Miguel de Molinos Spiritual Guide

8/8/2019 Miguel de Molinos Spiritual Guide

1/104


2/104

TheFirstBook.

OftheDarkness,Dryness,andTemptationswherewith

GodpurgesSouls,andofInternalRecollection.

CHAP.I.

TotheendGodmayrestintheSoul,theHeartisalwaystobe

keptpeaceableinwhatsoeverDisquiet,TemptationandTribulation.

1.THOUarttoknow,thatthySoulistheCenter,Habitation,andtheKingdomofGod.Thattherefore,totheendtheSovereignKing

mayrestonthatThroneof thySoul, thououghtto takepains to

keep it clean, quiet, void and peaceable; clean from guilt and

defects;quietfromfears;voidofaffections,desires,andthoughts;

andpeaceableintemptationsandtribulations.

2.ThououghtalwaysthentokeepthineHeartinPeace;thatthou

may keep pure that Temple of God, andwith a right and pure

intention,thouarttowork,pray,obeyandsuffer,withoutbeingin

theleastmoved,whateveritpleasestheLordtosenduntothee.

Because it is certain, that for the good of thy Soul, and for thy

spiritual Profit, hewill suffer the envious enemytotrouble that

CityofRest,andThroneofPeace,with temptations, suggestions

and tribulations, and by the means of creature, with painful

troublesandgrievouspersecutions.

3. Be constant, and cheer up thine heart inwhatsoever disquiet

these tribulations may cause to thee. Enterwithin it, that thou

mayovercomeit;forthereinistheDivineFortress,whichdefends,

protects,andfightsforthee.IfamanhathasafeFortress,heisnot

disquieted,thoughhisenemiespursuehim;because,byretreating

withinit,thesearedisappointedandovercome.ThestrongCastle,


3/104

that will make thee triumph over all thine enemies, visible and

invisible,andoveralltheirsnaresandtribulations,iswithinthine

own Soul, because in it resides the Divine Aid and Sovereign

Succour.Retreatwithinitandallwillbequiet,secure,peaceable

andcalm.

4. It ought to be thy chief andcontinual exercise, to pacifie that

ThroneofthyHeartthattheSupremeKingmayresttherein.The

waytopacifieit,willbe,toenterintothyselfbymeansofinternal

recollection; all thy protection is to be Prayer and a loving

recollectionintheDivinePresence.Whenthouseestthyselfmore

sharplyassaulted,retreatintothatregionofPeace,wherethou'lt

findtheFortress.Whenthou aremore faint-hearted, betake thy

self to this refuge of Prayer, theonlyArmor forovercoming the

enemy, and mitigating tribulation: thou ought not to be at a

distance from it in a Storm, to the end thoumayest, as another

Noah,experiencetranquility,securityandserenity,andtotheend

thywillmayberesigned,devout,peacefulandcourageous.

5. Finally, be not afflicted nor discouraged to see thy self faint-

hearted, he returns to quiet thee, that still he may stir thee,because this Divine Lord will be alonewith thee, to rest in thy

Soul,andformthereinarichThroneofPeace;thatwithinthine

own heart, by means of internal recollection, and with his

heavenlyGrace, thoumay look for silence in tumult, solitude in

company, light indarkness, forgetfulness inpressures, vigour in

despondency, courage in fear, resistance in temptation, peace in

war,andquietintribulation.


4/104


5/104

9.ThatkindofPrayerisnotonlytheeasiest,butthemostsecure;

because it is abstracted from the operations of the Imagination,

that is always exposed to the Tricks of the Devil, and the

extravaganciesofMelancholy,andRatiocination,whereintheSoul

iseasilyDistracted,andbeingwraptupinspeculation,reflectson

itself.

10.WhenGodhadamindtoinstructhisownCaptainMoses,and

givehimthetwoTabletsoftheLaw(Exod.24.),writteninStone,

hecalledhimuptotheMountain,atwhattimeGodbeingthere

with him, the Mount was Darkened and environed with thick

Clouds,Moses standing idle, not knowingwhat to think or say.

SevendaysafterGodcommandedMoses,tocomeuptothetopof

theMountain,whereheshow'dhimhisGlory,andfilledhimwith

greatConsolation.

11.SointheBeginning,whenGodintendsafteranextraordinary

manner,toguidetheSoulintotheSchoolofthedivineandloving

Notices of the internal Law, he makes it go with Darkness, and

Dryness,thathemaybringitneartohimself,becausetheDivine

Majestyknowsverywell,thatitisnotbythemeansofonesownRatiocination, or Industry, that a Soul draws near to him, and

understands the Divine Documents; but rather by silent and

humbleResignation.

12.ThePatriarchNoahgaveagreatinstanceofthis;whoafterhe

hadbeenbyallmenreckonedaFool,floatinginthemiddleofa

ragingSea,wherewiththewholeWorldwasoverflowed,without

SailsandOars;andenvironedwithwildBeasts,thatwereshutupintheArk,walkedbyFaithalone,notknowingnorunderstanding

whatGodhadamindtodowithhim.

13.Whatmostconcernsthee,OredeemedSoul,isPatience,notto

desist from the Prayer thou art about, though thou can'st not

enlarge in Discourse. Walk with firm Faith, and a holy Silence,

dying inthyself,withall thynatural Industry, trusting thatGod

who is he who is, and changes not; neither can err, intendsnothing but thy good. It is clear that he who is at dying, must


6/104

needs feel it, but howwell is time employed,when the Soul is

dead, dumb, and resigned inthepresenceof God, therewithout

anyclutterordistraction,toreceivetheDivineInfluences.

14.TheSensesarenotcapableofdivineBlessings;henceifthouwouldbeHappyandWise;beSilentandBelieve;Sufferandhave

Patience;beConfidentandWalkon;itconcernstheefarmoreto

holdthyPeace,andtoletthyselfbeguidedbythehandofGod,

thantoenjoyalltheGoodsofthisWorld.Andthoughitseemto

thee,thatthoudoesnothingatall,andartidlebeingsoDumband

Resigned;yetitisofinfinitefruit.

15. Consider theblindedBeast that turns theWheel of theMill,which though it see not, neither knowwhat it does, yet does a

greatWorkingrindingtheCorn,andalthoughittastenotofit;yet

itsMasterreceivesthefruit,andtastesofthesame.Whowould

notthink,duringsolongatimethattheSeedliesintheEarth,but

thatitwerelost?Yetafterwardsitisseentospringup,growand

multiply.GoddoesthesamewiththeSoul,whenhedeprivesitof

ConsiderationandRatiocination:Whil'stitthinksitdoesnothing,

and is, in a manner undone, in time it comes to it self again,improved, disengaged, and perfect, having never hoped for so

muchfavour.

16.Take care then that thou afflict not thy self, nor draw back,

thoughthoucan'stnotenlargethyself,anddiscourseinPrayer;

suffer, hold thy peace, and appear in the presence of God;

persevere constantly, and trust to his infinite Bounty, who can

giveuntotheeconstantFaith,truelight,anddivineGrace.Walkasif thouwereblindfolded,without thinking or reasoning; put thy

selfintohiskindandpaternalhands,resolvingtodonothingbut

whathisdivineWillandPleasureis.


7/104

CHAP.III.

ASequelofthesameMatter.

17.ITisthecommonopinionofalltheholyMenwhohavetreatedoftheSpirit,andofalltheMysticalMatters:ThattheSoulcannot

attain to perfection and an union with God, by means of

Meditation, and Ratiocination: Because that is only good for

beginningthespiritualWay,totheendonemayacquireahabitof

Knowledge, of thebeauty of Vertue, anduglinessof Vice:which

habit in the opinion of SaintTeresa, may be attained to in Six

Months time and according to S.Bonaventure(In prolp. de Mist.Theol.page655)intwo.

18.Ohoware,inamannerinfinitenumbersofSoulstobepitied,

who from the beginning of their Life to the end, employ

themselves in meer Meditation, constraining themselves to

Reason, although God Almighty deprive them of Ratiocination,

thathemaypromotethemtoanotherState,andcarrythemona

moreperfectkindofPrayer,andsoformanyyearstheycontinueimperfect,andinthebeginning,withoutanyprogressorhavingas

yetmadeone step in theway of the Spirit; beating theirBrains

about the frame of the Place, the choice of the Minutes,

Imaginations, and strained Reasonings, seeking God without,

wheninthemeantime,theyhavehimwithinthemselves.

19.St.Austin(Soliloq.C.31)complainedofthat,inthetimewhen

GodledhimtotheMysticalWay,sayingtohisDivineMajestie, I,

Lord, went wandering like a strayed Sheep, seeking thee with

anxiousReasoningwithout,whil'stthouwastwithinme,Iwearied

my self much in looking for thee without and yet thou hast thy

habitationwithinme;IfIlongandbreatheafterthee,Iwentround

the Streets andPlaces of the City of thisWorld, seeking thee and

foundtheenot;because,invainIsoughtwithoutforhim,whatwas

withinmyself.


8/104

20.TheAngelicalDoctorSt.Thomas,forallhewassocircumspect

in his Writings, may seem yet to jeer those, who go always in

searchofGodwithout,bymeansofRatiocination,whentheyhave

him present within themselves. There is great Blindness, and

excessiveFollyinsome,(saystheSaint-Ocuse.6.C.3.infin.)who

always seek God, continually sigh after God, often long for God,

invocate and call upon God daily in Prayer; they themselves

(according to theApostle)being the livingTempleofGod,andhis

true Habitation, since their Soul is the Seat and Throne of God,

where hecontinually rests.Who then, but aFool,will look for an

Instrument abroad, when he knows he has it fast shut up within

Doors?OrwhocanrefreshhimselfwiththeFoodhedesires,andyet

not taste it? Such exactly is the Life of some just men, always

seeking, and never enjoying, and therefore all their Works are

imperfect.

21.Itiscertain,thatOurLordChristtaughtPerfectiontoall,and

ever will have all to be Perfect, particularly the Ignorant and

Simple.HeclearlymanifestedthisTruth,whenforhisApostles,he

chose the Smallest andmost Ignorant, saying (Matth. II.) to his

EternalFather, Ithankthee,OFather,LordofHeavenandEarth,

becausethouhasthidthesethingsfromtheWiseandPrudent,and

hastrevealedthemuntoBabes.Anditiscertain,thatthesecannot

acquirePerfection, byacuteMeditations, andsubtleReasonings,

though they be as capable as the most Learned, to attain to

Perfection, by the affections of the Will, wherein principally it

consists.

22. St.Bonaventure, teaches us not to form Conceptions of any

thing, no not of God, because it is Imperfection to make

Representations, Images, and Ideas, how subtle or ingenious

soever,eitheroftheWill,oroftheGoodness,Trinity,andUnity;

nay,oftheDivinePresenceitself:Inrespectthat,thoughallthese

RepresentationsappearDeiform,yetaretheynotGod,whoadmits

ofnoImage,norForm.Nonibi (says theSaint -Mist.Theol.p.2.,

Vn.p.685.)oportetcogitareresdecreaturisnecde,Angelis,necde

Trinitate, quia hc sapientia per affectus desideriorum, non per

meditationem,prviamdebetconsurgere.Wemustnotherethink


9/104

anythingofCreature,ofAngels,norofGodhimself,becausethat

Wisdom and Perfection, is not acquired by nice and quaint

Meditation,butbythedesireandaffectionoftheWill.

23.Theholyman cannot speakmoreclearly;and thouwould'stdisquietthyself,andleaveoffPrayer,becausethouknow'stnot,

orcan'stnottellhowtoenlargetherein,thoughthoumay'sthave

agoodWill,goodDesire,andpureIntention?IftheyoungRavens

forsakenoftheold,becauseseeingthemwithoutBlackFeathers,

theythinkthemSpurious,arebytheDewofHeavenfedthatthey

may not perish; what will he do to redeem Souls, though they

cannot speak nor reason, if they believe, trust, and open their

Mouths to Heaven,declaring their wants: Is itnotmore certain

thattheDivineBountywillprovideforthem,andgivethemtheir

necessaryFood?

24.Manifestitis,thatitisagreatMartyrdom,andnosmallGiftof

God,fortheSoul,findingitselfdeprivedofthesensiblePleasures

it had, towalk by holy Faithonly, through thedark, anddesert

PathsofPerfection,towhich,notwithstanding,itcanneverattain

butbythispainful,thoughsecuremeans.Whereforeendeavourtobeconstant,andnotdrawback,thoughDiscoursebewantingto

thee inPrayer, believe at that time firmly, bequietly silent, and

patientlypersevere ifthouwouldestbe happy,and attainto the

DivineUnion,eminentrest,andtotheSupreamInternalPeace.


10/104

CHAP.IV.

TheSoulisnottoafflictitself,norintermitPrayer,becauseit

seesitselfencompassedwithdryness.

25.THOUshaltknowthattherearetwosortsofPrayer,theonetender, delightful, amicable, and full of sentiments; the other

obscure, dry, desolate, tempted, and darksome. The first is of

Beginners, the second of Proficients,who are in theprogress to

Perfection.GodgivesthefirsttogainSouls,thesecondtopurifie

them.WiththefirstheusesthemlikeChildren;withthesecondhe

beginstodealwiththemaswithstrongmen.

26.ThisfirstWaymaybecalledtheAnimalLife,andbelongsto

themwhogointhetractofthesensibleDevotion,whichGoduses

to give to Beginners, to the end that being endowed with that

small relish, as thenaturalman iswith thesensibleObject, they

may addict themselves to thespiritualLife. Thesecond iscalled

theLifeofmen,andbelongstothose,whonotmindingsensible

Pleasures,fightandwaragainsttheirownPassions,thattheymayconquerandobtainPerfection,theproperemploymentofmen.

27.Assurethyself,thatdrynessoraridityistheInstrumentofthy

Good, because it is nothing else but a want of sensibility, that

Remora{hindranceordrag},whichputsastoptotheflightofalmostall

Spiritual Men, and makes them even draw back, and leave off

Prayer: as may be seen in many Souls, which only persevere

whil'sttheytastesensibleConsolation.

28.KnowthattheLordmakesuseoftheVeilofDryness,tothe

endwemaynotknowwhatheisworkinginus,andsobehumble;

because if we felt and knew what he is working in our Souls,

satisfaction and presumption would get in, imagining that we

weredoingsomegoodthing,andreckoningourselvesverynear

toGod;whichwouldbeourundoing.


11/104

29.LaythisdownasafirmgroundinthineHeart,thatforwalking

in the InwardWay, all sensibilitie should first be removed; and

thatthemeansGodusesforthatisdryness.Bythatalsohetakes

away reflection, or that view,whereby the Soul Eyes what it is

doing,theonlyimpedimentthatobstructstheadvancingforward,

andGodcommunicatinghimself,andoperatinginit.

30.Thououghtestnotthentoafflictthyself,northinkthatthou

reapestnofruit,becauseincomingfromaCommunionorPrayer,

thouhastnot theexperienceofmanysentiments,since that is a

manifestCheat.TheHusbandmanSowsinonetimeandReapsin

another: So God, upon occasions, and in his own due time,will

help them to resist Temptations, andwhen least thou thinkest,

willgivetheeholypurposes,andmoreeffectualdesiresofserving

him. And to the end, thou mayest not suffer thy self to be

transported, by the violent suggestion of the Enemy, who will

enviouslyperswade thee, that thoudo'st nothing, and that thou

losesttime,thatsothoumayestneglectPrayer:I'lldeclaretothee

some of the infinite fruits, that thy Soul reaps from that great

dryness.

31. The first is to persevere inPrayer, fromwhich fruit springs

manyotheradvantages.

II.Thou'ltfindaloathingofthethingsoftheWorld,whichbylittle

andlittletendstothestiflingofthebaddesiresofthypastLife,

andtheproductionofothernewonesofservingGod.

III. Thou'lt reflect upon many failings on which formerly thoudidstnotreflect.

IV. Thou'lt find, when thou are about to commit any evil, an

advertencyinthyHeart,whichrestrainstheefromtheexecution

ofit,andatothertimesfromSpeaking,Lamenting,orRevenging

thyself; that'll takethee off fromsomelittle earthyPleasure,or

from this or t'other Occasion, or Conversation, into which

formerly thouwas running ingreatPeace and Security,withouttheleastCheckorRemorseofConscience.


12/104

V.Afterthatthroughfrailty,thouhastfallenintosomelightfault,

thou'ltfeelaReproofforitinthySoul,whichwillexceedingafflict

thee.

VI.Thou'lt feelwithin thyself, desiresof suffering, and of doingthewillofGod.

VII.AninclinationtoVirtue, andgreatereaseinovercoming thy

self,andconqueringthedifficultiesofthePassions,andEnemies

thathindertheeintheway.

VIII.Thoul'tknowthyselfbetter, andbe confoundedalso inthy

self,feelintheeahighesteemofGodaboveallcreatedBeings,acontempt of Creatures, and a firm Resolution not to abandon

Prayer,thoughthouknowestthatitwillprovetotheeamostcruel

Martyrdom.

IX. Thoul't be sensible of greater Peace in thy Soul, love to

Humility,confidenceinGod,submission,andabstractionfromall

Creatures; and finally the Sins thou hast omitted since the time

thatthouexercisedthyselfinPrayer,aresomanysigns,thattheLord is working in thy Soul, (though thou knowest it not) by

meansofdryPrayer;andalthoughthoufeelestitnotwhilstthou

artinprayer,thou'ltfeelitinhisduetime,whenheshallthinkit

fit.

32.AlltheseandmanyotherfruitsarelikenewBudsthatspring

fromthePrayer,whichthouwould'stgiveover,becauseitseems

to thee to be dry, that thou seestno Fruit of it, nor reapestnoadvantage therefrom. Be constant and perseverewith Patience,

forthoughthouknowestitnot,thySoulisprofitedthereby.


13/104

CHAP.V.

Treatingofthesamething,declaringhowmanywaysof

Devotionthereare,andhowthesensibleDevotionistobe

disposed;andthattheSoulisnotidle,thoughitreasonnot.

33.THEREaretobefoundtwosortsofDevotion,theoneessentialand true; the other accidental and sensible. The essential, is a

promptitude of mind to do well, (1) (S.Thom.2.2.q.82.art.I.) fulfil

thecommandsofGod,andtoperformallthingsbelongingtohis

service,though,throughhumanfrailty,allbenotactuallydoneas

is desired. (2) (Suar.t.2.de.Pel.l.2.c.6.n.16&18.) This is trueDevotion,thoughitbenotaccompaniedwithpleasure,sweetness,

delight, nor tears, but rather it is usually attended with

temptation,dryness,anddarkness.

34. Accidental and sensible Devotion is, (3) (St.Bern.Ser.I.de

Nat.Dom.Suarez inMolindeOration.c.6.) when good desires are

attendedwithapleasantsoftnessofheart,tendernessoftears,or

othersensibleaffections.Thisisnot tobe soughtafter,nay, itisrathermoresecuretoweanthewillfromit,andtosetlightbyit;

becausebesidesthatitisusuallydangerous,it isagreatobstacle

to progress, and the advancement in the Internal Way. And

therefore we ought only to embrace the true and essential

Devotion,whichisalwaysinourpowertocomeby,seeingevery

onedoinghisdutymaywith the assistance of theDivine Grace

acquire it. And thismaybe hadwith God, with Christ,with the

Mysteries,withtheVirgin,andwiththeSaints.

35. Some think that when Devotion and sensible Pleasure are

given them, they are Favours of God, that thence forward they

havehim,andthatthewholelifeistobespentinbreathingafter

that delight; but it is a cheat, because it is no more, but a

consolation of nature, and a pure reflexion, wherewith the Soul

beholdswhatitdoes,andhindersthedoing,orpossibilityofdoing

anything,theacquisitionofthetruelight,andthemakingofonestepinthewayofperfection.TheSoulisapureSpiritandisnot

felt;andsotheinternalacts,andofthewill,asbeingtheactsof


14/104

theSoulandspiritual,arenotsensible:HencetheSoulknowsnot

ifitliveth,nor,formostpart,issensibleifitacteth.

36.Fromthisthoumayestinfer,thatthatDevotionandsensible

Pleasure, is not God, not Spirit, but the product of Nature; thatthereforethououghtesttosetlightby,anddespiseit,butfirmlyto

persevere inPrayer, leaving thy self to the conductof God,who

willbetotheelightinaridityanddarkness.

37.Thinknotthatwhenthouartdryanddarksominthepresence

of God,with faith and silence, that thoudo'st nothing, that thou

losest time, and that thou are idle, becausenot towait on God,

according to the saying of St. Bernard (Tom.5.in Fract. de vit.solit.c.8.p.90.),isthegreatestidleness:OtiosumnonestvacareDeo;

inimonegotiorumomniumhocest;Andelsewherehesayeth,that

thatidlenessoftheSoulisthebusinessofthebusinessesofGod.

Hocnegotiummagnumestnegotium.

38. It is not to be said, that the Soul is idle; because though it

operate notActively, yet the Holy Ghost operates in it. Besides

that, it is not without all activity, because it operates, thoughspiritually,simply,andintimately.FortobeattentivetoGod,draw

neartohim,to followhisinternalInspirations,receivehisdivine

Influences,adorehiminhis ownintimate center, reverencehim

withthepiousAffectionsoftheWill,tocastawaysomanyandso

fantastical imaginations, and with softness and contempt to

overcome so many temptations: all these, I say, are true acts

though simple, wholly spiritual, & in a manner imperceptible,

throughthegreattranquility,wherewiththeSoulexertsthem.


15/104

CHAP.VI.

TheSoulisnottobedisquieted,thatisseesitselfencompassed

withDarkness,becausethatisanInstrumentofitsgreater

Felicity.

39.THEREaretwosortsofDarkness:someunhappy,andothershappy : the first are such as arise from sin, and are unhappy,

because they lead the Christian to an eternal precipice. The

second are those which the Lord suffers to be in the Soul, to

groundandsettleitinvertue;andthesearehappy,becausethey

enlightenit,fortifieit,andcausegreaterlighttherein,sothatthououghtestnottogrieveanddisturbthyself,norbedisconsolatein

seeingthyselfobscureanddarksom,judgingthatGodhathfailed

thee,andthelightalsothatthouformerlyhadtheexperienceof;

thououghtestratheratthattimepersevereconstantlyinPrayer,it

being amanifest sign, that God of his infinite mercy intends to

bring thee into the inward path, and happyway of Paradise. O

how happy wilt thou be, if thou embrace it with Peace and

Resignation,astheinstrumentofperfectQuiet,trueLight,&ofallthyspiritualGood.

40.Knowthenthatthestreightest,mostperfectandsecurewayof

proficients, is the way of darkness: because in them the Lord

placed his ownThrone;And (Psalm18. )Hemadedarknesshis

secret place. By them the supernatural Lightwhich God infuses

into the Soul, grows and increases. Amidst them Wisdom and

strongLovearebegotten,bydarknessthesoulisannihilated,and

the species,which hinder the right viewof thedivine Truth, are

consumed.BythismeansGodintroducestheSoulbytheInward

WayintothePrayerofRest,andofperfectContemplation,which

so few have the experience of. Finally; by darkness the Lord

purgest the senses and sensibility, which hinder the mystical

progress.


16/104

41. See now if darkness be not to be esteemed and embraced.

Whatthououghtesttodoamidstthem,istobelieve,thatthouart

beforetheLord,andinhisPresence;butthououghtesttodoso,

witha sweet and quiet Attention; not desire to knowany thing,

norsearchafterdelicacies, tendernessorsensibledevotions,nor

do any thing but what is the good Will and Pleasure of God;

Because otherwise thouwilt onlymake circles, all thy life time,

andnotadvanceonesteptowardPerfection.

CHAP.VII.

TotheendtheSoulmayattaintothesupremeInternalPeace,

itisnecessary,thatGodpurgeitafterhisWay,becausethe

exercisesandmortificationsthatofitselfitsetsabout,arenot

sufficient.

42.SO soonas thou shalt firmly resolve tomortifiethyexternalsenses, that thoumay'st advance towards the highmountain of

Perfection, and Unionwith God; His divine Majesty will set hishand to the purging of thy evil inclinations, inordinate desires,

vain complacency, self-love and pride, and other hidden vices,

which thou knowestnot, and yet reign in the innerparts of thy

Soul,andhindertheDivineUnion.

43.Thou'ltneverattaintothishappystate,thoughthoutirethy

selfoutwith the external actsofMortificationsandResignation,

untilthisLordpurgetheeinwardly,anddisciplinethee,afterhisown way, because he alone knows how secret faults are to be

purgedout.Ifthoupersevereconstantly,he'llnotonlypurgethee

fromaffectionsandengagementstonaturalandtemporalgoods,

butinhisowntimealsohewillpurifietheewiththesupernatural

and sublime, such as are internal Communications; inward

Raptures and Extasies, and other infused Graces, on which the

Soulrestsandenjoysitself.


17/104

44. Godwill do all this in thy Soul by means of the cross, and

dryness,ifthoufreelygiveththyconsenttoitbyresignation,and

walkingthroughthosedarksomanddesertways.Allthouhastto

do,istodonothingbythyownchoicealone.Thesubjectionofthy

liberty,isthatwhichthououghtesttodo,quietlyresigningthyself

upineverythingwherebytheLordshallthinkfitinternallyand

externally to mortifie thee: because that is the only means, by

which thy Soul can become capable of the divine influences,

whil'st thou sufferest internal and external Tribulation, with

Humility, Patience, and Quiet; not thePenances,Disciplines and

Mortifications,whichthoucouldestimposeuponthyself.

45.TheHusbandmansetsagreateresteemupontheplantswhich

he sowsintheGround, thanthose that springupof themselves,

because these never come to seasonable maturity. In the same

mannerGodesteemsandisbetterpleasedwiththevertue,which

he sows and infuses into the Soul (as being sunk into its own

nothingness,calmandquiet,retreatedwithinitsowncenter,and

without any election) thanall the other vertueswhich the Soul

pretendstoacquirebyitsownelectionandendeavours.

46. Itconcernsthee onlythen, toprepare thine heart, likeclean

paper,whereintheDivineWisdommayimprintcharacterstohis

ownliking.OhowgreataworkwillitbeforthySoultobewhole

hours together in Prayer, dumb, resigned, and humble, without

acting,knowing,ordesiringtounderstandanything.

CHAP.VIII.

ASequelofthesame.

47.WITH new efforts thoul't exercise thy self, but in anothermannerthanhitherto,givingthyconsenttoreceivethesecretand

divineOperations,andtobepolished,andpurifiedbythisLord,

which is the only means whereby thou will become clean &purged from thine ignorance and dissolutions. Know, however,


18/104

that thou art to be plunged in a bitter sea of sorrows, and of

internal and external pains, which torment will pierce into the

mostinwardpartofthySoulandBody.

48.Thoul't experience, that the creatureswill forsake thee, nay,those too from which thou hoped'st for most Favour and

Compassioninthystreights;thebrooksofthyfacultieswillbeso

dried up, that thou shalt' not be able to formany ratiocination,

nay,nor somuchas to conceive agood thoughtof God.Heaven

will seem to thee to be of brass, and thou shalt receiveno light

fromit.Norwill the thought comfort thee, that in times past so

muchlightanddevoutconsolationhaverainedintothySoul.

49. The invisible enemies will pursue thee with scruples,

lascivious suggestions, and unclean thoughts, with incentives to

impatience, pride, rage, cursing and blaspheming the Name of

God, his Sacraments, and holy Mysteries. Thou'lt find a great

lukewarmness,loathing,andwearisomnessforthethingsofGod;

and obscurity and darkness in thy understanding; a faintness,

confusion and narrowness of heart; such a coldness and

feeblenessofthewilltoresist,thatastrawwillappeartotheeabeam.Thydesertionwillbesogreat,thatthou'ltthinkthereisno

more a God for thee, and that thou are rendered incapable of

entertaining a good desire: so that thou'lt continue shut up

betwixttwowalls,inconstantstreightsandanguish,withoutany

hopesofevergettingoutofsodreadfulanoppression.

50. But fear not: all this is necessary for purging thy Soul, and

making it know its own misery, and sensibly perceive theannihilation of all the passions, and disordinate appetites,

wherewith it rejoyced it self. Finally, to the end the Lord may

refineand purifie thee afterhisownmannerwith those inward

torments,wiltthounotcasttheJonasofsenseintothesea,that

therebythoumayestprocureit?Withallthyoutwarddisciplines

andmortifications, thou'lt never have true light, nor make one

steptowardsperfection:sothat thouwilt stopinthebeginning,

and thy Soul will not attain to the amiable rest, and supreaminternalpeace


19/104

CHAP.IX.

TheSouloughtnottobedisquieted,nordrawbackinthe

SpiritualWay,becauseitfindsitselfassaultedby

Temptations.

51.OURownnatureissobase,proudandambitious,andsofullofits own appetites, its own judgements and opinions, that if

temptationsrestraineditnot,itwouldbeundonewithoutremedy.

The Lord then seeing ourMisery and perverse inclination, and

therebymovedtocompassion,suffersustobeassaultedbydivers

thoughts against the Faith, horrible temptations, and by violentand painful suggestions of impatience, pride, gluttony, luxury,

rage, blasphemy, cursing, despair, and an infinite number of

others,totheendwemayknowourselvesandbehumble.With

these horrible temptations, that infinite goodness humbles our

pride,givingusinthemthemostwholesomemedicine.

52.Allourrighteousness(asIsaiah saith)areasfilthyrags,(Chap.

64.6.)throughthestainsofvanity,conceitedness,andself-love.Itis necessary they be purified with the fire of tribulation and

temptation,thatsotheymaybeclean,pure,perfectandagreeable

totheeyesofGod.

53.Therefore theLordpurifies theSoulwhich he calls,andwill

haveforhimself,withtheroughfileoftemptation,withwhichhe

polishes it from the rust of pride, avarice, vanity, ambition,

presumption,andself-conceitedness.Withthesame,hehumbles,

pacifies and exercises it,making it to know its ownmisery. By

means thereofhe purifies and strips theheart to the end all its

operationsmaybepure,andofinestimablevalue.

54. Many Souls when they suffer these painful torments, are

troubled, afflicted, and disquieted, it seeming to them, that they

beginalreadyinthislifetosuffereternalpunishments;andifby

misfortune they go to an unexperienced Confessor, instead of

comforting them, he leaves them in greater confusion and

perplexities.


20/104

55.Thatthoumayestnotloseinternalpeace,itisnecessarythou

believe, that it is the goodness of divine mercy, when thus it

humbles,afflictsandtrysthee;sincebythatmeansthySoulcomes

to have a deep knowledge of itself, reckoning it self the worst,

mostimpiousandabominableofallSoulsliving,andhencewith

humilityandlowlinessitabhorsitself.OhowhappywouldSouls

be,iftheywouldbequietandbelieve,thatallthesetemptations

are causedbytheDevil, and received fromthehandofGod, for

theirgainandspiritualprofit.

56.Butthou'ltsay,thatitisnottheworkoftheDevil,whenhe

molests thee by means of creatures, but the effect of thy

neighboursfaultandmalice,inhavingwrongedandinjuredthee.

Know that that is another cunning and hidden temptation,

because thoughGodwillsnot thesinof another,yethewillshis

own effect in thee, and the troublewhich accrues to thee from

another'sfault,thathemayseetheeemprovedbythebenefitof

patience.

57. Doest thou receive an injury from anyman? there are two

thingsinit,thesinofhimthatdoesit,andthepunishmentthatthou sufferest; the sin is against thewill of God, and displeases

him,thoughhepermitit;thepunishmentisconformedtohiswill,

andhewillsitforthygood,whereforethououghtesttoreceiveit,

asfromhishand.ThePassionandDeathofourLordChrist,were

the effects of the wickedness and sins of Pilate, and yet it is

certain, that God willed the death of his own Son for our

redemption.

58. Consider how the Lordmakes use of another's fault for the

goodofthySoul.OthegreatnessoftheDivineWisdom,whocan

pryintothedepthofthesecretandextraordinarymeans,andthe

hiddenpathswherebyhe guides theSoul,whichhewould have

purged,transformedanddeified.


21/104

CHAP.X.

WhereinthesamePointishandled.

59.THATtheSoulmaybethehabitationofthecelestialKing,itisnecessary, that it should be pure and without any blemish;

whereforetheLordpurifiesitasgoldinthefurnaceofterribleand

grievoustemptations.Certainitis,thattheSoulneverloves,nor

believes more, than when it is afflicted and baited with such

temptations; because those doubtings and fears that beset it,

whetheritbelieveornot;whetheritconsentornot,arenothing

elsebutthequaintnessesoflove.

60.Theeffectsthat remain intheSoulmakethisveryclear;and

commonly these are a loathing of it self with amost profound

acknowledgmentofthegreatnessandomnipotenceofGod,agreat

confidence in the Lord, that he will deliver it from all risk and

danger;believingandconfessingwithfargreatervigouroffaith,

thatitisGodwhogivesitstrengthtobearthetormentsofthese

temptations, because it would naturally be impossible,considering the force and violence wherewith sometimes they

attack,toresistonequarterofanhour.

61.Thouarttoknowthen,thattemptationisthygreathappiness,

sothatthemoreitbesetsthee,themorethououghtesttorejoyce

in Peace, instead of being sad, and thankGod for the favour he

does thee. In all these temptations, and odious thoughts, the

remedythatistowork,istodespisethemwithastayedneglect,

becausenothingmoreafflictstheproudDevil,thantoseethathe

isslightedanddespised,asareallthingselsethathesuggeststo

us.Andthereforethouarttotarrywithhim,asonethatperceives

himnot,andtopossessthyselfinthypeacewithoutrepining,and

withoutmultiplyingReasonsandAnswers;seeingnothingismore

dangerous, than to vie in reasons with him who is ready to

deceivethee.


22/104

62.TheSaintsinarrivingatholiness,passedthroughthisdoleful

valleyoftemptation,andthegreaterSaintstheywere,thegreater

temptationstheygrapledwith.NayaftertheSaintshaveattained

to holinessandperfection; theLord suffers themtobe tempted

withbrisktemptations,thattheirCrownmaybethegreater,and

thatthespiritofVain-glorymaybechecked,orelsehindredfrom

entringinthem,keepingtheminthatmannersecure,humble,and

sollicitousoftheircondition.

63.Finallythouarttoknow,thatthegreatestTemptationistobe

withoutTemptation;whereforethououghtesttobegladwhenit

assaultsthee,andwithResignation,PeaceandConstancyresistit:

BecauseifthouwiltserveGod,andarriveatthesublimeRegionof

Internal Peace; thou must pass through that rugged Path of

Temptation;putonthatheavyArmor;fightinthatfierceandcruel

War, and in that burning Furnace, polish, purge, renew, and

purifiethyself.

CHAP.XI.

DeclaringtheNatureofinternalRecollection,andinstructing

theSoulhowitoughttobehaveitselftherein,andinthe

SpiritualWelfare,wherebytheDevilendeavourstodisturbit

atthattime.

64.INTERNALRecollectionisFaith,andSilenceinthePresenceofGod.Hencethououghtesttobeaccustomedtorecollectthyselfin

hisPresence,withanaffectionateattention,asonethatisgivenup

to God, and united unto him, with Reverence, Humility and

Submission,beholdinghiminthemostinwardrecessofthineown

Soul,withoutForm,Likeness,Manner,orFigure;intheviewand

general nature of a loving and obscure Faith, without any

distinctionofPerfectionorAttribute.


23/104

65.Therethouarttobewithattention,andasincereregard,with

a sedate heedfulness, and full of Love towards the same Lord,

resigninganddeliveringthyselfupintohishands,totheendhe

may dispose of thee, according to his good Will and Pleasure;

withoutreflectingonthyself;nay,noronPerfectionitself.Here

thouarttoshutuptheSenses,trustingGodwithallthecareofthy

Welfare,andmindingnothingoftheaffairsofthisLife.Finally,thy

Faith ought to be pure, without Representations or Likeness:

SimplewithoutReasonings,andUniversalwithoutDistinctions.

66. The Prayer of Internal Recollectionmay bewell typified by

thatWrestling,whichtheholyScripturesays,thePatriarch Jacob

had all Night with God, until Day broke, and he Blessed him.

Wherefore the Soul is to persevere, and wrestle with the

difficulties that it will find in internal Recollection, without

desisting,untiltheSonofinternalLightbegintoappear,andthe

LordgiveithisBlessing.

67.NosoonerwiltthouhavegiventhyselfuptothyLordinthis

Inward Way, but all Hell will conspire against thee, seeing one

single Soul inwardly retired to its own Presence,makes greaterWar against the Enemy, than a thousand others that walk

externally; because the Devil makes an infinite advantage of an

internalSoul.

68. In the timeof the recollection,PeaceandResignation of thy

Soul,Godwillmoreesteemthevariousimpertinent,troublesome

and ugly thoughts that thou hast, than the good purposes, and

highsentiments.Knowthattheeffort,whichthouthyselfmayestmaketoresistThoughts,isanimpediment,andwillleavethySoul

ingreateranxietie.Thebestthingthatistobedone,issweetlyto

dispise them, to know thine own wretchedness, and peacefully

makeanOfferingtoGodoftheTrouble.

69.ThoughthoucanstnotgetridoftheanguishofThoughts,hast

no Light, Comfort, nor spiritual Sentiment: Yet be not afflicted,

neitherleaveoffrecollection,becausetheyaretheSnaresoftheEnemy: Resign thy self at the time with Vigour, endure with


24/104

Patience, and persevere in his Presence; for whil'st thou

perseverest after that manner, thy Soul will be internally

improved.

70.DoestthoubelievethatwhenthoucomestawayfromPrayerdry,inthesamemannerasthoubeganit;thatthatwasbecauseof

wantofPreparation,andthathathdonetheenogood:Thatisa

Fallacy:BecausethefruitoftruePrayerconsistsnotinenjoying

theLight,norinhavingKnowledgeofspiritualthings,sincethese

may be found ina speculative Intellect,without true Virtue and

Perfection; it only consists in enduring with Patience, and

persevering in Faith and Silence, believing that thou art in the

Lord's Presence, turning to him thyHeartwith tranquillity, and

purityofMind.Sowhilstthouperseversestinthismanner,thou'lt

have the only Preparation and dispositionwhich at that time is

necessary,andshaltreapinfinitefruit.

71.War is very usual in this internalRecollection,which onthe

onehandwilldeprivetheeofsensibility,totry,humble,andpurge

thee. On the other, invisible Enemies will assault thee with

continual Suggestions, to trouble and disquiet thee. Nature herself,apparently,willtormentthee,shebeingalwaysanEnemyto

the Spirit,which indeprivingher ofsensible Pleasures, remains

Weak,Melancholy,andfullofIrksomness,sothatitfeelsaHellin

all Spiritual Exercises, particularly in that of Prayer, hence it

grows extreamly impatient to be at an end of it, through the

uneasinessofThoughts,thelassitudeofBody,importunateSleep,

and the not being able to curb the Senses, every one of which

wouldforitsownshare,followitsownPleasure.Happyartthouif

thoucanstpersevereamidstthisMartyrdom!

72. That great Doctoress, and Mystical Mistress, Santa Teresa,

confirmsallthisbyherheavenlyDoctrine,intheLettershewrote

to the Bishop ofOsmia, to instruct him, how he was to behave

himself in Prayer, and in the variety of troublesome thoughts,

whichattackusatthattime,whereshesays(8.OfherEpistolary.):

ThereisanecessityofsufferingthetroubleofaTroopofThoughts,importuneImaginations, and the impetuosities ofnaturalNotions,


25/104

notonly,oftheSoulthroughthedrynessanddisunionithath,butof

theBodyalso, occasionedby thewant of submission to theSpirit,

whichitoughttohave.

73. These are called drynesses in Spirituals, but are veryprofitable,iftheybeembracedandsufferedwithPatience.Whoso

shallaccustomhimselftosufferthemwithoutrepining,willfrom

thatlabourdrawvastadvantage.It iscertain,thatinrecollection

the Devil frequently charges the Soul more fiercely with a

Battalion of Thoughts, to discomfit the quiet of the Soul, and

alienateitfromthatmostsweetandsecureinternalConversation,

raising horrours, to theend itmay leave itoff, reducing itmost

commonly to such a state, as if it were lead forth to a most

rigorousTorment.

74.TheBirds,whicharetheDevils,knowingthis (saidtheSaintin

the above cited Letter) prick and molest the Soul with

Imaginations, troublesome Thoughts, and the Interruptionswhich

the Devil at that time brings in, transporting the Thought,

distractingitfromonethingtoanother,andafterhehathdonewith

themattackingtheHeart,anditisnosmallfruitofPrayer,patientlytosuffertheseTroublesandImportunities.Thatisanofferingupof

ones self, in a whole burnt Sacrifice, that's to say, to be wholly

consumedintheFireofTemptation,andnopartspared.See,how

thisheavenlyMistressencouragestosufferandendureThoughts

and Temptations; because, provided they be not consented to,

theydoubletheprofit.

75. As many times as thou exercisest thy self, calmly to rejectthesevainThoughts,somanyCrownswilltheLordsetuponthy

Head,andthoughitmayseemtotheethatthoudostnothing,be

undeceiv'd, for a gooddesirewith firmness and stedfastness in

Prayer,isverypleasingtotheLord.

76.Wherefore to be there (concludes the Saint)without sensible

profit, isnot lost time; butofgreat gain,whil'stone toylswithout

Interest,andmeerlyforthegloryofGod;andthoughitmayseemtobetoylinginvain,yetitisnotso,butitisaswithChildren,whotoyl


26/104

andlabourunderthepoweroftheirFather:thoughintheevening

theyreceivenotthewagesfortheirday'swork,yetattheyear'send

they enjoy all. In fine, you see how the Saint confirms our

documentwithherpreciousDoctrine.

CHAP.XII.

ASequelofthesameMatter.

77.GODlovesnothimwhodoesmost,whohearsmost,norwhoshows greatest affection, butwho suffersmost, if he pray with

faith and reverence, believing that he is in the divine presence.

ThetruthistotakefromtheSoultheprayeroftheSenses,andof

Nature,isarigorousmartyrdomtoit,buttheLordrejoyces,andis

gladinitspeace,ifitbethusquietandresigned.Usenotatthat

timevocalPrayer,becausehoweveritbegoodandholyinitself,

yet to use it then, isamanifest temptation,whereby the enemypretends,thatGodspeaksnottothyheart,underpretextthatthou

hadnotsentiments,andthatthoulosesttime.

78.Godhathnoregardtothemultitudeofwords,buttothepurity

oftheintent.Hisgreatestcontentandgloryatthattime,istosee

theSoulinsilence,desirous,humble,quiet,andresigned.Proceed,

persevere,pray,andholdthypeace;forwherethoufindestnota

sentiment, thou'lt find a door whereby thou mayest enter intothineownnothingness;knowingthyselftobenothing,thatthou

can'stdonothing,nay,andthatthouhastnotsomuchasagood

thought.

79. How many have begun this happy practice of Prayer, and

InternalRecollection,andhaveleftitoff,pretendingthattheyfeel

nopleasure,thattheylosetime,thattheirthoughtstroublethem,

and that that Prayer is not for them, whil'st they find not anysentimentofGod,noranyabilitytoreasonordiscourse;whereas

theymighthavebelieved,beensilent,andhadpatience.Allthisis


27/104

no more, but with ingratitude to hunt after sensible pleasures,

suffering themselves to be transported with self-love, seeking

themselves,andnotGod,becausetheycannotsufferalittlepain

and dryness,without reflectingon the infinite loss they sustain,

whereas by the least act of reverence towards God, amidst

drynessandsterility,theyreceiveaneternalreward.

80. The Lord told the venerable Mother Francesca Lopez of

Valenza, and a religious of the third Order of St.Francis, three

things of great light and consequence in order to internal

recollection. Inthefirstplace,thataquarterofanhourofPrayer,

with recollectionof the senses and faculties, andwith resignation

and humility, does more good to the Soul than five days of

penitentialexercises,haircloaths,disciplines,fastings,andsleeping

onbareboards,becausetheseareonlymortificationsofthebody,

andwithrecollectiontheSoulispurified.

81.Secondly,ThatitismorepleasingtotheDivineMajesty,tohave

theSoulinquietanddevoutPrayerforthespaceofanhour,thanto

go in great Pilgrimages; becausethat in Prayer it doesgood to it

self,andtothoseforwhomitprays,givesdelighttoGod,andmeritsa high degree of glory, but in pilgrimage, commonly, the Soul is

distracted, and the Senses diverted, with a debilitation of vertue,

besidesmanyotherdangers.

82. Thirdly, That constant Prayer was to keep the Heart always

right towardsGod,andthataSoultobeinternal,ought ratherto

actwiththeaffectionoftheWill, than the toyloftheIntellect.All

thisistobereadinherLife.

83.Themore the Soul rejoyces insensible love, the less delight

Godhas in it; on the contrary, the less theSoul rejoyces in this

sensiblelove,themoreGoddelightsinit.Andknowthattofixthe

Will on God, restraining thoughts and temptations, with the

greatesttranquillitypossible,isthehighestpitchofPraying.


28/104

84. I'll conclude this Chapter by undeceiving thee of the vulgar

errour of those who say, that in this internal Recollection, or

PrayerofRest,thefacultiesoperatenot,andthattheSoulisidle

andwhollyunactive.Thisisamanifestfallacyofthosewhohave

littleexperience,becausealthoughitoperatenotbymeansofthe

memory,norbythesecondoperationoftheIntellect,whichisthe

judgment,norbythethird,whichisdiscourseorratiocination,yet

itoperatesbythefirstandchiefoperationoftheintellect,whichis

simpleapprehension,enlightenedbyholyFaith,andaidedbythe

divinegiftsoftheholySpirit.AndtheWillismoreapttocontinue

one act, than to multiply many; so that as well the act of the

Intellect, as that of the Will are so simple, imperceptible, and

spiritual, that hardly the Soul knows them, and far less reflects

uponthem.

CHAP.XIII.

WhattheSouloughttodoinInternalRecollection.

85. THOUoughtesttogotoPrayer,thatthoumayestdeliverthyself wholly up into the hands of God, with perfect resignation,

exerting an act of Faith, believing that thou art in the divine

Presence,afterwards setling in thatholy repose,with quietness,

silenceandtranquility;andendeavouringforawholeday,awhole

year,andthywholelifetocontinuethatfirstactofContemplation,byfaithandlove.

86.Itisnotyourbusinessestomultiplytheseacts,nortorepeat

sensibleaffections,becausetheyhinderthePurityofthespiritual

and perfect act of the Will, whil'st besides that these sweet

sentiments are imperfect, (considering the reflectionwherewith

they are made, the self-content, and external consolation

wherewiththeyaresoughtafter,theSoulbeingdrawnoutwardstotheexternalfaculties)thereisnonecessityofrenewingthem,


29/104

as the mystical Falcon hath excellently expressed it by the

followingsimilitude.

87.IfaJewelgiventoafriendwereonceputintohishands,itisnot

necessarytorepeatsuchadonationalreadymade,bydailytellinghim,(Sir,IgiveyouthatJewel,Sir,IgiveyouthatJewel,)buttolet

himkeepit,andnottakeitfromhim,becauseprovidedhetakeit

not,ordesignnottotakeitfromhim,hehathsurelygivenithim.

88. In the same manner, having once dedicated, and lovingly

resignedthyselftothewillofGod,thereisnothingelsefortheeto

do,buttocontinuethesame,withoutrepeatingnewandsensible

acts,providedthoutakestnotbacktheJewelthouhastoncegiven,bycommittingsomenotablefaultagainsthisdivineWill,thothou

oughteststilltoexercisethyselfoutwardlyintheexternalworks

ofthycallingandstate,forinsodoingthoudosttheWillofGod,

andwalkestincontinualandvirtualoration:Healwaysprays(said

Theophylact)whodoesgoodworks,nordoesheneglectPrayer,but

whenheleavesofftobejust.

89.Thououghtestthentoslightallthosesensibilities,totheendthy Soul may be established, and acquire a habit of internal

recollectionwhichissoeffectual,thattheresolutiononlyofgoing

to Prayer, awakens a lively presence of God, which is the

preparation to the Prayer that is about to be made; or to say

better, is no other than a more efficacious continuation of

continualPrayer,wherein the contemplativepersonought tobe

settled.

90.OhowwelldidthevenerableMotherofCantal,thespiritual

daughterofSt.FrancisofSales,practicethisLesson,inwhoseLife

arethefollowingwords,writtentoherMaster:MostdearFather,I

cannotdoanyact,itseemstomealwaysthatthisisthemostfirm

and secure disposition: my spirit in the upper part, is in a most

simpleunity;itisnotunited,becausewhenitwouldperformactsof

union (which it often sets about) it finds difficulty, and clearly

perceivesthatitcannotunite,butbeunited.TheSoulwouldmakeuse of this union, for the service of Mattins, the holy Mass,


30/104

preparationfortheCommunion,andthanksgiving;andinaword,it

would for all things be always in thatmost simple unityof spirit,

without reflecting on any thing else. To all this the holy Father

answered with approbation, perswading her to persist, and

puttingherinmind,thatthereposeofGodisinpeace.

91. Another time she wrote to the same Saint these words:

Endeavouringtodosomemorespecialactsofmysimpleintuition,

total resignation and annihilation in God, his divine goodness

rebukedme,andgavemetounderstand,thatthatproceededonly

fromtheloveofmyself,andthattherebyIoffendedmySoul.

92.Bythisthouwiltbeundeceived,andknowwhatistheperfectandspiritualwayofPraying,andbeadvisedwhatistobedonein

Internal recollection:Thou'ltknow that to theend Lovemay be

perfectandpure,itisexpedienttoretrenchthemultiplicationof

sensibleandferventActs,theSoulcontinuingquietandrestingin

that inward Silence. Because, tenderness, delight, and sweet

sentiments,which theSoul experiences intheWill, arenotpure

Spirits,butActsblendedwith the sensibility ofNature.Nor is it

perfectLove,butsensiblePleasure,whichdistractsandhurtstheSoul,astheLordtoldthevenerableMotherofCantal.

93.HowhappyandhowwellappliedwillthySoulbe,ifretreating

within it self, it there shrink into its own nothing, both in its

CenterandsuperiourPart,withoutmindingwhatitdoes;whether

itrecollectornot,whetheritwalkwellorill;ifitoperateornot,

withoutheeding,thinking,ormindinganysensiblething?Atthat

timetheIntellectbelieveswithapureAct,andtheWillloveswithperfectlove,withoutanykindofimpediment,imitatingthatpure

andcontinuedActofIntuitionandLove,whichtheSaintssaythe

BlessedinHeavenhave,withnootherdifference,thanthatthey

seeoneanotherthereFacetoFace,andtheSoulhere,throughthe

VeilofanobscureFaith.

94. O how few are the Souls, that attain to this perfectway of

Praying, because they penetrate not enough into this InternalRecollection, and Mystical Silence, and because they strip not


31/104

themselvesofImperfectReflection,andSensiblePleasure!Othat

thySoul,withoutthoughtfuladvertency,evenofitself,mightgive

itselfinPreytothatholyandspiritualTranquility,andsaywith

St.Austin (In his Confess. lib. 9. cap. 10.), Sileat anima mea, &

transeatse,nonsecogitando!Letitbesilentanddonothing,forget

it self, and plung into that obscure Faith: How secure and safe

would it be, though it might seem to it that thus unactive and

doingnothingitwereundone.

95. I'll sum up this doctrine with a Letter that the Illuminated

Mother of Cantal wrote to a Sister, and great Servant of God:

DivineBounty(saidshe)grantedmethiswayofPrayer,thatwitha

singleViewofGod,Ifeltmyselfwhollydedicatedtohim,absorpt

and reposed in him;hestill continued tome that Grace, though I

opposeditbymyInfidelity,givingwaytofear,andthinkingmyself

unprofitable in that state; for which cause, being willing to do

somethingonmypart,Iquitespoilall;andtothispresentIfindmy

self sometimesassaultedby the sameFear, though not in Prayer,

butinotherExerciseswhereinIamalwayswillingtoemploymyself

alittle,thoughIknowverywell,thatindoingsuchacts,Icomeout

ofmyCenter,andseeparticularly that that simpleViewofGod, is

myonlyremedyandhelpstill,inalltroubles,temptations,andthe

eventsofthisLife.

96. And certainly, would I have followed my internal Impulse, I

shouldhavemadeuseofnoothermeansinanythingwhatsoever,

without exception; because when I think to fortifie my Soul with

Arts,ReasoningsandResignations,thendoIexposemyselftonew

temptationsandstraights:Besidesthat,Icannotdoitwithoutgreat

violence;whichleavesmeexhaustedanddry,sothatitbehovesme

speedilytoreturntothissimpleResignation,knowingthatGod,in

thismanner,letsmesee,thatitishisWillandPleasure,thatatotal

stopshouldbeputtotheoperationsofmySoul,becausehewould

have all things done by his own divine Activity; and happily he

expectsnomoreofme,butthisonlyViewinallspiritualExercises,

andinallthepains,temptationsandafflictionsthatmaybefalmein

thislife.Andthetruthis,thequieterIkeepmySpiritbythismeans,

thebetterallthingssucceedwithme;andmycrossesandafflictions


32/104

suddenlyvanish.ManytimeshathmyblessedFatherSt. Francesof

Sales,assuredmeofthis.

97.OurlateMotherSuperiour,encouragedmefirmlytopersistin

thatway,andnottofearanythinginthissimpleViewofGod:Shetoldme,Thatthatwasenough,andthatthegreaterthenakedness,

and quietness in God are, the greater sweetness and strength

receiveththeSoul,whichoughttoendeavourtobecomesopureand

simple,thatitshouldhavenoothersupport,butinGodalone.

98. To this purpose I remember, that a few days since, God

communicated to me an Illumination, which made such an

impressionuponme,asifIhadclearlyseenhim;andthisitis,ThatIshouldneverlookuponmyself,butwalkwitheyesshut,leaningon

myBeloved,withoutstrivingtoseenorknowtheway,bywhichhe

guidesme,neitherfixmythoughtsonanything,noryetbegFavours

ofhim,butasundoneinmyself,restwhollyandsincerelyonhim.

HithertothatIlluminatedandMysticalMistress,whoseWordsdo

CreditandAuthorizeourDoctrine.

CHAP.XIV.

DeclaringhowtheSoulputtingitselfinthePresenceofGod,

withperfectResignation,bythepureactofFaith,walks

alwaysinvirtualandacquiredContemplation.

99.THOUwilttellme(asmanySoulshavetoldme)thatthoughbyaperfectResignationthouhastputthyselfinthePresenceofGod,

by means of pure Faith, as hath been already hinted, yet thou

doest not merit nor emprove, because thy thoughts are so

distracted,thatthoucanstnotbefixeduponGod.

100.Benotdisconsolate, forthoudo'stnot losetime, normerit,neitherdesistthoufromPrayer;becauseitisnotnecessary,that


33/104

duringthewholetimeofrecollection,thoushould'stactuallythink

onGod;itisenoughthatthouhastbeenattentiveinthebeginning;

providedthoudiscontinuenotthypurpose,norrevoketheactual

attentionwhichthouhadst.Ashe,whohearsMass,andsaysthe

Divine Office, performs his Duty very well, by vertue of that

primaryactualattention,thoughafterwardsheperseverenot,in

keepinghisthoughtsactuallyfixedonGod.

101. This the Angelical Doctor St. Thomas confirms, in the

followingwords:ThatfirstintentiononlyandthinkingofGodwhen

onePrays,hasforceandvalueenoughtomakethePrayer,during

all the rest of the time it continues, to be true, impetratory and

meritorious,thoughallthatwhiletherebenoactualcontemplation

on God. See now if the Saint could speak more clearly to our

purpose!

102. So that (in the Judgement of that Saint) the Prayer still

continues, though the Imagination may ramble upon infinite

numbers of thoughts, provided one consent not to it, shift not

Place, intermit not the Prayer, nor change the first Intention of

beingwithGod.Anditiscertain,thathechangesitnot,whil'sthedoesnotleavehisPlace.HenceitfollowsinsoundDoctrine,that

onemaypersevereinPrayer,thoughtheImaginationbecarried

aboutwith various andunvoluntary thoughts.HepraysinSpirit

andTruthwhoevergoesttoPrayerwiththeSpiritandIntentionof

Praying, though afterwards through Misery and Frailty his

Thoughts may straggle. Evagatio vero mentis qu fit prter

propositum,orationisfructumnontollit.

103.Butthou'ltsay,atleast,artthounottorememberwhenthou

artinthepresenceofGod,andoftensaytohim,Lordabidewithin

me;andIwillgivemyselfwhollyuptothee?Ianswerthatthereis

nonecessity for that, seeing thouhast adesign to Pray, and for

thatendwent'st to thatplace.FaithandIntentionare sufficient,

and these always continue; nay, the more simple that

remembrance be, without words, or thoughts, the more pure,

spiritual,internal,andworthyofGoditis.


34/104

104.Woulditnotbeimpertinentanddisrespectful,ifbeinginthe

PresenceofaKing,thoushould'stevernowandthensaytohim,

Sir,IbelieveYourMajestyishere?It'stheverysamething.Bythe

eyeofpureFaiththeSoulseesGod,believesinhim,andisinhis

Presence,andsowhentheSoulbelieves,ithasnoneedtosay,My

Godthouarthere;buttobelieveasitdoesbelieve,seeingwhen

Prayer-timeiscome,FaithandIntentionguideandconductitto

contemplateGodbymeansofpureFaith,andperfectResignation.

105. So that, so long as thou retractest not that Faith, and

Intention of being resigned, thou walkest always in Faith and

Resignation, and consequently in Prayer, and in virtual and

acquiredContemplation,althoughthouperceiveitnot,remember

itnot,neitherexertestnewActsandReflectionsthereon;afterthe

exampleofaChristian,aWife,andaMonk;who,thoughtheyexert

no new Acts and Remembrances, the one as to his Profession,

saying,IamaMonk,theotherastoherMatrimony,sayingIama

Wife,andthethirdastohisBaptism,saying,IamaChristian,they

cease not for all that from being, the one Baptized, the other

Married, and the third Professed. The Christian shall only be

obliged to do good Works in Confirmation of his Faith; and to

believemorewiththeHeart,thanwiththeMouth:TheWifeought

togivedemonstrationsoftheFidelitywhichshepromisedtoher

Husband: And the Monk of the Obedience which he made

professionoftohisSuperiour.

106.Inthesamemanner,theinwardSoulbeingonceresolvedto

Believe, that God is in it, and that it will notdesire nor act any

thing but through God, ought to rest satisfied in that Faith and

intention, in all its Works and Exercises, without forming or

repeatingnewActsofthesameFaith,norofsuchaResignation.


35/104

CHAP.XV.

ASequeltothesamematter.

107.THIStrueDoctrineservesnotonlyforthetimeofPrayer,butalsoafteritisover,byNightandbyDay,atallHours,andinallthe

dailyFunctionsofthyCalling,thydutyandCondition.Andifthou

tell me, thatmany times thou forgettest during awhole day, to

renewthyresignation,Ianswer,thatthoughitseemtothee,that

thouaredivertedfromit,byattendingthedailyoccupationsofthy

Vocation,asStudying,Reading,Preaching,Eating,Drinking,doing

Business,andthelike;thouartmistaken;fortheonedestroysnottheother,norbysodoingdoestthouneglecttodotheWillofGod,

nortoproceedinvirtualPrayer,asSt.Thomassays.

108.BecausetheseoccupationsarenotcontrarytohisWill,nor

contrarytothyResignation,itbeingcertain,thatGodwouldhave

theetoEat,Study,takePains,doBusiness,&c.Sothattoperform

these Exercises, which are conform'd to his Will and Pleasure,

thou departest not out of his Presence, nor from thine ownResignation.

109. But if in Prayer, or out of it thou should'st willingly be

diverted or distracted, suffering thy self deliberately to be

transported into any Passion; then it will be good for thee to

reverttoGod,andreturnintohisDivinePresence,renewingthe

purest of Faith and Resignation.However it is not necessary to

exert thoseActs,when thou findest thy self indryness, because

dryness is good and holy, and cannot, how severe soever it be,

take from thy Soul the Divine Presence, which is established in

Faith.Thououghtestnevertocalldrynessdistraction,becausein

beginners it is want of sensibility, and in proficient

abstractedness, by means whereof, if thou bear it out with

constancy, resting quiet in thine own emptiness, thy Soul will

becomemoreandmoreinward;andtheLordwillworkwonders

init.


36/104

110.StrivethenwhenthoucomestfromPrayer,totheendthou

maystreturntoitagain,nottobedistracted,nordiverted;butto

carrythyselfwitha totalresignationtotheDivineWill,thatGod

maydowiththeeandallthine,accordingtohisheavenlypleasure,

relyingon himas on a kind and loving Father.Never recal that

Intention,andthoughthoubeesttakenupabouttheAffairsofthe

Condition wherein God hath placed thee, yet thou'lt still be in

Prayer in the Presence of God, and in perpetual Resignation.

ThereforeSt.JohnChrysostomsaid(Super,5.adThessolon.,Ajust

manleavesnotofftoPray,unlessheleavesofftobeJust.Healways

prays,who always doeswell; thegooddesire is Prayer, and if the

desirebecontinued,soisalsothePrayer.

111. Thou'lt understand all that has been said, by this clear

Example, when aman begins a Journey toRome, every step he

makes in the Progress is voluntary, and nevertheless it is not

necessary,thatateverystepheshouldexpresshisdesire,orexert

anew act of theWill, saying, IamgoingtoRome, Igoto Rome:

Because, by vertue of that first intention he had of travelling to

Rome, the same Will still remains in him; so that he goes on

withoutsayingso,thoughhedoesnotwithoutintendingso;you'll

clearly find, besides, that this Traveller, with one single and

explicit of the Will and Intention, travels, speaks, hears, sees,

reasons,eats,drinks,anddoesseveralotherthings,withoutany

interruptiontohisfirstintention,notyetofhisactualjournyingto

Rome.

112. It is just so in the contemplative Soul: Aman having once

madetheresolutionofdoingtheWillofGod,andofbeing inhis

Presence,hestillperseveresinthatact,solongasherecalsnot

thesame,althoughhebetakenupinhearing,speaking,eating,or

in any other external good work or function of his Calling and

Quality. St. Thomas Aquinas expresseth all this in few words

(Contra Gentiles; l.3.c.I38.Vn 2.), Non enim Oportet quod qui

propterdeumaliquoditerarripuit,inqualibetparteitinerisdeDeo

cogitetactu.


37/104

113.Thou'ltsay,thatallChristianswalkinthisExercise,because

allhaveFaith,andmay,although they benot internal, fulfil this

DoctrineespeciallysuchasgointheexternalWayofMeditation

and Ratiocination. It is true, all Christians have Faith, andmore

particularly they who Meditate and Consider: But the Faith of

thosewhoadvancebytheInwardWay,ismuchdifferent,because

it is a lively Faith, universal and indistinct, and by consequent,

morepractical,active,effectual,andilluminated;insomuchasthe

Holy Ghost enlightens the Soul that is best disposed,most, and

that Soul is always best disposed, which holds the Mind

recollected;soproportionablytotheRecollection,theHolyGhost

Illuminates. And albeit it be true, that God communicates some

light in Meditation, yet it is so scanty and different from that

which he communicates to theMind, recollected in a pure and

universalFaith,thattheonetotheother,isnomorethanliketwo

or three Drops of Water in respect of an Ocean: since in

Meditation two or three particular Truths are communicated to

theSoul;butintheinternalRecollection,andtheExerciseofpure

and universal Faith, theWisdom of God is an abundant Ocean

which is communicated in that obscure, simple, general anduniversalKnowledge.

114. In like manner Resignation is more perfect in these Souls,

becauseitspringsfromtheinternalandinfusedFortitude,which

grows as the internal Exercise of pure Faith, with Silence and

Resignation, is continued: In themanner that the Gifts of God's

SpiritgrowincontemplativeSouls;forthoughthesedivineGifts

are to be found in all those that are in a State of Grace,

nevertheless,theyare,asitwere,dead,withoutstrength,andina

manner infinitely different from these which reign in

contemplativePersons,byreasonoftheirillustration,vivacityand

efficacy.

115. From all which, be perswaded, that the inward Soul,

accustomedtogodailyatcertainhourstoPrayer,withtheFaith

andResignationIhavementionedtothee,walkscontinuallyinthe

PresenceofGod.Allholy,expertandmysticalMasters,teachthis

true and importantDoctrine,because they haveall hadone and


38/104

thesameMaster,whoistheHolyGhost.

CHAP.XVI.

AWaybywhichonemayenterintointernalRecollection,

throughthemostHolyHumanityofourLordChrist.

116.THEREaretwosortsofSpiritualMendiametricallycontraryonetoanother:Theonesay,ThattheMysteriesofthePassionof

Christ, are always to be considered and Meditated upon: The

others running to the opposite extreme, teach, That theMeditationoftheMysteriesoftheLife,Passion,andDeathofour

Saviour, isnot Prayer,nor yet aRemembrance of them; but the

exaltedElevationtoGod,whoseDivinityContemplatestheSoulin

quietandsilence,oughtonlytobecalledPrayer.

117.ItiscertainthatourLordChrististheGuide,theDoor,and

theWay;ashehimselfhathsaidinhisownWords(John14.):Iam

theway,thetruth,andthelife. Andbefore theSoul canbe fit toenterintothePresenceoftheDivinity,andbeunitedwithit,it is

tobewashedwiththepreciousBloodofaRedeemer,andadorned

withtherichrobesofhisPassion.

118.OurLordChristwithhisDoctrineandExample,istheMirror,

theGuide of the Soul, theWay and the only Door by whichwe

enterintothosePasturesofLifeEternal,andintothevastOcean

of the Divinity. Hence it follows, that the Remembrance of thePassionandDeathofourSaviouroughtnotwhollytobeblotted

out:nay,itisalsocertain,thatwhatsoeverhighelevationofMind

the Soulmaybe raised to, it oughtnot in all things to separate

fromthemostholyHumanity.Butthenitfollows,notfromhence

neither,thattheSoulaccustomedtointernalrecollection,thatcan

no longer ratiocinate, should always be meditating on, and

considering (as the other Spiritualists say) the most holy

Mysteries of our Saviour. It is holy and good to Meditate; andwouldtoGodthatallmenofthisWorldpracticedit.AndtheSoul,


39/104

besidesthatmeditates,reasonsandconsiderswithfacilitie;ought

tobeletaloneinthatstate,andnotpushedontoanotherhigher,

solongasinthatofMeditationitfindsnourishmentandprofit.

119. It belongs to God alone, and not to the spiritual Guide, topromote the Soul fromMeditation toContemplation; because, if

GodthroughhisspecialGrace,callitnottothisstateofPrayer,the

GuidecandonothingwithallhisWisdomandInstructions.

120. To strike a secure means then, and to avoid those two so

contraryextreams,ofnotwhollyblottingouttheremembranceof

theHumanity;andofnothavingitcontinuallybeforeoureyes;we

oughttosuppose,thattherearetwowaysofattendingtotheHolyHumanity;thatonemayenterattheDivinePort,whichisChrist

our well being, The first is by considering the Mysteries, and

meditating the Actions of the Life, Passion, and Death of our

Saviour.Thesecondbythinkingonhim,bytheapplicationofthe

Intellect,pureFaith,orMemory.

121.WhentheSoulproceedsinperfectingandinteriorizingitself,

bymeansofinternalrecollection,havingforsometimemeditatedontheMysterieswhereof it hath beenalready informed; thenit

retainsFaithandLovetotheWordIncarnate,beingreadyforhis

saketodowhateverhe inspiresintoit,walkingaccordingtohis

Precepts, although they be not always before its Eyes. As if it

shouldbesaidtoaSon,thatheoughtnevertoforsakehisFather,

theyintendnottherebytoobligehim,tohavehisFatheralwaysin

sight,butonlytohavehimalwaysinhisMemory,thatintimeand

place,hemaybereadytodohisDuty.

122.TheSoulthenthatisenteredintointernalrecollection,with

theopinionandapprobationofanexpertGuide,hathnoneedto

enter by the first door of Meditation on the Mysteries, being

alwaystakenupinmeditatinguponthem;becausethatisnotto

bedonewithoutgreatfatiguetotheIntellect,nordoesitstandin

needofsuchratiocinations;sincetheseserveonlyasameansto

attaintobelieving,thatwhichithathalreadygotthepossessionof.


40/104

123.Themostnoble,spiritualandproperwayforSoulsthatare

Proficients in internal recollection, to enter by theHumanity of

Christ our Lord, and entertain a remembrance of him is the

secondway; eying that Humanity, and thePassion thereof by a

simple Act of Faith, loving and reflecting on the same as the

TabernacleoftheDivinity,thebeginningandendofourSalvation,

Jesus Christ having been Born, Suffered, and died a shameful

Deathforoursakes.

124.ThisisthewaythatmakesinternalSoulsprofit,andthisholy,

pious, swift, and instantaneous remembrance of the Humanity,

canbenoobstacletotheminthecourseofinternalrecollection,

unless ifwhentheSoul enters intoPrayer, it finds it self drawn

back;forthenitwillbebetter,tocontinuerecollectionandmental

excess. But not finding it self drawn back, the simple and swift

remembrance of the Humanity of the Divine Word, gives no

impedimenttothehighestandmostelevated,themostabstracted

andtransformedSoul.

125. This is the way that Santa Teresa recommends to the

contemplative,rejectingthetumultuaryOpinionsofsomeSchool-men.Thisisthestraitandsafeway,freefromDangers,whichthe

LordhathtaughttomanySouls,forattainingtorepose,andthe

HolyTranquilityofContemplation.

126.LettheSoulthen,whenitentersintorecollection,placeitself

at the Gate of Divine Mercy, which is the amiable and sweet

remembranceoftheCrossandPassionoftheWordthatwasmade

Man,andDiedforLove;letitstandtherewithHumility,resignedtotheWillofGod,inwhatsoeveritpleasestheDivineMajesty,to

dowithit;andiffromthatholyandsweetremembrance,itsoon

fall into forgetfulness, there is no necessity of making a new

repetition,buttocontinuesilentandquietinthepresenceofthe

Lord.

127. Wonderfully does St. Paul favour this our Doctrine, in the

EpistlewhichhewrotetotheColossians,whereinheexhortsthemandus,thatwhetherweEat,Drink,ordoanythingelse,weshould


41/104

do it in theName, and for the Sake of Jesus Christ.Omne quod

cumq; faritis inverbo, aut in opere, omnia in nomine Jesu Christi

facite, gratias agentes Deo&Parti per ipsum. God grant that we

mayallbeginbyJesusChrist, andthat inhim,andbyhimalone,

wemayarriveatperfection.

CHAP.XVII.

OfInternalandMysticalSilence.

128.THERE are threekindsof silence; the first is ofWords, theSecondofDesires,andthethirdofThoughts.Thefirstisperfect;thesecondmoreperfect;andthethirdmoreperfect.Inthefirst,

that is, of words, Virtue is acquired; in the second, to wit, of

Desires,quietnessisattainedto;inthethirdofThoughts,Internal

Recollection is gained. By not speaking, not desiring, and not

thinking, one arrives at the true and perfect Mystical Silence,

wherein God speaks with the Soul, communicates himself to it,

andintheAbyssofitsownDepth,teachesitthemostperfectandexaltedWisdom.

129.He calls and guides it tothis inward Solitude,andmystical

Silence,whenhesays,Thathewillspeaktoitalone, inthemost

secretandhiddenpartoftheHeart.Thouarttokeepthyselfin

thismysticalSilence,ifthouwouldesthearthesweetanddivine

Voice. It is not enough for gaining this Treasure, to forsake the

World,nortorenouncethineownDesires,andallthingscreated;if thouweannot thyself fromallDesiresand Thoughts. Rest in

this mystical Silence, and open the Door, that so God may

communicate himself unto thee, unite with thee, and transform

theeintohimself.

130. The perfection of the Soul consists not in speaking nor in

thinkingmuchonGod;butinlovinghimsufficiently:Thisloveis

attainedtobymeansofperfectResignationandinternalSilence,all consists inWorks: The love of God hasbut fewWords. Thus


42/104

St.JohntheEvangelistconfirmsandinculcatesit.(Epist.I.Chap.

3. v. 18) My little Children, let us not love in Word, neither in

Tongue,butinDeedandinTruth.

131. Thouart clearly convinced now, that perfect Love consistsnot in amorous Acts, nor tender Ejaculations, nor yet in the

internalActs,whereinthoutellestGod,thatthouhastaninfinite

Loveforhim,andthoulovesthimmorethanthyself.Itmaybe

thatatthattimethouseekestmorethyself,andtheloveofthy

self,thanthetrueLoveofGod,BecauseLoveconsistsinWorks,and

notinfairDiscourses.

132. That a rational Creaturemay understand the secret desireandintentionofthyHeart,thereisanecessitythatthoushouldest

express it to him in Words. But God who searches the Hearts,

standeth not in need that thou shouldest make profession and

assurehimofit;nordoesherestsatisfied,astheEvangelistsays,

withLoveinWordnorinTongue,butwiththatwhichistrueand

in deed.What avails it to tell themwith great zeal and fervour,

thatthoutenderlyandperfectlylovethhimaboveallthings,ifat

onebitterword,orslightinjury,thoudoestnotresignthyself,noraremortifiedforthe loveofhim?Amanifestproofthat thy love

wasaloveinTongueandnotinDeed.

133. Strive to be resigned in all things with Silence, and in so

doing,withoutsayingthatthoulovesthim,thouwiltattaintothe

most perfect quiet, effectual and true love. St. Peter most

affectionately told the Lord, that for his sake he was ready,

willinglytolaydownhisLife;butatthewordofayoungDamsel,hedeniedhim,andtherewasanendofhisZeal.MaryMagdelen

saidnotaword,andyettheLordhimselftakenwithherperfect

Love,becameherPanagyrist,sayingthatshehadlovedmuch.Itis

internally, then,thatwithdumbSilence, themostperfectVirtues

ofFaith,Hope,andCharityarepractised,withoutanynecessityof

telling God, that thou lovest him, hopest and believest in him;

becausetheLordknowsbetterthanthoudo'st,whattheinternal

MotionsofthyHeartare.


43/104

134.HowwellwasthatpureactofLoveunderstoodandpractised

bythatprofoundandgreatMistick,theVenerableGregoryLopez,

whosewholeLifewasacontinualPrayer,andacontinuedActof

Contemplation; and of so pureand spiritualLoveof God, that it

nevergavewaytoAffectionsandsensibleSentiments:

135. Having for the space of three Years continued that

Ejaculation,ThywillbedoneinTime,andinEternity;repeatingis

as often as he breathed; God Almighty discovered to him, that

infiniteTreasureofthepureandcontinuedActofFaithandLove,

withSilenceandResignation:sothathecametosay,Thatduring

the thirty six Years he lived after, he always continued in his

inwardMan;thatpureActofLove,withouteverutteringtheleast

Petition, Ejaculation, or any thing that was Sensible, or sprung

fromNature.OIncarnateSeraphim,andDei-fiedMan!Howwell

did'st thou know how to dive into that internal and mystical

Silence,andtodistinguishbetwixttheoutwardandinwardMan?


44/104

TheThirdBook.

OfSpiritualMartyrdomswherebyGodPurgesSouls;of

Contemplation,infusedandpassive;ofPerfect

Resignation,InwardHumility,DivineWisdom,True

Annihilation,andInternalPeace.

CHAP.I.

TheDifferencebetweentheOutwardandInwardMan.

1. THERE are two sorts of Spiritual Persons, Internal andExternal: these seekGodWithout, byDiscourse, by Imagination

and Consideration: they endeavourmainly togetVertues,many

Abstinences,MacerationofBody,andMortificationoftheSenses:

theygivethemselvestorigorousPenance;theyputonSack-cloth,chastise the flesh by Discipline, endeavour silence, bear the

presenceofGod,forminghimpresenttothemselvesintheirIdea

ofhim,ortheirImagination,sometimesasaPastor,sometimesas

aPhysician,andsometimesasaFatherandLord:theydelightto

becontinuallyspeakingofGod,veryoftenmakingferventActsof

Love;andallthisisArtandMeditation:bythiswaytheydesireto

be great, and by the power of voluntary and exteriour

Mortifications, theygo inquest of sensibleAffectionsandwarmSentiments, thinking that God resides only in them, when they

have'em.ThisistheExternalWay,andtheWayofBeginners,and

thoughitbegood,yetthereisnoarrivingatPerfectionbyit;nay,

thereisnotsomuchasonesteptowardsit,asExperienceshews

inmany,thatafterfiftyyearsofthisexternalexercise,arevoidof

God,andfullofthemselves,havingnothingofspiritualMen,but

justthenameofsuch.


45/104

2. There are others truly Spiritual, which have passed by the

beginnings of the InteriourWay which leads to Perfection and

UnionwithGod;and towhichtheLordcalled'embyhisinfinite

Mercy, from that outwardWay, in which before they exercised

themselves.ThesemenretiredintheinwardpartoftheirSouls,

withtrueResignationintotheHandsofGod,withatotalputting

offandforgettingevenofthemselves;doalwaysgowitharais'd

Spirit to the Presence of the Lord, by themeans of pure Faith,

withoutImage,FormorFigure,butwithgreatassurancefounded

in tranquility and rest Internal: in whose infused meeting and

entertainment,thespiritdrawswithsomuchforce,thatitmakes

theSoulcontractinwardly,theHeart,theBodyandallthePowers

ofit.

3. These Souls, as they are already passed by the interiour

Mortification, and have been cleansed by God with the Fire of

Tribulation, with infinite and horrible Torments, all of them

ordained by his hand, and after his way, are Masters of

themselves,becausetheyareintirelysubduedanddenied;which

makes them live with great Repose and internal Peace: and

althoughinmanyoccasionstheyfeelResistanceandTemptations,

yettheybecomepresentlyVictorious,becausebeingalreadySouls

ofProof,andinduedwithDivineStrength,themotionsofPassions

cannotlastlonguponthem;andalthoughvehementTemptations

andtroublesomeSuggestionsoftheEnemymayperseverealong

timeaboutthem,yettheyareallconquer'dwithinfinitegain;God

beinghethatFightswithinthem.

4. These Souls have already procured themselves a great Light,

andatrueKnowledgeofChristourLord,bothofhisDivinityand

hisHumanity:TheyexercisethisinfusedKnowledgewithaquiet

Silence in the inward entertainment, and the superiour part of

their Souls, with a Spirit free from Images and external

Representations, with a love that is pure and stripped of all

Creatures;theyareraisedalsofromoutwardActionstotheloveof

HumanityandDivinity;somuchastheyenjoy,theyforget,andin

allofittheyfindthattheylovetheirGodwithalltheirHeartand

Spirit.


46/104

5. These blessed and sublimated Souls take no pleasure in any

thingoftheWorld,butcontemptandinbeingalone,andinbeing

forsakenandforgottenbyeverybody:Theylivesodisinterested

and taken off, that though they continually receive many

supernatural Graces, yet they are not changed, no not at those

inclinations, being just as if they had not received 'em, keeping

always in the in-most of their Hearts a great lowliness and

contempt of themselves; always humbled in the depth of their

own unworthiness and vileness: In the same manner they are

always quiet, serene, and possessed with evenness of mind in

Graces and Favours extraordinary, as also in themost rigorous

andbitterTorments.ThereisnoNewsthatchears'em;noSuccess

thatmakesthemsad;Tribulationneverdisturbsthem;nordoes

theinteriour,continualanddivineCommunicationmake'emvain

andconceited;theyremainalwaysfullofholyandfilialFear,ina

wonderfulPeace,ConstancyandSerenity.

CHAP.II.

PursuestheSame.

6.INtheexternalWaytheytakecaretodocontinualActsofalltheVertues,oneafteranother,togettotheattainmentof'em:They

pretendtopurgeImperfectionswithIndustries,proportionableto

Destruction;theytakecaretorootupInterests,oneafteranother,

withadifferentandcontraryExercise.Butthoughtheyendeavour

neversomuch,theyarriveatnothing:becausewecannotdoanythingwhichisnotImperfectionandMisery.

7. But in the Inward Way and loving Entertainment in the

Presence Divine, as the Lord is he that works, Vertue is

established, Interestsare rootedup, Imperfectionsaredestroy'd

andPassionsremoved;whichmakestheSoulfreeunexpectedly,

andtakenoff,whenoccasionsarerepresented,withoutsomuch

asthinkingofthegoodwhichGodofhisinfiniteMercypreparedfor'em.


47/104

8.ItmustbeknownthattheseSouls,thoughthusPerfect,asthey

havethetrueLightofGod,yetbyittheyknowprofoundly,their

own miseries, weakness and imperfections, and what they yet

wanttoarriveatPerfection,towardswhichtheyarewalking;they

areafflictedandabhorthemselves;theyexercisethemselvesina

loving fear of God, and contemptof themselves, butwith a true

HopeinGod,andDis-confidenceinthemselves.Themoretheyare

humbled with true contempt and knowledge of themselves, the

more they please God, and arrive at a singular respect and

venerationinhisPresence.OfallthegoodWorksthattheydo,and

ofallthattheycontinuallysuffer,aswellwithinaswithout,they

makenomannerofaccountbeforethatDivinePresence.

9. Their continual Exercise is, to enter into themselves, in God,

withquietandsilence;becausethereishisCenter,Habitationand

Delight.TheymakeagreateraccountofthisinteriourRetirement,

thanofspeakingofGod;theyretireintothatinteriourandsecret

CenteroftheSoul,toknowGodandreceivehisDivineInfluence,

withfearandlovingreverence;iftheygoout,theygooutonlyto

knowanddespisethemselves.

10.But know that feware the Soulswhicharrive at this happy

State;becausefewtherearethatarewillingtoembracecontempt,

and suffer themselves to be Refined and Purified; upon which

account, although there aremany that enter into this interiour

Way,yet'tisararethingforaSoultogoon,andnotstickuponthe

entrance.TheLordsaidtoaSoul,"ThisInwardWayistreadby

few; 'tis so high a Grace, that none deserves it; fewwalk in it,

because'tisnootherthanaDeathofthesenses;andfewtherebe

thatarewillingsotoDieandbeAnnihilated;inwhichdisposition

thissosoveraignaGiftisfounded."

11.Herewiththouwiltundeceivethyself,andperfectlyknowthe

greatdifferencewhichthereisbetweentheexternalandinternal

Way,andhowdifferentthatPresenceofGodiswhicharisefrom

Meditation, from thatwhich is Infused andSupernatural, arising

from the interior and infused Intertainment, and from passiveContemplation; and lastly, you will know the great difference


48/104

whichisbetweentheoutwardandinwardMan.

CHAP.III.

ThemeansofobtainingPeaceInternal,isnottheDelightof

SensenorSpiritualConsolation,butthedenyingofSelf-love.

12.ITisthesayingofS.Bernard,ThattoserveGod,isnothingelse

buttodoGoodandsufferEvil.HethatwouldgotoPerfectionbythemeansof sweetness and consolation, ismistaken: Youmust

desirenootherConsolationfromGod,thantoendyourLifeforhis

sake, in the state of true Obedience and Subjection. Christ our

Lord's waywas not that of Sweetness and Softness, nor did he

invite us to any such, either by hiswordsor Example, when he

said,Hethatwillcomeafterme,lethimdenyhimself,andlethim

takeuphisCrossandfollowme, (St.Matth.24.26.)TheSoulthat

wouldbeUnitedtoChrist,mustbeconformabletohim,followinghiminthewayofsuffering.

13.ThouwiltscarcebegintorelishthesweetnessofDivineLove

in Prayer, but the Enemy with his deceitful Craftiness will be

kindlinginthyHeartdesiresoftheDesertandSolitude,thatthou

mayestwithoutanybodieshindrancespreadthesailstocontinual

&delightfulPrayer.Openthineeyesandconsiderthatthiscounsel

and desire is not conformable to the true counsel of Christ ourLord,whohasnotinvitedustofollowthesweetnessandcomfort

of our ownWill, but thedenyingof our selves, saying,Abneget

semetipsum:Asifheshouldsay,Hethatwillfollowme,andcome

untoPerfection,lethimpartwithhisownWillwholly,andleaving

all things, let him intirely submit to the Yoke of Obedience and

Subjection,bymeansofSelf-denyal,whichisthetruestCross.

14.TherearemanySoulsdedicatedtoGod,whichreceivefromhisHandgreatThoughts,Visions,andmentalElevations,andyetfor

allthat,theLordkeepsfrom'em,theGraceofworkingMiracles,


49/104

understandinghiddenSecrets,foretellingfutureContingencies,as

he communicates these things to other Souls which have

constantlygone throughTribulations,Temptations, andthe true

Cross,inthestateofperfectHumility,ObedienceandSubjection.

15.Owhat agreatHappiness is it foraSoul to be subduedand

subject!whatgreatRichesisittobePoor!whatamightyhonour

to be despised! what a height is it to be beaten down! what a

comfortisittobeafflicted!whatacreditofknowledgeisittobe

reputedIgnorant!andfinally,whataHappi