfect resignation of himself out of pure love to God through an naked, and habitual faith. What wee understand by these words wee will presently declare, and itt shall appear that by the Contents hereof the soul is perfectly separated from all exterior Creaturos, and also from herself, and consequently wholly dead, and a●nihilated, as touching affection to all Creatures. Through an utter Abnegation shee dieth to all external creatures, through perfect Resignation to herself; by pure love, to all the gifts of God; and by naked ●ayth to Faith tends to God as our supernatural ●nd and happiness. God himself, for as much, as to seek herself with any kind of propriety in Him. And so by this perfect nothing, and Death shee is recollected with all her powers to herself in herself,& at length made fitt to be carried above, and out of herself into God. By this utter Abnegation of All external created things shee becomes recollected to herself; by that perfect Resignation shee is yet more simple, and uniformly recollected in herself, as also unloosed, and unwrought from herself. The Pure love opens to her a way above herself,& converts her right to God; the naked faith fasteneth, and fixeth her there. And taking leave of all her powers, and senses▪ The knowledge which there with shee Hath that God is in her, doth assuage, and quiet in her all desires, and longings: and ●olds also the will recollected in herself in a high Peace in her hidden bottom, or fund: where God is truly present. And when the soul remains there having in this manner all her forces, and powers united, and recollected, shee obtaynes essential●y all the Parts in her ●( as wee will hereafter speak of) and thus at last shee is haply elevated to that noble Contemplation of God for having y fully freed herself from all impediments mediating, or interposing betwixt God, and her; shee remains with all her capablenesse naked, and bare converted to God: who through his infinitt mercy the very same iustant doth infuse into her his divine Light enduing, and irradiating with the same the clean, and pure soul, who simply for his love hath put herself into such a poverty, and examination of All Things. And so the Spirit with great symplicity is elevated to the happy enjoying of the secret presence of God to which by her own forces shee can in no wise attain. And God out of his infinite goodness doth no more with-hold himself from imparting his divine light to such a naked, and clean soul, y the sun doth his beams from shynning into the open, and clear air, or running water from fallihg into the vessel that stands right under the current, or the air doth omit to fill Him who stands with his Mouth open, drawing the same. Thus S. Cyprian in his Epistle to Donatus. Man hath no need of great Labour, pain, or Art to attain to the noblest, and highest State to which he can come to, for it is easily effected, and a merciful, and free gift of God. Like as the sun of itself shynes, the Day lighteneth; the fountain flows, so doth the Holy Ghost spreads, and powers forth himself into the heavenly soul, after that shee acknowledgeth her Creator. And the souls who find not this in them, A total pure resi●●at●● br●ngs us to 〈◇〉 God. As the excellent Ideo●s Deuo●i●n● teach. & do not reach to attain God: must know that it is merely for want of that perfect, and pure Resignation which comprehends in it these Parts, and points; which if they had, they would at all times, and in all places work, speak, and walk in God without Medium or mean as easily, as they do in the light of the sun at the midday. And when they haue not God present after this manner they do as he who shutteth his window against the sun beams, and therefore remayns in obscurity, or as he who keepeth his vessel stopped in the common flowing of the water, and therefore suffers Penury, or want thereof. Or as he who holdeth his Mouth shut, and therefore is in great Anguish within for want of air. Nor can they impute the fault to any other then themselves, no more y those former; neither need they requyr any other sign, or certainty to persuade themselves that they are yet possessed with inordinate Affection to creatures, and themselves, y that they do not,( as is said) or very little, perceive God in them. As one may well observe the window to be a little, or wholly shut according to the Light he observeth in the room in a clear sunn-shine. And this is to benoted well. For nothing is more unknown to Man y his own defects, which oftentimes be gross, and manifold in him, whereas notwithstanding he thinks himself free from Them. therefore let him not deceive himself, but certainly believe that whensoever he perceiveth not Gods presence actually in him; it comes by reason he casts some obstacle in the way; either by inordinate adhering to some Creature exteriorly, or that he is not wholly resigned to God. This is a brief, certain, and clear sign: which ought to make many ashamed, that seldom, or never perceive God in them,( who notwithstanding is all our end) and persuades themselves not to be faulty therein, or to put any impediment to God. And that, because they do not seriously look into, or know their own defects. If such, as those would find God having now observed by this general sign that they certainly haue some thing in them which doth hinder, and intermediate between God, and them, and would come to the knowledge thereof: let them strictly examine about these points, or parts which wee will here exhibitt unto them, as a looking glass wherein the soul ought to behold herself before shee venture to elevate herself to the contemplation of God. And they will soon find out the impediment. Other-wise if they without due observation of themselves,& Examination of their defects be so bold, as to elevate themselves to Contemplate God: it is to be feared that that will happen unto them which is set down in Exod. 1. If any Beast touch the mountain let them be stoned. whereupon S. Gregory saith, y a Beast touchet the mountain when a soul yet subject to her vnbryndled concucupiscences elevates herself to the Hight of contemplative Life. And because shee cannot persist so high elevated shee is thrown down, and sloand to Death. And truly how can shee remain elevated above herself who lieth yet fast bound under herself: what can shee receive else from above, but stones in stead of l●ght, Death in place of life: who so unprepared instruds herself into the terrible, and dreadful sight of God: Wee see this corporal undergone worketh according to the preparation, and disposition of the Matter; dirt itt hardeneth, wax it softeneth, weak, and bad eyes are with the Light thereof dymmed, whereas good eyes are therewith enlightened? These Men through their proud, and immortifyed fund haue more aptness to Obduration y compunction, and become therefore more obdurat, and obstinat in their proper sense, and Nature, y moved to Humiliation, subiection, and Annihilation of themselves. They haue continually running eyes. For as S. Bernard saith, Like as Ashes cast into our corporal eyes cause them to water, and run, and dim the sight. In like manner the bad internal Motions, disorder the interior eye of the soul: that shee cannot enjoy the clearness of the divine Light; but is thereby more darkened. S. Gregory saith very well; that when God spake to Moyses upon the Mount Sinae he shewed himself in the li●enesse of fire, 〈…〉 out of the fire issued smoke as out of a For 〈…〉 e. For God( saith he) illuminates the Humble with his Charity,& dymms the eyes of the proud through obscurity of Ignorance. Furthermore, he saith, that wee must first purge our mind from all temporal Honour, and desires of carnal Concupiscenses: and y raise itt up to the hight of Contemplation. And those who through weakness of mind are detained as yet with temporal things ought not to presume to Consider those high, and sublime matters. And in another Place this Holy Doctor describing in particular what is required in that soul which desires to Contemplate God, saith; that besides a perfect cessation from all impefections shee must be able to divert from Her all incident Images, yea even of her own self, that so shee may be elevated above herself unto God. And how far are these Men from this foresaid necessary preparation? Notwithstanding, when such immortifyed Persons not regarding this, presume to elevate their dymm, and obscure sight to this Hidden, because wee offer to contemplate without true mortification; wee fall many times into strange errors, and imperfections. G●l; 3. and divine sun: being without all internal light, knowledge, and object: they are not only from above, but also from below stoned, overthrown, and slain by their own defects, and imperfections which perpetually present themselves before them,& oppugn them strongly, and not having where withall to resist, and repel them they overcome, and kill them being of those of whom the Apostle speaketh. Who having begun in Spirittt, end in flesh: This is but too too evident by daily experience. And by the unprepared Man wee do not understand great synners, but such as Make a show of Spirituality,& retain in themselves some permanent imperfections of daily sin, what else soever they be, in which they willingly remain, and do not mortify. Such persons albeit they live not in great sin, wee say notwithstanding they are not fitt to comprehend, much less to exercise this divine doctrine which wee are about to deliver here; which by such superficial grounds cannot be understood, or be tasted by any who mind worldly things. Phil. 3. 19. For it is a wisdom which job saith is not found In the Land of t●em that live pleasantly. job. 28. 13. For the union with God, and his presence of which were here treat, is that whereof God himself said. Exod. 33. Man shall not see me, and live. And the Apostle. Who dwells in an unaccessible light. Which never Tim. 1. 6. 16. living Man saw, or can see. For as hath been said; he must be as touching sensuality, and humanity wholly Dead, and be above Men, that will contemplate God after this secret, sublime, and Noble manner. Let every one therefore behold himself in this Looking glass, and consider well whither he haue the necessary mentioned preparation to this following doctrine; and first endeavour to haue that in Him before he proceed any further in this Exercise. That he depart first from the Land of his Propriety, and so commit himself to this internal sea. That thereby he be amnihilated in himself, that so he may be elevated above himself. That he unloose himself here below, if he mean to fly on high. let him not persuade himself to haue attained the end, before he haue gon through the whole way; that he wholly leave, and dy to himself, if he desire to be admitted into the kingdom of God which is within him; finally let him make himself pure, and clear, and like unto God, if he will contemplate God in such manner: as is hereafter taught. These points; or Parts shall also serve for other vner●i●ed persons who commonly oppugn a spiritual Life, because they are Ignorant thereof, nor perceive any such Things in themselves, as spiritual Men writ, and say; and therefore hold them for fables, and counterfeit things, or deceits of let not s●nsual Men. judge ● spiritual Men. the devill, or at least spiritual pride: thinking that these Men unmeasurably ascribe unto themselves that which they haue not. Such truly as these ought to forbear to judge that which is altogether unknown unto Them; believing that as hereafter there shall be a diversity of Degrees in the celestial Glory so hath there hath always been,& is in the Church Militant amongst the seruants of God a diversity of Degrees, and States. God hath always had Seruants; friends, children,& Spowses. It is no wonder that in the Kings-Court the seruants that do the base works of the house know not what the king treats of in his privy Chamber with his Friends, much-lesse with his children, and least of all what he Imparts to his beloved spouse. The soul of which wee speak, is a chosen spouse of Christ elected from amongst the Common, and ordinary living Men, and lead to the secret closet of God her bridegroom; There shee liveth,& converseth. Shee is admitted into that Ky●gdome of God, and possesseth itt although shee seem to be yet upon Earth. And albeit these external Men did not understand this, or could not distinguish their own state from that wherein these illuminated souls consists. Wee say notwithstanding, that they ought to know that these illuminated souls haue interiorly in them the Disposition which these points decipher unto them; by which they( in respect of those internal Men) be like one who hath lived all his life time in a deep, and dark pit, or Vault under Ground into which the undergone very seldom, or never shineth, and the pleasant due, and rain never descendeth, and where always is a corrupt, and stinking air. This man could not apprehended that those who live above Ground with such facility enjoy the light of the undergone in its proper splendour, and receive in such abundance the heavenly waters, and live continually in so open, and clear an A●r by reason he never had been out of his Hole. In like manner these external Men are so deep sunk into their Nature, and senses that they know not what the Spirit is, and much less what is done,& acted in itt, when it is elevated above the senses, and all fading things into God; as it is in these illuminated Persons. And wee cannot give them to understand this by words, or reasons like as to the foresaid Man could hardly be explicated what that clear Light, or open air is, or how it is enjoyed. For neither the One, nor the Other can imagine, and conceive it; till by experience they haue found itt. But if they would put in Execution the absolute Abnegation, and perfect Resignation comprehended in the ensuing points.( Like as wee presently shall declare) All which wee haue said, and are to say would seem no-whit incredible unto Them; but would soon find the Truth thereof. To the practise whereof, if they haue no couradg they ought not to marvayle, if others who faithfully apply themselves to itt find out strange passages, and speak of things wholly unknown unto them: no more y one would, who never had been out of his Mothers kitchen should hear Another who had much travailed by sea, and land relate many Things, and several Passadges of which he were so ignorant, and no more knew y as if they were not at All. For such resigned, and perfect Men haue broken through themselves, and all Created Things, and haue made a passage from time to Eternity out of Creatures into God; out of their Nature, and natural powers above themselves, and proper forces in pure Spirit: and there they dwell, and converse. And truly if this were well noted, and reflected upon I do persuade myself that all disputes against a spiritual They oppose Spirituality, who do 〈◇〉 pract●se it●. And so a●not understand it▪ life would cease. For in case the external livers did believe that those who by internal knowledge, and experience speak of supernatural matters although they exteriorly be like unto them, yet nevertheless interiorly do so much differ, and are separated from Them, as one remaining on the Land is from Him which is in the midst of the sea. because, that though they converse here upon Earth as Others, yet according to the interior Man they remain in an utter Abnegation of all Created Things, and perfect Resignation in God, as wee shall instantly declare: whereby albeit in Exterior appearance they seem to led a Common life with others, notwithstanding internally they remain in angelical Purity, and deuyn likeness; and therefore being pure in Hart they see, and Contemplate God. For The d●fference betwixt Mistick● and S●●ola 〈…〉 k●▪ the one ●●pell● all spe〈…〉 s▪ and Ima●es ou● of the●r soule●; th● other seeks. and labours for them. whereas other virtuous persons place their exercise in mortifying of Bad desires, Affections, and concucupiscences; These over, and besides exercise themselves in Mortifying of incident Images, and forms which S. Bernard termeth a Mortification of Angells; and they resist with as great diligence all occurring forms, and shapes: as Other Virtuous Men do evil desires, and concucupiscences to sin. In case I say that these external people did well mark this they would haue no occasion of admyting; albeit they heard, or understood by these internal Men such things as did surpas their capacity. But they regard not this, and therefore judge of these spiritual, and illuminated Men according to their own disposition. whereunto( to speak Truth) oftentimes great Occasions are given them by many who will seem spiritual, and haue for all that nothing, but bare words which they gather out of books, or Many seem, and 〈…〉ul● preten● to and Spirit●a●, and ●re not some agayn● s●eme not, and ●re God on●y k●owes thē y●t a 〈◇〉 guess m●y be ma●e of them. from some spiritual Teachers, and understand not themselves, no● put them in practise. In whose li●es when wee observe nothing less y this internal disposition; it is with great reason much to be wondered. Yea it cannot be without great suspicion that they presume to speak( as it were by experimental knowledge) of internal, and divine Matters, of which other good, and Virtuous Persons can say nothing. Wee may justly say of spiritual Men that which S. jerome said of priests. The tongue mind, and Hand of a priest ought to agree All in One. So in like manner in a spiritual man nothing ought to be seen, and observed but Spirit, all his works, and Omissions ought to be witnesses of his words. No man therefore ought to speak of this secret union of the Spirit with God in whose life, and conversation is not found the Disposition which wee are now to declare, or at least a true desire, and thirst of the same. Neither ought any to think it strange to hear of One in whose life this Disposition may be observed. Which surpasseth flesh, and Blood. But let us now come to the Explication of the points related before in brief, and Demonstrate to the devout soul that which they comprehend in them. That shee may clearly behold the way which shee must enter into to come to God. heretofore wee haue compared itt to a Sea. navigation to give her to understand how different it is from all that wherein before shee had walked. And also to show unto Her that shee must leave all Creatures, and herself. Now will wee compare the soul herself unto a bide which would fayn fly in the air but is hindered diuers ways, demonstrating thereby unto her how that shee out of defect of each of these points is hindered that shee cannot elevate herself into God; and therewith also gi●ing her means, and remedies whereby to unloose, and free herself from all Impediments. And being that wee must bring the soul by these points to a spiritual Death, and Annihilation; no man must marvel if wee understand the same in the absolutest, and highest maner. For the Nothing, and Death are the vtterwost lymitts of all Virtue, and Perfection. THE FIRST POINT. THE XI. CHAPTER. Of the absolute Abnegation of All created Things; and the signs by which one may know whither he hath it in Him, or no. THE way of the soul to God beginning first from a Renunciation of all Creatures without her; for they be the end to which shee converted herself when shee averted herself from God, and there shee rests, and lives. wherefore her reversion must begin from thence Abnegating, and relinquishing all Affection, and adhesion to Them. It is impossible that he who doth not begin at this end, and leave itt absolutely, can come to the other end which is God. christ therefore the master of Perfection would always haue that those who entred into the way of Perfection should first of All leave all that they had possessed. Thus He said to the ioung Man. If thou wilt Math. 10. Luk. 14. be perfect, go, and sell all that thou hast &c. And again. unless you renounce all that you haue, you cannot be my Disciples. This external Abnegation of all Creatures Clymacus calls. The way to God without imped●m●nt. And S. bonaventure saith. That li●e as concupiscence is the very cause. and groundwork of All sin, and wickedness: in li●e manner Abnegation of all Creatures,& Volvatary poverty is the Foundation of All evangelical Perfection. And therefore Christ( saith he) begunn from hence his sermon of the ●ig●●t Beatituds saying. Blessed are the Ma●h 5. 3. poor of ●piritt for theirs, is the kingdom of heaven. And w●ereas in the next following he only promiseth happiness to the others: he saith thee poor hath it already For the soul being naked, and evacuated of All terrene Possessions, and solicitudes is placed in R●st, and Peace of Hart. Where he fynds God present whose place is in Peace, sequestration, and solitude. Hence saith Petrus Damianus very well. When w●e haue renounced our own propriety, w●e make heaven proper unto us, and consequently wee to itt &c. But how necessary it is to forsake all temporal goods to come to God; our S●uuiour could not more palpablely expresse●y by that saying. It is easier for a Camel to pass t● rough an needles eye thē for a rich Man Math. 19. 24. to enter into the kingdom of heaven. How could he more plainly demonstrate the hindrance, that these earthly possessions, and Creatnres cause to the soul in God? Wee pla●e therefore th● for the first point of the four wherein wee Constitut the right way to God in this l●fe. For would the soul come into herself, and surmount herself where God is only to be found, as hath been said; shee must first return to herself; for shee is out of herself so far, and in so many Places as the Things are which shee Loues, and affecteth. For although shee remain essentially vnseparated ●rom the Body as long, as Man liveth; notwithstanding it is a true saying. The soul is more where it loues, then where it lives. And our sawiour saith. W●ere thy treasure is, there is thy hart Math. 6. 23. also. And as through the love of Creatures shee departeth from herself; so likewise through the Renunciation of them shee returneth again to herself. Hence wee say that the first thing the soul must do to come to God, is to withdraw her Affection from Creatures. And that shee may remain more constantly by herself, and consequently by God, shee must do it; not only from Creatures which shee actually doth adhere unto by inordinate love, but from all which shee any ways might affect, thereby to free herself, not only from all gross cleaving to Creatures, but even from all affection, and impression of them which do intermediate, and separate her from God. And therefore I call itt an absolute Renunc●ation. First in respect of the Things which must be forsaken. For it is to be understood generally of All; so that One retain no propryety, or desire to any Thing that he would not willingly forsake for God: when any such occasion is offered. In so much that even those Things which necessity requires, he ought to use without all Propriety, and be contented to be deprived of the same, yea willingly to suffer himself to perish through want of them, if so be, it were Gods, pleasure, and holy will. Secondly by reason of the Affection according to which they must be, from the very Bottom of the Hart. So that the soul which enters into the right way to God must not haue the least Affection( which is not purely for God) to any created thing without; and All Creatures ought to be no more( for as much as concerns Her) y as though they were not at All. For otherwise shee auerts herself from God, and remains out of herself, whereas notwithstanding shee is to return to herself. This Absolute Renunciation had the Apostle( when he said) I haue made all things Phil. 3. 8. as detriment, and do esteem them as dung, that I may gain Christ. he found clearly the internal detriment which Creatures did unto him, in gaining of christ; yea the Least; and therefore he saith Omnia all; for to show that no affection may be without impediment, and detriment. I● he did not nakedly avert himself from itt, yea with a loathing, and abhorring, as from, dung. But it is much easier to show unto the soul that shee must leave all Creatures without her to come to God. y to make her to know whither shee retain any Affection Iere. 17. to Creatures in her. For the Hart of Man is inscrutable, or unsearchable, and hard to be known even to Man himself. Principally his Affection of love which is the most interior, and secret power converting itself, and adhering very covertly to that which is pleasing; and most of all when as the natural corrupted inclination doth affect any Thing which is against the Spirit for y shee very craftyly covers, and masks it, least shee should be deprived thereof. And therefore many spiritual Men deceive themselves who think they haue renounced, and left all for God: whereas notwithstanding in very Truth they be possessed within with many Creatures in their fund which they know not of, or if they know, they little regard, as of small Importance, or that the Affection which they bear unto Them seems unto Them not to be bad, or undecent, whereas nevertheless it is really in itself sensual. And truly as long as a Man is not wholly naked of all Propriety to external Things, and altogether confident of corporal necessities: It is hard to be discerned whither he cleave, or adhere not somewhere inordinately. For oftentimes under show of necessity lurketh affection, and Propriety which is also unknown to the Party himself until such time as he can perfectly convert himself to God. For in that conversion is manifested unto Him the Thing to which he inordinately adhereth, because that by this conversion he is necessary elevated above all Creatures, and above Himself also. And therefore whatsoever it be that he adhereth to, must then appear, which he also must incontinently leave, or else he fynds himself thereby intermediated from God. And although peradventure when it came to his mind he did not perceive that he was inordinately affencted unto itt, and only took it for a distraction:( which notwithstanding can ha●dly happen to one that is well exercised) at leastwise he will of Necessity come to know it, whensoever he actually useth it, or is busy, and solicitous about that which he thus doubts of, whither he doth possess it with Affection, and Propriety. For this sollicitousness, or working cannot be without human affection( or at leastwise will be needless) and therefore must of necessity for that present make an impression in his mind, and mediate between God, and the soul. But because it is very uncertain whither one hath this pure conversion to God and that wee here properly speak of such as actually haue it not but would gladly attain to it. let Nobody be confident hereof, but let each one convert Him to Himself, and consider whither in verity he be contented to forsake all created Things for God, as Honour, Riches, Friends, Ease, human Conueriation; and generally whatsoever exteriorly can yield Him any content, or delight. Yea also corporal necessaries, albeit he knew that the use, and possession of them could not hinder him, nor were displeasing to God. Only because he knoweth well that a truly naked, and an exinanited life in itself is more convenient for a seruant of God, and more conformable to christ. And thus far he ought to come to be assured of his Ground. And if he haue utterly renounced all created Things,& adheres to no exterior Thing but solely loues God. he will there hold himself well contented. Yea will find in himself also an inclination to it with ioy of Hart. And observe that whensoever he by himself makes this Abnegation, he actually perceives in himself an inform,& Empty mind of all created things. wherein he likewise with facility, and delight can hold himself, and the more naked, clear, and constant it will be; the more he doth this general Renunciation from the Bottom of his Hart. This necessary follows. For Mans mind of its own nature is clean, and pure, but through Affection to Creatures is obfuscated, or spotted, and therefore being denudated of the ●ame; in returns again to its primitive clearness; as a glass that is fowle being washed receives its former brightness, and pureness which before lay hidden. And therefore he must diligently reflect whither in making this Abnegation, and renouncing of all created Things he perceives this mind in himself. And that must not only serve him for a certain sign hereof, But he must also take it for the end, and fruit of his renunciation by which he must by little, and little attain to God. But if so be a Man perceive in himself nothing hereof, or very little; he must persuade himself that in verity he is possessed with some inordinate love, and affection. And peradventure it will also come to his mind what Thing it is, to which he adhereth inordinately▪ But in case it do not present itself, he must ●resently search further into his fund, and see whither he cannot hold himself so sequestered, and abstracted, as he ought: whither itt also be purely for God, that he retaineth the possession and use of Creatures; or any human conversation which he might rid himself of, or whither by itt he be actually thereby carried further towards God. He must likewise search diligently into himself whither he hopeth for, or seareth any Thing, and whither any exterior Thing do Contristate, or exhiliuate him. For out of these Affections he may gather the ground of his hart. As S. Bernard teacheth. again he must consider how he hath behaved himself being deprived of Things which he actually used, and possessed; for that which with God wee possessed, wee can leave with ioy. So affirmeth a certain spiritual Teacher giuing 3. signs whereby to know whither wee do not adhere inordinately to those exterior Things which wee possess. First( saith he) if a Man of all his goods take no more y necessity requireth as though he had begged them from door, to door, and were always to beg them so. Secondly if he did know that Another had need of his goods, and that it were expedient that he should make as free use thereof for his necessity, as himself: that he could be as well contented, and wish as well to the other, as to himself. Thirdly in case he lost them, that he could be as quiet in his mind, and will: as though he never had had them. Out of these, and such like sygns, a Man may learn to know the hidden grounds of his hart, and Morcouer to esteem small things great; for nothing ought to be deemed small which doth deprive, or hinder us from God in our soul. And the better to declare all that which hath been said. Take for example a bide which is tied fast to the ground, or some bough as-long as shee remains tied her wings serves her to little purpose to lift herself by them into the air. And it maketh no matter wherewith she be tied whither with a strong Cord, or with a Thread; yea although it were with a straw as, long as shee remaineth bound; it keeps her below, and hindereth that shee cannot fly vpon high only This difference there is that the longer the Cord is wherewith shee is tied the higher shee can lift herself, yet no higher y● the Cord will give her leave. Neither doth shee observe that shee is bound but by flying up: for y shee sees how, and where shee is fast. Thus it is also with the Spirit of Man which of its own nature hath no communication with these inferior Things, and is created to live in God, as a bird in the air; but in this, is hindered through the Affection to Creatures For this bynds it fast to the earth; how little soever the Things be which the soul doth affect. Althought it were but the least misspent time with Affection; the Spirit is thereby held under, and hindered that it cannot elevate itself into God. Only this Difference there is; that the less inordinate the Affection is, the nearer the Spirit approacheth to God. Yet can he never elevate himself perfectly into God, but is continually drawn back till such time, 〈…〉 ll the Affections of the soul be vnloosened from all Created Things, and wholly averted from them. And the Spirit can hardly perceive this to be so, until shee actually conuert herself to God. For y must shee avert herself from All that is not God. But aslong as the Spirit is bent downwards; it is like unto a bide that sits upon the ground, and knoweth not whither shee be loose from the bands, or not. he Therefore that finds himself out of God, and would gladly return to Him. First of All let him diligently reflect whither truly in this manner he be free from all Affection to Creatures, and if peradventure he find himself to cleave to any Thing which he could hardly leave, let him use some forcible consideration which may move him to cast it of. And further Him to the absolute Renunciation of all created Things whatsoever. As for example: to consider the fickleness, Vanyty, and baseness of these inferio● Things which being put altogether do not deserve that the noble hart of Man should be possessed by them one moment of time: They All being created for the use of Man, and not Man for them y●a are also common to bruit Beasts, and must be All left one Day whither wee will, or no; and in the mean time do but disquiet, and vex out minds, and endamage us greatly in God. But principally he shall move himself to this by considering the poverty of christ which( as S. Bernard saith) is the strongest Argument to make us embrace, and seek after exterior poverty. moreover( he saith) that christ coming into the world to demonstrate how grateful poverty was unto Him; revealed himself first of All unto poor shepherds. How many( saith he) Potentates, and wise Men lay at that hour upon soft beds, and None of them were found worthy to behold that new light, and understand that joyful news: And to hear the Angells sing. And thence conclude, if christ shewed such love to the poor, who were so through Necessity: How much more willingly to such as are voluntarily poor will he exhibitt his presence in this life. And in Another place he saith. blessed are the poor in Spirit. Truly he in whom are hidden all the Treasures of wisdom, and knowledge hath opened his mouth. And this verily is Matth. 5. 3. hath opened his mouth. And this verily is his doctrine whereof he speaking in the book of revelations. Behold I make all new. Who by his Prophet said I will open my mouth in Parables, I will utter things hidden from the foundation of the world. For what is more hidden▪ Apoc. 2●. ●. Math. 1●. 35. Psal. 77. 2. y n that poverty should be blessed. Notwithstanding, Truth doth affirm it, who neither doth deceive, or can be deceived. blessed are the poor of Spirit. How come you therefore o foolish children of Adam to seek after Riches, to desire wealth: considering the blessedness of the poor is avouched by God, commended to the world, and believed by Men? let a Heathen seek Them, who liveth without God. let a jew desire, Them who hath received temporal Promises; but with what Face, or rather with what hart can a Christian seek for Riches being Christ hath pronounced the poor to be blessed, and hath threatened the Rich with a wooe. Saying wooe to you that are rich. Which words do clearly show how necessary is the perfect Abnegation, and Renunciation of all created Things. Wherefore a man ought to endeavour constantly, and apply himself seriously thereunto. And now when he perceives in himself that his Free-will is willing to yield itself to renounce all created things: he must often stir up this affection in him to become thoroughly Poor, and abnegated for God: and let him keep himself as long as possible he can, and dilate his hart herein. For this will make him depart from all exterior things, and so come to himself, and make him naked,& free from all impressions, Images, and affections; and able to be elevated in Spirit to God as hereafter shall be taught. And so much the more, better, easier, and perfecter by how much the more entirely, and absolutely, he hath forsaken all created Things, and is estranged from them, even with his inferior sensible Affections which he must endeavour to abstract from them, as much, as is possible. For although one may persist therewith before God having for his love renounced all created things with his free-will( the sensible Part remaining yet somewhat affencted unto them: because he hath not this, in his power) neuertheless that internal Rest, and enjoying of God is therewith hindered through the unquietness, and commotion which the inferior Part stirreth up in the soul. And therefore a Man must endeavour with all possible ioy of Hart to perform this Abnegation. For so he draweth the Inferior Part wholly unto Him which in None of the Other points is so requisite as in this. because the soul through the adhering of the Affection to any Creature is further out of God y through defect of any of the ensuing points: so that this ought to be in a most perfect manner in him who desireth to obtain God. And truly he is far from the spiritual Death, and Annihilation( which is exacted of a contemplative soul) who possesseth any thing with Propriety out of God. For as S. Cyprian saith. even as mine eyes cannot behold heaven, and earth both at Once, so the love of God, and the love of the world cannot be Both together in the soul. And therefore no Man is fitt for Contemplating of divine, and heavenly Things but he who is poor( according to the Affection) in all temporal Things. THE II. point. THE XII. CHAPTER. Of the perfect resignation of ones self to God, and of the signs, whereby to know itt. SECONDLY to come to God the soul must also deny, and relinquish her owne-self. This S. Gregory plainly affirmeth saying. As much as wee leave ourselves wee approach to God. For so long as the soul remains under herself, or in herself shee cannot be elevated in God above herself. And like, as the soul is, and resteth out of herself when shee adhereth to any exterior creature; so is shee also under herself, when as by inordinate love shee is inclined, and bent to the commodities, and pleasures of the body and remaineth in herself when as with complacence, and propriety shee resteth in her proper will, iudgement, or work, or otherwise loveth, or affecteth herself inordinately. For as S. Dyonisius saith. love is an uniting power, and doth subject, incline, and unite as much as it can the lover with the beloved, whatsoever it be And therefore it subjecteth also the soul to herself when shee loveth herself for herself; which self-love when shee relinquisheth, and abnegateth shee becomes free from herself, as shee is also loose, and free from all external creatures by forsaking, and renouncing them. But because that being no more in herself shee must of necessity rest, and remain else-where. Therefore wee term this abnegation of ones self, a resignation to God. That the soul by abnegation and forsaking of herself may go, and rest in God; and because shee is as well hindered by herself, as by exterior things from God. Therefore Resignation of ons●l●e necessary. wee say that this resignation must be perfect, as the other abnegation also must be entire. So that as by this, shee is so free, and naked from all creatures, as though they were not at all. In like manner by that resignation shee becometh so alienated, and free from herself, as though shee were no more. Wherernto it is needful that shee utterly forsake all propriety like as shee must leave wholly, and abnegate all manner of adhesion to exterior creatures. But in this perfect resignation consists much more labour, and also deceit, y in the former abnegation. For nature loues herself much more, and departs from herself with greater difficulty y from all other things. Thus S. Gregory affirmeth. It is a small matter, and easy( saith he) to leave exterior Goods, but it is very much to leave ourselves And therefore the soul which findeth not God in herself according to her desire may justly suspect, and believe that shee is not yet sufficiently resigned to him, albeit that her sub the nature would gladly persuade her to the contrary which can more easily deceive her in this point, y in the love of creatures. This i● the main. and cheilfe point to be observed, and overcome. Proper iudgement described. self will described. An to attain to this first it is to be observed that irresignation which causeth to man all trouble, and disquietness, and holds him out of God proceedeth from self will, and self love. By these he may rest in himself very much, and strongly: albeit he hath abnegated all other creatures exteriorly. Through proper iudgement he rests in himself. For as much as he cleaveth to his own opinion, and choice; from whence he will not be drawn, but rather would that others should yield to him, and be of his mind. By self will he resteth in himself when he desires to haue choice in things, and seeks to accomplish his own desires, and proper affections, not willing to conform himself to the will of others. And when he is denied that which he hath a desire to; he becomes melancholy, and out of order; which is an evident sign of self-love: that in all things seeks her own end, comfort,& commodity either exterior, or interior:& this through an inbred,& natural inclination of the soul to herself▪ For self-love which was inordinately converted to the body is by the precedent renunciation in a manner extinguished in her, but this irresignation comes of proper sense self-will, and self-love which may be found also in those that haue accepted of voluntary poverty. Yea when as nature is deprived of her exterior rest: and comfort: shee seeks, and intends itt the more in herself: which notwithstanding must bevtterly extirpated, or rooted out before the soul can find God above herself, so that man must be as though he had no understanding, or will, or love, or care of himself Psal. 72. 22. saying with the Prophet. As a beast I am become with thee,& I always with thee. In such wise as that he rely no more upon his own iudgement, opinion, and choice, y upon anothers: resigning, and submitting himself without resistance when occasion requireth: choosing rather to follow other mens judgements y that others should his; and be commanded, rather y command. moreover, whatsoever God suffers to happen unto him either exteriorly, or interiorly is to be as welcome unto him; as that which he most of all desires. Yea he The resignations of the id●ots deuotions ●●a●h this excell●ntly must not only subject himself in this manner unto God: but also under all creatures for God how unreasonably, or impertinently soever they behave themselves towards him, without tergi●●rs●tion, dem●●re, or excuse further then me ere necessity requireth. But how far and how profound this resignation, and submission must be under God, and all creatures for Gods-sake wee may better know by these two similitudes. A spiritual teacher saith that a man ought to be so resigned to God, as one who in the midst of the sea should sit barely upon his cloak this man certainly could little trust to his own hands, or feet, or any corporal, or spiritual strength, and industry, or to the help of any other creature; but purely must wholly resign himself over to the mercy of God to be relieved by him in such maner as should best please his divine goodness; and if so it pleased God that he would haue him drowned, he ought to be resigned, knowing that there is no injustice done thereby unto him. In this manner also must a resyned person rest always upon the naked will of God without all human choice, or election: willingly accepting whatsoever happeneth either to his body, or soul: firmly believing that all comes from God, and by his permission, and that not the least injury is done unto him whatsoever happeneth unto him. Another similitude of a resigned man in comparison of other men is that which S. Franc●● used. To wit● take a dead body adorn him, honour him, preys him, as m●ch as you will, he is not a whit the p 〈…〉 der, but remaineth as before: again, disprays him, contemn him, chide him, he still remains as before; injure him, and abuse him as you please he doth not ansuere, he doth not repine at you. Thus must a perfect resigned man be to God. whensoever he is iltreated by others; whatsoever they say, or do unto him; wheither he haue right, or wrong; he taketh it all indifferently from the hands of God without troubling, or vexing himself, or others, and y is he fitt to be elevated above himself into God so that for obtaining of this perfect resignation it is needful that man haue renounced all exterior creatures( as before said) and resigned himself, and all that he hath, or can either in body, or soul do, omit, or suffer: whatsoever God requires of him; or permitteth to fall upon him, either in time, or eternity, yea although it were to suffer the pains of hell, neither desiring, or seeking, to haue th●m; or suffer them where it in his power, any ot●erways y as God will haue, and permitts them. Thus far must a man proceed, if through resignation of himself he will obtain the death and annihilation necessary ●or the finding of God rightly in his soul. So long therefore as he findeth not God he must diligently search into himself whither he be not defective in this resig●atio●; and the more, because nothing, presents itself in particular, wherein he thinks himself vnresigned, and notwithstanding in verity there is some thing that would interiotly hinder, and intermediate betwixt God, and him, for God doth behold his fund, and intention, and doth communicate his light, and gifts no further y he fynds the soul clean, and pure. Being y that the soul must mount above herself, shee is as well kept under by that which shee knoweth not, as by that which shee knoweth; for as well t●e one, as the other holds her fast below. And therefore one must not easily hold himself contented albeit thee think himself to be wholly resigned in God and that there is nothing which he would not willingly do, or su●fer for God, for by reason the work, or suffering is not actually present, and perhaps will never happen unto us: our will doth easily yield herself over therein which shee peradventure would not do if shee were actually to do, or suffer. Let us therefore consider how wee haue behaved ourselves and do actually behave ourselves when wee are to do or suffer any thing for God internal, or external. Whither wee haue not sought to avoid itt, or to be freed from itt, for if in small works of suffering wee find ourselves thus affencted, or asflicted: what would wee do in greater matters? Besides let us consider well how wee daily spend our time, whither wee do not oftentimes willingly unprofitable works; or in those necessary works wee do for God wee do repine, or intend any thing else but purely God; and if wee find ourselves herein defective wee may well judge ourselves not to be interually disposed to leave, suffer, and do all ●or God that may occur; being wee perceive ourselves so desectiue in that which is in our power. And if any one do persuade himself really that he is perfectly resigned in God; let him for more assurance hereof try himself: and according to the former absolute abnegation of all created things esteem himself as actually naked, and deprived of all temporal goods, honours, commodities, ease, and all human conversation which any True, and ●n ty●e resignation ●ec●ssary ●s the id●ots d●uot●o●s te●ch us most e●c●le●tly. wavs afford him comfort, or cousolation: furthermore let him persuade himself that by Gods permission he is assailed withall exterior pain, and aff●ictions of the body, and as itt were ouerwhlemed with interior aridity, and anguish of soul; and besides despised, rejected, and persecuted of every one without knowing when they would haue an end. If in these thing shee can resign himself willingly, and joyfully, yea if it were put to his choice would rather live all his life time in this maner, y● in all consolations, pleasures, honours either interior, or exterior, or were it also there-with, that he should not through them offend God& also work his salvation. It is a sign that he is perfectly abnegated, and resigned in God. And to be yet more certain whither he really intend this, he shall reflect whither he having observed this by himself, do also find thereby that he is actually freed, and emptied of himself, as by the former abnegation he is loosened, and evacuated from all exterior things without. And besides whither in the inward part of his soul he obse●ue a propinquity, or nearness of God. For this must neccssarily follow out of the foresaid resignation when it is rightly performed. For our mind is thereby more purified, and reduced to its first nobility; and by that act of free-will is likewise elevated above all adhesion, and obseurity; and thereby plainly observes in it this nearness to God. T●é most ●●●dent sign of true, and perfect resignation. And therefore this may serve for a more evident sign y any thing that before hath been said, and consequently must be well noted. And whensoever the soul doth not perceive this clearness to arise in her, or but very little shee ought to persuade hers●lfe that her resignation is not so perfect as shee imagines. And therefore herein shee must examine herself more str●ctly; as heretofore hath been said, reflecting also what shee most longeth for, most f●areth, or most rejoiceth in, or grciueth at, amongst all things that do, or can occur. For that will lay open unto her the internal disposition of her hart; which notwith-standing is not to be understood that the soul must represent to herself in particular all painful works: but shee shall only convert her to herself, and observe whereunto shee findeth her affection inclined. And if one find in himsel●e, that he hath not this perfect resignation in God he must not marvel though he do not find God rightly. For albeit that by abnegation of all created things he hath made himself loose, and free from all that is without him, and is now, as a bide that is untied; nevertheless he cannot fly without hindeuance to God; because he is yet internally possessed with the love of himself by which he adhereth to himself; so that he cannot ascend above his forces,& operations. he is like unto a bide that hath been fastened to a lime twig from which shee is got loose, but her feathers by reason of the lime do yet cleave together. This brid is more free y before, so that shee can run a long the ground, and hoping from one bough to another get herself at length from the ground unto at three; but yet can shee by no means fly into the air till such time, as her feathers be separated asunder. In like maner this kind of vnresigned person is now come nearer to God having freed himself from all affection to creatures without him, and hath in himself now a natural inimaginability, or vacancy and emptiness from all things wherein he can in some sort contayn himself, and likewise in some gross maner convert himself therein to God but yet he can no more y before come above himself, for he remayns still in his own self, and consequently cannot reach to God. wherefore let him by forcible conside●ation endeavour to obtain this perfect resignation in God: rather y being thus vnresigned spend his spirit in seeking to elevate himself to God in vain. Amongst which considerations every one must use such, as can most forcibly, and certainly bring him to it. Whereof the chiefest is to consider that wee are created to that end; and that man according both to body, and soul doth continually depend on God● as the beams on the undergone; and without him is able to do nothing, not can subsist one moment. That mans nobility chiefly consists in this resignation; and out of this he can expect neither rest, peace, or quietness. And it is to be well observed that a soul according to her free-will hath now obtained this perfect resignation in All good comes by resignation God, voluntarily yielding, and resigning hersel●e in all that heereto●ore hath been said: albeit that her nature, and senses find an aversion, and abhorring in many things, which shee cannot overcome; that shee be not therefore dismayed, or disquieted, but simply remain in that internal manifestation which shee by the resignation o● her free-will perceives in herself. And thereby by little& little shee will perfectly overcome this inequality& repugnancy in her. For what a sou●e must do that finds no● gust in resignation the interval gust,& light which thereby is in●used into the soul, makes nature more pliable, and willing to resign; which thing, is likewise to be observed in the precedent point of abnegation. But if this gust do not always ansuere to her expectation, and that it seem that shee is vnresigned, and notwithstanding ignorant wherein, but content to forsake whatsoever shee should know that God would haue: shee must also be resigned in this irresignation, and willingly suffer privation of internal experience; not a whit the less offering and resigning herself according to her free-will totally to God. And in very truth if a man would, but rightly consider what he is; This resignation of himself in that perfect maner( as hath been said) will seem nothing hard, or difficult unto him. For as S. Augustyn truly saith. What is so yours, as you, and what so not yours, as you, if that itt pertayn to another what you are? For like all that a beast hath&, is be●ongs to man, so much more doth man appertain to God. How truly man in verity appertaineth unto God much more y to himself S. Bernard teacheth saying. Behold he is here present who hath made heaven, and earth, and is your creator and you his creature, you his seruant he your Lord, he the dott-maker, you the earthen vessel: therefore all that you are, you owe to him from whom you haue all. Laurentius justinianus saith also upon this consider●tion. natural reason doth dictate, hat every one subject himself to him from whom he hath his being, and what thee is. Hence S. Gregory justly saith. If wee owe ourselves so wholly unto God, for that he hath created us; how much more do wee belong unto him for that he redeemed hath us,& given us such an example of subiection being obedient even unto death. Wherrevppon saith S. Paul. 2. Cor. 5. 15. Therefore christ dyed for all men, that those th●t live hence-forward should live no more to themselves, but to him who dyed for them. Hence S. Chrysost. Being that wee live throught christ, therefore wee ought not to live, but to him, by whom wee live. And S. Bernard deeply considering the great obligation whee haue to God, breaks forth into these words. It I be debtor of myself wholly in regard he hath made me: what shall I give him for redeeming& repairing me after so strange a manner? For I was not so easily mended, as I was made. For he that made me with one only word once spoken, in repairing me again spake many things, and wrought wondrons things, and endured most painful Things, and not only painful things, but things most unworthy. By his first work he gave me myself. By his 2. work he bestowed himself upon me, and bestowing himself he restored me to my-selfe. Being given therefore,& restored, I ●we my-selfe, and am twice debtor of my-selfe. What shall I render unto God now for myself? For though I could thousand times lay down myself what am I to God? Thus did these holy Fathers incite themselves to a perfect Resignation to God without regard of pleasing, or displeasing; rendering up unto Him all their choice, will, and desire. THE III. POINT. THE XIII. CHAPTER. Of the pure love of God; and by what signs wee may know itt. WHEN as Man hath now by perfect Abnegation withdrawn his Affection from all Creatures without Him, and likewise from himself by pure Resignation; he falls with his whole Affection, and Adhesion upon the gifts of God. For God out of his infinitt goodness rewards presently this Abnegation, and Resignation with internal Light, Gust, Comfort, and Consolation; to which nature instantly converts itself, and rests therein with Propriety; like as shee did before in the Creatures without Her. And when as this Comfort is withdrawn shee remaineth impatient, and greiueth, and is not quiet until shee obtain itt again. Besyds which present internal Comfort, and gust: shee also recreates herself in the Consideration of the future Reward: wherein shee rejoiceth, and exulteth with Propriety, yea resteth therein. And albeit man in this life may well enjoy the internal gifts of God( for to that end they are given Him from God) yet nevertheless they do greatly hinder him, when as with Propriety he adheres unto them, and resteth in them. And is no whit less retained from the true spiritual Death, and annihilation, and consequently from the Perfect union with God y through the adhesion to exterior Things without him; and rests in himself, as before mentioned. Inlike manner although it be permitted, yea virtuous, and good to hope for, desire, and long after the future happiness, yet notwithstanding for as much, as it is done with propriety, and not simply with a perfect Resignation to God( that since Man intends therein his own Comfort, profit, and good) it doth likewise hinder his Death, Annihilation, and union with God. Wherefore the third thing which is requisite to find God perfectly is that the abnegation of all creatures, and the Resignation of himself be done purely for the love of God For the soul being now naked from all exterior Things, and freed from all internal adhesion to herself remayns yet in Hersel●e, ready notwithstanding to be carried, and brought further: which happeneth, when as the pure love of God is adjoined therewith by which shee is lifted up above herself into God which shee so much the more perceiveth by how much her love is the purer. Thus saith S. Bernard. The soul which is such( an one) that shee seeks, or desires nothing proper, neither felic●ty, nor honour, nor any Thing else through self-love, shee is y carry●d w●oly into God:& ●hee hath but one perfect desire to be lead by th● king into his Bedchamber, and to a●here soly unto Him, and enjoy him, and continually face to face beholding him is transformed into the same Image from glory to glory as from our Lords Spirit. This pure love of God consists herein that a Man deny absolutely all created Things,& resign, and render up himself wholly unto God without intending thereby any merit, Comfort, profit, or any other benefit internal, or external, temporal, or spiritual; but merely for God, who doth only deserve itt, to whom he belongeth, and who hath deserved itt at his hands; holding himself therewith contented without seeking All this beholding of God, is no other th●n the L●ght of f●ith in this life. ought else; or desiring, no, not that experimental feeling of God which( as is said) is necessarily engendered thereby in the soul; This love is pure; for he beholdeth God only in Himself. And although one think that he hath this pure love of God, yet nevertheless he must not presently believe it. For he may herein be yet sooner deceived y in one of the former points. For this pure love is Contrary to the now nature, and inclination of Man; by reason that he being declined from the true love of God, he is now wholly bent towards himself having continually in all his doings, and omissions an eye to his own profits, commodity, and comfort: which is now, as it were, become natural unto Him: so that he can very hardly be reclaimed from itt. And therefore it is very rare to find any one that doth not in some sort seek himself in God, at least after the last manner, to wit in converting himself to God thereby to find God experimentally desiring itt more for Himself y for God. And this nature doth work very covertly, and secretly, so that it is exceeding hard to give here a certain sign whereby one may know whither he haue the pure of love of God, or no; especially as-long as he hath in Him that internal ●ust,& comfort. For that he resteth therein much more covertly y he did in external things. And it were necessary( as hath been said) that Man above All gifts had tasted God in himself before he can well discern whither he love God purely, or no; for by the least self-love he in himself becomes obscure, and looseth the noble presence of God sine Medio without any mean. Notwithstanding to give the beginner a sign whereby he may know whither his love be pure, or no; he shall in the exercising the foresaid Abnegation of all created Things, and the absolute Resignation of Himself avert his intention from all gifts which he either actually hath, or could haue, And behold God purely in himself; and propound unto himself that albeit there were no heaven hereafter to be expected, nor that God would any way reward him in this life, nor would ever manifest himself unto him; That nevertheless he would willingly forsake all things, and resign himself wholly unto him purely because he is God. And yet to be more certain he shall further add. That albeit he knew that through Gods Iustice he were to be hereafter damned eternally, and remain in this life in continual Aridity, yet notwithstanding he would rather choose to persist in this Abnegation, and Resignation, and so to serve God: y otherwise to enjoy all Liberty, and pleasure internal, and external. If he speak this from his Hart, and really mean it; he shall besyd the aforesaid in imaginabity, or vacancy of all created things perceive in his soul a deuyn light, and Clarity which will inuyte Him to be elevated above himself in God. But if he cannot speak that from his Hart; he may well persuade himself that he doth not love God so purely, as is necessary to be elevated above himself sine Medio without mean in God. For like as the Abnegation, and Resignation do produce in the soul a nakedness, and clearness. So doth this pure love raise, and lift itself up to God. For it is proper unto love especially this pure love which is altogether clear, and unmixed. And albeit that Man had said to himself all that wee haue here put down for a sign of pure love, and yet thereby did perceive little, or no clearness in his soul, he must believe himself to be yet possessed with self-love though covertly; or at least that his love to God is not so pure, as is here required, and therefore he must diligently search his fund, and consider well his Intention, to wit. What he chiefly intends, and aims at in his Exercise; and whither his Exercise be soly God, or rather some internal moving, or gust of the sensible Part, or else some Image, light, or knowledge infused into some of his internal powers which he receiveth, as coming from God, But dares not Adore it as God himself; and in the mean time rests, and adheres thereunto having no other knowledge of God, and fears to loose the same; and having lost the same( which often happens) is troubled, and vexed, and prove to convert himself to external comforts, and Creatures. Which is an evident sign of self-love. Besides he shall perceive that in his conversion to God he is always effigiated with himself, or always looking on himself, and that very grossly. For albeit his object be somewhat deuyn, yet because he seeks, and enjoys it for himself, and rests therein therefore he is always figurated with himself. Likewise he shall find that thereby he is not led to his own nothing, but remayns continually with little, or no progress in himself. And if any one find in himself that he thus seeks, and intends himself in God, and doth not love him with pure love, he must know that as long as he continueth in this maner he can never be elevated above himself, and attain to God after this final manner whereof wee now treat. he may be free from all exterior Creatures, and also from himself, having left himself for God. But he is not thereby gone into God, but ●o the gifts of God to which he adheres, and likewise into himself, and cannot be carried above himself▪ into the hidden essence of God. This want of pure love many an one hath▪( though unknown to them▪) that do practise▪ the aforesaid Abnegation, and Resignation out of a good intention for God. Such an one may be compared to a bide that is loose, and fr●e, and able to fly where shee, list but remayns willingly captive in the cage because shee is therein fed, and will not fly forth though the door be open to her, through an idle fear shee hath; that being Notable doctrine and a true similitud●. forth in the air shee should not be so certain of her food. So this Man through an Abnegation of all creatures, and Resignation of himself to God hath the way open to God, but he remayns yet willingly captive in his senses; for that therein he enjoys a sensible comfort without which he will not live; And which he thinks he shall not find, out of himself, in God. Wherefore for such an one by pure love to come to God, he must through aridity, and desolation be forced, and as it were driven into a perfect conformity to God. Like as the foresaid bird when as her Meate is taken from her is compelled to leave the Cage, and fly into the air, and conside that shee shall find Meate. whereunto if the foul will also help herself to yet sooner to God shee shall take into her Consideration some ●o●ing reasons, as the deuyn worthiness of which S. Augustyn saith. he loveth thee O Lord less y n is befiting thee, that loveth any thing but thee; that he loveth not, for thee. And truly who loveth God for his gifts; loveth not God, but himself. For all that which you seem to love for Another; you really love that whither the end of the love tendeth, not that through which it tendeth. As saith S. Bernard. This pure love is also Commanded us in the gospel where he will haue us to love him with all Deut. 5. 6. Matth. 22. 37. ones soul, with all ones power. whereupon saith S. Gregory. It is to be diligently noted that the deuyn word when it commands God to be loved doth not only teach us with what love, but also with what Measure wee must love him; when it saith with ones whole hart. To which perfect love, ought most of all to move us the pure love through which God gave his son unto us, of whom is written God so loved the world that gave his own only jo 3. 16. son &c. The pure also, and great love of God the son who suffered so great, and grievous Torments, and lastly such an ignominious, and painful Death for vs. For no man hath greater Charity then to give his jo. 15. 13 life for his friends. And again he testifieth his love to us to be such as his heavenly fathers is to him. As my Father loved me so I jo. 15. 9. love you &c. And what greater Purity of love can there be y is betwixt the heavenly Father, and his son. THE IV. POINT. THE XIV. CHAPTER. That wee must take God in an internal naked faith: with signs how to know itt. THE soul which is now freed as hath been said from all Creatures, herself, and also from Gods gifts, may yet rest, and live in something. It is incredible to such as haue not experienced the same howcraftyly, and covertly nature seeks itself, and what shifts shee useth before shee will be brought to this Death. But it is not to be much wondered at in her, neither is shee much to be blamed for it, for every thing employs all its forces to conserve the Being, and life itt hath received from God, and useth all diligence in resisting that which might occasion the loss thereof, since it hath no other good besides itt. But it is much to be admired that the soul whom this so much concerneth can discern no better whither shee hath obtained this spiritual Death, or no. And shee is more worthy of Blame that shee doth not better examine, and more diligently apply herself to this Death, by which eternal bliss, and felicity comes unto her. This last point of which wee now treat of, is to very few Men rightly known. For most commonly when they are come thus far,& haue forsaken all that hath been said heretofore, and are now so purely converted to God: they depend yet of a subtle image which nature frameth of God wherein they secretly rest, and so come not to this A sub●●le decoit. blessed Death, and Nothing; nor yet are fitt to be elevated above themselves to God. For all Images, how noble, and subtle soever they be, are too great an hindrance to the soul in this point for that they hold her in herself, and that totally. For shee cannot, as hath been said be partly under, and in herself, and partly above herself; nor half dead, nor half alive; And therefore though she be much nearer to God having only this last impediment in Her y shee was when shee had all the former: notwithstanding shee remaining thus, can no more be carried into God y remaining in the foresaid Adhesions without her, or within her. wherefore S. bonaventure saith very well that all Images are impediments to the soul which is to be united to God, and he terms them spots, and Blemishes, and therefore he admonisheth the soul that the eye of Her understanding must wholly be blinded: and that shee must content Much to be observed. herself with naked faith, which takes God deuynely, as he is in himself. Note, there is nothing more excellent, and profitable y that the soul accustom herself to walk in this true faith, continually moving, and stirring herself to God through the same. For unless shee come to this shee will never attain to any subly me exercise. Hence S. Chrysostome saith, without faith none can receive any knowledge of high matters. And it is like unto Him that hath undertaken without a ship to pass over the sea, whose arms,& The only ground of atrue spiritual, and misticke exercise, far disferent from scholastics, and Actiues. legs after a while being tired with swimming, is presently swallowed up by the waves: in like manner those who lean upon their own Iudgement, and reason suffer shippwrake before they come to know the Truth. We haue compared the Contents of these Points to a sea. And truly although a soulebe come hitherto upon the same; if shee do not betake herself to naked faith shee will neuerattayn to God but will suffer shippwrack, as happeneth to very Many. For although she be denudated from all exterior things, and converted into herself. nevertheless shee is not able to hold the Deuyn Light which shee hath begunn to observe in herself, unless she take God in naked faith as he is according to his Deuyn essence infinitt, incomprehensible, and infensible; but not in some Image, light, gift, or feeling albeit shee do it without Propriety, or adhesion, as peradventure may be done. For thereby the deuyn Light of necessity must perish which shee had gotten in herself by those former pure Acts; By reason that this is far above all natural working of the powers of the foul, and by them wholly hindered. And hereof must great regard be taken. For it is the most hidden defect the soul harh in her. And the reason why shee takes God otherwise y● in naked faith is because it is troublesome unto her( being accustomend to haue always something certain whereon to rest and which shee holds as the prop of her exercise) shee can very hardly take leave, and depart from her former certaynety, and hold herself contented with a naked unknown God. Which happens to be the more deficult also by reason the powers covet always to haue their objects. And therefore very few be free from this defect, albeit they think they are. For the Images be often so subtle that they seem to them not to be Images: yea it is scarce possible for them to beleine it till such time as they actually be denudated of the same. And nature frames these secret Images of God of purpose not to come to naked faith which shee extrermely abhorreth. And besides how welcome, and noble soever the Image is which shee internally retaynes of God, shee remayns thereby in herself, and cannot be elevated above herself to behold the infinittnes of Gods presence. And therefore altgough she seeking God haue actually the former points yet neuetthelesse shee must very strictly examine herself about this naked faith, albeit it seem unto her that shee doth already possess itt, And that shee apprendeth God without any Image in naked faith. because herein she may be very easily deceived, whereof shee need not doubt so long, as shee findeth in herself these three signs following. First if that shee in her introuerfion seek God, and with a suspicion convert herself to him fearing that perhaps shee shall not find him so soon, and so well as shee desires. It is a sign that shee stands not in a naked faith. For that would teach her that shee cannot mis God, for he is always present. And as soon, as shee for his sake denies herself: and all things. he is without doubt immediately in her. Secondly. If shee groweth weary; It is a certain sign shee apprehended God in a certain place, and after a form that presents ittselfe unto her, when shee hath him not actually, or that shee by words can express, or frame unto herself. Also if shee retain God with a certain extending, and forcing of the powers, and there persisting for some time sh●e groweth weary; it is a certain ●igne shee apprehendeth God by her powers, and not purly in spirit. But the most certain sign that one hath not God present by naked faith, is, if he be fickle and inconstant in his exercise to God: sometimes thinking it to be right, other-whyles wrong; altering the same now after this manner y after another maner; sometimes liking well of his exercise, other sometimes mislikinge itt, on time esteeming much of God, another time little. All which inconstancyes proceed from the sense. For faith is the unchangeable truth. By those signs may the soul seeking God gather whither shee take God in the naked faith, or no. And yet for farther certainty let het con●ider whither in her exercise to God shee loose time, and place. For these are quiter left, and forsaken when naked faith This is to be observed in all rules and advices. apprehendeth God present. By these signs therefore must a soul judge of her proceedings▪ but with all shee must do it with great uniformity, and simplicity; otherwise shee by her working would produce a new Image, whereas before peradventure shee shee stood in naked faith. And albeit this difference of naked faith, be very welcome nevertheless a soul which hath found by experience what it is to apprehended God in naked faith, fynds a great difference betwixt that, and all Images how welcome so ever they be. An that a soul doth not take God thus in nak●d faith( when itt doth proceed from self-love which ordinarily, and s●cretly, mingles itself therewith) c●mes for want of practise, and that shee doth not sufficiently confided in God or cast herself wholly upon him. For by A true d●s●ription of naked faith. that naked faith the soul bids farewell to all proper working of her powers, as is said, and renders up herself wholly, casts herself as lost into a hildren profundity witthout any thought what will become of her. This is natures utter death, and penetrates the very marrow of all her powers: and therefore shee deserves to be received of God, and in him to rest above herself in more security y shee could ever haue obtained by her owneforces. And he that is defective in this naked faith: is in his conversion to God elevated above all creatures, but not above himself, and therefore is never wholly freed from his own Image: albeit he perceives it not so palpabily, as he that seeks sensible comfort in God, or rests in his gifts; and receives also more light from above, because that he is more averted from himself, yet, is not above himself; but stands upon the utmost bounds of nature, not daring to venture any further. he hath indeed God for his object but not essentially, and therefore he is never fully contented, nor finds in himself any remarkable progress, and is also frequently disquieted according as he persuades himself that the natural certainty is stronger, or feebler in him, or that it doth wholly fail him. Wee may compare such a soul to a bide that is loose, and free▪ and fitt to fly, but because he is not accustomend to fly, and hath always been fed upon his nest dares not commit himself into the air, for fear, of falling: so that although he knows well that by flying abroad he might easily get his food, yet nevertheless through his fear would remain, and live thus in want, and penury till such time as he emboldens himself to leave his nest, and so by little and little begins to fly from one bough to another, and thus by experience finds that by hel●e of his wings he might easily hold himself up aloft in the air without fear of falling, such a bide differs from the former, for that remayns in voluntary captivity to be more assured of her food▪ but this is held only out of an idle fear not daring to commit herself to the air. In like maner also the soul which now hath withdrawn herself from the gifts of God, and with a pure love would gladly lift herself up into God, finds in herself a new impediment of vain fear not daring to commit herself thus nakedly to God. And that because shee always rests upon the certainty of sensiblenes, as in her nest wherein shee hath been hatched; and never hath walked through saith in Gods presence. And therefore dares not forsake the certainty wherein shee holds herself, and commit herself through an naked faith to rely wholly on God; being fearful, and solicitous how it might succeed with Her, and thus shee remayns living in poverty till at length considering with herself that shee remayns continually vnsatisfyed in herself, and without progress; shee begins to embolden herself to relinquish her proper working by which shee makes God present unto her,& by Acts of faith accustomes herself to adhere( without the former certainty) to the essential presence of God in her. And when shee finds that in leaving herself wholly for God, shee presently is received of God, and much more certain, and satisfied in Him y ever shee was before either in herself, or in other Creatures; that vain fear which shee before had, diminisheth daily more, and More, and Her confidence in God daily increaseth, by which shee by little, and little resigneth herself more perfectly, and nakedly without all suspicion,& fear, till at length shee be wholly separated from herself, and perfectly rendered over to God▪ Then shee learns ipso facto in very dead how ill shee did before seeking God( as though shee could ever haue been without Him) and seeth in verity that shee must seek him no more y the air wherein shee liveth. Shee perceiveth also that of the essential presence of God wee can retain no Memory, or certainty. And that wee only haue a true certainty thereof when wee actually enjoy Itt. And that this doth give perfect Rest, and contentment to the soul remaining above all change, and Mutability firmed, and fixed in the supreme Good which at all times, and places is present unto her above all working of her powers, and senses. And so the soul in this point must be taught more by her own experienc that by Reason: so that when shee finds not herself fully satisfied,& perceives not any notable progress y shee retaynes her interior Image yet with less propriety, and leaves itt more, and more, and thus by little, and little shee comes to the Naked faith. And this is common to Practise the only Mistris▪& true teacher. those two last points that the soul must obtain them more by continual Practise y by force of Reason which is to be well observed; and that chiefly because they are wholly contrary to the corrupt nature of Man. The soul therefore must not be much amazed, or dejected that shee perceives little progress in Her in these points; for shee must be instructed in them, and obtain them more by deuyn interior light y her own endeavours, as hereafter shall appear. nevertheless to help the devout soul herein, as much as possible, let her serve Herself with the similitude of the air: which properly here hath place, showing unto her that shee must never doubt of Gods Presence, nor seek after it with Care, and solicitude no more y the air wherein shee lives. And if so be that in this manner shee keep all her powers, strongly, and stoutly excluding all human reasons, and natural certainty she will by little, and little come to this most noble exercise of The exercise of naked faith the mostnoble, and proper exercise of a true spiritual person. 10. 1. 7. naked faith. To which end also will help Her, if shee call to mind that the Apostles themselves were to be deprived of the most excellent, and grateful Humanity of christ, before they could receive the Holy Ghost, our sawiour told them plainly. unless I go away the holy ghost will not come to you. And truly there is no Image so sublime, and excellent, but nature seeretly rests therein which shee then first perceives when as shee is actually denudated of all Images, and through naked faysh is elevated in God. For y shee sees plainly that shee seeks herself too much in all Images how welcome so over they be. And it is an absolute Mortification, yea a perfect Death so without all certainty to be resigned over to God. But let her comfort, and encourage Herself with the saying of S. Chrysostome. There is nothing wors y to subject spiritual things to human Reason, which hindereth Man that he cannot behold great, and profound Matters. Therefore are wee called fideles faithful because by subjecting the subtlety of human Reason wee should ascend to the sublimity of faith. And truly this is so absolute a going forth of ones self, to stand thus in naked faith that the soul by none of the former points so properly deserveth to be elevated to the Contemplation of God, as by this. For because shee willingly forsaketh all natural certainty for God, shee therefore deserves to be rewarded by Him( who rewards an hundred fold all Abnegation) with a supernatural gift. herewith shall the devout soul incyte herself to this naked faith, and willingly forsake all her own certainty knowing that the darker, and obscurer it is the Nobler is its essence, being A substance of Heb. 11. things to be hoped for, the Argument of things not appearing here you now haue the sense of the four points wherein wee say Perfection Consists; To which is to be added that the soul exercising herself in the same, must firmly believe God( whom shee seeketh) to be inwardly present unto Her, and A notable poyn● to be observed. that all the former works must be directed to this presence. For thereby is allayed all longing of the soul which would otherwise arise in Her, and disquiet Her; driving,& guiding Her there where shee imagines God to be present. For it is proper to love that as-long as it is not united with the thing it tendeth to, it breedeth a Longing in the soul to the Thing beloved which would disquiet the inward Peace of the soul, and consequently hinder her union with God. besides if the soul did apprehended God otherways y interiorly it must be by continual operation tending outwards: and as it is impossible that any operation of the powers of the soul be continual; so consequently it must needs follow that the soul is often deprived of this presence of God. And if shee could hold God continually in this manner, yet notwithstanding there could never come thence any union by reason that this continual operation of the soul would force Her to remayn● always in herself. Wee must also beware that wee understand not this after too gross a manner, nor imagine that God is in us, as wee, or any other Creature are in a Place. For God is above all place, and therefore in no certain place with observation,& reflection to be found. The soul therefore by the foresaid Act of faith shall only apply, and simply apprehended that the incomprehensible, and unknown God is as intymmly present within Her as shee is to herself. Yea that by his inward presence shee hath her Being, and remayns what shee ●s. Where-for shee must not convert Her from herself to turn herself to God, as though shee were without, and God within, but shall only procure in herself a perfect peace, and rest of Hart; knowing that shee is in God, and God in her. And standing in this internal Peace shall recollect all her powers within herself( not that God is more there y elsewhere) but that thereby shee is the better freed from evagation, and wandring. Lo thus must the soul take the internal presence of God that it may appease all desires, Longings, and operative conversions to God through a firm faith that God is to Her, and shee to Him most intymmly present; not introuerting Herself after one certain manner as though God were more within Her y without, more above y below, or using any such like observation. Notwithstanding at the first when the soul is not as yet well able to recollect all her powers it will be better for Her to apprehended herself as in God, like as shee is according to her Body in the air as hath been said, and thus by little, and little shee will the better come into herself. THE XV. CHAPTER. That none can find God truly, who hath not prosecuted this way to the very end, and fully ohtayned these 4. points mentioned. BEHOLD these points must really thus pass in the soul which would gladly find God without mean, and obtain his kingdom in her. And this wee haue called the interior Sea which the soul must pass over to come to God. For this absolute Abn●gation, perfect Resignation, pure love, and naked faith separateth Man from all that is corporal, terrene, or Created, also from himself, and constitutes him in an interior nakedness, sequestration, and a vast vnimaginary solitude which in respect of that where before he was, is as a sea in respect of the Land, which the soul must sail over with▪ her Free-will which of its own nature flows to the thing to which it converts itself, swifter y a ship upon the water. By Ahnegation of all created Things Abnegation. the soul is brought to the passage over the sea; for thereby shee forsakes all Images, and adheerings without, which were the Land whereupon before shee restend. By Resignation of herself shee takes shipping. Resignation For thereby shee comes into herself, and is also made loose from herself▪ albeit as yet shee cannot get from the Land into the sea, but lieth like a ship that is loose, and expects a full flood to carry her from the shore which shee obtayns by pure love. For by pure love. this there flows internally into her a divine gust, and Light by which shee begins to be raised above herself into God. By naked faith shee is yet more established, and Naked faith. so the Spirit in her is separated, and elevated above the senses, and by means thereof the soul fayls with a full sail into the Depth of this sequestration, courageously bidding adieu to all natural certainty,& casts herself wholly upon God. And thus the soul by exercising of these points becomes Spiritually Dead, and amnihilated according to Affection to all Creatures, and herself, and is prepared to be elevated by God above herself; whereof wee shall presently treat. These points thus explicated may serve for a looking glass as well to those that haue already entred into the way of Perfection, but not yet past through, and finished it, to Consider what progress they haue made therein; as also to such, as would gladly enter into the way whereby to know what thereunto is required. For in the practise of these points consists the only way to God, in which all Other ways must end. And the soul seeking God must firmly believe that shee shall never find God rightly so long as any of the foresaid points be wanting; yea so long as shee hath them not all perfectly in her. even as no Man can come to the other side of the sea till such time as he hath passed the sea wholly over. So the soul must esteem herself to be as far from God, as shee finds herself to haue little of these points, and to be little advanced in the sea. Albeit( as hereafter shall be taught) shee is less estranged from God through want of the last point, if shee haue the first. For having it in her shee is capable of the divine presence in some sort, which doth also prepare her to the perfect obtaining of pure love, and naked faith whereby shee is elevated to the Contemplation of God. Those therefore who sit yet in the midst of the Land of their own Nature must in their Meditations, and other Laborious Exercises forcibly stir up, and incyte themselves to the pursuit of these points,& to the perfect obtaining of them; using for that end such Considerations as may best move them. And particularly praying earnestly to God for his assistance that by the perfect obtaining of them they may become spiritually Dead, and amnihilated, and that he may live, and reign only in them. And they must not run over these points lightly to which Nature is too much inclined, and many thereby are deceived. But they must thoroughly, and faithfully exercise themselves first in one, y in Another; and for that end haue wee placed each one a part that they may be the better understood for the last comprehendeth in it the first, as appeareth: for he who hath pure love( as it is here set down) hath undoubtedly abnegation, and resignation which pr●ceed, or go before, and are much more imperfect y pure love. In like manner naked faith cannot be rightly in the soul but pure love must be there also, and consequently Abnegation, and Resignation. And being thus put down a part, the soul may the better observe what each point containeth in it●, and come to the perfect knowledge of the necessary preparation for the attaining of God. And it is not required that the soul in her exercise observe the order here set down: but shee shall principally endeavour to enkyndle in herself the pure love; which will produce the others, preceding with less Labour. And by them shee must take her aim to know how far her love doth extend itself, and shall seek to place this preparation for the end of her Meditation. But the chiefest Thing which the soul must reflect upon are the signs which heretofore wee haue set down to know whither a soul hath truly in herself that which the foresaid points contayn in them. For therein consists all her progress; and there-fore shee must not desist until such time, as shee perceives them to be in Her: in which shee y with all possible symplicity, and uniformity must endeavour to keep herself, and by Her Free-will to enlarg herself in the internal Light, and Feeling which shee there perceiveth▪ For y( like to a ship with open sails by force of the wind saileth sw●ftly towards the haven) the soul in that internal Light, and feeling is carried out of all created Things, and herself into God. Other souls seeking God that exercise themselves in Resignation, and walk in faith: and nevertheless do make no true progress towards God shall diligently examine themselves upon the former points, and they will easily observe wherein their defects consist. For they must firmly believe that they haue them not perfectly in themselves: for if they had this internal disposition they would also perceive this internal Illumination, and would undoubtedly thereby be advanced more in God, and therefore they ought certainly to know that there is some Thing wanting in some of these points, albeit they think themselves to be wholly averted from all Caeatures, and out of pure love to be perfectly resigned to God. For herein wee easily deceive ourselves: yea those Things which wee know not, and would be ready to amend if wee knew are impediments to the divine union. And truly being thus premonished by us no man can be without Fault when he findeth not God present in his soul. For if he did believe this privation to come on his Part, and did put Himself to scarce, and discover the cause thereof: he would soon sinned itt out, and by Gods grace amend itt. For his defect is that either he cannot rest quiet by himself; and that is a sign that there is something wanting in the absolute Abnegation of all exterior Creatures; or Being by himself, he cannot convert him into himself, or but very little: and cannot stay there without force, or Violence. And therefore he must know that that comes because he is not sufficiently separated from himself, and resigned in God. Or being in himself Recollected he perceiveth nothing that is divine, but only himself: and thereby he ought to know that he doth not love God purely enough. Or finally being in himself recollected he perceives well a deuyn Light in him, but itt passeth swiftly away, and he cannot retain it in himself; this is a sign that he doth not stand in naked faith, or at least that he doth not take God so internally; as hath been said. Lo thus each one comes to the knowledge of his defects; wherefore he that useth not sufficient diligence herein deprives himself of God through his own fault. And heervppon they may do well to reflect that they are now almost come unto God; and nevertheless cannot rightly find, or retain him. And they must know that they shall do much better to exercise themselves in these points although operatively y to stand vacant( without all working) in themselves, not having the necessary preparation which is requisite to attain to God. For remaining so, they will never come to the perfect knowledge of the defects which with-hold them from God, and much less overcome Them. And doing otherwise they loose no time: for they make themselves apt, and near to the obtaining of God. But these Men can hardly be persuaded, or believe this; for commonly they haue such an aversion from multiplicity, and activity, and are so addicted, and love so much uniformity, and Vacancy that they cannot be brought from it. Which oftentimes is not because they are so uniform in Spirit, but because they are so affencted, and taken with the ease of this natural rest; and persuade themselves that the least working would hinder them; being they hear spiritual Authors to reject all Operation, whereas notwithstanding there needs no other sign to convince them, that they haue need to exercise these points, y that they think they should do themselves harm therein. For it is no work of the Imagination, or understanding that is required, but only of Free-will which doth not carry itself operatively to God, but only doth simply A ●orth doctrine much to be practised. avert itself from all that is not God, and placeth the soul in a requisite purity; the next Preparation to God. And this can do no harm to any, but will( if the soul be not come already to God) further, and help her to God. And if she haue God now present; it will fix Her in him, and cause a greater clarity in the Spirit. Such men therefore will do wisely if they exercise themselves yet in this necessary preparation to God, but yet not so operatively, and variously as the former, of which wee heeretofor haue spoken; but after the simple, and uniform manner which wee will declare in the next Chapter. THE XVI. CHAPTER. A short, and simple manner for the soul to practise in Herself, that which hath been said. but let us now for the help of the soule-seeking God in that which wee haue proposed unto her make a short internal Exercise through which, when as now by observation, and moving reasons shee hath( according to her Free-will) obtained the foresaid disposition( for none ought to leave When M●ditation is to be left. of Meditation▪ before he hath brought his free-will to that, that it willingly yields itself to do, or omit all that God requires of him, or may impose upon him) shee may aptly go forward in the same, and come to God. For it is not well possible that shee so soon obtain the perfection which the foresaid points include in them. And although shee had itt, and that itt seemed unto her that shee now had sailed over this internal sea of Abnegation, and Resignation, and finds herself as a bide wholly loose, and free ready to fly into God. nevertheless shee will not therefore presently perceive God so easily, and abundantly as wee haue heretofore promised her for shee is not, as yet, where shee must be. Shee can, and must also sail, and fly totally from all Creatures, and herself to God but shee cannot through her own work come above herself into God but must be enabled thereunto by God, as hath been said. Now shee is not yet capable of this Deuyn help, because the former preparation in her is too operative, and gros by reason of the Multiplicity of the foresaid points through which shee stands yet in herself. Wherefore shee must first obtain them essentially in her, so that shee according to them be as perfeectly averted from all Creatures, and herself; and in herself according to all her powers as interiorly recollected, and absorbed in God, as if all Creatures, and herself were wholly amnihilated; for till then, shee cannot be elevated above herself. And then standing in pure love, and naked faith shee must expect the deuyn Assistance within her, whereunto exercise is yet necessary. And because many men do not reflect on this they never come to the true enjoying of God, nor know how to speak of any constant internal exercise of God. For wee find sometimes good devout souls who according to their Affection are so sequestered, and estranged from all Creatures, and so disposed in their inward Man towards God, as in the former points is required: and nevertheless cannot therewith go forward into God, but lets this good preparation remain idle, and do not apply themselves thereby to receive internal rest, solitud, and Deuyn light: and with the same to be elevated above themselves into God. Which is truly to be lamented. For they foolishly neglect an unspeakable good; and having now sailed over the whole sea, ly still before the haven without entering therein. Yea oftentimes for that they apply themselves indiscreetly to external exercises( albeit out of a good intention) they are driven by little, and little back again to the Land of their nature, and senses. Wherefore the devout soul having begunn to obtain in her this good internal disposition shall believe herself to haue an instrument whereby to work much good; yea the key of heaven. And shall there upon thence forward behave herself according to this Manner following, which will reach her how to exercise the foresaid point more simply, and inwardly until shee hath gotten them essentially in Her; and y shall shee easily find the door of the kingdom of God which lieth hidden in Her; and also learn how shee shall enter in through itt, and go forward, and furthermore remain rest, and live in God. First of all y, shee shall simply observe( as before hath been said) how according to the body shee is compassed about with the air which shee neither feeleth, or seeth, and notwithstanding enjoyeth itt at all times, and every where without Labour, and pain living, moving, standing, working, and remaining continually in the same; and shall believe In the cloud of faith that God is a hidden, most noble essence incomparably more estranged y the air from all sense, and feeling. Yea so far that the more shee imagines the same, and labours to apprehended itt, which notwithstanding at all times, and places is more inwardly present to Her y the air, yea more inward y the Light of the shining undergone to the air, or the soul to the Body. For he is the Origin by whose presence both shee, Her Body the air, Light, and all things remain, and subsist what they are. To enjoy this hidden essence shee shall ●he true p●ri●●ll 〈…〉 cise. believe that her life consists, so as doth the life of the Body in the enjoying of the air, and that this enjoying, is the end for which shee is created; and is as easy, and facile to Her( when shee is perfectly dead, and resigned in herself) as is the enjoying of the air to the Body. Only that this difference there is betwixt them, that the Body always enjoys the air even when Man Though w●e do not enjoy God actually in our sleep yet habitually, and may be virtually. doth not think thereupon, or knoweth not thereof; as when he sleeps. But the soul cannot enjoy the Deuyn essence otherwise y by actual knowledge, and love, and therefore must convert Herself actually thereunto, and albeit shee neither seeth, nor perceiveth God; nevertheless this conversion must not be done laboriously, and solicitously, as seeking God;( for shee cannot miss, or loose God no more y the Body the air) but with perfect certainty without sollicitud, or gros Operation, as if shee converted herself to the air. And shee must firmly believe that when shee adheereth not to any Thing Created, nor giveth place to any Creature in Her,& wholly subiects Herself to that deuyn, and unknown essence( as hath been said) that then shee is sine Medio or without mean in God; although in the beginning by reason of her vnexercisednes shee doth not in any extraordinary, or peculiar manner perceive Him, For shee cannot convert Herself out of Him no more y out of the air( as saith S. Augustyn) but may well avert herself from Him, and hinder herself from enjoying Him, or perceiving Him. Which hindrance is taken away when shee adhereth not to any Creature, and resigneth herself with all her operations out of pure love to God. This by a lively, and firm faith the soul must briefly propose unto herself in the beginning of her Prayer, and this must be a stay for her whole exercise. Afterwards having through this faith recollected all her powers by Herself shee shall enkindle in herself a great reverence, and love to that eternal good which is so inwardly, though hidden, present unto Her; and a great desire to enjoy the same,& To use this exercis● simply that is without images is the Master piece of this work. to rest therein as in Her Origin, and blessed end, out of which shee must not, or can expect any happiness neither in time or Eternity. With this Reuerece, love, and desire shee shall most simply, yet absolutely renounce all things out of that essence without forming any Image at all of them being contented neither to see, know, feel, or taste any of them for all eternity; if so be it please God; not regarding though all should turn to Nothing. This shee must say, and think inwardly from the bottom of her ha●t and y shall shee yet after the same simplo, and uniform manner desire to be also amnihilated, and to loose her Created Being according to all its Propriety in that deuyn essence( which in verity only is) being wholly contented to be governed in all Things by the same; like as the Body is governed by the soul suffering, and bearing without Contradiction, or election whatsoever the same should in time or eternity lay, or suffer to fall upon Her. And for no Other Reason shall shee desire it; but merely because the divine essence only truly is, and is her only end, and all things ought to be directed, and leveled to his good pleasure; This shall shee say interiorly, and from the bottom of her Hart. Lo if shee do this with a vivacity, and livelynes of faith, simply by Herself; shee will perceive herself to fall into a foogettfulnes, and through that into an vnimaginability, and Annihilation of all Exterior Things and also of her-self. And if shee stood before in this nakedness shee will thereby be more fixed, and confirmed in the same, and find to rise within Her an Empty, and free mind which shee shall perceive to include in itt some thing that is deuyn to which shee shall synd herself lovingly drawn, and inuyted. Which mind thus sequestered, and i●●●ouerred wee say to be the end of the foresaid points. For it includes in itt all that e●ch of them in particular bread, and brought forth in the soul. And to retain, and perfect the same in Her, the soul must with all possible simplicity,& uniformity interiorly, with a Totality of all her powers apply herself thereunto;( opening all her interior to give place to this infinitt God so inwardly there present) I do not say convert, but apply, and open: for as yet shee is not fitt to make any conversion, or introversion in such wise as itt ought to be. For shee must first be amnihilated in herself before she can convert herself as shee ought to God. therefore shee shall let this mind so simply to arise in Her, and give place to the eternal Clarity which shee begins to perceive: calling to mind that God is a Light which must enkindle Himself in Her; and a gift that must give itself. The thing wherein he will enkindle himself, and wherein he will manifest himself, is the mind, which hitherto hath been altogether inclined, and affencted to the senses, and therefore was not capable of this deuyn Light. Wherefore itt must now be raised up, and wholly purified like the clear, and pure air to receive without Obstacle into it the divine illumination, and to enjoy Gods hidden presence. For this end hath the foresaid points taken away all Adhesions, and impediments, so that shee is now made able by inward working to perfect this capablenes: which hence-forward must be her only Exercise. And therefore shee must take her mark as upon a still, open, and clear air to make herself interiorly like there unto. Which that shee may the better do, shee shall not at first apprehended God as internal in her, but ●erselfe as in God, like as the Body is in the air. And shall believe that he is also to pe●ecrate, illuminate, and replenish her like ●s the light of the undergone doth the open, and ●leare air, and shee must know that her ●nmortification, and irresignation doth hinder th● same, as a thick, and dark cloud ●xcludeth t●e beams of the undergone which otherwise would illuminate,& irradiate the ●●me. ●o this simplo observation will not distracted, and disturb her, but will be a great help unto her to dispose her the nearest way to the next ensuing document. therefore perceiving this mind in her shee shall bid adieu to all other works, and with all possible alacrity persever in the foresaid aversion from all creatures, and Resignation of herself purely for God, and with a great simpleness, and in a totality of herself keep herself recollected in this Deuyu solitude which shee perceives within Her. And so shee will escape all grossness, and obscurity wherewith shee is inwardly captivated. And that shee may the better persever therein; shee shall endeavour to feed, and retain that spiritual ioy which after the foresaid pure abnegation, and Resignation doth arise within her, and by the same shall inwardly raise, and prepare herself( as hath been said) and so shee will the easier continue in that internal elevated mind, without which spiritual ioy the soul scarce ever ought to be found, when shee performeth the foresaid work of Abnegation, and Resignation as shee should do; by reason that the same constitutes her interiorly above all hindrances before God, whose nearness must always produce in the soul a spiritual ioy: like as doth the nearness of the fyr an heat. Which ioy never leaves Her without an inward adhesion to the hidden God. And therefore the soul must nourish itt in her, but yet so simply that shee do not thereby loose, or obscure the internal peace, and clarity in Her▪ rather receiving it as sprouting forth of itself in her, y as stirred up on her part. And if so be that this elevated mind, and also this spiritual ioy were lost through the relenting of her faith, and love: she must not for all that seek to do itt operatively, but shall keep herself in the internal peace, and solitude of hart, which the practise of the formers points hath brought forth in Her; and with great alacrity endeavour to continue therein, which shee will be able to do, if so be shee interiorly observe herself narrowly, and yield no place to the uprising Thoughts, and commotions, but through livelynes of Spirit retain herself in the aversion from all created Things wherein shee hath placed herself by the former Abnegation, and Resignation, which albeit it must be done very simply, and inwardly; yet nevertheless it requireth a great alacrity, and agility: unto which shee may now, and y help herself by the knowledge of the air before set down. And though the soul holding herself thus simply in this present internal exercise is not converted to any intellectual object, yet nevertheless shee is not idle, but is busy very profitably with the will▪ for thereby shee is more denudated from all Creatures; also by little, and little more unwrought, and simplifyed in herself and obtayns the substance, and essence of the foresaid points at least-wise of Abnegation, and Resignation, and thus she is in herself Constituted in a perfect peace; in which shee begins to perceive that uprising hidden, divine Light in herself( whereof wee will presently treat) by which being touched shee begins to raise herself simply towards the same; and so the spirit by little, and little separates itself from the senses. Which sequestration, and Annihilation must of necessity preceded before the soul can come without Medium or mean to God( as shall hereafter more clearly appear) and this annihilation cannot be otherwise obtained y after this manner; in keeping ones-self separated from all adhesion, and forms of Creatures by an internal vacancy; and ceasing from all working: excepting that which is needful to retain this simplo, and uniform mind whereof wee mean to treat yet more particularly. For the Man whom wee heer describe is inwardly disposed like unto water which is mingled with Earth which being obscure, and dark; is unapt to receive into it the light of the undergone that shineth upon itt; from which obscurity itt cannot be delivered by any other means y by standing still: for so itt becomes clear in itself, the earth with which it was mingled sinking down into the bottom, and the water remayming above which of its own nature is clear, And then the beams of the undergone can penetrate the same, and wee may see to the ground. Thus itt is also with Man that stands in this present Degree. Who although he hath alienated himself from all exterior Creatures, and wholly resigned himself over to God; he is notwithstanding in himself obscure, and dark by reason that his spirit is yet mingled with nature, and senses which through their operatiuenes, and grossness do obscure, and deprive him of the internal illumination, and enjoying of the divine presence which cannot manifest itself, but in a clean, and unmingled Ground. And he cannot be freed from this obscurity but by internal This is the same separating or drawing the Spirit out of the body which ●he v●n. Fae. Bak●r mentions in his comment upon the colo 〈…〉. peace, and quietness. nevertheless in such an one in whom by the precedent preparation the Spirit, and the senses( which in unexercised Men are mingled,& cleave together) are wholly separated the one from the other according to the free-will. In which holy Rest the Natures, and senses[ which are corporal, and earthly] being loose, and vacant from all adhesion, and working sink down of themselves; and the Spirit also ascends above where its proper place is which of its own nature is clear, and apt to receive the deuyn light. And though this Clarity might in some discreet sort by working be produced in the soul, yet the Spirit would for the most part thereby be more mingled with nature, and breed more obscurity in the soul like as water mingled with Earth by stirring cannot ordinarily be made clear, but more,& more troubled. And therefore all operations which do not discreetly serve to persever the better in this internal peace must be rejected by the soul. But the soul being thus recollected will in the beginning in the inward man suffer a great conflict of the senses, and powers which will not permit themselves to be in this manner captivated by naked faith, but will bring before her Images, and similitudes of God, or strive to know, and feel him after their gross operative manner: and so will often disturb, and interrupt her internal peace, and solitude. But shee must bear, and suffer this patiently without being disturbed; yea persuading herself that it cannot be otherwise in the Beginning, and shall only avoid this gros kind of Operation, and endeavour simply to persever in her internal peace: quietly resuming the same, as often as she finds herself to be suarued from itt. And in case shee cannot therewith quiet Her rebellious senses, and eschew their impugnations; Then shall shee gently renew in herself by a simplo recordation, or reflection how that God is infinitely elevated abo●● all natural powers, and forces, and that the more shee endeavours to know, taste, or feel him the farther shee strayeth from him and shee must so simply let go all working of her powers, doing as though shee standing in some great darkness should haue a desire to see that which is there about her. Such a desire shee would not much regard or follow, or would bend her forces to the beholding of them, knowing full well, that it were but lost Labour; But would rather expect with Patience the Light, without which shee can see nothing. So must the soul do likewise suppressing all arising, and working as well of the understanding, as of the will, and keep them in such perfect Peace, as through shee actually beholded, and enjoyed God according to her desire. Knowing that he is as near unto Her, as shee is to herself, and that shee must not make Him present; but he must make himself present unto her, which he will not do till such time as shee hath left all working, desire, and Election, and is wholly content to enjoy him at such time, and after such manner as pleaseth him, yea if he would hid himself always from her; to be also resigned therein. And no less Combat will shee suffer by the manisold euagations of her senses, and in resisting their inclinations to Creatures which will often effigiate, or make Her full of Images, trouble, And avert Her from God. here must shee likewise with great symplicity oppose herself: not fighting against the incydent Images, thoughts, or arising commotions, but eschewing them all, Slighting the best fighting. as well as shee can by neglecting them, leaving them where shee found them; and returning quietly to herself. To which end itt will help her to remember that shee hathin herself the Origin of all whatsoever shee would seek, or desire without Her; which shee also can there more perfectly enjoy, y with out Her. And besides this impugnation: or Combat, shee will perceive another in Her. For shee shall sometimes find a sorrow in her by reason that it seems to her that shee is wholly idle, when as now, and then shee perceiveth in herself no particular light, or moving Affection, or the ioy, and lovely unity whereof wee haue spoken. This objects itself in the beginning before the soul is well practised in this internal Exercise. To this shee must not easily give ear; but her work must be diligently to resist all incident thoughts; and thus simply to endeavour to remain by herself. For it is labour enough to keep her powers quiet, and continually to eschew working, and to keep within, that which is continually running out, and wandering, as is our understanding, and other powers which like to a mill are always turning, and working, and as a flowing water always running outwards. And it is not to be believed that the soul after the former Abnegation, and resignation is presently without all internal Adhesion: albeit shee cannot actually find it out in her. because it is oftentimes very secret, and hidden in her; and since shee is not acquainted with these secret operations shee may very well haue the same, and not perceive it. howsoever being shee keeps herself in this manner internally recollected to please God in the best manner? and that shee courageously resisteth all incident images, and commotions intending thereby to prepare, and make a fitt place for God not knowing any other better means y this. Shee can loose no time although peradventure she haue not God actually present, or perceiveth in her any particular thing of him. But if the soul should find herself to be declined not only from all observation of God, and internal working, but also sunk down into her nature, and senses; which shee shall mark thereby, when as shee perceiveth in herself nothing but her own Image, and shape, and great obscurity, grossness of her senses, and uprising Passions, and Commotions wherewith shee is oppressed, finding little strength in herself to resist them; and besides she perceives in herself a tediousness, and irkesomnes of the former Abnegation, Resignation, and pure love: When the soul perceives herself to be thus fallen; let her renew the foresaid Acts set down in the beginning of this Exercise; but as simply as possibly shee can beginning from the belief of the inward presence of God in her. But if the Tepidity, and coldness proceed from the manifold distractions; shee shall principally renew in herself the Abnegation of all created things; but if it come through mere defect of fervour, and Alacrity shee must hold herself most of All in perfect Resignation, and endeavour to stir up in herself the foresaid spiritual ioy, or at least the spiritual peace, and solitude of her hart. And that chiefly when shee findeth in herself an irkesomenes of this sequestration, and solytarines. And shee must strive to retain longer in her without multiplicity of working this internal vnessigiated, or Imageles solitude, and Peace of hart which shee perceives in her inward Man. For herein must shee constitute all her progress. The quicklyer shee can come to this, and the longer shee can continue, the more thereby shee is prepared in the very next degree to find, and enjoy God without Medium or mean. And in case that the soul finds by experience that some corporal manner doth help her;( which often happens in the beginning) as the opening, or shutting of the eyes, the composing of the Body after this, A pretty innocent and often times necessary help in prayer. or that manner; let her use the same when itt may be done conveniently. For as to one that can scarce go, or stand the least thing whereby he can take hold on, is an help unto him; in like manner the soul which beginneth to withdraw herself from Creatures, and to lift herself up to God, is oftentimes holpen in her infirmity by some small exterior means. Yet must shee endeavour as much as shee can to dive into herself,& in a sinking manner to fall into the hidden presence of God. But because much dependeth upon this present exercise being that it maketh the way to all, that followeth, and is the right Medium or mean betwixt that which hath been said, and that which shall be said; let us yet more clearly express what this internal working of the soul is properly, and the manner of it; that shee may the better know what shee now doth, and be secured from the false Rest whereof shee may seem here to suffer some danger. The proper working therefore of the soul in this present exercise is to perfect her mind( which through the former points beginneth to be bared of all creatures, and also separated from the senses, and consequently through the internal divine light beginneth to be enlightened) more, and more in this purity; because it is the only instrument wherewith shee must work on forwords. Which though it must be donne with so great symplicity, and uniformity that the soul is commonly said to be vacant, and mere passive. Yet if wee rightly consider it wee shall find that diuers internal operations which are very laborious, are here performed on the souls part with much symplicity, and Quiet; and in comparison, and Consideration of the former exterior gross workings they are not esteemed, and name workings, being so internal, and simple. And first there is here a constant perseverance in this internal disposition which the forementioned points produce in the soul. For whereas the soul by them is come to this interior pureness; it is consequently necessary that shee also persever essentially in them; that shee may be able to retain in Her this deuyn disposition. So that the aversion from Ceatures, which the absolute Abnegation before mentioned doth include: also perfect Resignation, Pure-Loue, and naked faith are here constantly exercised by the soul, although simply in an interior conversion: which notwithstanding requires no less Animaduersion, or observation y the former points. Secondly. To continue thus, the soul doth oftentimes through faith, as also through a simple apprehension of her Resignation, and Abnegation out of pure love to God renew the knowledge of Gods presence in Her. Thirdly shee is continually pressing, and keeping under as well the fantasy, as the inferior will which always through their grossness do trouble the inward enjoying of the hidden deuyn light. Besides with great diligence shee also holdeth the understanding captivated in the obscurity of faith. All which operations of the soul are the more Laborious unto Her, by how much they must be done with greater symplicity and uniformity; and by how much the soul through her vnexercisednes is stronglier impugned by the senses, and hath less intern stability; so that all her Labour consists in putting away the hindrances; and in retaining of the intern clarity which shee perceives to be so welcome that itt vanisheth away upon the least negligence; which notwithstanding is all her Help, strength, sole object, and only stay in this internal Manifestation. And when shee can convert herself to that, shee hath little difficulty in holding her powers captivated, and shut up; but without itt shee hath nothing else but the propinquity, or nearness thereunto. Wee will declare itt by a similitude. It is in a manner herein. As if a Man stood upon the banke-syde of a running water in the bottom whereof he should espy a precious piece of coin of which he had lost the sight the water being troubled, and leaves swimming continually above the same. This man having a desire to get the piece of Money would as y regard, or reflect upon no other Thing y to haue his eye continually fixed upon the place where he first saw the Money. And although he should so remain a long time without seeing of the same, he would not therefore be idle aslong as he keeps his eye carefully upon the place where the Money lay; that so the water becoming clear he might come to the sight of the Money again, and get it. And albeit this Man did not labour neither with hands, or feet, yet nevertheless this would require a strict custody of the whole Man. So that even his Thoughts he must keep warily by Him, least through them he come to loose the place where he did see the Money. Lo this similitude expresseth something of that which passeth in the soul whereof wee now speak, shee is within not unlike to a water that is very thick, troubled, and always flowing. There, in her former exercise shee perceived a precious piece of coin, a divine beam, or spark; and therefore hath shee converted thither all her sight, and Thoughts; and although shee be often hindered from the sight, and enjoying of this hidden, and precious Good by reason of her obscure, and encumbered Ground; nevertheless shee remayns always converted thither expecting still more clearness that shee may behold, and enjoy the same therein: which when shee doth; shee is no whit idle; no more then the other Man. Yea much less, because shee not only converts her sight, and aim interiorly towards the hidden spark, like as the other Man doth to the piece of coin; but also endeavours continually to quiet, and hold still that running water, and to make clear her muddy, and troubled Ground which is somewhat in her power, and exacts more work y a bare fixed sight. But no comparison can so clearly express this interior labour, as the devout, and faithful soul doth experience it in herself, who in this precious piece placeth in her felicity both temporal, and eternal; having already for the gaining hereof given all shee hath, is, and can, and neither knowing, or desiring any other Good besides it. So that although a soul which is not well prepared by the four foresaid points may oftentimes be feared to remain in a false interior Rest; when shee placeth herself in this simple thought; because that standing yet in her senses, and nature, and not having any certain interior object to which shee can convert herself shee falleth very easily into an natural idleness, and resteth therein; but it is not so with that soul of whom wee here speak. Well shee may not this well. fall from her Interior Recordation, or observation but there is no fear that shee will rest in her senses from which she hath an horror. THE XVII. CHAPTER. certain hindrances, and impediments which here the soul meeteth withall; and how shee shall behave Herself against them to receive the divine Light, which here doth show itself, declared by a clear similitude of the external light. WEE haue begunn to give unto the devout soul a view, and sight of that shee seeketh. Shee is come from all created things without her to herself; and hath now also somewhat penetrated through herself, and begunn to discover in her the hidden noble power by which shee must be elevated in God. Shee now perceives the suburbs of Eternity, and discovereth the port of heaven, and approacheth to the kingdom of God within Her. But although shee see the way open, nevertheless shee knoweth not how shee shall go forward, and enter therein; because it goes there quiter otherwise y she imagined, or ever hath experienced. For shee cannot fix any firm footing, nor hath any Thing to hold by Shee perceives, some divine Thing within Her which sometimes passeth suddenly through Her like unto lightning, but presently hides itself again as soon as shee perceives it, and shee knows not what is become of it, nor how shee shall obtain it again. Lo here is notwithstanding the proper place of the Spirit; and through it ought the soul to enter into this deuyn unity stand firm, and Rest. Like as her Body goeth by means of her feet, and resteth upon the ground. This is the center, and proper place of the spirit, out of which it is produced, and wherein it must remain for ever,( as hath heretofore been said) and out of which it can haue no Rest. Like as the ston out of the earth. And it ought to be no more taught, and instructed how it should behave itself herein y the feet how they must go, and the eyes how they must see. But all the Labour,& difficulty the soul hath in holding herself here, cometh by reason of the impediments which the powers, and senses here a new do object unto Her. At first, her difficulty was to separate the powers from all Creatures without her; and to restrain, and with-hold them from all evagation, or wandring, and afterwards from all Images which of themselves in vain they framed of God. But now having in some sort gotten the vpper hand of this; they cast before her another impediment no less y the former. Which is, when as the soul begins to approach to the divine presence, and to perceive in her the a foresaid enlightening: the fantasy forms diuers shapes, and similitudes thereof, and the understanding converts itself to comprehend the same, and the inferior powers to taste, and feel it. Whereby the soul a new is hindered that shee cannot enjoy the influx of the deuyn light, nor rays herself up by the same to God. For this gros operatiuenes dissipateth her internal Peace, obscureth her precedent Clarity, and consequently stays, and alienates her wholly from God which is so much the more torment unto her, because shee sees no means how to free herself from this trouble. The first impediment of the wandering of the senses shee might overcome by Abnegation, and Resignation: through which her Affection being averted from all Creatures shee may easily keep her powers recollected. The other likewise of the gross operation, and conceived Images shee surmounts through the light of true saith by which shee conu●nceth her understanding, and the other powers, that God is incomprehensible, and vnimaginable. But here no Acts, or purposes take any place, but rather hinder, perturbing the interior peace, which with great Labour shee hath gotten. So that no other Remedy remayns here that by long sufferance to expect, and bear out this difficulty to the Last. For not for all those Reasons which wee haue alleged, nor for any other will the senses, or powers leave of from turning themselves to that which the soul perceives in Her; until such time as they feel by experience that they observe this ve●y well. hinder the soul, and themselves, and become more obscured, and estranged from God, the more they seek to convert themselves to the divine object which manifesteth itself in the soul. And because they are too much accustomend to busy themselves with whatsoever passeth in the soul, shee usually not taking any knowledge of any thing, but by them. The soul therefore that is freed from all exterior impediments,& is now placed before God without Medium or any thing interposing must want so long the pacificall Contemplation of God: till by her own harm, shee find, and learn that by the working of Her powers shee hindereth, and stayeth herself, and so expecting with Patience receive at last that which is given unto her in this unity. wherefore the best means whereby the soul can free herself from the trouble of the senses, and powers; is that shee exercise herself more, and more in internal Prayer to God albeit the same be done with many obstacles, and small satisfaction. For hereby the powers, and senses will by little, and l●ttle be convinced that they haue nothing to do in these deuyn gifts, and do but hinder in meddling therein; and so of themselves they will stay behind, and cease from woring. And that the soul may the better understand what wee haue said as also what wee intend to say, and thereby peradventure partly escape this damage, and the sooner promote the Spirit above all hindrances of the powers, and senses to the contemplation of God, wee will again exhibitt unto her, and to the unreasonable senses an external sensual similitude by which they may come to know what it is that doth now show itself in the soul; also the nature, and condition thereof, and after what maner God is discovered, and found by the spirit according to that which hereafter shall be said; that the soul may the better thereby discern the disposition of her internal object,& her rebellious senses,& powers; and may plainly perceive the wrong, and hindrance they do in this matter to the spirit by their gross cooperation, and thereupon the better leave their own working. The soul therefore must know that the Manifestation of the d●uyne presence in Her, is commonly c●lled by spiritual teachers an illumination by reason of the great similitude it hath with the infusion of light. And that in verity the soul also by a precedent d●uyne light is prepared, and elevated to the Contemplation of God. Hence it is that such as haue this presence are called illuminated Men. Now being that this manifestation of the divine presence to the soul is really an illumination; let us by that which wee see daily happen betwixt the light of the undergone, and our corporal eyes express, and declare how this Manifestation happens, how the soul receives, and enjoys it, and before all, how that precedent Light must be received by the powers of the soul, also what doth hinder the same, And principally how that the Cooperation of the powers herein doth not help at all, but hinder much. For although in the beginning wee haue in some sort taught this, using the comparison of the enjoying of the air. Neuertholes that properly served, but to show unto the soul in gross that shee must not seek God solicitously, and operatively by Images, and Imaginary thoughts neither can thereby be properly understood the Infusion of this precedent Light, and much less the last Operation of the spirit by which the soul doth retain in her the presence of God whereof wee intend presently to speak. But this is more aptly expressed by the receiving, ●nioying, and beholding of the exterior light by our corporal eyes. For this is not done wholly passively, but to that is also required precedent preparation, and aptness, and to the Vision is besides necessary the operation of the sensible power which turns itself to the Light, and beholdeth the same. In like maner the Spirit being by the former Exercise made pure, and clean is apt to receive into it the deuyn Light with which by a very inward operation it converts itself to that divine essence, and enjoyeth, beholdeth, and acknowledgeth the same. therefore like as the corporal undergone standing in the firmament sendeth forth his beams into all parts of the Earth, and communicateth his Light generally to all without exception of Persons, or places, or any thing else when it is not hindered by some impediment. And yet notwithstanding that light is not enjoyed by any other thing in the world but by the eye which only hath in it a receptability by which it receiveth, and enjoyeth the light, and hath a power by which itt beholdeth the same without labour, and difficulty as also all other things in it, When it is not hindered by some exterior impediment, or interior indisposition. In like manner the divine essence( being a undergone that never Ecclypseth, and a light( as 1. joh. 1. 5. S. John saith) in which is no darkness doth sand forth his light into all places, and to all created things not only upon Earth, but also in heaven; And is not only as this material undergone which doth only shine upon Things exteriorly, but also doth penetrate all Things with his splendour, and by his interior presence conserve them in their Being. But this Light( the Angells excepted) can by no Creature be known, and beholded but only by man who is capable thereof;& that not by his corporal, or intellectual eye, but by another certain secret eye to wit, the spirit which only through its p●tenes, and simpleness is only capable of God. And it is the eye of the soul created to enjoy, and behold God; as the corporal eye to behold the light of the undergone; And doth that without Labour, and pain receiving within itself a light from thence, whereby it sees all things without as being united to God; whereof heereaft●r shall be spoken. Yet although in this hidden light o● the deuinity there is no darkness being itself of exceeding splendour; nevertheless it is to all created understandings an unspeakable obscurity by reason of its too great nobility,& supereminent Clarity which no natural understanding can behold in so much that the soul itself being unloosed from the Body L 〈…〉 of Glory must by a special light be elevated thereunto. And therefore albeit our souls in this life haue an inbred, and natural inclination to enjoy, and behold God; and that this is the end for which shee is created: notwithstanding shee hath need of the help of of another light to be elevated unto Him, and to behold Him in such maner, as he may be beholded in this life. Yea although this knowledge be obscure, and that of the other life clear, yet nevertheless because it is without Medium, or mean the soul hath much more need of help for the same. For besides that( as hath been said) shee must be elevated above herself. The maner likewise to stand so naked, and vacant is wholly Contrary to her Nature: neither can shee of herself continue any notable time therein, but must by another power be therein assisted which doth suspend her powers from their natural working; also she must from above be taught, and instructed in the pure love, and naked faith. Now such a power, and Light doth the soul obtain in her through the former preparation in which when shee is sincerely, and thoroughly exercised, and obtained actually in her the precedent points, at leastwise the two first: remaining now in an inward peace recollected in herself,& being denudated, and vacant from all gross working of her powers besides her natural purity, and clearness which now shee perce●ues in herself like unto a shining crystal which having been foul, and obscure is a new cleansed; there ariseth at the very same instant within a divine Light: which is a recompense for this internal disposition, and Preparation. For after shee hath placed herself purely for God-sake in this Abnegation of all created Things, and Resignation of herself, and is wholly amnihilated towards all Creatures, and herself: God cannot, but correspond unto Her: bestowing vpon her the hundred fold which he hath promised Math. 19. in this life to such as forsake, and renounce any thing for his Name. Which since it cannot be by any temporal Thing the soul having abnegated all such for his sake; it must consequently needs be some thing that is heavenly, and divine, and such wherein the soul may be at rest, and live according to all her powers; as shee did before in Creatures, and herself, for shee hath forsaken, and denied them for God. And it is a most noble, and eminent light which of its part doth a hundred fold more satisfy her, y all that shee had, and possessed before, and where shee may rest, and live after a heavenly, and divine maner being: as it were out of the world, and her own self. And the which doth further more prepare her for the enjoying, and beholding of the most worthy Deuinity, and to rest, and live afterwards in the same after a much more noble, and perfect maner making her for that end perfectly pure, and simple in all her powers, and strengthening her in the pure love, and naked fayt●, and so perfecting in Her that which shee had begunn before according to her Ability, and could not alone accomplish. For the soul by using of this light remayns with all her powers recollected in herself whereas otherwise by her own working shee could not; and learns by experience with what purity, and symplicity shee must convert herself to this most Noble Deuinity. And this heavenly light continues in the soul so long as shee continues in that nakedness of all creatures, and Vacancy of her own working, and resignation of herself in God. But so soon as shee yieldeth Place again to any Creature, or turns herself to her own working, or any thing be wanting to the perfect Abnegation, and Resignation shee instantly expels that divine Light. The soul therefore ought to haue a perfect knowledge of this divine light, yea shee ought to haue obtained it essentially before shee presume to elevate herself to the contemplation of God, and when as shee by long, and faithful practise is established in the same, y hath shee a great help, and furtherance to convert herself in wardly therewith to the hidden presence of God. Therefore wee will first declare how this light must be received in the soul, and afterwards how shee thereby shall convert herself to God. It is t● is light which the soul begi●ms to perceive in herself who is come thus far( as wee haue now taught) and not the divine pr●sen●e whereof wee will speak heereafte●. And this light shee expels from her by the working of her powers, and senses that so soon as it manifests itself in the soul do turn themselves to itt whereby they cause it● to vanish away; for wee cannot operatively convert ourselves to itt, nor behold itt with observation. By reason, that of ittselfe it doth arise in us, and interiorly uniteth itself with the soul wholly perlustrating, and perfusing, or quiter piercing Her, so that shee hath it much nearer unto her of itself, y if shee converted herself to it, and beholded itt. The understanding also, nor the senses can apprehended, or conceive any thing thereof by reason of it● great sublimity, and symplicity but only disturbs( through their working) the Peace,& quietness of the soul, and deprives her of the interior clearness in which that light must be received, and kept. And to demonstrate this clearly unto the soul wee will only exhibitt unto her the maner after which our corporal eyes doth receive, and enjoy the light of the undergone by which shee will easily perce●●e that neither her powers, or senses ought not, or can cooperate to the receiving of that internal light, or convert themselves to the same, or behold itt. let her therefore consider how that amongst all the works of her corporal powers none hath less need of cooperation of any of the other members y the sight; because it is a work that is done without Labour, or pain by the eye which is only apt for it, having from nature an internal power which sweetly, and easily turns itself to the external object, and beholdeth the same not requiring any help, or Cooperation, yea would sooner be hindered thereby. But principally this happeneth in the receiving, and enjoying of the Light which of itself doth exhibitt itself to the eye, yea infuseth itself therein according to its being, and uniteth itself therewith to the which the eye cannot turn itself to behold itt for the eye can only turn itself to that which is some distance from itt, and without; but this light is within itt, and united to itt, and itt enjoyeth the same essentially. And much less hath itt need of the help, or cooperation of the other senses, or members to receive, and enjoy the famed. For all that they can do, is but to remove the impediments which may occur betwixt the eye, and the light which being taken away all other works are superfluous, yea hinder. Thus when wee are in a dark place where the windows through which the light should come, are shut; the feet carry the eyes, and the Body to the windows, and the hands openeth the same: but afterwards they can confer nothing to the receiving, and enjoying of the light. Also when the light is actually shining in the eyes the other senses can take no knowledge thereof, like as they do of other objects. because the Light is not palpable, or sensible. In the same maner to the receiving of this divine light in the soul. The working of the powers, or senses can no ways help, but hinder being in respect hereof, and of the interior light, no otherwise y the hands, feet, and other Members in respect of the light of the undergone, and the exterior sight. For to the receiving, and beholding of the interior Light is only required an aptness in the soul like as in the eyes to receive, and enjoy the exterior Light; and this capablenes, and aptness the soul whereof wee now speak hath Sufficiently through the precedent preparation: besides which all that is done is both superfluous, and hinders. For that Light must enter in of itself; nor is it necessary by any operation of the soul to be made present, yea to labour to make that present is to stop the way by which itt must come into the soul, and when it is actually in the soul the powers can no more turn themselves to itt to take notice thereof, or to retain itt in the soul y the hands can feel, and apprehended the light. For it is as much above the natural apprehension of the powers, and senses, as the light of the undergone surpasseth the feeling of our hands. All that the understanding, and other powers can do; is to take away the impediments which hinder this Light from shining into the soul, and to this end serves Meditation, and other active Exercises which withdraw the will from all Affection to Creatures( which did mediate, and hinder this Light from entering into the soul) and stir up the soul to the pure love of God by which shee is purged, and made clear to receive in her that heavenly, and divine Light. When that is done; the powers, and senses can further no more, but hinder by their working, and therefore cannot do better y to cease from working, and remain Quiet permitting that divine light to arise up quietly in the soul without meddling any Thing therein, receiving the same after a passive maner, and retaining, and using it● in that simple maner, as hereafter shall be declared. In the right apprehending of this Truth consisteth the best means to repres the rebellious powers, and senses,& make them to cease from working: that they hinder not this divine light in the soul. Therefore the soul shall reflect seriously on this point, and Imitate the blind Man that never saw light in his life who having a great desire to see itt cannot with hold his fantasy, but that itt will by reason of this internal desire frame many forms, and similitudes thereof though far from the true Condition of the light which is such, as it cannot be known, but only by the sight which nevertheless the fences cannot believe until such time as they actually perceive the light in them. And y they let go their shape, and similitude they before framed, and permit the light to make itself known to the eye which they let Alone therewith. In like maner although the soul could hardly before repres her powers, and senses from making many Images, and similitudes of God, and of this, internal light. nevertheless so soon, as this divine light beginneth to manifest itself in Her shee must take her leave of them, and forsake them entirely, and the powers, and senses ought of themselves to cease from working that the divine light may the better irradiate Her, and make itself more manifest unto Her. But in case the soul( notwithstanding this doctrine) do perceive no benefit thereby to herself, and that the senses remayns as Rebellious as before; shee must not for all that loose her couradge: yea shee ought not to trouble herself therefore, but must willingly, and quietly endure the Conflict in Her, knowing that God will not account itt as a fault, but to her greater merit. And let her persuade herself that persevering thus faithfully shee shall in the end obtain perfect Victory over these her domestic enemies keeping them under her command,& subiection. For to this by little, and little will bring her, this constant Exercise, albeit shee mark it not. The interior progress is like to the growing of a three which groweth in greatness, and strength after an imperceptible maner, and that three which is longer a waxing or growing remaineth longer green y the other that waxeth sooner, and lightlyer. In like maner the Spirit advanceth forward continually through this Constant internal Exercise in Perfection, and becometh more, and more elevated above her senses, and all Multiplicity, and fixed in God although after an inperceptible manner. And he that doth come to itt the slowest, not through his own fault, but by reason of his rebellious senses: afterwards doth behold God in more Clarity, and continues the longer in this noble Contemplation. THE XVIII. CHAPTER. here is taught by Another similitude, how the divine Light( the foresaid impediments being overcome) by little,& little beginneth to shine,& at last is perfectly received by the soul. THE more the powers, and senses hold themselves vacant, and quiet( according to the former instructions) and suspends their proper working the more pure, and clear the soul becometh, and the divine light infuseth itself more abundantly, and clearly; for it doth not power itself,& wholly irradiate the soul all at once. because that albeit the powers, and senses do now no more hinder through their foresaid operations: nevertheless they do not hold up all alike, neither doth their working perfectly cease from the beginning; being it is usual to them, and contrary to their natural Inclination to remain so vacant, and quiet, and therefore the souls dares not place her confidence therein, and much less can shee so wholly, and simply display, and open herself as is needful to receive, and retain the divine Light. For that must be done wholly passively: which most of all happens through want of naked faith, and also pure love, or for practise in them. For although Abnegation, and Resignation in such-wise as heretofore hath been declared be in this soul; nevertheless the naked faith, and pure love cannot be in Her in their full perfection. For shee herself cannot haue the true, and perfect knowledge of them but by this divine light: because it is incredible unto her how great purity, and symplicity is required to receive the divine light in its essential clarity: and in the same to behold the divine presence, unless shee be illuminated, and instructed by the internal Light; so that the last, and nearest preparation to this divine light, is by the light itself, and must be taught, and shewed to the soul by little, and little which happeneth when shee findeth in this interior illumination that the divine light cannot remain constant, and permanent in her; But is sometimes less sometimes more, and other times wholly vanisheth. Whereas notwithstanding shee seeth that it is essentially always the same; and is always a like ready to infuse itself into her: from whence shee may easily gather that shee hath some hidden defects in herself which do hinder this Light, and observing the same shee endeavours by little, and little to apply herself to more purity, and symplicity; and forsake all former certainty, whereupon shee yet restend, and confided; and now relies wholly upon God; and so comes at last, that standing in due preparation, and capablenes of this divine light shee receiveth the same essentially in Her in its perfect Clarity. But to express yet clearer how this heavenly Light first cometh into the soul which never before experienced the same, and how by little, and little it infuseth itself more copiously into Her until at length having gotten a free entrance into Her itt doth wholly perlustrate, and illuminate Her. let us again resume the comparison of our corporal eyes, and of this external light of the undergone. And observe how one being born blind might come to behold, and enjoy this external Light. Take y a Man born blind, not so that his sight within Him is wholly out, but because he hath a thick skin upon his eyes which he brought with Him into the world, which hindereth him from seeing the Light of the undergone. This Man if perchance He light of an Expert master who taketh in hand to make Him see, he will not do it out of hand, neither shall he receive his sight presently, but by little, and little. First when the skin is worn partly of, he will begin to perceive in his eyes the presence, and some glimpse of the Light, and thereby will know himself to be in the light, which notwithstanding he cannot as yet behold, but only will enjoy some small beams thereof which sueetly infuse themselves into his eyes, and will engender in Him a great desire to behold, and enjoy that pleasant light clearly. And observe: that he shall not behold these lightsome beams clearly, nor convert himself operatively unto them( because that is not in his power) but receive them in Him passively, and thereby in some sort come to know the Nature, and Condition of the Light which before was unknown unto Him. By that little glimpse also of Light his eyes are prepared, and made fitt by little, and little to behold the light in its perfect clearness. For although he were rid of the skinn all at once, yet nevertheless his sight would be too weak at the first to behold the clearness thereof; and would soon feel pain in his eyes not being accustomend to be in the clearness of the Light. This wee observe in ourselves when as wee suddenly come out of a dark place into some great light. For wee the presently feel in our eyes a paynefullnes, and an vnaptnes to see well: which more, and more passeth away when our eyes are a little accustomend to the Light. How much the more must this be, in the eyes of Him who did never see light before? But when as such a blind Person receiveth more Opening in his eyes, and is a little accustomend to the Light of the undergone: y beginneth he also to make more use of the interior power of the sight casting his eyes towards the light which presenteth it-self unto them for some time together; nevertheless he cannot yet fix his sight for any long time upon this Light, and much less can he perfectly behold, and distinguish other Things therein, being as yet not wholly freed from the obscurity of his former blindness, and his eyes not sufficien●ly accustomend to a clearness of the Light; nevertheless he receiveth much more Light y before, and hath more hope of Being fully cured of his blindness, and that he shall be able to behold with his eyes the Light clearly. But if the Cure succeed prosperously, and that at length he be wholly freed from the former thick skin, and his eyes restored to their perfect clearness, so that he can receive, the light into them without difficulty: And that they are strengthened, and begin to behold, and enjoy the pleasant light in itts clearness at all times, and places without Labour,& difficulty, and all things in the same. he will much wonder that being before he was so compassed about with the Light, yet could conceive nothing thereof; seeing now plainly that the salt was not in the light, but in the blindness of his eyes. And y he needs no further instruction how he shall apply his eyes towards the light to behold, and enjoy the same. Behold thus it happeneth with the interior eye, and with the receiving of the divine Light into the soul; which is not received in its perfect clearness all at once, but by degrees. At the first when as a Man lived in sin, and followed his evil inclinations, and was unexercised in God, he was wholly blind, and knew no more of the divine Light y as though it did not shine here upon earth, or were not at all. nevertheless God was y in Him, and he in God: and this interior seeing power was always in Him, to wit, the spirit. For that is not amnihilated by sin: but yet it was covered over with so many thick skins as the man had defects extant in Him: so that he in no-wise could perceive the divine Light in Him, or receive it. And albeit that by the Sacrament of Confession his synns were taken away, nevertheless the thick skins are not taken away from his Interior eyes, nor can the Spirit therefore behold the divine Light; because there still remaineth the root of sin: self-love, and unbridled Passions, and Affections. These are all skins upon the Interior eyes of the soul, and do mediate betwixt Her, and God, but when as Man applieth Himself to a purgative life mortifying his unbridled Affections and evil inclinations, these skins begin to wear away from his interior eyes, and going by degrees forward, and coming to an absolute Abnegation of all Creatures,& a perfect Resignation of Himself, and a pure love, and naked faith, and exercising himself diligently herein as hath been said; y the skins begin to fall of from his Interior eyes, and all that did mediate betwixt Him, and God. But yet the soul cannot presently receive in her the de●yne Light in its perfect brightness, for these skins do not fall of all at once from her internal eyes; Being this absolute Abnegation, and Resignation cannot be so suddenly obtained in their full perfection: which as long as the soul hath not, shee i● not capable of the divine light according to its essence. For shee is yet inclined to Creatures, and to herself, and not wholly amnihilated. nevertheless when this adhesion, and Irresignation is not palpable shee receineth some little light in Her, but it cometh from without mingled with the senses; and is not supernatural. And much less hath the soul the pure love, and naked fay● above declared, in their full Perfection but after much, and continual exercise. Yet because the defects of these latter, are less Contrary to Ann●bilation y● the former, and that the soul doth her endeavour to free herself from all defects therein: and comes still nearer to purity; And consequently the divine Light doth manifest itself unto her more,& more according to the measure of the preparation, and dilatation it findeth; inciting and preparing her by little, and little to the Perfection of love, and faith. And so the soul becometh clearer, and clearer; and more capable of the divine Light till at last shee behold the hidden presence of God in the same. But at the first this aspiring soul is like unto the former blind Man that as yet being not quiter freed from the skins of his interior eyes, doth but see only s●●ne little beams of the divine Light which slow sweetly into her Interior, and through its Excellency, and pleasantness doth ●nkyndle a great desire in Her to enjoy that heavenly Light in perfect Clarity. To which beams the soul cannot convert herself but shee presently expels them out of Her; and shee is to receive them passively permitting them to prepare, and dispose her to receive by degrees more clearly, and perfectly that noble, and divine light. And after shee hath remained for some time in this simple maner by herself observing how these beams of divine Light do manifest themselves within Her. And with what simpleness they arise from the inwardest part of her fund, and how shee is by them more cleansed, symplifyed, and more strengthened in pure love, and naked faith, y shee beginneth also to rais herself to that divine light, and to cast her eyes of Spirit simply upon it; yet shee cannot continue long therein, but receiveth it as a glymps, or lightning which wholly penetrates her, and swiftly elevates her with a simple conversion of Spirit to the light which every time begetts a new clearness, and a new satisfaction in the soul: who by this doth more powrfully free herself from all hindrances of the senses y by the precedent beams, and is more Confirmed, and Corrobotated in that divine light, and receiveth more knowledge thereby. And thus when the soul remaineth constant in that faithful observation of the divine Light until by experience shee hath learned how to apply herself, as behoveth Her thereunto; and is now perfectly freed from the skins of her interior eyes▪ That it finding no impediment in her doth perlustrate or through enlighten, and wholly replenish Her Interior. and so at length the soul through the same doth raise herself to the Contemplation of the hidden divine presence in Her, as wee presently shall declare. And y shee seeth how in Truth before shee was blind: having eyes, and not seeing, being in the midst of the divine essence; And in the mean while perceiving no more thereof, y as if it had not been near unto her; whereof shee now plainly seeth the only cause to haue been the manifold skins which did deprive her wholly of that increated Light; so that shee was no whit capable thereof. The devout soul therefore must be hereof admonished, which wee haue brought thus far, and placed now by means of the foresaid Exercise in the divine presence. Who must know that in the beginning for a time shee will only perceive some small beams of the divine Light which will sweetly touch her inwardly; aslong as shee perseuers in the former interior preparation, to which shee must adhere with great symplicity yielding more, and more place unto them in the innermost of her fund, until by them shee be by little, and little prepared to enjoy that noble light perfectly in herself. THE XIX. CHAPTER. How the soul in receiving of the divine light shall persever through some secret means which are here given. but how shall the soul in receiving,& using of this divine light; eitherby way of inflowing beams, or casting her sight into the same( as hath been said) persever any time in containing herself thus passively without any work, or turning herself to any Thing, yea not the light, as is said, although this may be done for some short time; yet it seemeth not well possible to continue herein for any long time: for according to this doctrine the soul may haue no other object y this internal light to which notwithstanding shee may not convert herself, nor behold the same, which seemeth impossible to be done? To show unto the soul, and teach her how this may be done, and how shee shall remain so internally,( as is said) shee must first know that when wee say that shee must not behold that Interior Light, nor convert herself unto it. It is to be understood of a conversion, and a beholding which is done with an actual observation; for the soul can take no intellectual knowledge of the Light.( As is said) but all the knowledge which shee hath thereof can be but experimental. And therefore her conversion, and beholding must not be to the light itself according to its Being; But to the Experience shee hath thereof in herself. Or to the purity, and clearness which shee perceiveth thereof in Her. whereupon shee must so simply, and vacantly reflect that it cannot properly be t●armed a conversion, or beholding. That the soul therefore may persever in that internal Light, it is necessary that shee find some thing in herself to which shee may convert herself unto, without working or any Imaginable form: as some thing which presents itself unto her which withall makes her mindful of God, and puts her in Remembrance of his presence in Her to be enjoyed so without working, and to haue an object without Image; and consequently persisting in the foresaid denudation, and Vacancy to retain that divine light continually in her. But to frame any such Thing were impossible to the soul, if Nature had not provided for her in this behalf. Man hath within himself a propension, A natural propension, and inclination to this Exercise and inclination of Hart which is subject to the power of love which when it hath actually present either by Imagination, o● thought, that which it loveth; it doth dilate itself, recreate, and rest therein; adhering,& enjoying the same. And when as it hath it not present it doth long, and thirst after it and for that end sendeth forth the other powers thither where any such thing may happily be: that following the knowledge they give thereof, it may recreate, and delight itself, as if it were present according to Some call i●t a Propension, and very well may i● so be called. the measure of love it beareth unto it. This inclination S. Augustyn calleth( pondus ainae) the poise, or weight of the soul. My love( saith he) is my poised, and thither am I carried whither my love swayeth. The souls proper resting Place is where that is, which it loveth, and thither is shee carried by love, like as a ston to the earth by its weight. This inclination( as S. Thomas of Aquyne saith) is that which first moves itself amongst the powers of the soul, and therefore is moved of itself without other help. This Interior power is loose, and separated in the soul of which wee now speak. For shee hath sequestered, and freed herself from all inordinate love, and adhering to Creatures; and therefore shee very easily perceiveth this in Her, after that shee hath actually obtained in Her, by the former Exercise the Abnegation, and Resignation mentioned. For thereby this loving power which before was spread diversely amongst Creatures is wholly united, and recollected in itself. And because the soul hath converted her Affection, and love to God: consequently this inclination of the loving power is very subtle, noble, and divine. And this divine spark must the soul endeavour to obtain wholly into her power; for it is the Instrument wherewith shee is to elevate herself to God, and be absorbed in Him as hereafter shall be taught. But because the soul hath not, as yet here entrance into God, and standing only in naked faith: that he is intimately present unto Her; hence is this loving power inclining very simply without ceasing to the hidden Good which it solely loveth; whensoever it is not hindered through some adhering, or working of the soul. And this inclination is no work of hers produced of set purpose, but a natural flowing, and Propension; yet such as the soul can convert herself unto, and reflect upon; yea such as shee may use as a divine Aspiration to God. And as-long, as shee is not wholly resigned in Him, or hath Him through naked faith so intimately present, as when shee is perfectly resigned, and thereby internally disposed towards God, as hath been said; this internal Inclination of Hart serves for a simple apprehension, and recordation of God as often as shee will observe it, and reflect thereupon For after that shee is wholly resigned in God, and adhereth interiorly to Him by naked faith. This inclination doth no more drive the soul outwardly, but draws her inwardly to repose in Him; whom shee intymly loveth for himself. For shee is inwardly there where God is present without Medium, or mean. And being that shee on her Part hath no Image, or similitude, This serves her for a sign of Gods presence. Yea, and for as much, as the souls proper resting Place, and Center is in God. And that shee hath a continual, and natural inclination to Him which can never be satisfied out of Him; wee cannot assume any Thing more proper y this Interior inclination. Which when-soeuer a man is wholly free, and vacant of all Creatures, doth admonish Him of God, and inclines Him unto Him as to his proper resting Place. Behold when the soul doth with sufficient symplicity convert herself to this interior inclination, shee can persever very well in this denudation, and vacancy of herself, and continue in receiving that divine Light. Wherefore standing in a nakedness from all Creatures, and Vacancy of her proper working, and being wholly resigned in God shee shall simply sink down into herself, and will presently perceive this inclination which shee must suffer in Her without doing any thing to make the same clearer, or more intimate, or Nobler. For thereby shee would make it to Become wholly gross, and natural, and obscure that divine light in Her. Shee may well, yea must by a simple inward conversion to the same persever in enjoying the inflowing beams of the divine light in Her( as hath been said) But that this inclination may be divine, and serve her for a Recordation of God the least work may not be admitted as caused, or brought forth by the soul; But must be in a perfect vacancy, and quietness of the Exterior, and Interior Man passively received. So that the soul herself may not convert herself unto it but with shut eyes. For here shee is but in herself, and not above herself; nevertheless shee resteth not in herself, But is inclining out of Nature into the spirit, out of time, into Eternity; and doth observe neither time, Place, nor her own Image, but slightly, and vacantly. For shee is wholly free, and separated from them; although by reason of her weakens not wholly averted from them, nor elevated above them. And by how much the soul doth keep herself quiet, and vacant externally, and internally; so much the more noble, and divine doth this inclination show itself, and the divine light more clearly illuminate Her. And so the soul by means of this inclination may continue receiving, and using these beams whereof wee haue spoken in the precedent Chapter. By means of this inclination the soul may also after Another maner persever in theforesaid nakedness, and Vacancy, and use of the divine light, with more satisfaction, and greater progress. For as shee can take this inclination descending downwards into herself where her proper place is; and there hold herself by it, as a Remembrance of God. So can shee like wise use the same thereby to elevate herself upwards to the divine Light to receive the same in her with greater fullness, and Clarity. For by this inclination shee is bowed downward in herself, and there very sparing perceiveth this Light. But this elevation must also be done with great symplicity only by means of the foresaid introverted loving power, which as it was moving her Interiorly to that noble hidden Light, so now is it elevating her to the same, not to continue in this elevation, which as yet shee is not able to do. And shee hath also sufficiently found by experience that shee cannot continue introverted, and raised to the light which is so intimate present unto her; but only to cast herself swiftly into it for a moment. Shee doth as one that will behold the undergone in its own sphere who swiftly casting his eyes upon the clear shining undergone withdraweth them presently again,& shutts them too, not being able to look upon it, but for a Moment: in which notwithstanding Moment of time he sees,& knows the undergone which he is not able to behold fixedly. In like maner the soul whlch is no ways able to behold steadfastly the divine light, Nor to convert herself with Continuance unto it; can only by a swift, and short conversion( as hath been said) cast herself in to it; by which shee is separated from herself,& all Creatures, and receiveth the divine light with more Clarity,& perfection in Her, and is thereby carried further into God, y shee was by the former inclination. Which swift conversion the soul so often reneweth in herself, as shee perceiveth herself to be swerved, and sunkdown to the senses; and that the divine light in her decayeth; and every time shee dilates her-self to the uttermost extent of her power in the said Light. And this maner is far different from the precedent according to the diuers dispositions of the soul, who must herein carry herself wholly otherwise; not so much passively, as actively, nevertheless continually in requisite symplicity. And to this maner the devout soul shall stir up herself when as shee findeth herself to haue gotten some Maystry of the foresaid inclination. And by how much the more simply the soul performeth this swift conversion so much the clearer doth this divine light shine in her. Yea sometimes also when shee actuateth this swift conversion lively enough, shee penetrates herself, and discovers the divine presence in Her. And therefore this internal Exercise may not only be called a recordation, or minding of God, but also an adhering to God. For Albeit that the Spirit is not steadfastly converted into that divine light, nor consequently into God: yet nevertheless to the uttermost of its power it doth extend itself to that divine light, and by the same doth cleave, and adhere to God. And through this secret, and internal means the soul perseuers in that swift, and short conversion to that Light whereof wee haue spoken in the former Chapter. Besides these two ways, there is None by which the soul can nakedly Continue in the using of the internal light. wherefore shee must endeavour to haue them in Her that thereby shee may without obstacle steadfastly receive this divine light, whensoever shee is touched to the denudation of Creatures, and internal vacancy of her powers; And hath therein by the foresaid Exercises gotten some hold, y must shee leave her internal working principally that of beholding; and suffer herself instantly to slip simply into that hidden increated good which is most intimate present unto Her, firmly believing that shee shall be received by the same when as shee resigns herself entirely unto it. And at the same instant shee shall perceive the foresaid Inclination which albeit at the first seemeth to be gross, and wholly natural; shee must notwithstanding stay by the same, and it will by little, and little become more welcome, noble, and divine. To wit, by how much the soul more nakedly, and purely resigneth herself to God; so that very little of her own work will be therein. And having that inclination so in some sort in her power shee shall also endeavour thereby to elevate herself to that divine light after the foresaid maner. And if shee apply herself constantly Experience the best teacher. to this( as now is said) shee will find by Experience all that is said, more clearly y can by words be expressed unto her. For it is not well possible to declare fully by words the interior disposition of the soul in respect of this Interior Light. Only wee haue to our possibility exhibited to the devout soul that being now arrived to the interior nakedness, and Emptynes shee should not presently elevate herself to the Contemplation of the divine presence, as commonly it happeneth; for thereby shee would much hinder herself, and scars ever attain thereunto. For this internal preparation must necessary preceded before shee be fitt to be elevated above herself to the Contemplation of God, as hath been said. And for want of right distinguishing betwixt this divine light, and divine presence many remain all their life long standing at the door without ever entering into God▪ For as soon as they perceive by the former interior disposition the Manifestation of the divine Light in Them, they presently convert themselves to itt, and behold it as God, by which so doing they make of a supernatural Light, a natural; and so never obtain God deuynely in them. Yea they never haue that divine light in its purity, and nobleness, because they convert themselves unto it to contemplate the same whereby they take all excellency away from it. And hence it is, that they also remain in themselves without progress. Whereas on the contrary, if they did receive the arriseing light passively in them, and suffered themselves to be prepared by it: they would after a most excellent, and certain maner be elevated to the Contemplation of God. And the reason why they do not suffer themselves in such wise to be prepared by that interior Light, Is principally because it seemeth to them too simple after such maner passively to receive that Light, and to use the foresaid means. They persuade themselves they ought to do more, and to make use of the Light in a more full, and perfect maner; whereby they do as one who would go run to meet the uprising undergone, and in the mean while should fall into a dark pit where he would not be able to behold, and enjoy the undergone even when it is Risen. For endeavouring to increase, and further in themselves the arising Light. They cast an impediment by their gross working. They ought therefore remaining in their internal peace, and quiet disposition to expect until such time that the light do the manifest itfelfe clearly unto Them. And although this seem to an unexperienced Man very simple, and facile to keep himself thus interiorly attentive, as hath been said to that internal light; nevertheless it is very laborsome, and hard to be done: to reflect so simply upon it, and so to continue, as is said. Yea to an vnmortifyed, and vnresigned Person it is impossible to hold Himself so simply to this Interior inclination; because this requireth a constant and a perfect denudation of all Creatures, and a Resignation of Himself to God. In which internal disposition if any one can continue by what means soever it be; he is at the next door to the highest perfection. And the soul doth continually by this internal simple observation, and using of this divine light all that shee did in that active Exercise of the aforesaid points. For they must be continually in the soul essentially before shee be capable of this light. And consequently always remain there, before the same can Continue in Her. In so much that the soul which after one of the foresaid ways retaineth in her the divine light is also amnihilated in herself,( albeit by reason of her Imperfection shee be not yet above herself) And shee cannot before obtain that light essentially in Her. And therefore like as Gods presence cannot be obtained by pieces; but either whole, or not at all. In like manner the soul keeping herself rightly by this simple loving inclination of her Hart receiveth that denyne light also whole, entire, and pure, as shee doth afterwards when, as thereby shee is elevated above herself, and Contemplateth God, although not after so clear, and perfect a maner, because as yet shee doth not give it sufficient way. For it cannot be mingled with her senses; but must be unmixed, and pure in her, or not at all. And therefore when wee said that it doth not come all at once, but by little, and little, is to be understood, as is now said; that it doth not from the beginning perlustrate, and enlighten the whole soul; because shee doth not sufficiently open herself. nevertheless the light in itself is always pure, and unmingled. Like as the undergone shining through the Clefts of a shut window into the Chamber, that light of the undergone is pure, and unmingled; albeit but according to one beam; which is to be well noted, Accompanying the preparation to this light there is an interior clearness; but that is no wise that divine light, whereof wee speak, but only a clearness in the powers of the soul. For this divine light requireth that the soul be wholly vacant, Empty, and wholly amnihilated according to her former Being,& become a pure spirit, before it can arise in her. And albeit the soul hath it sometimes in more, and less clearness; and also contemplateth God on time clearer y Another. nevertheless the light, or Gods presence is not therefore at any time mingled with the senses; but that happens merely by reason the soul hath not always her interior light, and Capacity a like prepared to receive light, and to use it. And that the soul may better understand this, let her observe that( as hath been said) to each one of the former points doth answer a certain clearness in the soul, when as shee exerciseth herself in the same, as shee ought; which clearness in its points is greater, or lesser according to the greater, or lesser Perfection wherewith shee exercises herself in Them. But this divine Light whereof wee now treat( goes before the divine presence, and dependeth thereof, as the shadow of the Body) can no more be obtained by piece meal y God himself; and therefore is not in the soul till such time, as shee hath the former points essentially in her. The soul hath also that in her in lesser, or greater clearness, and Perfection; but yet it must be always unmingled, and pure; as is said of the divine presence; and this the soul observeth clearly who hath obtained the same in her. For shee experienceth that by the least Image shee yieldeth unto, or turns unto; shee wholly looseth that Noble, and internal Light. Albeit notwithstanding shee retaineth in her a clearness in the powers by reason of the Abnegation of Creatures, and Resignation in God, wherein shee remaineth yet in some certain degree. But they cannot discern this who haue not experienced this Noble Light; and therefore they esteem themselves to be yet present to God, when as they perceive but only this foresaid Clarity in Them; and in very dead are not free from Images which mediate them from God. And although wee haue given the name of a light to this divine Mercy in the soul; wee must not therefore think, that it is in the understanding as other lights. For it doth penetrate, and flow through the spirit into the whole soul, and all her powers; and replenisheth the same; as also produceth in the will a perfect ioy, and a heavenly satiety; whereby the Concupiscible power of the soul doth continually enjoy a sublime, and hidden Good which yieldeth such a heavenly Gust, and ioy that there with it holdeth itself wholly Content, and satisfied without desiring, or seeking as y any other Thing. For being that as well the will as the understanding doth deny, and leave itself wholly for God-sake; so it also receives its reward, and is recompensed as well as the understanding, and obtaineth the repose, and Peace in God which for his sake it hath forsaken in creatures. And it is not only that infused light, and divine Gust by which the soul is so satisfied but also the certainty shee hath of the nearness of the divine essence which shee knoweth to be without Medium, or mean present unto Her, following this light as the day, the morning. And who in place of Himself doth give her this heavenly light till such time, as shee be apt to be elevated to the Contemplation of Himself. In so much that the devout soul when as shee hath obtained in herself that noble light shee may freely content herself therewith without hastening too much in going forward to the Contemplation of God. For in truth when shee hath that light in Her, shee is without Medium, or mean by God. Yea shee beholdeth God according to the doctrine of S. Gregory Nicene who speaking Math. 5. 〈◇〉 of those words of our sawiour, blessed be the pure of Hart; for they shall see God. understandeth thereby that the purified soul seeth God in her internal purity, and cleanness. For( saith he) The Alienation from all sin: the good ordering of Affections, and Passions; is a divinity in the soul, and a most noble Image, and similitude of God. Now what more estranging, and alienating from all sin, and imperfection can there be in the soul y when by the foresaid points shee is wholly emptied from all Creatures, and from her own self. And if so be the soul in her own clearness, and Purity beholdeth God; How much more when as thereunto followeth a divine Light whereof wee now haue spoken. And finally to give a sign whereby the soul may know whither shee haue this divine Light in her, or no. Shee shall observe whither shee having this light, be in verity free, and loose from all Creatures, and Herself: so that shee perceiveth her spirit to be separated from the senses,( although not yet above them) and her own Image to present itself unto Her without any adhesion thereunto. For this disposition is proper to the Exercise by which the soul receiveth, and retaineth that divine light. And again shee shall observe whither shee having this light thereby expelleth, and excludeth all Vexation, Troubles, and disquietness from Her. Whither shee hath it not above, nor without her, but inwardly in herself being wholly penetrated there with. And whither it doth more arise from within Her y from without infused. All which is proper to this divine Light. Which shee also looseth( as hath been said) all at once, and that by the least immortification, inordinate Affection, or unadvised Image. By which signs shee may well gather that it is wholly divine; as it also in very Truth must make her inward Man wholly divine; separating her daily more, and more not only from all defects but also from all Creatures, and her own self, and all Images: drawing her interiorly nearer, and nearer to God. The devout soul therefore must reflect heerevppon diligently, and receive this doctrine as a secret, and hidden Art. And when as shee perceiveth the foresaid inclination in Her which will be very easy unto One exercise ceasing another ariseth as the Ven Fa. Baker was ●●ont to say: when God takes one away he gives Another. her after the preparation heretofore set down. Shee ought with all possible symplicity internally to apply herself thereunto leaving all other Exercises, and instructions, till shee in herself be master hereof, and find afterwards herself invited to ascend higher which shee will sufficiently perceive in Herself; when as shee shall faithfully haue prosecuted this internal inclination. And thus shee shall very certayntyly, and easily attain to the Contemplation of the hidden deity. Yea shee will as it were be led by the hand unto it, which other wise shee can hardly obtain. And therefore wee haue in explicating this divine light for her better Instruction, made so long a stay. THE XX. CHAPTER. How the soul by the divine light must convert herself to the divine Presence; with some signs to know whither her conversion be right. NOW when as the soul by diligent observation of the foresaid divine light( founded in this maner in the denudation of all Creatures, and Vacancy of her powers) is become potent over herself, and the divine light, y will she find herself internally inuyted to a more streight nearness, and union with God, and will perceive in herself an inward desire to be wholly absorbed▪ and▪ Lost in God. For although shee be now wholly separated from all Creatures nevertheless shee findeth herself not so entirely left, and rendered up to God. And therefore easily returneth to herself; And that divine light doth not satisfy her to the full, as it was wont to do. But it seemeth to Her that shee must find out some Thing above it. Which happeneth because shee is now come to a nearer Interior likeness of God y before shee was. And y is it time for her to enter with that obtained light into the kingdom of God within Her. Whereas hitherto shee stood only at the door, but had not entred in, or begunn to convert hersel● to the Contemplation of the presence of God. But how shee shall perform this, is more obscure for her to learn y the former. For that it must be done through an inward operation wholly spiritual, such as the soul never hath produced any more pure,& intimate, nor can on her part produce; which by reason of its great pureness, and intimatenes can hardly by word be explicated. The only Benefit is that the Spirit through the Interior light is thus prepared, and in some sort hath by experience learned how it must ioyn itself to God; and is now more established in the naked faith, and pure love. Otherwise it were impossible to instruct her after what manner shee must convert herself to the hidden presence of God in her. And yet nevertheless if shee do not withall possibility go, and stand to perform this secret conversion with required symplicity shee shall never obtain the noble presence of God without Medium, or mean. For this illuminated soul is like unto a Man who hath kept his Bed all his life time, or hath been bound, so that he never could make use of his feet to go: albeit such an one wee set upon the Ground having his feet at Liberty, and he strong enough to go; nevertheless he must be fayn to be led for want only of use, and would not be able to go alone. In the same maner albeit the Spirit now be freed from all internal, and external impediments, and is now at Liberty in itself, fitt now to be elevated in God. Yet nevertheless by reason of its vnaccustomednes, it must be holpen, and led to God; at least-wise shewed the way, the more because the maner after which it must convert itself to God in itself is so simple that it is wholly indivisible; Neither can there be any thing added thereunto or diminished, but it makes it unfit to find God. And although wee can give no clear Instructions, or certain Rules by which wee may know after what maner this interior conversion to God must be done, having now surpassed all observations, and Instructions which by reason of their Multiplicity would be a hindrance unto Him. nevertheless wee will give some admonitions, and also signs which may serve Him the Better to find the same, and also to judge afterwards whither he haue it as he ought, and haue rightly found it out. The illuminated soul therefore must first know, that by no means shee must relinquish her internal disposition which shee hath found in herself to be necessary for the receiving, and retaining in her the divine light; but must with all possible diligence conserve it entire, if shee actually haue it; or if shee find herself suarued from it, shee must first of all recover, and renew the same before shee go about to convert Herself to God. because it is as needful for the hidden presence of God, as the precedent light. Yea it is a necessary preparation to this. Therefore keeping herself vnbecombred, and recollected by the same, shee will find herself admonished that shee must convert Her either in the superior, or inferior part of herself to God elevating herself above all her senses, and powers, and her whole Being; or all overwhelming the same, and depressing it unto the very lowest of herself; and shee must by no means convert herself to God in the midst of herself, shee so doing, shee will not keep God the least time present, yea which is more, shee will not once find him so present, not that God is less present there y above, or below in her( for he is present alike in the whole soul) But because shee cannot be there elevated above herself, which( as is said) is necessary for the finding of Him. And that by reason shee cannot quiter rid herself from the senses in the midst whereof shee is. therefore let her first of all reflect well upon this, And for this cause loose no time but presently either elevate herself in God, or sink herself wholly in Him. For to both these a pure, and sequestered soul is equally prepared; And to an exercised Person it is as easy as to lift up his hand aloft, or to let it fall down, or with his eyes to look upwards, or downwards, and therefore the soul must accustom herself to haue the way pathed, and open in Her as well upwards, as downwards to God. For the first is necessary for her in her external works in which shee cannot take God otherwise y upwards:( as hereafter shall be taught) And the other is more appliable to the time of Prayer which shee maketh in time of Abstraction; because that shee being so sunk into herself is better preserved against all distractions, and excursions of the senses, and remayns in more quietness, and solitarynes, and consequently apt to observe, and bear that inaction of God in Her. And therefore shee shall there in the depth of herself learn to sink under, and relinquish all Images, and gross operations of her powers, and the more thoroughly, and deeply shee doth it, the more secure shee will be from the adhesion of the senses, and the higher elevated in spirit, and consequently discover, and find God clearer within Her. And after the former exercise shee will perceive, and find in herself a secret possibility how to perform this elevation, and depression, or down-sinking, which to unexercised Persons is altogether unknown. For Worthy to be observed that which in these People is dispersed, and unfolded, in the other is simply gathered,& recollected; and is a means for the pure,& introverted soul to convert her entirely upwards, or downward to God, as before outwards to Creatures. But this elevation, and down-sinking shee must do so simply; that albeit shee here actually converteth herself to Another object in respect of that which shee did before when shee only passively received the divine Light, and converted herself after the foresaid simple maner to the finding out of the same; shee must nevertheless concerning this, keep herself so introverted as though shee did no such Thing. In so much that neither of the conversion itself; nor of the divine presence to which shee converteth herself shee ought to frame, or haue any Image, or likeness more y before shee did, or had. Yea not so much as to make any precedent Intention, or purpose of converting herself to God; for thereby shee would hinder the symplicity, and singleness of her mind. Yea being shee is now amnihilated in Herself, neither may, nor can shee convert herself, and the more shee doth it, shee is thereby more unfit for this present conversion; because it must be done above herself,& shee cannot be above herself, but it must be effected by Another power to wit the Spirit which only can perform this internal conversion; but withall possible symplicity; standing in the Light whereof wee haue spoken shee must with a Totality of herself in perfect Peace, and Rest as though shee had God, or at least could not miss Him: vnlock, or open her interior either downward, or upwards; and shee will perceive that a simple power will proceed from Her which will stretch her forth; and convert her to a hidden Good which is yet more intimate unto Her that the light wherein shee hitherto stood. And shee must be very wary shee do nothing besides the first conversion. For that would be plainly against the symplicity here required; and thereby shee would fall into the Operation of her powers, and senses. For the spirit hath no other operation y a simple conversion, and aversion which it performeth in a moment. True it is, it doth this conversion with more agility, and swiftness: also the very selfsame time it keepeth itself with more, and more Attention, and vivacity before God, and diueth deeper into Him; Yet nevertheless it is the selfsame vndistinguished internal operation; and this the soul must diligently reflect upon. And in case shee perceive that shee doth more y this simple conversion, and that shee cannot withhold herself( as often happens in the beginning) shee must endeavour to slip away, and forget this working, as all other evil Motions till as such time, that of themselves they stay behind. Which will now be easy for her to do enjoying always that simple Light by which her powers are sweetly held in nakedness, Vacancy, and symplicity without molesting her by their working. And upon the same the soul falleth, and resteth again whensoever shee doth not obtain in herself rightly that divine object. And thus simply converting herself upwards, or downward to God shee will be as it were compassed, and received into a great darkness, and hidden profundity in which shee will loose her Image, and similitude more profoundly y in the former Light; from which shee must now inwards draw her light of Contemplation, and in the inermost of this obscurity, and profundity shee will perceive a hidden increated Good which is more intymme, and present unto Her y the precedent Light. And shee must open, dilate, and stretch forth herself to the uttermost of her power in the presence thereof to be thereby instructed, changed, and wholly transformed, According to His good pleasure. So that all the operations of the spirit be with an interior Vigilancy, and livelynes to keep itself before the divine Aspect, which will manifest itself unto it in a supernatural clearness. It is nevertheless to be observed that when as the spirit eleuateth itself to God above all Operation of the powers, and senses, That it consisteth there more by way of active Contemplation, Before God, so the passive understanding doth wholly convert itself to that hidden Good. But when as the Spirit diueing downward sinketh itself in God; that is done more in passive maner. because it is chiefly the work of the will which rendereth, and resigneth itself wholly in God. And the soul is there more enjoying, and possessing y Beholding, and Contemplating; having for her contrary Party the sensual Concupiscence: Like as in the elevation of the Spirit the Imaginary similitudes which here wee must with such simplicity sink under, as ascend, and surmount the former. But by reason that as well the one as the other manner is very occult, or hidden, and that many therein deceives themselves thinking they perform this conversion well, whereas nevertheless it appeareth that they do not enjoy the true fruits thereof. Wee will for more certainty give some signs to the soul which shee shall observe in herself, and thence know whither shee doth this conversion as shee ought. And these be the signs from whence the illuminated soul must take her mark whither being after her manner converted to God shee finds herself not only free from her own Image, but also in an hidden internal Being wholly absorbed, and lost. For in this, differeth the enjoying of the douyne presence in the soul, from the use of the divine light whereof wee haue now spoken; That the soul may attain to this divine presence shee must not only be debarred from all Creatures,& herself, and wholly vacant, but must be also elevated above herself. Whereas for the receiving of the divine Light it is sufficient shee be debarred from all Images, as hath been said, and vacant from all proper working. And so shee is but in an actual separation, and not oblivion, and much less losing of herself. Neither is shee above time, and Place, and her own Image which( as hath been said) the soul yet continually remembreth, albeit shee resteth not in herself because shee hath cut herself of from all adhering; and therefore even with the least Commotion, or observation shee findeth herself again; yea shee is not otherwise lost y that shee doth not reflect upon herself. The reason hereof is that the Light in the soul ariseth when as shee is in such manner prepared as wee haue said. But this divine essence is fart above the essence of the soul elevated, and doth not in such maner arise of itself, nor poureth itself into Her. But to haue that present the soul must convert herself unto it above herself: hence shee is not only in an oblivion of herself; but is much more estranged from herself, and also wholly converted to Another object above Her; yea not only converted, but wholly absorbed in the same; and therefore shee findeth herself in Truth as lost out of herself, not knowing how, or where shee is. For the Spirit is above time, and Place elevated in a permanent eternity which hath not the least Communication with any Thing here below. Heerevppon the soul must reflect whither shee find herself thus interiorly lost, wholly above, and out of herself; so that shee be actually amnihilated in herself, and transformed into Another Being, or that shee be only in an oblivion of herself, and between these two shee will easily distinguish after that shee hath experienced them Both. For this sign is easy to be marked. Yea when shee is some what practised, shee will soon discern in her exterior man whither shee be so interiorly Lost in God, or no. For this losing doth cause a perfect cessation of all working, and quietness of the Exterior powers, and members. And assoon as this losing is not in its full Perfection, it will show it presently in the exterior Man. For if the soul do not rest out of herself in God, y shee resteth in Nature which must appear in some part, or other of the Body. Another sign is whither having been after her maner for a while interiorly converted to God, shee find in this conversion any difficulty, or pain in any of her powers, or Members by reason of the interior Attention, or force shee doth by converting herself thus to God. For albeit the spirit( as A su●●t● refreshment to be united to God. hath been said) to the uttermost of her possibility is extended, and stretched to God, as a string upon a Bow; here nevertheless is not the least wearynes, or tediousness; But Contrary a Man is thereby exteriorly, and interiorly renewed, refreshed, and strengthened. Yea if he were before tired he would hereby be refreshed, and renouated better y by any other means. because this interior conversion doth wholly appease all Commotions, and perturbations in the inferior Part: in so much as all his members even the least are, as if they were a sleep: which corporal relaxation, and annihilation he will the more perceive by how much nearer he approacheth to this true conversion to God. And in the superior part the soul being converted receiveth a new force, and spiritual ioy which doth also flow into the inferior Part of the soul yea into the whole Body which hereby is inwardly strengthened, and refreshed. So that the true conversion to God doth no ways cause the least tediousness, or wearisomenes neither in the interior, or exterior Man. And therefore when any wearisomenes ariseth through the internal Exercise it is an evident sign that the corporal Parthath Cooperated; for that Alone can be wearied, and not the spirit. By these signs the introverted soul may in some sort gather whither in her conversion shee did Nothing too grossly, or too much wherein most commonly shee suffers more danger, y in doing too little. because Man is more prove to work, and hardly though he would can keep himself suffi●iently vacant from working. Or also whither the soul were too much declined after this Vacancy: shee will easily discern by her internal disposition during this her conversion which will be without any light, or knowledge of God, or satisfaction: as also by the disposition shee retaineth in herself after the foresaid conversion to God. For y shee will find herself to be elevated no more above her Nature, and her senses y shee was before. But more inclined to extrouersion, y introversion. And if before shee felt any Trouble, Vexation, or tediousness, or sorrow in herself, shee will find Herself not wholly freed of them: where as notwithstanding by this true conversion they ought to be absolutely vanished away. And to speak the Truth the best, and most certain sign out of which the soul may infallibly gather whither shee do the internal conversion uprightly, and doth not incline to too much operation, or vacancy, is, to observe diligently how shee findeth herself at the end of her Prayer. For the true conversion to God cannot but produce ●uident signs, and fruits in the soul. For by that shee is separated from all Creatures, and herself, and elevated in God by which is engendered in her a free, vacant, and clear mind; free from all Temptations, Vexations, and grief, or sorrow. And shee cometh to haue an aversion from all sensuality, Immortification, defects, and Multiplicity. And is altogether inclined to God, to solitarynes, and Mortification of herself, and Exercise of all Virtue. Which virtuous disposition shee essentially hath in her, not in Manifold working, but in an internal Peace which shee obtaineth by a pure Resignation of herself in God which for some time remaineth with Her after shee hath left her solitude, and is now in Multiplicity, and business. upon this therefore the soul must principally reflect: and hence most certainly know her internal disposition to God: which otherwise is very obscure, and uncertain, and hardly to be discerned, and judged. And now when as the soul hath obtained the right Medium, or mean, and just Measure, and doth only so much, or no more y this internal conversion to God requireth: shee must know that by no means shee must change, and alter herein. For the next means to haue God present is to be unvariable as God is unvariable. And therefore all her care, and diligence must be to obtain this true conversion more speedily in its full Perfection, and to remain longer in the same till such time as shee hath itt in her power, as other Operations of her senses, and powers. And although shee find little satisfaction at the first, and did not in such maner perceive( as is said) the excellency of the divine presence, but that it seemed to Her that shee was interiorly without object, and did behold, and Contemplate nothing of God. nevertheless shee must not think shee ought therefore to do otherwise y● hath been said. But must know that itt happeneth so to every one at the Beginning, and that itt cannot be otherwise. It is with such a Beginning soul; just like unto one who cometh out of a great Light into a chamber where the windows are shut, and where notwithstanding some light is received through the clefts, and rifts by which such as are therein do see one another, as also what they do. But he who cometh out of the clear light at his first entrance into the room will imagine the chamber to be wholly dark, and that one cannot see Another therein; but if he stay a while there till such time, as his sight be propo●tioned to that small light, he will by little, and little begin to see the Persons, and the other Things which are in the room. In like maner the soul which first cometh into the presence of God, often times in the beginning seeth, or feeleth nothing that is divine, and thinks herself to be wholly idle; which happeneth because shee is accustomend to that Interior light which from the beginning is very pleasing, and recreatiue to the soul. And because the divine Presence is unknown unto Her; which also for its excellency, and great subtlety is far elevated above the interior light, and shynes in the darkness of oblivion of all created Things most subtyly. And therefore at the first shee doth not perceive God albeit shee be converted unto Him. Yet if shee remain there Constant, her interior eyes will loose more and more this grossness, and become welcome to conceive, and Contemplate that increated Light; and so will begynn to see, and know that in very Truth shee hath God for her object, and that shee shall haue, and enjoy in Him all good, and full satisfaction. Which at the first by reason of her gross incapacity was unknown to Her. THE XXI. CHAPTER. What the soul here experienceth of God, and how carefully shee ought to keep the same. THE soul seeping God which hitherto hath faithfully followed us may now joyfully say I haue found whom my soul loveth. Cant. 4 And haue her Name changed, and be called a soul enjoying God. For shee in verity hath found her God whom shee out of love thus far pursued; not in any Image, similitude, or likeness: but above all this according to her great desire, and wish. Yea shee may not desire any More y shee hath found, and experienced. For shee seeth plainly that what is above this doth not belong to this life, but to the future which shee expects where shee shall behold in Clarity that which here shee cannot see but in darkness, and obscurity in Comparison of the future clearness which shee knoweth full wee shee cannot here obtain, no, not desire. Shee also perceiveth plainly that all which is beneath that which shee enjoyeth, is less y that to which shee is created,& which shee ought to obtain in this life;& therefore cannot content herself therewith, or synd rest therein. So that the soul being thereunto arrived may not desire more, nor shee be satisfied with less having obtained that Rest which is her only end in this Life, and whitherto shee found herself moved, and is now become the Ky●gdome of God. Shee knows, tastes, and enjoys a Truth, B●auty, goodness, and delight more noble, and perfect y all put together shee ever knew, tasted, or experienced before. And nevertheless shee is not able to express properly how, and what her object is, or how shee hath it present; but only that it is the origin of all created wisdom, Beauty, goodness, and Perfection in which is yet infinitely more comprehended, y is created. And that shee hath this present not properly by a sight, or conversion, Touch, taste, or feeling; and yet notwithstanding shee hath him by all these, and much more. For according to all her Possibility, and Capacity shee is most intymately joined unto Him, and united with Him. And albeit shee cannot clearly see that God is her object; nevertheless shee hath after an unspeakable maner an interior witness thereof much more certain y shee could haue by her senses, and powers, or y all books, or Teachers could give her. And shee perceiveth in her that all the Prayers, and hymns of the holy Church properly appertain to that hidden essence which shee hath interiorly present to which shee also findeth in Herself such a reverence, and devotion, as though shee were actually before the Throne of God. Which reverence, and devotion shee produceth not, But it cometh of itself out of that essence. And here the soul enjoying God is perfectly according to all her desires satisfied, and satiated. Nor is shee any more careful what shee shall do to please God. For shee knoweth full well that on her part shee neither can do, nor give more y shee hath done, and given, and that God can require no more of her; for all she hath is, or can: shee hath entirely offered up to Him; and now neither relies, nor resteth upon any Thing, but on her own nothing which shee conceruing ever in its integrity knows that shee perfectly satisfieth God; and therefore this is her sole Care, and Exercise, Neither can shee desire any Thing of God, nor pray for any Thing which concerneth herself. But her only Prayer is that shee may never depart from her own nothing( which shee now hath obtained) but increase more in In God nothing is neglected said thou lerus, and it is the same that this Autho tracheth the knowledge thereof, and that Gods will may be done in her, and in all Men now,& for ever. And if shee prayed for any thing else shee would be effigiated, and fall from her nothing, and this breedeth in Her a great quietness, and peace. Shee seeth now how grossly, and stupidly before shee sought God, when as with Images, and Considerations, and other exterior Exercises shee converted Herself to Him; and cannot admyre sufficiently her former blindness, and insensibility that whereas God is so nigh unto her; shee nevertheless hath no more known Him, nor reflected on Him; y as though he had been far from Her. For shee seeth now clearly that shee is captivated in Him, and compassed with Him, as Her body is with the air; and that he must no more be sought after y the air, nor known by Images, and similitudes but only by an internal enjoying of the same. Shee also seeth Now very well that it is her own fault, and not Gods that shee hath sought, and gone so far to find Him. Whom shee findeth Him as ready to communicate Himself as the undergone, the air, or water where they find Passage. Shee acknowledgeth that in vain shee sought upon Land that which is not to be found, but over the sea: which sea nevertheless is not without, but within Her. For shee denying, and abnegating all created Things, and herself comes to, and also over the sea. Finally shee perceiveth that to deny herself, and all Creatures for God is to seek God rightly; and to loose these altogether, is truly to find Him. And thus shee experienceth what a good exchange shee hath Made delivering herself up, and All shee hath to God. For whatsoever shee hath denied, and forsaken for God shee hath more truly obtained, and enjoyeth in God; y shee did before posses out of Him, and infinite more besides. For God Himself is also become hers. And shee enjoyeth now more Liberty being wholly resigned in God, y shee did be●ore remaining in herself. For the will of God which before did govern Her( and oftentimes against her desire) is now become her will, so that what happeneth to Her, or can happen is grateful unto her, and shee would Perfection truly described. not wish, or desire it otherwise, and shee tasteth therein more sweetness y ever shee did in any thing before which shee did according to her own will, and desire. Shee now also enjoyeth the fruits of her pure love, and sees how it elevates her directly to God; and perceiveth clearly that the less shee seeks herself in God the more shee obtaineth. Also shee discerneth How much it is without all reason that shee should seek, or intend any Thing in God but Himself; and how impossible it is doing otherwise to be elevated to the divine union. Lastly shee hath now certainly present, that which before shee only in obscurity without experimental knowledge believed of God, and doth actually experience that the more confidently, and resolutely shee casteth herself on God, and confydeth in Him, And the more precedent certainty shee coveteth to haue, the less experimental certainty shee will find. Thus is the soul( loving God) now enjoying the fruits of her long during Pilgrimage having well employed her Labours. For shee now findeth in herself the kingdom of God which shee did not think, nor imagine to be in Her. And shee also clearly perceiveth that this is wholly hidden, and unknown to other Men because it can only be found in Abnegation, and Annihilation. Which way because they do not go: shee seeth it is no marvel they do not attain unto it, nor know it. To this soul enjoying God wee can do no more y only admonish Her, that shee remain diligent, and endeavour to continue where shee is now come. For shee is come now into the school of eternal wisdom where God Himself will teach by his inspiration what shee is further to do to remain united with Him. And therefore the only lesson wee can give her, is that shee very strictly observe her interior disposition which wee haue expressed unto Her in the above mentioned four points: and with all diligence keep the interior sight which shee hath obtained clear, and pure, and converted continually to this divine Light, and the superexcellent deity which shee now hath begunn to enjoy, that the same may expel out of her all obscurity, and impediments which yet remain in her. For shee cannot be freed from these more easily, and certainly y by a continual watchfulness of the divine Light, and a constant contemplating of the divine presence. Hence all the time shee can get, shee must yet spend in abstraction, and solitarynes yielding still more place,& free passadge to this divine Light,& learning by the same interiorly to elevate herself to the contemplation of God, always diligently observing that through her fault shee yield no place to any Thing which may any ways obscure this Light in Her. For like as shee could not obtain the same but by a perfect Abnegation, and annihilation of herself, so shee must of Necessity live, and dy in this nothing if shee mean to hold it: and for this cause shee must withall possible swiftness mark, and observe all her senses, powers, and Motions of her hart least peradventure shee come to loose this happy nothing which can only make God present unto Her: which observation of herself ought to be now much more easy Our being nothing is Gods being at in vs. unto her being thereunto enabled by the excellency of the divine Light, and the secret presence of God, and doth now clearly observe how shee doth willingly give place in Herself to obscurity, and chaseth away that heavenly Light, as often as shee in the least maner declyneth from that internal disposition by which shee is come thus far. So that this soul enjoying God must now resolve with herself to walk hence forward in an exceeding great purity, and Perfection of all Virtue. Yea it is necessary that from henceforth shee not only take upon her a Virtuous life, but also a heavenly, yea a divine conversation accounting great, small defects: which Other Men do little regard; yea the least vndecentnes, or superfluity in words, works, or omissions, Images of Creatures shee must avoid no less, y great defects. It were needful shee cast her eyes more upon Angells, to imitate them in heavenly purity y upon Men; having in verity taken upon her an Angelical, and heavenly life being now entred into that kingdom of God which is within herself into which nothing that is defiled can enter, or stand there, or else shee cannot persist in that Noble union with God which is begunn in Her. To which Purity shee cannot attain better y by a Constant conversion to the divine presence which now shee hath found. This separates her wholly from all that is created, or temporal, and elevates her above all that is human to an angelical purity so that shee only needs to observe the same diligently, as hath been said; and thereby shee will avoid all that is a hindrance, and obtain what is needful. nevertheless shee must not omit the works of Obedience, and Charity; but there willingly suffer her own loss, and leave God for God like as wee by, and by shall declare: our meaning here is only of unnecessary, from which shee must free herself. let her y say with the spouse I held him Ca●t. 3. neither will I let Him go, till I bring him into my Mothers house. For as yet shee is not established in the inwardest, and profoundest of this divine Ab●sse. Whereof david said Thou shalt hid them in the secret of thy face: from the disturbance of Men. For as appeareth, and as wee shall say in the ensuing Psal. 30. 21. Chapter shee can be yet moved, troubled, disquieted, and driven back again from thence where shee is now come; yea shee must know that many haue been where shee n●w is, to whom God hath been so estranged afterwards, as though they never had known, or experienced any Thing of Him. And that merely because they did not firmly hold, and keep diligently that which before they had obtained of Him. For albeit the soul which standeth here hath truly obtaineth God; nevertheless shee is not confirmed in Him, to which much time, and diligence is required. Shee is like unto a three newly planted, and that hath taken yet no root which is easily moved by the wind, loosened, and sometimes blown down. And therefore care, and diligence are required, as also time that it may become stronger, and radicated. For which end nothing is more necessary y that it remain quiet, and without stirring in the Ground; whereby it draws nourishment, and sapp from the earth, and begins to spread forth its roots, and so takes fast hold in the ground. In the same maner the foul which is now separated from all Creatu●es, and Herself, and converted to God at the beginning is soon moved, and dissipated in her powers, and senses: being as yet not fast ●adicated in God. And therefore is required in her a great Care, and Diligence, and above all that shee remain in all possible Rest, and tranquillity converted to God, and adhere fast to Him till such time, as her powers by the divine influence above all change, and Alteration according to her possibility be fastened, and confirmed in God. therefore let her be very careful to keep that which shee hath obtained of God, and with no less solicitous Care y one that is in the midst of a Water in danger of drowning holdeth fast a plank or board by help whereof he keepeth Himself above the water, and without it would infallibly be drowned. For like as he so soon as he letteth his hand go, sinketh down into the water; in like maner the soul sinketh into her Nature, and senses in that very instant in which shee leaveth the presence of God, and the divine Light which shee hath now obtained. THE XXII. CHAPTER. How the soul through her old Defects is diversely hindered; that shee cannot peaceahly Continue in the Contemplation of God. WHEN as now the soul enjoying God doth in this maner all her endeavour to retain the hidden presence of God to which shee is happily arrived, and endeavoureth as is said to keep her interior sight always converted to the same; shee will find that shee is but able for a short time to continue quietly therein. For the precedent impediments will oftentimes against her will draw her of, and avert Her from that grateful Contemplation, and enjoying of God. For albeit the scale, or thick skinn be now taken away from her eyes as hath been said; and that the blind Man to whom wee formerly compared Her being freed from the scales of his eyes doth easily behold at all times, and places the Light of the undergone; nevertheless it goeth not so with the interior eye of the soul. For when the scale of the corporal eye is once taken quiter away the Party is rid of it, and is so wholly freed thereof as though he never had had any scale at all. But although the soul be once freed from the scale of her eyes; nevertheless it returneth again as easily as the earth, or mud that lieth in the bottom of the water mingleth itself with the water at the least Motion thereof making it thick, and taking away the clearness thereof. In like maner the senses which cause the scales upon our interior eyes are but sunk downwards as hath been said, and therefore do easily ascend upwards again, and are far more easily mingled with the Spirit upon the least Commotion, y the Earth with the water. Which commotions do happen often in the soul. For albeit shee hath wholly forsaken all Creatures without, and resigned herself perfectly unto God, and that out of pure love, and standeth now in naked faith as hath been said, and consequently ought to be as a bide free from all bands, cleauings too, and imprisonments, flying without any hindrance in the air. nevertheless by reason there yet remaineth in Her the inclination to Creatures, and the roote of self-love is yet in Her; which are the bands, and ties wherewith shee hath been bound shee is easily taken again, and tied as well to Creatures without her, as also to herself. Likewise the senses that remain quiet, and vacant( are troublesone being accustomend every where to cooperate and to haue their share, and Contentment of all) oftentimes seek for some sensiblenes, and feeling in God, or intrude themselves into the interior operations of the Spirit, and perturb the same with their grossness, and so the interior eye of the soul is thereby obscured, and hindered in the Contemplation of God. Neither is this against that which wee haue formerly taught, to wit, that the soul by the internal preparation becometh dead, and amnihilated, for so shee is in verity, and before God. because according to her free-will shee is for God-sake dead to all Creatures, and to Herself for all Eternity, and doth also her endeavour at all times to forsake all affections, impressions, and operations,& to mortify them,& annihilate them for God which when shee actually effecteth( as being truly dead,& amnihilated) shee findeth,& enjoyeth God for that time. But nevertheless shee hath not yet perfectly▪ and in very Truth rendered up her Spirit, nor is wholly freed of her created Image. For Nature,& senses are not yet perfectly rooted out;& therefore shee oftentimes falls back again into them,& returns to her own being, not through her own will, but for want of long exercise not having yet sufficiently practised this death, and Annihilation. Hence this actual death, and Annihilation in her is not constant; not consequently this presence of God which cannot remain in her without them. Hence it is that the soul enjoying God is often troubled vexed, and disquieted against her will according to the diversity of her affections, and inclinations, as also incident Images, and impressions, and Thoughts; and hereby is the spirit necessarily hindered in contemplating, and enjoying God. For although these Images, and impressions, and commotions be not in the spirit, not can come thither, but only in the inferior part of the soul where they always haue entrance into, and so long as the same is not actually suspended, and drawn up into the superior part; the spirit can hardly withhold itself from converting itself unto them; by reason of the union which it hath with the inferior part. And albeit that this conversion is commonly without adhering to; or as it were unadvisedly, and without observation: yet nevertheless for that present, it hindereth this spiritual death, and Annihilation, and consequently the enjoying of Gods presence. And albeit the spirit were freed from all these hindrances, and not withdrawn by these incident impressions, and commotions of the soul; nevertheless it cannot at the beginning continue long elevated in God by reason of its inbred instability through which it can hardly fix itself any long time upon any thing: but oftentimes,& easily falleth from it against its will through a natural forgetfullnes to which It never hath more occasion y in this present exercise to God. For in this It is with all the powers of the soul, and all her possibility as upon a point recollected, and inwardly attentive to God. From which Attention, and recollection when as but any one of the powers, or senses doth withdraw itself, And that the Spirit doth in the least maner incline itself thereunto: in that very instant it looseth the divine object wholly, as hath been said: which the more must happen because that this divine object is in itself so elevated above the apprehension of the senses, and powers; and they haue there so little experience, and satisfaction that they draw very easily themselves from this internal Attention, whereby the Spirit is oftentimes hindered in this grateful Contemplation of God. And albeit that all these impediments are in this of like nature, that each of them deprive the soul wholly from the divine presence nevertheless the one estrangeth Her from it, more y the other. For some do take from her only the Recordation of God; but others do moreover interpose an impediment betwixt God, and the soul which also remaineth although the remembrance of God be renewed in Her. And this impediment is also greater in one y Another. Like as when the soul through her natural Instability looseth God without yielding place in Her to Commotions of the senses, albeit shee thereby receive an Impression, nevertheless shee only remaineth simply averted from God. For although there be also in her a conversion to some Creature: it is notwithstanding without adhesion thereunto, and therefore by a simplo Recordation of God shee is rectified again, and converted without hindrance to God. But when as by some commotion, or perturbation contrary to the absolute Abnegation,& Perfect Resignation before mentioned shee is averted from God: there is besides the aversion, a conversion to some Creature,& that with adhesion which is sometimes more, sometimes less,& always causeth a Commotion in the soul,& obscureth the Spirit, which also remaineth when as It by a simple conversion returneth again to God, so that thereby shee remaineth mediated from God till such time as the Commotion through the Vigour of Spirit be wholly appeased in the soul, and the obscurity expelled. It is other ways; when as the soul contrary to the pureness of love seeketh herself in God desiring to rest in his guists, or in the divine presence with propriety, and self-love. For y shee is not converted to any created thing distinct from her, but there ariseth in her a dark cloud, a great obscurity which doth more hinder,& estrange her from God y the precedent conversion to creatures. because that the same doth wholly change the divine object in the soul making that of uncreated,& supernatural, created,& natural. But the most hurtful impediment is; when as in the soul ariseth some doubtfullnes against the naked faith above described which easily happeneth in the unexercised persons. For before the spirit hath gotten full power over the senses shee can very hardly repress them; but that they will covet some natural certainty in God,& w●ll not resign themselves so nakedly in that they know not, nor haue not had any experience how, and what it is; This Interior strife, and war endamageth the spirit more y all the other impediments; And he can hardly find any Remedy for it. For the other leave Him yet his object; albeit they make a Medium, or mean there betwixt,& hinder that he cannot behold,& enjoy it well, And therefore herein the spirit helpeth itself with faith wherein it is now by Experience Confirmed,& resting thereupon it giveth no place to the objections of the senses: but the infidelity taketh this object quiter away telling Him that it is deceit, by reason t●e senses cannot perceive any thing thereof. Hence the spirit looseth its stay,& hath Nothing to lean unto. And is environed with great obscurity not knowing whither to turn itself, or how it shall hinder that it be not overcome by the senses. Lo Thus it is, that albeit the soul hath now found her beloved according to her desire. So that now shee no more needeth human Instruction to approach nearer unto Him, yet notwithstanding in this quiet possessing, and enjoying of God shee is diversely both exteriorly,& interiorly hindered; wherein it very much importeth her to be instructed how shee shall behave herself. For this maner of proceeding which shee must use to overcome all her impediments, is so much different from the precedent as the state wherein shee now actually consisteth, is different from that wherein shee before was. Yea when as the Spirit hath found out this secret conversion here declared shee hath need of no other knowledge y how shee shall behave herself against all impediments impugning on all sides,& endeavouring to deprive her of God; least shee sustain damage by them. The Ignorance whereof is the occasion why many remayns long time without progress,& sometimes also loose what they had found before of God, Therefore wee will endeavour according to our Ability to help the soul loving God;& to give her a clear Instruction whereby shee may know what shee ought to do against these impediments that at length shee may enjoy her beloved in perfect peace. THE XXIII. CHAPTER. How the soul hath one simple Remedy against all the foresaid impediments, and what that is. but the soul enjoying God which before wee had reioyced in the finding of her beloved, wee haue now made sad in setting before her all impediments which shee is yet subject unto; shee had thought shee had been in the haven,& now hears that shee is yet in the midst of dangers exposed to the winds, and waves of the unconstant sea. Shee thought shee had obtained the Victory,& henceforward to haue enjoyed in rest,& Peace the crown for which shee had fought; and now understands that shee is yet in the midst of her enimyes, and must yet strive, and fight: which is the more sorrowful, and heavy unto her to hear, by how much the finding of her beloved was more grateful unto her from whose sweet embracements shee is hereby hindered. But shee must not yield to this sorrow for it would do her more harm y all the precedent impediments put together: being manifestly opposite to pure love which requireth that shee do what shee is able, and commit all the rest to God to manifest Himself in Her at such time, and after such maner, as he best pleaseth, being contented also to be always deprived of all experimental knowledge of God. For Abnegation, and forsaking belong to Her, and the illumination to God. And therefore shee ought not to build her Rest, and comfort upon the Interior experience, and feeling, but upon her own nothing which shee must prosecute to the uttermost, until the same be really obtained. And therefore knowing that the sut●le Nature in her is not yet dead, but only a sleep, and no-ways amnihilated, as it feigned itself to be. Shee shall with a new, and couradgious mind say with the Prophet david. I will pursue mine enimyes, and over ●ake Psal. 17. 38. them: and will not return till they fail. For in that very instant when shee was wholly amnihilated for God, shee found God; whom shee lost& now hath actually found that shee hath again as soon as shee came to herself no Other enemy y her own self; and so much as shee remaineth in herself, so much shee excludeth herself out of God the experience whereof ought to stir her up with all fervour, and diligence to prosecute continually the pernicious Being of her own self, until shee haue firmly obtained that noble and precious nothing by which shee cometh to posses that true eternal life, and kingdom within Her, to which shee hath now a great advantage being past the worst, and having found the right way to God,& the true means to vanguish wholly her enemy so that Albeit shee doth not yet ly fast in the haven; nevertheless the way thither lieth open: And although shee as yet hath not gotten the full Victory nevertheless shee hath a certainty thereof having besieged her enemy, so that he must yield Himself up unto her power, if shee only persist in the place shee hath already gotten in herself, as heretofore hath been said:& shall presently be shewed more it large. For against all these foresaid impediments albeit they happen out of diuers causes,& also diversly mediate betwixt the Spirit,& God. One only Remedy is sufficient which this soul already hath( as shall presuntly be declared) yea although the impediments seem to be many,& great and really be so to an vnmortifyed,& vnexcised Man, who is in danger to yield consent to such Commotions, and trouble; yet to this soul enjoying God they are in verity( put altogether) mere nothing; for shee hath already amnihilated them with her free-will by which shee from Her Hart is dead in Affection to all Creatures, and herself; and that out of pure love to God whom shee serveth in naked saith, and who also doth account her to be, as shee is according to her free-will; and not to the inferior part, as hath been said. moreover all the Manifold impediments are also actually nothing in respect of the spirit. For None of them, nor any other Creature can enter into it, or reach to it, no more y to a soul separated from the Body, or senses: neither can it receive any thing through them, or from them but only from God whose Image it is. Hence being this soul enjoying God remaineth elevated in Spirit, and liveth according to it, shee ought not to fear these Images, Commotions, and Alterations, but esteem them all as nothing: albeit they be very many, and strong Commotions in the senses, and powers for they cannot touch her as-long as shee remaineth elevated in spirit. Shee is like unto one who is in the top of an high, and invincible tower which although it may be impugned below, yet it cannot be won aslong as he that is within keepeth Himself above, and holdeth the Ports shut; and therefore such an one ought to keep Himself at Rest, and Quiet not regarding the noise, and stirs made below. But in case he came down, and would endeavour to chase them away that impugned the tower below,& for that end opened any of the Ports, he would without doubt put himself in danger of being taken,& of ●●osing his strong hold. In like maner this soul as-long as shee keepeth herself above in the superior Part, and doth not regard any accidents, or impugnations: they can no wise hinder her: but if shee convert herself outwards to them shee puts herself in danger of being overcome by them. Besides, this soul enjoying God hath no more now but one simple, and indivisible to wit, one Intymme conversion to God. Besides which, if shee do any Thing shee maketh an impediment, and hindereth herself so much from God, as by the incident cogitations, or inferior Commotions shee can be hindered. because as hath been shewed shee must as well let her own operation be quiet, and vacant to find God, and to retain Him, as to be bared of all Images, and impressions. Hence shee hath also forsaken all her own working expecting this simple, and intymme operation which is also sufficient to perform all that shee before did withall her manifold operations. For all her former Imaginations, observations, Affections, and purposes did merely serve to withdraw her free-will( which was Obstinate, and Rebellious) from all Creatures, and to convert it to God. And also because shee did not know how; or where God was to be found; shee did labour much( although her will was inflamed) to convert it to God, and to hold it there, and was forced with great Labour, and working to resist the occurring impediments. But this soul enjoying God hath by diligent, and constant Exercise gotten her will into her hands, and hath found God in herself above all operation to whom shee can wholly convert her-self in an instant: which conversion( as doth appear by that which formerly hath been said) doth comprehend in it an absolute aversion from all that is defective, human, or created; and so shee resisteth thereby all impediments in the most secure, certain,& perfect The chief only,& most excellent remedy, for a soul in this state against all Temptati●s. maner which either by Nature, or senses can be objected. The soul therefore which is arrived hitherto ought not, nor may not use any other Remedy against all occurring Images, fantasies,& Commotions of the senses y this her simple, and usual conversion:& only thereby shee will best of All,& with greatest expedition resist them,& keep the internal eye clear,& immediate to receive that divine Light in Her without impediment. For albeit wee haue said that by such impressions, fantasies,& Commotions the skins are cast again before her interior eyes; yet nevertheless they be much different from that they were before. For although they be actually before her eyes, yet they do not cleave fast unto them, nor are they in the least manner united unto them, as before they were. But are only cast slightly before them, and as they in a moment do come before them, so likewise in a Moment they are removed,& taken away. And for the better understanding of this simple maner after which the soul must resist all occurring impediments, let us declare it by a common similitude. It is with the soul in this internal Exercise( in respect of her senses,& powers) as with one that sleepeth. For as in Him all his powers,& senses must of Necessity cease from working,& be in a perfect oblivion of all Things as if they were dead,& amnihilated. In like maner must it be in this Exercise to God; as appeareth by what hath been said. And therefore like as the senses through their working hindereth H●m that desireth to sleep; in like maner do they also hinder Him who desireth to unite himself with God. Moreoue● like a he who will sleep suspendeth all Operation from his senses: even so must also the soul do in this internal exercise. let a Man therefore imagine how he behaneth himself when he would fayn sleep,& is hindered therein against his will either by incident Cogitations, or troubles of m●nd, or some inferior noise, or Molestfull pain of Body, or some other Indisposition( for all these; or any one of them hinders his sleep, and keeps him awake so long as his senses reflect thereupon, and Busy themselves therewith) he endeavoureth to rid his mind of them all; but yet not operatively, that is by labouring to drive them away albeit the impediments be diuers, and very vehement; but very gently, and simply withdrawing his mind wholly from them all whatsoever, and howsoever they be, and with all quietness forgetting them, giuing no ear to them, or to whatsoever his senses present before Him; no more y as though he were deaf, and blind. And to this sometimes he forceth himself with violence when the Things be very lively presented to Him, or be very painful, or troublesone unto Him. For y he can very hardly forget them, which nevertheless he must do, if he will fall a sleep, and the more s●mply, and sueetely he doth it, the sooner he will fall a sleep. Behold after this manner must the soul also behave herself with her senses, and powers when they vex, and hinder her from this internal Peace, and union with God: feigning herself not to hear, or see what they present unto Her. For whatsoever the understanding, Memory, will, or the inferior part doth represent unto Her, or any ways incline her unto, shee must by no means ansuere it, how deep soever it enter into Her, or how manifold soever the Commotions, or incident representations be: nor do any Thing for that end; but simply avert herself from them all,& there ramayn constant denying herself, and all Her senses. As the foresaid Person who doth his best to sleep, and as one who hears knocking at the door, but because he hath no mind to let the party in, denies, and faynes himself not to be at home, and doth not stir how much soever the other knocketh, and maketh a noise regarding it no more y as though he really were not at home. So must the soul do against all representations,& suggestions of the senses, and with much more reason y these other two. For( as hath been said) these Things are to her in verity nothing,& if shee otherwise esteem them, or admit them, or convert herself unto them they do incomparably more hatme y those things do, to the foresaid Persons which they so strive to avoid. And this manner must shee always hold as well in the time of Prayer, as other times whensoever any created Thing is represented unto her; till such time, as shee be occustomed to let all things slip, and pass by as though shee were a sleep, and this is the only way shee h●th to rid herself of all impediments. THE XXIV. CHAPTER. The simple way by which the soul shall overcome all occurring impediments, is more at large declared. ALBEIT the soul may now in some sort observe how shee is to carry herself against all exterior, and interior hindrances above related, to persever in that happy union with God which ●he hath obtained: yet because many herein fail by reason one can very hardly so simply repel all incident Images, and cogitations, and appease in himself all arising commotions, and perturbations being so accustomend to his gross kind of working which he can scars Command: as also being he can hardly persuade himself he doth enough when as with all his forces he doth not oppose, and resist that which draweth him from God,& provoketh him to sin. Wee therefore will here more clearly express out of what before wee haue said the manner by which this interior opposition against all occurring Impediments in the soul must be performed. And first or all, the soul ought by no means to disquiet, or trouble herself. Albeit shee find herself assailed by innumerable Imaginations, commotions, and Vexations how impertinent soever they may seem to be. For it is in vain, and against all Reason. And besides shee doth herself more harm y all those put together could do; It is in vain; for shee cannot any ways rid herself thereby of their impor●unity▪ Shee doth like unto a seafayring Man who being at sea in a great storm should rage against the winds, and waves, and would in a furious maner go strive, and fight against them. Or like unto Him who because there are some dark clouds which deprives H●m of the Light of the brig●t shining undergone should oppose himself against them, and go about by force to drive them away. For it is no more in the power of a soul that is not yet wholly converted to God to hinder that these incident Representations,& Cogitations do not occur, and present themselves unto Her, yea, and Being in Her, to expel them forth by violence; y it is the power of the sailor to alloy the winds, and assuage the swelling Bill●ws, or the other to remove the clouds hanging in the air. For the causes whence these proceed are above her power, and often times are produced in Her by the divell. The soul doth also Contrary to reason to move, and trouble herself, for that which shee ought to make no account of, and which canno● do her the least harm( if shee will herself) as hath been said. moreover shee doth herself great harm; for disquieting herself in this maner, shee necessarily expelleth God from her who cannot rest, but in Peace, and interposeth a greater impediment betwixt Him, and herself, y those Images( for whose sake shee disturbeth herself) can cause; for shee may find God in Her only by not regarding, and forgetting them, But all disquietness,& interior Commotion depress the Spirit under Nature, and senses, and leave after them for a long time a trouble in the soul, and consequently estrange her more from God. This appeareth by the similitude which before wee produced of him who would gladly sleep, who not only in vain, and against Reason vexeth, and troubleth himself for the incident Cogitations, and Commotions; but doth also thereby incomparabl● more hinder himself from sleeping. therefore the soul ought by no means to disturb her internal peace for the arising Thoughts, and Imaginations in Her; but receive T●em with tranquillity of mind, as a Thing not in Her power to hinder, and that cannot reach to Her, or any ways annoy her. And knowing this shee must only keep her hold more Constantly, and with more vigilancy observe least shee be endamaged by them, like unto the seafavring Man, who perceiving the violence of the wind to arise looks unto his Ropes, and T●acklins, and employeth all diligence. to keep his ship from sailing under, and being swallowed up by the waves. In like maner this soul in stead of disquieting herself, ought to do her endeavour to fasten her Spirit so in God that shee surmount all disturbances, and impediments, and be not endamaged by them as wee shall teach her hereafter. Secondly shee must not only not disturb herself or by force, and violence oppose herself against she occurring Images, and thoughts or arriseing Commotions. But also shee must do nothing the more; in respect of them, or to expel them from her. For albeit that perhaps through Considerations, and Reasons shee might broke the force, and Violence wherewith they do assail Her, and avert her will from them. Notwithstanding this is all in vain in Not to do in th ●sta ●, is to a● all. this present State wherein shee is, And it is to go much back ward in the same. For by the precedent preparation her free-will is already wholly averted from that which with many Reasons, and Considerations shee goes about to make it leave. And the soul not only laboureth in vain, but also procureth to herself a new impediment through her working. And this also appeareth by the similitude of him who would gladly sleep who if he labour to resist the incident Imaginations, and will by force expel them: he hinders himself much more thereby from sleeping; y all the incidents thoughts themselves could do. And therefore all that the soul here must do in respect of that which doth hinder her from God, is to be wary that shee do nothing, and esteem all hindrances as though they were not at all; as in verity they be unto Her:( as hath been said) so that shee not only use no resistance against them, but not so much, as desire, or pray to be freed from them. For otherwise she sheweth that shee esteemeth them, as some Thing, and as such by them in very Truth shee is hindered. Thirdly the soul keeping her-self after this maner in her internal Peace without working against the incident distractions, and hindrances, must not there with content herself, and do no more For albeit he who would gladly sleep( to whom wee haue compared her) doth no more against all that hinders him from sleeping. nevertheless in this the soul in her internal Rest differs from him, that shee by an inward, and secret working of the Sp●ritt keeps her senses against their will a sleep, and can elevate herself above them whereby shee is much more freed from the Molestation of them, y the other who only auerteth his mind simply from them, without having any thing to which he may convert himself. For he must expect the sleep which he can by no means obtain by himself. The soul therefore besides the foresaid simple aversion, and internal peace: must proceed simply on with her usual Exercise to God, as though shee had no impediment at all in her,( as indeed shee hath not, if he consider it rightly) for if shee may not work, or oppose herself against the incident thoughts▪ Images▪ and Commotions because it is in vain to do any thing; but must esteem them as nothing. In like like maner he ought not to suffer them to hinder in the least maner her internal conversion to God, but to persever constant therein, as though these Impediments were not. But at the first when, as yet shee hath no sure entrance in God, or is sometimes also so oppressed Sleeping spiritual●y a delicate remedy. by these Images, and impediments that shee cannot find him, let her retain herself in a sleeping maner, as hath been said. And Albeit shee oftentimes through inaduertance be abstracted from God; shee must not therefore omit to return quickly again to him, so soon as shee perceiveth it, And that with as great symplicity,& quietness The like slight at first,& last of mind: the hundred or thousand times: as at the very first, or second time, as though shee had never been averred from God without troubling or disquieting herself. And that as well when this aversion hath continued for a long time, or but a Moment. The soul in this case must do, as one who seeketh some Thing among Thormes, and Nettles, who albeit he often prick, or nettle himself he is not therefore incensed against the thorns, or Nettles with more Violence, but handleth them more waryly,& charyly knowing that otherwise he would but augment his own pain. And if perhaps shee would be angry, and incensed against her own-self because shee hath not been more provident, but suffered herself to be so often, and easily averted from God unadvisedly by these imaginations, and Thoughts; as oftentimes silly people do; shee doth yet more foolishly,& hinders herself needlessly exceeding much from God. Shee doth as one who taketh a great deal of Labour to separate some bad seed from the good; And because he perchance perceiveth that he oftentimes mistaketh, and grypeth the good, for the bad; he should therefore be angry with himself, and in a hasty Passion cast all the bad seed in again, and mingle it with the good: Such an one would do very indisereetly, and make himself a new labour without reason, or necessity. In the same maner also this soul that is busied in separating her spirit from her senses being incensed with herself; because shee seeth that shee often fails therein, and forgetteth herself, and turns all vpsidedown, and mingleth the senses with the Spirit. which afterward with great Labour, and pain shee endeavours to separate a sunder. Shee must know that( as hath been ●aid) it happeneth very easily to every one to forget God, because this aversion happens in a Moment, And therefore it is hardly possible that a Beginner who is yet more inclined to Extrouersion then introversion, can so narrowly observe himself that he do not oftentimes through forgetfullnes of God convert himself to the incident Images, and Thoughts. This soul therefore ought by no means to trouble, and vex herself for this, but rather to take thereby Occasion to look better to her hold, And that shee be not so lightly withdrawn from God, but by interior Constancy be more, and more established,& confirmed in Him. As the foresaid Person( if he will do wisely) perceiving that he often letteth pass the bad for the good, must purpose to look more narrowly to his work, and to keep a vigilant eye upon the good, and bad seeds. In this maner the soul with all possible symplicity, and peace of Hart, must resume her conversion to God, as often as shee perceiveth herself through any distraction, impression, or other Interior disturbance to haue lost it. And although perhaps shee doth not therewith perceive so soon the wonted presence of God, or at least not so clearly, as shee used to do▪ But in place thereof these Images, and representations; shee must not for all that doubt of the presence of God, nor therefore seek more carefully, and solicitously y at other times shee doth. For thereby shee would hinder herself very much from God, and fall back into the operation of her senses. Shee must not do any thing after the first Moment that shee is mindful of God, and converts herself to Him, But keep herself so quiet as though shee enjoyed Gods presence clearly, simply suffering whatsoever doth interiorly obscure, and mediate her from God; And it will all vanish away( as hath been said) for when the Spirit is averted from it, it cannot remain; because it can only be held in the soul by the conversion of the spirit to it. Well it may hang in the powers for some little time after, but it can do no hurt; and must at last vanish away of itself. And furthermore whatsoever the soul should do by reason of this inconstant internal impediment besides the first Moment that shee is mindful of God, and converts herself to Him must of necessity proceed from the cooperation of the senses, and powers. because the spirit hath no other Operation y this simple most inward conversion Moment the work ●f thus book. which is done in a moment; as appeareth by that which already hath been said; where wee compared the Spirit to the corporal eye. For as this in a moment converts itself to that which it would see without doing any more, or being able to do any Thing more in respect thereof. So in like maner the spirit in this interior Contemplation of God, neither may, nor can do any thing besides the first conversion which is done in a moment. he may, and ought also( when as he findeth himself in any interior obscurity) with more agility, and vivacity to convert himself to God; that thereby he may be the less mediated by this obscurity. And this indeed is the only Remedy he hath against it; like as the corporal eye when that which it would behold is far from it, or placed in a dark place, it recollecteth all the powers of that sense, and so coverts itself with its vigour thereunto; as though the object were at hand, or placed in l●ght. For even simply it casteth its sight upon that which is a far of, or in darkness; as upon that which is near hand, and in Light. And if perhaps the soul in her return to God found that in her aversion shee had not behaved herself faithfully enough, and had stayed too long upon the incident Images, and was too much inclined to the sensual Commotions, and by reason thereof found herself as it were estranged from God. Yet nevertheless shee ought not to do any thing besides the foresaid simple conversion; but by the same even as simply with her accustomend to return to God, as if shee had not been disloyal at all unto Him; for all sorrowfullnes, shamefastness, and bashfullnes which otherwise by reason of her disloyallty shee were to feel in herself, and to stay herself a while therein, before shee convert herself to God, would necessary mediate her again from God. For thereby shee would avert herself from Him to the work of her senses, and powers, and remain therein for a long time: which shee never can do without great internal damage; And shee shall without this damage more certainly, and perfectly annihilate her former disloyallty, and reconcile herself to God by converting herself at the very first to Him. For albeit shee doth that, nevertheless her spirit will remain out of God without being introverted till such time as shee hath a perfect Contrition even of her former vnfaythfullnes in particular, and haue made a firm purpose of amendment. For shee cannot come unto God without perfect Abnegation of all Creatures, and a full Resignation of herself out of pure love( as hath been said) which internal disposition doth actually comprehend in it all sorrow, and amendment which the perfect reconciliation with God doth require. And therefore when as the soul doth only renew in herself her accustomend conversion to God, shee in verity, and actually doth perform all that shee otherwise must do with many words, and much working to acknowledge her vnfaythfullnes, and aversion from God, and to annihilate the same; as also appeareth by that which hath been said above. And thereby shee also plainly beholdeth the greatness of her fault, according to the Medium, or mean which shee findeth it maketh betwixt God, and her. Which Medium or mean when as shee through the entyrenes, and Purity of the internal conversion hath taken away; shee receiveth an interior Testimony of her reconciliation with God. as soon therefore as this soul enjoying God findeth herself to besuarued from God; shee must at the very instant convert herself again to him without much searching how ill, or disloyally shee may haue behaved Herself in that aversion; for therein shee would loose much time, and oftentimes more implicate, and entangle herself in the Images, and thoughts; and in the mean while scarce ever haue any certaynety how shee standeth with God, and How, and wherein shee hath sinned against Him. For being her Exercise wholly consisteth in the spirit it may well happen that some Images, and thoughts may stay a while in the fantasy, and understanding which also may cause some Commotion in the interior part; yet the free-w●ll not at all mingled there with, and consequently neither be synnfull, nor bad. For if it can well happen that one may with his understanding think of one thing, and with his exterior eyes behold another without being distracted from that which he thinketh of. In like maner there may be in the sensual concupiscence for some small time some Commotion, and yet not the free-wills consent, or that convert Examining breed●th little security, or satisfaction,& much trouble. itself presently thereunto; so can it also with much more reason be, that the soul being thus elevated in spirit there may be some Image, or Commotion in her powers, and senses, and yet shee not to be judged as willingly, and advisedly to be converted unto it, yea, or to haue suarued from her internal object. And therefore the soul by this examining of herself can hardly attain to any ceriaynety whither shee hath been willingly, and witting converted to the Images, and Commotions which shee feels in herself, or not; but shee will best of all understand that by converting herself through the midst of obscurity, and internal impediments to that divine Light that will best of all instruct her, and show The simplo Adhesion to God, the only means to enjoy God. her the greatness of her fault, and shee will also thereby know best how to behave herself concerning that, in Confession. This simple conversion then is the only means that this soul enjoying God hath to resist all exterior, and interior occurring impediments, and to persever in the quiet enjoying of her beloved. Hence, when shee fynds this in herself, shee must relinquish all other means, and ways as unprofitable, and hurtful to her( albeit they be convenient, and profitable to others) and must in the foresaid symplicity, and constancy keep herself in the same conversion whatsoever Images, commotions or other representations intrude themselves, yea also how good soever they seem to be. For shee is nearer to God by this simple conversion y shee can be by any Imaginations, or cogitations. And although as heretofore hath been said that the Impugnation of infidelity is most troublesone, or laboursome to the ●pir●tt, and the hardest to resist; nevertheless neither can, nor may the soul use any other means against it y the foresaid not heeding, neglecting, and slighting of the same,& the simple conversion to God. Yea being shee hath here nothing to trust unto in herself, nor any object to which shee may convert herself, shee must more simple overcome this impediment y any other of the former,& must keep herself more passively against all such objections of the senses not giuing the least answer at all unto Them. And albeit that perhaps shee be so strongly oppugned by the senses that shee cannot convert herself to God( as sometimes happeneth) shee must nevertheless hold herself inwardly so quiet as though shee were not impugned at all; holding herself in perfect Rest, and quietness of mind upon the experimental knowledge which before shee had of God; knowing that the senses can no more judge thereof then the hand can of the Light of the undergone. And like as in case the Hand should hold itself for the eye, and would conceive the ●ight, and judge thereof, Albeit it found it not, as indeed it cannot. The eye nevertheless would not therefore permit its knowledge it hath of the Light to be diminished for that time, but would retain what before it had experienced thereof according to which it would convert itself again to the Light, the hand being taken away. In like maner; albeit the senses convert themselves to that divine Light,& not perceiving any Thing thereof impugn Him with infideltiy, he must not strive, but adhere to his former experimental knowledge, and according to that with as much certaynety as before convert itself to that internal Light; and so by little,& little the interior obscurity will vanish away, and the Noble, and excellent Clarity return again. THE XXV. CHAPTER. That the soul must not sepaeate herself from God; for pain, Vexation, or other sufferings. But must therein Contemplate The Passion, and cross of christ. but it oftentimes happeneth that some of the foresaid impediments do so violently impugnethe senses that it is almost impossible that shee should in such wise forget them, and remain as it were insensible of Them as though she slept, And that the spirit should stand elevated in God without converting itself to them. Such be many corporal pains, and interior troubles, which oftentimes do so feelingly seize upon one, that he not only cannot avert himself from them, but also can very hardly keep his peace, and tranquillity of mind: in so much that he is prove to sorrow, and grief of mind, and to break forth into complaynts, and lamentations, using all Diligence to free himself from the pain, or suffering. For albeit that according to his superior will, he takes that suffering willingly from the hand of God, yet nevertheless when as it is actually upon Him, and is to Nature very hard, and heavy he opposeth his self very strongly against it, and the superior will moved to Compassion inclines itself also to the sensible Part to comfort the same, and so the soul is disturbed in her Peace,& the spirit abstracted from the divine Contemptation. herein must wee yet instruct the soul enjoying God; for shee is subject to many such violent, and forcyble impugnations which often continue long, and would also withdraw her sometimes very hurtfully from God, and force her to yield place to her inordinate, and unbridled affections, and passions; or if shee did couradgiously withstand them, it would be operatively, and with great Labour, and so thereby shee would be mediated from God, and neglect much progress. Shee must therefore know that in such violent, and sensible impediments shee must proceed after another maner, and use a remedy wholly diffe●ent from the former. For in place of that wee said before that shee should neglect, forget, and make no account at all, of what hindrances, and impediments soever did occur. So now wee say shee shall retain them in her, and convert herself unto them, taking them for her object in place of the divine presence. For being the soul cannot remove them, shee must of necessity acknowledge God therein. For this union cannot permit that shee feel any thing distinct from God. So that shee must convert to her profit that which would haue been an impediment unto her,& that would haue averted her from God, use as a means to convert herself to God,& thereby to vnyte herself unto Him. And this is a secret Mystery, and an excellent Exercise utterly extinguishing in the soul all sensvality, and self-love, and uniting her certainly, and strongly to God. For it placeth the soul above all fear, grief,& instability, which a Man by reason of external, and internal occurrence in this life is subject unto; and for the better understanding of this Exercise: it is to be noted that the r●●son why all Images, representations, and o●her Commotions do separate the soul from God,& make a medium betwixt Him, and her, is because shee inclines herself to some Creature, or rests in some thing to which shee is naturally affencted, to which when shee converts herself( because shee as it were falls upon it, and adheres unto it) shee must of necessity depart from God. Hence it is also that the more agreeable the Thing is to nature, and the sensual appetite the more danger the soul incurs of being thereby abstracted from God, and the further also is shee separated from God, if shee convert herself unto it; and on the Contrary the less sensual, and pleasing the object is, the danger is less, and also the less damage the soul doth suffer in case shee convert herself unto it. In so much that that which is most with nature, and senses is most contrary to the spirit of God; and that which is most against nature, and senses is most with the spirit of God: so that the soul if shee willingly accept of, or receiveth in her any Thing which is molestsome, and painful to nature shee can behold the same in spirit, and therein Contemplate God. For being that nature, and senses cannot convert themselves unto it, but rather for as much The right way of taking Crosses. as lies in them avert themselves from it, as being oppositt to them, it followeth that it must be out of pure love, and nakedness in spirit when the soul converteth herself thereunto. Hence wee say, when as there is in the soul such grief, pain, or other adversity which by reason of their Violence do drive her from God shee must convert herself to the same, and take them for her O●iect, and thereby shee may remain united to God as well, or more then before. But to this, is first requisite that the soul not only with a perfect equanimity or equality of mind accept of such grief, pain, or adversity without disquieting, or vexing herself( as hath been said) but also joyfully go, and meet them. For being shee must acknowledge God in them, even the least unwillingness or aversion from them would not only obscure● er but wholly deprive ●er of the divine obiest, and make the same wholly gross, and created. therefore the pain grief, and adversity must be no less welcome, and grateful unto her y was before the divine presence. For these must be in place of that. And in token thereof, shee ought by no means to seek for Comfort, or Consolation in her pains, or desire to be delivered from them, but contrariwise that which doth most molest, and vex her must be more dear unto her, and to make most account thereof. And then shee shall know God the clearest of all, which ought to be well noted; being it is that which freeth, and secureth this Exercise from all deceit( for nature, and the enemy cannot mingle themselves therewith, being so wholly contrary to them both) and is such, that to enjoy the fruits of this present exercise, when any Comfort either spiritual, or corporal joineth itself with that suffering the soul must avert herself from it, as from unprofitable Images, and thoughts; otherwise shee would be wholly obscured, and quiter loose all reverence, and myndfullnes which before shee had to her object. And therefore when as shee perceiveth in▪ herself any ioy of spirit by that knowledge which shee hath, that that which shee suffereth come●h from God, or that shee pleaseth God thereby, shee must presently divert her M●nd from it, and nakedly hold herself in the pain, and smart execluding all Comfort, and Consolation. And in case it were no corporal pain which did grieve her, but an internal vexation, y shee must take for her object the grief,& bitterness of Hart which shee feeleth by the memory of the grudge, and grief done unto her, or befallen her; and being this bitterness of mind is not so Constant as some bodily pain, nor doth so of itself admonish the soul: but by recordation of the injury, or adversity happened unto her, is renewed in her; The soul to exercise herself after this maner, must of herself reduce before Her that which shee knoweth to be grievous, and molestsome to nature. When as the memory thereof begins to decay, and consequently the pain which internally proceedeth thence. And being that nature of itself is inclined to think ther●vpp●●, the soul will find little labour herein: nor will shee be neereby effigiated, or haue images when shee▪ doth it swift enough. For when as the sensible part is once moved, and disquieted for any grief, injury, or Contradiction, assoon as the Memory produceth it, and that the understanding hath the least knowledge thereof, the wound of the grief is renewed which is then much more present to the soul y the Imagination, or thought which doth cause the same in her, and t●erefor shee can easily pass that over, and assume the smart, and pain of the vnmortifyed nature. But if shee must do this operatively it were better shee should loose, and forget the same in God, for otherwise shee should hinder herself from God. Secondly. The soul must wholly convert herself to the pain, and Vexation descending thither where shee perceiveth the same, and forsake, and annihilate herself before it, as at other times shee doth before the divine presence which shee must perform so perfectly: that the suffering,& pain show themselves unto her as if they were not in her nor did pertayn unto Her, or concern her, but were as something different from her. And least the soul understand, and exercise this too grossly, shee must know that shee is to do nothing else, but to remain in the nakedness, and Vacancy in which shee is to receive the divine Light, and in the same simply receive the occurring suffering, or pain that smarteth; as a heavenly, and divine gift: diligently taking heed that shee do not permit the freting which the inferior part hath thereof to enter into her hart, but couradgiously annihilate, and forsake all feeling, and Commotion of nature, as heretofore wee haue said shee must do all occurring, and incident Images, and distractive Cogitations which shee shall perform through that divine Light; with which shee must with all her attention convert herself to the pain, and suffering which shee feeleth in herself, leaving as then the noble object of the divinity albeit shee found herself inclined, or invited at this time to convert herself thereunto; And( like as heretofore wee haue said) that the soul must forget all things, and give only place to the divine object in her; So now wee say that shee must also forget all things, and only permit to remain in her the suffering, and pain which shee actually feeleth: before which shee then in the innermost of herself must descend, and wholly, and entirely resign, and subject herself, as though by that, and in that shee were to be wholly absorbed, and drowned, and then doth that suffering manifest itself after this divine maner; whereof wee haue now spoken. But in case the suffering, and pain which the soul feeleth were such as shee could not descend thereunto, and subject herself to the same in such wise as hath been said, but must of necessity elevate Herself operatively upwards unto them, shee would not be able by reason of this working to behold the same so deuynely;( as wee shall presently show her) the reason whereof wee for Breuityes sake let pass, thinking it sufficient to haue given to the saythfull soul only an item of it, who at such time( that shee may not forsake her beloved) shall hold herself to the grief, and sorrow which nature in this pain causeth, to which feeling shee can descend, and shall exercise herself as heretofore hath been said, that shee must do in internal grief, and affliction. Thirdly being thus descended down, and converted to the present pain, and suffering, the soul must not in respect thereof do any thing to alter, and change the same; neither may shee desire it greater, or lesser, or other ways y shee actually feeleth the same. But shee must receive it, as it happeneth unto her, and hold herself passively as though shee could in no wise alter the same. For being that it is sometimes in Mans power; He is too prove to do it; whereby notwithstanding( besides that he offends against Annihilation] he makes this divine object wholly natural, as being in his power, and so it comes to pass that the soul looseth all internal reverence to the same. The soul therefore must avoid all such like working▪ and exhibitt herself so simply to this suffering pain as shee doth to the object of the Deuinity. Yea more simply. For the interior working itself by which shee retaineth the divine presence in Her hath here oftentimes no Place. For when as the suffering is altogether sensible: it puts her itself sufficiently in mind thereof; so that it is needles for the soul to use any force to convert herself thereunto, yea thereby shee would the sooner represent unto herself that Image of the pain, and suffering which is not so with the divine presence which is so secret, insensible, and incomprehensible. Lo when the soul behaveth herself interiorly after this maner shee will behold the pain, and suffering which shee feeleth, as the cross of christ, and will feel in herself a reverence thereunto, as to christ hanging upon the cross which will thus of itself be produced in her, she not thinking, or intending the same; which must be well observed; for if the soul did take suffering otherways: that would make an Image, and hinder her from God. because this remembrance, or reflection is too gross, and operative for the state, and disposition wherein shee standeth. The soul therefore must not think of Christ, or his sufferings, but simply convert herself to that suffering in Her after the maner before said, and then the same will show itself to her as the suffering of christ; and there will arise in her an Intimate reverence of the same, as to christ crucified. For shee beholdeth the pain, and suffering as a created thing united with the Deuinity which is only the Humanity of christ whereof shee receiveth an internal witness surpassing all natural Reason▪ and shee seeth also clearly that no human understanding, or power is able to produce so noble an object of Chrysts Humanity. And because shee cannot comprehend how, or after what maner the union of that suffering can Consist with the impatible deity( in which shee can never retain any other Image in Her without being thereby separated from God) shee remaineth in a continual expectation: that, that be clearly shewed unto her, and that thereby shee might more evidently know what and how God suffered in his Humanity. And this continual, and constant Expectation of the Manifestation of God according to his deuinity was her Interior Exercise. And like as shee there expecting in such maner, looseth no time albeit shee receive no new light in her from above. because the aversion from all Creatures, and the conversion to God wherein shee continually standeth of itself cannot be without progress. For it purifieth the soul from all adhesion to Creatures, and herself, and establisheth her in God. In the same maner the soul being thus simply converted to the pain, and suffering in Her, although shee perceive in herself no particular knowledge, or manifestation in Her, and only retaineth interiorly the object of suffering, for Gods presence. nevertheless it is not without great internal profit, as-long as shee continueth so. Yea by reason the pain, and suffering are more present unto her then the hidden deity, and are wholly Contrary to the senses, and their natural inclination, shee alone is thereby converted to them to remain( as heretofore hath been said) more powrefully separated from all Creatures, and Herself, and united with God: y shee would be exercising herself in naked faith. But this Exercise, and all that wee say of it can in no wise be understood by Him who hath not exercised himself before in the nakedness, and Vacancy of all Creatures, and himself, as hath formerly been taught. For being that such an one standeth in Himself, he is not able to elevate in such maner the sufferance which happeneth unto Him above that sensible feeling of the external Man, nor to convert himself so simply to the same interiorly with the divine Light, whereas notwithstanding this Exercise soly consisteth therein; so that necessarily that which wee haue formerly taught must go before in him who in his pain, and suffering will behold Christ crucified after this foresaid maner: yea he must be reasonably well practised therein before he be able to Exercise Himself internally after this maner in Chrysts Passion. The soul therefore enjoying God must reflect well upon this: that shee may besides the former internal Exercise, learn also this noble practise, and Art. For then shee will no more fear any pain, sufferance Contempt, or vexation: but will joyfully receive them, and willingly meet them; that by the same shee may be perfectly united, and conformable to her crucified sawiour. wherefore when shee is reasonably well practised in the precedent Exerc●se of the Deuinity, shee shall apply herself internally to the incident sufferance which happeneth unto her in such maner, as hath now been said. And that not only when shee is compelled thereunto by violence of the pain, and sufferance, but also as often as shee feeleth any particular pain, affliction, or bitterness of Hart. For that is the true, and only maner according to which a soul loving God must behave herself in all adversity which happeneth unto her. Neither can shee( consisting in this Exercise which wee haue here set down) without interior damage endeavour any ways to alter the happening sufferance howsoever, or whatsoever it be, or by any human means( though otherwise lawful) seek to mitigate,& lessen the same. For that is against the pure love of God, and true hatred of herself, and the following of christ which shee must perpetually practise. nevertheless this is not to be understood of corporal pains which oftentimes requires otherwise; but of internal grief, afflictions, and other Aduersityes: all which shee must endure to the uttermost, as hath been said, or else shee will be interiorly obscured thereby. And this is the most excellent, and perfect way to exercise ones self in the Passion of christ incomparably more grateful, and acceptable to Christ, and more profitable to the soul, then if shee should by Images, and Imaginations represent the same unto Her. THE XXVI. CHAPTER. How the soul is to behave herself when shee is through coldness of spirit relented from the divine Presence. but albeit the soul enjoying God be diligent, and careful to use all the remedy which wee haue here set down against all Exterior, and interior impediments, and is by faithful Exercise arrived now to that Perfection that shee can at her pleasure convert herself to her beloved without hindrance, and continue Him in internal Rest, and Peace of Hart. Shee must neuettheles know that this perception or feeling will not be always perfectly alike. For the manifestation of the divine presence in her, will be at one time more clear, and evident, and with more satisfaction to the soul, y at another time. Yea sometimes shee will not be able to perceive it, although shee cannot find any impediment on her part, and converts herself unto it after her accustomend maner. Whereof wee also judge it necessary to advertise her, and as much as lieth in our power to instruct, and give her Remedy against it; least perhaps observing this departure of the divine presence in herself, shee hath some doubt whither shee be in the right way, and also whither she stand still in naked faith which is constant, and immutable: or at least having no such doubt, yet knows not how shee is to behave herself interiorly in this case, and so looseth much time, and spiritual progress, as often happeneth; the cause of this change above all other impediments being unknown unto her, and much more the maner after which shee must carry herself herein; that shee return not from the simple operation of the Spiri●t to the gross working of her powers, and senses, whereof shee is here in great danger. For many finding themselves in this internal disposition, esteem it to be an aridity,& departure from God, whereof they find many books to treat of, and therefore that they must endure it to the end, and that Nothing more can be done. Or else think that they must resum their own working, and inflame themselves a new in the love of God; but by the first they fall into a fals rest, or idleness: and by the second they return to a hurtful Operation, and consequently both the one, and the other do much hinder them from God. The soul must therefore know that albeit shee receive, and enjoy the divine light in her( as wee haue often said) passively when as she is naked from all Creatures, and vacant from her own working nevertheless shee hath not the divine presence so, but must convert herself unto it by an intimate operation, elevating herself( as hath been said) by that internal Light to the very top of herself above all her powers, and senses: or else sinking herself down into the depth of her nothing so that as a string on a Bow shee stand stretched out, and converted to God. And although it be done without A very active doing, which sums nothing& is all that can be done. Labour, nevertheless to the performance thereof goes all the possibility, and ability of the soul, and all the livelynes, Agility,& Vigilancy of the whole Man who ist here wholly recollected before the secret presence of God. Now all human working is unstable,& changeable, sometimes more, sometimes less: and when as for some short space they haue been at their height they begin to relent, and by little, and little come to nothing. But passing by the corporal powers( in whose operations it is manifest) wee experience this also in our understanding which doth convert itself to the self same object now with more quickness, and livelynes y with less, and comprehendeth more clearly at one time, y at another. And when in the speculation of some welcome matter it hath been long attentive by little, and little it relents, and becomes obfuscated, or darkened, which happeneth because the natural powers which on the bodies part are necessary to the working of the understanding, are not always well disposed a like: and also in time grow slacker, and weaker till at last they come to nothing. Now amongst all the Operations of the soul there is none more subtle, intimate, and forcyble y that wherewith shee retaineth God present unto her, and therefore it must also diminish by little, and little,( when it continues long) and at last perish. For although it be more pure, and spiritual y any other Operation in the soul nevertheless it is not wholly free from the corporal part. For albeit the soul stands elevated in spirit shee is notwithstanding 〈◇〉 Prayer penetrates H●auen the old proverb. is here verified short,& s 〈…〉 below united with the Body. Yea[ as wee haue said] this intyme Operation to its integrity requires all the possibility,& power of the soul; And because it is wholly against the senses; therefore is shee continually impugned by them, and withdrawn from her interior object; against which, being shee with all possible diligence, and vigour must continually strive, and elevate herself: The interior Attention to God doth by little, and little decay when the soul receives no special assistance from above. Neither can it continue for any long time; hence it appeareth that this departure of the divine presence doth not come by any fault of the souls, or through any impediment on her side But because shee is yet united with she Body of whose infirmity shee must likewise participate, and therefore the means also to help her when shee is thus fallen, and obscured must be different from the precedent, and there can be no other y that shee stir up, and quicken Her fainting spirit with a new livelynes, and Vigour. But this shee is not able to do, for the spirit is the top, and highest power of the soul which when it is inflamed, and fervent, can inflame, and set on fire the inferior powers but shee cannot expect the same of them when as it is relented,& grown faint, but must receive that from above. And although the soul in this internal coldness did apply herself to good Considerations, Meditations or Other operative exercises; nevertheless shee would not be able to elevate her spirit to its former fervour and alacrity; but rather put herself further from God by returning back to the works of her powers, and senses. And nevertheless the soul may not in this state stand still, and expect till the spirit of itself, or by a new influx from God be awaked, and enflamed. For there is no stoping, and standing still for her; but a continual going backward or forward. What Remedy y for her? To God shee cannot ascend, and to her powers, and senses shee may not descend; the only Remedy therefore is, that shee in this Case hold herself by the divine Light which doth continually flow, and shine in her, as-long as shee declynes not from the absolute Abnegation of all Creatures, And perfect Resignation of herself. By this therefore shee may remain, and hereby above all Images and operations of her senses, and powers shee will remain vnmediated from God, and her Spirit fitt, and prepared to be elevated again to the divine Contemplation. Now the only means by which the soul can retain in her this divine Light, when shee is not actually thereby converted to God, or some external object purely for God:[ as hereafter wee will teach] is that which before wee haue given her, when shee first begun to observe that L●ght in Her; wee told her then that shee must receive the same ●assiu●ly permitting it to flow in her interiorly, and simply observing this influxion; or also casting her interior sig●t swiftly, and in a Moment upon the same, and both these by means of the Interior Inclination.[ which wee then also spoken of] Lo this knowledge doth not only serve the soul in the beginning to come by degrees to that internal Light, and to the divine presence: but also when as shee hath obtained them, but cannot actually retain them, by reason of the relenting, and fainting of her spirit; to remain at least wise in the very next degree to God. And therefore that soul which will not loose her beloved, nor depart from his union, ought to embrace this foresaid maner of retaining that divine light present in Her[ whis is an Excellent invention of the loving soul that shee may at least wise remain sitting with the spouse under the shadow of her beloved when shee cannot enjoy at the full his face] and also endeavour to find it, in herself by internal Exercise, and learn to make use thereof with the difference above related: or else shee will be forced to forsake oftentimes this divine presence even with danger never to return thither again. For if in time of dereliction, and remission of spirit shee haue not this present help, shee must of necessity now, and then fall into her nature, and senses. For between nature, and spirit there is no place to rest in, one Moment. Hence the soul enjoying God shall after this maner help herself interiorly when as through remissness, and fayntnes the noble object of the deity Ecclypseth, and shall presently convert herself by means of this Interior loving inclination of her Hart to the use of the divine Light, and by the same to the adhesion, or at least to the remembrance of God before expressed with which shee To keep ones nothing the b●st tem●dy in al dereliction or fa●nting of the Spirit. must so fully Content herself as though shee were yet actually continuing in the Contemplation of God. For all Interior Mutation[ which by Gods permission, or natural disposition happeneth in Her] shee must hold herself so alike: and unchangeable, That shee do not suffer herself in the least maner to feel the abundance, or Penury wherein shee interiorly is: other wise shee would cast herself out of her blessed nothing which cannot feel, nor regard, or take Motice of any Thing that is done in her, or about her; and shee would thereby convert herself again to her own Image, and work. Shee may, yea shee ought always according to her possibility to seek to be united to God in the nearest, and perfectest manner; and to contemplate, and enjoy his divine presence in the best,& clearest maner: And yet therein shee must haue no other why, or wherefore y Gods will,& pleasure, and more assurance of her nothing, and therefore albeit shee loose her object of the hidden d●ety in Her, or cannot behold the same in her accustomend clearness shee must therein remain wholly alike as ready to little, as to Much, to lack, or want; as to the having, or possessing. THE XXVII. CHAPTER. That in this Exercise there is no Aridity, or desolation for the soul: like as in the other Exercises. AND when the soul exerciseth herself thus internally according to all the Instructions,& admonitions here set down there can no Aridity, or Desolation befall Her, as appeareth; which notwithstanding is common to all other Exercises; and this wee think meet to aduise her of; And also to declare it more at lardg unto Her, to the end that shee may know that all the hindrance for which now, and then shee cannot find God in Her, comes of her Part, and that shee must do always her endeavour to be united with God, and therefore ought for no corporal pain, interior grief, or Vexation, Desolation, or obscurity to omit in the very midst of them to behold God, and to keep herself by him, which otherwise[ if that shee did believe the impediment not to come from her, but that God had left her] shee would not do, Thinking also that shee cannot attain to God; like as it happeneth in other Exercises. Shee must therefore firmly believe that in this Exercise to God whereof wee haue hitherto treated, there is no such Aridity, or desolation to be found whereof teachers, and books make Mention. And The rul● of Rules as in the Pilgrime●n the end of the Id●ots Deuotions. that because this Exercise( as appeareth by what hath been said) simply consisteth in having Nothing, being nothing, and desiring nothing, but to be perfectly resigned to the will of God: desiring, or choosing nothing else but to be purely what God pleaseth. he that is nothing, hath nothing nor desireth nothing: can loose Nothing: nor can any Thing be taken away from Him. Whereby he may be accounted as aride, or desolate. For albeit that sometimes some thing be given unto Him he hath for all that no more y before, for He doth no more regard it in respect of himself y as though he had it not; and so when it is taken again from Him, he esteemeth not himself to haue lost any Thing; for when he had it, he never reputed it as his own; and without it he hath that he desireth, which is his Nothing, and the good pleasure of God. The soul therefore standing in, or holding to this Exercise, although shee sometimes be elevated to a clearer Contemplation of God, and perceive some particular in-action of God in Her, and afterwards is wholly deprived of the same; or albeit also shee commonly haue a natural Agility, and Vi●acity of spirit in Her through which shee easily without any particular help can elevate herself internally to the Contemplation of the hidden presence of God, and that some tyme● the same is wholly taken away from her, so that shee cannot according to her wonted maner convert herself to God nor perceive in her any thing of Him; shee hath not therefore on her Part more at one time y another, neither doth shee loose that which shee had before. For that which was in Her shee did never posses with any propriety; nor did shee convert herself thereunto as to her own, but left that to Him to whom it did belong only; to whom shee hath given full power to do in her, and with Her according to his pleasure, and good liking; without meddling in it, or in the least maner appropriating it to herself: so that howsoever shee findeth he●self interiorly, shee nothing relies, or rests thereupon, but leaves that wholly to God to whom shee wholly belongeth, and albeit shee be without her accustomend feeling, shee remaineth nevertheless Content, and in Peace. And this Exercise is not only of its own nature such that no Aridity, or desolation can happen therein; but the soul hath also in the same, at least for her object that divine Light which to her nothing doth undoubtedly answer, as wee haue said. And therefore althoug shee be sometimes deprived of the enjoying the divine presence shee must not for all that be accounted as arid, or left without her interior experience. Yea besides this shee may not be said to be a●id, and desolate even in respect also of the divine presence in Her, according to the sense that the soul is said in Other Exercises to be arid, and desolate. For by reason those Exercises do not consist in naked faith but in the senses, and haue not God for their object, but his gifts, they oftentimes leave Man without God, so that he knoweth not how, or where to return to God again, and consequently they leave him disquieted, troubled, or sad, esteeming himself to be left of God, as in Truth he is according to his Exercise, according to which he knoweth no Other but a sensible, and experimental God; But this present Exercise is not such, which consists in naked faith, and enjoyeth not the gifts of God, But God himself, and in whom the soul firmly beleiueth, yea by Experience certainly knoweth her God to be always present even when shee through her vnaptnes is interiorly deprived of the actual enjoining of him. And therefore shee never disturbs, or d●squiets herself, nor reputeth herself to be without God. And because the knowledge of this truth doth much import the soul: wee will declare the difference of this our exercise from all other concerning internal aridity even by the similitude of the Exterior Light of the undergone, and our corporal eyes. It is with Him who remayns in those other Exercises like as with one who hath the sight eyes very dim, and only receiveth thereby some little glymps, or reflection of the light in his eyes; such an one is very easily wholly deprived of the enjoying thereof; at the least the same is obscured through any cloud shanging in the air, or any mist; he knoweth not whither it be Day, or Night, and often fears he is fallen back into his old blindness, and so he is soon contristated, and disquieted. Which happens by reason he seeth not the external impediments which deprive Him of the Light; as also never hath rightly beholded the Light in itself, but only some shining, or clearness issuing thence. And therefore he knoweth not that the Light of its, own Part never denies, or hides it-self; but only is hindered that it cannot sprend forth its beams. In like maner these who through naked faith haue never been elevated above the senses to receive, and enjoy that denyne Light essentially in themselves; but haue only in their powers a glymps thereof: being they stand in a nakedness, and Vacancy though not so fundamental, and perfect, as is required to that essential Light,& therefore the internal eye in them is yet obscured. Those are often deprived of their internal Light, and y they know not whither the Light is gone, or how, or after what maner they shall come thither again, and fear they shall be for ever deprived thereof. And therefore fall into great grief; and trouble of mind by which they are more interiorly obscured, and estranged from God; and by reason they know not their impediments they imagine that God hath withdrawn Himself from them. And albeit the foresaid Man of Himself, when time is, receiveth again that external Light, nevertheless these souls by reason they are defective in the true faith and give ear to the senses they become more, and more entangled, and Blinded: so that also God by reason of their inordinate Affections, and irresignations cannot show himself internally unto them; and oftentimes also finding themselves in this obs●urity, and insensibility they leave of their accustomend Exercises to God thinking them to be unprofitable; and so cast themselves into the true Aridity, and desolation. But this soul enjoying God, is as one who hath the sight of this eyes clear, and free from all impediments, and therefore clearly beholdeth the beams of the undergone how they flow, and proceed from thence. This Man( albeit by Night the undergone doth not shine, and leaves us in darkness, yea also oftentimes by Day is obscured through dark clouds, or through thick mists is not to be seen) doth not esteem himself to be left, or deprived of the same; neither doth he disquiet, or contristate Himself; because as then he cannot see, and enjoy the clearness of the undergone. Knowing by experience that the same remayns always in the firmament, and that it of its own Nature denieth not the Light, but is externally hindered that it cannot sand forth the same unto Him; and he knoweth also that after Night, returns Day, and that these clouds,& thick Mists will pass away, and the accustomend clearness of the Light return again. In like maner this illuminated soul who hath her internal sight wholly clear, and pure( for shee stands elevated above the senses in naked faith) doth without impediment enjoy in herself that internal Light, and divine presence not fearing to be deprived of the same. For shee seeth that God neither seeks, nor will withdraw himself from Her so-long as he findeth entrance, and capablenes in her; which capablenes shee plainly perceiveth to be nothing else y Her nothing. Which so-long as shee retaineth shee knows that shee is immediate to the divine presence. Albeit that shee sometimes by reason of her own vnaptnes doth not perceive the same. Which vnaptnes shee therefore also doth willingly suffer, and that the more, because by experience shee knows that the same will pass over, and that then the d●uyne Presence will manifest itself unto her again. And there upon shee remayns so quiet, as though shee actually did contemplate God. even like as when the undergone setting in the evening, or sometimes in the Day is hindered through the clouds, or mists, that the Light thereof is not enjoyed, shee remayns Contented knowing that shee hath not therefore lost the same. And that the soul may yet better comprehend this similitude, and by the same clearly understand that shee cannot haue any A●dity, or Desolation; shee must know that the impediments, by which wee heretofore haue said: that shee comes to loose God internally after that now shee hath rightly found Him: do very well agree with the external impediments by which our corporal sight is deprived of enjoying the sunns light. And to demonstrate this, let us take all that by which the light of the undergone is taken from us, to wit; first, by the setting thereof: which transferrs us from the clearness of the Day to the darkness of the Night. Secondly through some dark clouds hanging in the air. And Thirdly through ●ome thick mist which obscures the air, so that wee cannot behold, and enjoy the light of the undergone. These 3. things deprive us of the light of the undergone; the first wholly. The two second only obscure the same, and take away the accustomend brightness of the undergone from vs. Behold after this maner also is the Manifestation of the divine presence hindered in the soul, sometimes wholly, and other sometimes obscured, as hath been said before. And first of all, albeit the divine presence never setteth in the soul, nor departeth from Her( for it is in her wholly Constant, and unchangeable) nevertheless when as the soul by incident Images, and distractive Thoughts leaveth the same, and unadvisedly, or advisedly converts herself to them, y it is truly Night in her, and shee is internally wholly bereaved of the divine light, and hidden presence of God. For like as the Night merely comes because that the undergone being under the Earth, the Earth is interposed betwixt it, and us, so that it cannot sand its beams unto us being hindered through the grossness, and thickness of the Earth. In like maner also when wee are converted to any incident Images,& Thoughts, the same cause as a gross earth an impediment betwixt God, and the soul hindering Him that he cannot cast his divine beams into Her. Also when as the soul is wholly tepid, and relents in herself, So that shee through grossness of her Body wherewith shee is united, is not capable of the De●yne Vi●on it is perfectly Night in Her in respect of the d●uyne presence: which shee cannot perceive in h●●self, no more y the undergone when it is set, which happens not of its part, Like as this corporal undergone which withdraws itself, and leaves us in darkness against our wills; but on the souls part which goes under, falling down from the spirit into Nature, leaving the interior clearness,& taking again the earthly grossness of her Body with which the Manifestation of the divine presence cannot stand. And like as when the undergone assoon as it hath finished its course under the Earth,& begins to elevate itself again above the Hemisphere, The clearness of the Day returneth; because the undergone being now above the Earth is no more hindered by the same from sending forth its bright beams unto vs. In the same maner also as soon as the soul doth avert herself from those Images, and Thoughts, or receiveth again the livelynes, and Agility of spirit, and thereby elevates herself to God, shee is again enlightened through the brightness, and clarity of the divine Aspect as before, By reason that the impediments betwixt her, and God are taken away, And God( like as the undergone in the air) is shining, enlightening, and manifesting Himself in the soul whensoever he findeth no impediment in Her. Secondly. Like as the clouds hanging in the midst of the air do deprive us of the clearness of the shining undergone: some more some less according as they be Thick, or Dark, yet never so much that wee wholly loose the light of the Day although wee cannot perceive the beams of the undergone below the clouds. In like maner when as the soul doth not convert herself to the incident Images, and distractive Thoughts, but that they only hang in the Imagination, as flying clouds, shee is not always deprived from the beholding of the divine presence. For albeit the Interior Light is obscured in her, nevertheless so-long as shee doth not convert herself to those Images, and Thoughts; shee retains in Her the divine object which causeth the internal Day of the soul. And doth behold, and enjoy the same although in less Clarity. And albeit shee were deprived of the same shee is not for all that wholly without internal Light, but retains that in her. Add as soon as those Thoughts, and Images are vanished the soul without impediment converts herself again to the hidden Deuinity Contemplating, and enjoying the same. Like as when the clouds are vanished away, or past over, wee behold, and enjoy the undergone again without impediment. For as the undergone shining is above the clouds, so is the divine presence in the soul elevated above all incident Images, and Thoughts. Thirdly like as the Mist takes from us the light of the undergone less y● the Night, yet more y the clouds, because it being spread over the whole air wholly obscures the same, and makes it vapt to receive the light of the undergone. In like maner the Interior Conflict of the senses against the pure love, and naked faith( whereof above hath been spoken) causeth through the whole soul an obscurity, and vnaptnes to enjoy the Manifestation of the divine Presence, and to receive the internal light in its full clearness, but less: as though shee were converted to some external object, or through this interior relenting wholly fallen back without any feeling of God in Her; yet the soul doth not therefore avert herself from God, but endeavours still to be●old Him through the midst of obscurity; but is nevertheless more h●ndered y though shee only had some impression, or thoughts in her to which shee were not converted. For this Conflict This M●st is c●mm●ly bef●r the curious seaoching eyes of mere w●tts, and s●ho●●er 〈◇〉 simpl● g●de●▪ by ●●ke ● deuin● faith. of the senses doth not only mediate betwixt God, and the soul; but doth also as a thick Mist spread itself over the whole soul making the same unconstant, and disturbing her internal peace whereby shee becomes unapt to contemplate God according to her accustomend clearness. Which vnaptnes notwithstanding remayns no longer y this rebellion of the senses continues, which being once past, and gone the former clearness in the soul returns in which shee again without impediment enjoys the divine presence. Like as the air so soon as the mist is dissipated becomes clear again. And the undergone above the same shows itself, and spreads its bright beams without impediment through it. And like as the mist is not all at once but by little, and little dissipated by force of the undergone, and after that it begins to vanish away the beams of the undergone begin to s●yne in the air. In like maner t● is obscurity caused in the soul by the rebellious senses doth not depart all at once, but by little, and little:& no other cause y● by the divine presence itself, which when the soul gives no ear to the senses; expels the same, and causeth the Repugnancy of the senses to vanis away. The soul nevertheless must not imagine the like, when as the Mist begins to rise( wee see the undergone through the midst of it. And again like as when wee behold the undergone through a thinn cloud wee haue it for our object as united with a Mist, or cloud, and therefore behold not the undergone; but by part) that it happens so in Contemplating God in time of incident Images, or arising Conflicts of the senses; for( as hath been heeretofor said in several places) wee cannot in such maner behold God by halves or any Thing of Him, nor otherwise y whole, entire, and unmixed. And therefore albeit the soul in the midst of her interior obscurity hath her sight converted to ●od. nevertheless shee is not able to behold▪ Him unless shee be so wholly averted rom the same, as though shee had it not in Her: leaving it only in the imagination, and inferior powers which may well be done( as appeareth by what hath been said before) and y shee hath indeed God in less clearness present. nevertheless shee is not converted to any Thing else y to Him alone, which must be well observed. This similitude haue wee here declared thus at lardg that the soul should reckcon all impediments which do interiorly cast a medium or mean betwixt God, and Her, as shee doth the impediments which do exteriorly take from Her the Light of the undergone, and that by the same shee might clearly know, that albeit shee comes sometimes to loose in Her the divine presence, or cannot behold the same always in like Clarity: Yet nevertheless that shee must not account it for any aridity, or desolation. No more y shee esteemeth herself to haue lost the undergone, when as shee through the former impediments cannot perceive the same to shine. And that therefore shee should always do her uttermost endeavour to prevent the internal impediments, or being preoccupated by them, to drive them away the sooner. For although wee cannot hinder the undergone from setting, or for being darkened by clouds, or Mists: nevertheless the soul by her Diligence can take good heed that shee do not convert herself to thos● incident Images, and Thoughts, and yield less place to those Commotions, and objections of the senses. It is also oftentimes in her power to raise, and stir herself up with a new Alacrity, and seruour against the Interior relenting, and coldness of spirit when as shee will force herself thereunto. And there●or having the foresaid admonition; shee can also do some thing on her part to observe the better, and to loose the seldomer this internal Light, and divine presence, and having lost them the sooner to recover them again. THE XXVIII. CHAPTER. here is moreover taught how the soul in her external works, and all other multiplicity shall continue in the foresaid union with God: and first of all, is shewed how difficult the same is. ALL that hitherto wee haue done hath been to teach, and demonstrate unto the soul seeking God how shee is to find Her beloved in the renoun●ing of all Things. And having found Him; How shee shall overcome all impediments external, and internal, and continue in the happy enjoying of Him. Now hence-forward it is requisite that wee instruct her( how shee is to behave herself in the midst of Multiplicity of exterior business which shee oftentimes cannot eschew; And by reason of her Vocation, just necessity, or true discretion must execute) to surpas all incident Images, and Commotions, so that by them she do not loose God▪ nor do fall again into the slavery of the senses, but remain in the peaceable enjoying of her God without Medium, and persever in the unity of her ●piritt● This requires a particular instruction. For it is far different to find, and enjoy God in solitude y in Multiplicity. Yea many be found that in some sort haue God present in their Prayer which they make in Abstraction, but few that find, or retain Him in external business. And notwithstanding the soul must also of Necessity come to this to haue this union betwixt God and Her, firm, and perfect in Her yea in case shee do not tend to this, contenting herself with that which hitherto wee ha●e taught her;& holding it enough that in time of prayer, and recollection shee hath obtained an entrance into God without endeavouring to retain the same, in time of multiplicity, and business shee would of necessity loose also that, which in her Abstraction shee thinks shee hath obtained. because the death, and Anni●ilation of Herself by which shee must obtain God could not be, even for that time truly in Her; if so be shee did not purpose also in exterior works, and business to restrayn her senses from wandering, abroad, and to convert her spirit as faithfully, and diligently to God as shee doth in time of prayer, and Abstraction. For that would be plainly against the absolute Abnegation, and perfect Resignation before declared without which there can be no true Annihilation in the soul. moreover shee would of necessity obscure Shut the exterior and, open the interior. the internal eye of her spirit which shee hath now with much labour purified, and freed from all scales, and impediments, and happily opened to God. Yea wholly blind it again if in every occasion with her senses shee convert herself in this maner to Creatures. For shee can never do it, but shee dims her interior sight thereby, as much as her exterior sight is obscured by sand, or dust which is cast into her eyes. So that if shee will keep the interior eye pure, and entire, shee must of necessity shut for ever the exterior, and learn to behold all exterior Things after a spiritual maner, So that shee be not effigiated, nor hindered from God by them. Also shee cannot haue but one life in Her, either of spirit or of nature. For the death of the one is resuscitation, or regeneration of the other, and it is impossible that both haue in the soul their perfect Being, or that the soul give place Now to the one, then to the other; if shee will come to the per●ection of either of these two therefore being shee hath begunn to live according to the spirit, and intends to go forward therein, shee must of necessity wholly extinguish Nature, and at no time willingly or witting give it any life. So that this soul enjoying God with all possible Care, and Diligence must hold, and retain that which in Her Abstraction shee hath obtained of God; not only against all negligences, incident thoughts, Images, arrising Commotions, accidental pains, and vexations interior, and exterior, as before hath been said, but also against all Extrouersion in all necessary employments, and business: so that shee never permit her interior union with God to be taken away, but endeavour to conserve it always in its entire perfection. But much harder it is for us to teach the soul, and for her to conceive, and most of all to put in practise the maner after which God in Multiplicity must be retained thus present, y● all that hitherto wee haue taught her. Yea it is incredible that an Art, or science in this life can be taught which is harder to be obtained y this continual attention to God as presently will appear by what wee are to say. So that all subtle understandings, The best employment forgreat wits. and great Spirites can employ their subtlety, and magnanimity in Nothing better, or make them more appear, y in the faithful prosecution in seeking to obtain the same. wherein they will find more difficulty y in all other Arts, and sciences. For all other Arts, and sciences require only Mans diligence at some certain time& place;& only according to one part of Man: But the science of retaining God in the soul in Exte●ior employments, and multiplicities require the whole Man at all times, and places without intermission. And whereas the difficulty of other Arts are overcome through a natural desire, and Incl●nation which man hath to the same. This strives contrary to the tract and inclination of Nature: and works continually contrary to her inbred desire, and therefore is a continual forcing to nature. And to show this by Experience: mark that all which hitherto with many words wee haue said, and the soul yet with much more Labour hath practised hath but been how shee should avert herself from all created things, and in the Abnegation of all Creatures find the secret presence of God. And ye● what pain, and labour hath it cost her to attain thereunto. because it is very hard, and difficult to k●epe herself so naked from all Images, and to remain vacant from working. But it is needful here that shee convert herself to Creatures, behold, touch, and handle them, and for all that remain so wholly in the oblivion of them,& as naked▪ vacant, and Quiet in herself, as though shee knew no Creatures, or as that there were None; shee must see, feel, hear, and compr●hend, and adhere no more unto them, y as though shee, and they were not at all. If so be that the soul is so soon moved, troubled, and interiorly obscured, as the w●ter mingled with the earth is made vnclean, and muddy, and that therefore it is need●ull( as hath been said) that s●ee hold herself wholly still, as water which is not moved; that so the senses may remain be low, and not Mingle themselves with the spirit. And if that this quietness, and cessation hath been so troublesone unto her, as shee hath experienced, how molestsome will it now be unto her to go, to stand, to see, to hear, to work with the senses, and in the mean time to remain Quiet without being moved, or troubled, or mingling the senses with the spirit. Truly he, who with a cup of water half full of Earth were to run hard, or much stir the same, would not be well able to keep the wate● in the cup clear, and unmingled. again if that the soul when as the Images, Thoughts, and Commotions were presented unto her of things that were not present could not keep herself in a sleeping maner, and let these things pass without reflecting upon them; How shall shee now convert herself actually to such Images, Thoughts, and external Things which are present v●to her, and nevertheless keep her sen●es a sle●pe as though shee had no imp●●ssion thereof, and as it were did not observe ●●em In verity it seems to be as much as though wee would haue one to be at o●ce, ●●●ng, and blind; sleeping, and waking▪ Liu●●●g, and dead, nothing,& some t●ing. Notwit●standing all this, that the soul which wee haue now brought to the enjoying of her God, as also haue given remedy against all impe●ments which might deprive her of him in time of her Recollection may not fail in this point for want of Instruction, whereon also depende●h all which shee hath already gotten. Wee will endeavour by Gods Grace to make clear, and easy unto ●er to practise this so obscure, and difficult Art, And teach her how shee in all manifold employments, and works shall conti●ue without hindrance in t●e enjoying( at the leastwise) in the union of her beloved An● first of all that wee may the better declare t●e hidden interior disposition o● the soul which is to remain thus united wit● God without impediment in all Mul●iplicity: le●●●●●ga●n make use of a similitude. me thinks that like as in the Beginning wee compared the Exercise o● the soul seeking God to a Na●igation, thereby to let Her understand ●ow different the same was from her former life. And like as afterwards when shee approached near to God wee assimilated the maner according to which shee was to enjoy Him by the enjoying of the Light of the undergone by our corporal eyes, by reason of the great similitude the one hath with the other. So now wee might also well say unto her that the state wherein hence forward shee must live is not only as d●fferent from that wherein shee first was, as the water from the Earth: but also as the air from the Earth: and from that wherein shee now actually is according to the former Exercise as the air, from the sea. For shee must be so much more separated from all that is corporal, Earthly, and created, and in herself so much more naked clear, and Vacant to that which hitherto shee hath been, as the air is more subtle, and clearer y the Earth, or the water. And shee must not only receive that divine light like as the Body through the eye doth receive the Light of the undergone, for that being tender, and delicate can easily be hindered, and made unfit for receiving of that Light; and albeit shee actually receive it, yet is it very sparing for the whole Body, the eye excepted remayns obscure, and dark without knowing, or discerning any Thing of the Light. But here it would be necessary that the soul were nothing but wholly spirit; And that all her powers, senses, and Commotions were wholly absorbed in the same; that her natural operations had nothing of Corporality in them, but were purely spiritual. Shee ought to be like unto a Body that hath in every Member an eye, yea that were nothing but one eye, that of all sides equally, and commodiously receiveth in itself the Light of the undergone. And because wee cannot find such an one, wee haue likened the soul to a clear, pure, and open air which amongst all Created Things of its own Nature hath the most aptness to receive the light of the undergone at all times without impediment. And therefore this soul( which in all Multiplicity must remain united with God, and interiorly elevated in this heavenly Light) ought to Imitate the natural Condition, and Disposition of the air which therefore wee will express more at lardg. The reason why the air so easily, and fitly receiveth in it, the light of the undergone. Is First because of its own Nature it is subtilex for amongst all corporal Creatures there is none so subtle as the air which can neither be seen, or felt. Secondly because it doth neither adhere to itself, or any other Thing. Not to itself, for it is easily separated, and leuided, and yields to all things that do occur without resistance, or Commotion, so that being driven with violent winds from the one side to the other it remayns a like clear, and retains ever its natural disposition. It cleaves not to any thing from without for albeit it toucheth, and filleth all things, yet nevertheless it mingles itself with nothing, but leaves it very easily, and departs from thence, as though it had not touched, or had been therein. moreover it is not in itself operative, but hath a pure receptability to all things, holding itself in a passive maner to all. Such like are not water, Earth, fire, nor other Things which are compounded of them. For they be either too gross by nature, or too Adhering to one Another, or too operative, so that the undergone cannot penetrate with its beams, and shine through them, and therefore only casteth its Light upon the outside of them. But the air; it always findeth ready to receive the Light, and therefore doth sweetly perlustrate the same from one side to the other dwelling therein with its Light. Lo thus ought to be the internal disposition of the soul which at all times, and Places, and in business( as hath been said) will remain united with her God, and retain that divine Light without impediment. First shee must be subtle, pure, and clear for albeit the soul be such by nature being created by God a pure spirit shee is notwithstanding become wholly gross, and earthly by reason shee hath so much adhered through inordinate Affection to earthly Things, and is in herself altogether obscured through the adjoining of the grosser senses. And albeit that by the precedent exercises, and particularly the perfect Abnegation of all created things shee hath separated herself from all adhesion unto them, and is become in herself pure, and clear; nevertheless shee is not pure, and clear enough, nor sufficiently separated from the senses to retain in herself that internal divine light in the midst of Multiplicity to which is required incomparable more purity, and clearness y to receive the same in abstraction of all Things. For in this case it is also necessary that the light do likewise penetrate, and shine through the powers, and senses of the soul. But in the other it is sufficient that they do not hinder the same from entering into the soul. When the soul in her recollection, and solitude is prepared in herself; shee is like unto a chamber which through an open window receiveth the Light, and includeth the same in it which is indeed illuminated within; And such as be in it enjoyeth the Light therein included, but cannot see further with the same y within the walls of the Chamber. But he who in his Extrouersion to Creatures will retain the divine light must be like unto one who stands in the open air where on all sides he sees without impediment being placed in the midst of the Light wherein he beholds all things even such as be a far of. Whereas the other seeth only things within the compass of the room; But this soul is not yet come to so great an internal clearness. For shee as yet hath only learned to sequestrate herself from all Creatures, and thereby shee hath received that Light within Her: but shee is not yet come above the Creatures, and therefore shee hath not yet the light outwards whereto much more subtlety, and clearness is required. For her powers, and senses which now are shut up, and averted from all Creatures must be opened, and extrouerted to them, and yet nevertheless remain in such Liberty, and Vacancy that the divine light may also shine in her, and through her. Like as the light of the undergone in, and through the open air. Secondly shee may not adhere to herself, nor to any Thing without her; and albeit this soul enjoying God through the perfect Resignation of herself, and pure love before expressed think herself to be free from all adhesion being shee willingly doth not adhere to any Creature; nevertheless shee is not actually so loose, and free as the air( so that all which can exteriorly, or interiorly happen unto her do so pass by that they leave in her no impression or sign, nor in the least maner move, or trouble her, no more y if shee were dead, and insensible) And therefore is shee in Multiplicity obscured in herself; and excludeth that Light out of He●. Shee must therefore become so loose, and free from all adhesion to whatsoever is without her, that shee see, touch, convert, and avert herself from the same without having at that very instant any admixture thereof, or retaining any afterwards, no more y as if those things were not in themselves, or as though shee neither saw them, nor knew them. And this is incomparably more required, y to be simply averted from all Creatures, and resigned in God, like as hitherto shee hath endeavoured to be. Finally the soul must also be wholly unwrought from the gross working of her powers, and senses, and remain in a pure passive receptability to that inflowing divine light; and albeit shee hath learned this, and internal practised it in her solitude, and Rest according to the former instructions given unto her; yet is it incomparably otherwise to retain this symplicity of mind in Exterior Busynesses, and multiplicities then in solitude. For here shee must work with her powers, and senses, and yet so simply that shee do not in the least maner disquiet her internal Peace, nor decline a jot from the vneffigiated equality, and solitude of mind, no more y as if shee were wholly vacant; for otherwise shee hindereth the divine light, and expels it out of her. By this external similitude wee may well discern the internal disposition of the soul, which as hath been said must in all Multiplicity constantly retain in Her that divine light, and union. And it appears by the same that shee ought to be wholly loose, and free from all adhesion to herself, and all Creatures, not only in will, and desire, but also actually, and that shee must haue in her the supreme Perfection, the pure love, and naked faith before mentioned, so that shee be truly dead, and amnihilated to all Affection, and only live according to the Spirit in God, and consequently more an angel, y a Man. THE XXIX. CHAPTER. A general Document how the soul in external works may retain God present, and remain united to Him. but though in verity it be thus hard, and difficult( as hath been said) in the multiplicity of external Businesses to remain united with God. nevertheless the soul must believe it not to be impossible. Yea shee must know it is of itself facile, and easy( as it is indeed to find God interiorly in herself) and that all difficulty as well here, as there comes on our parts. And albeit it be hard to persuade the unexperienced souls this, who never haue found God rightly: not only for the reasons in the precedent Chapter related, but also by reason of their own experience. For They notwithstanding all their Care, and diligence by which they endeavour to haue God always present, yet do they very often loose Him; yea can scarce for any notable time remain without separating themselves from Him, and sometimes also miss him for a long-tyme together. nevertheless to make the soul( which thus far wee haue brought) to believe this, it is needles to use many words. For as in the Beginning hath been said, that assoon as shee is once come to the true union with God shee knoweth it clearly to be thus, and that shee on her part at all times, and places can retain the same; and therefore wee hold it sufficient to renew this Truth unto Her, and speak here principally to such who as yet are not come to this true union with God. These therefore must persuade themselves that the impediment which they find in the multiplicity of external Things betwixt God, and Them: proceeds merely from themselves, and not any ways on Gods part. For God is as well as present unto us in the midst of multiplicity, as in abstraction, and Recollection. And as ready on his part to communicate himself unto us in the one, as in the other. Yea he also requires of us that not only in time of Prayer, and solitude wee should remain united with Him, but Continually without intermission, and for this end hath he only created us,& this is the Perfection for which wee must continually Labour for, in this life. The fault also cannot be imputed to the external works, and things. For they be all without us, and cannot interiorly hurt vs. Neither is it because our Attention cannot at one time stretch, or extend itself to Things so Different. For as hereafter shall be taught The union with God doth not require an actual Attention in the soul to God; But it sufficeth that shee continue in that preparation to God heretofore expressed. For when shee retaineth this in her shee remaineth with God. Neither can shee loose this interior disposition by external works; but by her own default. For it is nothing else y an internal Peace of all the powers, and Motions of the soul proceeding from a perfect Resignation to God. Now to perform faithfully her Exterior works how manifold, and difficult soever they be, it is no wise necessary that the soul leave her Interior Peace. For trouble, and disquiet cannot help any Body to exercise his business the better, but rather obscure Him and take away his attention to the Exterior work, yea it troubles, and wearyes him as much, as the corporal Labour itself. And on the Contrary the Peace of Hart makes the soul present to herself, and causeth an interior clearness yea a divine light( as before hath been said) which hinders nothing at all, but helps. Like as the external light doth not hinder, but further us in the due performance of our exterior works. But if any be, that doth not place his Exercise in this internal Peace, But in a constant operation to God; To such an one it is impossible to retain God in his works. For the soul cannot at one time haue a perfect Attention to two different objects. And because that many Men use, yea know no other Exercise to God but operative, they consequently will admit of no Constant union with God. The soul therefore must first of all firmly believe that all the cause is merely on her Part, and that shee in no wise think any body to be in any fault, but herself: for if shee should believe otherwise y would shee not be obliged to do her uttermost endeavour to attain to this Constant union with God, which were not in her power. And albeit that those who exercise themselves operatively towards God, as also who haue not found ●od rightly in their solitude haue many impediments in themselves by reason whereof they cannot in their exte●or work attain to the deuyn union. Yet nevertheless the soul which hath exercised herself according to this former doctrine more in Abnegation, then in operation hath but this one impediment in her( to wit) that shee leaves the Interior Peace, which by that practise shee had obtained in Her. For if shee did retain this Peace shee would also attain this union with God, who is a most simple essence, which is retained in such maner, as it is obtained at the first. And where,& when he fynds the same disposition of mind, he doth show, and manifest himself without exception, or difference of time, or Place. For he at all times, and places is present after one, and the selfsame maner. And therefore if the soul did remain the same to God, God likewise would remain the selfsame to her; and if shee did not first separate herself from God, God would in no wise separate himself from Her. But shee runs forth, and leaves God within, or yields place in her to some thing that makes a Medium betwixt God, and her; and troubles the interior peace and obscures the clearness without which God cannot Manifest himself unto her. And hence it appeareth that God who is always in her, and always a like ready to communicate himself unto Her is ●indred by the soul herself. The soul therefore must know that God in external Things, and works must not be more operatively, nor carefully sought, or retained, y in her solitude, and that which sufficeth to find, and retain him in the one, is also sufficient in the other. For all the difficulty, and labour which wee mentioned in the precedent Chapter to be in retaining God in Exterior works, and Multiplicities is not because wee must do more then, y in time of folitude; But by reason of the great care, and diligence which is requisite thereunto, for retaining of the interior na●ednes, and Vacancy in the soul in time of Multiplicity, and against all impugnations, and objections of the senses. And therefore the soul must endeavour to retain the same interior disposition of mind in her Exterior works which shee hath in her solitude, unless the work itself to be executed( as it ought to be) require otherwise, whereof wee will hereafter speak, and so will shee still retain God. Now for the soul to keep the same mind that shee doth in time of Prayer, likewise in time of Exterior business( besides that shee is not to alter her interior disposition but to keep Peace of hart, and remain wholly resigned in God) shee must also in the Exterior works observe some points. And first shee must Consider whither it be such as in Truth ought to be performed by her by reason of some precept, or her own, or neighbour● necessity, or spiritual profit. For if it be needless, or vnprof●able ●o which shee converts herself then 〈◇〉 the● some affection, or Passion mingled therewith out of which shee doth it. For otherways shee ought to avoid the occasions, and dangers, and to remain in her solitude, or else shee doth against the Abnegation, and Resignation required to the Annihilation of herself, and so consequently shee must miss God. And if so be there chance several necessary, and profitable works to be done at once: shee must do the most necessary, and profitable without respect to her Commodity, profit, ease, or Comfort. Neither can shee satisfy with performing that which is less profitable, and necessary, unless true discretion require it. For otherwise there would be some secret Passion, or Affection mingled therewith. because shee is ever to seek to execute that which is most to Gods Honour, and her own, and her neighbours spiritual profit, out of the pure love that shee oug●t to bear to God without any respect to herself▪ for shee is no more her own, but wholly Gods. And it is not only to be understood o● external works in particular that they ought to be in no wise unnecessary, or diamond to retain God therein; But also of all whatsoever man doth d●ring the same either internally, or externally; whither sitting, standing, going, speaking, seeing, hearing, yea generally all 〈◇〉 shee doth at any time exteriorly, or interiorly must be measured by this Measure: otherwise it is impossible but that th● soul must loose God therein. And herein are defective, yea almost all Men. For hardly is there any to be found that are so careful,& vigilant in all their doings, and omissions, That they do not oftentimes extrouert themselves without true necessity; or at least that seek always to do the most perfect, and best. For commonly it sufficeth them that it be not bad, or unbeseeming to which they apply themselves. And if they do not look more narrowly into the business y so; they will estrange themselves more, and more from God, and loose also that they had gained of him before in their solitude. And truly it is merely for want of this exterior fidelity that amongst these people loving God, so few, yea almost none are found who in their external business can without hindrance keep God present, and remain actually united with him. When as the work is such as now is said: The soul ought not to be afraid of it, nor seek to eshew the same, but must apply herself cheerfully, as willingly unto it, as to God himself. For the least fear, or aversion from it would obfuseate or darken her, and deprive her of God. For thereby she herself would leave her annihilation, and esteeming that external work for an impediment would thereby be necessary effigiated, and hindered in God. Besides shee must not direct her intention operatively.( Although other Spiritual Beginners do it profitably) For by that means shee takes the work covertly as a hindrance from God, and thereby shee is interiorly obscured. Shee must therefore( having a simple knowledge that it is the will of God shee doth such a work) apply herself to it so quietly, and with that tranquillity of mind, and retain God in her, as though shee remained in her solitude,& Prayer, frameing no form of being to the work; and shall only interiorly, and diligently observe that her Intention do not extrouert itself out of God, nor any affection, or Commotion arise during the said work( as doth very easily happen at least of hastiness, or impetuosity) whereof shee must remain so free, and vacant as though shee did not the same. As also shee must not be solicitous for the end of the work albeit it seem to her it w●ll not be such as it ought to be, or as shee imagines; But must commit that wholly to God to whom the work belongeth; and on her part only do that which shee can for the present. And what her Conscience doth dictate unto her that shee must do rejecting uniformly all thoughts of such like solicitude; as also all other distractive Imaginations, for thereby shee disturbs her internal peace, or at least departs from her Annihilation, and consequently looseth God. Shee must therefore according to her senses, affection, and Iudgement be so far from that shee doth, as though shee were in her solitude. For( as hath been said) shee can no more here, y in her solitude retain God without a perfect Annihilation of herself. And thus for the keeping of her Peace of mind, and annihilation, shee must not perform that shee hath to do the more hastyly, or run it over more slightly y the Thing itself requireth; and so perform the work unperfectly. For being shee esteems it to be the will of God shee must consequently execute the same with that fidelity as shee imagines God would haue her to do. For that jer. 48 10. Man is cursed who performeth the work of God negligently. Which is to be understood, as well of Exterior, as interior; of little, as great works. For not the work but the will of God from whence it proceedeth must be attended which ought always to be of equal worth. Shee must therefore faithfully perform according to Reason, and as her conscience shall dictate that which shee hath to do, if shee mean to remain united to God. And although by reason of her weakness,& imperfection shee could not perform that external work with God; shee must not for all that shunn it when shee knoweth it to be the will of God, no● rid, or shuffle it over quickly, least shee sustain some internal damage. For thereby shee would endamage herself much more: by reason of her own interest shee apparently seeketh therein contrary to the Beneplacitum or good pleasure of God. For if shee willingly suffer this damage for God( doing her endeavour therein) albeit in time of the Exterior work shee cannot retain God, yet nevertheless at the end of the work shee shall receive no hindrance thereby. Yea by reason of her fidelity, and Pure love▪ shee will be assisted in a particular manner by God. But on the Contrary if shee seek to shunn the work for fear of harm to herself shee shows herself defective in the pure love of God; and will feel the harm long after, which she doth herself thereby. Shee shall therefore in such a Case leave God for God. believing that he knowing her weakness; notwithstanding requires that that work be performed by her, and consequently will not impute that separaration from Him to any fault of hers as-long as shee doth her endeavour to keep herself by Him. But shee must diligently observe from whence this damage proceedeth, and what it is that separates her in these external works from God. O that so by her damage shee may reap profit! for thus haue the perfect Men also profited by their damage; and by little, and little attained to the Constant union with God. And thus performing faithfully necessary works with aright Intention in Good order; the soul must by no means seek God out of the external work, and convert herself from the work inwards, or upwards to God. For it is impossible that shee should obtain so constant attention, or union with God. because that such a conversion, or operation of the soul to God( besides the exterior Reflection upon the work which is always requisite) doth necessary breed multiplicity, and divides the soul to several objects, and places; And therefore so doing shee cannot remain in the symplicity of Spirit elevated to God: But must of necessity fall down to the operation of her senses, and powers. Also such an Attention cannot be constant, because the soul is sometimes converted now internally to God, y externally to the work: so that her Exercise to God would be very unperfectly performed, and her work very vnfaithfully. And because the manner which before wee haue taught the soul to contemplate the Passion of Christ in all her pains, and adversities cannot be practised, but internally: because the object to which shee converts herself is only within her; in the external works can haue no place, being only exercised in solitude, and vacancy. The soul therefore must execute her exterior work( which is wholly divine) in a perfect inward peace with requisite mortification,& decency omitting for that time all interior elevation,& conversion to God. And seek to perform the work with fidelity, symplicity, purity, and Resignation: that the doing itself, and the reflection upon the exterior work do serve her for a conversion to God. And at that time let all her attention, and Exercise be to Him whom shee must believe to be as well without, above; and round about Her, as within Her. This wee will by, and by explicate unto her more at lardg, and teach her the manner how it must be done. Wee now only premonish her that shee must reflect well upon this, for it is the only means, and an Excellent science( rightly known to few) to retain God in the soul in the midst of exterior works. This therefore is said in general how that all souls that are upon the way to God of which wee haue hitherto spoken Must behave themselves in exterior works, and yet remain united to God. Now wee will in particular teach how each one according to the degree, and state he is in, shall conveniently behave Himself towards God. THE XXX. CHAPTER. here is further declared how the soul is to behave herself in exterior works, and How shee shall enjoy God in them as-well, as in her quiet Prayer. AFTER this former admonition let us now begin to teach the soul enjoying God, how shee shall actually persever in the union with God in her exterior works. Shee must[ besides the Mortification of her exterior Man, and the fidelitye here above mentioned] in time of her exterior works observe herself very narrowly. For being shee must seek, and find God in the work itself, and that then there is no other means for her to find him, But this. Shee must go to her exterior work as to a school to learn thereby, and in the same how shee shall continue in the divine union, and fruition; and that which by experience shee shall there haue learned shee must carefully keep, and see that in the next works following shee by little, and little discover more clearly this abstruse, or secret manner, and be more established in the same. For like as the manner to find God first of all is immutable, so is also this of retaining him present, and continuing in this happy union. Which noble secret Art cannot properly be learned out of books nor taught by man[ albeit they may give for that purpose some Instructions] and therefore the soul must with all possible diligence apply herself[ by a strict observation of her Interior disposition] to obtain the same. And when as shee shall once haue gotten it, shee must only see that shee practise it, and haue it essentially in her without changing any Thing therein. And thence forward learn to do all her works how small soever they be, yea even the least Motion in, and with God. For as often as shee neglecteth to reflect Thereon shee falls into her senses, and hinders herself from God, as much as though shee converted herself to some distractive thought; Whence appeareth with what Vigilancy, and watchfulness this soul enjoying God must walk. Shee must think herself to be as one who lea●nes to walk upon a Rope that is extended on high in the air; Truly such an one reflects very carefully upon every foote-stepp he se●teth, yea on every Motion of his Body least he miss the Rope whereon he stands, and fall down to the Ground. In like manner this soul is now elevated above all created things which is a narrow, and small Cord, for the wild, and unbridled senses. And therefore for her to remain there; It is necessary that shee very vigilantly observe the least of her works, least shee hap to fall from thence. For the least sensuality, immortification, or indecency in her Exterior Man causeth her to fall from this elevation to the Ground. And albeit that the soul hath not yet found God in her solitude. Yet shee must not for all that desist from observing all her sometimes exterior wo●k is the best prayer. works thus carefully. For besides that this must not at any time be omitted of one who intends to obtain God being necessary for the obtaining of him in his solitude. It often happeneth that Beginners in simple external works experience more of God y they do in the place of their Prayer, and in sequestration thence ensuing. because they haue not as yet gotten the perfect Maystry over their senses, and powers, nor can keep them simply enough captive in the naked faith; and the more they strive to do it, the more Rebellion they feel; and find themselves further from God. But when as they busy themselves with some simplo exterior work the powers, and senses are converted to that exterior object. And being that the same is done without adhesion, or inordination the spirit receiveth thereby no hindrance, and so doth sometimes make a swift assent to God, and surmounts that exterior object finding the way open. And such like persons may seek to do such works when conveniency requireth the same, but not otherwise. For( as hath been said) it is not lawful to convert ourselves exteriorly to any work without necessity. And this is done out of a good intention thereby to advance themselves towards God more y by Prayer made in sequestration. But to make profit hereby they ought diligently to reflect how they be exteriorly disposed when as they so perceive in themselves the nearness of God, and observe how simply the spirit doth elevate itself above the senses, and powers to God, endeavouring ●o retain more, and more the same mind and interior disposition, and seeking also in time of Prayer to apply themselves accordingly thereunto, and so those exterior works would serve to advance them much. But because that one man is of Nature much more vehement, and inordinate then Another. Such therefore that by reason of their inordinatenes do not experience such enlightening in themselves( albeit they haue exercised themselves in Prayer more y the others, as also haue obtained therein some Manifestation of the divine Light, by which also they can in some sort keep themselves, nevertheless they be not as yet come to the true presence of God) must not seek by acts to find, orretayn that internal Light, nor the divine Preseuce in their external works; For that is not lawful for them to do. For thereby they would go further from God endeavouring to obtain Him by gross Acts. For being that in them the spirit is not yet perfectly separated from the senses, nor hath as yet any entrance in God they cannot in their external works convert themselves to God, but very grossly; and with admixtion of the senses. Nor can they find, or discern in them that intimate operation whereof wee will presently speak, and such must not seek to do any thing else y to keep carefully their internal Peace of Hart, and simpleness of mind which they haue in time of their Prayer in sequestration. This is enough for them, and herewith must they content themselves, and believe that thereby they will much sooner find God in Multiplicity, y by their operative endeavour. For remaining so by their internal Peace the spirit is much more freed from the working of the senses, and powers, and apt to discover the interior working by which it must elevate itself to God which must be here produced with less Reflection of the soul y in time of her Prayer in sequestration; and must sprowt more out of the interior nakedness, and vacancy of the soul, and that simple reflection on the external work. And therefore such like souls must not seek to convert themselves to God, or to elevate themselves unto Him; but simply avoid, and let go all Passions, Affections, and Commotions, and keep themselves as free, and Vacant according to the interior Man, as possible they can, perform the exterior work faithfully. By this the spirit will by little, and little elevate itself above the senses, and powers, and the exterior object to God, as hereafter wee will show. And thereupon must shee diligently, reflect remaining so simply by her work with a strict custody, and Mortification of her senses, and a perfect Peace, and tranquillity of hart willingly leaving that which shee is accustomend to experience in time of Prayer of the divine Light. For although shee did exercise herself in Prayer in the foresaid maner of interior inclination; nevertheless shee can in no-wise observe; observe▪ or retain it in the external works. For besides that( as wee haue said before) the same requireth the vacancy of the exterior Man, so cannot also[ according to that which is said,& shall be presently more at lardg taught] the attention( which must be kept during the Exterior work) be taken from any thing else y from the work, and in no wise from any exterior working, or observation out of that external work. So that the reflection the soul taketh upon the interior inclination of the Hart, hath only Place in time of Prayer which is made in sequestration, and solitude. unless perhaps when as a Man is going quietly on a known way without observation. y may he aptly keep himself simply by that inclination observing the same interiorly without reflecting what is before Him, or about him. For there properly he doth not work, or actuate. But with no other external work can this observation stand, because at least the eye A true Inc●ination or Prop●nsion described. must be busied which is against this simple Exercise which admitteth not of any work, not so much as of the outward Man, when it is done with any reflection. For therefore it is called an inclination; because the affection is fixed on nothing, but being free, and vacant inclines itself to God▪ But the soul which is come to the Contemplation of the hidden presence of God in herself, and by faithful external and internal exercise of herself hath now gotten a certain access to the same must not content herself with this internal peace. But must also see that shee persever in the fruition of the divine presence, or at least in the foresaid actual union with God. Out of these two shee ought to be found at no time. For albeit shee cannot in all works retain the fruition of the divine presence, yet there is none for which shee must omit the divine union. For why shee cannot always enjoy Gods presence, comes because shee cannot haue, or retain it, but by an intimate introversion to the same which requires to its perfection her whole attention. Now it often happens that the external works[ to be duly performed] do require the who leattention of the soul, or at least wise apart thereof; with which the divine presence in the soul consequently cannot be retained, and enjoyed. And yet notwithstanding in such works the soul may well continue in the actual union with God whereof wee will speak in the next Chapter. And that the soul may know the difference between the fruition of God, and the actual union with him, and so the better distinguish the exercise which wee heeregiue her for the simplo works, from that which wee hereafter will give for the multiplicious works, and such as requires a particular attention. I say therefore that the soul doth then enjoy God in her exterior work when shee is above her exterior object, and above herself wholly raised in God, contemplating, and reflecting on Him in such symplicity o● mind, affect●on, and recollection of her powers as though shee were in the best of her solitude. And because she can remain thus attentive to God in slight; and ordinary external works which requires no particular observation of the understanding, nor senses. therefore I say that in such exterior employments the soul hath God truly present, and enjoyeth Him. True it is that shee cannot for the present Open, and dilate herself as shee doth in her solitude, because through that exterior reflecting upon her work[ although it be very simple] shee is hindered, and is not so wholly her own. nevertheless shee enjoyeth truly God being with all capablenes converted to Him, and apt to hearken to his inspiration, and to receive whatsoever he pleaseth to infuse into her as well, as in time of her Prayer in abstraction which is to be understood when the visitation of God is not forcible in the soul, nor of long Continuance. For if it were: y were shee to leave of the Exterior work to correspond, and satisfy also, for reverence sake, as wee red of S. Francis that going on his way when he perceived Gods visitation he would stand for reverence to the same. But in the external works which exact a particular attention the soul doth not Contemplate God in such manner, nor reflecteth on him, and therefore is not able at that time to observe Gods visitation in her, neither is shee capable of the same. because the external work requires all her Attention, and shee must in a particular manner attend thereunto: which notwithstanding because shee doth it with a perfect Resignation of herself to God retaining the solitude of her hart, and her hart, and her mind naked from all Images, shee remayns actually united to God, not having nor feeling in her any thing that mediateth betwixt Him, and her. And besides shee stands Continually in that divine light which serves her for a certain sign of the actual union of her spirit with God. And to know in what work the soul can retain this fruition of God, or must help herself with the actual union: shee must diligently Examine when shee applies herself to any work, of what kind, or nature it is, whither it requires a particular attention or no, or whither it be needful shee reflect upon it with her understanding. For all works are not such, which do occur; but many may be done with the exterior members which requires very small reflection of the understanding, and in such slight, and ordinary works the soul may continue in the Contemplating, and enjoying God, as well, as in her solitude, and time of Prayer. And so when as such works occur to be performed by her shee doth not satisfy if shee only content herself with the bare union with God, and use of the divine Light. Yea shee would not be able to retain them, because shee without absolute necessity departeth from the fruition of God which cannot be done without some affection, or passion, whereby shee would decline from the Annihilation of herself, and consequently from the union with God. And to demonstrate to the soul that this can be done( to wit) that shee may retain, and contemplate this happy divine presonce in time of such simple works shee must know that Experience teacheth us that the eyes can simply behold some object, and yet nevertheless the Man at the selfsame time with another sense, or power be wholly converted to Another object, and know only that, and rest wholly therein. This wee observe when wee red, or writ any Thing attentively albeit that wee then behold exteriorly the letters, and paper. nevertheless wee haue as it were no reflection, or thought of the same, But the whole Operation, and attention of our soul is upon that is written, and that the letters signify; and that is the only object to which wee are for the time converted, and the sight of the letters do serve for that end. But wee will adhere to our first assumed Comparison of the light of the undergone which more properly serves for the purpose, and best of all doth declare that which wee haue in hand. When as one goes a walking in a pleasant sunn-shyne in the spring of the year simply to enjoy the exterior recreation of the delightful sunn-shyne. This Man although he should constantly go, and behold the light shining undergone, nevertheless he would not fix thereupon his Intention, or upon his Gate, or going, or the exterior light or frame any Image thereof, but his whole extension; and thought would be but upon the feeling, and Recreation he took in the pleasant shining of the undergone wherein he finally would rest. Which internal observation notwithstanding he could not more constantly retain in Him, but by observing his Gate which he makes in the undergone shine: for by that he is actually present to the light of the undergone, and to that end doth he the same. So that he can very well together observe how, and whither he goes, and can still enjoy the amiale undergone which shineth upon him without reflecting thereupon. To which if he should only convert himself he would not be able to do it so continually because he must also some what observe his going. Now as wee find by experience that wee can haue, and behold an exterior object, and nevertheless wee are not thereby hindered, yea rather furthered in the continual observing of another thing which through the beholding of such an object wee soly intend; so can it also well be, that the soul in the foresaid internal exercise to God remain steadfastly elevated by the external sight of her eyes, or moving of her Members when it is done simply for God, and that through the pure intention which shee hath in the work to God; her Spirit may be directed above the work to God, and rest simply in Him, as in the sole end of the work. Yea this can be affencted here more easily y betwixt the powers, and senses. For the attention which which the soul in these internal exercises hath to God is merely in the spirit which is incomparably more separated from the exterior senses, y the powers of the soul: and in its operation depends much less on them, or is subject unto them, and consequently in Contemplation of its interior object the less hindered by them. Besides the spirit by the precedent Exercise is so separated, unwrought, and interiorly raised to God, That it is always inclining towards Him, and also actually converting itself to Him; when as through the affections, senses, or powers of the soul it is not held back. And therefore being in these kind of works it is not withdrawn or hindered, consequently of itself, it elevates itself above the work to God. And thus it may be, that the soul in simple works above her exterior object continues in the enjoying of the divine presence without being hindered by distraction, or Image of that shee beholdeth exteriorly, or by the Motion, or working of her members; and thus shee doth them without reflection, or conversion, only applying therevento her senses, and members as insensible instruments; and God is the sole drift, and scope of her work to whom also all her attention is Bent, during that exterior work. Yea that exterior doing, and reflection serves her for a conversion to God, and is an admonishment to her of God so-long as shee out of right Ordinance perseuers working purely for God. But to that end, it is needful that shee perform that reflecting, and beholding very simply, and Vacantly, so that all shee exteriorly seeth, or doth be in a passive manner received by her. And that the exterior sight come more from without to her y by converting her out wardly to the exterior object, which the soul must diligently observe. for if shee by the least Opera●ion convert herself thereunto shee would be presently effigiated with that external work. For shee would behold the same in itself, and so loose interiorly her annihilation, and consequently the fruition of Gods presence. And therefore that Exterior sight, and reflection of the understanding must be done with exceeding great symplicity. For although a Beginner who by purity of intention will know, and behold God in his work, doth behold him with a fixed eye( such being the will of God] whereby he is holpen to God nevertheless this may in no wise be here permitted. For this soul doth not take God out of that external work, as though shee had him not Otherwise. For without that shee hath essentially obtained him in her, and therefore shee doth not further herself principally by the work but only seeks to do the same after such manner that it doth not deprive her interiorly of God. And her greater progress comes of her interior observation, and therefore shee must not convert herself to the work operatively; that shee be not hindered thereby in the Contemplation of God. nevertheless shee may not a whit the less leave God for God. omit to perform it when the work of its part requyrs due performance thereof. For( as hath been said) the faithful performance of the necessary external work must be always preferred before the internal attention of the soul; so that this also must be left willingly when the work which must be done according to God would t●ereby suffer detriment. And in that simple sight shee must temayn Constant; for thereby she remains intimately converted to God; so that shee must no more omit that simplo reflection required to the work; y in time of Prayer shee may omit her intimate Operation by which shee retains God present, but yet no otherwise y after the foresaid simple manner, free, and vacant. And if the understanding, and senses should incline themselves too much Thither, or Abstract, and print in themselves the exterior Image, of the work; or also that the inferior Extimulation, or rising did Mingle itself therewith the spirit must simply indute all that as though it did not observe the same( as wee heretofore haue said) that shee must resist the incident distractive thoughts. And it is to be observed, that when as in such a simple work there happens at the same time several things to be reflected upon the soul ought to make use, but of One of them to elevate herself( as hath been said) to God; and the Other shee must let pass without reflecting upon them, in case the work permit the same. For as shee in time of her Prayer in abstraction may haue but one simple Operation by which shee converts herself to God. In like manner also there must be but one restection in time of these simple works which serves in Place of the said Interior Operation. And so it happens that the soul above that Exterior work, and her internal powers doth elevate herself to God of whom shee according to the supertor part hath a permanent, and a peaceable intention or sight which doth so sa●isfy her, as that which shee experienceth in time of her prayer; and is as much sarthered in her spiritual progress thereby, as in her Prayer made in abstraction. And purposely wee haue said that the soul hath an inspection, or insight above the work, and herself in God. For shee may by no means look interiorly to wards God as hath been said. For so shee would avert herself from the work; only shee may do that whilst shee is hearing any thing, whereupon shee need not reflect with observation. For being shee need not ●● convert herself with her sight to any ex 〈◇〉 object for the hearing is invisible] and doth also of itself come to her; shee may in a passive manner receive the same into her, and thereby remain internally converted to God, like as sheeby that simple exterior sight remayns elevated above herself to God. And if so be it happen, as it often doth[ when the party is not thoroughly practised] that the soul in these exterior works cannot carry herself so simply that the spirit may[ as hath been said] elevate itself to God during the same; shee y by no means shall seek to perform the work operatively for thereby shee would hinder herself much more from God; But shee must endeavour then to retain her internal peace without operatiuenes, as before hath been said, wherewith shee shall y content herself. For thereby shee will best of all return to her former elevation of spirit; and to this shee must always more incline, and apply herself whensoever it goeth not internally well with her, y to any operatiuenes how simple, or intymme soever it seem to her to be. For as hath been said, such cannot stand with the external work. THE XXXI. CHAPTER. How the soul must carry herself in Manifold external works which require particular attention; to remain still united with God. but because the external works are oftentimes such as they require a particular observation, and attention to be duly performed; as reading, writing, counting &c. And albeit that One work is of itself simple, and easy; yet because it often happens that it is requisite to be done together with some other work, and albeit that peradventure neither the One, nor the Other requires a particular attention nevertheless such like how facile, and easy soever they be, if at One time they must be reflected upon▪ make multiplicity in the soul who thereby is divided into several objects, in so much that shee cannot persever in the Contemplation of the divine presence after the foresaid manner. For being that shee must then extrouert herself, and reflect attentively with her powers, and senses upon that external work, or at least haue several objects together, it is unpossible that shee rem●yn interio●ly attentive, and converted to the divine presenc●, and ●noy the same; for that of its own part requytes all the attention of the soul.[ as hath been said] and when as in simplo works it is retained, and Contemplated, the spirit must by the simple exterior work[ as through interior Operation] elevate itself to God, and consequently shee doth not admit two objects at once. The soul therefore enjoying God must learn yet another art by which shee may then help herself that shee fall not often from the unity of spirit into the Multiplicity of her senses, and from the interior union with God upon the exterior object of her work. To which end it is first necessary that when shee perceives that the work which shee is to do, is such like as is said, that shee by no means strive to retain, and enjoy the presence of God in Her; but shee must willingly let it go; for otherwise shee would but loose time, and effect nothing; and shall only do her best to persever in the use of the divine light,& thereby in the actual union with God which wee before haue said that shee should do when as through the relenting of her spirit shee is forced to leave God. This may easily be done. For to this there is no observation, or particular attention required; but it sufficeth that the soul haue no impediment on her part, remaining in the Abnegation of all Creatures, and perfect Resignation of herself to God whom shee now actually hath, and may well stand with that external work how multiplicious soever it be. And so by the help of the divine light shee will without hindrance in the unity of her spirit behold the exterior Things, and perform her work remaining still actually united with God. Now to teach the soul how shee shall Continue in the Abnegation, and resignation in time of the manifold exterior works, and consequently remay●n vntroubled in the union with God. Shee shall first of all here observe[ besides the foresaid general admonition] that the greatest impediment herein, is by reason of the Commotion, and inclination of the inserior part. For although shee now in some sort be practised in the naked fa●th, so that shee without Image, or unpression can behold in unity of mind the exterior object, nevertheless through the mordinatenes of her inferior part shee is therein troubled, and hindered not so much through evil desires, or Inordinate Affections, and repugnancy of Nature to good[ for these are by the precedent preparation, and internal Exercise much mortified, and subdued] as by reason of good motions, and affections which shee must here use, For they serve her to perform that external work[ to which shee is to apply herself] duly, and fayth●ull●, as it requireth. And notwithstanding o●tentymes by reason of their great Operatiuenes are oft●n opposite to ●he internal peace, and inclination which ought, to be permanent in the soul, for retaining of this divine union. Neither can, or may the soul mortify, or annihilate these inclinations, and motions because they be given her of God as instruments, and a help whereby shee may perform good the better, and eschew evil the easier. And therefore shee must so measure, and order them in her exterior working that she do not trouble the interior Rest with God: which to an unexercised soul is very painful, and hard to perform. The soul enjoying God therefore must be hereof admonished that shee be very vigilant, as well in the beginning, as in the continuance of such like works, That these motions, and Affections do not prevent, and oversway reason, but that shee hold them always in subiection using interio●ly such helps as are to that end given Her of God, and not suffering corrupt Nature to damage her therein. And that is the proper fruit of her precedent Exercises that shee subdue the inferior Man in that just, and due ordinance to God, and reason wherein shee was first placed, and created b● God. And therefore in that respect shee will synd great profit. here: Ioy, sorrow, fear, Hate, and Other Commotions which the soul doth ordinarily kneel to arise in her in the beginning of her external works( according to the Condition of the work) shee must s●eke spe●dyly to prevent, and captivate in spirit using the famed no more y is requisite for the due performance of the work, regulating her impuls, and gross Operatiuenes therein, so that her interior Peace suffer no detriment thereby: such as strive against reason, And proceed from the bad inclination of Nature, shee must by all possible means endeavour to repres, and extinguish in her. And therefore all vain fear, Leuyty, mirth, curiosity, hastiness, Eagarenes which commonly in the acceptance of any external work, and chiefly in such as are difficile, and weighty do arise in the soul, shee must strongly repres, and in no wise convert herself unto them but remain immovable in her internal peacc beginning, and finishing that external work according to the precept of reason, and right discretion in God. And when as the soul now peaceably,& simply applies herself to the work shee fynds no impediment from below, and therefore shee hath her free ascent to God as though the work were of itself simple. But because it is the will of God that shee convert herself to that external work to perform the same in due manner, therefore shee may not elevate herself to the Contemplation of the divine essence which with the exterior multiplicious work cannot stand;( as hath been said) but must convert herself to the exterior object: which notwithstanding, because shee doth it purely for God shee shall not thereby be mediated from the actual union with God. Yea being shee remayns in her usual abnegation, and Resignation although shee let go that Contemplation of Gods Presence the divine light doth not yet perlustrate, and perfuse her. because shee by reason of that external work cannot through the Interior loving inclination( whereof heeretofor hath been spoken) continue therein( besides which notwithstanding there is no other means for retaining the same in her, as hath been said) therefore through a great animosity, and interior strength of faith shee casteth that simple,& sequestered power( by which shee in her tranquillity doth incline herself to God, or also doth elevate herself to God, or sinketh herself in God as hath been said) above all multiplicity, and Operation of her senses, and powers swiftly in God, not in such manner as hath been said before; but lets the same rest there wholly as lost in God which shee is sufficiently able to do being shee in the beginning of her work hath the same yet recollected from all external objects, and through her precedent Exercise hath now gotten power, and dominion thereof; which power also( which of itself flieth upwards, as lightly as a spark of fire) doth perform this elevation whereby shee sweetly resteth above all Multiplicity in her Origin. And thus the soul converting herself with decent order outwards towards the present employments is not thereby hindered or mediated from God, but remaineth vndisquieted in her interior peace, using, and possessing that internal Light by whose help shee also continues in the nakedness, and solitude of spirit, Yet shee hath not the same as rising from within, and perlustrating her.( as is said) But only from above in the hight, and top of her spirit shining in her where this simple power lies recollected in God. And so from above, in, through, and with the same looking outwards, working, and stirring she is no whit effigiated or troubled, for that sight, and the Exterior work is done without all adhesion, and propriety: being the whole desire, and attention of the soul is to remain actually through the foresaid elevation converted to God; Yea being that the exterior work is done purely for God in perfect resignation without propriety, That exterior sight, and exterior reflection of the soul vpon the work serves her for a mean to retain that light in the hight of her spirit; like as in the exercise in time of simple works; that exterior simple marking serveth for retaining the Contemplation of God during the said works. And the soul continueth very conveniently in that noble Light, by that exterior sight. For as hath been said the same cannot be obtained, or retained by any conversion, Contemplation, or Operation of the soul; but after convenient preparation, doth manifest itself in her. And the soul in this manner applying herself outwards to the work purely for God doth not convert herself operatively to the internal light; or beholdeth the same, as reflecting of set purpose thereupon, although shee haue it actually present, and seeth in, and with the same outwards, working that which God requireth of her. And in the mean while shee receiveth, retaineth, and beholdeth that interior Light continually. Like as mine eye seeing in full day beholdeth, and enjoyeth with that Light her object, nevertheless it is not directly converted to the Light, but in, and with the same to its object. This difference Notwithstanding is to be noted: that because mine eye hath of itself an Interior Light to see, and that exterior Light doth but declare its object, and doth not serve the eye but for an exterior help. There●or the eye of itself reflects not upon the light wherein notwithstanding it is Continually,& doth behold therein other things: But because the soul by means of that Interior Light perseuers in the elevation of her spirit above all Multiplicity in the divine unity. Whereas notwithstanding shee of herself is not able to Continue; therefore shee beholdeth Continually that Light; Yet with the same Light, and with more symplicity that when shee did interiorly reflect thereon by the former inclination, and performeth in the same all that shee exteriorly hath to see, or do after a divine manner. Behold here declared in brief; the secret way by which the spirit in Multiplicity of works remayns united with God without suffering itself to be troubled either by the Extrouersion of the powers, or by the Multiplicity of Images, but seeth, worketh, heareth with such rest, and tranquillity as though it were wholly sequestrated from all Exterior things, and Vacant. Yea that external work, and all other Creatures do represent themselves from without to the soul after a divine manner; not as they be in themselves out of God; But as flowing from God, and Continually depending of him. So that the soul by that exterior sight even according to all her powers is more established in God, to whose actual Contemplation shee also every moment can without difficulty elevate herself, for shee stands without Medium under God. And as often as the Exterior work permitteth the same, shee swiftly in the midst of Multiplicity rayfeth herself to the Contemplation of the divine presence in her, and then the will also doth instantly convert itself thereunto dilating itself in the fruition thereof. Furthermore out of the knowledge of her own nothing which here shee continually experienceth shee conceiveth an exceeding great Comfort, so that this soul enjoying God being thus exterio●ly employed although with manifold business which be also weighty, and difficile, is nevertheless no whit varied, or altered in herself, nor separated from God; but enjoyeth in her spirit a perfect Rest, and Peace both according to the will, and the understanding, and remayns as well contented in the midst of Multiplicity according to All her powers, as though shee were in her solitude actually enjoying of God. But this elevation of the soul whereof wee haue spoken is( as appeareth) above measure simple; yea, it is of so little Operation that it ought not to be termed an elevation, Hence haue wee said that the soul doth cast that loving power into that divine light. For this Operation is a thing so spiritual, and so sequestered from the senses, and powers that hitherto wee haue haue spoken of no such Thing. In all former elevations, down-sinkings, conversions, and interior Exercises to God the soul hath yet always had some in-tymme Cooperation whereby shee placed herself in the presence of God, and there continued. Yea even that divine Light which of itself doth arise in her shee is not able to retain present without using the means of the foresaid interior inclination. But here shee doth no such Thing interiorly, in respect of the divine Light, for retaining of the same in her( as indeed shee neither may, nor can) for otherwise shee would not be able to employ constantly Her attention wholly to the Exterior work which notwithstanding is requisite for the due performance thereof. But all that the soul doth; is, that standing in the foresaid internal purity, and Resignation in God, shee worketh exteriorly, faithfully, and simply for God. And then the divine Light finding no impediment doth radiate, and shine in her, as if shee were in her solitude, and abstraction, And the soul retaineth the same through her simple conversion to the work. And so it appears that the interior disposition of the soul in time of this present Exercise is far different from that wherein shee Consists, when as in time of her prayer or also of her exterior simple works shee is elevated in God actually contemplating, and enjoying him. For shee indeed here is eleuared above her senses, and powers in God, yet shee is not with attention, and actual fruition converted to him, but only according to her Affection shee remayns in a continual aversion from herself, and all that is not God; and all her attention is to the thing shee exteriorly worketh, yet as a thing divine, and united with God. And therefore this conversion is swifter y that which the spirit doth in the foresaid Interior exercise of quiet Prayer, or also of exterior simple works, and also more forcible, not being hindered through the Multiplicity: because in this, the spirit is converted to no object with adhesion, but keeps itself elevated above all objects: in so much that, That to which it is actually converted to perform; the same, it can leave every Moment without difficulty, as though it never had been converted thereunto. Hence therefore the same Clarity of the divine Light from above doth also ansuere, or correspond unto it, for the spirit by this foresaid aversion from all that is created stands always in a convenient capablenes, which that heavenly light doth replenish. These two dispositions of the spirit as well in time of quiet Prayer, and simple works, as also this last of Multiplicious works agree notwithstanding herein that both the One, and the Other requires a continual, and perfect annihilation of the whole Man. For as-well in this last in the external works, as in the first in quietness; it is of necessity required that in the midst of Multiplicity all the powers, and senses perform( as hath been said) with much tranquillity, and nakedness the work▪ as though all that is Exterior were not at all. Yea the soul which stands in this elevation; is in a perfect oblivion of herself being wholly averted from herself, and elevated above herself which is here particularly. For when shee receiveth that light in her solitude shee is not( as hath been said) above herself, nor in this oblivion. Yet the first Exercise hath besides this Annihilation, and oblivion also a losing of the soul in God( as is said) which is not in this last; But the soul hath only in this an actual oblivion of herself, and of all exterior Things; And therefore very soon,& easily shee returns, and observes herself, and other Creatures. And albeit that the soul in this present Exercise doth only remain in an aversion from all that is created, and hath not an actual fruition of God, as in the precedent, which serves her in time of solitude, and simple works; nevertheless shee hath more difficulty to keep her after this manner elevated above herself, y after the other being that here the soul must not only work without, but also contrary to her own certainty, and feeling. For whereas the senses see, or observe nothing in that external present object but a corporal thing wholly different from God shee must notwithstanding acknowledge God therein, or at least behold the same as a thing wholly spiritual, and divine, which undoubtedly requires a strong,& firm faith, and confidence in God. In so much that it is impossible that any man remain( as hath been said) elevated above the Multiplicity of external works, who is not before exercised in some reasonable sort according to the precedent manner in solitude, and sequestration; and hath not made some good progress in abnegation, Resignation, pure love, and naked faith as formerly wee haue taught. For it is good reason that a Man learn first in sequestration from all Creatures to forget them, before he endeavour to forget them, they being actually present, and learn before in solitude to separate his spirit from the senses, before he go about to do the same in multiplicity of external works. And also by annihilation of himself first seek to find God in him, before he intend to find, and retain God by Annihilation of Exterior Creatures. Yea he in whom this interior disposition hath not gone before is not only unfit to Exercise himself after this secret manner, But also cannot understand that little which wee haue here said of this Exercise of the Multiplicity. Whereas notwithstanding to One that is practised therein it is very clear, though very hard in the beginning to perform it, so perfectly as hath been said. THE XXXII. CHAPTER. Of the impediments through which the spirit( who now after the foresaid Manner as well in simple works to the enjoying of God, as in manifold which require particular attention to the actual union with God hath begunn to elevate itself) is hindered that it cannot persist in that elevation; and of the remedies against Them. but albeit the soul enjoying God according to the doctrine here taught her hath now begunn to find in herself this secret ascension of the spirit, as well in simple as in multiplicious works, and employments; and hath now seen how a Man above all Multiplicity may in unity of spirit elevate himself to the fruition of the secret presence of God, or at least to the actual union with God. nevertheless shee must know that in the beginning shee will very easily fall from thence, loose all unity, and be in Multiplicity against her will. For through the least impression, Commotion, trouble, or Operation to which shee yields, and gives place in her, or converts herself unto; shee presently leaves her nothing, is extrouerted, and breaks the intymme union which she had with God: which at the first, as well in the One Exercise, as in the Other, will oftentimes happen. But most of all the soul extrouerts herself from God in the exterior employments which require an actual attention of the powers, and senses; and looseth soonest of all in such like works the foresaid unity of her spirit, by reason shee is there more converted to the exterior Things; and her powers, and senses consist in more Operation; also being this elevation of the spirit above the manifold exterior works only consists in an internal aversion from all Creatures, and hath not an actual conversion to God, like as the other which in simple works enjoyeth Gods secret presence. Hence it is also necessary in unexercised Men sooner lost y in the former Exercise although of its own nature it can stand, notwithstanding all employments. Hence the faithful soul meeting with these manifold difficulties in the beginning must not wonder much thereat, nor contristate herself; but must endure them all patiently doing her vtermost endeavour to overcome the same by interior Constancy of spirit, and more steadfastness in God. And to express more in particular which be the impediments which do hinder the soul of that which now shee hath obtained, to wit,( the knowledge how to elevate herself above the exterior work to God) that shee cannot persever there. They do sufficiently appear out of that which hath been already said, out of diuers places. And first of all, when as the soul is troubled in her simple works in the enjoying of God, when it doth not happen by reason shee doth Contrary to the admonition wee heretofore haue given her touching generally the Attention in time of the Exterior works; Then is it because shee yields place in her to some of the impediments which wee haue haue declared to her heretofore in the Exercise in time of quietness, and sequestration. For being that in simple works the soul emoyeth God as in her unity, or recollection hence the same impediments which are in the One haue also place in the other, and must be overcome in both after the same manner. In so much that all the Images, Commotions, and troubles which shee either by incident Cogitations, or rebellion of her senses, feels in herself whereby shee is mediated from God; how, pass, and pray. or in what manner soever they be, shee must not overcome Otherwise y by persevering in her simple conversion to God( as hath been said) which is here somewhat more troublesone unto her, y in the other. because shee doth not stand thus, through her own Intymme operation elevated to God, but by means of that simple reflection upon the Exterior work which in time of Commotion, and impugnation cannot be so simply performed by an unexercised person. nevertheless the soul may not do any thing else, neither may shee therefore turn herself from the work to God, as shee doth in her quiet prayer in solitude. For thereby shee would procure a new impediment to herself; but shee must with all possible diligence continue in that simple exterior reflection, and resume the same again with all tranquillity how often-soeuer shee perceives herself to be departed from thence. For there is no Other Remedy for her y this, and by this shee will in time be above all Multiplicity established in God, and also without hindrance remain in the external work enjoying God. And in case the soul in her work happen to loose God by reason shee is defective in some of the Admonitions heretofore set down, to wit, because she fynds the work not to be absolutely necessary, although notwithstanding shee begunn the same out of a good Intention, and as such: or that shee perceive in herself a tediousness of the work; nature seeking to quit itself thereof; or at least foundan another intention to arise in herself y that with which shee first accepted the work. Shee must for all that( if that shee cannot leave of the work according to true discretion) use nothing to the Contrary, But the foresaid simple conversion to God constantly persevering in the same, as if the work were altogether necessary, and that shee had no other but a pure Intention therein, for it is now in very Truth necessary. And remaining so converted to God shee will wholly exclude that arising sinister intention, and also perfectly expel that tediousness better y if shee should interiorly oppose herself against them. Yea were it that shee willingly had begunn an unnecessary work, or a necessary work with a sinister Intention, and now in time of the work would recall herself, shee must not for all that, do any Thing else then stand in her accustomend conversion to God, and the sooner pass still▪ ●●. only way. the better, and with that tranquillity of mind as though from the beginning shee had done nothing but well: patiently enduring the obscurity, and separation from God which shee perceives in herself; and shee will after the breifest, and surest manner extinguish her former fault, and by little, and little recover again her usual internal clearness. And that the soul may know whither shee behave herself, as shee ought against all occurring impediments, and that shee be not hindered by the same in the interior enjoying of God. Let her reflect upon the signs which wee haue given her before; whereby to know whither shee doth perform her interior conversion to God as shee ought. For the same must as▪ well here as there take place, because that enjoying or fruition of God cannot be obtained, nor retained; but after One unchangeable manner, as hath been said. So that the soul to enjoy God in her simple works must be as loose, and vacant from that Exterior object, and also from her own Image, as though they were actually amnihilated, yea shee must stand also elevated above ●yme, and Place in the immutable Eternity, and there according to all her powers, and attention so reflect upon that secret divine essence; and rest so peaceably in the same, as though shee were exteriorly wholly Vacant. And all these Documents( some few excepred] haue also place in the simple elevation of the spirit. By which wee haue said that the soul in time of multiplicious exterior works[ which require particular attention] must persever in the divine union, for albeit shee do not actually there enjoy God, nevertheless there must be the same disposition of the foul which is required to the actual enjoying of God excepting only that intymme Operation to God from which shee remayns vacant: and therefore is not elevated in herself above time, and place although shee be wholly averted from them,[ as hath been said] so that all that hinders the soul there, and mediates from God, doth her here the same harm. Except that the intymme operation by which shee there converts herself to God takes no place here;& consequently the relenting, and feebleness of the spirit[ through which the same is lost] doth properly here do her no hindrance. In so much that when as she also is interiorly wholly relented, and grown Tepid: so that shee cannot elevate herself in the height of the spirit to the secret presence of God, nevertheless shee is able after this present manner through the interior denudation, and Vacancy to elevate herself in the height of her spirit to the divine union which is only requisite to this present Exercise in Multiplicious Works. And When as the soul in herself is after such manner perfectly bared, and emptied of all Propriety, and gross natural Operation[ as before hath been said] y is shee no further hindered but by her vnexercisednes, to wit: because shee is not yet accustomend, and sufficiently practised to work exteriory with this nakedness, and Vacancy, for y shee is easily disquieted by the senses, who in the presence of the Exterior object convert themselves to the same with their accustomend gross Operatiuenes, whereby the soul is effigiated, obscured, and disquieted in her internal Peace, and looseth the influx of the divine light in Her. Otherwise if shee were prudent, and wary, and did not suffer herself to be surprised, and prevented by the senses, but let the spirit proceed captivating the senses simply therein, and did work according to her belief, and internal experience shee would undoubtedly in her The true ●ay prudently, and rightly without the senses or intellectual operation to dispatch all business by few pract●sed. exterior employments retain the internal clearness of her mind, and continue in the possessing the divine light interiorly. So that more properly in this Exercise y in any other, as often as the soul sustayns any damage in God the same proceeds wholly on her Part; for whereas shee flies, and shunns the Creatures[ in case shee were vigilant, and diligent enough] shee might prevent the harm they do her; and therefore the fault is truly hers. nevertheless being that Creatures according to the internal disposition of the soul be in verity also lets, and impediments; since the soul inclines, and esteems them for such beholding them without any relation to God, and as wholly separated from him. And thus the soul layeth the fault[ although unjustly] of her remaining, and falling again upon Creatures. But being shee in this Exercise of Multiplicity flies, and shunns not the Creatures, as if they could cause her any impediment, or esteems them not Contrary to Her, but through her faith converts herself to them, as proceeding from God, and as being united unto Him, and so by them is more furthered in God y with drawn, or hindered from Him. ●hee cannot therefore anyways lay fault upon any but herself, as often as shee receives any harm by them▪ For that happens unto her, because shee doth not according as shee ought, and as her exercise requires. Shee doth not behold the same, to wit, according to the light, and faith shee now hath obtained, and in the truth whereof shee is now by experience established, according to which if shee did interiorly, and exteriorly apply herself shee would not through any employments, and multiplicities of Creatures be hindered from God, but rather furthered to Him. And this knowledge must very much comfort the soul, and give her great light in all her exterior works to accept, and perform the same with a perfect interior Peace, and quietness of hart, and as being such as cannot hinder her in God, like as neither any other Creature can. But when as shee through her infirmity, or the least vnexercisednes hinders herself, and now fynds herself fallen from the divine Light into the Multiplicity of Creatures, and the gross working of her powers, and senses; then must shee here as well, as before in her quietness, and solitude by no means disquiet, and trouble herself, or any ways strive there against. For albeit this exercise exteriorly is operative, nevertheless interiorly it is wholly passive in respect of the divine light; and also of all impugnation, and striving against; yea, yet less, can the soul here exteriorly use any operation interior. For besides that this exercise doth exceed all others in symplicity, and admits less operation y any( being nothing else but a sweet rest, and repose of the spirit in God) it could not stand with the exterior work to which her senses,& powers with their whole attention are converted wherewith operatively shee should resist the occurring impediments. In so much that albeit the soul( as it will often happen in the beginning) when by the incident Images, cogitations, and arising Commotions she is wholly over whelmed, so that it seems unto her, that there it neither God nor divine Light in the world: nevertheless shee must perform that exterior work which shee hath to do, as simply, and quietly: as though shee felt, or perceived no impediment; without giuing any answer to whatsoever either Exteriorly, or interiorly doth impugn her. Willingly bearing for God the privation of the divine union. And as wee haue said in the precedent exercise in quietness, and abstraction: that when the soul fynds herself obscured, interiorly distracted, and wholly out of God shee must endure simply all occurring impediments, and adhering to her interior peace without using any resistance against those incident Images, and arising Commotions. So musT shee likewise do here, neither is there any other way, y this. here is notwithstanding to be observed some difference which is that in the precedent Exercise in solitude there is one simple aversion( as hath been said) by which the soul lets go, and passes by all occurring, and arising impediments when shee perceives them, and also converts herself simply to God, but here may be no aversion how simple so ever it were. For the soul would be thereby more obs●cured, and estranged from the divine light. because this aversion would be against her faith which is the ground, and stay of this her Exercise; whereby shee beleiues that all created things haue such an union with God, faith 〈…〉 e guide through all and the only governess of the senses. that they make no impediment betwixt him, and Her. And therefore if shee d●d believe otherwise of any thing whatsoever it were, y would all her interior firmenes become unstable, and shee would not any way be able to obtain that elevation of mind in multiplicity before expressed. For no multiplicity could hinder her so much as the least doubtfullnes, or suspicion against the foresaid faith. Therefore whatsoever the senses object the soul must ground herself by that pure faith firmly believing that albeit at that time, for want of the divine light shee cannot behold the union of exterior Things with God that the same notwithstanding is no less true, and certain y when she actually beholdeth the same, and that shee will easily know this truth again, if shee simply with a perfect Interior Peace endeavour to perform that exterior work; whereby the Obscurity will be expelled out of her, and the divine light arise again in Her. But let us here give the soul also a sign whereby shee may know whither shee haue in due perfection obtained this divine union( whereof wee haue spoken) above all exterior Multiplicity. For although it be as clear, and certain to a well practised soul( as to one that seeth well, to knoweth whither the undergone be risen, or no) yet to a soul that is a beginner, it is wholly uncertain, and many deceives themselves therein. For this union is also indivisible, so that it must be either whole, and perfect in us, or not at all. Which Totality, and integrity is known to very few, and much less haue they it in them albeit they perhaps persuade themselves they haue. The soul therefore shall observe whither shee in the midst of business albeit shee be exteriorly busied with her senses, be notwithstanding interiorly so naked, loose, and vacant; and stand in as great Annihilation, and oblivion of herself, and be as little mediated by any Creature before God, as if shee were in the depth of her solitude, and stillness. For so must shee be to remain in the solitude of spirit, and in the use of the divine Light[ as doth sufficiently appear by that which heretofore hath been said] and this she may easily observe being shee hath sometimes experienced this Interior disposition at leastwise in time of her Interior Prayer made in solitude,& Abstraction, to which comparing her present state, and disposition shee may easily observe whither they agree together, or no. But the soul which hath sometimes truly experienced this elevation of spirit in her exterior works, will also perceive in herself sensible, and palpable signs whensoever shee falls down from the unity of her spirit to the multiplicity of her senses, and powers; if only shee keep a Constant observing of her own experience to which wee remit her, rather y to set it here down in particular least perhaps the unexperienced who little know the Interior disposition of the deiformed soul, hold it incredible. Let it therefore suffice her that wee haue admonished her hereof. Another sign is; whither the soul when shee leaves of those Exterior employments can presently without impediment convert herself to the enjoying of the divine presence in her; yea without altering of her disposition otherwise y to assume the intymme operation by which shee must convert herself to God. For the soul is thus disposed interiorly which in her exterior working remains in the union with God; as may easily appear by what hath been said. Yea also in time of the Exterior works shee is always able in an instant to elevate herself to the actual Contemplation of God; and that with as little Labour as to open her hand when it is shut together; for the spirit that stands immediately under God elevates, and opens itself as easily as a hand that is shut, is opened; so that when the soul perceives that shee must avert herself from some-thing, leave, or resume some-thing when shee converts herself from her Exterior work to God, it is a sign that shee had not the divine union in its Perfection. For when shee hath it y is shee also in the midst of her exterior employments so separated from all Creatures, and absorbed in God, that if shee were at The true nothing that very instant to dy shee could not separate herself more from them nor leave them more y shee actually doth. For shee hath the end, and Consummation of all Abnegation, and Resignation in her. Being now come to a perfect nothing, or annihilation of herself which ought to be wellnoted. Other signs there be; as whither this solitude which the soul hath in her exterior works be not in the powers, and affection; whither shee doth retain it with any force, or violence; or be there mixed with any tediousness, grief, vexation, or any other trouble, for all this is against this union whereof wee haue spoken which is above the senses, and powers purely in the spirit, and without any Labour, and difficulty; yea without any operatiuenes( as hath been said) is obtained, and retained, and expels all grief, sorrow, and trouble, both of Body, and soul placing Man in a perfect oblivion of Himself. These signs the soul must reflect upon to know whither shee be truly united with God in time of her exterior works. Shee must not therefore think that albeit shee fynds herself in an internal Peace without being disturbed, or distracted in time of her external works that shee therefore hath the divine union. For many haue such like peace, but few the actual union with God, and the constant use of the divine Light to which is required not only a good ordering of Affections, and Passions, but also a perfect aversion from all that is created, and a perfect Resignation of ones self in God, as hath been said. And thus much concerning the impediments which occur in these two exercises of exterior works, as also the remedies against them which wee after such a gross manner haue expressed; because the Interior disposition of the soul enjoying God in her exterior works cannot be less properly expressed then that of her Prayer in quietness, and solitude. nevertheless the devout soul having these gross instructions will experience what is said much clearer then wee can by words express unto her, and will by Gods grace daily perceive more, and more unity, and stability of spirit in her in time of Exterior working, and( if shee persever faithfully) will at length come so far that shee will not be able to perform any exterior work but in the foresaid unity of spirit and will with as great facility transfer herself from the fruition into the union with God; and again elevate herself from the union into the fruition( according as the exterior works require) as shee can open, and shut her eyes, or turn them upwards, and downwards. For as the eyes do of themselves without any actual observation of the Man; so also the spirit( which is now established above all senses, and powers in this denyne unity] can as swiftly, as the twinkeling of an eye open itself to the fruition of God; and again when it is needful gather itself wholly together, and cast itself into the divine Light, and by that rest without Medium in God without any reflection proceeding from the powers. And this is altogether requisite; for being the observation of the understanding takes there no place it would cause every time a new impediment in case the soul were to do this interior change with forethinking, and actual reflecting thereupon being it must be performed with great subtlety, and swiftness. And because the soul in the Beginning hath not yet this Agility of spirit, with pure simplicity. being as yet not sufficiently separated from herself therefore shee is able to continue, but a very small time elevated abouer her work in God: but falls down again presently into the operation of her powers, and senses. This soul therefore enjoying God which is now come thus far must endeavour by diligent, and faithful practise to obtain in this manner essentially in her this elevation of spirit that it may be so familiar unto her that[ as a certain spiritual Teacher saith] she retain God as constantly in her Memory at all times, and places as though it were natural unto her to haue God always present. To which shee must finally know that shee must chiefly attain unto by diligently observing of her Recollection, and sequestration; and in the same through the secret introversion theeretofor spoken of] more fully, and perfectly sinking, and losing herself in God whereby her spirit will be more, and more separated from the senses, and all Creatures, and more firmly established in God: and so made fit according to this last manner to remain above all multiplicity thus simply elevated in God; for this last Exercise in Multiplicity of works, is properly a fruit, and effect of the precedent exercise in solitude, and quietness. And shee must therein as in her school be taught. For like as the soul is there elevated above her senses, powers, and her whole being in a symplicity of spirit: so must shee afterwards by the same overcome all Exterior Multiplicity; so that the soul must not stand so much upon the last Instruction; as upon her own Interior experience which must be the foundation southhampton shee must build all that now is said. THE XXXIII. CHAPTER. By an external similitude: it is here declared how the spirit through the last exercise in Multiplicity, and exterior business stands Before God,& how it beholdeth the Creatures out of itt in solitude. but being wee haue heretofore by external similitudes declared unto the soul enjoying God her way to God, and also all her internal exercises; so remayns it here, yet for the last; that wee also by an external similitude express this simple elevation of the spirit by which wee haue said that shee must in Exterior business remain[ where shee must with her powers, and senses work outwardly with reflection] in the divine union without hindrance which is indeed the most hidden secret which wee haue declared unto her. And to perform the same wee will first reduce again before her the Comparison of a ship sailing in the depth of the sea; for by that in the beginning according to our Ability wee set before her eyes her interior disposition in respect of that wherein before shee was. wherefore to stick to this Comparison[ albeit wee haue heeretofor said] that the sequestration is yet more, and consequently that change greater betwixt the exercise of the soul in Exterior multiplicious works, and in her solitude; y is betwixt a sea voyage, and a journey by land. Like as the soul in her quiet Prayer,& sollitude is likened to a ship which with stretched forth, and with full sails saileth through the midst of the sea towards the haven; because that in her quietness, and solitude shee doth freely stretch forth, and dilate her spirit like unto a sail stretched forth upon a Mast to receive the wind thereby to sail speedily through the midst of the sea to the haven. For through the forth-stretched spirit shee receives, and enjoys the divine influxe like unto a prosperous wind by which shee makes a swift progress through all Creatures, and herself, and is by little, and little established in God[ as hath been said] so may wee compare a soul which by the foresaid elevation of the spirit in Exterior Multiplicity stands above all Creatures in unity, with a ship which in the midst of the sea[ being hindered by Tempest that it cannot sail forward] lies still at the Anchor. For like as shee hath all her sails down, drawn in, and sails not forward towards the haven being hindered by force of the Tempest, and yet nevertheless lies fast in the sea by reason of her heavy anchor cast out, and is not carried away by the violence of the winds. In like manner also the soul finding herself in the Multiplicity of Creatures, and her Hart within as a troubled sea by reason of her senses, powers, affections, and Passions which as tempestuous winds, and storms impugn the tranquillity of the mind, and peaceable enjoying of God. In such manner as that the spirit cannot raise itself to God, and so receiving the divine influx sail forward, and be wholly absorbed in Him. The soul I say perceiving this draws up the sail of her spirit which stood spread forth, and wholly extended in God, and in a moment collects the same, and draweth it up together even to a little spark, casts it into the depth of the divine unity above all Multiplicity of Exterior Things, and operations of her senses, and powers through which shee liest fast at Anchor in the denudation, and Vacancy against all arising thoughts, and other commotions, as though shee were not at all impugned. But although she ship that lieth thus at Anchor reaps that Benefit thereby that shee doth not go backward, yet certainly shee looseth time in not pursuing her intended course. It is notwithstanding otherwise with the soul which lieth thus fastened, which doth not therefore loose any time. For being thus elevated in solitude, and unity of spirit, albeit shee is not capable to receive the influence of the divine presence: nevertheless shee gayns continually ground of her senses, and powers which are hereby more, and more bared, and unwrought,& subjecteth to the spirit, the soul also is more strengthened in the knowledge, and love of God, keeping herself thus recollected in this actual union. Now to explicate the manner after which the spirit consisting in this elevation doth behold all exterior multiplicious things out of it in unity: wee will use the similitude of our exterior sight, and the Light of the undergone observe therefore that wee can behold the visible objects either as they are in themselves without taking any Notice, or reflecting upon the Light of the undergone wherein they are, and wherewith wee behold them, or else as they be exteriorly by that Light shined upon, and united therewith. The first manner of beholding is with more Intention force, and fixednes of our visible power upon the Exterior things. For it is wholly converted thereunto; and fixed thereupon. But the other is done loosely, and vacantly; for to that there is no force required; yea all force, and Violence would hinder in this kind of sight. Hence it is that wee can also behold many things together as a whole orchard of trees upon which she undergone shynes; or a chamber full of people; which wee cannot so do when wee behold any thing fixedly in itself. For the visible power is then wholly converted rherevnto. Now to our purpose when as the soul with that divine Light beholds the Exterior Things in symplicity of spirit, shee is like one who after the foresaid second manner beholds Things as shined upon by the light, and Exteriorly united with the same, and therefore shee converts herself thereunto very loosely, and vacantly without force, or Violence remaining always in the interior denudation, and vacancy, and shee is also able to behold, to hear, to do many things together. And in the mean time to remain in symplicity, and unity of mind. For albeit the objects be manifold; the soul nevertheless takes them all as one, being all but one in that simple Light. Yet this Light is not upon those Exterior Things which shee beholdeth but only in her, and shee by that converts herself to those things out of her, which therefore seemed to be shined upon with the said light. Like as to one who seeth through a green payr of spectacles all things show themselves to be green only because the spectacles through which he seeth, are green. And to give also to understand by this Comparison of the exterior Light, How this Exercise of the soul is in itself in respect of the other in quietness, and solitude; and the union with God Compared to the fruition, and enjoying of the divine presence. It is to be noted that the spirit in quietness, and solitude, as also in simple Exterior works enjoying of God; is like unto one who hath his whole sight converted to the Globe of the undergone clearly shining in the firmament( suppose it were possible) such an one would there perfectly behold, and enjoy that clear Light in its Origin, and( if so be his eyes could thereby be within more enlightened) would receive from thence a great clearness in his eyes. In like manner the spirit when it enjoyeth the divine presence after the foresaid manner, it is wholly introverted to that increated Light which is the origin of all other Light; from whence immediately doth proceed that noble Light which it perceives, and Contemplates in the innermost of the soul enjoying the same in its fountain Clarity[ for as much as wee are capable of it in this life] And because it is capable thereof it is thereby internally enlightened. And when as it thus beholdeth exteriorly the Creatures in that divine light, y is it like unto the foresaid Man who afterwards withdrawing his eyes from the clear shining undergone should behold below upon the Earth how the beams thence flowing do spread themselves through the universal world shining vpon, and illuminating all things here below: by which sight he would also be more confirmed in the knowledge of the undergone, beholding how wide, and broad it poureth forth its beams, and would also reckon himself to be in the presence of the undergone as-long as he perceived himself to be shined vpon by the beams, and beholds the Light thereof; albeit he did not actually convert his sight to the undergone itself. In like manner this illuminated soul, when as now coming out of her solitude from the Contemplation of the divine presence shee must extrouert herself, and apply herself to exterior necessary business: y shee seeth how that all Creatures depend of the increated undergone, and of the divine essence, as of their origin from whence they proceed; by which sight shee is also corroborated in the knowledge of God, and holds herself to be in his presence[ albeit shee do not actually contemplate Him] because shee fynds herself to be in that heavenly light which shee full well knoweth to proceed from him. And because shee also knoweth that as-long as shee ●perceiues the same shee remayns without Medium under God to whose Contemplation shee can also actually convert herself when shee pleaseth; like as the foresaid person as-long as he sees the beams of the undergone to shine upon Him certainly knows that he is immediately under the undergone, and can behold the same without hindrance when he will. By this, and the precedent comparisons, and instructions the devout soul may observe how shee is to apply, and behave herself interiorly to find God truly, and having found Him to retain him certainly without ever separating herself from the union with Him which knowledge will not a liltle help her if shee haue in her the preparation expressed in the four points, which be the foundation upon which this whole doctrine is built; for having that, shee may make great profit by this doctrine here set down, and very easily obtain[ according as it may be obtained in this life] the frnition of God; if so be shee do faithfully, and constantly exercise herself herein. But whosoever hath not the foresaid preparation in Him, cannot profit himself by what hitherto wee haue said. And albeit he do imagine that by his understanding he can comprehend the same▪ nevertheless in verity he doth not, But is[ as hath been said] like one who by his understanding would comprehend the nature of the air, or Light having never with observation enjoyed, or seen neither the One, nor the other. For such an one would never come Experience the only Guide. to the true knowledge of them. For[ as hath been said] God must be known, as the air, and the Light by Experience, and enjoying: and not thinking, and Imagining. To the enjoying of which those only are fit who haue the foresaid preparation in them, and are thereby come to a spiritual Death, and Nothing; And no others. Wee remit therefore such to the practise of the foresaid points before they take upon them to understand, and judge of this doctrine. And such an one as having now the foresaid preparation, and being by the same come to this Death, and Nothing hath now begunn to make benefit by this doctrine, and hath received in Him that divine light[ as hath been taught] must not give over, or cease till he be[ above all exterior, and interior impediments, impugnations, vexations, desolations, and multiplicities] come to the Constant, and peaceable enjoying an union with God as here hath been taught. Neither must he persuade Himself that he hath truly obtained God before; for what he hath, he may yet very easily loose( as as hath happened to many) and to observe God constantly will much auayl, if he firmly believe that the only, and sole impediment betwixt God, and him is he himself; And that he never will be free The only groud and true foundation of all Spiritua●ity is to resolve, a●d know th●t no●e c●n hinder us but ou selves neither devil or any ●hin 〈…〉 lse what so ever. Math. 11. 12, Phi 2. 7. from all impediments, nor find, and retain God, and his kingdom rightly in Him till such time as he be according to the exterior Man wholly dead, and amnihilated to all adhesion, and Propriety, which death, is violent, and laboursome, and therefore the kingdom of heaven suffers violence, and the violent get it by force. And when as by faithful practise he is come to this death he will y without hindrance at all times, and Places, and in all works, and multiplicities very easily continue in actual union with God, and posses and enjoy quietly this noble Prayer. That wee all being thus mortified, and amnihilated may truly find, and retain God in us he grant us who was exinanited, and dead for us; that wee being truly amnihilated, and dead in ourselves may live only in him: and so enjoying his divine essence reign for ever with Him jesus-christ the only begotten of the true God. Amen. FINIS. A TABLE OF THE CHAPTERS OF THE book. The first Chapter. OF the great Ignorance of Men in searching after their happy, and blessed end which is God. 22 The II. Chapter. How grossly many do err in seeking God, and therefore, do not find, or know the kingdom of God which is in them. 34 The III. Chapter. How others also do err( though not so grossly) in seeking God; and therefore do not find the kingdom of God within them. 45 T●e IV. Chapter. The c●us of erring of the foresaid souls seeking God. The V. Chapter. That the Difficulty which the soul hath to find God, proceedeth wholly from herself. 67 The VI. Chapter. By a similitude of enjoying the air is declared the Quality, and manner of the way the soul must walk into God. 77 The VII. Chapter. Other Comparisons showing the soul the way to God. 94 The VIII. Chapter. Three signs by which the soul may know that shee is in the right way to God. 102 The IX. Chapter. Of the necessary Preparation to find God in his kingdom in the soul. 111 The X. Chapter. The former Preparation is in a more particular maner described, and said to consist of four points, or Parts which being observed, The kingdom of God in the soul is more easily, and certainly discovered. 119 The XI. Chapter. Of the absolute Abnegation of all created things; and the signs by which one may know whither he hath it in him, or no. 137 The XII. Chapter. Of the perfect Resignation of ourself to God, and of the signs▪ whereby to know it. 151 The XIII. Chapter. Of the pure love of God, and by what signs wee may know itt. 164 The XIV. Chapter. That wee must take God in an internal naked faith with signs how to know it. 173 The XV. Chapter. That none can find God truly who hath not prosecuted this way to the very end, and fully obtained these 4. points. 186 The XVI. Chapter. A short,& simplo maner for the soul to practise in herself, that which hath been said. 194 The XVII. Chapter. Certain hindrances, and impediments which heer the soul meet●th withall, and how shee shall behave herself against them to receive the divine light, which here doth show its●lf: declared by a clear similitude of the external light. 216 The XVIII. Chapter. here is taught by Another similitude, how the divine Light( the foresaid impediments being overcome) by little, and little beginneth to shine, and at last is pe●fectly received by the soul. 232 The XIX. Chapter. How the soul in receiving of the divine light shall persever, through some secret means which are here given. 242 The XX. Chapter. How the soul by the divine Light must convert herself to the divine ptesence, with some signs to know whither her conversion be right. 260 The XXI. Chapter. What the soul here experienceth of God, and how carefully shee ought to keep the same. 275 The XXII. Chapter. How the soul through her old defects is diversly hindered that shee cannot peaceably continue in the Contemplation of God. 286 The XXIII. Chapter. How the soul hath one simplo Remedy against all the foresaid impedimenss, and what that is. 294 The XXIV. Chapter. The simplo way by which the soul shall overcome all occurring impediments, is more at large declared. 303 The XXV. Chapter. That the soul must not separate herself from God: for pain, vexation, or other sufferings; but must therein contemplate the Passion, and cross of Christ. 318 The XXVI. Chapter. How the soul is to behave herself when shee is through coldness of Spirit relented from the divine Presence. 331 The XXVII. Chapter. That in this exercise there is no aridity, or desolation for the soul; like as in the other Exercises. 339 The XXVIII. Chapter, here is moreover taught how the soul in her external works, and all other multiplicity shall continue in the foresaid union with God: and first of all is shewed how difficult the same is. 351 The XXIX. Chapter. A general Document how the soul in external works may retain God present, and remain united to him. 366 The XXX. Chapter. here is further declared how the soul is to behave herself in Exterior works, and how shee shall enjoy God in them, as-well as in her quiet Prayer. 379 The XXXI. Chapter. How the soul must carry herself in manifold external works( which require particular attention) to remain still united with God. 396 The XXXII. Chapter. Of the impediments through which the Spirit( who now after the foresaid maner as-well in simplo works to the enjoying God as in manifold, which require particular Attention to the actual union with God hath begunn to elevate itself) is hindered that it cannot, persist in that elevation, and of the Remedy●s against he●m. 410 The XXXIII. Chapter. By an external similitude it is here declared, how the Spirist through the last Exercise in multiplicity, and exterior business stands before God, and how itt beholdeth the Creatures out of it in Solitude. 427 FINIS. THE PERITIA, OR SKILL: And as it were the Abstract of this book. THIS divine book( truly called the kingdom of God in the soul) is nothing else but the Explication of a simplo, pure, and deiforme Exercise whereby God is adored in a most Spiritual, and heavenly manner( not conceptible to sense) by, and in the soul, as in His kingdom. None must approach hereunto but such as are well grounded in the catholic apostolic faith, and such as haue well learnt the rudiments of the actsue life. Loose therefore the shoes from thy feet,( dear reader) for the place wherein thou standest Exod. 33. is holy. I haue sufficiently admonished this in the Preface: I need say no more; but I am sure None can understand, or practise rightly this Exercise, who haue not the Disposition natural, and supernatural requisite: which is very rare, our Author complains much of the ignorance of Men in this kind; Chapters 2. 3. 4. 5. 6. 7. 8. declaring the variety of Ignorance; some in one kind; some in another; But all included Ignorants who seek not God Spiritually, That is in naked faith. Helas! he gives them many similitudes to instruct, and inform them; and all tend to the demonstrating the pure Truth, which is to acknowledge, love, and serve God in spirit. Veri Adoratores, The true Adorers. This joh. 4. 23. the divine cloud of unknowing expresses in these words; In the cloud of faith,& feelings of love. This is the same with the Exercise of the pilgrim in the end of the idiots Deuotions: and to which the said deuotions, and directions sufficiently, fully, and satisfactoryly( for such, as more desire to practise, then speculate) direct, and dispose. To wit: I am Nothing, I haue Nothing, I desire Nothing but Iesus, and to be at jerusalem. All which is done in the twinkling of an eye, or a simplo continual breathing or continual blind working of the Propension with supernatural Grace. This the Sancta Sophia, or directions for Contemplation &c. The sum of Venerable Father Bakers doctrine, the pure contemplative of this Later Age now to be printed through the pious labours of a R. Father of the same holy order of S. Bennet, and English Congregation: A work by contemplative Persons, and internal livers highly to be esteemed; let all such by any means endeavour to procure it. This Chapters 9. 10. 11. 12. 13. 14. 15. 16.& 17. Deiforme Exercise of this book is nothing else( as I haue said) then being informed of the true manner of seeking God, and the Dispositions necessary obtained, to wit Abnegation, Resignation, Pure love, and naked fay●h then to come thereby to a perfect Death, and nothing: whereupon will arise a divine Light above all other lights, natural, artificial, or scholastic, which shal direct in all our Actions Chapters 18. 19. 20. 21. 22.& 23. natural, and supernatural; as the following Chapters show, and declare leading to the divine Presen●e; the supreme Perfection, and happiness of this life, and the compliment of this book. hereunto arrived, use no operatiuenes, be not busy: auo●d all Multiplicity, let all Images vanish, keep true purity, and simplicity, be assured of the preparation necessary, to wit, as hath been said Abnegation of all Creatures; Resignation of ourself, Pure-Loue of God; and nakedfayth to apprehended,& conceive God. And let the Chapters 24 25. 26. 27. 28. 29. 30. 31. 32. 33. divine Light continually Guide us in all our Actions Exterior, and interior: and the divine Presence still satisfy,& satiate vs. And then there can be no Aridity, or desolation, no Mortification, or Torment, no multiplicity or employment that can separate us from Rom. S. 35. the Charity of Christ Iesus. And in Him transcending all things, let us from our hart say with the royal Prophet. Psal. 4. 9. In Peace in the self same, I will sleep, and rest. This is my Rest for ever, and here I Psal. 131. 14. will dwell because I haue chosen it. FINIS. Laus Deo uni Trino, Mariae Virgini Matri: Benedicto omnium servorum Spiritu plen. To the devout spiritual Reader. MANY faults haue escaped through the negligence of the Printer, which my diligence hath endeavoured to amend if there remains[ as certainly there do] some omissions of letters, or pieces of letters, or any other faults let your Charity amend them. For if you come rightly disposed[ especially by the help of the Peritia, or abstract] you will easily understand how, and where to supply what is Wanting, and correct What is amiss. But if you haue not this disposition[ which is true Humility, and pure simplicity of spirit with a Propension towards this divine Exercise, that is to haue the doves simplicity, and to be a scholastic according to S. Scholastica in the frontis-peice] though you haue all the learning in World, and be a scholastic in the highest degree of school learning, and haue All the subtlety of wit possible; and that the book ●ere printed exactly without fault: yet the Nature of it is such that you cannot comprehend, or conceive it. It will be to such an one mere madness, and none sense. To the Iewes Scandal, to the gentiles folly. Adieu.