THE THIRD PART OF THE SOVL'S DELIGHT, Collected and composed out of the works of the GLORIOUS VIRGIN, St. TERESA OF JESUS (Author of the reformation of the Holy Order of the B. V MARY of the MOUNT CARMELL,) BY THE R. F. PAUL OF St. VBALD, RELIGIOUS OF THE SAME ORDER, For the comfort of those that are more spiritual, and have supernatural Prayer.  Sine intermissione. Orate Pray without intermission. 1. Thesal. 5. v. 16. 
Meditatio cordis mei, in conspectu tuo semper.  
The meditation of my heart, is always in thy sight;  psal. 18. v. 15. 
IN ANTWERP By WILLIAM LESTEENS in Hoochstrat at the sign of the Pelican. 1654.   

THE THIRD PART Of the soul's delight, wherein is treated of supernatural prayer, and several degrees thereof.  

THE FIRST CHAPTER. A brief relation of supernatural Prayer.  
1. Our Holy Mother S. Teresa in her life, and her other works, doth declare, and explicat this matter so well, that I need not speak much of it. But by reason her works, or books cannot be had by every one, I will briefly say somewhat of it, out of her, for the comfort, of pious souls, and to encourrage many to go forward, in this Blessed exercise of mental prayer, seeing, to what great happiness they may attain, by it.  
2. For the better understanding of what is to be said, you must observe, that as there are virtues, which we call, acquired; by reason they are gained by our labour, industry, and practise; there be also virtues which we call infused, that is; not gained by our industry, or labour, but are given us, by the mere gift of God, which are certain habits, of virtues, that doth cause us promptly, and with facility to use and produce virtuous acts. these are infused into the soul, she not knowing how, but that she finds by the effects, that it is a special gift of God, which is suddenly, perceived, and to which, she could not attain, with the labour of many years.  
3. In like manner, there is prayer, acquired, or natural; and infused, or supernatural; that natural, is gained by the long practice of it, as we get other arts, or trades, by the daily use of them; but this infused, is in an instant given unto us, by God, and it doth cause us, to work in a more perfect manner, and more knowingly, and more feelingly, we not knowing whence, or how it came; and therefore it is called supernatural, being beyond our reach; but sometime this prayer is given only for that present and perhaps, at other times; yet it is not habitual, because it is not permanent, though supernatural, and this doth produce great, and good effects in the soul; but the other, cometh with a presence of God, so perfect, that going to prayer (though you were in divers occasions of business, instantly before; which were sufficient to distract a man a whole day) suddenly set on your knees in prayer, with a look on that presence of God, you are recollected and have sufficient matter, to employ the powers in, so that the soul, is in a great content, with the inward satisfaction, which she doth feel; and this is not without contemplation; and though the natural contemplation, delighteth the mind, and adorneth the soul much; yet this other, giveth more content and satisfaction in an instant, then that is ever able to reach unto, with all industry possible;  
4. This is commonly given only to souls that are pure, and after long labour (in the practice of the other prayer, mortification, of their senses, and passions; and penance for their sins;) are weary of the world; and do loath the vanities, and pleasures thereof; and do aspire to the love of God, and true, perfection. these souls do now desire solitude, and do betake themselves from all occasions, into the most secret places, they can find, fit for their purpose; to give themselves to holy reading, prayer, and other spiritual exercises, as the ancient saints, did, into the wilderness, solitary and desert places, to be employed, and familiar with God alone.  
5. For these places are most fit for recollection, and contemplation; and the spirit of God, hath this property, that it desireth to be in private, employed only in heavenly things, and such as are eternal. and this doubtless, was the cause, that in former times when there were more saints, in the Church, than now; the abbeys, and monasteryes, were built in remote and solitary places, fare from the noise, of people; where all things, and even the very solitude most, did move, and invite them to recollection, and contemplation of divine matters;  
6. For every creature there, doth teach us to know ourselves, our creator, and his perfections. for there, we shall see nothing but the heavens over us, the earth under, the water ebbing, and flowing, going and coming, the trees, herbs, and flowers, now springing, then fair, soon after, withering, decaying, and fading away; the beasts feeding, and bellowing, the birds flying, and singing; all of them, in their kind manifesting and praising their common Lord the creator of all things,  
7. The earth when we look down, telleth us, that we are dust, from it; and must return to it again, be we never so powerful, or great; this, daily experience doth confirm. the water and its courses, shows the uncertainty, mutability and unconstancy of the life, of man, and his vain desires. the trees, flowers, and the rest, doth show, how long a man is coming to perfection, and on a sudden is gone by death; the beasts tell us, with all others, that we are not, of ourselves, but have a God, (who gave us our being) infinite wise, and provident, preserving, and providing for all, in their own kind; when we look upwards, we see the heavens, and they tell us, that there, is the place and seat, of all felicity, and happiness, where God and his Angels, in glory are resident, and that we are created, to enjoy God there; and therefore aught to tend thither, and labour to compass it, by serving and praising him, who hath so created us, and provided for us, as to be with himself in all joy, and glory, for all eternity; this good, and much more, solitude affordeth, in those desert places, the soul then that is desirous of perfection; and therefore doth retire herself from occasions, and in that solitude doth give herself to more reading, and praying, to come to the more perfect knowledge and feeling of God, that she may love and serve him, in a better, and more eminent way, than ever before, must resolve to seek after God alone, all other things whatsoever neglected, and forsaken; which the great God of mercy, and goodness observing; and seeing how that poor soul, doth labour in prayer with her understanding, and will, to find him by love; and is often tired, using great diligence herein; at length taketh compassion upon her, and elevating her, spirit, doth set her at rest, with great sweetness, in a deep recollection, fare, within herself, in a solitude, of an other kind; where she enjoyeth so perfect a feeling of his presence within herself; that she could never have imagined, it; which settleth all the powers in an instant, and giveth her admirable content, and inward satisfaction, fare surpassing what she Felt before. This solitude within 
Apo. cap. 5. v. 10. 1. Cor. 3. v. 16. & chap 6. v 19 2. Cor. 6. v. 16.  herself, is the kingdom, and living temple, of God, and the seat of his eternal wisdom; the manner of going thither, as is said ', is by an inward recollection, introversion, or rather attraction of the powers, and senses, so strongly, and suddenly, that the soul is in admiration, to see so sudden an alteration, but how, or what it is, she knoweth not, but she doth plainly perceive, that she is so well employed, and her happiness so great, that she would not be thence though she could, for all this world.  
8. This recollection, is fare different from that other, which we procure; of which I spoke formerly; for that doth consist in this, that we do seriously by some pious consideration apply the powers to the presence of God, which we do conceive, or frame inwardly, which giveth great content, and causeth them easily forget outward things; yet the soul cannot but feel the powers working, with the noise of words, and know that they are, in their own proper home, and that by their industry, that recollection is procured; but this othet is not procured, but suddenly given them, and they are more deeply recollected, and in a greater solitude, so fare within the soul, that they admire, how they came thither; and they work so slowly and attentively that they do near forget, both house, and home, with the present content. so that the one, is had, with labour, and difficulty; the other is given them, with ease, and sweetness. the one is acquired, or natural, this other infused, and supernatural, fare surpassing our capacity, and reach; more inward, with greater light, sweetness, and satisfaction, and a deeper impression of truths, in the soul; for it proceedeth from a more noble of spring and beginning, which is God himself; also it leaveth, and disposeth the soul richly, and well, for higher matters; so that, in the first, we work, in ourselves, that recollection: in this other, we are the patiented, and God worketh it in us; therefore he said by his Holy Prophet, I will 
O see. 2. v. 14.  lead her into the solitude or wilderness, and there I will speak unto her heart, he doth not say, that she will go, but I will bring her thither; to show, that the work, is his, and a gift, that the soul with all her labour, and industry, could never reach unto, or compass; that she might be the more grateful;  
9 But you must understand, that as by degrees, we acquire moral virtues, or the perfection of natural prayer, so by degrees, or certain steps, (as we may say,) God leadeth his beloved spouse, into this solitude, and Paradise of delight, and first he giveth her a continual presence of himself, which is supernatural, with so efficatious and feeling a knowledge, that she cannot but certainly believe that he is there within her, yet she perhaps taketh no notice of it, to know what it is, but the light is great, and the effects of his presence, are very evident, this is not an imaginary presence, but a light that bringeth a Majesty with it, which (with one look on it) procureth in the soul, most profound humility, and an admirable reverential respect towards his divine Majesty, out of which aspect, and respect; there followeth a sweet content, and many delightful tears; so that when the soul please, she may look in, and presently find with whom to converse, without any labour; and sufficient matter to keep her employed; and this is the first step, or degree;  
10. The second step wherein he leadeth her forward, is, that recollection, of which I spoke last; for the joy and content which proceedeth from that continual aspect, instantly recollecteth all the powers, though they were never so much distracted before, and giveth them so serious employment, that they easily forget all outward objects, attending only, to what is there; which bringeth the soul to have great freedom, having nothing to divert her intention, nor attention; out of that recollection, and serious attention, the light, and affection do increase, at which the powers, are in admiration, and silence. (and this is the third degree) expecting to see what will be the conclusion; for Hear the soul seemeth truly to have found whom she loved, 
Cant. 3. v. 4.  and sought for; and now doth hold himfast, and will not let him go, as is said in the canticle; they are here present to gether, very evidently, and feelingly, there is no noise of words inwardly, but by affection, and love they are united forcibly, resting sweetly in the bed of delight; and the very powers have so great content and satisfaction, that they would not have the very body, to move or breath, lest (as our Holy Mother saith) 
In her life chap. 15.  so great a good should be lost, or scape out of her hands; as if by that means she could keep it, being the gift of God, depending only of his divine will, and pleasure; who giveth it when, to whom, and for as long time as he thinks fitting, and it can be no longer; here the soul truly feeleth how great the power of God is, and how sweet he is to those that love him  
11. Hence his divine Majesty leadeth her forward into the depth of the inward solitude, that is, to a higher and more eminent degree of prayer, where she may more perfectly, and fully enjoy his presence, and receive greater blessings, then in the former; this is called the sleep of the powers, for in the former, they all were in great silence; and therefore it is called quiet prayer, or the prayer of rest, by reason all the powers there do rest from their operations or discoursing, are quiet, and in silence; out of which, the soul falling more deeply in love, the delight and inward joy increaseth, so, as the powers are in a manner overcome, and are beginning to lose themselves by degrees; as one slumbering, and falling a sleep, that knows not what he doth, or where he is; this soul is like to one that lieth a dijng, his forces failing by degrees, until he grow so weak, and feeble, that he has scarce any sense, or feeling of any thing, knoweth, no body, nor where he is, nor what he doth, or is done to him; yet is not dead, but betwixt both, as we may say; our Holy Mother compareth the soul in this degree, to one who is gone so fare into a 
In her life chap. 16.  deep water, that it reacheth to the chin; go forward, he cannot; neither doth he know, how to turn back; neither would he, though he could, and thus she betwixt both, gins in a manner to sink and fall a dijng; for the waters of delight are now in such a height, that the powers are overcome, and the soul losing her forces and the use of her powers, and senses, is like to yield the Ghost; and thus with love and excess of joy, both she, and all the powers, are not themselves, but sopited, and like to one (as is said) wholly senseless; and the joy, and content, which is here had, by fare exceedeth that of the former degree; yet his divine majesty, (with this not contented) to manifest his love the more to this his beloved spouse, he bringeth her into a solitude, beyond all that is created, (and this is the fourth step, or degree, called union) where all are absorbed and drowned, over head, and ears; for she and all the powers, are wholly united to God, and ingulfed in the depth of his divinity, and she is become one and the same with God, quite forgetting all that is in heaven, and earth, and the very body, which during the time of union, is void of sense, and in a manner dead, neither doth she know whether she be in the body or no. in this union, she doth not continue long, (perhaps half an hour, or there about) before some of the powers do return to themselves, and often, not finding the like content, (as one should say) in their own house, they go willingly back again, and are drowned in the same depth, and burned with the same fire; and in this coming, and going, some hours, may be spent; but not in the total, or perfect union of all; for as our Holy Mother saith, it is so strong and forcible that our weak nature is not able to endure it long; but by degrees his divine Majesty doth enable the soul, and make her capable for receiving those supernatural favours, and divine communications;  
12. In this total union, the soul knoweth nothing as is said, but enjoyeth a content and happiness, surpassing sense; yet, what she doth enjoy; or how; she understandeth not; but doth remain absorbed, and united to the divine essence; and thus she is become God's captive, tied and chained fast, by love; and hath no power, to free herself, until his Majesty, be pleased to set her at liberty; neither would she, though she could, esteeming it a greater captivity, to be left to her own liberty, and fare more liberty, to be in that sweet and happy captivity; this is a greater and more eminent gift, and favour, than all the former, it is a most blessed union, or conjunction; a most divine transformation; a most happy death; a true deification; and most happy life in God.  
13. Note, that in that quiet prayer, the will only is united, and not the other powers; in that other of the sleep of the powers, the will and the powers are united, but so, that they are not perfectly united, or wholly lost; but in this union, they are all wholly and perfectly lost united, and in gulfed in the divine essence, and they are wholly dead, to all the world, drowned in unspeakable delight; and the profit of the soul in this degree, is unexplicable; her love is come to so great a height, that nothing, but the enjoying of God wholly and perfectly, can give her content; Therefore his divine Majesty doth lead her to an other step, or degree, fare beyond herself, and all that hath been said; elevating her spirit, and opening her eyes, to set and know, somewhat of his greatness, and the treasure of his celestial glory, with visions and revelations of high matters, hidden and most profund misteryes; and this is called and exstasy, or rapt, where she understands clearly, and plainly, how all things created, are a mere shadow, and nothing, compared with what she then doth enjoy, and see in God; and this rapt, some times, is so forcible, and vehement, that it doth elevat the very body with the soul from the earth, and remaineth hanging in the air, and it doth so participate of the inward joy, and glory of the soul, that it doth loath, to be longer on earth, and feign would be invested with immortality, for all eternity; and after these great raptes, commonly when the soul returneth to herself, the body as yet, and perhaps for some days, will not be able to use its own functions; nor the powers, and senses, are themselves, but all are out of order, for they are as yet drunk, with the memory of the glory, and delight, which they enjoyed; and the introversion, and application of the powers and senses, is so great, that they cannot but with difficulty, attend as yet to any outward things; and though they see and hear at those times, yet they neither well see, nor know what they see, or hear; this soul now is no more her own, but wholly belongeth to God; for she hath consigned herself, her will, and the keys thereof, unto his divine Majesty. so that she liveth not now, but Christ doth live in 
Gal. 2. v. 20.  her; in so much, that she mindeth nothing, but the honour, glory, and praise, of God: and heartily desireth, and laboureth, that all may love, and praise him for ever: her virtues, are solid, and of great perfection; her love is so excessive, that her life on earth, is a continual martyrdom, and death; by reason of her forcible and languishing desire, to be dissolved, and be with her beloved, Christ jesus in glory for all Eternity.  
14. Thus dear Christian soul, our Saviour doth reward, even in this mortal, and miserable life, the little labour, and endeavours, of a loving soul; O who would not labour, for so great a good? and willingly serve so good a Lord; O who would not affect so true a lover, and dear a friend? o who would not freely forsake all this world, for the love of so bountiful and Gracious a God? O Blessed Lord, praised and exalted for ever, and ever mayst thou be, who art so choice of us, and hast prepared so great happiness for such worms of the earth, as we; all thy creatures, love, and praise thee, for ever more. Amen.   

THE II. CHAPTER. Of Recollection, and quiet Prayer, more in particular.  
1. WHereas this recollection, is so great, and inward; and the powers not troubled, with the noise of worldly, and vain thoughts; and that God is there present, what must the soul do in this recollection? first she must consider that he is there only attending to give audience, and ready then to hear her petition, and that she can without any impediment speak to him, being so near (for as our Holy Mother saith, the 
In her life chap. 27.  soul seems to have other, ears, and tongue inwardly, and needeth not, speak loud, or cry out, with noise of inward words, or consider him in heaven, or a fare of or without herself, to be heard, or understood; but she may rest there with him (for he is not a friend of many words) and accustom the understanding, to work very slowly, and as it were in silence, carefully attending to what is said, and with what reverence, and confidence, she speaketh to him: and if the understanding can be kept quiet, sweetly beholding that presence, of his divine Majesty, without words, or with 
Luke 18. v. 13.  the Publican casting his eyes, to the earth, expecting with humility, what shall be said to him, it will be of great profit; and increase virtuous desires in the soul; contempt of the world, and strong resolutions, to serve God, and amend their lives; and this the soul doth understand by sweet inspirations, and secret whispers, by which he speaketh unto her; here she doth offer herself, and her will, wholly to God, to be employed ever after, in his service;  
2. Though some, (yea religious) after coming so fare, and having forsaken the world, and given themselves to God, do return back to the flesh pots of Egypt, and as a dog to his vomit, to be more worldly than ever, and to seek for familiarityes, and friendship's; and they take back again, from God (even against his will,) what formerly they freely gave him (THEIR WILL) which they did dedicat unto his divine 
Note.  Majesty; to be employed only, in his service; which again they dispose of, as of their own, and the world and what is in it, which for his sake they forsook, they seek after, more earnestly, then before they left it; and thus they draw their mind, and affection from God, applijng themselves, to base, vile, and transitory things; notwithstanding the experience, they often had, by many comforts, and consolations, of God's goodness, and love, when they did proceed sincerely.  
3. And one thing may be much admired; to wit, that these ungrateful people, do go to prayer, as boldly, and without all fear, as if they had done no injury, to God, nor wronged themselves; and they are not ashamed, to ask, or expect spiritual comforts, and favours of his divine Majesty, after so great an affront: are these to be regarded, or favoured more by God? certainly, they deserve it not; unless with a humble submission, and acknowledgement, of their abuse, and wrong committed, they return to his Majesty, forsaking all, and restoring what was uniusty taken away, without which, this recollection is not had again, for it doth consist in this, that the powers are introverted, and not troubled with any vain or worldly thoughts. as is formerly said. But they who go on, with their endeavours, to please God; do easily find how sweet, and good, our Lord is, to those that love, and do seek after him.  
4. It is a comfortable thing, to speak of the next degree (to which they are brought after that recollection) and of what passeth there; and seriously to consider it, is most joyful, and pleasing; but to feel it, is in excess delightful; this is in Quiet Prayer, where the soul is placed to rest without labouring or discourse; here she is feasted with varieties of heavenly comforts, divine consolations, and joyful delights, fare surpassing sense; here she doth begin to taste of the food of Angels, and is reposed in the bed of sweet content; certainly, if all the honours, pastines, and pleasures of this world, were in one, and to continue, and be enjoyed for ever, yet compared with one only moment of the joy, content, and satisfaction, which here are had, all that would appear to be mere nothing; for as fare as the heavens, do exceed the earth, in greatness, and perfection, without any proportion; so do these spiritual comforts, without any equality, or proportion, exceed all the others; words cannot express, what it is; but those happy souls can best tell, and declare it, that by experience hath often known and felt the sweetness of it.  
5. This Quiet prayer doth consist in this, that the soul and all the powers, after labouring to find out whom she doth dear love, are brought by his divine Majesty, from that laborious discoursing, and searching for him; to the place of rest, that is fare within herself, where, in great silence, and peace of all the powers, she doth enjoy his presence, and is united to him strongly by love, and doth remain in his sweet embracements, with great content, and satisfaction; and this is therefore called quiet prayer, by reason, there is no discoursing nor noise of inward words used, in it, where with, the soul, and powers, were often wearied, searching to find him; but all are silent, and quiet; not that they do omit to work, but it is so sweetly done, that it is scarcely perceived, by reason they are in contemplation, and with one simple look, they are in admiration with great joy, and do feelingly understand, more in an instant, than they could attain to, with all the discourses possible; let not any think that the soul doth see any image, or shape wherein God doth appear when his presence is named here, but only that she hath a fixed memory with a liuly faith that he is there, and that by the effects, which she doth find in herself it appears; as a great joy and inward satasfaction of all the powers. Also a light which procureth a most humble and reverential respect in the soul with a kind of certainty of his presence, with which, she is so contented & delighted, as if nothing more rested to be desired in this world: and this content doth redound even to the body which is never weary whiles that quit content doth hold;  
6. And observe, that as it is former 's said, the will being only united, the other powers, which are not so, do keep he often in war, and do molest her much endeavouring to bring her from her rest, and content, to pass the time, (as we may say) with themselves, but their labour is in vain, and the contrary doth often happen. for she doth cause them to return to their quiet rest with her, for she doth labour to keep in, that little spark of fire, of the love of God, esteeming it (as of right she ought) of great worth; for thence (if she be not in the fault,) in time may proceed a great fire, and flames of divine love; for she doth now by experience well know, how great good it is, to adhere to God, who gives that small beginning, as a liuly token of his affection, and earnest penny, to bind the bargain, and confirm the agreement, betwixt them; to wit; that she must not be longer of this world, though living in it; but of those, whose conversation, is in heaven; and dispose herself, for greater, and higher matters; and to be disposed of, only by his divine Majesty; who hath now chosen her to be of his private chamber, and to seek after nothing but what shall be to his honour and glory; O admirable dignity and happiness?  
7. Let not any soul that is come to this state, undervalue herself, nor think it want of humility, to conceive that she is favoured, by God; for one will be more thankful, that he knoweth the greatness of the gift, or benefit, and dignity of the person that giveth it, then if they did not mark it, or did forget it; or would not acknowledge it, but she must with an humble submission, and holy presumption acknowledge that she is favoured, without any merit, on her part; and that it is the mere goodness, and mercy, of his divine Majesty that will have it to be so; that she may know how much she is obliged, and return a sincere affection, answerable to his intention and not frustrate him, of his expectation; for certainly this will encourage her, to go forward, daily in God's service, and to undertake greater matters, for his love, honour, and glory; and believe it, that a soul truly humble. cannot have a greater confusion, then to see herself favoured, and honoured, without any desert or merits; and well knowing her own demerits; which causeth her, to be more humble, and thankful; and desirous, to please him more than formerly; for this truth is imprinted in her, so feelingly, that she cannot but see, and confess it; so that in the presence of that Majesty, which she knoweth to be so great, and powerful, she would even annihilat herself, if that she could; for she is not ignorant, of her own nothing, and unworthiness;  
8. But some souls, do think their time lost in prayer, and without profit, when they do not discourse, but are in that solitude, silence, and quietness, not knowing what they do, or aught to do, in that case; but they are mistaken; it is not so; as they themselves, both then, and after, do perceive, by the effects, which they find in themselves; for first they find an alteration, and sweet content in themselves, they perceive a great satisfaction, in all their powers, with so great suanity, that it doth redound to the body, and senses; in so much, that at that time, it would grieve them, to be molested, called upon, or spoken to; nay they would not move, nor stir, nor breath, lest to hinder their sweet repose, and joyful rest in God; and after prayer, there remaineth such a memory, and impression, of his presence, in the soul, that she cannot in a very long time forget him, and this quietness is so pleasing, with so great humility, and feeling, that if they were called to dinner, or supper, their grief is not little, and I have seen the tears run down the cheeks of some as they did eat; lamenting that they were forced to leave that celestial banquet, with their Sovereign Lord, and only good; to feed and feast, a corruptible body, their greatest enemy, and cause of their most hurt, and evil.  
9 But let them not be troubled, that they do not discourse, nor know what they do; and only rest in that sweet content, with God, for he teacheth them in an instant as is said, more, than what with the discourses, of all their life, they whould be able to reach unto: therefore our Holy Mother doth advice to stay in that silent quietness without noise of inward words, enjoying that sweet content attending to nothing else; for now she is in possession of what she sought for; so that all her discourse, is now in vain, and to no other purpose, then to trouble her in her joy and rest. Yet if her quietness, and fervour be declining, or decaying; it will do well, to make some amorous act which may blow the coal, and keep in the fire of divine love, lest it should decay, and perish; but this act must be made slowly, and attentively, with great sweetness, for if you use any force to increase the fervor of your spirit, it is no other, then to cast water to smother and extinguish that little fire, of devotion, which is as yet burning; for this being a supernatural gift, and his work, you must with humility give his divine Majesty way, to do in you, and with you, what he thinketh sitting; and it is his work, to increase it, or diminish it; for it is beyond our reach; and therefore in vain we labour, to attempt that which surpasseth our ability, and exceedeth our forces; and if the understanding shall seem to bring reasons to move the soul to more sorrow, or gratitude, let not the soul permit it, nor regard it; but keep the understanding as quiet as she can, without troubling herself; and if she cannot so do, let her keep herself in her rest, and content; and not mind, what the understanding doth in that; but leave him of, to himself;  
10. You must also note, that as I said formerly, she must not be desirous of gusts, and consolations; but content herself, with all indifferency, in what shall be done by his divine Majesty, and be as 
Gusts and consolations must not be desired in prayer, nor affected, for it shows little humility.  ready, to help our Saviour, to carry his cross; that is, to suffer aridityes, temptations, and contradictions, as to be feasted at his table, with delights, and consolations; for truly; the more we desire, and seek after these gusts, and comforts, the less we shall have of them, and the less mortified, and perfect we shall be; for it is a great want of humility, as I said elsewhere; and for that presumption, and want of humility, the soul is deprived, of what comforts, she had; and often doth remain in great aridity. Therefore we must always humble ourselves, and acknowledge ourselves, unworthy of any favours from his divine Majesty, whom we offended; and with plain simplicity, offer our desire, and some resolution, or purpose, to do somewhat, though never so little to content, and please him; with which he is more pleased, then with all the learned discourses, eloquent words, and pregnant reasons, which can be offered to him.  
11. And when the soul is in that quietness, and so near to his divine Majesty and after that she is now familiar and satisfied with great joy, and content, is the best and only time, to pray, and commend the necessities of the Holy Church, the souls of Purgatory, the conversion of sinners, our parents, friends and benefactors, and other necessities to his divine Majesty; not by noise of words, but by an affection, and feeling desire, that his Majesty will be pleased, to grant, what is desired; for it is no more than to have these in your mind, and with a simple look, to present them to him, for he doth well understand the least of our desires, and that simple memorial, with a sincere affection, doth prevail more with him, than all the rhetoric of the world; and if the recollection or quietness be great, the soul cannot without much trouble, either produce or attend to any inward framed words; Also it would divert her attention from the better, and principal object: as if one looking with content on a sweet picture, should hear a noise behind him, and should turn about to see where, and what that noise is; would not he be diverted from that content; which he had in beholding the picture? doubtless he would; it is the same in this; for if the soul that is seriously applied, and joyed in God, should look back and attend to the framing, and noise of the words, inwardly pronounced, by this attention, she would be diverted from that sweet content, which she had in God; therefore words of discourse must be omitted, or that content lost.  
12. Our Holy Mother doth declare in 
In the castle of the soul. man's. 4.  a good manner the difference betwixt the comforts, and consolations, which proceed from our discourse, and that which his Majesty giveth, without our labour; comparing them to water, which in two ways, or manners doth water a garden, the one is brought from a fare of, with labour, and through conducts; or gutters, and falling into some sisterne is distributed, or cast here and there to water the garden, this is like the noise, and labour of the understanding, that with many reasons, and discourses, doth move the will, to some pious affection, wherein she is comforted and delighted: but the other is near hand, and at home, increasing always, in silence, and not perceived, whence it cometh, but the sisterne is seen full, and running over, which watereth the garden better, more plentifully, and without the labour of the gardener, by reason the spring is in the bottom of the sistern, whence without noise, the water doth issue. even so, the gusts, and comforts, had in quiet prayer, do proceed from the ever living spring, that great God, of glory, and all consolation; who is in the centre of the soul, and without any industry or labour on our part, doth fill up the sistern of our heart with unspeakable joy, whence not knowing how, the water of comfort, overflowing, in silence runneth to all parts of the garden, that is, to all the powers, senses, and the very body itself, watering, and delighting all; and they admire, whence that so great content should be, which they do feel; and in this sweet content and delightful admiration they do rest. the other water doth penetrate but little, in comparison of this; for this doth enter into the very depth and inward substance of the soul; and leaveth her satisfied for a long time, by reason it is more plentiful, and in greater abundance.  
13. And this is the benefit of an humble soul, for as water remaines not on the tops of hills, or mountains, but falls into the low places, and valleys; so 
The good of a humble soul.  the water of comforts, and the grace of God, cannot stay upon the hills, or mountains of proud and presumptuous spirits, but do fall into the valley of humility, which is the humble heart, that thinketh lowly of itself; for he doth love to be with the humble, and upon them his Holy Spirit doth rest, and to them he giveth his grace, and bestoweth such favours upon them, that with the great content, and inward joy which they feel, the powers, and senses are suspended. when he is so pleased; and the waters of delight, do so recreate. and comfort both soul, and body, that some being sick going to prayer, and brought to this quietness, are not only during the time of that prayer, senseless of any sickness, but after prayer, are void of all pain, and in good health; and many going to it with sore heads, after that prayer, are very well; and this is a known thing by experience;  
14. So that this prayer, leaveth great effects in body, and soul; for beside what is said above, it dilateth the heart, and maketh the soul, more capable of divine favours, and free from servile fear, worldly affections, and proper interest, she now doth take delight in doing of pennances, she regardeth not commodity, or health; so she may but please and serve God in any thing; her faith is more liuly, her desire to suffer persecutions, and wrongs, for love of him, increaseth; she doth more fear to offend God, than all the torments and devils, of hell; by reason she doth now love him, whom she doth then perceive to be truly love, and praise worthy, by all creatures, for his own goodness, and perfections; and therefore she doth understand, that it is an unworthy thing, to offend so high a Majesty, in the least thing: which doth cause her to keep a pure conscience, as near as she can; her hope, and confidence, in his divine Majesty, and desire to enjoy him in glory for ever, is greater, and more constant, then formerly. and thus are the labours of a loving soul well recompensed.  
15. O how highly then ought we to esteem this benefit? and desire to please him, who hath so great a care of us; O my dear jesus, the true lover of humble souls, why are there not many more, that by this way of prayer, do seek after thee, to partake of these divine benefits, and celestial communications, since thou art so good, so liberal, and willing to enrich all, with these and many more heavenly blessings and favours? our Holy Mother says that the reason of it, is, 
In her life chap. 11.  that we do not dispose ourselves, as we ought, and put on a strong resolution to forsake all things at once, and ourselves chief; but do reserve some interest, or other, that we ought for his pure love, utterly to mortify, and forsake; though we esteem them, but small matters: which really are of great importance, though it were, but our affection, to our parents, or friends; or perhaps; they do not believe what is written of these things; by reason they seem to them impossible; and that what is said of these rare matters, is but a flourish of fair and sweet words, and no real truth; but my God, thou dost well know, that they are real deeds, and therefore, the humble souls, that go on in thy service by this way of prayer, thou dost often make wonderful to the world, in their lives, and works; which others do not take to heart, nor consider a right. Therefore I beseech thy divine Majesty, to give all that shall read this book, and follow this path of prayer, a true feeling of what is here said; for than they shall see, and know this truth, and how fare short, all words, and expressions, are, to what really, and joyfully is had in this blessed exercise of prayer.   

THE III. CHAPTER. Of the sleep of the Powers.  
1. IN the former degree, you have seen what quiet prayer is, and how sweetly the soul is pleased, with the inward content, and satisfaction, which she doth feel therein; so that she doth think, that there is nothing more to be desired in this life. But whereas the power of God, is infinite, and his works, without limit, we must conceive always greater matters, of his divine Majesty; and that as we dispose ourselves, (with the grace of God) increasing daily in humility, and love; he will impart his blessings, and communicate his favours more and more unto us.  
2. Yet true it is, that the least of these divine, and supernatural communications, is so sublime, and transcending the capacity, of our weak understanding, and is so comfortable, and delightful to the soul, not used to the like; that she doth esteem it very much, and thinketh that nothing more, or greater can be had, or desired in this life; But the, ways, and inventions of God, to communicate himself to souls, and bring them to his divine love, are many, and fare beyond our reach, and understanding; and he is powerful to give them great gifts, and unknowen favours; though it is impossible for us, to express by words, the favours which we do receive in prayer, being supernatural, unless his divine Majesty be pleased, to give us, the ability, to know the gift, and how to make it to be understood, by words; for there is great difference betwixt feeling, and understanding, what we feel; and as our Holy Mother saith, it is one favour to receive a gift, and an other to cause us to understand the supernatural, gift, which we receive; 
In her life chap. 17.  and an other, to know, how by words, or examples, to express it, and cause it, to be understood; by our director;  
3. And this, as a special favour was 
In her life Chap. 30.  granted unto her by God, above any, that I have seen, or read that wrote of those divine communications; for the very clearest of them all, is obscure enough; but she as one well experienced, and instructed by the holy Ghost, hath so plainly and clearly declared the several ways, that in every degree of prayer, God worketh in the soul, and what effects he doth produce in her, and what in these occasions, the is to do, and how to behave herself, that the director knoweth, reading her writings, what to examine, and the penitent how to understand, and declare herself, that her director may be well informed of her spirit, and conceive things aright; which otherwise, though never so learned, without the experimental knowledge of them, he could not understand, nor she express; and so the penitent soul by the Ghostly Father not understanding her, might suffer very much, and be hindered of her spiritual profit, as our Holy Mother and others that she writ of, were; and put rather backward, then forward in prayer, and virtue;  
4. Now to speak more of this degree, then is spoken, in the first chapter, seems superfluous; but dear Christian soul, the more that such matters, as these, are repeated, and some little thing, given better to be understood, the more profitable, they are, and not in any way superfluous; therefore out of her works, I will add (to what is formerly said of these degrees, and of this in particular) that which I have observed, which may be the better understood by this example.  
5. A young chield, desiring somewhat that he doth want, not able to help himself, doth fall a crijng and is not at rest, until his Mother, or nurse doth take him, into her lap or arms, and giveth him the breast to suck; with this, he is silent, and quiet, and when he hath taken sufficiently, and his belly is full, as we may say, he gins to slumber and fall a sleep, and at last, he is so heavily and deadly a sleep, that she takes the dug out of his mouth, and placeth him where she please, to rest, he not knowing, nor feeling what is done to him, or with him. In like manner, the soul in meditation is the child crijng for somewhat that she doth want, and is not at rest, until his divine Majesty doth take compassion upon her seeing her wearied, and almost tired by the labour of the understanding and will, seeking to find him. then taking her into his lap, he giveth her the teat of his holy presence, which is supernatural, by which she gins to suck the sweet milk of devotion and divine consolation, and is thereby made silent, and contented, this is quiet prayer, then having taken sufficiently of that celestial nectar, in that quiet content, with the dug in her mouth (as we may say) or that divine presence, she is so over delighted and satisfied, and all the powers so joyed, that by degrees they begin to slumber, or fall a sleep, forgetting by little and little, all things of the world; where they are, and what they do; this is called, the sleep of the powers, yet is not the soul in a dead sleep, for she holdeth the dug as yet in her mouth, and do not omit to work somewhat, at last she is so replenished with that divine liquor, as one drunk and quite overcome, she falls into a dead sleep, she looseth the dug, and forgets absolutely all whatsoever is in heaven or earth, and then she is put to rest; yet; where or how, or by whom, she knoweth not, being drowned and in gulfed in the divine essence with all her powers united, the poor body for that present, left quite forgotten, senseless, and in a manner dead; and this is called union. that is, the soul and all the powers are vinted to the divine essence, and she becomes one with God, or as our Holy Mother saith, he taketh her and shut's her up within himself. in the height of this union, the soul knoweth and understandeth nothing; but soon after, (for it holds not long) she knoweth what a great good she did enjoy wherein all goodness is. But now to the sleep of the powers I return, which are not lost, yet the joy of the soul is so great, that she knoweth not what to do with herself through the vehemency of love, and she cannot contain herself, her joy and glory is so great; she feign would cry out, to give notice to all creatures, of her delight, and pain, (for this excess of love is not without a delightful pain; that all might partake thereof, and praise God; she doth feel those effects in herself so perfectly, that they put her fare beyond herself;  
6. And, than she doth speak many words, of love, in the praise of God, without any order, not knowing what to say, or do. the will seems to be in a kind of frenzy with love, the understanding doth see so many things together, that she knoweth not what to fix upon but is kept suspended in admiration. the memory mindeth nothing, but what is present, so that the soul, in this spiritual frenzy and strange disposition, knoweth not what best to do, whether to be silent, or speak, to lough, or weep; for she is in a restless quietness, and a sweet rest lessnesse through love: then to think of returning, to use the things of this world again, is very odious to her; to walk, is troublesome; to speak and not of him, is very painful, to eat, is a kind of death, though nature doth require it, 
See her life chap. 37.  to sleep is worse; in fine, all things which may in any wise hinder her, of the enjoying so great a good, though for a moment, and for her very health, doth molest her, and giveth her no satisfaction, nor content;  
7. She doth not desire to see, or speak with any, in this world, but with such as are in the same frenzy, or sick of the same disease, feign she would enjoy God wholly, and know nothing but him; it seems, that S. Augnstine was sick of this disease, when he said, our heart, o Lord, is always unquiet, until it rest in thee;  
8. Of the soul also in this spiritual drunkenness, it is said in the canticles; he brought me into the winecellar, and ordered 
Cant. 2. v. 4.  in me charity, there she was overcome with the strength of those divine liquours, she became wholly drunk with love, she could go no further, nor part the place, but fell into the arms, and sweet embracements of her beloved, who placed his left hand under her head, and embraced her with his right; by the left, understand his mercy, keeping her from sin, lest she should fall, and by the right, his love covering her over with many graces, blessings and favours.  
9 O Blessed drunkness, o happy foollishnes, o divine frenzy, o celestial love, who can tell your worth? O true lover of our souls Christ jesus, how forcibly with the odours of thy sweet ointments, dost thou draw young Virgins, to wit, pious souls, after thee? if the love of mortal creatures, be so forcible, as to deprive people, of their wit, and the use of reason, and even to cause them run naked and senseless about the streets, what shall we say then of this divine love;  
10. These pious souls, O Lord, are in love with thy infinite goodness they are ravished with thy rare beauty, they are over delighted with thy sweetness, they are not themselves, they are unquiet, and have no rest without thee; they feel inwardly a burning fire, which doth consume them, and what is it? but that fire of charity, which thou hast ordered in them? they are by it strongly in love, yea drunk with love, and quite beside themselves; they do love, and know not what, but what they love, is that which thou art; feign they would enjoy thee entirely, and not by parts, being their only good; this they desire, this they inquire after, but know not, how it may be had; which maketh them wholly restless, until they rest in thee; for whether sickly or healthy, ill, or well, living, or dead, in heaven, or hell; they regard not; so they may be with thee; for they are wholly thine;  
11. This divine love, doth leave them no other force or ability, then to leave themselves wholly to God, and give consent, that he may dispose, all, and do with them, what he please, and as he thinks fitting; in so much, that then they cannot (though they would) apply them selves to any other thing, but to adhere to God alone; neither can they divert themselves never so little, without great pain.  
12. Hear they cannot but be attentive, hear, see, and know his sweet whisper, pleasant voice, and Holy will, with great content; here they may say with Samuel the Prophet, speak o Lord for 
1. king. 3. v. 10  thy servant doth hear, that is to say, is attentive to hear, and know, what thy will, and pleasure is, to obey and fulfil it; and with Holy David, say, I will hear, 
Ps 84. v. 9  that is, attend to what my Lord shall speak in me; for he doth speak peace unto his people; as if he said; I will give care attentively to the words of my God, for they are of that Majesty, and virtue, that though my soul were in darkness, tempted, and troubled, the only sound of his voice disperseth all on a sudden, leaveth a light, and inward peace to all my powers, and senses, with so great joy and satisfaction; that they are wholly recollected, and settled, and in a manner totally drowned in delight.  
13. Wonderful are the effects that God worketh in the soul, that is in this degree, fare surpassing those of quiet prayer; for beside that she doth possess his divine Majesty, more entirely, then in that; and that her joy, and delight, are greater; her love increaseth to a great height, and her virtues are more solid, and her inward change is noted, by her outward behaviour, which she cannot cover, nor hide; for all her actions are more stayed, and grave, then formerly; and she would not live longer in this life, if she could; and her desire is so great to be with him in endless rest; that it were sufficient to end her, if it were not that she doth think to do him some service, in suffering the miseries, and persecutions of this world, for love of him, esteeming that as yet, she did very little, or nothing, in his service, who, is goodness itself; and to whom she is so much obliged;  
14. Her intention to please and honour him, is pure without any self interest; she fear's no trubles, nor any thing of this world, but to displease him, in the very lest imperfection, she doth proceed with all fidelity, and sincerity; her conversation is only, and wholly in heaven, with, and for God; she doth not affect her own content, or gust, though never so spiritual, so much, as the honour of God, and to do his will in all things;  
15. O love great is thy worth, and greater thy work, they that do possess thee cannot but work; they aspire to great matters beyond their ability, thinking all things possible to love; therefore S. Paul said, I can do all things, in him, 
Philip. 4. v. 13  who doth strengthen me, Christ, they are never better feasted, never more joyed, and delighted, never more sweetly comforted, and contented, then when they suffer troubles, disgraces, persecutions, torments, and even death itself, for their beloved; therefore our Holy Mother S. Teresa was wont to say to 
In her life chap. 40.  God, (with whose love she was inflamed) grant me o Lord either to suffer, or to die; for nothing but suffering for his sake could preserve her life; for in this she had some content: and her companion in her troubles, the venerable Father John a cruse, always desired, either to suffer, or be contemned; and thus God is truly wonderful in his saints; for what can be more admirable, then to see one desire and thirst after those things. which are contrary, yea, destructive to nature, as to suffer torments, and death itself? but this is the privilege and efficacy of divine love, which can have no ●est, but in the nest, where it was bred. and whence it came, so God loved the world, that he gave them his only son, who suffered death with love of them.  
16. But you must observe, that though commonly, in this degree, the understanding, and memory are so well employed, that they have no ability or power to apply themselves to any other thing, then beholding and enjoying what our Lord is pleased, to represent unto them. Yet some times his Majesty whose captives they are, is pleased, to set them free, and at liberty; and though the will doth remain strongly united, they may employ themselves in outward works of virtue, as to frequent the choir, sing, writ, read, and other works of charity, according to their state of life, which in deed, is a great benefit; for then Martha, and Mary, the active, and contemplative life, like two loving sisters, do walk hand, in hand together; for the will (as Mary) remaining in his sweet repose, and delightful contemplation; they (as Martha) are well employed in outward actions, and some laudable occupations; yet they are not so attentive outwardly, that they do wholly forget the inward; and we may compare them to one, who hath one eye looking on what is outward, and the other to what is inward; for they do well know, that the will (which is their principal part) doth remain there united in joy; and that there, their most attendance ought to be; so that they are not perfectly in the one, nor in the other, but this good, that memory, and cast of the eye, to what the will is a doing, bringeth to the soul, that when the outward employment is ended, they quickly desire, their former solitude, and are easily retired, and recollected, with the will; and then the soul doth remain in great quietness, tranquillity, and inward peace, with admirable content and satisfaction, by reason all do concur and assist her, more seriously, completely, and perfectly to enjoy her only good, and praise her God without impediment.  
17. At other times. his divine Majesty is pleased to keep the will and understanding captives, and united, leaving the memory, and imagination free at liberty, and they finding themselves alone and not regulated or directed by the understanding, are very unquiet and troublesome; and do endeavour to disturb the soul from her peaceable content and rest, desirous to bring the other powers, to themselves, but though it be a cruel war, they are able to effect nothing, wanting the assistance of the understanding, and will; yet howsoever, they do molest her much, and the imagination doth present so many things, running from one, to an other, that the poor soul cannot do what she would; by reason whereof, she doth often lament, and make her moan to his divine Majesty, that she is so divided, and not wholly united in his love, and praise; and at length, he causeth them for her comfort, to be united with the other powers, and to burn in, and with the same fire, in which the others are almost consumed, losing in a manner their natural being, and living supernaturally in him. In this, and the like cases, and occasions, when any of the powers, are at liberty, and troublesome, you must do as is formerly said of quiet prayer, not regard them, nor attend to what they do; but as a wiseman taketh no notice of what a fool saith, or doth; so she must do with them, and remain, as much as she can possibly in her sweet rest, and repose. this is of importance to be known by such as are come to these degrees of prayer.  
18. And when a soul is come so fare as to begin to be wholly dead to all things of the world, and live to God alone, her desire to be with him, and enjoy him, is to vehement, and her pain thence so great, that if his divine Majesty by a special way, had not prevented it, and preserved her, it were more than sufficient (as is said) to separate the body, from the soul; for she can think upon nothing, desire nothing, is satisfied with nothing, but God alone, and the enjoying of him, in his kingdom, of glory: which she cannot have being a prisoner, in the miserable and corruptible body; and therefore there is no death, so cruel, that could be offered, but she with unspeakable joy, would endure; that set at liberty, she might the better, and without any impediment, possess for ever, whom she doth, so dear love, our Holy Mother doth affirm that the pain and agony, that the soul hath in this degree, with that desire to be dissolved, and live with Christ, where he is seen clearly face to face, is such, that the soul hath need to have great courage to bear, and endure it. Therefore she adviseth that the soul in this occasion▪ must resolutly cast herself wholly into God's hands, and care; and leave herself, to his Holy disposing in all things; for she doth know, that she cannot do little, or much in this case; neither hath she other ability, but to give her consent, and resign her will, to receive those, favours, and embrace such gifts, as his divine Majesty is pleased to bestow upon her;  
19 To this happiness ordinarily, they only come, who are mortified, void of self interest, diligent in God's service, fervent in his love, prompt to do his will, careful and sincere, in all that is to his honour, glory, and praise; these are they, that his Majesty bringeth into the wynecellar, to drink of the choice and best, to eat at his own table, to be in his private chamber, to rest in the place of repose, and bed of delight; o how sweet is their conversation, how divine their embracement, how strong their love? he said to his spouse, with perpetual charity I loved thee; Hear he giveth her a taste, a beginning, and a feeling of those joys, 
jeremy 31. v. 3.  and glory which are eternal; O who would not labour to attain to so great happiness, which is so easily granted, and had.  
20. Come dear Christian soul, to him, by the practice of this Holy exercise of prayer, put on once a good resolution, and though perhaps in the beginning you may have some difficulty and be in darkness, yet in time with your perseverance, you shall be illuminated, and eased, come to him, I beseech you, though never so heavy loaden with sin, be not a shamed nor a frayed, for he is truly in love with the least and worst of us all, and I believe fare more forward with love of us, than we can be with love of him; this, his coming from heaven to earth, his Bitter Passion, his Precious Blood shed, and his painful death on the cross for us; doth testify; come therefore with confidence to him, and you shall not be confounded, nor get a denial, nor repulse; the manner how to come to him, King David doth declare, saying; with all my heart I sought after thee; (and not 
Ps. 110 v. 145.  with a divided heart) that is, that he loved nothing else but God, for he resolved not to admit any other love, into his 
v. 145.  heart but his. and in an other verse of the same psalm, he said, I cried unto thee o Lord with all my heart; and therefore he was heard; for his prayer, like incense, ascended unto God, from the altar of his penitent and loving heart, and it was so grateful to his divine Majesty, that the 
1. kings 13. v.  Scripture saith, that he was a man according to God's own heart.  
21. Be not thou then daunted, come to this thy loving Lord, take delight in prayer, in his holy conversation, and service; come with all thy heart, and then ask what thou wilt for thy good, and doubtless it will be granted; the petions of thy heart he will regard; and if thou wilt dispose thyself well, and be perseverant, thou mayst obtain this happy degree of prayer, and at last, his divine Majesty seeing thee according to his own heart, will crown thy labours with many divine favours, and celestial benedictions, even in this life; and in the other, in the land of the living, with endless glory, and felicity, and thou shalt see him face to face, where he is enjoyed, and shall be praised by his Holy Saints and Angels, for all Eternity. Amen.   

THE iv CHAPTER. Of the Prayer of union.  
1. IN the former chapters, you have seen how God doth bring a soul from the cares and troubles of the world, to a solitude formerly unknown, a supernatural state, where, in silence, he speaketh to her heart; Now from that silent and quiet rest, and from that delightful sleep wherein the soul falleth a dijng to all things of this world, through love; his divine Majesty taketh her wholly to himself, and doth conclude a spiritual marriage betwixt them both; in so much, that she is perfectly dead to all the world; that is to say, her affection is wholly mortified, having no inclination to any thing created, and she is living only to, and in God, united to him, by a celestial conjunction; that is, by all her substance, and powers, to his divine essence, and substance, in which, she is so fare carried beyond herself not knowing how, or whither, that she cannot perceive, whether she be in the body, or no, in the world, or out of it, for she is sunk in the depth, and altogether in gulfed in that incomprehensible ocean of his divinity, having lost the use, of all her powers, and, inward, and outward senses; and is become the same, and one spirit with him, and therefore it is called union, because two distinct things, are made one;  
2. In this union she knoweth nothing, but that her joy and satisfaction, is excessive great; but afterwards, she can well perceive that her profit is fare transcending that of the former degrees, and that her virtues are more solid, and of higher perfection; she in this union doth not labour more, but God doth work in her, she is the patiented, and he the, divine agent, who doth produce those wonderful effects, and make her admirable to the world, she hath enough to do, to receive those divine favours, and celestial gifts, she is not satisfied with admiration, seeing the great goodness, and liberality of God, towards such as she is; which doth cause so great humility, and love in her, that she would even an nihilat herself in the presence of so high a Majesty; she is so drowned, that the body is quite forgotten and during that union, it is void of hearing, seeing, and feeling, all her powers and senses are absorbed, and in gulfed so deeply in it, that there is no memory left of what they were meditating, thinking, reading, or doing, but their joy cannot be expressed;  
3. Yet, as it is formerly said, this total union doth not continue long, before some of the powers are permitted to return to their own operations, the will still remaining strongly united, but they are so fare beside themselves, that they can get no content or rest; until they return to their principal again, and eat of the same meat, and drink of the same liquor, and then they remain suspended, and united as formerly; neither can they tell how long, or short a time, they are in that union; and though it were long, they are so swayed with over great delight, that it seemeth to them but very short;  
4. I have known one that was as yet but in the other degrees, and when the hour of prayer was spent, he could hardly be persuaded, that it was so, for he thought really, that he had not been more than the space of one Aue Maria in it; not knowing what prayer he was in; what shall we think then of this? certainly the least part of it, cannot be expressed by all the eloquence, and rhetoric of the world, as it is; much less, the rest, which is more;  
5. O how admirable and fare surpassing all understanding it is, to comprehend how Gods Holy divinity doth enter in, and penetrate the whole substance and essence of the soul, leaving in her, a perfect impression of himself, that she is no more what she was, but truly deified, altogether in gulfed in the blessed divinity, now quite forgetful of herself, and all that is in heaven and earth; for she is in possession, of him, who containeth all, and is more than all, and is her all; so that in the other, she may be well said, to be a dijng, but in this, to be truly dead, as you see, but to God alone, in whom she doth live, and who doth live in her.  
6. This is a most happy state, a blessed rest, a sweet repose, a heavenly drunkness, a joyful alteration, a loving embracement, a delightful union, a divine transformation, a total Deification, and a blissful marriage, confirmed; and signed with no less than his own most Glorious divinity, that as a bride and bridegroom, they are one spirit, she is partaker of his glory, looketh to his family, and attendeth only to those things, which belong to him, and to his honour, glory, and praise; and he hath care of her, and of what doth belong to her; now she is so burning with his love and so solicitous of his affairs, that she is never idle, she doth thirst vehemently after the conversion of sinners, and salvation of souls, as a thing belonging to her beloved, and to his honour, and glory; and to undergo, and effect this great and difficult work, she doth find herself stout and courageous, and would give a thousand lives most willingly (if she could) to gain one soul, and therefore her prayers to God, are many, and have no end; her tears and pennances for them, are great. no troubles can break her, no persecution, fear her, detractions do not grieve her, murmuration and diffamation do not disquiet her, she taketh contentedly, and joyfully, all disgraces, so she may gain but one soul to God, and in this, she is continually labouring; and to make his goodness known to all, that they may love, and serve him, and with greater fervour always praise him; and that they may daily increase in all virtue, and perfection.  
7. To hear any to flatter, or praise her, is a torment to her, to see herself esteemed, and honoured, is her greatest affliction, for she clearly knoweth, that she deserves it not, and what good, virtue, or gift is seen in her, is not from herself, but from the fountain of all grace, mercy, and goodness, her heavenly spouse, without any merit on her part; and therefore to him she doth refer all honour, and praise, to whom alone it is due;  
8. The resolutions of such as come to this state, to do some heroic works, for the love, honour and glory of God, are as strange, and admirable as the rest; they know not what to do with themselves, they are so transported by love beyond themselves; and this love doth enable them and strengthen them to do, what to others might seem impossible, hence our Holy Mother S. Teresia did 
In her life chap. 18.  make that admirable vow, to do in all things, what she conceived, or should be informed, were most to God's honour, and glory, or of most perfection: which is a wonderful thing; and a rare act. to tie herself so strictly under the penalty of a mortal sin, doing the contrary. But this is the efficacy and effect of divine love, and this she did exactly perform during her life. and her desire of god's glory and honour was so great that she prayed earnestly that his divine Majesty would deprive her of the favours which he bestowed upon her, and give them to others that might do more good with them, for the conversion of soul's, and the good of his Church, only that he might be the more honoured, glorified and praised;  
9 One of these souls, though but simple and ignorant; will do more good in the Church of God, than many eloquent preachers with all their art and learning. Consider S. Francis, who had no learning, and our Holy Mother, a simple woman, yet it is admirable to see what great good they have done in the Church of God; and how many thousand souls by their means were, and are daily saved; and so of others, who did the like; the spirit of God doth efficaciously concur with them, and their words, do powerfully move such as they converse with, to a virtuous life, and the love of God. of these things you may read more at large in her life, and works; for I do speak but briefly of them here, to give some small notice of what his divine Majesty is graciously pleased to work in the souls which dispose themselves, and endeavour in what they can, to love, and serve him; that others may be encourraged to use this Holy exercise of prayer, in which God doth communicate his favours, and gifts to devout souls, and give them a taste of those joys, which are in heaven. I beseech his divine majesty to grant this gift of prayer to many, for his glory, and the good of his Holy Church. Amen.   

THE V CHAPTER. Of several other elevations of the spirit, and how they differ from union.  
1. Our Holy Mother doth declare, that they that come to perfect union, commonly have visions and revelations, extasis, flights and rapts, and that though, the extasis, flights, and rapts seem to be one, and the same thing, yet in truth, they are not, as they who have experience of them, by their effects can easily observe in themselves, I shall touch briefly some of them here, and so with God's help, end this work; leaving the reader to peruse them more fully, in her works, whence I have collected these, and where they are fare more plainly expressed, than I do here.  
2. The difference betwixt union, and these others, and of these betwixt themselves, is known by their effects. and first the effects of union, are inward only, the soul alone enjoying that happiness, of which I spoke in the former chapter, for the body is senseless, and destitute of any operation, or comfort; I speak of the total, or perfect union; but in the extasis, or ra●●● the effects are inward, and outward; for the body is not destitute of its operations; also one may resist the union; though with great pain, but not the others; for often on a sudden, the soul is surprised, and carried away, she than not thinking of God, and unless the rapt be very great, or in the height (for then she knows nothing as in the union) the senses are not lost, and one may perceive, that the head is drawn after she spirit, and sometimes by the force of the spirit, the whole body, is elevated up into the air, and the party then seeing the body, so fare above ground, doth begin to fear, and wonder at it; yet in this, both body, and soul have great comfort, and joy.  
3. Hear the soul doth observe the great power of God, to whom there can be no resistance; but when he is pleased, he will elevat both soul and body, without our consent, and against our will; for at these times, as we are nothing, so we can do nothing with ourselves, but he, as Lord of all, disposeth of his own, as he thinks fit, so that the soul is carried in these rapts, she knoweth not whither, how, or by whom, but away she must go; and for her greater comfort, his divine Majesty is often pleased to show unto her, the kingdom of heaven, and what glory, he hath prepared there for his true servants, for ever; at other times, the Angels; then some saints, also his magnificent power, and he doth make 
2. Gor. 12. v. 4  her understand high misteryes, and great secrets, of which, as S. Paul saith, it is not lawful to speak; also she doth see the Queen of Angels, the Mother, of God, in great glory, and the sacred humanity, of our Saviour, in unspeakable Majesty, and glory; and when he is so pleased she doth enjoy the sight, and company of the most Holy Trinity; and at other times she is endued with the spirit of Prophecy; and knowledge of things to come: and the understanding of the Holy Scripture. our Holy Mother 
In her life chap. 37. & Man's. 7. chap. 1.  doth relate (as by obedience she was commanded) how the holy Trinity did appear unto her in the very centre of her soul, and that she could not but see every person, and the admirable glory, and Majesty, that was present; she did speak to every person, in particular, and they to her, in which, her joy, and content, was so great, that it cannot be imagined; and it is no wonder, if the senses should not return to their own functions from so great happiness, that they do there enjoy; neither would they willingly, unless it were as servants do, to obey and fulfil the will and command of their Lord; for his Majesty will often have it so; either for her spiritual profit, the good of others, or his own honour and glory.  
4. She also doth relate how she was in a rapt elevated and taken to behold the kingdom and Glorious inhabitants of heaven, her own parents, and some friends, and was brought to the blessed throne of God, to behold how the eternal 
See her life chap. 38.  word, the second person of the holy Trinity, the son of God, is resident in the bosom of his Father, and she saith, that the soul in these occasions can do nothing of itself, nor behold little or much, but only, what our Lord will have her to see, or know; and as there be several degrees of elevations, of the spirit, or rapts; in every one of them, the light is greater, the knowledge more and purer, the alienation from all things created, more perfect, the virtues more solid, humility chief, more profound; and the love of God, increasing, (as they ascend, one degree, after an other,) is so ordent and vehement, that the soul doth loath to live on earth, and her absence, or separation from God, is so heavy a load, that she doth live but a painful life, or rather, a tormenting Martyrdom, and linger death; so that all her desire, is to be dissolved, and be with Christ; yet though the pain, which she doth suffer, is very great, her inward joy, is no less, if not more; but you shall see what she speaks of rhese degrees.  
5. The first after union, is, when the soul (like unto a flame proceeding, or ascending from a well kindled fire) burning with the fire of divine love, goeth out of herself, ascending upwards, and some times it goeth to a great height fare beyond the fire, whence, it doth proceed, and this doth seem to those, that went no further, to be the same with union, but it differs much. For union, is like to the fire, which only burneth inwardly, not giving any flames ascending upwards; but this going out of herself, is like flames ascending upwards from the fire, and not to the fire itself; so that this fire increasing, and not able (by reason of its vehemency) to contain it self from blazing forth, the sweet wind of the Holy Ghost blowing on it, the soul is elevated out of herself, and as this fiery flame increaseth, it doth more and more consume in her, all terrene affection, and leaveth her, fare purer, and with greater freedom, and liberty, then in union; and though she knoweth not how it came to pass, yet she cannot but admire to see such an alteration and change in herself; and her profit to be fare greater, and with very great joy.  
6. At other times, his divine Majesty is pleased that the soul be struck and wounded at the very heart with a fearful noise in the most inward of her substance, by a certain , subtle, and penetrative impulse, and, as it were with a fiery dart: or bolt on a sudden, proceeding from a thunder she not knowing how or by whom it came and though she hath hence great pain, her joy and comfort, is fare greater than in the former, and though this noise is not heard, with corporal ears, for it is inward, and a very silent noise, yet instantly heard, and understood by the soul; and she doth clearly and perfectly know that she is so called upon, by God as with a whistle and that she cannot but hear it, and suddenly feel a great certainty of his presence, and it is of that Majesty and efficacy, that it causeth all the powers and senses instantly to be recollected, attentive, and give their attendance, though at that present, they were much distracted, and they dare not then move, or stir; and this celestial call, impulse, or fiery dart, doth so inflame her, that she is burning and a consuming with the fire of divine love, penetrating through her very bowels and the very inward substance of the soul; and her pain by reason of the wound, and the vehemency of love, is so great, that she cannot contain herself, but lament, and with most sweet, and amorous words, complain of her pain, (not being able to do otherwise) to her dear beloved, whom she knoweth to be present, and will not manifest himself, which is a spur to forward and augment both love and pain; and though this pain is with unspeakable delight, it doth not continue long, but cometh and goeth, and always doth leave the soul inflamed with divine love; her desire to please him, and serve his majesty in great matters, doth increase; and her only fear, is, lest she should become ungrateful, for this, and his other great favours, and benefits, which doth encourrage her daily to better her life, to content him the more.  
7. Note that in this rapt the powers and senses are not suspended nor drowned, but all stand in admiration, to see the soul in so great pain, worthy of compassion, and yet with unspeakable delight; they wonder much what this should be, and they can neither help, nor disturb her, but remain in their attendance, with admiration. In these degrees, it doth happen that the soul hath many strong and sudden motions, when one doth hear a good sermon, or God well spoken of, or praised, or music, or at the sight of some sweet, and devout picture; and this cometh with an impulse in the depth or most inward of the soul so vehement, sudden, and swift, that she cannot resist it, more than a child, to a Giant, but away she is taken, and elevated sometimes above all that is created, where she hath the visions, and revelations formerly mentioned, and with the greatness of the glory and Majesty which she beholdeth in God, she is much terrified, and doth conceive a reverential fear, which causeth the very hairs of her head to stand, and then she doth grieve, that she, or any other ever offended à Lord of so high, and incomprehensible a dignity, power, and Majesty; and some times it is so excessive, that the body in the rapt is elevated forcibly a great height from the earth, as loathing all things on earth, and tending to the place, where it doth expect to be in endless happiness;  
8. Neither is the soul, and powers for a long time after these great rapts perfectly themselves; for they are not yet out of that sweet sleep, or risen from that delightful drunkenness, for they had 
Ps. 35. v. 9  taken plentifully of the varieties, and abundance of his house, and drunk without measure of the torrent of those divine liquours, with so excessive delight that they for a time after know not where they are, or what they do.  
9 Also when they return to themselves all things of this world are so disgustful, and displeasing to them, by reason of the great joy they had, that they have an aversion from them, and would not deign, if they could, to use the least of them;  
10. She declareth an other degree, or sort of rapt, which she doth call, a flight of the soul, fare different from the rest and greater, this she doth compare to a fire that suddenly falling, doth fire, and burn all, whence proceedeth a great flame; so as the soul is suddenly fired all over, and doth burn so strongly with the fire of divine love, that her spirit like unto a great flame with a most swift flight getteth out of herself, in such a  and subtle manner, that it is admirable, and in an instant she is placed where she doth see and understand many great misteryes together, with all clearness, and truth; and she doth not only see the Holy Trinity and speak with every person, but also doth obtain some particular favour of each of them.  
11. Likewise she doth relate that God doth show how all creatures are contained in his divine essence, and may be seen as in a fair christiall glass; suppose, saith she, that there were a great round cristiall glass, greater than all the world, without which there is nothing, and in which all things are included, and seen very clearly; the same conceive of God, in whom really, and truly, all things are contained, and even the very thoughts, words, and deeds, of every one in particular, may be plainly seen; she saith that this vision was one of the greatest favours, which God did, unto her, and that a soul hath great need of a strong courage, to behold what are there, chief the horrid and foul sins committed against his divine Majesty, and the many abuses and injuries which daily are done to him in the world; this is able and sufficient (she says) to cause a separation and an absolute division of the soul from the body, if God had not given her strength to bear it, or disposed of her otherwise;  
12. She doth also speak of an other sort of rapt fare beyond the rest, and saith, that it is more than a rapt, for it is a very vehement and eminent rapt, and of great value and worth, this suddenly, at the hearing. God well spoken of, or calling to mind that he is absent, whom she doth love most entirely, and often without any of both, she doth find in herself a vehement motion, and desire to be with him, which is so forcible, that in an instant it doth penetrate the soul wholly; she knoweth not how it is, but doth feel it, and is not able to resist it, and she is taken, and powerfully carried beyond all that is created, and placed in a strange solitude, desolate, and destitute of any comfort from heaven and earth, and she doth conceive, that none of any of both, would keep her company, or be a comfort to her, in that desolation; neither doth she desire any comfort or company from them, but would there willingly suffer and die.  
13. And it doth happen as she saith, that his divine Majesty doth communicate himself to her in so subtle and admirable a way, that it cannot be understood, less expressed by any, but by himself; but she hath so clear a knowledge then left in her, of his greatness and goodness, and his other incomprehensible perfections, that it doth increase her love, and augment her pain and torments; love doth burn, and consume her, her desire to be with him, is able to separat the soul from the body, and she doth not know how to help herself, but by death, and therefore die she would, to enjoy his blessed presence in glory; this torment is the greater, that the memory of him, is so perfect and clear; notwithstanding he doth absent himself, which addeth much to her affliction.  
14. In other degrees, or rapts, the joy doth mitigat her pain, but in, this, she is destitute of all joy, or consolation; and left in the furnace of tribulation, which is a very strong martyrdom, and so painful, that as joy, and over much delight, in the other degrees, did suspend the powers, and senses; so pain doth in this. and it is of so great vehemency, that the very body doth partake with her, of it, and it is so disjointed, that a● the members seem broken, and for many days after no one member can be moved without great, and unexplicable pain.  
15. It is able to move a stony heart, to read how our Holy Mother doth describe it, in her life, and what lamentation 
In her life chap. 20.  and loud cries she giveth out, to express her pain, only desirous to be dissolve and be with Christ, and for her great torment, in that solitude, she is put in mind of that verse; I watch, and am as she 
Ps. 101 v 3.  solitary sparrow alone, in the top, or roof of the house; and she thinketh then that she is so; and in that case, and solitariness; she doth remember these words, 
Ps 41. v. 4. & 12.  (without procuring it) where is thy God. as if it were said, to her, where is he, in whom thou hast placed all thy confidence, where is he? why doth not he now help thee in this distressed case? hath he so forsaken thee, whom thou dost, so dear love, and seek after? now he hath left thee destitute of all comfort, and consolation; if he had loved thee, he would not forsake thee thus? are all thy labours come to this, that thou art left in desolation, without comfort, or help from heaven and earth? where is thy God? this (God so permitting) doth double her pain, and increase her desire, so vehemently to see, and be with him, that it is sufficient to take away many lives, if she had them; and that saying of S. Paul was represented unto her, I 
Gal. ●. v. 14.  am crucified to the world, and the world to me, so that she remains in the greatest torment that may be imagined, as it were crucified, betwixt heaven and earth;  
16. Our Holy Mother doth compare this pain to the pains of Purgatory, it is so excessive, and when the soul doth perceive that his divine Majesty, is to bring her into this solitude, and anguishs of death (for truly it is no other) she naturally doth fear, and tremble; but once that she is in it, she would not be out of it: true it is, that the sensitive or inferior part cannot but loathe it, being so over painful, and apt to separat the body from the soul; yet the superior, or spiritual part, taketh content in so suffering, for the love of God; esteeming it, as in deed it is, of great value, and profit. for in this, she is most like unto our Saviour Crucified, destitute of any comfort 
Math. 27. v. 46.  from heaven or earth, which caused him to say, my God, my God, as what hast thou forsaken me; and therefore she doth reject all that formerly were wont to comfort her, to remain in this pain, and conformity to Christ our Saviour suffering, for as the gold by fire, she in this, is tried, purified, and refined, as if she were come from Purgatory; her love is now purer, and so excessive great, that nothing can content or satisfy her burning desire, but the possession, and enjoying of God wholly as he is, and not any particular part of him; and since she cannot justly procure her own death, to be with him; with great tenderness, of heart, she doth lament, and bewail her long banishment, resigning herself wholly to his divine disposing, and earnestly praying that her living as yet, in this case, may be very highly, to his honour, and glory, which she doth always, and in all things regard more, than herself; and desire, rather than her ease, or to be free from her pain, though she were certain, it should continue to the world's end.  
17. In this pain, dying life, and excess of love, towards God, our Holy Mother's soul was commonly in her later days, and the impulses of love, were so penetrative, and forcible, in her; that with the vehemency of one great impulse of love, her pure and blessed soul departed the body, (not of any other sickness) and ascended into glory, where she doth most happily enjoy him, whom she so dear loved; this she did declare appearing to the venerable Mother Catherine of jesus Prioress of Bea the very day of her death; I beseech his divine Majesty, to grant this divine love, to all that are desirous to serve, and love him, with truth, though it be with never so great pain, yea, cost what it may. Amen.   

THE VI CHAPTER. Of the manner of inward speeches, visions, and revelations, and how to discern the true from the false.  
1. SOme speeches, and visions are outward, as when a thing is heard, or seen, with corporal ears, and eyes; so one man doth see an other present, and hear him discoursing, or speaking of somewhat; Others are inward, that is, heard, seen, or understood fare within the soul. of these some are imaginary, others intellectual; the imaginary, is, when a thing is represented in some form, or shape, to the eyes of the soul; as for example, when you frame in your mind, the image of your friend, who is absent; you do see him inwardly, in a manner, as if he were personally present, you see his gestures, and behaviour, and may be moved, out of that sight, to love him, or grieve for his absence, or to hate him, and his ill condition, or behaviour, and thus Christ our Saviour or his saints may appear, in the understanding; and it is called therefore imaginary.  
2. But the intellectual, is without any image, shape, or form; yet of more certainty, than the others, for spirits have no shape nor form, but being present, they see, and understand, in a more perfect manner, then in the other ways; what each other doth intent. as the Angels do see, and clearly understand, one, an other in heaven: and in these three ways, there are speeches, visions, and revelations; the first is most subject to deceit, the second not so much, by fare; for the devil can turn himself into the shape, of an Angel of light, to deceive; but the last, is least of all subject to deceit, as surpassing the activity, or reach of the devil; and therefore is most secure, and without danger.  
3. But that his wiles, and ways may be known, and discovered; and that a soul may not be much troubled, to know (if she hath any visions or revelations) whether they be true, or false. our Holy Mother doth lay down certain signs, and tokens, to discern the true, from the false, as when they are from God or the devil, and also to know when they may be framed by the imagination, which in some is very liuly, and active.  
4. First observe, that when any words, are spoken outwardly, or inwardly, if they be from God, they come with clearness; that of the devil doth bring darkness. also when they are from the devil you may resist, and reject them, and divert your understanding, and not attend unto them, when you please; but if they be from God, do what you may, and divert yourself, never so much, you cannot hinder it, but must even against your will, hear, and see, what is said, or done, so clearly and distinctly, that you shall not forget, one syllable, though you would, all do remain so perfectly printed in the understanding. also by this, his divine Majesty, will have us to know, that he is all omnipotent and the true Lord of all, who alone, hath all dominion over us, and whose power, and will, none can resist, but must see, hear and understand, when, and what he pleaseth; and if the words be of Prophecy, they shall hardly be ever forgotten till they take effect, for they leave so great a certainty of their truth, in the soul; that she cannot but believe, that all will be truly performed accordingly, as they are foretold, though by all reason, circumstances, and the present difficultyes, they seem impossible. of this she had great experience;  
5. Note also, that some understandings, are so pregnant, and the imagination so liuly, that they frame and represent things very perfectly, and persuade themselves that they see, and hear, what truly they do not; but it is a thing invented, according to their fancy, by themselves. and it may be understood thus; when a thing is framed by themselves, they cannot but observe, and perceive the understanding working, and framing what it would, and producing the words though never so subtly; also they are dumb words, without any light, or good effect in the soul, also you may omit to see, hear, or speak, when you please; but when they are from God, they come with light, and clearness, as is said, and you cannot divert yourself, but must attend, and the understanding is set at rest, and in so great quietness that of necessity, you must give ear to what is said, and see what is presented, and they are not dumb words, but his words, are words, and works together; and some times, though they be not words of devotion, but of instruction, admonition, or reprehension, in an instant, they do dispose, and recollect the soul, and do move her to a loving tenderness, and illuminat, quiet, and delight her; which, words, or sights framed by the devil, or ourselves, cannot do; and when the soul is in any affliction, temptation or aridity, though never so great, at the hearing of one word, or at any sight, that is from God, all doth vanish away suddenly; she remaining with great light, quietness, content, and joy. which the others do not; by this, the soul that is practised, doth well know, when they are from God, or no; and how powerful, and operative his word is; and of what great efficacy, his visions are;  
6. Moreover, you may observe, that in an instant (which is to be well noted) many long sentences, and arguments are spoken, and understood (when it is from God) and the soul, shall remember every word, and syllable, which in a long time, and with much study, and industry, the understanding would not be able to frame, or compass. Also they come with such Majesty, and efficacy, that when they are reprehensive, they cause the soul to tremble and shake, and if they be of love, they make her to, long, languish, and in a manner, melt to nothing with love, but when they are false, they work no such effect; and therefore the soul doth make little account of them, and do cast them at naught; so that neither the devil, nor our imagination, though never so quick, and liuly, can work, or cause those good effects in the soul.  
7. In like manner, when the words, speeches, or visions are from the devil, they do leave, and work evil effects, and not good, in the soul; as darkness, aridity, disquietness; and though the devil doth work some sensible gust, in that occasion, which may deceive beginners, and those of no experience; yet they who once tasted of the true visions, and speeches, will instantly know the difference betwixt them; for they that are from God, do leave in the soul a gust, very sweet, pleasing, forcible, and delectable, with great quietness, and it is so deeply imprinted, that it cannot be forgot. but that other which is false, doth suddenly decay and vanish away, as if there never were any such thing; neither is the soul any thing betterred by them.  
8. Also the devil is never able to counter fit, or appear with that majesty, light, clearness, and liulynesse, with which our Saviour doth appear; for he doth come so resplendent and glorious, and his person, is so beautiful, that the soul cannot but know that it is he, and often his glory, and her joy, at his presence, are so great, that she is wholly ravished and deprived of all forces; and this doth leave in her, a true feeling knowledge, that he alone, is absolute Lord, of heaven and earth; and with this, she is extremely comforted, having a liuly impression of him printed in her understanding, even after he is parted, which the devil cannot effect, let him do what he can. In this manner his divine Majesty was present for some years with our Holy Mother wheresoever she went; But in the intellectual vision, which is more evident, eminent, and more secure, from all deceit, (being very supernatural, and representing the Angelical manner of knowing, or understanding) without words, forms, or shapes, or any image, by a notion so divine, with admirable light, and clearness, she doth know, and see, in the very centre of the soul, the most Blessed Trinity; and in this manner, the three persons, remained in our Holy Mother, as witnesses of what she did, and they did often admonish, and forewarn her, to prevent some imperfections, into which in occasions, she had fallen, if she were not foretold of them; and she was so replenished with knowledge of divine Misteryes, and those chiefly, of our Holy faith, that she was able to dispute, and convince the most learned protestants, show their errors, and make the truth plainly, and evidently appear. this she doth write, at which, I think, none can admire, she being full of divine wisdom, taught and instructed by the truth itself.  
9 And observe that these high and great visions, are not as a certain presence of God, or some influence of the divinity, which in quiet prayer, union, or other degrees of supernatural prayer, are had; but in these, is the blessed body, and proper person of Christ himself, true God and man, the very son of the Glorious, and immaculate Virgin Mary, of which, the soul cannot doubt; neither can the devil, as is said represent such great beauty, glory, and Majesty, with which our Saviour doth appear, for all the glory that can be imagined, is but a dark cloud compared with this. and here also is the most Holy Trinity it self, the very divine essence, one God, and three persons, and each of them do speak to her, and she to them, and of every of them, she doth beg, and obtain some special favour or gift.  
10. And note, that some times, there are words, without any vision, the party not knowing how, or whence they come, but they are heard, with the corporal ears; other times inwardly, in the very depth of the soul, but clearly, and perfectly understood; also there are visions, and no words, yet the soul doth get great benefit thereby; and there are visions and words to gether. But in what kind so ever they be, the soul, by the signs, and effects mentioned, will easily know, whether they be good, or no, true, or false, which is a very great comfort to her; moreover when the visions, and speeches, are true, they work so effectually in the soul, that she doth find her inclination to vices, and imperfections, decay, and true virtue taking root in her, which the devil with all his wit, and wiles, is not able to do. Blessed be God who hath provided so well for his own servants: he is truly wonderful in all his works, and as he is omnipotent, so nothing is to his divine Majesty impossible.  
11. But though these signs, here laid down, (by which one may discern the true from the false, and the good from the bad) are very good; yet she doth advice, 
In her life chap. 19  though the favours be great that none must trust little, or much, to himself, or his own judgement, but in all, and every thing, be circumspect and prudent, only acquainting his Ghostly Father, or director, with what visions, or other favours, God doth grant unto him, and both of them, must not diuulge any of them, but use all secrecy, and silence, commending it to God, until time doth try the truth; or his divine Majesty, by some other way, doth make it manifest, and known, if he will have it so. for the devil is apt, to tempt, and deceive, and our nature is prone, and inclined to proper esteem, and vain glory, on small occasions, much more in these like;  
12. And such as are desirous of true perfection, must be careful not to affect, or seek after supernatural gusts, visions and revelations; for it is a true token of an unmortifyed spirit, little humility, and much presumption; and to these God doth not commonly give those favours; but to the humble, that think themselves altogether unworthy of any such; for humility in this way of Spirit, doth prevail much with God, and gaineth all.  
18. Moreover if in these supernatural degrees, you find your prayer always; after one manner; and your gusts, and quietness of spirit, at all times to be the same; your prayer is to be suspected, not to be right, but from Satan; and in visions, if you can for a long time without alteration, behold that which doth appear, whether it be our Saviour, or any Saint, it is to be esteemed, an illusion, and deceit of the devil; for all these great unions, rapts and visions are of no continuance, but speedily do alter, and pass away; that is to say, they do not continue in that height of Majesty or glory, though they may continue in a more obscure manner. and be present, and perfectly perceived for a very long tyme.  
14. And you must observe that in these visions of our Saviour, and his saints, you must have a great respect unto them, though they be from the Devil, and make your spiritual profit of them; for you are not to hate, or contemn a sweet picture, that representeth one whom you dear love, because it is made by a painter of an evil life. but rather love it, by reason it doth put you in mind of your beloved, which is a comfort to your mind. even so, though the devil being an excellent painter, should frame or represent in us, the form or image, of our Saviour, or any Saints, we must not disrespect it, because it is framed by him, but use it for our profit, with humility, and reverence, for their sakes whom we love, and it doth represent.  
15. Also you must not think them the holiest, that have consolations, visions, and revelations; for many are great saints, that never had any of them; and others, that had visions, and gusts, are not therefore saints, for true sanctity, as I often said, doth consist in solid virtue, and true conformity of our will, to the will of God, in all things; but the visions, and gusts, are good, when they are from God, yet not to be affected, or desired; and the best, and most secure way, is, to be indifferent, to be disposed of, as his divine Majesty shall think fit, and esteem ourselves unworthy of any favours.  
16. Our Holy Mother doth give us notice of other deceits, which are incident to many, that have some degree of supernatural prayer, and do use great, and indiscreet pennances, and thereby do bring themselves to great weakness; and of others, who by nature are , tender, and weak; these souls feeling in prayer those gusts, and over joyed with consolations, and inward sweetness, do languish, or rather through weakness yield, as one whose spirits, are decaying, and failing, and do leave themselves in a manner dead, as if they were in a kind of rapt, by which, nature is extremely hurt, and more weakened; and they think it to be some effect of prayer, or the spirit of God, that doth work so in them, and therefore they remain in that manner for some hours to gether.  
17. But they must resist that weakness, and shake of that sluggish disposition, for it is no other: and if that weakness, doth proceed from too much austerity, or penance, by the advice of their Ghostly Father, or director, they must eat, and drink, sleep, and recreate themselves well, for some days, until they acquire strength; for as is said, indiscreet penance, is hurtful to body and soul; and if it doth proceed from the tenderness, or weak constitution of nature, they must be more employed, in the active life, and outward things, then in the solitary, or contemplative life; for the very solitude, is able to make them weaker: and therefore, let them be obedient, being applied to outward things, and let them be sure, that this is very grateful to God, and they no less saints; for as I said, sanctity doth not consist in contemplation, or having visions, or such like; but in true virtue, and conformity, of our will, to the will of God;  
18. So that if obedience command the active more, or rather than the contemplative to be observed; we must be wholly indifferent, and resigned to embrace it with content; also every complexion, is not fit for solitude, contemplation, and much recollection; for some that give themselves to this, cannot go forward, nor profit, by reason of their indisposition of nature, that would be saints, if they had applied themselves, to the charitable and humble works, of the active life; for though Martha gave herself, to the practice, and exercise, of the active life, yet she was a S. as well as her sister Mary Magdalen, who gave herself wholly to the contemplative.  
19 So that they must in this case, resist that weakness, and believe for certain, that it is no effect of supernatural prayer; for in this sort of prayer, the body is rather comforted, and delighted, then troubled, or weakened; by reason the over great content, and joy of the soul, doth redound to the body, and it doth partake of her inward felicity, as it is known by experience, unless it be in the prayer of union, when the soul, powers, and senses, are wholly united, and drowned in God's divine essence, for though then the body be destitute, of all force, this doth not continue but for a short time (as I said elsewhere) and it doth return to itself again, with strength, content, and great satisfaction; and in that union, though the body be for a short time, as dead, yet the soul it more lively inwardly with God; which in that other, she cannot be, but heavy, and dull; without any good effect, yea rather with many evil, and hurtful, to body, and soul. Observe also, (if God be pleased to give you any of those favours, of Rapts, visions Revelations or other supernatural things of that sort) whether you be terrified or fearful, at first, for commonly, if they be true, they work that effect in the soul, though soon after, she is in great quietness, and content; moreover you must not go to prayer through curiosity to know any thing by revelation, nor adhere to your own opinion, or proper judgement, concerning any thing revealed, but easily submit to the saying of your director, or other learned men. Likewise mark, whether they be of vain things, without any necessity, or profit to yourself or others. and note, that whensoever by visions, words, or any such, (which you have in these degrees of supernatutall prayer) you find not your soul bettered in humility; or that you perceive in yourself, any little smoke of self interest, proper esteem, or vain glory, make no account of them, but set them at naught, as false, and proceeding from Satan; but the prayer, or vision, bringing, humility with it, is to be much esteemed, and God highly praised, with many thanks for it.  
20. Dear Christian soul, you may read of these things more at large in the life of our Holy Mother, and in the books which she wrote, called, the castle of the soul, or the mansions, and the way of perfection. for I have collected these thence; only that they, which God doth bring to these degrees or have visions, or revelations, may understand, reading this little treatise, what prayer they have, and whether their visions, be true, or false, that they may not be troubled, or in continual fear of being deceived, by the devil, as our Holy Mother was; which will be a great comfort to their mind, and quietness to their conscience.   

THE VII. CHAPTER. Of some observations for the better understanding of what is said concerning Prayer.  
1. WHereas in the treatise of Prayer there is often mention made of the sensitive appetite, inferior, and superior part of man, also of several degrees of contemplation, (which I suppose are known to the learned) I thought good for the better satisfaction of the ignorant, and unlearned, to speak somewhat of them in the conclusion of this work. The sensitive appetite, is a faculty consisting of two members; in the inferior part of man; and hath its seat in the liver and heart, or as others say, in the heart only, and it hath for its object, sensible good or evil, as it is apprehended by the imagination, as convenient, or disconuenient. the members or parts of it, are the concupiscible, and irascible. The office of the concupiscible part, is, to incline to, and be moved to that which is good or agreeable to it, and to decline, and shun that which is evil, or contrary to it; The office of the irascible part, is, to fight against the difficultyes, which may occur in the acquisition of the good, and shuning the evil; in these two, the eleven passions, which are in man, are resident, six in the concupiscible, and five in the irascible.  
2. The passion is a motion of the sensitive part, which is moved by the apprehension of some good, or evil, as convenient, or disconuenient, pleasing or displeasing to it. The passions of the concupiscible are love, desire, joy or gladness, hatred, flight, grief or sadness. Love is a propension of the appetite towards that which is apprehended as good; desire or concupiscence is a forwardness, or extension of love to obtain and embrace the good beloved; joy or gladness is a motion of the appetite, rejoicing in the possession of the good present; for example, one seeing a fair horse, perceives in himself an affection, or liking to him, than desire, or concupiscence puts him on to cheapen, and buy the horse, at last having bought him, and being in possession of him, he feels an inward joy, and delectation, with which he is satisfied. Hatred is a displicence or abhoring that which is apprehended to be evil or hurtful. flight, is a turning, or going from it, sadness or grief, is an affliction or oppression for the evil that is present. as for example, one that is indebted knowing that a certain officer hath a warrant to apprehend him, by chance doth see him coming towards him; at the first sight of him, he is troubled, and doth find an horror or dislikeinge in himself of it; then he desires to shun him, but if he be taken, he is daunted, afflicted, and his heart oppressed. and as the former passions, do follow good, so these do shun and fly evil.  
3. The passions of the irascible part, are hope, stoutness, despair, fear, and anger. Hope is a motion, or erection of the appetite towards the good which it apprehends may be had though with difficulty. Stoutness is a motion of the appetite, by which it is encourraged against the opposite difficultyes which are imminent, and may hinder the acquisition of the good hoped for; despair is a motion by which the appetite is afflicted and dejected; by reason it apprehends that the good hoped for, through the difficultyes imminent cannot be obtained, or had. Fear is an act of the appetite by which it is oppressed, with the apprehension of the future eiul, which it thinks will happen; Anger is an act of the appetite by which is it moved to revenge any injury received.  
4. And you must understand that the passions always comes with some alteration of the body, chiefly of the heart, where all of them do end. also you are to observe, that when we say the appetite doth follow, or shun good, or evil, we do not mean that, which is good or evil in itself only, but also which is apprehended, and presented by the imagination, to be such for often we do imagine that to be good, which is absolutely evil; and that to be evil, which is good; as for example, one that is by some accident greatly afflicted, and in despair, thinks it a great good to rid himself of that affliction, by ending his life with poison, as many do, which is evil in itself;  
5. Moreover note that all these passions, do follow the knowledge that preceede's from the senses, and seeks after the three goods, which are in request with the lovers, of this world; and do abhor the contrary evils; the first good, is that, which is called honest, that is, the esteem or honour of this world, the second is that good, which is profitable, as riches wealth &c, the third good is called delectable, as the pleasures of this life. The contrary evils are, Infancy or disgrace, discommodity or want, grief or sadness, which increaseth in some to so great a height, through the heaviness and dulness of spirit, and the languishing disposition of the body, that they are unfit to do any spiritual exercise; so that such as are inclined to melancholy are unfit for the state wherein the exercise of mental prayer, and virtues, is much used; for they are apt in occasions to fall into that evil. and observe that if the passions be sweetly alured. and by reason, brought to follow virtue, which is truly good, they conduce to life everlasting; but if they follow their own dispositions, and ways, they lead to endless damnation. which by the following example may appear.  
6. But for the better understanding of it, I will first show what the inferior and Superior part, or portion of man is. for by that you may know when you do follow vice or virtue, good, or evil. and as the Superior and inferior part doth proceed, the habits of vices, or virtues are acquired. The inferior part of man, is the understanding, as it doth consider, order, and direct his actions, and other things, according to the maxims, and rules of the world, or created things. But it is commonly taken by spiritual men for, the whole sensitive part, with all its members, in as much, as it may obey the understanding and will. But as the understanding doth consider eternal things and direct his actions and all thing according to the law of God, 〈◊〉 is called the Superior part, or portion of man. Now to the example. A religious man that is bound by his institute to do nothing without the licence of his Superior, being very thirsty, and hot, walking in the garden, doth find a fair apple fallen from a tree, looking at it, the sensitive appetite is moved with a desire to eat that apple, than the understanding discoursing according the law of nature, conceives, that the eating of that apple is not only pleasing, and delectable; but it is also profitable for his, health; for it will mitigate that heat, and quench his thirst, and this conceit is proposed to the will with those circumstances, all which is the work of the inferior part.  
7. If then the understanding which is ordered according to the law of god, the will concurring, or permitting, which is the Superior part, do neglect to consider that, to eat that apple is against the law of God, being a breach of his institute, or if he doth take notice of it, and slighting it, gives a kind of  consent, that the will may take delight in it, and so the apple is eaten, without licence; this consent is a sin, mortal, or venial, according to the quality of the matter; as if it be in a matter of mortal sin, it is mortal, if, of small importance, it is but venial. this is called a linger delight. But it is an express consent, when the understanding deliberately doth consider it, and the will adhere to it, so considered; so that the Superior part ought to suppress that motion, of the appetite, and with contrary reasons, to those of the inferior part, persuade to omit the eating of the apple, as being a sin, deserving God's displeasure, the pains of hell, and the loss of the joys of heaven, for ever. Also it might say, alas, what a small and transitory delight or content thou shalt have in eating that apple, by which thou shalt lose eternal joy, and glory. or thus, (when the inferior part is earnest and the appetite much moved) my soul, did not our Saviour Christ jesus do much for love of thee, and wilt not thou forbear this little for love of him▪ perhaps for this one act, overcoming thyself, he will confirm thee in grace for ever, and such other like.  
8. By this little knowledge of the inward man, you may the better regulat yourself to divine matters, and by conderation, or meditation, come to the contemplation of those things which are eternal. for meditation is a discourse of the understanding by which we labour to find out the truth of things; which being found, the understanding doth rest, beholding that truth with content, which is contemplation. In meditation, we are like a ship at Sea, tending towards its port of haven, through many dangers and cross winds. for there, comes, one cross wind, of an evil representation, then, that, of an other distraction, than a tempest of some great temptation, than the heavy waves of the sensitive appetites and passions (though not always) giving us very little rest, but (as the ship with contrary wynds, and swelling sea's,) do toss us too and fro. think then what great labour must the Superior part take in this case? therefore great diligence, and art, is to be used, to get forward, and secure our selves, that all difficultyes overcome, we may rest at length, in the haven, of sweet contemplation, (which is but a simple view, or beholding of the known truth, with content (for there, we are like a ship at anchor, and rest, in the haven, so long, and so much desired, and wished for. by which you see, that meditation, is the high path way to contemplation, and without the long use and practise of it, that rich jewel of contemplation is not had  
9 Contemplation thus described, hath three degrees, the one natural, the other supernatural, the last divine; by the first we contemplate God, as the author and creator of all things, and natural verityes, in them: as many philosophers did; in the second, by a supernal light infused, we contemplate God, as the author of grace, of whom we receive spiritual favours and benefits; for we are borne the children of wrath, and by grace in baptism we are made the children of God. and come to know the works of grace. by the third, which is divine, (as proceeding from the gift of the Holy Ghost, called wisdom) we contemplate God, and his divine perfections; as that he is infinite, immense, eternal, goodness itself &c. to these three degrees of contemplation, there are three appetites, or faculties in us corresponding. the sensitive, the rational, and the spiritual; by the first, we love God, for our being as our creator, by the second. we affect him, for his many benefits of grace, as our chief benefactor; by the third, we love him, for his divine perfections only, as worthy of all love for himself; and according to these three, we may regulat all our actions, in this life; of these that proceed according to the first S. Paul said. The natural man 
1. Co. rinth. 2. v 14 Collos 3. v. 5.  (that is, he that followeth sensuality) receiveth not the things of the spirit of God; of the second, that tend to Christian perfection, he says. mortify your members, which are upon the earth; of the third, it is said by God to Abraham 
Gen. 17. v. 1.  walk before me, (that is in his Holy presence) and be perfect, as Abraham, and David did, who said to God, the meditation of my heart, is always acceptable in thy sight. for those do all things for the honour and glory of God.  
10. Yet mystical divines do speak of an other degree of contemplation which they call, Sapientia unitiva, an uniting wisdom; and it doth consist in the affection of the will, rather than in the operation of the understanding, for by anagogical or ardent acts of love, and divine aspirations, the will inflamed, in a manner without the operation of the understanding, getteth out of itself, earnestly endeavouring to be united, and to adhere actually to God. this is, of great perfection. But that divine contemplation of which I spoke formerly is an act of the understanding suspended in admiration of eternal things, proceeding from the gift of wisdom with an inward gust, and experimental taste of celestial sweetness; for beholding so many rare and stang things together; the understanding stands in admiration, this admiration causeth a serious attention, this attention bringeth a pure and very clear knowledge of Eternal verityes, with so great inward gust and sweetness, th●● the understanding remains wholly suspended; hence divine love increaseth, the soul is inflamed, and knoweth not what to do with herself.  
11. The effects of this divine love, are many, but those principally, An ecstasy, by which the soul seemeth to go out of herself with fervor of spirit, to be transformed into her beloved; then liquefaction. which is a kind of tenderdesse, or melting of the soul, that the pores all open, she might draw her beloved into herself as the sponge doth water. Union by which they are united, and do touch each other. as we see two things joined together. mutual inhesion by which hey now united, do strictly embrace each other. Penetration, by which with cordial affections she getteth within her beloved. Transformation by which she 〈…〉 to be changed, into the form and perfections of her beloved. Zeal by which she doth so burn, that she can endure no Society of any in that good, which she doth possess; these effects of love are more forcibly produced when the thing beloved is in her possession; but if her beloved be absent, her desire to enjoy him, is so vehement, (and this is called fervour) that it doth procure an other effect of love, called languor; by which, (out of the excessive grief and pain, which for his absence she doth conceive,) she is often in danger to die. for in deed it is able to procure a separation of body and soul, and it doth happen to some. you may read of these things more at large in several books, but chiefly in the book written by the R. Fr. john of jesus Maria, called the instruction of the novices; and that which he wrote of oration, and contemplation in the treatise of the passions; note that all the degrees of prayer and contemplation of which our Holy Mother speaks, may be reduced to those formerly mentioned. as the prayer of recollection, quiet prayer, sleep of the soul, union etc. which are supernatural, and have contemplation.  
12. As for a rapt, it is a certain elevation by which the soul is exalted, by the spirit of God, to supernatural things, with a kind of abstraction from the senses; you must observe here, that a rapt doth include a violence which doth not consist in that the soul is carried towards God, by reason, that is agreeable to her nature, but because, she is with so great swiftness carried from the senses by that abstraction, yet the senses as is formerly said are not wholly lost, unless it be when the rapt is in the height, but they are much altered by reason of that sudden and violent abstraction of the soul from them, yet they do well perceive in that rapt (when the body is elevated from the ground) that the body is in that height, which causeth great admiration in the soul, so that the rapts properly do not consist in the affective, but in the knowing powers. as when the understanding with a kind of alienation from the senses, or with some intellectual vision, is elevated, and suddenly, snatched away, or the fantasy, or imaginative to some imaginary vision.  
13. The reason why rapts cannot be in the will, is, that the will is a kind of propension or inclination to that which is good, and the more forcibly or violently it is drawn, the more conformable it is to his, inclination; for that cannot be said, to suffer violence, which is moved according, to its natural disposition; but the more forcibly it is moved towards its object, the more delightfully it worketh. So that the rapts (by reason they come with violence against the natural disposition) cannot be in the will. yet the vehemency of the affection of the will, or sensitive appetite, is often the cause of rapts, when the soul doth very forcibly adhere to those things. which she doth affect, for by that force, she doth compel the knowing powers, to attend to the objects, which she doth love, as it were with a certain violence drawing them from all other things. and the sensitive appetite doth the same. therefore they that naturally have vehement inclinations or affections, must divert their mind, to some other thing, when they find their desire inflamed, lest they be deceived, thinking that to be from God, which is from nature, or the devil; for if it be from God, though the soul endeavour to resist it, all will be in vain; for it will take effect;  
14. Note, that in this, a rapt doth differ from an ecstasy, that an ecstasy, is without violence, and therefore it is in the will, as is formerly said, for it is but a going out of itself, by love, to what it doth affect; and a rapt is always with violence. also the calling, or inward touch of God, and certain abstractions by which his divine Majesty doth forcibly draw the soul unto himself as her Lord, are the cause of rapts; likewise by some light, or inward flame, also by some instillation of great sweetness, into the sensitive appetite, in like manner, by a kind of secret whistle, and many other unknowen ways, God doth efficaciously draw the soul to himself, by which, he doth give her notice that he is absolute Lord and creator of all.  
15. Moreover, rapts do produce other effects in the body, as its forces to fail, to wax cold, to fall into a kind of dead fit, to be elevated from the earth, to hang in the air, to be very light and agile, as not having any weight. There are other rapts, which are not so forcible, and are imperfect, by which. the soul is not so drawn from the senses but she may speak some words, and give out heany sighs and groans, and sometimes the vehemency is such that they cast blood, and the body doth tremble and shake with strange fits, and they do leap, run and cry out by reason of the excess of inward joy. this is that celestial or divine drunkness of which I spoke before. To conclude, love is the prime and principal passion, by which a man is drawn to all his operations; therefore S. Augustine said, my love is my poise or weight, and whither soever I am carried, thither I am carried, to wit, where his love is. For all the rest of the passions do follow love, as for example. I desire to have a thing, not for any other cause, but that I love it; I do not rejoice, or delight myself, but in that which I love; also I do not hate a thing but because it is opposite, and contrary to what I love; and therefore I do fly and shim it. likewise I do not hope or fight, but for what I love, nor grieve, but for the evil which doth hinder me from what I love, and so of the rest;  
16. He therefore that intends to acquire virtue, and the true love of God, must heed carefully to what his love doth tend, (whether to that which is truly good, and not apparent; or, to that which is according to the laws of God, and not to the desires of nature; or to that which is truly virtuous, and not vicious,) and if he find, that it is not right, with sweet persuasions, and solid reasons, let him always endeavour to reduce it, to piety, and those things which are eternal; as if it be moved by the beauty of any creature; instantly, say, how fare more beautiful, and worthy of all love he, is, who made that beauty, why then dost not thou seek after him who is eternal, rather than after this, which is to day, and gone to morrow. thy God is beauty itself, from whom all beauty is, he than is more worthy of thy love, than this, which is, but a shadow of what is love worthy in him? O my sweet soul, love not that which brings thee to hell, but what may bring thee to heaven, and endless joy. See, that what thou canst love most on earth, will fail thee, and decay, being but momentary, but if thou dost love God, thy sweet and loving creator, and redeemer, he will never fail thee, but bring, thee to enjoy himself in endless glory. thus sweetly you must in all occasions labour to induce your soul to the love of God, and those virtues which are contrary to your vicious inclination or love.  
17. Dear Christian soul I wrote this chapter for the better understanding of what is in the second and third part of this book, for there, it is said, that you must mortify your passions; how can you mortify what you do not know; for though you feel the passion, yet you know not what it is, or whence it is; which being known, with more ease you may mortify it, and prevent its swelling rage. and so by degrees going from virtue to virtue, from meditation, to contemplation, from contemplation, to a true transformation in God, you shall enjoy, the beginning of true felicity in this life, and completely in the other, which I most humbly beseech God of his infinite goodness to bestow on thee and me. Amen.  
This book is endend, to the honour and glory of God, and the most Blessed V. Mary this 8. of September 1651. and if there be any thing in it, contrary to our Holy Faith, I do most willingly submit both it, and myself to the censure of the Holy Catholic Roman Church.  
By me, S. B. native of the city of Dublin.    

THE TABLE OF THE CHAPTERS, Of this Third Part of the Soul's Delight.  

CHap. 1. p. 1. A brief relation of supernatural prayer.  
Chap. 2. p. 19 Of Recollection and quiet prayer. more in particular.  
Chap. 3. p. 36. Of the sleep of the powers.  
Chap. 4. p. 55. Of the prayer of union.  
Chap. 5. p. 62. Of Several other elevations of the spirit, and how they differ from union.  
Chap. 6. p. 78. Of the manner of inward speeches, visions, and revelations, and how to discern the true from the false.  
Chap. 7. p. 94. Of some observations for the better understanding of what is, said concerning prayer.    

Of the most marcable things contained in this third Part. The first figure, will show you the page, or side of the leaf. The second, when it is. will design the marginal Number, where that is to be had which is sought for. and. this word ibid. Shows that it is in the place lastly cited.  

A.  
ACquired virtues. what p. 3. n. 2, Acquired prayer what. p 4. n. 3. abbeys built in solitary places in former times. and wherefore. p. 6. n. 5. Attention to discourse, or inward words, do hinder the benefit of quiet prayer. p. 31. n. 11. Absence from God a heavy load to a loving soul. p. 66.   

B.  
THe Body doth participate of the inward joy, in supernatural prayer. the Body in union woyde of sense. p. 56. n. 2. the Body elevated above ground in rapts. p. 63. n. 2. The true Body of Christ, is seen in some visions. p. 85. n. 9   

C.  
COnsolations not to be affected. p. 29. n. 10. Consolations and comforts, which comes by discourse, fare different from those which God giveth in supernatural prayer. p. 31. n. 12. Consolations and comforts supernatural, doth recreate body and soul. p. 32. n. 12. They give health to the sick. p. 33. n. 13. divine Communications are highly esteemed by the soul. p. 37. n. 2. Charity ordered in the soul. p. 43. n. 8. & p. 44. n. 10. Christ more in love with us, than we with him. p. 35. The way to come to God. ibid. Concupiscible part of man what. p. 95. n. 1. Contemplation what, p. 102. & p. 104. n. 10.   

D.  
DIscourse not, to be used, nor regarded in quiet prayer, and wherefore. p. 27. n. 9 & p. 31. n. 11. Death desired; to be with God. p. 74. n. 13. Desire. what. p. 69.   

E.  
Elevations of the spirit in prayer are many, yet distinct betwixt themselves, and from union. p. 62. n. i Their difference is known by their effects. p. 63. n. 2. Exrasis, have their effects inward and outward. ibidem. Ecstasy described. p. 105. n. 11.   

F.  
FOrce not to be used in prayer, and why. p. 89. n. 9 Flight The passion. what. p. 69. n. 2. Flight the rapt compared to a sudden fire. p. 71. n. 10.   

G.  
GOds presence supernatural. p. 4. n. 3. & p. 10. n. 9 & p. 24. n. 5. God and his Angels. where. p. 7. n. 7. God doth work recollection in us. p. 10. n. 8. God doth reward our labour in prayer. p. 8. n. 7. Gusts in prayer not to be desired, and why so? p. 29. n. 10. God containing all creatures in himself, seen in a rapt and the sins committed on earth. p. 72. n. 11. Ghostly Father to be acquainted with all visions. etc. p. 87. n. 11.   

H.  
HVmility to be used in prayer. p. 28. n. 9 want of Humility in prayer very prejudicial. p. 29. n. 10. It is not want of Humility to acknowledge. that one is favoured by God, p. 25. n. 7. It rather moveth to greater humility. ib. The benefit of a humble soul. p. 33. n. 13. Hatred what. p: 96. They are not the holiest that have visions. p. 89. n. 15.   

I.  
IMagination troublesome in prayer. p. 47. n. 17. Very liuly in some. p. 81. n. 5. Infused virtue, what. p. 3. n. 2. Infused prayer, what. p. 4. n. 3. Infused prayer is commonly given to mortified souls. p. 5. n. 4. Inferior part of man what. p. 99 n. 6. joy what. p. 96. joy suspendeth the senses. p. 74. n. 14.   

K.  
Knowledge clearer and purer in every degree of rapts. p. 66.   

L.  
Love praised. p. 47. n. 15. Love what. p 95. n. 2. Love like a flame ascendeth upwards from the soul. p. 66. n. 5. The effects of divine Love.. p. 6. n. 8 & p. 105. n. 11.   


M.  MArriage spiritual. p. 58. n. 6. Meditation what. p. 101. n. 8. Music often the cause of rapts. p. 69. n. 7   

N.  
Noise inwardly heard how it terrifieth. p. 68 n. 6.   

O.  
OFfice of the concupiscible and irascible part of man. p. 95. n. 1.   

P.  

PRayer supernatural. p. 4. n. 3. 4. Why do not many profit, and receive great favours of God in prayer. p. 35. n. 15. Passion. what. p. 65. n. 3.  
Power of God not to be resisted. p. 64. n. 3. The powers, for a long time after great rapts not themselves. p. 70 n. 8.  
Pain suspendeth the powers in a certain rapt. p. 74. n. 14.  
The Prayer that is always after one manner is to be suspected. p. 88 n. 18.    

Q.  
Quiet prayer. what. p. 13. n. 11. 13. & p. 22. n. 4. In what doth it principally consist. p. 23. n. 5. Some are mistaken, thinking they lose their time, when they do not discourse in quiet prayer. p. 26. n. 8. What to do in that prayer, if fervour be decaying p. 28. n. 9 what the soul is to do in that quietness. p. 30. n. 10. 11. Other effects of quiet prayer. p. 34. n. 14.   

R.  
REcollection. what. p. 8. n. 7. 8. 10. & p. 19 n. 1. More particularly &. p. 22. n. 4. Rapts, with their effects. p. 17. n. 13. & p. 62. n. 1. 2. 3. Specially. &. p. 107. n. 12. More clearly. rapts are not in the affective but knowing powers. ibid. n. 12. 13. Religious seeking after the things of the world, are like dogs returning to the vonit. p. 20. n. 2. 3. Revelations, visions and speeches intellectual, and imaginary. p. 78. n. 1. 2.   

S.  
Sleep of the powers described. p. 13. n. 11. & p. 41. n. 5. 6. 7. 8. 9 10. 11. to 16. Solitude fit for contemplation. p. 5. n. 4. 5. The description of solitude. p. 7. n. 7. Spiritual solitude. p, 8. n. 7.  
Sensitive appetite, what. p. 95. n. 1.  
Superior part of man what. p. 99 n. 6.  
Supernatural prayer the reward of purity and solitude. p. 5. n. 4.  
Supernatural prayer. see prayer.  
Spiritual drunkness. p. 43. n. 8. 9 to Suffer for God's sake giveth great content to a soul in love. p. 48. n. 15. Simple souls being virtuous, do more good in the Church, than many learned. p. 61. n. 9 Sadness what. p. 99 the Senses not lost in all rapts. p. 63. n. 2.   

T.  
THe Holy Trinity often seen in several visions. p. 64. n. 3. & p. 71. 10. To be terrified at the first receiving of any great favours, from God, a good sign. p. 93. 19 S. Teresa, died of love, and not of any other sickness. p. 77. n. 17.   

V  
Union described. p. 14. n. 11. 12. & p. 41. & p. 55. n. 1. 2. Very clearly. the effects of union great. p. 59 n. 6. 7. 8. The divine essence doth penetrate the whole substance of the soul in some unions. p. 58. n. 5. Union distinguished from extasyes, flights and rapts. p. 63. n. 2. Visions, a special sort of them described. p. 71. n. 11. Visions divided into outward and inward, and these into Imaginary and intellectual. 78. n. 1. 2. how to discern when they proceed from God, or the devil. p. 88 n. 18. whether from God, or framed by ourselves. p. 81. n. 5. p. 16. Those without words described. p. 86. n. 10.   

W.  
THe will what. p. 107. n. 13. The whistle of God p. 68 wiles of the devil discovered, by certain tokens and g●e●s. p. 78. n 3. 4. 5. 6. 7. 8.