A Bright STAR, Leading to, & Centring in, Christ our perfection. Or a Manuel, entitled by the Author thereof, The third part of the Rule of Perfection. Wherein such profound Mysteries are revealed, such mysterious imperfections discovered, with their perfect cures prescribed, as have not been by any before published in the English Tongue: faithfully translated for the common good  For he that is entered into his rest, he also hath ceased from his own works as God did from his. Heb. 4. 10. 
London, printed by M. S. and are to be sold by Henry Overton in Popes-Head Alley. 1646.   

The Epistle to the Reader.  
Christian Reader,  
AS in the world all men are n●t of an equal height and stature of body, but some taller, some shorter; some weaker, some str●nger: so neither are all of one just & even proportion in spiritual light & strength of faith in the kingdom of Christ, some are dwarves of Zacheus his pitch, some again of Saul's port, taller by the head and shoulders than his brethren; so, the Kingdom of Christ; some are babes, some are children, some are young men, some are Fathers, every one according to the measure of the gift of Christ.  
Therefore that the bruised reed may ●ot be broken, nor the smoking flax quenched till judgement be brought forth to victory, there m●st not new wine be put ●nto old bottles, nor new cloth patched to ●ld garments, neither yet must either be neglected, but both carefully preserved by ●e suiting of each to other; for that purpose the scribe instructed unto the kingdom of heaven hath in his treasury things new an ●old; not only old, nor only new, but old and new, able to fit each size, and to suit to each capacity; not only beating one base, nor harping blindly on one string, nor ever puzzling about the first rudiments, an● foundations of the Doctrines of Christ, stinting the progress of them to perfection by tying them to one form, and keeping them to one lesson, being either unable or unskilful to top up the work, and to bring Israel not only out of Egypt over the red sea through the barren Desert and serpentbiting wilderness over Jordan into Canaan, but there to give them a Sabbath of rest and cessation from all their troubles, going on from strength to strength, fro● faith to faith, from light to light, sorting his dispensations to the suitable capacities of all sorts, that none may go empty away driving gently the tender little ones & th● females great with young, bearing also an● suckling the insant helpless babes in th● warm bosom of the spirit of tender lov● giving milk to babes and strong meat t● men able to digest the same, their wits being exercised to discern both between go● and evil.  
The waters issuing from under the threhold of the Temple at the first thousand ●aces measuring were but to the ankles, shallow for children, at the second casting of the line it was to the knee, thence to the chin, and at the last unpassable; showing the varieties of sweetest delights and soul-solacing comforts adapted and squared forth for every degree, stooping to the meanest capacity, yet not there leaving them where it finds them, but training & trading them along till it hath brought them to the profound depths where the vessels of greatest capacity may float as the ark on the top of the Deep.  
I having therefore observed the ever to be bewailed nonproficiency of many ingenuous spirits, who through the policy of others, and the too too much modesty and timerity of themselves, have precluded the way of progress to the top and pitch of rest and perfection against themselves, as being altogether unattainable, and have shortened ●he cut with a Non datur ultra, and are become such who are ever learning, but ●ever come to the knowledge of the truth: notwithstanding that no less true than old ●aying, Not to go forward is to go backward▪ Poor souls after many years tramell being found in the same place, going the same pace without fruit, as if they had reached the highest at the first, and that there were not yet more excellent things, heights, lengths, breadths, depths of sweetnesses and fullness beyond measure in the Abyss of the Divine Vision.  
That therefore the brightest Sun might not be clouded, and the clearest glory vailed from the eyes of poor suitors; I have been induced to attempt the publishing of this most excellent and spiritual piece of incomparable price to the use and view of the more common and vulgar people in their own Mother tongue, not doubting but the light breaking forth, it shall find entertainment, and lead and cause to grow up as calves in the stall.  
It's true, the argument is perfection, high, hard, and indeed almost unheard of amongst us, though the Apostles practice in himself, Phil. 3. 14. and 15. and precept unto the Hebrews cap. 6. 1. all things ●end to perfection, groan after perfection▪ are at rest in perfection, and are restless till perfection.  
And truly the method is so orderly, the arguments so convincing, and the experience thereof so insensibly penetrating th● secrets and inwards, that I doubt not but upon the due and serious consideration hereof, many shall fall down and say, Surely the Lord is in it, or as Jacob, Surely the Lord is and was in this, though I knew it not; but I must admonish thee that this is the third and last part of The rule of Perfection, and therefore begins where they end; this is as the uppermost step in jacob's Ladder, this end reacheth into the heavens, as the other hath its foot fastened on the earth, this is the top of our ascent to God, the other the lowest of his descent to us.  
The first is called the exterior will consisting in all practices and exercises of the outward man in full latitude to the law of God.  
The second is called the interior will containing of, and consisting in contemplation and sweetest meditation of the inner-man, whereby the soul hath delicious touches and tastes, amorous embraces and twine of arms with her love, yet is this but the act and image of the soul being so fare below and short of God and his real possession, as the image is short of God, and imagination short of fruition.  
The third is called essential will, which is ever practised in the life supereminent where not man but God acts, lives, and is, and all other beings as false are annihilated by him, then, and there alone is God all in all.  
This first, second, and third part may ●e compared to the outward, inward and inmost Temple; all might enter the first court, so must all enter the first part, the practical obedience of the outward man; none but the Priests might enter the inner, so none but those that are made Priests and Kings to God can enter the second part, which is the interior will practised in spiritual and Divine meditations. Into the third none entered but the High Priest Jesus Christ, so none can enter into this life supereminent but those who are anointed with the unction of God, having Christ form in them, and having such a high Priest have boldness of access to the things within the veil.  
Now, as none could enter the Holy of holi●●●●●●ping over the first & second Temple, b●t must place, trace, and pass step by step fr●m one end to the other of the outward 〈◊〉 in●ar● Temple, before they could approach the inmost: so none can make escape into this third Will, but he who hath made due progress foot by foot through the obedience of the exterior will, and contemplation of the interior, except it be by rapture. And as at the last the veil of the Temple was rend in twain which was the partition-wall, that so all might see the Ark, Mercy-seat, etc. and nothing be hid from their eyes: so, although whilst we are in the outer, we are not in the inner, whilst we are in the inner, we are not in the inmost Temple or will of God: yet they lead so one to the other, that they leave not until they come to the inmost of all. And as the three Courts were but one Temple distinguished into Courts, so these three are but one will distinguished into outer, inner, and intimate. It's possible, Reader, thou shouldst expect something in commendation of this Treatise, but it is of age to speak for itself, and is licenced by the most learned and judicious. Again, wisdom is justified of her children: Truth needs no praise of men: thou must remember the Author was a man, and Elias the man is subject to infirmities, his heavenly treasure is in an earthly vessel, thou shouldst do well to try the spirits, and from within to approve or reprove. To me I confess he speaks divinely, and on this subject second to none; but mine eyes are not thine: it's in God's light alone that thou and I shall see light. Only Reader let me leave this with thee, this Treatise, search it and discover it, such subtle, secret, thin, spiritual, and almost indiscernible imperfections, with cures unto each of them applied, that what thou hast most of all admired as most excellent, endeavoured after as most worthy, and rested in as most happy, that I say he shall in the strength of God strip thee of and shame thee with.  
Remember also that the perfection he here drives at, is an uncreated perfection not to be sought for or found in the acts, thoughts, mind or will of man, acting, doing and being something, though never so heavenly: for these shall never be found the best perfections, having their imperfections: but this is a passive perfection, wherein we ceasing to be of ourselves, God only now is being, doing and working, drawing forth his beauty in us, and putting his glory on us, that man might have wherein to glory, not in himself, but in the Lord: and this shall be done to him whom the Lord will honour.  
I intent it for experienced Christians who shall be able to set to their seal tha● God is true. And thus not doubting th● good success hereof amongst the children of light, the taught of God, who run and read the hidden and deep things of God, I recommend both it and thee to the word of God and his grace in the face of the Lord Jesus Christ, being thine assured in the unity of the spirit, and bond of love.  
Giles Randall.   

The Contents.  

Chapter the first. 

THe Essential will of God is God. Pag. 1  
Nothing is in God, that is not God. p. 3  
The difference betwixt the interior and the Essential will p. 10    
Chapter the second. 

NO means to the vision of God, but God Pag. 11  
Highest contemplations are strongly to be borne down p. 12  
The Will of God is only received, when we are passive p. 13  
The will of God is then only comprehended, when it comprehends us p. 14  
Man's mean too mean to rise to God. p. 15    
Chapter the third. 

ADivine mean without all mean to the vision of God p. 17. & 18    
Chapter the fourth. 

THe subtlest imperfections are in the simplest contemplations p. 23. etc.  
Three main imperfections, hindrances to this vision p. 28. 29  
Three points of perfection contrary to the three former imperfections p. 30    
Chapter the fifth. 

SAcred desires are not to be destroyed, but perfected in God p. 30. 31. 32.  
When, where, and how good desires are to cease p. 34  
The change of desires contains 3 things.  
First, a clear manifestarion of the things desired pag. 36. etc.  
Secondly, a full satisfaction of the desires with the things manifested p. 40. etc.  
Thirdly, the desires being full rest, and desire no more p. 44. etc.    
Chapter the sixth. 

NO joy comparable to the joy of Union with God p. 48, etc.  
May by his own actions wanders from God p. 51. 52  
Purgation of the soul the work of God. p. 54. etc.    
Chapter the Seventh. 

NO distance twixt God, and the mind illuminate p. 60  
Light and Law the continuance of Union. p. 64. etc.    
Chapter the Eighth. 

NOthing is but God, and his Will. p. 69. etc.  
God is all, in the creature nothing. p. 72.  
The creature is nothing but a mere dependence p. 76. etc.  
The creature a something nothing. p. 78.    
Chap. the ninth. 

ALl things good in their own being. p. 80  
Sin, not man the fount of Error. p. 83  
Sin, not being is to be destroyed p. 85    
Chap. the tenth. 

TWelve close, and unheard of Imperfections disclosed, and their cures discovered: from pag. 88 to pag 102.    
Chap. the Eleventh. 

THe presence of all things nothinged by a twofold annihilation p. 106  
Wherein Active, and Passive Annihilation do consist p. 108  
Passive annihilation tends to fruitive love, and Active to practic p. 111    
Chapter the Twelfth. 

LIght and remembrance chiefly considerable in Annihilation p. 114  
A full description of light. p. 115  
A full description of remembrance. p. 120    
Chap. the thirteenth. 

TEn hidden imperfections, and Impediments to Active Annihilation unvailed, from page 122. to page 131.  
The cure of them all. p. 131. to 134    
Chapter the fourteenth. 

THe proper times and places for the practices of Active and Passive Annihilation: from page 135. to 137.  
Exterior, Interior, and intimate workings are good, and not to be forsaken in their proper place p. 137. to 141  
Passive Annihilation, and fruitive love, not to be forsaken for the Active, and practic pag. 141. to pag. 146  
men's best works enemies to true rest. p. 146  
Distinctions between true and false rest. p. 148. to. p. 152    
Chap. the Fifteenth. 

OUtward working mysteriously changed pag. 152. to 156  
No true Annihilation in willing Imperfection pag. 159  
Impure working falls short of perfections. pag. 160. to 167    
Chap. Sixteenth. 

CHrists passion always to be eyed, and not neglected for the glory of the Godhead pag. 167. to 179    
Chap. Seventeenth. 

THe Godhead, and Manhood to be seen together and in the Passive. p. 179. to 189    
Chap. Eighteenth. 

CHrist and his Passion to be practised in us p. 189. to 200  
It is better to feel then imagine Christ crucified p. 200. to 210    
Chap. Nineteenth. 

CHrist most abased, most to be embraced p. 210. to p. 220    
Chap. Twentieth. 

THe Godhead is known in God-man alone p. 220 to 224  
God humanised is the divine mystery. pag. 224. to 228  
The flesh clothed Godhead is suited to our capacity p. 228. to 229  
The sign of the Godhead draws not from the manhood p. 230. to 238  
The fullness of the Godhead in the suffering of the manhood p. 238. to 241  
If God were as verily found, as man upon the cross, and both known to make but one person, we should aspire no higher, than the cross of Christ pag. 241. to the end.      

THE THIRD PART of the Rule of PERFECTION; Of the Essential Will of God practised in the Life Supereminent.  

CHAP. I. That the Essential Will of God differs nothing from God. The difference betwixt it and the Interior Will.  
NOw having finished what we had to say of the two first parts, Exterior and Interior, comprising the Lives Active and Contemplative, we come to the third part pertaining to the Essential Will and containing the Supereminent Life.  
This Essential Will is all Spirit and Life, clear, abstract and pure of itself; denuded and unclothed of all forms of all Creatures bodily or spiritual, subject to time, or Eternal. Nor is it apprehended by any sense, Judgement or Reason of Man, but it transcends all humane conceit and capacity, inasmuch as 'tis nothing distinct from God himself; and i● neither a thing separated from God, nor a thing conjoined or united with him, but precisely Go● himself and his own true Being▪  
For, whereas this Will is in God; it follows that it is God because in God is nothing which i● not God.  
For, if in God were found an● thing which were not God, then were there some imperfection in him; since (without exception) all things are imperfect which are any ways distinct from him. But, such a difference betwixt his Being and his Will, would leave him very unperfect: for, than he could not be a simple Being and pure Act, which all the Fathers affirm he is: but must admit Composition attended with many Defects. For, so he should have somewhat in one part, which in another he wanted, nor could he have all in every part. He should possess some perfection in one part, whereof he were destitute in another. And so could he not be infinite in all kind of perfection. Yea, he were bereft of his divine Nature, if his Will were separated from his Being; because he should then be concluded finite in both: For, where his Will begun, there should his Being end, and there should his Will end where his Being begun: Both because he should be concluded finite; If finite, limited; if limited, created; if created, a creature, but not a Creator and God: And again, because if he were limited, he must needs be limited by somewhat. But if any have limited him, then is there some greater than he: And consequently, he cannot be called God, than whom a greater is found.  
Furthermore, if his Will could be separated from his Being, by whom shall we imagine such separation to be made? Not by the Creature; for it could not: Not by the Creator, for he would not. The Creature could not; for, there was no such: God would not, because in each part of him he loved himself alike. If you say they were separated from the Beginning; you make two Gods from the Beginning. If by and by after the Beginning, that crosses Reason, and cannot be: since the Alone-God inasmuch as he is one, he cannot be separated; no more than being one, inasmuch as he is One, he cannot be divided. And if we may behold the very creatures, as Fire and Water, whose nature is no more than a beam or spark of the perfection of this Divine Nature, so to maintain themselves in their Unity and Entireness, as not only not to separate themselves, but also being separated, to reunite and incorporate; How much more than must we grant that perfection of Unity to that Nature which natures all these? But, let us grant that this Nature can be separated, and that it hath indeed so come to pass; neither of them can be God: because neither of them is infinite: for as much as Infinite admits no second.  
But to what purpose do I allege so many reasons to prove so palpable and known a Truth, as that Gods Will is God himself: when the general Consent of all the Fathers witnesseth the same? whereupon saith Saint Hilary, God, who is Light, subsists not o● Compounds: Nor, who is strength, is held together of weak parts; Nor, who is Light, is made up of obscure pieces; Nor who is Spirit, is framed of unequals: All that is in him, is One: So that his Will which is in him is himself, and is his Being or Essence. For whatsoever he hath, is every way the same that he is. Also, the Master of the Sentences. The simplicity and purity of this Being is such, That there is not any thing in it, which is not it: but he that hath, and that which is had, are the same. Again, the other saith, God is not of Compounds as Man, so that in him that which is had should be one thing, and he that hath it another. But, all is Life and Nature, viz. perfect and Infinite, and not composed of parts different, but itself living through the whole. And Boetius upon the same saith, This is truly One, in whom can be no number, nor other thing in it, but that which is it, neither any thing subject to it. Saint Augustine also saith: In the Substance of God, there is not another thing which is not Substance, as if there Substance were one thing, and accident another; but whatsoever can there be understood, is Substance. But, these things may easily be said and leeved; but without a pure heart they can never be seen. And in a-another place. So is had in the Nature of every one of the three, that he which hath is that which he hath as an unchangeable and simple Substance. Whereupon Isidorus saith: God is simple, whether in not losing what he hath, or because he hath not one thing which is not he, and another which is in him. All which Authorities do largely prove that the Will of God is God himself. Even the same simple and sole Being with him.  
Wherefore, first of all I admonish the Reader in his seeking and contemplating of this Essential Will, not to have recourse to any Images, forms, or figures, how subtle or sprightly soever. But contrariwise, leaving them all, as unworthy of this Will, and altogether opposite thereto; let him behold the same as in itself it is, even the Being of God far transcending all created things, and also himself. Again, I desire that this point be carefully observed, because the perverse habit of our understanding which cannot behold the same without some form, makes this error familiar.  
Note also, that the two precedent Wills are to be drawn and reduced to this whereof we now treat; And all our actions, outward and inward, bodily and spiritual, to be perfected in this Will. 1. viz. To wit or that is to say, In the unity of the Divine Being, without any backsliding at all. And if this word [Will] seem to stumble any man, by raising some Image, or bringing to mind some other Object, then may he at his pleasure let it fall, and hold fast the word [Being] or [God,] though indeed not so much matter need be made of the word, as for the simplification of the mind, which in these three words, Will, Being, God, discerns one and the same thing.  
Now, betwixt the Interior and Essential Will ●s this difference. The one goes before, the other follows. The one is the mean, the other the end. The one interior, the other intimate: the one unitive, the other transformative. The one almost essential, the other altogether. The one hath certain Images, yet very subtle: the other is pure, naked, and without all forms. In the one the soul yet moves somewhat, in the other she's at perfect Rest. In the one she's active, in the other passive, as receiving the influence and intimate operation of her Bridegroom. And as the Interior arises from the Exterior, so the Essential arises out of the Interior.   

CHAP. II. That this Essentiall-Will may not be come to, by any mean of Man: with Reasons assuring the same.  
HAving now understood the Nature, perfection, & height of this Will, it follows that we prescribe a mean to attain thereto. A mean I say, without mean. For, 'tis impossible that any act, meditation, thinking, aspiring or working can be of sufficient force thereto. No discourse, exercise nor Rule, nor any mean to be here enterposed betwixt God and the Soul: But even this only End without any mean to draw us to it, and raise us to the blessed vision and contemplation thereof. And this accordeth with St. Bon. who saith, that here the highest speculation of all others, as that of the Trinity by St. Dyon. is to be left: Not, that the same is not good and excellent, but because there is another more supreme apprehension in the mind of Man, by which only the highest spirit is most wonderfully arrived in the Eye of the understanding must be strongly borne down, because in this Contemplation 'twill always apprehend that which the affection tends to: whence it is that the greatest stay in our Rising is the strong-cleaving of the understanding to the Desire, the which must nevertheless be strongly borne down, because it conceits either fantastically, circumscriptibly or in some limited manner. And still as much as in this Rising the understanding mixes itself with the desire; so much impurity is there. And again, as far as the eye of the understanding is blindfolded (which will not be done without hard practice and labour:) so much is the eye of the desire in her reach mounted more freely and eminently without compare. And now, the desire is to forsake all consideration and love of sensibles, also the beholding of all Intelligibles, and rise up pure without admixttion of the understanding to that satisfyer of her longing whom in her extent she knows, that she may be the more intimately united to him. For, since this being is plainly supernatural, it falls not within the bounds of sense or understanding, surpassing man's capacity it cannot be comprehended. 'Tis not laid hold on but without us; but, when we bend to any yearnings or acts whatsoever, we remain within ourselves. 'Tis not received but when Man suffers: But the Soul producing acts is agent. This being is above us, but our own acts below us. And therefore saith St. Bon. we are here to desist from all natural incurvation and perception. All thinking in operation how sprightly soever it be, is less than we. But this being is greater.  
The double look is quickly gone;  
The single eye stands fixed in one.  
He therefore that stoops to the Creature, I mean to any Mean, act, or operation perceives not the Creator. That this being may be received, it only must be minded; but intellectual discourses glide us away. 'Tis then only comprehended when it comprehends and possesses us, which befalls not so long as we are entangled in our own think, acts and workings. 'Tis most simple, therefore unconceivable to any other but a throughly refined understanding. No searching knowledge is able to transform; This is the office of Love only. So often as the senses or understanding are distracted about any working, the soul is also posted to the same object, and must needs consequently be writhe & bended below herself, and cannot therefore fly above herself.  
And thus 'tis evident that in this matter, no help of any Mean of Man is to be sought: Nor is it once to be thought that this Being may be approached by any Reason or discourse of the Understanding: but contrariwise, such discourses & acts are to be utterly abandoned, and all working of the Understanding, to be strongly held below, as Dion to Timothy: See (saith he) that in rising to mystical Visions, viz. The Divine Being, thou forsake thy wits by a strong contrition and all workings of thy understanding, and all knowables and invisibles; and arise as unknowingly as may be possible to the Vision of him which transcends all substance and knowledge.  
I therefore conclude: That since all aspire, meditations and discourses are here of no use, and since the wit, judgement, and reason of Man must fall before the Divine Glory; And since all acts and workings of the Understanding are to be forsaken; I conclude I say, that no humane or active Mean may be found to attain thereto. This Being can not otherwise be comprehended then as it gives itself to be comprehended: Nor otherwise understood then as it opens itself to be understood: Nor be seen in any other manner then as it gives itself to be seen: No● be tasted, known, possessed, but as it gives itself to be tasted, known, and possessed. It suffers it self to be comprehended, when, how, and by whom it pleaseth. It offers itself to be understood, tasted and enjoyed, when, how, and by whom it lusteth. But our intellectual powers are unuseful and good for nothing.   

CHAP. 3. Of the first Mean. A Mean to be found without a Mean: Passive, not Active, nor consisting in Acts of the Mind. And the same twofold.  
ALthough as we have showed no mean of Man is of sufficient power to attain the Vision of this Being; yet a divine Mean may be found able to compass the same: And though not Active or Actual, wherein Man may do somewhat; yet passive or essential, wherein Man doing nothing, suffers. By reason of which resting from action I call it a Mean without Mean; For, as thereby 'tis granted us to attain our highest felicity, and therefore it may be rightly termed a Mean; So, inasmuch as all workings of the Mind are therein to be forsaken, 'tis without Mean, since all Mean requires such workings. Or rather you may call it a divine (and not humane) Mean▪ because there the Spirit of God does all, the humane nothing. God only does; the soul only suffers: And so she is immediately unite● to God without any Mean (as sa● the Fathers.) The Head of our Spirit is that Understanding which i● the Saints is immediately united t● God. That ri●●ng which is calle● [by unknowing] is no other the● an immediate motion through flames of Love, without all glassy of the Creature, without forethinking; also without motion of th● Understanding, that the desire alone may touch; and the searching knowledge in the Actual exercise, know nothing thereof.  
Now to close all in a word: This Mean shall be no other, then even the Continuation of the same Will by constant pursuing it without stay, and by persevering in the tract or course thereof, already known and tasted in the Interior Will, till it bring us into the Essential. And so, (as we have promised) it shall appear how this sole point of the Divine Will contains the whole spiritual life from the very first Rudiments of the Active to the spire of the Contemplative and supereminent, without any need to turn aside from it, to forsake or inchange it, forasmuch as in itself alone, it stands for the true Beginning, most perfect end, and happy Mean.  
And this Continuation may be had two ways. 1. By the naked Influence, sweet operation, and most intimate Inaction of this alone Will, by the which it annihilates all the acts of the soul, simfiplifying and supping her up in itself. The other Mean stays not upon this working alone, but also superads some curious sleights on our part; Not that the same be exercised in Acts of the Mind; for, so far is it from that, that quit● contrary, they wait to hold dow● all workings and to keep her naked: Of which Means the first i● more proper and agreeing only (or at least chiefly) with thos● who have been trained up in thi● work. The other lies more open▪ not looking on these only, but extending itself also to others wh● have not walked in this way, bu● in some other, and yet have no● reached this eminent degree and blessed end; The one pertains to those that have relished this Interior Will and the Lure thereof; The other suits no less with these then with those others who never had any experiment of the same. The one is theirs, on whom the air of fervour and devotion blows; The other is for those also who have only an intellectual Devotion. The one is not always so certain: the other perpetually secure. In the one this Will by sugared influences and familiar Allurements adorns the soul: In the other, the Bridegroom seems at first to stand aloof and let her adorn herself. In the one is found a certain sensible Devotion flowing from the knowing powers: But in the other (especially in the Beginning) she mounts above all, both wit and understanding; And there is God seen, and by naked love held and enjoyed. Though for all this, in conclusion these two ways fall into one, lead to the same end, and are tasted in the same manner.  
Let every one therefore take to himself which of these 2 Means he finds allotted him; and not entangle himself in both at once: of which the second is perfecter in the Act Annihilation.   

CHAP. FOUR The first Point. Four principal points of the first Mean, with a Declaration of the first.  
THe first Mean contains four points, by which the tract of this Will is followed, and being insisted in is prosperously finish● and spent in the Essential. The first whereof is a secret blush at the Imperfection of her Eyesight. The second, a flowing of the burning desires into God. The third, a perfect Denudation of the Spirit. The fourth, an everlasting presentness and instant full vision of this object and most blessed end.  
For the first, most certainly, there is no contemplation so elevate, but may yet be raised higher: no thought so abstract, but may yet be more abstracted: No light so multiplied, but may yet grow lightsomer: No pull so violent, but there's yet further to go: No conversion so simple, but it may yet be more simplified: Nor last any union so close, but may yet be made closer. Yet, that it can be so and yet is not so, is to be imputed to us and our defect, not unto God who desires no other thing, nor can but infinitely desire to communicate himself.  
All our Contemplation then hath some cloud; All our Abstractions, some concrete Image; All our light, intermixed darkness▪ All our Attractions, some Retraction; All our conversions, some turning away; All our Unions, some partition [how perfect soever they be,] and that through our own defect. But because the fine● our Imperfections be, the more they pass undiscerned and uncorrected: Therefore, these failing● being most secret and impalpable▪ are seldom or never discovered much less smoothed with the la● file.  
Where is to be noted, that th● purer and more illuminate th● Mind is, the more curious and invisible are also her deceptious; fo● else she would discern and know them. But in this supereminent lif● the Mind is far away most refine● and highly illuminate: It follows therefore that her deceptions be also secret and hidden. Ergo, they be strongly deluded, who in this life weigh their spots and blemishes in the same, and no tickler balance then in the other Lives: Not minding that in what measure the mind grows in purity, in the same measure also Nature more closely seeks herself. And although these Imperfections seem small, yet bring they no small disadvantage: since herein Contemplation the smallest print of Knowing, the least working of the Wits, Image how abstract soever (the Passion excepted) and the shortest distraction that can possibly be conceived, do stop the high flight, and the enlarging or out-spreading of the Mind: Yea even the smallest Immortification, Affection, or search of Nature, clogs the most high sprightly rising. Wherefore they err very much who in this Life do swallow and pass by lightly all these Imperfections as if still they were conversant in the Active Life, not employing their talon, light and clearness of spirit faithfully to the rooting out of all other defects, but conniving & closely flattering themselves, deny the same to be any blemishes, and so arrogate to themselves too much liberty, and tickle and pamper their Sensual Nature, using that great grace and purity o● Mind to turn in for seeking o● comfort, but not to the perfect denial of themselves, sticking alwa● in their Imperfections, and playing fast and lose, now standing fo● the spirit, and by and by for th● flesh, longing to taste spiritual an● sensual Joys both at once, an● coveting to pass all into spir● without contristation of the flesh Sometimes also in praying, it suffices them to be deceived under a false show of good thinking, that they trow and know that manner of Action to be holy and commended in Spiritual Life, as Aspire and other Gestures of that kind yielding a Sensible Comfort. And therefore since it seems to do them so much good, they forsake not the use thereof, though in their hearts they well know that those same be great Impediments in this Life, as also all the other defects and failings which usually we meet: with in our Comtemplation and Union, from which they be never quite freed, how subtly soever the same have wound in and hid themselves.  
That therefore we may return to our purpose, the soul how highly soever enlightened and seated in lofty contemplation, yet strait discovers here some wander and imperfections exceeding secret; which blown away, she follows her Bridegroom's Lure with a stronger Mount and swifter Motion, pursuing the thread of the Divine Will before drawn into practice in the first and second part more essentially. And these imperfections be three.  
The first is a too much boyling of the desires and fervours in the Soul, which savours too much of Action, & disturbs the sweet peace and quiet Rest of her Bridegroom in her, and crosses his sole, full, and perfect working and absolute sovereignty over her, wherethrough she neither lets herself be perfectly illuminate, nor rises to the rosy kisses and chaste embraces of her Lover, but remains as it were writhe down into herself.  
The second is a certain hidden thin, and unknown Image of the Divine Will which the Soul retains, vailing her from seeing it essentially.  
The third is that she does not instantly behold her Bridegroom as really present, and more-present than herself, and more within her then herself, and more she than herself; but as one resiant in Paradise, or some otherwhere more remote from her than she from herself: whence it was that neither so lively faith, nor so firm hope, nor so ardent Love, nor so ravishing intercourses passed between them as otherwise should befall. Yet, look I not that she should perfectly discern all these failings till she have reached the following degrees, because they can hardly be perceived till they be corrected by the Divine Spirit. And these three Imperfections do directly oppose the three following points and perfections, handled in the three next Chapters. And therefore we will treat of them all together, that the one may remedy the other.   

The Second Point. CHAP. 5. Of the too much Boiling of the Desires, and of the flowing of the same Desires into God. Where is showed a simple and essential rise of the Mind.  
'tIs not my purpose by this too much boiling of the Desires, to reprove those sacred Desires which in God are found in his Being, or so far forth as they be ordered aright, but so far as they are ill ordered, or have some compliment annexed, which hinders their fullness & perfect consummation, Deification, free entry, spentnesse and dying in God. This hindrance is no other but the too much boiling of them. 1. Active. Active I say (excluding the passive) which is ever still, without noise, without Acts, profound and godlike:) But the Active on the other side, impatient, unconstant, superficial, too much smelling of Man, and of the nature and operation of Man. And this twofold species of the Desires may fitly be resembled to two waters, whereof the one is muddy, bubbling and full of murmur; yet but shallow: the other clear, smooth, and still, yet extreme deep. Therefore this boiling of the Desires (though good in the Beginginning) is here to be rejected. Not that good desires are to be refused, but their Imperfections: Not that we should forsake them, but perfect them, nor yet lose them, but refine and fulfil them in God. For, as seed is not lost because cast in his place, but changed and multiplied, as we see in a grain of corn, that it perisheth not though thrown into the ground, but is changed and increased: So, neither do good Desires perish when they be terminated in God, but are purified, multiplied, and perfected. And as the grain of corn, unless it first corrupt and die, bringeth not forth Increase; So neither do good Desires ever take their effects. i. Union and Transformation, unless they first be exhausted, or fall sound asleep in God. Whence is that saying of our Saviour: Except a grain of corn falling into the earth, die, it bringeth no fruit; But if it die, it bringeth much fruit. As also at first the graive is needful, so in the end it must needs corrupt, that wheat may grow up.  
'Tis thus with good Desires and their Annihillation, that they may obtain their Union with God. But as in this corruption, the grain is improperly said to be corrupted, but rather to be altered or changed into Corn; So also we say improperly that these good Desires are nothing; but rather changed and transformed into Union. Howbeit, as the grain is never at length returned the same, but remains for ever transformed or altered into Corn as into his effect and last end and perfection: So neither are these good Desires ever after to be begun again, but to persevere transformed into Union as into their effect and crown of completeness. Lastly, as the grain is not to be cast in every earth, nor at all times, but very carefully, both commodiousness of place and opportunity of season is to be observed; In like manner, good desires are not every where to be annihilated, but in God alone: Nor yet in every exercise, but only in that of the Union: Nor yet suddenly in the beginning, but in the time allotted for that purpose, which is even after the Exercise of the Active Life well drawn into practice is accomplished. Where plainly appears how much they are blinded that think they must always be doing and never rest from such fervent Acts & Yearnings; And much more they that in such manner of working imagine the true Union to be placed, and condemn the contrary for faulty, and stillness for nothing worth; which is flat contrary to the doctrine of Dionysius before cited Chap. 2. who also saith in another place, That our Intellectual workings must be cut off, that we may send in ourselves so much as may be into the superessential Shine. But the Soul shall cure this failing and impediment in her Journey and found Union, by emptying of her fervours into God; Not that she must work any thing, but only suffer such working.  
The Emptying here of the burning Desires into God, is the exchanging of the practice Love with the fruitive; or a final rest and full satisfaction of the desires in God, where the Desire is swallowed up, and passes into possession. This word emptying intimates two things. 1. Death and Life: or Loss and Gaine: Because inasmuch as the Desire flows out of the Soul, 'tis extinct and dies; but inasmuch as 'tis ended in God, it receives more Increase, and lives more than ever before. Therefore I listed not use the word Annihilation, as if they were made nothing in God; But I said Emptying of the Desires into God, because they are preserved in him. Nor did I call it a preservation of the Desires, but an Emptying; Intimating thereby that they are not afterward felt in the soul, for that they be sublime, & also because of the lively & sweet working of God in the soul, who thus transforms the Desire into the thing desired.  
Also, this change contains three things. A clear Manifestation of the thing desired; A full satisfaction of the Desires, and a Rest of the same.  
For the first; this Manifestation of the thing desired, which is God, comes not all at once, but successively and as it were by steps according to the Increase of our Love. For, first God abideth in the Soul, but she knows him not. Then he declares himself to her; but obscurely: Then more clearly, and as it were in full Noonday; All which steps are expressed by the Spouse in the Canticles. For, first 'tis plain by these words, I sought him, but found him not: where we may see two things: One, that God was in her; the other, She knew him not. Whereof the first is apparent in the words [I sought;] since 'tis well known, and Augustine affirms she sought him no where without herself, neither could she. The other, That she knew not that he was in her, is clear in the words following; I found him not.  
The second step of this Manifestation is when God declares himself to be in the soul; yet obscurely, and more by certain effects such as fervent desires and holy inspirations, then by any essential knowledge. The which appears in these words of the Bride, I caught him, Nor will I let him go. For in saying I caught him, she shows she doubted not but she had him: Yet in adding [Till I bring] etc. she intimates that possession was not sure enough; insinuating that her Desires were not yet filled with the Beholding end enjoying of him; but that should be when she had brought him into her Mother's house. And this is when the Bridegroom doth not only present himself as a Lord, but even as a very Bridegroom; not only by whispering Inspirations, but also by secret Touches; training the Soul not as a Tutor by Rules, but as an affianced Lover by amorous allurements. Yet, since this Enjoyance and Vision of her Dearest, hath not yet reached the top of her extent, she ceases not to cry to him; Who shall give me thee my brother, sucking the Duggs of my Mother, that I may find thee abroad and kiss thee?  
The which at length she attains to in the third step of this Manifestation, much clearer and excellenter than the former, and which is then ascended when as the Bridegroom draws so near his Bride that she sees his very shadow, even his Godlike Image, whereunder she curiously surveys him, keeps company with, and muses on him, choosing there to set up her Rest, saying, I sat under the shadow of him whom I loved. There she hears him, There she adores him, There she entertains his familiar parleyes, amorous discourses, and sugared expressions; There she receives the promises of Life, the token of contract and full assurance of solemnising of the Wedding; There she imbosoms and kisses him; There she gets the Jewels, Chains, and Wedding Garments.  
And lastly, there she's enabled to stand the Essential & sprightly intercourses of her Bridegroom, under whose shadow she sits till the day dawn, and the shadows decline. Yea even till the Wedding day and Essential Vision, when that veil or shadow whereunder she saw him, shall vanish and pass away. For which Wedding and happy Vision day she waits with deep sighs, hanging on him with undeniable Importunity: Show me thou whom my soul loves where thou liest in the Noonday: o my Joy! o Centre of my Heart! where and how I shall find thee o my God, naked without veil, without Image, shadow, or obscurity.  
Which lowly desire, her inflamed Lover not able to withstand, strips himself before her according to her wishes, letting her see him in a manner not only unutterable, but also incomprehensible.  
And this makes up the fourth step which again is so much eminenter than all the rest, that not only they that have never proved cannot conceive it but even others that sometimes have tasted it, are not able to comprehend the Lustre thereof, since it transcends all Imagination, working of the Understanding, wit, reason and judgement of Man, because 'tis done without Man. For, as the Bridegroom humbles himself below himself: So, his Bride rebounds herself above herself, mutually meeting to celebrate the Marriage. In this step she sings, I turned to my Beloved, and he to me, that she might declare their Actual Union and their Mutual enjoyance of each other in Spirit and Truth. And again in another expression thereof she saith, My Beloved shall lodge between wy Breasts.  
Next after this full Manifestation, follows a full Satisfaction o● the Desires by necessary consequence. The more this Manifestation is increased, the more is th● desire filled; So that when the Manifestation is in her full clearness than is the desire completely satisfied. First, in that vehement longing & desire God was, though h● shown himself but obscurely. Th● more that Desire blazed, the mo● did God discover himself therein aswell because of his great Light Glory and familiarity, as of th● souls larger Capacity: So th●● when at length the Desire is streamed up to her highest pitch, Go● also opens himself in full perfection. Whereupon, the soul beholding him in herself as in a manifest Vision, hath whatsoever she c●● long for, and her desire is full● contented: As we see a Vessel o● Sponge that drenched in the Sea are filled to the Brim, which when they be full, are able to hold no more; so the Desire being fulfilled and satisfied, can wish for no more. For, since 'tis true that nothing can let in more than it can contain, according to that of the Philosopher: All that is received, is received according to the measure of the Receiver; It follows that neither can the Desire stretch itself to wish for any more when 'tis full. For, as the receipt of a Vessel is the measure of his hollowness; So the Capableness of the Desire is her Contention in desiring. And as that hollowness once filled, the Vessel is full; So this Appetite being satisfied, the Desire can hold no more. But surely this Appetite is satisfied by the Manifestation of God in the Soul; and consequently, the Desire is filled, all particular Acts being brought to a fu● point, and all working ended i● the end. Whence necessarily aris● the third point, that is, the dying of the same Desires, acts and workings, because the desire being fu● vanishes; and the acts & working having reached the Mark do cear to be. For, as the grain, whe● once it hath brought forth corn● appears no more; so these Desire● Acts and workings having too● their effect, i. Fruition of Go● do cease any further to be. Bu● as the Grain though the form p●rish, yet continues in substance; ● also the Desires, though in form● they be no more, yet live for e● in Being. And as the Grain ● the end it may produce the effe● must of necessity lose the forn● so must the Desires. And again, the substance of the grain perish● not, but lives in the effects a● continues alive,; the same befalls also in these Desires. For, even as the grain is changed into corn, so the Desire is transformed into the thing desired. And though the Desires and Acts be no longer, but vanish: yet their being is preserved in God. For, as Ice through the form perisheth, yet the substance remains in water into which 'tis melted; So though the Desires and Acts vanish as touching their forms, yet their being for ever perseveres in God, into whom they dissolve.  
And these three be the points whereby a change is made of the Desire into the thing desired, and of the Act, into the object it wrought upon, i. The Manifestation of the thing desired; the satisfaction of the desires, and a Rest of the same Desires, etc. which points do necessarily follow each other by course.  
Blessed Soul, that in herself proves this Manifestation, this Satisfaction, and this Rest! Blesse● Soul that sees her Bridegroom s● clearly in herself, and is so absolutely contented with him, an● lets all her long and particular Acts flow into him! But, far away most blessed Soul that in thi● Manifestation sees where and ho● he rests at Noonday, even in Hea● of Love and superabundance o● brightness! In such a Satisfaction she sees herself rapt up and enjoyed by her Bridegroom, wh● so seizeth upon her, that thenceforth all her Might's are exposed to receive him, are hallowed to him, and are wasted in clipping and embracing him, till being with chil● to him, she extols the condition of a Spouse ready to be delivered of her first borne, even as having conceived Jesus, as himself saith, Whosoever doth the will of my Father, which is in heaven, the same is my Mother, etc.  
In such a Rest of Desiring she is dived in the Infinite abyss of the deity of her so much longed for, & beloved Bridegroom. She wants no comeliness after such Manifestation; no sweetness after such Satisfaction; Nothing can stay her from Union after such a Rest. By this Manifestation she sees herself behold, her God unclothed; by this Satisfaction she receives him into herself, and by this Rest, she meets him naked.  
In these is all Beauty set before the Bride's eyes, stounding her with amazement. All sweetness is infused into her Bowels, overflowing her with admirable deliciousness. All secrets are disclosed to her, fixing her in astonishment. Nothing above this Vision, nothing more joyous than this sweetness; Nothing more arct than thi● embracement; then to behold th● Kingly nakedness of the Divine B●ing. What can possible be so lovel● as when the soul unites herself t● God, opening him a Resting pla● between her Breasts? what work is of so high excellency and dignity as his sole delightful and ravishing touches within her, she only suffering his Inaction? o what u● expressible glory shines in this Vi●on, where clearly appears the fa● of God tru-lovingly smiling upo● the soul? o what Joys does sh● taste, when all veil blown away they both chain themselves mutually in linked embracements? wh● endless sweetness flows down into all her faculties, when her Lovers left hand supports her head his Right hand embracing her when he infuses himself into he● and by lively and divine touche● pours himself into her inmost bowels. None there is that can know such beauty, or conceive such sweetness or imagine so high rapture, but he that at some time hath had taste thereof in himself. Nor yet he at any other time but when he actually proves the same.   

CHAP. VI The Third Point. Of the perfect unclothing of the Spirit.  
unclothing of the Spirit is a a certain Divine working, purifying the Soul, and stripping her of all forms and Images of all things as well created as uncreated, and enabling her so naked and simplified to contemplate without help of forms. First, I call it a Divine working, to include all humane, since no humane working can unclothe her, because no working of Man, nor acts of his understanding can possibly be without all form and Image: For first, necessarily they be form and clothed with some Image before they be produced. All things also work according to the condition of their own Nature: But all humane working is imaginative ergo, works by Images, and consequently can never effect this unclothing and clearness fro● Forms. For, as one contrary cannot produce another; (for instance sake) Darkness, Light, & ● So, can neither imaginary working produce that which is fr● from Images, and without a● form. Yea, so far is it from thi● that he that thus strives most, sha● find himself furthest off. Fo● as one treading on soft earth t● make it smooth, makes the same more uneven with the prints of his footing: So, he that by his own Act takes in hand to smooth, polish, and unclothe his soul from all Images, shall by the signs of his his own acts add more to those he hath already. And, as water, the more stirring it is, the further it is from calm and rest: So, the more a soul is stirred with her own Action, the further is the distance from abstraction. Andas water, the more stirring it is, to the end it may become calm and smooth, must cease from motion: So, the soul, that she may be made naked and bare, must rest from her own working. But this standing still or resting from Action cannot be accomplished by the soul alone with fruit and in God. For, it is the work of the Holy Ghost, to raise and suspend the mights of the soul, that they may cease from all natural operation, and as it were die in God.  
Where many souls are grossly deluded, which without the raising and pull of the holy Ghost resting from all working, do re● indeed in a kind of abstraction but pure natural and in their ow● spirit; yet thinking the same supernatural, taking that false Re● to be union with God, etc.  
Further, I add, purifying th● soul, and enabling her so nake● & simplified, to contemplate without help of forms. Which word● contain two effects of this unclothing, Purgation and Illumination. Purgation, because it strip● the soul naked of all Images, an● illumination, because it enable● her to discern spiritual things without help of any Image. Y● (as we shall see hereafter) the object of the Humanity and passion▪ of our sweet Saviour Jesus is never to be forsaken; which how it may stand with the same Annihilation and unclothing, we shall show hereafter.  
Moreover, this unclothing, by the first effect of Purgation, besides all other impurities doth principally cleanse the soul from one, and that a most hidden Image of the will of God, which she always retained, being the second blemish of contemplation, mentioned cap. 4. which Image was so impalpable and sprightly, that the soul in the Inner will could never discover the same: but stood always persuaded, that she saw this will in his own Being, without any form or veil at all. Yea, nor could she ever perceive that Image, till she was cleansed thereof, there being no imperfect thing imputed to him for imperfect, that knows nothing more perfect. But the soul there knew no better, because this Image was the highest and purest that ever she saw. Whence it was that she could never know the same for imperfect, though now she sees it to be so when she's purged of it. If any ask, How then can she wind herself out thereof, if she cannot know it? Answer, That must be done by fervour of Love, which is Gods own work, and not the souls, an● which consists more in suffering then in doing. This working o● the love of God is so inward mighty and powerful, that it work more livingly in the soul, then ever she felt before. And this pull i● so violent, that it ravishes her mor● then ever without herself. Thi● fire of Love is unquen chable, tha● it consumes all her impurities. And lastly, so strict is this Union, that she is all exhausted in God, in whom all her Imperfections be drowned, lost, and brought to nothing. And by the same work she gets a new Light, and a far other Capacity then ever she had trial of, and is thereby enabled to work extatically and supernaturally, without and above herself, and all her natural and humane Understanding, wherein stands the second effect of this unclothing, Illumination: For, here she is made drunk and giddified with such abundance of Light, that she is covered therewith as with a garment, transformed into it, and made one with the Light itself. For, since in this most strict union, God the fountain and Wellspring of this universal inaccessible Light is more profound, inward, and nigh to the soul than she to herself, and that in this Lovely union no secret of the Bridegroom useful for her to know is kept from her. It follows, that this mystery full of all joy and ravishment is revealed to her, that her Bridegroom, the Eternal God is found within her. Him she beholds in herself, after her hearts desire, without veil or Image, seeing him as at full noonday, how he rests within her, as in his own Tabernacle, exercising a sweet and familiar operation within her. And whilst she sees, tastes, and proves how he is nearer to her then herself; and how she is more he than she is herself; and that she possesses him not as something, nor as herself, but more than all things, and more than herself. According to this Light she so demeans herself, that all her Joy, Life, Will, Love and Sight are much rather in him then in herself; and that because she knows him fare more excellent and worthy than herself, and hath found him more delicious and sweet than herself. And lastly, sees him more fair and glorious than herself. And again, having learned by proof that he is all things, and herself nothing, and that in him is all beauty, goodness, and pleasure, in herself nothing but bitterness of evil: In him alone she stays, in him she dwells, in him she lives, and nothing at all in herself. Whence it follows that she is all in God, all to God, all for God, and all God; but nothing in herself, nothing to herself, nothing for herself, and nothing herself: She all is conversant in the Divine Will, Spirit, Light, and Power; but nothing in her own Spirit, Will, Light, and own or natural working. In that Power, in that Spirit, in that Light with an unmoveable eye she beholdeth this Essential Will, or Divine Being, as 'tis said, In thy Light shall we see Light: Here she discovers hidden and unsearchable secrets: Here lies her way open to Light, unaccessible: Here she unfolds unutterable Mysteries: Here she views wonders: Here she swims in endless joys. For, being united with God, none of these mysteries, secrets and wonders can be kept from her. For, since God hath showed her himself, how shall he hid any needful secret from her? And now having found within herself, the fountain of all sweetness, and the Wellspring of all Pleasures, Delights, and Joys, how shall she but be drowned in the Sea of this spiritual Deliciousness? and engulfed in the whirling torrent of this Celestial Bliss? Or how shall the abstrusest secrets of God be shut before her, to whom he hath bared and laid open his Bosom? Or how shall his Mysteries be sealed up from her, to whom he hath revealed himself face to face? Who indeed is a secret God.   

CHAP. VII. The fourth Point. Of the nearness or ever instant Vision and presence of the happy-making end.  
THe fourth and last step of this Mean follows next after this unclothing of the Spirit. i. The Propinquity or near Assistance of this Being, which is no other thing but the continual presence or habit of Union passing between God and the soul; wherethrough the soul being clothed with God, and God with the soul, do live mutually in themselves, without any withdrawing, back-sliding or interspace. For, he that dwells in Love, dwells in God, and God in him. Where the soul follows her Bridegroom so light and swift, so strong and eager, and runs after him with such earnestness, thirst, and unsatiableness, clinging to him with a full Inclination of love and bond unloosable, that they be as the body and the shadow, she following the Lamo whithersoever he goes, whose savour, sweetness, and loveliness have so enamoured, ravished, and invincibly stole her away, that in the depth of her heart she conceives a horror of herself, utterly abandoning all her own thoughts of herself, and all sense of sweetness from herself, that she may suck in the sweetness of this substance, that she may eternally cast herself thereinto, and lose herself there, never to be found again, resting even there, & that for the naked love of the same Being. Whence it is that she deadly hates all whatsoever brings therewith the least feeling of delight in herself, or casts in so much as a thought of herself, or that says she's one, and her Bridegroom another; In whom she so exposes herself to be dissolved, wasted, and annihilated, together with all created things, that in comparison thereof she disdains to live. Here she opens herself, and entertains this Being, not as a vessel receives what it holds, but as the Moon does the shine of the Sun. Here she throws abroad her white and Lily arms, to fold and close-inchaine her Lover, but much closer is she embraced and inchained by him. Here she enlarges all the circumference of her Mind to draw in this Infinite, but on the other side she feels herself most ravishingly swallowed up in it. Nor can she find what to do to rebound the assault and conquest of this Love, but only yield over herself for ever in a naked, harmless, and everlasting conversion and fast cleaving to God, in whom she abide● so unmoveable, that as the Apostle says she puts him on. For, by this solid look she beholds only him; by this simple Conversion she loses all Creatures; and by the unchangeableness thereof she utterly forgets them all. It follows therefore that all her forces ar● bend upon him alone, that she understands, loves, and echoes him alone, and so is absolutely clothed with him, and transformed into him. For, as on her part the soul with all her powers lies open to God, so also on his part God with all his Joys everlastingly infuses himself into her; And the more innocently she turns to him, the more overflowingly he pours himself into her. And on the other side the more overflowingly he infuses himself into her, the more inflamedly she turns to him: so that by an unexpressible intercourse of reciprocal Love, they mutually cut and intwine themselves, for ever passing away the possession of themselves to each other. Hence then, and from this Virginlike and constant turning to God proceeds this habit of Union or continual presence of the divine Being.  
Now, between this step, and that of unclothing of the Spirit, is this Difference. In unclothing we obtain only a bare Union, bu● in this we find the custom and ducation of the same.  
The causes of this Step of Continuation are Light and Love. For, here she not only discerns God in her, but also that nothing else ● in her, so that she hath pierced s● deep into the profundity of he● own nothing, and known the same so throughly that she plainly sees all other things also vanish away, which because they seem'● to be somewhat, overclouded he● with Outer Darkness: whereunto also is annexed an assurance of th● same knowledge, and a practice which is habitualized by Love, so inflamed and alluring, rapturous and liquefactive, that giddye● therewith, swinckt and dissolve● into God, she sees all other things pass away, consumed and return to nothing. Whence it is that she sees nothing hut God. And because the causes themselves are habitual, their effect is so too. For, this Annihilation in this step is so customary in the Soul, that seeing all brought to nothing, she remains in thought suspended in a vast emptiness, or nothing, in such wise that she can neither see any thing, nor contain any thing; no, not herself, when she's rightly therein. Which huge Vacuity or Emptiness may rightly bo resembled to a fair sky clear without cloud, and is a certain Godlike Light.  
In this Light is also found Love (not distinct) so coelestially warming, inflaming, and burning the soul, and that so secretly, simply, & inwardly, that it raises no motion to buckle this calm in the Soul, but rather she is so secretly led, and so sweetly comprehended, that she dissolves and vanishes still more and more, to the further increase of this Calm and stillness.  
This wildernized solitariness o● this Nothing, is that whereof the Bridegroom speaketh; I will lead her into the Desert, and there I wi● speak to her heart. And because the Infiniteness of this Nothing i● now grown familiar and habitu● to her, having now by proof pierc● to the ground thereof, and likewise their Love which dissolves an● transforms her into him; Hence ● is that their effect is also continual, i. an ever-present disposedness to this Union, or a continual assistance and near Vision of th● Being. And thus is this last vail● Contemplation blown awa● which was that the soul did n● straightway behold her Bridegroom as really present, and nearer to her then herself, more within her then herself, and more she then herself, but as one sitting in heaven or some other place further from her then herself. For, all this Imperfection is here done away, the soul in this step seeing clearly, and tasting by her own Experience how infinitely more inward her Beloved is, than she to herself. And by this step of continual and customary Union, she ever converses with him without doubt or wavering: so as this Soul lives eternally in the Light for ever with her celestial Spouse. Nor can Darkness, Death or Devil ever hurt or come near her, but the Devil shall vanish from her presence, Death shall die before her face. And the Darkness of Utterworks shall be no darkness with thee: And the Night of the Active Life shall be as light as the day (of the Contemplative Life:) As is her Darkness, so is her Light. And this is the true Active and Contemplative Life in one, not separated (as many think) but conjoined, and at the same time, this kind of Active Life being also Contemplative, he● Outer works inward, her bodily, Spiritual, and her temporal eternal. Thus both making one.   

Of the Second Mean. CHAP. VIII. That this mean is no other but the Divine Will, manifested in Annihilation, which consisteth in two points, Knowledge and Practice. Of the first Point.  
THe second Mean is more remote from Sense then the other, and more Supernatural naked and perfect: For, whereas the other works so nakedly and above Nature, only (or at least chief) when the soul is taken up without herself by force of the Actual pull of the Divine Will; this works also, when that pull is not much actual, but only virtual. The other Mean is sprightly naked and above Nature when the soul is elevated and unclothed. This continues also naked and supernatural when one is employed in Outer actions, tangled in forms, and cumbered with business, changing the outward into inward, bodily into spiritual, and natural into supernatural by help of this Mean. Though indeed the other rightly conceived and duly practised, accomplishes the same thing, but not in open view, as shall be seen.  
But here I pray that this Mean be well understood. For it pertains oneIy to those that be throughly enlightened, and are able to stand it.  
Now, this Mean shall be no other but the Beginning and the ending: Even this Divine will which is never to be left. And this point shall be so cleared by the other Point of Annihilation which opposes it, that so contraries set against each other may appear more clearly. That therefore w● may be united to this Essential Will, we must always see it: And that we may always see it, we mu● see nothing but it: And that we● may see nothing but it, we mu● know nothing but it; and after this Knowledge frame our Life.  
Here therefore are required two Points. 1. That we be assured tha● nothing is but this will. 2. Tha● we draw this Knowledge into practice. And all the strength of this second Mean shall stand in these two Points, the which in and by this will shall be perfected and accomplished, without ever departing a hair's breadth from the same.  
For the first point. This Will shall show and confirm to us that nothing is but it: And that it shall do easily, if we consider the nature thereof. For, since it is God himself, it follows that nothing is but it: And that it shall do easily and plainly if we consider the nature of it. It is God himself, Ergo, Nothing is but it. And that this Will is God himself, is manifested in the first Chapter. But, that nothing is but it alone, remains now to be proved. The which thing is so known and unquestionable, that both Reason, Philosophy, general consent of all the Fathers, as also the holy Scriptures, and examples abundantly witness the same.  
For, first, Reason saith it is impossible we can be any other the● Nothing, compared to the Divine Being that depends upon none. For, God is Infinite; But if we were somewhat, he could not be Infinite. For, there should his Being be bounded where ours begun.  
Again, Being and Good are Convertibles. If Man therefore be, then is Man Good: But, Ma● is not Good; for none is Goo● but God only: Ergo, Man is not.  
The Philosophers also stumble● into this Truth; Divers of the● affirming, that there is but on only true Being.  
The Consent of the Fathers agrees fully here-with. For, a● saith that reverend St. Jerome. Go● only is; with whose Being, ou● compared is not.  
The holy Scriptures give thei● general voice. For, when Mose● ask of God what he should tell Pharaoh of him that sent him; God returns him this answer. Say, saith he, [I am] sent me. And in the song of Moses: See now, I only am. Also in the Gospel. I am he that testify of myself. I am; Be not afraid. And in another place. I am that I am. In all which Testimonies the word I am hath a strong intendment and energy. Paul also, after he had discoursed of the Majesty of the Son of God, saith; he made himself of no reputation, taking upon him the shape of a servant, and being made into the likeness of man, was found in form as a man. But, if the Son of God in taking on the humane Nature made himself of no worth, and descended to be nothing, it follows that man is nothing.  
Examples and Types hereof are showed us in the apprehending of our Lord Jesus Christ. Where he had no sooner uttered [I am,] but all his enemies fell bacl to the ground; to teach us that when the Divine Being rouses itself, all other Being's fall down, are nothing, and be no more.  
Where five things are remarkable in that Backfal. First, That they could not go forwards. Intimating that when God claims his Prerogative of Infinite Being, our Being hurried and puffed up with pride can stir no further. Secondly, they were not only not able to go forwards, but were compelled to fall backwards: declaring to us that when once we know the Truth, our being can not only no more press forwards, but must also of necessity fall backwards: Declaring to us that when once we know th● Truth: For, they fell not on thei● face, but backwards, as falsehood not only comes not to Truth, but also flies and gives bacl from it, as wax from the face of the Fire. Thirdly, they not only fell backwards, but they fell to the ground: showing that the divine Being, not only forces our proud Being to shrink bacl, but to fall down to the very ground, i. into Not being, and All to nothing. Fourthly, Note that they were enemies, as are also all they that through insolence, will arrogate to themselves any thing of the divine Being. Fiftly, they were not only enemies, but they strove to apprehend, bind, and manacle him, to deprive him of his power and strength, and then calling all the world to witness him not to be God, to murder him with a bloody death. All which Treasons are spiritually committed by those that ascribe any being to themselves in presence of the Divine Being. If any now demand, What then is the Creature? I answer, 'tis no more but a mere dependence upon God. If again you ask, What is this dependence? I answer, 'Tis such as cannot well be expressed in words: yet by a similitude we may come to some Notion thereof. So then is the Creature to God, as the Beam to the Sun, or heat to the Fire. For, as the Beam and heat do so absolutely own themselves to their productive Causes, as that without their perpetual sustentation and communicating, they cannot subsist: Even, in like manner, so omnimodous is the creatures depending on God, that without his continual preservation they cannot endure. And as the Beam and Heat are wholly to have relation to their Causes, the Beam to the Sun, the Heat to the Fire, according to that Maxim. All being, such by participation is to have relation to Being, such by essence: So, are the Creatures to be fully reduced to the Creator. And consequently, as whatsoever is in the Beam and Heat so considered, is no other than Sun and Fire itself: so is there nothing in the Creature which is not the Creator himself. And therefore as the Sun is no sooner hid, but the Beams cease to be; So, if God hid himself, and withdraw his hand from the Creatures, they suddenly return to their Nothing. But, as the Beam and Heat though they contain nothing which is not Sun and Fire; yet looked upon essentially as they are in themselves, they are not Sun and Fire, but only a certain dependent or a spark of those: Right so the Creature, though all it consists of, is God: yet considered in the own proper Nature, it is not God. If you say; that since the Creature depends upon God, 'tis consequently somewhat: I answer, that it is; and yet is nothing, just as the Beam and Heat. For, as if one look on the Beam without the Sun, or the Heat, or the Heat, not seeing the fire, they be; But, if he look on the Sun itself, and the fire itself, he finds no Beam nor Heat any more, but whatsoever is there then is Sun and fire: So, if you imagine the Creature without an eye on the Creator, it is; but if you behold the Creator, than the Creature ceases to be. And as the Sun draws bac● to himself all his Beams as certain Rays sent out from him, recalls them to their fount, (his spacious light) sucks them up, an● nothings them: Even so the Creator ascribes and owns the Creature to himself, as to the Centre and Head, and in his Infinity annihilates and nothings the same. Lo there! how the Creature Imaged in itself is somewhat: but in the boundlessness of God, and his Infinite, is nothing: in respect whereof it ceases to be. Because therefore we here seek God, and to approach his Infinite Being, the creature is not to be stuck at as any thing: but as lost in this boundless Ocean. And thus you see how God is All things, and that Nothing is but he; which makes sure the first point, Theory. Now to the second point, Practice.   

CHAP. IX. The Practice of Annihilation. The second Point. Man is the fount of all Error. Of the too much estimation of the Being of the Creatures, not occasioned so much through their own Being, as by the darkness of the mind of Man. Which dispelled, sin is abolished: and that such Annihilation cannot be Active but Passive.  
HAving now found by the first Point, that nothing is but this Essential Will, and that it is all things: It follows that by the second point we practise the same; i. live in this Annihilation of the Creatures, and Contemplation of this All: For, between the Knowledge and the practice of it, there is great Difference. And indeed so much, that many have the one, but few practice the other. For many will say that nothing is but God: yet scarce a Man to be found will practise what he saith. Now, I find no Mean to this end but the same Will without the least departure therefrom. Whoso therefore will remove all impediments, and banish whatsoever can step in betwixt God and him; whoso desires everlastingly to abide in the highest Contemplation of all others: And lastly, who so desires to cleave constantly to God, & closely to clasp the Celestial Bridegroom: Let him first of all lay this strong foundation, and rest upon the unmovableness, soundness, and infallible Truth thereof, That nothing is but God. And then let him follow the practice thereof, losing himself in this Infinite and dweling therein, beholding it with a fixed eye, and that by the Death and Annihilation of himself, as that which is his only enemy, the root whereon all other let's do grow, the wellhead whence they run abroad, & the fount whereout they issue. For, Things themselves are such as in the Truth, and on the things part they be; nor more no● less; Nor bear they themselves i● any other sort but as God create● them; So that if any of them intrude their Being, and encroach upon the Being of God, and advance themselves in his place, they do not the same of their own accord, but through us. And therefore they ought not to perish, o● be annihilated by us; nor can they if we would: But only ourselves whereof we have the governance.  
Again, Because ourselves, i. o● body and soul, are of the same order that the rest be, carrying such a Being of themselves, (nor less nor greater) as God hath framed them: it follows that the errou● of their too 〈◊〉 forwardness, as also the error of other Creatures, derives not the Original from them so far forth as they be such: but the Anticipation of their Being as well as of the Being of all Creatures, upon the Being of God, proceeds of sin, darkness and ignorance. And these three, neither know how to annihilate themselves, because deprived of all Light, nor can because endowed with no power: nor will, because void of all Love: But, rather they daily increase more and more: As also the man in whom they have set up their Standard, neither knows, because clouded with darkness; nor can, because feebled with infirmity; nor will, because hardened with malice. There remains therefore only this Will (which is God himself) to accomplish this work of Annihilation. He is the ligh●●hat knows the Power that can, the Love that will destroy this sin, this darkness, & this ignorance, which being conquered to nothing, whatsoever middle walls they have reared betwixt God and us, arising from them, as from the old root, by consequent must needs fall to nothing.  
Now that this same may be wrought in us by this Essential will; a certain disposedness thereto is required on our part, not remote, as is that of the Active life, wherein we did good, and rejected evil, in the object of the exterior will, because God so willeth; but a mere disposedness, such as is required in this life, wherein we do the same in the object of the Essential Will, because God is, or that GOD may be, live and reign in us, as reason requireth. For, thereby it appears, that this disposedness ought to tend to the total Annihilation of ourselves, that this All alone may be. And that we may proceed to this Annihilation, our passions, selfe-lusts, and the imperfect acts of our spirit are to be reduced to nothing, and stilled by and in the unmoveable contemplation of this all, who by his Infinity and real presence extinguishes them all: (For, neither the Body, nor soul, nor any other Creature is to be destroyed or made nothing, (the same being utterly unlawful) but Sin, darkness, and ignorance:) for so long as the soul is turned from the Creature, and cleaves close to her Bridegroom in this Being, Temptation, or Passion, and all imperfect motions of the Spirit, are littled, lose their footing and vanish on the one part; and on the other part, the infinite goodness of God doth so reveal itself to her, so seize, enlive, allure, and so wondrously unite her to himself, that she rests drowned in the bottomless Ocean of this Infinite Being. But to let pass these grosser and more palpable passions, affections, and temptations, as sufficiently known and pertaining to the Active life: we will here address our discourse to those imperfect. Acts, and inward ill-ordered motions of the Spirit, which in our inward house and contemplation be so secret, tickle and fine, that they be scarce discernible; and so the damage which the soul sustains by them is the greater, because not discovering them, she seeks no remedy. We will therefore discover some of them with their Imperfections, with their remedies after this Rule.   

CHAP. X. Of the Impediments of this Annihilation; And of the most secret and close Imperfections of Contemplation.  
THe first secret and unknown Imperfection of this Life Supereminent, is contesting or wrestling against superfluous Cogitations and Distractions; The Reason is, because by such Contesting, those thoughts are glued stronger and faster in the Mind: For, in as much as the Will which pursues any thing with Love or Hatred, awakes the Understanding to comprehend it, and the Memory to record it; It follows, that the more eagerly the Will is animated and bestirs itself against such Thoughts, the more the Understanding conceives them, renews them in the Memory, and imprints them in the Mind. 'Tis not therefore the right way to fret or wrestle against such Thoughts and Distractions. Another reason is, because the more a man so contests, the more Motions and Acts are begot in the soul, and so she is further and further from this Death and Annihilation, after this our Rule, because the more one acts, the more he is.  
The Cure of this Imperfection is the Contrary; i. a despising of such Thoughts and Distractions, by annihilating himself in this Abyss of Light and Life. Wherein himself falling to nothing, those thoughts also do consequently vanish. All that Infinite which annihilates the Man, drowns also his Distractions: Nor need he care whether he feel or not feel such Thoughts, but even abide stable and fixed in his Nothing, and resign the Battle to his All, i. to this Essential Will his God. And this way of proceeding (I say not of fight) is to be continued against all kind of Temptations in this Life Supereminent.  
Another Imperfection is to tie the Mind to some particular exercise, counting it needful to end such or such a thing, before it suffer itself to be raised higher. The reason is, because thereby he makes that bond bring both him and that excercise in subjection thereto. And thus he lets go his freedom, so that he cannot lay down himself all into the hands of the Bridegroom, nor follow his Lure, no● nakedly unclothe himself: whic● yet he must do, if he will attain● to see and fully receive him into his Soul. And lastly, in this Scopriation, there's somewhat res●sting Annihilation, without whic● Transformation can never be obtained.  
It behoves therefore to stand f●● from such particularity of exercises, that (without Let) that Infinite All may draw, suck up, and annihilate, and thus transform us into himself.  
Here also we exclude as imperfect, the retaining of any forms Images how Jim soever, either the Divine Will, Deity, Powe● Wisdom, goodness, yea of t● Unity, Trinity, or Divine Bein● or yet of this Essential Will: B●cause all such Images how God-li● soever they appear, yet they be not God himself, who admits no form or Image however qualified. Whence saith Bon. there is no thinking things of the Creatures, nor of Angels, nor of the Trinity, because this Wisdom hath her ascent in the flame of Desire, and not by foregoing Meditation. But here we always except the Image of the sacred Passion of Jesus Christ, which I would might everlastingly be placed before the eyes of the soul, and that as the Crown of all perfection. Where, in this Image, Uncloathednesse; In this Body, Spirit: In this Man, God; at one simple sight (not severed as in the Vulgar way) gives himself to be seen. A thing incomprehensible to our Reason, as also his Incarnation. And to believe the same God who is purely supernatural, to be also corporeal; Immortal, mortal: And that the one may be duly practised, the other must be duly pierced, and that the one may b● throughly pierced, the other mu● be duly practised.  
I except also those Images whic● are lively Mirrors, wherein w● behold his Passion. As, our own● Sufferings, Sorrows, or Mortifications, which are to be brought into Union with his Passion, so agonizing with sweet Jesus, an● that with ardent devotion, nev● forsaking the same.  
Hither therefore is to be hastened Mortification of all other Images as well hidden as visible, that the soul naked, may behold her Bridegroom also naked; the which is only compassed by mean of this AnnihiIation and Death. For, if Man be somewhat, he hath also some Image: Also he that lives, acts; bu● no action is without an Image And this Annihilation we cannot do but only suffer; for if a Man would work therein, or do something, he should find himself the further from God, the more he scufled therein. For, the more he works, the more he is. And the more he is, and lives, the further is he from Death and Nothing. Ergo, here nothing is to be done; but all we can do is to do nothing, to refrain ourselves from action, and to let him that lives, make us die in him, and he that is, let us see in him our own Not-being.  
A fourth Imperfection is to desire a sensible Union, wherein many be faulty, and that unwittingly, because they discern it not: For, though they seek it not openly, yet secretly they do: which they shall know by this sign: They can never rest till they have got some feeling of the Union.  
Whence it is, that they live always in languishment of spiri● nor can possibly reach to pure a● supernatural contemplation, ●● as it were hidebound within t● straits of Nature, and imprisoned within the walls of feeling, th● cannot go out of themselves ● supernaturals, nor see how G● is absolutely Spirit and Life. A● though the Mind now and th● attempt some generous egress, y● Sense resists, not able to endure ● be pulled from the pap of Sens●● Comfort. But, as a Beast always bellows to the Pasture, and neig● after the provant, never resting ● through Importunity it dra● down the Spirit soaring aloft.  
The Remedy whereof is to e●change each sensibility with Lo● naked and sequestered from all acquaintance with Sense; the whi● Love is strong, durable, and ev● the same: Assuredly knowing that God is not sensible, nor can be comprehended by the Senses, but purely Spirit. For, he that duly considers these things shall easily see how far he is from sound judgement that would join himself by sense (which we have common with brutes) to him whose Nature is Infinitely purer than the purest Angels. Which found to be true, he shall willingly and freely suffer this Spirit and Life to kill and annihilate our Feeling and Death.  
Another Imperfection, is to seek for any assurance and experimental knowledge of this Union. And this differs not much from the former, yet somewhat more secret. For here some Man persuades himself, and so protests that he seeks not, nor wisheth for sensible Comfort, but only a spiritual Union with God, although indeed he seeks the other also: And that shall he find● by this sign: that he cannot b● contented, but even doubts himself to be separated from God, until h● have attained some particular Illumination, or experimental Knowledge of his Union with God Wherein he fails many waye● For, first, he rests not upon Go● with strong enough Faith, but rather doubts of him. 2. He love● him with a Sensitive, and not wit● a naked Love. Thirdly, he builds upon the sand, and trusts to hi● own feeling, staying himself thereon, as on his strong prop● Lastly, this causes that a Man ca● never departed out of his own Lan● and out of himself, nor lay dow● himself all into the hands of God▪  
To prevent this Imperfection▪ Here is not any experimental assurance to be sought for. i. No Light which may be perceived by our feeling, but only to rest united to God by lively Faith and naked Love; The which shall most infallibly be accomplished when we suffer this Infinite Being to reduce us to Nothing. For, then shall we be no more ourselves, and consequently shall have no confidence in ourselves, but seeing God to b● all and every where, we shall be most intimately united to him.  
A sixth Imperfection in this Life Supereminent is, to lift up the Mind, desiring to find God in another place, and in a higher manner then in ourselves. For, 'tis a blindness in the soul not to know that she is already there where she desires to be, even in God, and God in her: Whereas the soul cleared of this obscurity, sees herself to be, and live in God more than in herself, and that she is more his then her own. Ergo, such an act of lifting up the Mind the Soul is to cease from, and resting in her own Nothing, and constant in this All, continually to behold and embrace the same as with a Desire already obtained.  
Here is also a secret deceit to be avoided, a rising from a most abstract Image, appearing when the Soul having lost all Images of all things seen, heard, and known, assays to behold God as huge, and of a vast circumference as that o● the sky, etc. opening and extending the Mind to such a bigness yea rejoices when she attains t● behold him: Without which manner of seeing him, she thinks he eyesight of no worth, and strive in that manner to behold his Infinity, forgetting that object to be ● form and Image rather carved ou● by the soul ●er self, then so bei●● of itself, which is not the absolute Truth, nor God: And though in the Interior Will, this Image was good, and not to be despised; yet here, God is to be seen more essentially, and that by himself, and the final Annihilation of ourselves. Let not therefore the devout reader forget in these Imperfections as well past as following, of what thing and manner of Life we speak, i. of Contemplation in the Life Supereminent.  
An eighth Adversary to the perfection of this Life is, to seek God otherwise then by simple Remembrance. For, such a seeking presupposes absence; since none seeks what he knows he has already. And this Contemplation presupposes the presence of God. Yet this Imperfection arises from want of Faith: whilst we believe not that we have not what we seek. Nor doth this Imperfection only proceed from some darkness, but it also produceth others, causing that not to be found which is sought. All things have their time (saith the Wise man:) A time to seek, a time to find, a time to sow, a time to reap. And, as he that always sows and ploughs can never reap; so he that should always seek God by practic Life, shall never enjoy him by fruitive For, if the Causes be ill directed, they not only take not their effects, but do also produce the Contrary. As, always to sow, not only stays Corn from coming up, but also begets barrenness. The same befalls in this seeking of God.  
To remedy this Imperfection; God is here to be found and enjoyed by loss and Annihilation of ourselves in simple Remembrance of him.  
And the ninth Imperfection is, here to long for God as one absent, and that for reasons not unlike the former. For, what is in prayer and desire, is not also in possession. But, here God gives himself to be possessed, and is not therefore to be desired as absent, but enjoyed as present. This Desire also hath Act, hindering complete Annihilation.  
A tenth Imperfection is, to be carried to God with an Imaginary Thinking: both, because that should not be, and also because it cannot be. It should not be; for such an Act with stands Annihilation. It cannot be, because God is wholly Supernatural, etc. but our thinking is Natural. God is greater and above us: Our Thinking less, and below us. God therefore is to be beheld, but not to be thought on Imaginarily.  
There is also an Imperfection in easting a Look as it were upon God, somewhat more than a simple Remembrance of him, as if he were in some other place, and not in the Soul, and the Soul in him, as a fish in the Sea, or a bird in the Fire. And therefore the souls Look aught to be as suffering, she ever remaining in her Nothing, i. It should be extracted by this Divine Glory, not from herself. For, as the Sun darts his rays into any transparent Body, as water, glass, or crystal, from thence provoking towards himself a certain reflex Light. So, God who descends his Beams and sight into the soul, doth also rebound from her a mutual aspect towards himself. But as that reflected Light is not the waters, but the Suns which piercing and inlustring the same, is flashed towards the Sun himself; So, the Light of this Eyesight is not the souls but Gods: And being Spirit, Life and Light, it through-breakes the soul, sublimes her, and so is reflected on God, fixing the soul therewith, which is thus made one with God, as himself saith. The Word which goeth out of my mouth shall not return empty to me, but whatsoever I will, it shall accomplish and prosper in them to whom I send it. For, as in a Bodily sight an object sends forth the form or species to the eye, which being instantly reflected upon the eyesight or seeing-power so touched, closes therewith, and knitting itself thereto, flies with it to the object itself, from which the form was sent forth, and so the sight of the same object is drawn out; So is it in spiritual sight, wherein God shoots out his Godlike Light and his Will into the soul, which re-shining to God, the soul which so tasted their divine touch, oned therewith, flies away with the same.  
And lastly, none of the least Imperfections is a too busy observance of these & such other Imperfections, which now possesses the soul, and makes her Active, because they either are, or at least contain some Action.  
Wherefore in checking them, 'tis faulty to be too much entangled, but only to do it quick with a twinkle of the eye, swift as Lightning.  
All these Imperfections therefore contend against Annihilation. Not that so many points do draw any Multiplicity upon this Exercise: For, how many soever the Imperfections be, yet are they all done away by one only point and perfection. For, as they all spring from one head [To be] so are they all vanished by the contrary [Not to be] For, as all Imperfections assemble where Man is somewhat; so do all perfections flourish where he ends to be: For, then God only lives and reigns.  
And if to any these seem no Imperfections, 'tis because they lie too close. If any think them small, 'tis because the great disadvantage they bring, is unknown. And lastly, if any take them for perfections, 'tis even because they consider not what exercise we have in hand, which is Contemplation in the Life Supereminent: where (saith Bon.) all Intellectual workings are esteemed blots and hindrances; For, as 'tis high, so it requires rules answerable to that height. Wherefore the Rules of the Active or Illuminate Life, or Meditations therein do not suit therewith, for they be too low, as on the other side, the Rules of this, pertain not to that, because they be too high.   

CHAP. XI. Of a twofold kind of Annihilation▪ Their difference. And how they make to a twofold Love.  
BEcause this last Chapter shows Annihilation only by ceasing from all acts, vanishing of Images, doing nothing, and rest from all Motion in God: And forasmuch as nathlesse 'tis required that some times such Acts and workings must be used, such Images admitted, and that we must have such Motions in renewing of workings, in Meditation, in studies, preaching, practise of the passion, etc. it therefore stands us upon, to point out a way to annihilate such acts, as also to show the practice thereof. For, though we have showed, that those Acts as well as all other things, are nothing, and though a Man have the knowledge of this nothing & of their Annihilation, yet may he want the practice. Wherefore both these points are equally necessary in this matter, (as we said before) that God alone may be seen always, who is the end of this Annihilation.  
But now to practise this thing duly: First, I admonish the Reader to pluck up his spirits here, that they may work more supernaturally, and (I say not, further from sense then before, but) flat contrary thereto. For, where before he annihilated them when they were absent, here he must also annihilate them present.  
Which to do, and that this Annihilation may be clear and apparent, we will here distinguish it into. Active and Passive. Passive is, when the man himself, and all other things are cast asleep, vainly, und be made nothing. I call it passive, because 'tis only suffered: The Imperfections whereof we have blown away in the former Chapter.  
The Active Annihilation is when the Man himself, and all other things are annihilated not only sufferingly, as in the Passive, but doingly, I mean by Light in the Understanding, as well natural, as supernatural: wherein he sees and most infallibly knows that all those things are nothing, and rests upon this knowledge in despite of feeling. The one of these Annihilations lives when all Image and feeling of the Creatures is gone. The other continues also firm and sure, even whilst they remain, after sense, and yet by means of this light are seen to be nothing. The one consists in Knowledge, drawn from Experience, when a man sees himself brought to nothing, as 'tis said, I am brought to nothing. The other consists in Knowledge true indeed, yet not seeming so after sense, but after understanding. Of these two the Active is more perfect for two reasons; Strength and Duration. For strength, because together with itself, it nothings all other things: Not only when it sails with the actual blast and breath of this Will or Divine Being; but even then also when the soul feels drought and barrenness; annihilating all things felt, as well as those which be gone and vanished. The which point requires careful Attention. For, thus it annihilates as well all things that remain after feeling, as also that same which annihilates them, i. the own Understanding and Knowledge, with all manner of working thereof. Not enduring that any thing whatsoever, Image nor feeling remain, but only God. For strength also, because neither a multitude of outward affairs, nor abundance of inward or intellectual workings can hinder this Annihilation, or distract the man himself. For strength again; Because 'tis not only fare distant from sense, but flat contrary thereto; So that it annihilates things not only when the mind in abstractions rides above them; but even then when 'tis conversant among them, looking on them as if it looked not: whence necessarily arises Duration, which is the second perfection of Active Annihilation. And both these perfections are not so perfectly found in the Passive Annihilation, which stays always the Actual Lure of God. There be many that both know and practise the Passive, but few the Active. And so, they no sooner fasten on any work bodily or spiritual, but they easily sink, fall down, and become divided, and so live always in languishing and unsatisfiedness of spirit.  
These two Annihilations make to a twofold Love, fruitive, and practic, whereon stands the whole spiritual Life. The Passive tends to the Fruitive Love, the Active to the Practic. For in as much as these two Loves are never perfect, till in the Practic love we can enjoy God even as in the Fruitive; 'Tis therefore expedient that this Active Annihilation mediate to annihilate the Acts of this Practic Love, which otherwise might hinder that enjoying, and raise so many middle walls between God and the soul. As therefore the Passive Annihilation nothings all things by deading all our feeling of them, and transchanging them into enjoying Love: So, the Active annihilates them also still remaining, (though in sense we feel them) transforming them into fruitive Love: So that the Love, which without this Active Annihilation were merely Practic, may thus become fruitive. And so by this Active Annihilation we shall continually enjoy God, whether we work and produce Acts or no. But, as the same falls not under sense, but is only spiritual and supernatural: So the enjoyance to which it leads us is not perceived in our feeling, but in spirit, and transcends nature.   

CHAP. XII. That this Active Annihilation consists in equalling the Passive. The practice of it in Light and Remembrance.  
THE Perfection of this Active Annihilation consists in equalling the Passive, in a Death of all things, and in a Passive Annihilation, after the spirit, though not after feeling. And the sign showing it to be absolutely perfect, is when it annihilates the things which we perceive by sense as verily as if we perceived them not: And even in the face of all these sensibles brings as Invincible faith, peace, and union with God, as among those things which are already lost and nothing. For, thus a man seeing, sees not, when he holds not the same Forms in Meditation and Debatement. And so he lives in a perpetual Death, and dies in an eternal Life, buried in Triumph of Conquest, like that valiant Champion Eleazar, entombed in the glory of his victory, when crushed with the fall of the Beast he ended his days. For, this Beast which he slew is the whole sinsible world, which when we kill and bring to nothing, we also slay and annihilate ourselves; and so are buried (as it were thereunder) and our Life is hid with Christ in God.  
The sum of the practice of this Annihilation consists in two things, Light and Remembrance. The use of the Light is general: The use of Remembrance is to raise us again, when we forget and grow distracted.  
For the first: This Light is no other but a pure, simple, naked, and habitual Faith, which Reason helps, Experience ratifies and confirms. Nor falls it under sense, nor hath any acquaintance therewith; yea it resists the same: But it resides in the Crown of the soul, and beholds God without any Mean. I say, 'tis pure; excluding all help of the senses, so as all in vain should any prop or assurance be groped for from them which are utterly to be renounced. First, because the help of that Devotion, which is had from the senses, endures not: but this Faith is lasting. Secondly, because when sensible Devotion is had, 'tis not certain, but variable. But this Faith is con●ant. Nor is it sufficient to renounce the senses, unless we also annihilate them, because they be erroneous and lying, persuading ●s to believe that things ar●: Contrariwise, this faith is lightsome, and points us to walk in the spirit.  
Secondly, I call it simple, to cut of all multiplicity of Reasoning, as a thing repugnant to the purity of this Faith. First, because it makes it humane, where it should be Divine. Secondly, because it moves us to produce Acts, and consequently to be but causes, not Annihilations. Thirdly, because it Clouds, and fumes up Exhalations between GOD and the soul.  
Thirdly, I call it habitual: under which word is much comprised, and very remarkable; which is, that it ought to be continual without ceasing or interruption, that so we may ever behold this Infinite of Nothing and All: which though it seem hard to do, yet, that it may be done, two Reasons shall confirm. One is, that as an Angel, though he be upon earth, yet for the homeliness▪ he hath to his place is said to be in heaven: So this Light and Faith, though sometimes they do not actually see this Nothing, and this All, yet through the disposedness wherein they accustom to behold them, they always persevere in the sight of them. And as an Angel in the twinkle of an eye, mounts from earth to heaven: So, this Light and Faith in an Atom's time, reach the actual contemplation of God, and this nothing. And as an Angel so returned is counted to have been in heaven, as it were from the beginning; and so is verified that Say of our Saviour, Their Angels do always behold the face of my heavenly Father. So also this Light, when it actually sees that Mystery, even when they forget and seem to be distracted.  
Fourthly, I add [which Reaso● helps.] i. the first point befor● mentioned, which is Knowledge grounded on Reason, Philosophy, the Fathers, and holy Scripture● & Examples. All which arguments are drawn to this word Reason, whereby this Faith is assisted. And this contradicts not what we said before, that this Faith excludes all Reasoning: for I spoke this concerning the second point touching the practice of Annihilation, the which must be free from all multiplicity of Discourses. But, here I speak of the first point Knowledge, which is strengthened by reason and discourse.  
I add, which [experience ratifies and confirms] i. when the soul dived and drowned in this Infinite, sees herself brought to nothing. For, thus her Light and Faith are much increased; so that it shall afterwards be very easy for her to believe this Annihilation, and by this light to dive herself deeper and deeper therein.  
Sixtly, I say, it comes not under sense: The reason is; because as the understanding is not subjacent nor tied to any Organ, so neither is this Light, which pertains to the understanding: whence it follows that it falls not under sense, because no Might of the soul can feel without its own Organ.  
Seventhly, I affirm, that this Faith and Light resist sense; For, they directly fight against it. What Sense affirms, they deny: Sense saith such or such a thing is; which Faith and Light (in respect of God's presence) say, is not.  
Eighthly, I place this Faith in the Crown of the Soul, because that place is furthest from the Senses, and nearest to God: and it is the very top of the Soul.  
Ninthly, I say: It beholds God without Mean: because 'tis not hindered by sense or Sensible things, but stands free and clear from them all.  
Touching the second point: this Remembrance is a certain Inspiration, Illumination, Touching, or Outbreake of Divine Light, which strikes the Soul, and quicker than Lightning smites, rouses, & shows her where she is, even lost in this All, and in the Arms of her Dear. And thus by the furtherance of this Remembrance the soul mounts herself when she seems distracted from the Actual sight and Remembrance of God.  
But note well that I call it a Remembrance, and not Inturning for two Reasons.  
First, because turning in, stirs Action, such as this Remembrance hath scarce any, by reason of the exceeding purity, nakedness, and simplicity.  
Secondly, because such In-turning presupposes Out-turning and Distraction, which befalls not in this Remembrance, because it nothings all Distraction whatsoever.  
Again, I call it Remembrance, because it consists in an act of the soul so much as in the divine working upon her, not proceeding from her, but from God.  
Thirdly, because it changes not the state of the soul, making her nearer to the Divine Being, nor the Divine Being nearer to her; but only lets her see where, in what degree, and state she is, even in this All: Always presupposed that she neglect not her duty in this practice.  
Fourthly, because 'tis swift, and passes quicker than Act.  
Fiftly, because the soul hath it before she can think: Nor can she look so suddenly as she hath it again; And that because of the habit of Light, and Faith wherewith she is endowed.   

CHAP. XIII. Of the Imperfections or Impediments of Active Annihilation.  
THE practice of this Annihilation will appear more clearly by opposing thereto the failings and impediments thereof. And therefore we will here discuss the same.  
And first, 'tis an imperfection to doubt of the Real presence of God, or to believe the same doubtingly, or with a languishing and sleepy faith.  
Secondly, not to live by this faith, i. to stick at things as if they were something, not waking to behold this lustre and glory of the Bridegroom, and everlastingly to embrace him, who is not only known to be present, but of all things only present; before whom they all vanish and cease to be esteemed for any thing.  
Thirdly, to believe the Senses, and let them rule over the Light, Reason and Faith. To listen to them, since they be lying, and bring in death, whose windows they be. Nor, by them can there be any way to Life, inasmuch as this Life far transcends them. Lastly, since 'tis they we here fight with to bring them to nothing, therefore in their own cause they can be no Judges, but must die and be nothinged.  
Fourthly, to shun any necessary Work, outward or inward, for fear of Distraction. For therein appears the error, Darkness and failing of such Annihilation in accounting that work to be somewhat, where indeed 'tis nothing. And surely to him that takes it for somewhat, 'tis somewhat indeed, and therefore not a little to be feared. But, if his Anihilation were perfect, the work were nothing, nor worth his fear. Yea, he that so abandons a necessary work, sustains double disadvantage, and incurs a double blindness. First, on the things, which to him is turned into Darkness: And secondly, on the Fears part, which with the stroke raises obscurity. Wherein they fail exceedingly, who desired to do any thing, repine and excuse themselves, deluded under a painted cloak of giving themselves to the Spirit. And so they run away from that which they say they seek, i. from God, who is in that work, and draw on themselves a triple darkness and stumbling block. 1. Worke. 2. Act. 3. Their own will and Disobedience.  
Fifthly, to adjourn a simple Conversion to God; which often befalls those who having any outward work, or any Meditation in hand, think they cannot come to God till the work be done, which manner of doing contains two failings: One, that in this work they were not first united and annihilated: the other, that they thought it impossible while the work lasted. In both they fail, and fly bacl from this Annihilation, wherein if they persisted constantly, it would dissolve all things alike, and eternally hold a most happy union.  
Herein also appears Sensuality, closely hunting for comfort by a sensible Union, which it seems it cannot reach till the work be done.  
A 6th. Imperfect. and that a close one, is to turn ourselves in, as it were, from a place without to a place within; as if God were present or more in one place then in another; which directly opposes this Annihilation. For, Annihilation holds us within by the presentness of God in all steads, and by an abolishment of all those things which might never so little turn out or distract us. Also this turning in, works against kindly Course, flying from those things which should fly from us and vanish, even All things. For, whilst the soul turns herself in, she flies from things without growing somewhat afraid of them: And the more she fears, the thicker they run in her mind; Besides, she entertains them into God's place, whose prerogative reaching to be everywher, so that at his presence all things should melt, she contrariwise allows them so much place, that they rather exclude God. Besides, this Turning in is not free from sense; Nor can it rest or believe itself enough turned in, till first it taste some certainty thereof.  
Lastly, this Inturning is such an Imperfection, that he that useth it is ever anew to begin. For, he that withdraws himself from things as oft as any work is to be done, he sinks again into them; then grows distracted, and so is to begin again.  
Inturning therefore I say is to be rejected, because Out-turning is never to be admitted, but to live constantly in the Infinite of this Divine Being, & the nothingness of all things. And if a man find himself fallen without, let him recover himself by Annihilation, not by Inturning.  
A seventh Imperfection is to put a Difference between perceiving & not perceiving, i. when by the benefit of some particular Light, one proves this All and this Nothing: Yet, being thus enlightened, he is not to assent more or less to this Truth, then when he seems deprived of the same Light. Where it haps that divers Men led by some especial pull profoundly into God, do believe with a strong Faith that God is All, and the Creature Nothing: because they see it so: But, being a little forsaken, and left without taste, they glide away into another Conceit, and at length to gross error, in making God sometimes greater, sometimes more present than at other times. Yea, they value the Creature sometimes more, sometimes less; only because they judge not by light of Faith, but by opinion of their senses.  
An 8th. Imperfection is, to take this Remembrance only as our own Act or proper Motion. For thus in some measure it should be a Let to true Contemplation. But it is even to be entered primely as the work and Motion of God, that though some little thereof seem to be on our part, yet that little may be nothinged by Active Annihilation, that nothing may rise betwixt God and the soul at all.  
A ninth Imperfection is, not to be contented with this Simple Remembrance. The reason is, because whatsoever is done either by searching, desiring, or self-turning inwards, doth all tend to Being and Multiplication, not to not being and simplification. Where many fail, always almost pursuing further, whilst they labour to repel those things which before they should have known to be nothing. Sometimes also in seeking God, whom also we should believe to be nearer us, and more we than ourselves. And the more they work & search thus, the less they find because of the great Multiplicity and commotion of the Soul. And contrariwise the less they work and search in this manner, biding content with this simple and naked Remembrance, the more they shall see God, because of the great simplicity and calmness of the Soul.  
To conclude: The last Imperfection is, not to persevere everlastingly and without stop in the practice of this Exercise of All and Nothing. Yet this failing is ordinary with many, who at every encountering Act, work, and motion do cut and knap off the thread of this habitual Annihilation. And so following sense, and not naked Faith, they cannot see this All in the Creator, and Nothing in the Creatures. The cure of all these Imperfections is plain: which is to walk perpetually in this Annihilation, Light, and Remembrance: as we shown before.  
Now, the close and conclusion of these 2 Annihilations is, that by the passive, the soul mounted and taken up to God with all her Might's, abides in high abstraction unclothed of all Images, in rest of spirit, and ceasing from acts: In the Active she stands also fixed, (though not after Sense) in the very face of all those Acts and Images remaining. Both these Annihilations are to be practised by simple Remembrance.  
And that soul which duly fans away all these imperfections, opposing the two Annihilations, shall never be denied a blessed arrival in God (presupposing the Common goodness ever at hand.) As on the other side, with these Imperfections she can never come there.  
Doubtless there be many, who for want of discovering and correcting them, stick many years at the threshold without entrance. Therefore let not him that desires the true way to Contemplation, grow lightminded, or count them for small matters; for they cannot be small, that hinder so great a good.  
'Tis true I confess, that sometimes the pull of the holy Ghost may be so ravishing, that it may mount the soul to God, without punctual avoidance of all these Imperfections. But that grace is extraordinary, and not to be lingered upon, that we should neglect to gird up ourselves with all our mights thereto.  
Here note also, that as in the Interior Will we are not to fly back to the Exterior, but to accomplish all our works according to the Nature of the Interior Will: So, neither should he that hath won the Tower of this Supereminent Will, go forth any more ●o either of the other, but dwell here for ever, by drawing, doing them here, spiritualizing, and even spending them to nothing through ●his Annihilation, as we have showed in this part. But in saying that he should not return to the exterior Will, I give no counsel to despise outward works: for of this error have I warned the Reader elsewhere. But I will that in doing them, they be spiritualised and annihiled.   

CHAP. XIIII. That the practice of these two Annilations is not to be disorderly confounded as touching Time & Place: but each to be assigned his own Time and Place. What time & Place suits the one, and what the other. Of 3 kinds of working. Of the true & false rest, with the differences & signs whereby to know them.  
THese two Annihilations have each of them his proper Time and Place, which are not to be confounded together. Now that we may see what place is meet for the one, and what for the other; these 2 Annihilations make to a twofold Love. The Passive to an enjoying Love, i. to a naked beholding Union and enjoyance of God. The Active to a practice Love, i. to our Outgoing, Lively and faithful working, whether bodily or spiritual.  
So, than the proper place of the Passive Annihilation is when we lie prostrate to the Fruitive Love. Because the Passive reduces all Motions and workings to nothing, avants all forms and Images, and so leads us to the fruition of God.  
The Place for the active Annihil. is when we are to follow the Practic Love: For, by this Annihil. as by a certain transcendence of the Mind, all our works, acts, & operations as well of the body as soul, are nothinged: so going out without going out, working without working, Being without Being, living and yet dead, we transform the practic Love into the fruitive, & change the Active Life into the Contemplative; Enjoy God by Faith in working and Action, as fully as in rest and ease; which is the Top and spire of Perfection.  
And these are the proper places of the two Annihilations. They err therefore that disorder them, and alter their right courses; using indeed a Passive Annihilation & savouring Acts and Operations, (as some do) when they should faithfully work in the Practice Love. And practising the Passive Annihilation, producing Acts (as many do) when they should suppress them, and enjoy God by Fruitive Love. The first run upon a false rest: the other, a hurtful Activeness. Some thorough a too much Retiredness hid their Talon: Others through superfluousness of working fall short of God. But, that these two extremes may be combined, and both the Mistakes amended, it remains that we now show the times agreeing to these two Annihilations, the not knowing whereof, brings the two foresaid Errors.  
There be three sorts of Active love, or working: Exterior, Interior, and Intimate; Exterior, employed in bodily labours; Interior in discourses and studies; Intimate, in renewing of workings and prayer.  
For the first. Though bodily works they be only, yet are they not to be neglected, when obedience, engagement, love, or discretion ●alls and requires them. In which thing, we are to stick close to the rule of the exterior Wil And if that Rule require them not, it shall be no wisdom to forsake the Fruitive Love to go to do them. For, though the Active Annihilation reduces all to Nothing: yet, such ● Liberty is not expedient, as runs ●s wittingly upon Impertinencies. He that loves danger shall perish therein; And he that links hard ties not ●rong: Yea, he that willingly sets himself a-work about needless things, cannot duly practise this Annihilation. But if on the other side he refuse to do such works after the same Rule, he incurs a dull rest, the more to be feared because vailed with a false vizard of Contemplation concerning the Interior working, as Studies, discourse, or giving one's self to the Spirit. The limits of necessity are not to be transgressed, & superfluities warily to be avoided; the which are never free from Passions, Affections and Negligence, wherein if we be not watchful, no small Immortification & vexation arises in the soul, which increase & swell there the more, the less we account them such; being daubed over with a vain Tincture of perfection: Whereout of necessity arises an inordinate & dangerous liberty of Mind, pouring itself forth into all kind of fantastic thoughts, and losing the bridle to fleshly Imaginations and ridiculous discourses, whereout of necessity arises an inordinate and dangerous liberty of Mind pouring itself forth into all kind of fantastic thoughts, whereby all Passions have their free entry. Pride, Self-conceit, Ambition, Suspicion, Rash Judgement, Contempt of our Neighbours, the false Joy, Sadness, Fear, Anger, Envy, and of Miseries what not? which nevertheless a Dullness & unsensibleness of the evil makes to be little troubled at; all prick of Conscience being blunted; whereto great heed is to be taken. But if it appear by this Rule that the Will of God requires his Industry in Studies, Discourse, etc. and yet he hangs bacl therefrom; 'tis a sluggish faintheartedness, though veiled under pretext of of piety, or addicting himself to the Spirit.  
Touching the Intimate working as renewing of our practice in contemplation, etc. 'Tis only then to be produced when by reason of Gods working withdrawn, and our own waxing faint, or because of feeble and sluggish Nature the Mind is sunk as it were yawning, and grows heavy, and let's fall from her memory this Blessed-making object. Yet, so long as by the Pull and Inworking of the Bridegroom, or by strength or rousing of the Mind, or even by patiented cleaving to God, or by simple Remembrance, she can persevere in Union with God in the Fruitive Love; 'Tis not best to forsake the Passive Annihilation, and the Fruitive Love that depends thereon, to take in hand by acts to practise the Active Annihilation: provided that by simple Remembrance she stand to her part. For there it is that the soul is so transported, enlarged, enlightened, and united to God: there she tastes the chaste embraces, sweet intercourses, and divine kisses; there she sees herself sublimed, ennobled, and glorified with Angels at the celestial Table. There she relishes the fruits of her Mortification, the treasures of her Repentance, and the Comforts of all her self-denials, and of those weapons she found out to make war upon herself, for attaining the Kingdom of Heaven, which is to be got by violence. Let her not therefore (I say) forsake this Passive AnnihilatIon, and the Fruitive Love descending therefrom; No, though she feel not those comforts but find this Fruitive Love so bare to her feeling, that she lose all her own feeling and assurance of comfort, which is the satisfaction of Nature. And this is the true Rest, wherein both her faithfulness is tried, and the soul is seated in a true poverty of Spirit, patience, and essential Resignation of herself. There whatsoever of Man remains in the soul is done away. There the Death ended, and the conquest achieved. There is the ghost given up between the hands of God, and lastly there is the Man transformed whole into God: For, by this constancy and Death, God lives and reigns in him, and in him accomplishes all his works. By this Rest and ceasing from Acts, is pure abstraction and unclothing of Spirit attained too, wherein the Soul is sponged of all errors and impurities, and practices all virtues and perfections, (though essentially and without multiplicity.) For, here is used a marvelous defence & watchfulness of heart, which not only can endure no consent or delight, but even not the least feeling or thought of Sin, they being open enemies to this Rest and Annihilation: so that here all Passions are appeased, Affections mortified, and Motions restrained. Here love is ordered, Desire bridled, Joy tempered, Hate killed, Sadness mitigated, Vain hope extinct, Despair rejected, Fear put to flight, Presumption abased, Wrath pacified; and shortly to stay, here, all inordinateness of the Soul is rectified and reform. But if even the least passion, affection, or inordinateness get head, there is then no perfect rest, no Passive Annihilation till they be conquered. If we seek Virtues: How profound humility is it thus to nothing ourselves? How invincible Patience thus to wait? How strong constancy thus to persevere? How lovely Long-suffering to attend God so long with so fixed and faithful an eye? How chaste Virginity to present ourselves thus simple▪ last, what Faith livelier, wha● hope surer, what Love more ardent than is found in this Annihilation and Rest? Though indeed all these Virtues sucked up as it were in the Infinite of Divinity; are there practised more essentially as in their Fount and wellspring then actually. They err therefore, who being forsaken of a perceivable or experimental Union, turn their bach straightway upon this Annihilation, Death, and expyration, leaping bacl to themselves, and rebetaking them to their own acts▪ refuse to endure this Rest, Emptiness and poverty of Spirit, this will of God, and All-spritely intercourse, Supercelestial or Essential Illumination, though indeed the true and Divine Wisdom and naked seeing of God, is only attained in this Annihilation, Rest, Expiration and Death: So that in this their flying back & returning to themselves they do no other but far estrange themselves from all pure and empyreal knowledge, and from all union and transformation into God, and so bide always ●raitned within themselves and their own bowels, and in the fetters of the old Man, as we have clearly showed: But they that be otherwise minded, that they may the better pamper nature and their own feeling, are pleased to let themselves be deluded under a false ●ew of virtue, saying that in this Annihilation they ought to cooperate with God and not to rest, when indeed the more they rest thus, the more they work, and less, the less they rest; though unexperienced ones can hardly believe it. For, this way of working is spiritual and Godlike, and far from feeling and common working of Man, which can never unite the soul to God immediately. But, let them say what they please; If they would throughly search the depth of their mind, they should find that no other thing but self-love, unfaithfulness, faintheartedness, self-seeking and impatience of spirit, calls them bacl from this Annihilation, how much soever nature bulwarks herself under a fair pretence of Virtue Some there be, who in this Annihilation have many years hung ●● the door of persecution without assaying to enter: because when by ceasing from their own Ac●● and by Annihilation of themselves they should have anchored in God, they returned back into their own Country by renewing their own Acts and humane workings, who nevertheless being showed their failing, have easily found passage through this gate. But though the greatest part of spirituals incline to this extreme, yet it may be, ●●d some there are that lean the other way to a rest too much; taking extremes for means, and the false ●est for the true. We will therefore ●●ke each of them known from other.  
The false Rest, is Rest taken in ●●ture, not in God: wherein nei●●er in Nature, nor yet in God ●y operation is exercised. And ●us it may be known from the ●●e and good rest. The false is ●deede a Rest, but not Annihila●on, and it nourisheth in itself ●ch self Love. The good Rest is absolute Annihilation perfecting the whole man. The false is turned from God & reflected upon itself; The true is turned from itself, & reflected upon God. The false seeks consolation & solace; the true, content with God alone, let's go all other things. The false is busied about an Imaginary death & Annihilation; the true about a Real one. The false eanes more than too much upon the old Man and self-will: the true counts itself altogether vile. The false sets down itself as the end wherein to rest: the true is taken as a mean to come to God. The false makes the soul dull, dark and ignorant in virtues; the true inriches her with the contrary ornaments. The false-loosens and benumnes the conscience, clumpsing & making it heedless of gross imperfections ● the true, sharps it and makes it sensible of the least blemish. The false presents sadness and impatience when duties of obedience or love are to be undergone: the true teaches Resignation and Joy. The false having little sound Mortification, takes pains more in hiding then in subduing imperfections (witness their life that follow it, sitting down without the true Rest,) the true rejoices in true Mortification, hearty rooting out all imperfections. Lastly, the false puffes up with Ambition, and suggests a high conceit of itself; the true holds low with humility, bringing in Selfe-contempt. And to conclude, the one without any cleaving to or Remembrance of God makes the highest end the own ease, never intending to produce any inward act, how much soever it sees itself sunk, fall'n asleep, and degenerate into pure nature. The other is never without some cleaving to God and Remembrance of him, but is ever armed with some though very spiritual, and always disposed to rear itself again, whensoever it feels itself sliding or slipped into pure nature, through heaviness of the Might's and drowsiness of the faculties of the soul. And these be the differences between these two Rests, and the signs whereby they may be known. And above the rest, the last is the chief, being a most remarkable difference and plain, and sufficing by itself without more.  
Nevertheless, if here a little forgetfulness of God creep on us through frailty; yet are we not therefore to waver and cast all away as a false rest; but only for so much, not for all. i. for that space of time wherein we persevered forgetful of God, but for no longer. And by diligent watch to redeem the time, and not by heavy faintheartedness to give over all. No, nor can that be the false rest, if that heaviness proceed of frailty and against the Will. For the false rest is voluntary.  
Lo there! the three kinds of working, Exterior, Interior, and Intimate, the extremes and the means. The inordinate working which is the false-liberty; The Idle-ease which makes the false rest: And that which comes in due time, wherein consists the holy Activeness according to the course and exercise of the Active Annihilation as abovesaid. And when the time requires not that we go forth to such action and practice of Love, by the Active Annihilation, then is it right that we bide rooted and grounded in Union & enjoying love by the Passive Annihilation. And thus you see the proper times of these two Annihilations as before you saw the places.   

CHAP. XV. The manner of passing forwards in the three kinds of Working; Exterior, Interior, and Intimate: Where is showed the drawing of the Active and Contemplative Life to the Supereminent. And the Practice of the two former Wills in the third.  
HAving now shown the Time and Place of working; it remains that we declare the manner.  
And first, for the Exterior and Interior working, whose Time & Place (though they be the same in this Essential as in the Exterior Will, after the Rule of things Commanded, Forbidden, and Indifferent; whether bodily or spiritual; which Law is never to be abrogated under any cloak of Perfection whatsoever;) yet in the manner of working they differ as far as the Supereminent Life excels the Active: For he that is a Worker in this third, is also to accomplish the Duties of the first, and yet not to descend nor give bacl thereto.  
Wherefore in the practic Love and outward workings, as in bodily Works, as also in the inward Love or Working, as to labour for virtues, to meditate, to repel vices and temptations, to quench passions and affections; none of these are to be done as in the Exterior Will, by setting before ourselves this Essential Will and divine Being, or because God is, or that God may be. Assuredly knowing that thus a dwelling is prepared for God who will thus shine in the soul: where contrariwise, by our self-will and Darkness we should neither enjoy God, nor behold this Being. So that when we do any outward Good works either by embracing Virtue, or rejecting Sin and Passions; we do it not here by directing any Intention, but by knowing most surely, simply and plainly, that so God will be. Where, in working contrary, not God should be, but we ourselves, so far forth as in us lay, nor for us: No, nor yet as touching God himself, so far forth as we could withstand it. And thus through our Sin and Self-will, and by preventing God, we should set up ourselves, and so advance our own Sin and Passion for a God and an Idol.  
But, take heed that I say not, in doing these or these things, God will be there; i. in those things, or then and at such a time; but simply and indefinitely, God will be. For, the word Being or God abstracts from [here] and [now,] so that thee is not only in such a Good work, but every where, as that Soul most plainly proves, that sees herself by this Practice swinged along in a strange Maze without herself in this Being, and rapt therewith as in a Dissolution of all things thereinto; Nor knows she whether she touch the ground.  
Neither say I: The Soul should then see God; but simply [see him] i● not as beginning from thence forwards, but as being from the beginning, or rather without all beginning. For, in him she sees eternity without beginning and end. Besides since all Active Life as exercise of Virtues, and contention against Vices; as also the Contemplative Life, are drawn to this Essential: and since consequently the practice of them consists in these two points; we are here no less to take heart never to slide away from this All and this Nothing, than we were in the other two lives to persevere in the Divine Will and Self-denial: Resting ever assured, that as oft as we lose the Divine Being, and find ourselves as somewhat; so often we stray from the Divine Will & Perfection, and follow our own will and evil. We should therefore always hold fast this All and this Nothing, but chiefly when we practise any thing which is of Virtue and perfection, or avoid any thing tending to error and Imperfection.  
Nor are our Affections and Passions to be pampered under cloak of Active Annihilation by conceiting a false hope of making them nothing thereby. For, that cannot be done, because the very Affection itself, the Passion, and false being is the absence of the true▪ Being: So that To be willingly imperfect, and also to be annihilated, do no less contradict each other, then to be and not to be, both at once. For, to be subject to passions, is that being which diametrally thwarts Annihilation & Not-being. Such Annihilation therefore is counterfeit and good for Nothing, but to excuse excuses in sins. Yet this I mean only of those Passions and Temptations whereto free consent is given: For, otherwise those Passions and Temptations whereto our Reason renounces to give consent, (though we feel them stick never so strong in the Soul;) yet are they to be nothingd by mean of the Active Annihilation. And so we need confess nothing in them but this All, as in the first part we acknowledged nothing but the will of God. Where note, that if a Man really and truly bear down all passions and imperfections by his own nothing and the Divine All; he shall at length return victorious in a final and triumphant Conquest of them all, and become so throughly established, fortified and enthroned i● this practice that he shall taste infinite more pleasure from this mortification of himself, than he ever before tasted in slavery to his own will and lust. For, to him that attains hither, all the pain, contradiction and sorrow which he suffered in fight against his own will and desire, is suddenly changed into Joy and Bliss, whilst in stead of himself he en●oyes not any grace or virtue, but God himself, for whose alone sake he thus denies himself. And thus it is clear what manner of working is to be observed in the Outer and Inner Operation. i. That they are not to be produced in the Exterior Will, or according thereunto; but through and in the Essential Will which is God himself. Not, that Outward works are to be despised on neglected, but done after a perfect manner, bodily turned into spiritual, and the Active Life drawn up to the Contemplative, ●nd the Exterior and Interior Wills to the Essential. And this shall suffice for the place, time, and ●anner of working.  
For the second Interior Will ●●d working therein, I know no need here to speak thereof, both because 'tis but as an effect of the ●●st, and also because 'tis contained as perfectly in these two, as a ●●ane within two extremes.  
Now, having seen the way of practic Love, or working outward and inward; we come to the Intimate working, the use whereof useth to befall in Prayer, when the Soul as we have said finds herself foiled and forgetful of God. But now how pure, how simple and sprightly this working aught to be, & how little acquaintance it should have with our Senses, is manifest from the very name and epithet of Intimate. For, since hare intimateness, Purity, and Spirituality are but one and the same thing, it follows that inasmuch as nothing is more inward than that which is intimate, that nothing is more pure or spiritual. And therefore there is such exceeding purity and spritelinesse required in this working, lest it should disturb the soul from the Union and Fruitive Love sink her too near to Nature, and writhe her too much into herself, but contrariwise, rather immediately fix her in Union, and seat her in the Divine Being far distanced from herself, and transcending Nature: Many fail in this Rule of Intimate Acts; some more, some less.  
For, some there be that make no end of producing fervent acts and natural workings, running thereby so much further from the true union and essential Contemplation, as they think by doing to ●ome nearer: And so much the more sticking in themselves and ●heir own Nature, as they think they live in God and his Being. for, such workings are neither intimate nor pure, but exterior ●nd unclean.  
And these fail not only in the ●urity and profoundness of wor●ing, but also in the Time. For, they always act, leaving no room for Fruitive Love.  
Others work with no less violence and tempest of Natural Motions than these do; but not so oft: but only when they feel the heaviness and drowsiness of Nature: and these err in the Intimate working of this Life, though they hold the due time.  
Lastly, some there are that produce Acts so half sleeping, (indeed much finer Acts than those others) yet not pure enough for that Intimate purity here required: But sti● they breathe their own Motions ●● Natural strength and Langour ●● satisfy Nature.  
But, in this place I take the mo●● pure intimate and perfect working to be that which stands in a sole▪ simple, and pure Remembrance o● God, and is produced by pure an● naked faith, whereof Chap. 12. because that alone is the true Mean twixt the said Extremes of false Rest and hurtful Activity, and is the sole Intimate working which immediately sets the soul in Union and enjoying Love, and wastes her into the Divine Being. For, this Remembrance opposes itself against that false Rest, Drowsiness and Heaviness of Nature, ever ●owsing the Soul, and making her attentive to her All. On the other side, it opposes the hurtful Activeness, because it works not so much by Natural Motion as by pure ●aith, which is supernatural, and an infused virtue; nor so much by Man, as by this Being and this All, who with his glory, inspiration, and Light smiting and alarming ●er up, trumpets upon her walls I am here.  
The Imperfections whereby we ●y fail in this pure Remembrance are declared Chap. 12. which may be all drawn to these 2. heads, to Add and to Diminish. For, to diminish, i. to be less employed then in a sole, pure and simple Remembrance, is to slide into one of the Extremes, the False Rest. For, no Man can do less but he that's laid dull and half asleep.  
To add also, i. to join other Selfe-Acts whereby to come nigher to God than we think we can do by this Naked Faith and Remembrance, is to fall into the other extreme of Hurtful working.  
For, he that thus betakes himself again to his own Acts, goes as far bacl as he that being unaccustomed to work nakedly and supernaturally by true & pure faith, and not finding there his old staff of feeling, grows male-contented with this pure and naked Remembrance, and falls to redouble hi● own manifold Acts, and so withdraws this Being the further from him, by seeking it after so uncouth a manner.  
Yet, if at first, for the little practice a Man hath had in the production of such pure working, any act hap to break out more than a simple Remembrance, the same may be nothinged by Active Annihilation. And the same direction belongs also to them in whom this Remembrance seems to imitate Acts. And contrariwise, he that finds his pulse too slow, let him recover by this simple Remembrance, when his Soul is so falling and drowsy. Which Remembrance though I may say, 'tis rather to be received as the work of God then as ours; yet that hinders not but we may have it for seeking, since this Divine Being and Light is ever present, and stands at the Door and knocks. And because also that Naked Faith whereby we behold the same, bides always in the soul, and is habitual.  
And thus, the Intimate working is plain. For as in the foregoing chapter, the due time and place are showed where and when the three kinds of working in the practic Love are to be exercised; So, here is declared the manner they are to be done in. And thus 'tis clear how the two former Lives are drawn to and practised in this third without shrinking a Jot from the practice thereof down to the other. For, as the Philosopher is not to begin again, and undergo the Schools and rules of Grammar: So he that hath won the Tower of this Supereminent Will is not to sink or slide to the two forepast Lives. Not, that he should neglect outward Works, ●ut fulfil them perfectly in this ●hird Life and Will, transforming bodily into ghostly, and the Active Life into the Contemplative, ●d that not without due respect ●o the Time, Place, and manner as before.   

CHAP. XVI. That the Passion of our Lord Jesus Christ is perpetually to be practised, and always to be had & seen before the eyes of the soul.  
AS for the Practice of the Passion according to the condi●ion of this Exercise, it is always ●o be held before our eyes as one and the same with this All associate to the Flesh and Nature of Man. Where note well that I say, (one and the same.) For, so shall the Contemplation thereof yield abundance of fruit as shall appear.  
But, because many conceit that this Practice and Contemplation of the Passion suits only with young pupils, and such as converse only in the Active Life, but not in the Supereminent, supposing it most excellent to adhere to the Deity by perfect Union:  
'Tis therefore a matter of high Consequence in our present purpose, to say somewhat thereof. And though the Brevity whereto I confine myself in this Manual do scarce permit the thread of our discourse to be spun longer, yet in as much as the Passion is so unevitable that it makes an Essential par● of this Rule; I may not pass it in silence, the rather because the Devotion of many, and the wavering of some about the resolution hereof, requires thus much.  
And for the first point, to secure them that the Passion ought always to be had before our eyes, 'tis plain by that of Exodus. And look that thou make it like the Pattern shown thee in the Mount: Which (say the Fathers) is meant of the Passion of Christ. And, how ardently God desires to commend the Contemplation thereof to us, appears;  
First, by the word [Look] which awakes us to a solid and profound Insight and consideration: inasmuch as infinite secrets be there enclosed, which be hidden from the outer-eye, and which re●aine invisible without a good, ●xt, watchful, long, and through-lighted sight, not in the Active and Illuminate Life, but even in the Contemplative, which also will scarcely prove quick● and clear enough to comprehend them, but ●ven twinkle ●or weakness in be ●olding and conceiving the same.  
Besides, since GOD is there, (though in form of Man) 'tis most just and godly that every where we give him profound adoration and honour. For, what soul can endure when she sees God upon earth, to slight his acquaintance there, and fling away to abstraction? Or with what face or piety can she turn her back on him, hanging on the Cross, to hunt for pleasures, he remaining in pains?  
Urias' wisely considering that the Ark of God dwelled in Tents, utterly refused comfort, saying; The Ark of God, and Israel, and Judah rest in Tents, and my Lord Joab, and the servants of my Lord encamp in the open field: and shall I go into my house to eat & drink and lie with my Wife? How much more ought we to forsake comfort (so far as it depends on us and our seeking) yea and from God double rewarded) to bear a part with the Living Ark of God, wherein God himself is enclosed; yea which is God himself?  
When King David outworn with woes, clumbe gasping to the Top of the Mount of Olives barefoot; the Princes yielded themselves his consorts; How then can ●e do less to the Immortal God ●ur King, than they to their Mor●ll Man?  
Also, these words, Make it after ●●e pattern, express that Engagement we stand in of bearing the Passion of Christ always before our ●yes. For, as a Painter about to ●rame an Image to the life according to the Type, is tied always to ●old the same before his eyes; So ●s it with us in the Passion, which ●s our Pattern and Prototype. E●ery Christian is a Painter. His ●ands and fingers are the Pencil: His colours many virtues & good works. Himself is the Image he is to draw, where colour must be laid upon colour, and virtue added to virtue; They shall go from strength to strength until the Image be brought to perfection. Which the better to accomplish, this Pattern is always to be had before his eyes. And Painter-wise to fix his eye on the Prototype at every draught of the Pencil of Virtue, Welldoing, or suffering, not moving a jot without a sight of the same, lest the Image should rebound unlike. And because our whole Life is spent in painting, and inducing new glories to this Image, it follows that this pattern is never to be abandoned to death.  
Jacob stuck twi-straked rods before the eyes of his sheep, and so made them bring forth Lambs like variously speckled. And our heavenly Jacob and good shepherd sets before the eyes of our souls the varieties of the Virtues of his Passion, that we may produce the like.  
Again, this Pattern was showed in the Mount: whence you may gather the wondrous height of this Mystery, as also how much their Judgement is besotted, who suggest they have won the top thereof in the Active and Illuminate Life: as if either the top of this Mount were not passing high, or as if in this Mystery consisted not the most sublime Contemplation.  
Our Lord commanded that both the posts of the Children of Israel's houses should be sprinkled with the blood of the Lamb; showing that he would have us so ever mindful of the blood and Passion of that Lamb which taketh away the Sins of the World, that we could neither enter our Inner house by Contemplation, nor go out by Action, but we should have this blood and Passion before our eyes. Which command is also resembled in that which he gave to the children of Israel, whom he enjoined to write his Laws upon the gates of their houses that they might always remember them.  
The letter T. representing the Cross, imprinted on the foreheads of mourners in Jerusalem, signifies also the same Remembrance which God would have us bear of his Passion: as when he commanded the Children of Israel to carry his Law before their eyes, he would that they should never forget the same.  
The Scarlet thread hung up in Rahabs' window, teacheth us that 'tis Gods will we should hang up his Cross and bloody Passion in the Window of our Inner house (our understanding) that so we may always muse on, and behold the same.  
And surely, he that well weighs with himself the Magnificence of that supreme Majesty, and how unsearchable a secret it is that such royalty and omnipotency should suffer so bitter sorrows, and that to no other end but to be an example to us; he shall easily grant that the whole space of our Life is most excellently spent in beholding this Mystery.  
When God spoke to Jeremiah, he gave him this charge: Go down into the Potter's house, and there thou shalt hear my words; Now, who shall we say this Potter is, but the Son of God that frames those earthen vessels, Men? And which should be his Mansion-house or Workhouse but his Manhood; where, by the power of his Passion, he repairs and renews the Instruments marred and broken? If therefore we wait that God should speak to, and direct us in the ways of the highest Perfection and Contemplation, then are we not to pry up to his Deity alone, but to meek ourselves to his Manhood and Passion: For there he hath promised to speak to us. There, (saith he) thou shalt hear my words.  
When Naomi counselled Ruth what she had to do to compass the Marriage of her rich Cousin Booz, she willed her to mark the place where he used to sleep, and having uncovered his feet by heaving up the utmost rindge of the Coverlet whereunder he reposed himself, there to lay herself down, and so she should come to know of him what she should do. This Naomi teaching Ruth deciphers Wisdom which informs the Soul. Rich Booz personates Jesus Christ, who is rich in all, and who is next of kin to the soul as to her whose Nature he hath assumed. The place where he sleeps is the Cross. The Covering, his Manhood. The utmost and lowest rindge of the Covering towards the feet, is his Passion, full of Ignominies which he suffered towards the end and last of his Life. And this is that utmost border which we are to detect and turn up by Contemplation, where the Royal kingliness of the Divine Majesty will be found. And there is the Soul to cast herself down as another Mary Magdalen at the feet of Jesus, where he will show her what's to be done, that she may present herself worthy to be his Spouse.  
Our Lord wills us being called to the Wedding, to choose to ourselves the lowest room: Sat down (saith he) in the lowest seat. And after, he that invited thee will say, Come up higher.  
This Marriage is that of the Lamb, whereof 'tis said, Blessed are they that are called to the Supper of the Lamb. When therefore we are invited thither by Contemplation, we are to take the lowest place of least respect, which is that of his Passion, so shall we appear worthy to hear that word Come up higher.  
But too too little humility resides in that soul, which slighting our Lord's Passion, will press up to his Godhead alone. And surely she does herself no little disadvantage thereby: For, in time of tribulation, adversity, and affliction, she is found supportlesse, and so fluttering in the air, is tossed to and fro by the tempests violence.  
Paul seems to write nothing but the Passion; in Preaching to extol no other thing but the Passion: in the Passion alone to seek matter of rejoicing, to glory only in the Cross, and to be all-transformed into this Divine Passion: yea acknowledgeth himself to know no more but Jesus Christ & him crucified.   

CHAP. XVII. That God and Man is to be beheld in the Passion (the Godhead & Manhood seen together with a single eye) as one, not as two.  
ANd here the Manhood is not to be beheld alone, but also the Godhead therewith, wherein many fail, looking either on the Manhood alone, or sometimes on it, and sometimes on the Godhead, as on two divers objects. And so it comes that some begin to falter, thinking it to be in manner no other Mystery, but only in beholding the Manhood to fancy a Man tortured with cruel torments upon a Cross; and after, to find the Godhead, forsaking the same object, they press up to some other, whereby to behold the Godhead; not believing they can be raised to both at once, the which indeed pertains to the highest practice. For, to see God and Man in one simple sight, is not unlike to that knowledge whereby God and Man is seen to make one, and the same person.  
This Contemplation of God & Man seems prefigured in that brazen Serpent, whose alone sight cured the beholders of their bitings by other serpents. A miracle indeed that God should give such power of healing to the look of a Serpent: Nor doubt I but he would insinuate to us thereby the admirable virtue enclosed in that celestial Serpent which is Jesus Christ crucified, as he calls himself, inasmuch as when we rightly behold the Manhood crucified, we instantly behold his Godhead which is God himself, the small cure of all evil.  
For, how can we continue sensible of sorrow or cross, when we see God himself bearing the same Cross? Blessed are the pure in heart saith our Lord, because they shall see God: The which divers holy men affirm to be wholly in the next life, and partly in this. If therefore we see God on the Cross, we are entered on part of our Bliss in this Life, and consequently cannot feel the pangs of the Cross.  
'Twas a thing unheard of, and which with many transcended all belief, that out of a hard rock at the second smite of the Rod, such plenty of water streamed out. This Rock is Christ Jesus, (But the Rock was Christ) whose Passion, though it appear so stony, that at the first sight it yields no more but all harsh, hard, and full of afflictions; yet if you smite the same twice by Contemplation of the Godhead and Manhood, you shall find an overflowing Inundation of waters of Comfort, a torrent of Joy, & a swift gushing river flowing from the face of God.  
Ezekiel saw a Book written without and within, intimating to us thereby, that Jesus Christ the Book of Life is written within and without, both sides containing the same perfections: O ravishing Book! O Miracle! O prodigy! O new and unusual thing, transcending and passing all Reason, and far surmounting the territories of Man's capacity, that all the Attributes of God proper to his Divine Majesty, should be described in our mortal flesh: That all the internal perfections of God should be depainted in Man, and to know that person as perfect as God, yea to be God himself! O book (I say) beyond admiration even to astonishment, wherein the eternal omnipotency is described in external impotency; Immortality in Mortality; Spirit in Body; Glory in Ignominy; Freedom in Bondage, and God in Man. A book where without is written and displayed to the eyes of all men whatsoever the Eternal Father from everlasting either said or thought. A book showing us the Cross a Tribunal, the Passion a Throne, and Death the Triumph of Je: Christ. A book-wherof one saith, O wondrous power of the Cross! O unspeakable glory of the Passion, wherein is both the Throne of our Lord, the judgement of the World, and conquest of Christ crucified. This is the book wherein all contrary propositions are reconciled, & without distinction made all one; where the outer thing is truly known the inner; bodily, spiritual; weakness strength, Sorrow, Joy; Contempt, Majesty; Shame, Glory; Littleness, Greatness; Poverty, Richness; Bondage, Freedom; and Torments, Delights. But, out alas for pity; who believes all this? Or who is it that with a simple heart gives credit to these things? where is wisdom found? or what place is left for understanding? Here is Wisdom and Patience of the Saints, even in seeing and practising those things which belong to the Passion: And here God pr●●●d them at the waters of contradiction: which waters of Life they extract out of that Celestial & flinty rock whilst they smite it with the rod of Christian Discipline. Who is wis●, and he will keep these things.  
It may truly be said that 〈◊〉 book and passion is no other but the gate of Heaven, and the house of God. And though in this Passion he made darkness his Pavilion; nevertheless, as is his darkness, so also his light.  
jacob's Ladder though the one ●nd touched heaven and the other ●rth, yet both made but one Lad●er: even so, the person of Jesus Christ which lived on earth by his Manhood and endured those tor●ents in his Passion, was no other ●hen that selfsame second person ●n the Trinity, living ever glorious in the Heavens.  
Moses saw God in the midst of the thorny bush, signifying to us that God himself is found in his painful and thorn-crowned Passion, and not to be sought without the same.  
No marvel then if Saint Paul, the Doctor of the Gentiles and trumpet of truth all over the world exhausted all his wisdom from no other fount but out of the Abyss of this wisdom and knowledge, as himself acknowledgeth, saying; I desire to know nothing among you but jesus Christ crucified. Which yet, was so fare from vailing him from high Revelations, that as himself witnesseth, he was rapt to the third Heaven. Whence it is clearer than the Noonday Light, that in the crucified Manhood, he also saw the boundless depth of the Godhead.  
But the Centre of all this Difficulty consists in the right sending forth of this Simple sight, whereby God and Man is seen (neither omitted.) For, in failing of either, we incur a like loss: The depth of the Mystery being founded in both one, and not in each apart. For, first, to behold God Omnipotent, and then a miserable and forlorn Man, which he became by his Incarnation; This worketh somewhat in the soul by way of Consideration: But to see both one (as we have said) and to behold it with a single eye, and naked aspect, that strikes the soul with amazement, and bereaves her of all her forces. And this is that simple and perfect Contemplation which our Lord extols with so many praises in his Spouse in the Cantic. Thy eyes ●re Doves eyes. i simple ones. And again when he saith: If thy eye be ●●ngle, thy whole body shall be Light.  
And all the Impediment of this Contemplation arises from no other but a Contradiction seeming to darken the reason of Man, that so it is disabled to behold in one simple sight, God and Man; Body and Spirit. For, to behold the Manhood which is corporeal, an Image must be let in. To behold the Godhead, no Form, but pure Denudation. So then, to see both one, seems as if you would say, Receive a form and no form. And this to many is a stumbling stone.  
But, now to untie this Knot: we are to transcend all Reason, & fly to Faith, which seeing him Man, stands invincible, that he is God without all form and Image whatsoever. And though Imagination inject the form Man, yet Faith (disdaining all sense) considers no form, fastening her eye on God. So that, though an Idea of Jesus Christ crucified present itself to us, yet the Ocean of Faith drowns and annihilates the same.   

CHAP. XVIII. That this Passion is to be practised and beheld as it is in ourselves, rather than that which is considered at Jerusalem, or in some Place remote from us.  
IT being now concluded that the soul in beholding the Passion, knows God and Man in one and the same Person; another doubt assails her, and that no small one, whether 'tis more excellent to behold him as crucified under that form which useth to be given him as suffering at Jerusalem, or under that Actual sorrow, bitterness, and affliction, which every one tastes in himself. Wherein I had rather play the part of a Scholar then a Master. Yet, under correction, for so much as I could ever gather by proof out of the little practice which yet I have had herein (though both the ways be excellent, yet) the latter appears to me much worthier than the former; yet, not for all men, but only those that are found capable thereof. And that for the reasons I shall produce, where first I will show that this practice is orthodox with Holy Writ and Theology.  
Know then that our sufferings are espoused to those of our Saviour Christ, and made one and the same with his Passion: And that for many causes and respects.  
First, by Union of will and spirit. He that cleaves to God is one spirit: whence it comes that our sufferings are common. For, in ●hat degree our spirit hath Communion with the Spirit of God, God again by fervour of Love, & ●y Compassion, answerably bears ●ur sorrows. Wherefore he saith ●o Saul: Why persecutest thou me? ●e said not my friends or servants, ●ut me, i. whose members they ●e. For, I am the Vine, and ye the ●ranches. And as the same radical moisture is common to Boale and ●ranches; so is the feeling of sorrows and sufferings to Christ and Christians. Which though indeed ●hey are to be understood, and that Christ in his own person doth not ●uffer them, yet 'tis he that suffers. For, though 'tis to be conceived ●hat he suffers in his members, yet ●e suffers (as himself testifies,) because his members make a part of himself. Our sufferings therefore (not as ours, but as Jesus Christ's) may be honoured with profound Reverence, (a strange saying) yea, so they ought to be by those that discern him in them as in his own Passion. For, if he be so worthily honoured with so much devotion in his Image upon the Cross, why may he not be adored in the lively Cross of sorrows in ourselves? And if in those the honour be not given to the Cross, but to himself, Much more is it there, where not by Representation alone, but also by grace and the same sufferings he is present.  
Paul accounted his own sufferings the sufferings of Christ, when he said: I fill up what is wanting of the sufferings of Christ in my flesh, for his Body which is the Church. And chrysostom upon this place saith; He was not ashamed to call them his sufferings.  
'Tis the use of those that be perfect to see God in all things. How much more than in sorrows, which set before us his Passion, where he is particularly present, saying, I ●m with him in Tribulation? For, though the crucified Manhood be not really there as is the Godhead itself, yet is it to be beheld as in ● Looking-glass, and united to ●he soul by union of grace and ●ove after her example that said, A ●undle of Myrrh, my beloved shall ●dge between my breasts. This beloved is Christ, a bundle of bitter myrrh, his passion compact of ma●y afflictions, as a bundle is of ma●y stalks. And because Christ is ●n some sort always in his Passion, ●he soul lulled him as a Bridegroom between her Breasts, when she embraced him in the same Passion. ●ow 'tis plain that she had not in ●er self that passion and sorrows ●hich he suffered in himself long ●ter; Ergo they were hers which she reputed her Beloved's, being conjoined and promiscuous with his through Love, as the pains of any Member with those of the head itself.  
Besides, God is nearer to us then ourselves. Nor can we see or discern him so near, but he is still infinitely nearer; nor so intimate to us and our substance, but he is still more intimate. For, 'tis he (say the Fathers) that gives himself to thy mind more intimate, than thy own most intimate. And so may he be beheld and adored, and that with most profound devotion, if he be there discerned: And whosoever refuses is worse than an Ethnic.  
'Tis said before, that we are commanded to make all after the pattern shown in the Mount, which is Jesus Christ crucified on Mount Calvary. And of what wood is this Image or form to be ●ade, but of ourselves? And where ●re we to bear it engraven, but in ●ur selves, after the example of him ●hat said: I am crucified with Christ; ●nd who exhorted; Be ye followers ● me as I am of Christ? When ther●re we be made his lively Image, ●ho can say that the same (as 'tis ●ch) is not to be beheld and reverenced?  
Moreover, the same Truth is infirmed by all places of Scrip●re, where God is said to be in us; ●ow ye not that your members are ● Temple of the holy Ghost, which is ● you, and ye are not your own. ●● ye are the Temple of the living God ● God saith; For I will dwell and ●lk in them: We will come & make ● abode with him. He that dwelleth in Love dwelleth in God, and ●od in him; For in him we live, ●ve, and have our Being.  
Nor can it be objected that this is only meant of the Godhead, since this Godhead belongs to Christ, and is one and the same person with his Manhood. So that when I see Christ alonely in the one, I both may and aught to behold him in both together: because they can never be severed. What he once put on, he never laid off. For, as, while he conversed on earth, his Manhood alone was seen, and yet his Godhead was therein considered; So, now discerning his Godhead, we cannot in Mind separate, nor ought we to forget his Manhood, which even now lives in the Heavens: but to bring it into the Object of Contemplation, together with his Godhead, tha● we may sound this unspeakabl● Mystery of his Incarnation. Whic● object of his Manhood, though i● be neither essentially nor Sacramentally present, nathlesse by Union of grace, Bond of Love, Diapason of Will, Conjunction of the Members with the Head, and relation of the Image of our sufferings to the pattern, he is some way present by an admirable presence. This Paul desires we should understand, and is fervently zealous to confirm the same Truth, saying, I live; yet not I, but Christ liveth in me. Seek ye a proof of Christ speaking in me? Bearing about in our body the Dying of the Lord Jesus. Till Christ he form in you Let this mind be in you which was also in Christ Jesus. I am crucified with Christ. Because we are his members of his Flesh and of his Bones. Ye are the body of Christ, and members in particular. Know ye not that your Members are the Temple of the holy Ghost which is in you? So many of you as are baptised have put on Christ. Christ Jesus is in you unless ye be reprobates. And many other places, whereby he shows his earnest Desire to teach Christians this Wisdom, and particularly in this last sentence, where he seems to enforce that he will have us believe it, proposing this necessity of having Christ in us, or else of being reprobated from him.  
I could here bring authorities of many Fathers if the Brevity of this Manual would permit: Since than Christ Jesus is in us, and where he is he is to be adored, it follows that he is to be adored in our selus, and thereupon a holy Father saith, 'Tis more excellent to behold him crucified in ourselves then at Jerusalem. And one holy Saint considered the Passion of Christ our Lord in his members, so much, that he was no less pained when he saw any other afflicted, then if he had seen Christ himself in the same plight.  
Yea, our sufferings not only may be beheld as the sorrows of Jesus Christ, but sometimes they cannot be beheld otherwise. I mean, when through fervour of Love our sorrows be so commixed and united to the sorrows of sweet Jesus, that we may see him alike in both; neither can ours be separated from his, there can be but one only Christ in both made one (ours expiring in his.) Nor otherwise in the one then in the other can honour be given to him, since wheresoever he is seen and discerned, all adoration and glory is due to him in the sorrows themselves.  
Having concluded then that 'tis true that we may behold Christ Jesus in ourselves, it rests that we show why the same is more worthy then to imagine and behold him suffering at Jerusalem.  
That real suffering which we taste in ourselves, presents a fare more sprightly Image of the Passion of Jesus Christ, then that which hovers in Imagination alone. And that which we feel inwardly, then that which is speculated outwardly. As our own headache or pain of any other member, gives us a far more lively feeling of the like affliction in any of our friends, then if we fancied the same from here-say alone. Just so, my own experience of the torments of Christ in myself, makes me abundantly more sensible of them, then if I saw them only by apparition in my fantasy. Whereof one saith: By suffering, a man learns to co-suffer with him that suffers.  
If in our sorrows we behold the Passion without, us that seems to beget Multiplicity, the Soul straining from her own pains to the pains of Christ, but beholding the Passion of Christ in ourselves, we see but one only simple object of the pains of both.  
And thus this whole practice is drawn into our interior: And we have the work within us, the Which is an high step. To see the Passion in our sorrows, the Conflict is excellent. But to behold the same in ourselves presupposes absolute victory. Again, the end for which we behold the Passion is, to be conformed thereto. But thus, by seeing the Passion in our sorrows, we are conformed thereto by a joyful and free willing acceptation of the same in the Union and Contemplation of the sufferings of Christ. Ergo, by beholding the Passion in our sorrows we reach the end of the Contemplation of the Passion. Besides, many cannot, but very hardly and without continuance, behold the Passion of Christ in Imagination: But, none need miss the same by feeling in his own sorrows. For, many are destitute of apprehensive Imagining: but none wants the lively sense of his own afflictions.  
Again, if being round set with straits, we fly to the Passion of Christ without us; we shall seem to turn our back plainly on sorrows, and to shrink from pains so far as we can, pressing to him more to seek our own Comfort then for any true Love to him. But, when we see him in our pains within ourselves, we easily embrace the bitterness as his, and cheerfully pursue the Cuttingnesse of affliction, as that which nails us with him on the Cross.  
The Union made by those suffering which are in us, is so much the closer, the more we taste the Gall: And the truer and perfecter, the more truly those pains be in that Union, and not in memory alone.  
If in our Pains we consider the Passion, the more we suffer, the closer we shall be united to God. But if we behold it without us, the Tempest of affliction may break that Union with him. And therefore 'tis most excellent, saith the same Saint, to behold him in his Passion within ourselves.  
Confirmed therefore on holy Scriptures produced, let us bide solidly fixed in our own pains as in the Torments of Jesus Christ, rejecting all looseness, wavering, & all questions arising, to inquire whether the Passion of Christ be truly in them or no. Such as for the most part a Soul shallow illuminate useth to frame. The which practise he may easily stand unshaken in, that is truly faithful to the Cross; who with all his heart embraces Tribulation, never languishing for comfort. For, in so doing, the presence of Jesus Christ by grace shall never be doubted of, because he will there nakedly unveil himself.  
Nor ought any man to give himself to this practice till first he be waned from the Dug of consolation, and tempered to endure the edge of bitterness. Nor want there some that would wish to suffer with Christ on the Cross, but led with Intention that those stones should be made bread: and the Gall suddenly changed into Honey, dreaming all the while that they follow the Cross, which with all their might they avoid. Which makes them as far from discerning Jesus Christ, as there is difference betwixt to quake at the Cross and to honour it: or to loathe it as a Serpent, and to welcome it as a desired good. Above all, 'tis chiefly remarkable that to find Christ in his Passion in us, we must see nothing but dolours and afflictions. For, he that should seek, yea or entertain sensible Comfort, should open a free passage to Illusions.  
Let therefore all our pains and tribulations be welcomed, not as crosses, but as Jesus Christ. Let him be considered and beheld as crucified in us. Let all our sorrows, afflictions, and evils whatsoever of body or of soul, be cast into the burning furnace and flames of the Torments of Jesus, where they may be all consummate and united to his sorrows. So may we truly say with the Apostle, I am crucified with Christ. And follow his exhortation, Let this mind be in you which was also in Christ Jesus. Nor let any turn it to presumption thus to know & behold God in our pains: But rather let him see how that the Inventory of all virtues is enfolded therein, which Truth itself accompanies and confirms.  
And first, a perfect Self-denial here shows itself, which not only constrains a Man setting aside all self-seeking to bear patiently afflictions, reproaches, and bitternesses, but also to welcome them joyfully, & to accept them as high favours. There appears also in that soul an invincible Faithfulness towards her Celestial Bridegroom, inasmuch as she acknowledges him not only in himself, but also in his Creature, embracing him in the thicket of thorny afflictions, in Littleness looking up to Greatness, and adoring him in reproaches and forlornnesse. And now I say, what a wondrous resignation is found in this practice where the Cup is thus received? What Unconquerednesse, where 'tis thus supped off? What a patience in this Endurance? What undismaidnesse in thus casting herself among the Thorns? What a flame of Love where thus she head-longs herself into the furnace of Tribulations? What a strange constancy in thus refusing to go forth? Yea, annihilating herself that God may be exalted in her heart, as 'tis said, Man shall go to a high mind and God shall be exalted. And lastly, where, that Christ may live, the soul chooses to die, as they that said, We received the sentence of Death within ourselves.  
Nor can Presumption take any place in us, because there we discern the Passion of our Lord. For, before we can so discern him, we must be as fare estranged from ourselves, as from all other things, by an absolute Self-denial, and by hearty embracing of bitterness and affliction. Nor, can we there think ourselves to be any thing because of the presence of God, whom we behold within us.  
Notwithstanding, though I take this practice for the more perfect, yet since divers men have divers devotions, I would not tie all sorts of Souls to this way, especially those that stand not yet in high favour in the Godhead, though otherwise they have grown up in spiritual Life. For, such cannot perfectly discern how God is in their Afflictions.  
There be also some events wherein 'tis requisite to behold the Passion of our Lord in himself, as when no occasion presents itself of beholding his Passion in ourselves, neither by affliction, bitterness, nor any contradiction. For, though an Illuminate Man can hardly want occasion to practise it in himself, sometimes by acceptation of bitterness, sometimes by refusing of pleasure, bodily or spiritual: yet sometimes it happens that either no such is presented, or else 'tis so little, and almost of no moment, that it beats scarce any or no impression in the Soul, so that the Passion of Jesus Christ cannot be discerned in her.  
Also in making a long prayer. For, then such floods of Divine influences stream into the Soul, that all sense of affliction, contradiction & bitterness is spent, & no impression of them left in the Soul: So that she cannot see the Passion in herself.  
Lastly, the Passion of Christ cannot be seen in ourselves when the soul is so sublimely raised, and finds the Passion so perfectly in herself, that she cannot but behold that Passion which Christ suffers in her and that which he suffered in himself to be but only one. For than she sees his pains sometimes in himself, sometimes in herself without difference. Eftsoons also almost all the stations of the Passion at once without multiplicity, (a matter of high moment) yet nothing letted by variety of the forms; because she sees God alone in them all.   

CHAP. XIX. What this Image ought to be, and how 'tis to be beheld.  
NOw come we to see what a one this Image ought to be whereunder we behold the Passion. And first, I say, if it be the Image of the pains of Christ our Lord himself, it need not be universal, (I mean of the whole Passion) but of some particular part thereof, that so it may bide printed in the heart and imagination, without which impression it falls from the memory, and so must that contemplation which depends thereon. But, if that Image be of his pains in us, then may it well be universal of all the dolours and afflictions, inasmuch as the impression of our feeling makes us always remember them; yet chiefly, we are to apply ourselves to the heaviest of them, for there will Jesus show himself most, because we there find ourselves least.  
Besides, if we deal with the Passion of our Lord in himself, it must be imaginary, but if we behold it as it is in ourselves, it is not then to be imagined, but beheld just such as we really feel in ourselves.  
But whether of the two soever it be, we must neither add nor detract one jot from the form thereof; but without the least alteration, to receive the same exactly as it offers itself. Where many err, longing to change them both into another more exquisite, sublime and godlike, despising as it were that simple and naked form of Christ crucified that first presents itself to the eye, as too base, earthly, corporeal, and having almost nothing divine or excellent therein: where, flat contrary, the more vile and forlorn the image or form is whereunder we behold the Almighty crucified; the more stupendous will the mystery appear, and the soul be the higher raised; which is most remarkable.  
The same I say also of that form which is in ourselves not by imagination, but by tasting of sorrow, heaviness and bitterness, bodily or spiritual: that it behoves us to rest therein content, neither altering it by our own industry, nor languishing to have it changed into another form by infusion of any sweetness or consolation. Where many deceive themselves, who tossed with the waves of unfaithfulness & sensuality, seem to say to our Lord; If thou be'st the Son of God, command that these stones of hard affliction be made bread of comfort. In this hunting for comfort appears seansuality: in saying, [If thou be the Son of God] unfaithfulness shows herself; as indeed it befalls too often that the soul seeing such an image or bitterness, grows entangled and doubts whether God be there or no; or whether she ought to honour and behold him under such a form, and thereupon to free herself of all doubting, she sinks to take some proof thereof by tasting some sweetness, and by changing those stones of Affliction into Bread of Comfort. Or else seeing him upon the Cross thorough mean esteem and debasement imposed upon us, hurried with Temptation of Infidelity; we say [If thou be'st the Son of God] to whom (under what form soever appearing) adoration belongs. Come down from the cross. Let me see this Manhood advanced upon so high a Cross of Contempt, come down and assume some other shape more lightsome, glorious, Majestical, and becoming the Son of God; and then I will believe thee. Thus for want of lively faith and desire to suffer, unfaithfulness and sensuality hang always after the Taste of some sweetness, requiring a change into some more sprightly and radiant form wherein to behold Jesus Christ. Which is the very cause why they cannot discern him, and that they incur extreme disadvantage in the Practice of the Passion.  
To prevent which mischief, we must behold such contempt or anxiety absolutely as we feel it, and just in the same measure; looking therein on Christ crucified; or on the other manner just as we imagine him suffering on Mount Calvary, and there confess him with a simplified and invincible faith.  
Moreover, such form of Bitterness or Contempt is not only simply and faithfully to be welcomed, but the very Cuttingnesse thereof to be grasped, by him that will tread the steps of Christ crucified. I call that Cuttingnesse which paineth and bireth sorest, arising from a Triple kind of Afflictions; Temporal, Bodily, Spiritual. Every of which afflicts the Spirit through bitterness and contradiction of Nature. And this inward bitterness I call the Cuttingnesse of affliction, which we are principally to hold, embrace, and pursue, as the Key which opens up the Closet-doore of the Treasures of Divine Wisdom, and discloses the profound Mysteries of this Passion. Which sharpness, if it be blunted by Consolation, is to be edged again by recording those afflictions; which if we neglect by sinking to Consolation, the soul shall never be through lighted by the Divine Wisdom. And here many souls falter, at first indeed beholding Christ in their or his sorrows; but as soon as ever he shows himself to them after their own Desire and as themselves wish, they let themselves slide into a Contemplation of Christ alone without the Cross, leaving his bitter sufferings behind them, and so they never come to dive and sound the depth of this Mystery, nor to learn the admirable and unknown Wisdom hid therein. For, this bitterness of Affliction is that whereof 'tis said, Affliction gives Understanding. 'Tis the Gall restoring the sight philmed with the ●urt of the world, and the Eyesalve to smear the eyes that they ●ay see clearer.  
And now the Soul seated in this ●ate, is to behold God in that for●er verity as if she saw him in ●eaven without any difference. Nor ought she to lust to see him otherwise, but rather count herself ●appy (though too too unwor●y) of admittance to see her God ● such humility, and in that humility to discern the heigts of this Mystery. Above all, let her be wary she aspire not to a sensible Union, but wholly betake herself to the Impregnable rock of lively Faith. Nor let her raise her Mind higher than to the height of this Forsakennesse, wherein if she valiantly abide confident and solid, she shall not fail to find the most Highest: Nor let her seek or desire God, but securely believe she has found him. Nor let her behave herself otherwise then as standing before his Throne; Nor let her doubtinly waver, but stick to Truth; not trusting Sense, but Faith: Nor, let her turn herself inward, but annihilate herself before God. Nor let her produce any Intellectual Act, but only rest satisfied with this simple sight & lively Remembrance of this great Al crucified, as we have showed in the 10th. & 13th Chap. And let her yield herself a mere patient, all prostrate to be handled after his Divine pleasure, whether he please to draw her and show himself by some glisteringer ray of his glory, or else let her continue as she is. And chief let her beware that she behave not herself workingly towards him, but above all that she attempt not one jot to alter that simple form wherein he appears to her; it being his work to transform her through that form, and to fashion her after his good pleasure. And note well that those desires of seeing God in another manner, is the very and only cause that the Soul can never see him Wonderful as he is, because those desires interrupt her Constancy and solid rest in that form, debarring the profound Adoration & Honour due to him; yea, making void that Faith whereby God is believed to be there. And lastly in the presence of Christ we have need of Patience.  
These than be the Imperfections which steal upon us in this Practice. All which may easily be avoided if we waver not in the very foundation of Faith; believing Christ crucified to be what he is. For, thus we shall see ourselves nothing, and him all, who will draw us to himself and nothing us; He being that Rod of Aaron, which lifted up in the Wilderness of this World, draws all to him.   

CHAP. XX. The Passion not to be forsaken for Contemplation of the Godhead alone, though the same should be offered us: that so we may be confirmed by Jesus Christ.  
ANd now the soul having won thus high, and established in the practice of the Passion: Another doubt arises within her touching the Contemplation of the same, i. whether she is to forsake it to rise to the Godhead alone.  
And indeed, many there be who casting one glance at the Passion, long straight to mount to the Godhead; Others disrespecting the Passion are, as they think, directly transported to the Deity by a certain Transcendence of the Mind, which for the most part I suspect rather Natural then Supernatural; and Imaginary then real. I take it (under correction of better judgement) that that Contemplation is most advantageous, high and perfect, which is had in the Passion of our Lord Jesus Christ, and most acceptable to him, and not to be forsaken for any other how high soever, though such were even offered to the soul. Which to confirm, I will bring some reasons & authorities of Fathers to prove the same.  
1. That we are not to leave the Passion to behold the Godhead; but to behold both together.  
2. That we are not to forsake it though a gate seemed to be set open, and the soul to be lured aloft.  
3. That the Contemplation of the Passion is the most perfect and highest of all others.  
For the first point. We say, since our Life in this World is always both Active and Contemplative, it needs a light for both. This Light is Christ Jesus. His Godhead illuminates us in Contemplation. It is Manhood shows Action. And even as he grows slenderly in Contemplation that sees not his Godhead to draw Light therefrom; so neither in Action moves he rightly that proposes not his Manhood for direction. And as in the whole course of our Life, there is always somewhat to be done, so this Manhood is always to be borne before our eyes.  
Secondly, in Contemplation of the Passion, Fervour and lively flames stir up to Conformity and operation; but abstract Contemplation of the Godhead alone, produceth no such effect.  
Thirdly, in the one God is found in stability of strength and practice as well outer as inner; In the other he is only found in the Inner; but as for the outer, all grows cold, when need requires we go forth to operation; especially when the same requires any length of time. In the one the soul, when she should act is left naked, by sinking from her object whence she borrowed her Light; but in the other, she's not so left, because she retains the same object in Contemplation that she does in Action.  
5. The one acquires us an Interior, but no exterior habit: The other enriches us with both.  
6. The Contemplation of the Passion contains those two ways leading to God; Abnegation and Affection. But the Contemplation of the Godhead, kindles indeed the Affection, but shows no such practice of Abnegation.  
How shall any man be thought to love Jesus Christ, that turns his back upon him hanging on the Cross, that so losing fight of him he may give himself to Contemplation of the Godhead?  
For the second point, we are not only to cleave fast to the Passion willingly, and with all our might, and not to the Godhead alone: But also none ought to let himself be drawn from it; No, though he had some Inclination, and a door seemed to stand open: For, if upon every call which seems to lure aloft, the Passion should be left, it would never be possible to search out & discover the depth of this Mystery: which, as it is grounded not only in the height of the Godhead, but also in the forsakennesse of the Manhood, so, that it may be throughly sounded, both must be beheld, and not the Godhead alone. For, as one climbing a Tree, cannot consider the height of it, if he stare at the Top only, never looking at the root● So he that by Contemplation ascends the high Tree of the Mystery of the Incarnation, 〈…〉 possibly discern the height 〈…〉 of if he aim only at the Godhead▪ overlooking the forsaken and despised Manhood. And as those two be conjoined in the same person, so they are to be beheld with one simple sight, and not appart  
Where, in my judgement, many err very much, who finding some Light by beholding the Passion; when by means thereof they should dive into the same with a steadier eye, and search deeper to the Intimatest secrets of this stupendous Mystery, there to find that supreme God clothed with Mortal Flesh, beaten with stripes, bored with nails, and cruelly fastened to a Cross, till the ravished Soul roared out, and were forced to go forth of herself; they on the contrary strait forsake the Manhood, and emboldened by that small glimpse they have got, press to arise to his naked Godhead, whither nathlesse they attain not, but leave it as fluttering in the air; Or if they seem to approach it, the same is so little that the Soul soon faints, little bettered thereby, wand'ring Light-mindedly, untempered to endure the fulgour of Divine Light, but thence held off remains a Vagress, growing in no knowledge either of the Godhead alone by abstraction, or of the Godhead & Manhood together by the Passion.  
In the Passion we find the glorious Godhead suited to our Capacity, which of itself is a Light inaccessible. For, as he that would see the Sun, darts not his eyes immediately upon his glistering rays, but taking a basin or some other vessel of water, fits the same to his fight: So may we say of the Godhead, which he that desires to see, must behold it in the Manhood wherein 'tis adapted to the sight of the Soul. And as he that will look full at the Sun, rather dazzles the quickness of his sight (witness they that will look on him in his eclipse) so, those souls which overtopping the Manthood press to adhere immediately o the Godhead, do no other but blind themselves. Nor let them think that God inviteth them to his Naked Godhead when he imparts that Light; But he gives that Light that they may the better behold his Passion, and not that they should pry up to his naked Godhead: For, if the Manhood were so slightly to be left to proceed to the Godhead alone, then were it granted and concluded that the Passion is scarce at all to be minded: for, it requires some Light: If then having received that Light, we must strait fly to the naked Godhead, dismissing the Manhood; What then shall become of the knowledge of this Mystery, and the Imitation of the pattern of our Life?  
But, God by imparting such Light to us, is so fare from inviting us to behold his naked Godhead that contrariwise, he gives the Soul endeavouring the same, a touch of her mistake, saying: Turn away thy eyes from me, for they have driven me away. As if he should say, So long as thou lookedst on my Passion, thou sawst me and enjoyedst me after thy hearts desire; both Manhood and Godhead at once: But since thou withdrewest from thine eyes the glass of my Passion which proportioned me to thy capableness, and hast betook thee to behold my Godhead alone, the lustre of whose sight thy weak eves are not able to endure, I have withdrawn myself from thy sight and fled far from thee. Turn then away thine eyes from me and from my sole Godhead, and fasten them on my Passion; there thou shalt find me abundantly.  
We are not therefore by help of such Light to soar aloft, though God impart that Light unto us, unless the Attraction of the holy Ghost be so Majestical that it suspend all the powers of the Soul, as by repture or ecstasy. For, then the soul (her weak forces spent) must let go her hold, and yield to the Rapt.  
The Angel having wrestled long and strong with Jacob, at length spying light, said, Let me go, 'tis morning. The Angel represents our Lord; Jacob the Christian. Their wrestle, that lowly and lovesick duel acted betwixt God and his Spouse, who finding him in his Passion, cries out; I found him whom my soul loveth; God of God, Light of Light, very God of very God, begotten not made, consubstantial with the Father, by whom all things were made. And seeing that great God thus clothed in our flesh, and therein tortured with Torments, rapt in amazement, and drunk with his Love, fastening her eye on him in this Agony, and now inflamed with Zeal and Love, she vows never to go thence, but embracing him close, cries out; I caught him, nor will I let him go; And again with Jacob; I will not let thee go. And now his Godhead and Manhood making but one and the same person, she cannot see the one without the other. Now, here gins the wrestle: The sight of his Godhead lures her aloft, the sight of her Manhood holds him fast below. Both which she beholding with one simple sight, is drawn at once both up and down. If she twine from his Manhood, she is taken up by his Godhead: But, because she had rather see both then the Godhead alone, and how he is both mortal and immortal, great and little, also clearly discern his Love, Goodness, and other perfections and abstruse Mysteries: And lastly because she desires and burns to suffer on the Cross with her Bridegroom, she clings perpetually to his Manhood saying, I caught him, nor will I let him go till, etc. On the other side, God who never withdraws from her the sight of his Godhead, consequently by the same mounts her aloft, and sweet-speaking her by the Lure, (she fast to the Crucisix) he said, Let me go, 'tis morning: Behold my Godhead, the Beginning of eternal Life: But she wel-knowing his delight in her harmless Nay-say, and how much inflaminger 'tis to bind then to lose him, answers; I will not let thee go till thou hast blessed me; that I may behold thee both reigning in Heaven, and suffering upon the Cross, and as nakedly and perfectly love and adore thee in the one as in the other. Then her Lord seeing her Invincible, and that he cannot wind from her by the Lure of his Godhead because of her wondrous fidelity & constancy to the Cross, he overflows her with his Blessing, subscribing to all her requests in the Passion. And there he blessed her in the same place, even of his bitter Passion. In the same place, because there strength is hid●den under the weakness of the Passion. The Horns which signify strength, are in his hand: For there he broke the powers, the Bow, the shield, the sword and the battle of the World, the Flesh and the Devil.  
And these Horns of the Altar are they from which Joab could not be forced to departed; no, though King Solomon himself commanded, but choosed rather to die there; Intimating that the Passion is never to be forsaken, but persisted in to death, though some think that since God hath vouchsafed them a glimmer of the Light of his Godhead, he therefore calls them up, and to forsake the Passion. For, this humility and lowly wrestling with Christ our Lord, joys him above Measure, even when with all our heart we love the Contempt and lowness of the Passion, although he seem to invite us higher. For, than he double requites that Humility, in that Lowness revealing the height of his Godhead. And this he meant when he counselled us being bidden to the Wedding, to choose the lowest place: for than he calls us, and by the Light imparted doubles his Call uncessantly, Come up. Not to draw to his Godhead alone by forsaking his Passion, but that he may show us his Godhead there in the same place, whose sight raises the soul to the highest without distraction from the lowest.  
Urias' refused the Banquet and Princely Junkets sent him from King David, saying; The Ark of God, and Israel and Judah remain in Tents, and my Lord Joab and the servants of my Lord abide in the open field, and shall I go into my house to eat and drink? Insinuating mystically, that if in our Contemplation of the Passion of the lively Ark of God, our King let fall some dainties to us from his heavenly Table, we ought not so much to greedy on the sweet meats of Consolation that we forget him on the Cross, and that divine Ark, both remaining in so mean a Mansion, and so unworthily entreated; But rather passing by the Comfort with him that said, My soul refused Consolation, we are to lodge therewith, bewailing the Miseries of our sweetest Redeemer, and tasting in Spirit his pains and sorrows.  
This Practice Paul extols, who though he abounded with such plenty of Lights, yet professed himself to know nothing else but Jesus Christ and him crucified. And surely all his writings speak nothing but the Passion, and how himself was transformed into it: By which may well be gathered that he never abandoned it, but all his life nourished, beheld, and embraced it.  
For the third point I judge it easy to confirm that the Contemplation of the Passion, wherein appears both the Divine and humane Nature of our Lord, is perfecter than that wherein we behold his Godhead alone.  
The sole Godhead gives light ●n Contemplation: but the Manhood by example instructs in Action. Wherefore, as to Contemplate ●nd express, which is Contemplative and Active in one, is perfecter than Contemplation by itself: So the Contemplation of both Godhead & Manhood in one (as is found in the Passion,) contains more perfection than that of the Godhead alone, practised in Abstraction.  
God is more wonderful without then within himself: For in himself, he's only great, immortal, & impassable. But without himself he's both great and little, immortal and mortal, impassable and passable. 'Tis a strange thing to see a Man through excess of Love or some other passion carried without himself. But to see the same in God through his Love to us, is much more to be admired at, without Comparison. Yet, betwixt God and Man is this Dfference, that when Man is without himself, he is not within himself: But God is both at once, Alwithin and All without himself. His universal power, wisdom & goodness being absolutely without himself in his Manhood, and within himself in his Godhead. Besides, as 'tis a stranger thing that God shouldbe without then within himself: So, 'tis more excellent to behold him without then within himself.  
But, as in the practice of the Passion, such a sweetness is hidden, as never any Will naturally tasted; so the Contemplation of the same discovers such a wisdom, as never any humane understanding comprehended. And as we can come no other way to the knowledge of this taste, but only by experience; so neither is there any possibility but by the same experience to imagine what a Wisdom it is. And therefore as the one hath such sweetness in it as the world cannot believe; so the other enrolls such Mysteries and Divine secrets as Man can never imagine. The one comes by that infinite goodness infused into the Will through the practice and Union of the Cross: The other by that eternal wisdom espoused to the Understanding by Contemplation of this Mystery. Daily are new Joys of this goodness tasted: and endlessely new secrets of this Wisdom disclosed: And both exhausted from this fount of the Passion. For, as the world can never conceive how 'tis possible that a Man crowned with thorns can expend so many delights, or how the fellowship of his sufferings can inebriate the mind with such pleasures: so neither can it ever imagine how in so vile and forlorn a Condition such a height of Mystery should be comprised. And as such wondrous Joys and Mysteries are grounded in a solid staidness upon this point, that that Man is God: So on the other side our Not-finding of those delights and secrets, arises from our drowsy wavering in the same. And herein stands all the Keeping-downe of our Mystical buildings, and all the ruin of our spiritual growth, because in the Passion we duly consider not God and Man in the same person. For, if there we as verily found God as Man, and knew both to make but one only person, we should not aspire to any higher or loftier Contemplation, because we should then understand that same to be highness itself. And how can any deny the Manhood of our Lord Jesus Christ to be the loftiest Contemplation of all others, when in the same he can see nothing which is not God? It being a Sea vast and spacious, wherein every one may set sail more or less according to his Vessels burden. So that all they that fall short of the depths of the Godhead may justly blame themselves for want of capacity & Light, but never impute the jest defect to this sea of the Passion boundless and infinite. And therefore we are to stick to the same as to the ultimate end, not as to a thing low and vile, but as to God himself high and glorious; For, as he that cleaves to this man, cleaves to God, so he that embraces his Passion, enjoys the highest good.  
And surely, if in the Passion consisted not the most perfect and high Contemplation, then would not that great St. Bon. have placed it in the latter, as being higher than that of the Being of God and his Perfections, Attributes, Trinity and other Mysteries of his Godhead, saying, that Christ is the perfect Image of God naturally invisible, and that in this Contemplation we see the Manhood so miraculously exalted, so uneffably united by seeing both in one, the first and the last, the highest and the lowest, the Circumference and the Centre, A. and ●, the Caused and the Cause, the Creator and the Creature, i. the Book written within and without.  
Since then this Contemplation of the Passion is higher and perfecter than all others; I cannot but doubt that many are some ways deluded, who aspire to the nakedness and sole Contemplation of the Godhead, as to the more high and perfect: And that many more deceived in the same manner, presume thither though uncapable, supposing that true abstraction, which yet is no more but a sleepy demission of Nature. And they rest in their Manly spirit, where they should rest in the Divine.  
That therefore this holy Passion may be considered in this exercise, and drawn into practice, we must always behold it jointly with the Godhead, and the Godhead with it, by beholding always before our eyes God crucified. For, as in the first part we do and suffer That Gods Will may be done; So, in this this 3 d. we do and suffer That God may be, i. that he may live and reign in us. And as in our practice, the Will of God is almost always conjoined with his Passion, inasmuch as always things adverse to nature are to be accepted and pleasing rejected in the Active Life; So in this, God is almost always conjoined with his Cross, the same Rule of accepting and refusing being still to be followed. And as in the Active Life this Divine Will, Passion or Cross and Affliction are one and the same thing; So God and his Cross are here also one. And as there we behold the Will of God and Affliction or Cross without Multiplicity, so here we are also to see God and his Cross with one simple & the same sight. But, to determine precisely and in particular when any one is fit for this exercise, and when for each part thereof, that is indeed very difficult, I say not impossible, because of the many interpossible events, which may take away, lessen, or alter such fitness. For, first, 'tis considerable whether it be long time or short since his Conversion. Secondly, whether the manner of his Conversion be common & leaning on mere Reason, or unusual and extraordinary. Thirdly, whether naturally he be of a constant mind, or light, sudden and unsettled. Fourthly, whether hot or lukewarm. Fifthly, whether simple or subtle. Sixthly, whether alone or under a Master. And according to these Conditions and fitnesses he may enter upon these exercises, and pass along from one part to another. No other special rule can be assigned. Only in general: The first part offers itself to them that are ready to exercise the Active Life. The second squares with those that are prepared for the Contemplative. The third requires a spirit Anointed for the Life Supereminent.   
FINIS.