AN
ABRIDGMENT
OF
CHRISTIAN
PERFECTION
.
CONTEINING
Many
excellent
Precepts
,
&
Aduertisments
,
touching
the
holy
,
and
sacred
mysticall
Diuinity
.
Written
in
Italian
,
by
Fa.
Achilles
Galliardi
of
the
Society
of
〈◊〉
&
translated
into
English
:
By
A.
H.
of
the
same
Society
.
THE
SECOND
EDITION
.
Imprinted
Anno
M.DC.XXV
.
TO
THE
RELIGIOVS
MEN
AND
WOMEN
OF
OVR
NATION
.
AND
To
all
others
who
desire
to
attayne
to
the
eminent
state
of
Christian
Perfection
:
health
in
our
Lord
.
THIS
Little
Booke
(
Deuout
Religious
in
Christ
Iesus
)
being
first
written
in
Italian
by
the
R.
Father
Achilles
Galliardi
,
of
the
Society
of
IESVS
,
and
deliuered
ouer
,
in
written
papers
only
,
vnto
an
Honourable
and
very
deuout
Lady
of
Millan
,
for
her
priuate
instruction
,
and
better
aduancement
in
spirituall
matters
,
was
some
yeares
past
gotten
out
of
her
Closet
,
and
communicated
to
more
,
then
it
was
at
first
intended
.
For
a
little
after
it
was
carryed
into
France
and
there
translated
,
and
printed
in
the
French
tongue
;
but
with
so
many
omissions
,
obscurities
,
and
other
faults
,
contrary
to
the
Authors
meaning
,
that
in
many
places
it
could
hardly
be
drawne
to
any
perfect
sense
:
the
which
some
persons
of
great
zeale
,
&
well
experienced
Maisters
of
Spirit
perceauing
,
and
lamenting
that
so
excellent
a
Treasure
shold
be
obscured
&
clowded
in
such
darknes
;
did
carefully
labour
to
correct
what
was
amisse
,
by
making
cleere
the
obscure
places
and
by
restoring
of
many
passages
to
their
proper
sense
,
which
were
before
corrupt
and
intricate
:
that
so
being
published
anew
,
it
might
appeare
worthy
to
be
presented
to
the
view
of
posterity
.
In
this
little
Worke
then
,
is
conteyned
,
and
set
before
our
eyes
,
Doctrine
of
so
great
Perfection
,
endeauouring
so
to
purify
the
intention
,
&
reduce
the
mind
of
man
to
conformity
and
vnion
with
the
Will
of
God
,
that
the
view
of
so
great
a
light
,
may
perhaps
dazle
the
eyes
of
such
,
as
yet
do
looke
throgh
the
clowd
of
selfe-loue
,
and
are
not
fully
resolued
to
repell
their
inward
enemyes
;
&
in
that
respect
it
is
not
intended
,
or
directed
to
any
such
.
And
much
lesse
is
it
offered
to
sensuall
minds
,
who
cannot
iudge
,
or
discerne
the
worth
of
such
a
pearle
,
but
would
rather
trample
it
vnder
their
feete
,
then
tread
the
pathe
which
leades
to
such
a
treasure
.
But
I
doubt
not
to
de●me
it
fitly
presented
to
the
reading
of
all
such
,
as
haue
entred
,
or
resolued
to
enter
the
pathes
of
Perfection
,
by
imitation
of
Christ
our
Lord
,
in
practise
&
performance
of
the
Counsells
Euangelicall
.
For
of
such
minds
we
may
with
reason
hope
,
that
first
God
for
his
part
,
as
he
hath
called
them
from
the
pursuite
of
worldly
vanities
to
the
verity
of
his
diuine
loue
:
so
he
will
be
no
lesse
bountiful
vnto
them
in
assisting
their
endeauours
with
plenty
of
grace
,
vntill
he
haue
perfected
the
work
which
himselfe
hath
begun
in
their
soules
.
And
of
their
part
,
as
they
haue
receaued
from
God
so
much
light
,
as
to
find
this
Treasure
,
and
so
much
wisdome
as
to
know
the
value
therof
,
and
so
much
fortitude
of
mind
as
to
contemne
their
former
worldly
estate
,
for
the
purchase
of
this
field
or
state
of
Religious
life
:
so
we
may
iustly
expect
at
their
handes
,
that
according
to
the
light
,
wisedome
,
and
fortitude
which
they
haue
receaued
,
they
should
be
desirous
,
and
glad
to
labour
in
digging
out
the
sayd
treasure
,
and
getting
it
entierly
into
their
owne
possession
:
and
therefore
also
that
they
ought
neyther
to
be
loath
to
vndertake
the
labour
of
digging
,
nor
yet
to
thinke
much
,
if
hauing
gotten
the
gold
,
to
seuer
it
from
the
earth
and
drosse
which
adhereth
vnto
it
.
And
this
true
intention
of
benefitting
themselues
(
which
is
neuer
wanting
in
any
wise
man
that
hath
found
but
an
earthly
Treasure
)
is
as
much
as
this
Book
requireth
,
in
the
practise
of
whatsoeuer
is
heere
prescribed
.
For
first
we
be
heere
aduised
to
dig
&
descend
into
our
own
nothing
by
Anihilation
:
then
to
cast
vp
and
throw
from
vs
all
the
earthly
substance
which
lyeth
betweene
vs
&
the
treasure
,
and
this
by
Disappropriation
,
or
as
it
is
called
in
the
Ghospell
,
by
Renunciation
of
all
thinges
which
we
possesse
.
Then
we
be
led
by
the
vertue
of
Indifferency
to
cleanse
it
also
being
found
,
from
the
dust
of
our
priuate
affections
,
and
self-interest
.
And
thus
the
gold
being
gotten
into
our
possession
it
then
teacheth
vs
first
how
to
purify
the
same
from
the
drosse
of
all
self-loue
,
by
the
Conformity
of
our
will
to
the
Will
of
God
.
Secondly
,
to
refine
it
yet
more
from
the
baser
kind
of
mettall
,
which
is
often
much
mixed
with
this
diuine
gold
,
and
yet
hardly
by
the
eye
to
be
discerned
,
but
the
touchstone
of
Christ
his
example
doth
try
it
,
&
the
fire
of
Charity
doth
refine
it
,
so
that
it
then
comes
to
be
Aurum
ignitum
,
spoken
of
in
the
Apocalyps
,
and
one
thing
,
as
it
were
,
with
the
fire
it selfe
;
and
this
is
therefore
called
Vniformity
.
Then
remayneth
only
,
that
this
gold
thus
feruent
and
pliable
to
the
will
of
him
that
worketh
it
,
receaue
the
stampe
of
the
heauenly
King
,
that
so
it
may
be
currant
coyne
in
his
diuine
Court
:
in
which
it
is
only
a
Patient
,
and
nothing
is
expected
of
it
,
but
that
it
take
,
without
resistance
,
what
impression
the
workman
is
best
pleased
to
impose
.
This
is
the
worke
of
Grace
in
the
soule
;
the
workeman
is
God
himselfe
,
and
the
stampe
he
imprinteth
in
it
,
is
his
owne
Image
:
and
so
this
sixt
and
highest
degree
of
perfection
is
called
Deiformity
.
In
this
state
the
Soule
hauing
first
reiected
al
impediments
to
her
well-doing
,
rooted
out
all
euill
habits
,
planted
in
her selfe
the
habits
of
solid
vertues
,
and
seuered
from
her
intention
all
selfe-loue
;
yea
hauing
by
the
help
of
Gods
Grace
,
purified
euen
her
most
inward
desires
,
&
all
sensible
inclinations
,
from
the
infection
of
selfe-interest
,
then
is
her
will
not
conformed
only
,
but
vnited
vnto
the
will
of
God
,
and
so
transformed
into
the
same
,
that
now
it
seemeth
not
to
be
her
will
that
worketh
,
but
the
will
of
God
which
worketh
in
her
:
as
though
she
had
giuen
her
own
hart
vnto
Christ
,
and
(
as
we
read
of
Catherine
of
Stena
)
had
receaued
his
in
exchange
,
to
be
in
her
,
from
that
tyme
forward
,
the
beginning
and
first
motiue
of
all
her
operations
.
Of
which
estate
also
we
may
vnderstand
the
wordes
of
the
Apostle
Gal
2.
when
he
sayd
,
V●u●
autem
,
iam
nonego
,
viu●t
verò
in
me
Christus
:
And
I
liue
now
not
I
,
but
Christ
liueth
in
me
.
Much
like
as
we
see
the
graffe
which
is
inserted
into
another
stock
,
which
liueth
indeed
in
it selfe
,
&
bringeth
forth
fruit
,
but
not
by
the
life
it
had
before
,
from
it
owne
naturall
roote
;
but
by
the
sap
&
life
it
now
receaueth
from
the
new
stock
into
which
it
is
graffed
,
in
which
it
growes
,
&
by
which
it
liues
.
many
aduises
in
the
booke
,
(
especially
in
the
Chapters
of
the
second
&
third
Estate
)
w●ere
i●
is
t●ught
that
the
soule
must
be
content
to
f●rgo
first
all
actiue
operat●on
,
and
practise
euen
of
vertues
themselues
,
and
lastly
to
be
depriued
euen
of
the
pas●tue
also
so
farr
as
it
may
seeme
sensible
vnto
the
soule
that
it
is
her
own
work
.
And
this
to
the
end
that
Gods
will
may
be
the
pure
,
and
only
motiue
of
her
will
and
workes
whatsoeuer
;
thou
must
beware
in
these
,
&
the
like
sentences
,
of
two
seuerall
doctrines
or
errors
,
wholy
contrary
to
that
which
is
beere
intended
.
The
one
,
least
thou
thinke
that
a
soule
being
come
to
that
estate
,
doth
not
indeed
work
with
her
owne
will
,
but
that
God
then
worketh
all
in
her
,
so
that
those
workes
be
not
really
the
act●ons
of
the
soule
,
but
of
God
himselfe
;
which
thing
is
both
false
and
absurd
The
other
error
is
,
that
a
soule
in
this
state
of
Perfection
should
not
doe
any
thing
,
but
as
seeing
her self
to
be
cleerly
moued
therunto
by
the
will
of
God
,
and
in
a
manner
compelled
by
the
same
to
doe
all
her
actions
,
so
that
she
in
the
meane
tyme
should
be
idle
,
vntill
the
feele
this
impulsion
from
God
.
This
doctrine
would
nourish
slouth
in
the
soule
,
yea
and
breed
,
if
not
bring
forth
,
heresy
also
against
the
freedome
of
our
wil
,
and
against
the
necessitie
of
our
concurrence
with
the
grace
of
God
:
all
which
are
not
different
only
,
but
contrary
to
the
intention
of
the
Author
,
as
(
besides
the
authority
of
the
Parisian
Doctours
who
approued
this
booke
,
when
it
was
translated
out
of
Italian
,
and
set
forth
in
their
owne
language
)
the
diligent
&
impartiall
Reader
may
also
by
himself
easily
discerne
,
if
he
mark
wel
the
whole
discourse
.
For
he
shall
find
it
here
required
,
that
one
omit
no
practise
,
or
proofe
of
likely
meanes
,
either
in
rooting
out
of
euill
,
or
in
planting
of
good
habits
.
Also
that
all
the
rules
,
&
aduises
of
this
booke
,
are
to
be
applied
to
euery
mans
estate
and
that
he
omitting
no
part
of
his
dutie
,
doe
practise
the
same
,
togeather
with
the
actions
which
his
estate
and
institute
require
.
Lastly
that
this
Subtraction
of
actiue
and
pass●ue
Will
,
touching
the
acts
of
vertue
,
is
the
worke
only
of
God
in
the
soule
,
with
which
(
when
the
soule
doth
perceaue
it
to
be
so
)
it
must
concurre
as
with
the
will
of
God
,
to
will
the
same
thing
,
as
our
dutie
doth
bind
vs
.
And
this
is
no
other
thing
then
we
find
in
daily
practise
,
though
all
doe
not
feele
it
a
like
,
nor
all
follow
this
rule
,
as
they
should
,
when
they
feele
it
.
Ye
happeneth
vnto
vs
more
or
lesse
whensoeuer
any
desolation
by
Gods
appointment
doth
fall
vpon
vs
,
for
in
that
case
we
finde
our
selues
lesse
apt
then
before
to
will
,
or
worke
any
good
,
yea
,
or
to
suffer
the
proceeding
of
that
good
(
which
before
we
desired
)
with
any
contentment
:
and
this
desolation
may
so
increase
,
that
it
shall
seeme
to
vs
,
our
desire
carrieth
vs
wholy
to
the
contrary
of
that
we
had
resolued
.
But
all
this
is
only
in
the
inferiour
part
of
ou●
soule
to
wit
in
our
naturall
inclination
,
which
for
the
time
is
left
to
it self
,
by
Subtraction
of
that
effect
,
and
fruit
of
grace
by
which
it
was
before
comforted
,
strengthened
,
and
enabled
to
performe
good
actions
,
and
concurre
to
supernaturall
vertues
,
with
desire
and
delight
:
which
to
be
the
effectes
and
fruits
of
grace
,
the
Apostle
teacheth
,
Galat.
5.22
.
when
he
saith
:
Fructus
autem
spiritus
est
charitas
,
gaudium
,
pax
,
patientia
&c.
So
that
all
this
while
grace
is
not
diminished
in
the
superiour
part
of
the
soule
,
nor
the
vertues
lesse
perfect
which
are
placed
therin
,
but
only
there-doundance
,
fruit
,
and
effect
of
that
grace
is
stopped
,
and
subtracted
for
the
time
,
from
the
inferiour
part
,
to
increase
the
batta●le
which
the
soule
is
to
bane
,
and
the
victory
which
it
is
to
obtaine
,
by
constantly
conforming
,
and
vniting
her
will
to
Gods
,
notwithstanding
that
increased
difficultie
;
yea
by
renouncing
her
owne
naturall
will
and
inclination
,
transforming
the
same
into
the
will
of
God
,
and
so
saying
with
our
Sauiour
Christ
in
the
like
case
:
Non
mea
,
sed
tua
voluntas
●ia●
,
Pater
:
not
my
will
,
o
Father
,
but
thine
be
done
.
In
whose
example
we
may
see
,
that
the
practise
of
this
point
may
stand
with
all
Perfection
,
which
could
not
be
wanting
in
his
actions
.
So
that
the
scope
of
this
doctrine
is
not
to
make
vs
idle
or
remisse
in
working
,
nor
to
expect
that
God
should
doe
all
in
vs
,
and
that
our
will
should
haue
no
part
in
the
action
:
but
it
requireth
,
that
we
doe
coopera●e
with
Gods
grace
,
and
labour
with
all
diligence
,
whilest
we
can
.
And
when
by
Gods
ordinance
we
feele
that
our
sensible
forces
do
faile
vs
,
and
that
we
are
not
now
able
to
creep
,
who
before
were
able
to
runne
in
the
wayes
of
God
(
as
the
Prophet
saith
,
Psal.
118.32
.
)
cùm
dilatater
cor
nostrum
,
whilest
he
dilated
our
hart
with
ioy
and
comfort
;
we
must
then
conforme
our
will
to
God
,
yea
,
and
be
glad
to
transforme
our
weake
will
into
his
strength
of
goodnes
,
to
vnite
our
drop
of
water
to
his
sea
of
graces
,
and
to
say
with
our
actiue
will
(
though
our
inclinations
striue
against
it
)
that
his
will
shall
be
ours
,
and
therfore
that
we
desire
his
will
may
be
done
with
vs
in
all
thinges
,
howsoeuer
our
in●er●our
part
doe
,
according
to
nature
,
desire
the
contrary
.
This
is
the
Perfection
vnto
which
this
Booke
leadeth
:
the
practise
wherof
we
may
see
both
vsed
,
and
declared
by
God
to
his
beloued
Apostle
,
as
may
be
gathered
out
of
the
first
Chapter
of
the
2.
Epist.
ad
Cor.
and
it
is
the
highest
which
the
soule
can
arriue
vnto
in
this
life
.
For
as
the
will
of
God
is
infinitly
good
,
and
euen
goodnes
it self
,
so
the
nearer
we
come
vnto
it
,
the
more
we
approach
to
a
good
and
perfect
estate
.
Neyther
can
there
be
,
euen
by
imagination
conceaued
,
a
higher
Perfection
,
or
greater
happines
,
either
in
this
world
or
the
next
,
then
to
be
vnited
vnto
God
,
the
fountaine
of
all
goodnes
.
In
this
life
it
is
to
be
done
by
grace
,
and
in
the
next
by
glorie
.
This
●…le
Booke
,
gen●le
Reader
,
will
lead
thee
to
the
one
,
and
thy
diligent
practise
of
what
it
teacheth
,
will
bring
thee
to
the
other
.
Christ
IESVS
gra●nt
vs
grace
to
seeke
this
treasure
with
true
desire
,
&
finding
it
,
to
vse
it
to
our
best
commoditie
.
We
shall
doe
it
the
better
,
if
we
pray
hartily
for
one
another
,
which
I
purpose
to
doe
for
all
,
that
will
endeauour
to
practise
this
Booke
,
&
do
craue
the
like
of
them
for
my
greater
needs
.
Farewell
.
A.
H.
AN
ABRIDGMENT
OF
CHRISTIAN
PERFECTION
.
WHAT
PERFECTION
ought
to
be
presupposed
in
the
Soule
that
entreth
into
the
practise
of
that
,
which
is
treated
off
in
this
discourse
.
CHAP.
I.
THIS
Perfection
requireth
a
firme
and
resolute
desire
in
the
soule
that
vndertaketh
it
,
&
a
determinate
and
set●ed
purpose
to
attayne
vnto
it
,
and
aboue
all
,
it
must
be
as
the
marke
at
which
she
aymeth
,
and
the
end
which
she
pretendeth
in
all
her
actions
.
It
requireth
also
,
that
she
giue
her selfe
to
mortification
of
her
senses
and
passions
,
endeauouring
to
subdue
the
repugnance
and
contradiction
which
riseth
of
them
,
and
to
obtaine
full
dominion
and
victory
ouer
them
.
Moreouer
that
she
apply
her selfe
wholy
to
the
mortification
,
and
abnegation
of
her
will
,
and
proper
iudgement
;
vnder
an
entire
obedience
and
a
ful
direction
of
her
Superiors
,
euen
with
all
the
forces
of
her
soule
.
That
likewise
she
so
apply
her self
to
vertue
according
to
the
occasions
occurring
,
or
in
any
other
sort
;
&
principally
to
charity
,
to
the
loue
of
God
and
her
neighbour
,
that
she
be
not
in
this
way
alwayes
rude
,
and
as
a
beginner
,
but
well
aduanced
and
profited
by
progresse
of
time
;
at
the
least
she
must
haue
attayned
a
firme
resolution
,
to
be
willing
rather
to
dye
,
then
to
offend
God
,
yea
although
but
venially
,
or
to
commit
one
of
the
least
defects
against
perfection
,
in
such
sort
,
that
the
sinne
she
doth
commit
,
be
by
meere
occurring
frailty
.
The
cause
,
wherefore
all
this
that
hath
byn
sayd
ought
to
be
presupposed
,
is
,
for
that
a
firme
purpose
of
al
these
things
in
generall
,
is
most
necessary
for
the
obtayning
of
Perfection
.
And
it
is
certaine
that
whosoeuer
without
a
very
earnest
desire
of
these
things
doth
with
coldnes
,
and
negligence
seeke
after
vertue
,
giuing
himselfe
to
his
proper
commodities
,
&
selfe
interests
,
liuing
like
a
libertine
,
and
with
a
will
to
remayne
in
his
old
habits
,
without
amendment
;
can
neuer
attayne
,
nor
come
neere
to
Perfection
,
&
much
lesse
to
this
that
is
the
highest
of
all
.
TWO
PRINCIPSES
in
which
consisteth
Perfection
.
CHAP.
II.
ALL
the
building
of
so
high
Perfection
is
founded
in
these
two
Principles
,
which
consist
in
practice
:
and
therefore
by
the
vse
of
them
,
being
attentiue
to
the
daily
actions
of
his
vocation
,
and
institution
,
assuredly
he
shall
come
to
the
toppe
,
and
full
height
of
all
his
building
.
The
first
principle
is
,
to
haue
a
meane
,
&
base
esteeme
of
things
created
,
and
aboue
all
of
himselfe
:
from
which
esteeme
ought
to
be
deriued
at
least
in
affection
,
an
entire
forsaking
of
al
creatures
,
and
arenouncing
of
himselfe
.
And
concerning
his
affection
,
to
haue
alwayes
this
firme
in
his
will
&
resolution
,
but
to
put
it
in
practise
principally
when
it
is
needfull
.
And
from
this
ought
to
be
deriued
also
a
true
knowledg
of
the
withdrawing
that
God
worketh
in
vs
,
admitting
,
and
accepting
it
with
a
ready
will
,
to
wit
,
to
content
our selues
,
and
with
great
ioy
of
hart
to
accept
it
,
when
our
Lord
retyreth
himselfe
a
little
from
vs
,
or
depriueth
vs
of
anything
whatsoeuer
.
The
second
Principle
is
,
to
haue
a
most
high
esteeme
of
God
,
not
by
the
way
of
penetration
with
Theologicall
conceipts
,
or
the
like
high
pointes
of
Diuinity
,
for
this
few
can
reach
vnto
,
and
it
is
not
necessary
;
but
rather
by
the
meane
of
a
great
promptitude
,
&
entire
submission
of
the
will
,
and
of
the
whole
man
,
to
the
maiesty
of
God
,
to
adore
him
,
and
to
doe
whatsoeuer
he
exacteth
of
vs
,
for
his
greater
glory
,
without
any
interest
of
ours
,
how
holy
soeuer
it
be
.
For
which
esteeme
it
sufficeth
,
that
the
soule
with
the
light
of
fayth
apprehend
God
(
as
we
are
taught
in
our
Creed
)
as
Almighty
,
the
soueraigne
good
,
our
end
:
and
that
for
the
great
loue
he
bare
vnto
vs
,
he
was
mooued
to
make
himselfe
man
,
to
suffer
paines
and
death
for
our
sakes
.
Moreouer
that
he
is
alwaies
present
with
vs
,
and
in
all
things
gouerneth
vs
,
as
well
in
those
of
nature
,
as
of
grace
:
and
in
particuler
calleth
vs
with
a
singular
vocation
,
to
labour
for
so
high
Perfection
,
&
the
like
;
which
speciall
fauours
our
Lord
giueth
to
euery
one
conformable
to
his
capacity
,
&
according
to
the
measure
of
grace
.
Of
this
so
excellent
,
and
high
esteem●
ought
to
spring
a
full
and
entire
conformity
with
the
diuine
Will
,
which
alwayes
must
be
the
rule
of
all
our
designemens
,
affections
and
dayly
operations
.
This
manner
of
working
by
the
foresaid
meane
,
with
the
vse
of
these
two
Principles
,
bringeth
the
Soule
to
the
vnion
,
and
transformation
in
God
,
which
is
called
Deification
,
not
by
the
mysticall
way
of
rauishing
out
of
our
senses
,
and
eleuation
of
the
vnderstanding
,
nor
by
most
vehement
affections
,
that
are
deriued
,
and
proceed
from
thence
;
for
this
is
subiect
to
a
thousand
illusions
,
and
to
great
labour
,
with
danger
of
infirmity
of
body
,
and
ruine
of
spirit
,
and
such
payne
for
the
most
part
auaileth
little
,
and
few
do
attayne
vnto
it
:
But
it
is
by
the
beaten
and
common
way
,
to
wit
,
by
the
will
wholy
conformed
,
&
with
great
stability
transformed
into
the
diuine
Will
,
by
perfect
loue
,
the
which
maketh
it
to
worke
all
in
God
,
and
for
God
euen
without
light
and
of
this
all
are
capable
,
and
any
that
wil
,
may
come
vnto
it
with
ioy
,
and
comfort
,
but
yet
not
without
payne
and
labour
.
And
after
this
there
followeth
ordinarily
many
other
giftes
of
light
,
and
diuine
affections
,
but
they
are
to
be
taken
as
graces
that
are
giuen
gratis
as
truly
they
are
,
and
we
ought
not
to
be
too
carefull
for
them
,
or
to
rely
much
vpon
them
.
They
are
diuers
according
to
the
variety
of
soules
,
to
some
more
,
to
others
lesse
;
and
there
is
no
rule
on
our
part
,
but
all
dependeth
of
God
,
and
ought
to
be
wholy
submitted
to
his
diuine
pleasure
.
OF
THE
FIRST
Estate
:
&
first
of
Anihilation
.
CHAP.
III.
THE
foresayd
principles
applied
to
the
diuersities
of
our
occasions
,
actions
,
and
motions
,
do
make
the
soule
to
walke
with
continuall
progresse
,
from
the
beginning
,
euen
vnto
the
end
of
Perfection
,
and
all
is
reduced
into
three
estates
,
euery
one
of
which
,
and
principally
the
first
,
contayneth
diuers
degrees
,
that
maketh
the
soule
mount
,
as
it
were
,
by
certayne
degrees
,
going
from
one
estate
vnto
another
,
euen
to
the
last
.
In
the
first
estate
,
the
soule
walketh
by
the
way
of
the
knowledge
,
&
base
esteeme
of
her selfe
,
which
is
done
in
diuers
manners
,
and
principally
in
foure
.
1.
The
first
is
in
acknowledging
,
and
esteeming
herselfe
purely
nothing
,
seing
that
of
nothing
she
was
created
,
and
should
be
conuerted
into
nothing
of
her selfe
,
if
God
did
not
conserue
her
.
Vnto
which
it
helpeth
much
,
to
compare
herselfe
to
the
whole
world
,
to
all
men
,
to
heauen
,
to
Saints
,
&
to
God
himselfe
,
in
respect
of
which
things
,
she
knoweth
herselfe
to
be
not
so
much
as
a
little
drop
of
water
,
compared
with
the
sea
2.
Secondly
in
houlding
herselfe
for
the
most
vile
,
and
vnprofitable
creature
of
all
,
how
vile
soeuer
they
be
,
as
is
dust
,
a
sinke
,
an
Aposteme
&c.
all
these
things
being
good
for
some
vse
,
but
she
for
nothing
,
but
to
offend
God
.
3.
Thirdly
in
thinking
herselfe
the
greatest
sinner
in
the
world
,
yea
greater
then
all
the
diuels
put
togeather
,
and
worthy
of
more
chastisement
,
attributing
to
herselfe
al
the
sinnes
that
are
committed
,
and
that
all
their
tormentes
duly
might
be
inflicted
vpon
her
.
For
there
is
no
sin
but
she
might
haue
committed
it
,
if
God
had
not
preserued
her
.
Examples
of
this
may
be
seene
in
the
liues
of
S.
Francis
,
and
S.
Catherine
of
Siena
.
4.
The
fourth
consisteth
in
this
,
that
she
ought
to
descend
to
the
knowledge
of
the
thinges
of
the
world
,
the
better
to
contemne
them
:
and
for
the
reiecting
of
them
,
she
must
make
choice
of
the
vilest
and
basest
of
them
,
as
concerning
her
place
,
garments
,
and
any
thing
els
;
yet
so
notwithstanding
,
that
she
affect
not
singularity
:
and
she
must
esteeme
the
most
abiect
corner
in
the
house
the
fi●test
habitation
for
her
,
and
that
the
office
,
or
charge
she
hath
,
exce●deth
much
her
merits
;
and
that
she
is
not
worthy
of
them
,
much
lesse
of
greater
.
The
foresayd
practice
bringeth
a
man
to
a
true
anihilation
of
himselfe
.
And
although
he
doth
not
apprehend
such
conceipts
in
his
vnderstanding
,
as
may
clearely
represent
such
basenes
vnto
him
,
as
he
would
;
yet
doth
not
he
leaue
to
haue
that
esteeme
of
himselfe
,
seeing
that
he
,
who
willingly
abaseth
himselfe
,
and
preferreth
all
creatures
,
how
vile
soeuer
they
be
,
before
him
,
esteemeth
and
reputeth
himselfe
alwayes
the
least
:
&
he
that
knoweth
not
the
practise
of
this
anihilation
,
knoweth
not
the
profit
,
and
commodity
thereof
.
Thirdly
in
the
soule
that
is
founded
thus
in
her
owne
nothing
,
there
followeth
also
the
disappropriation
or
true
abnegation
,
the
subtraction
or
withdrawing
that
God
accustometh
to
worke
in
the
soule
,
and
the
conformity
with
the
diuine
will
,
which
maketh
a
man
to
be
transformed
into
God
:
&
these
things
as
they
haue
diuers
obiects
,
so
they
haue
diuers
degrees
,
according
to
the
order
that
followeth
.
OF
THE
FIRT
degree
of
Abnegation
,
Subtraction
,
Conformity
:
and
of
the
Abiection
,
and
Anihilation
of
our selues
.
CHAP.
IIII.
FIRST
,
and
principally
there
is
wrought
in
the
soule
a
full
,
&
entire
renunciation
of
al
things
created
,
that
are
indifferent
,
as
life
,
death
,
health
,
all
commodities
,
tast
and
interest
of
them
,
offices
,
dignities
,
possessions
,
and
other
the
like
things
;
and
this
is
to
be
done
,
first
with
the
affections
,
renouncing
them
entie●ly
,
and
all
desire
or
will
she
may
haue
of
the
:
and
for
her
owne
part
,
she
ought
to
cast
all
desire
,
and
affection
,
&
●ntention
that
she
may
haue
therin
,
and
the
hopes
of
any
commodity
,
tast
and
pleasure
that
may
be
had
therby
,
euen
as
if
she
were
dead
.
Secondly
by
worke
,
leauing
actually
that
which
is
superfluou●
,
and
retayning
only
that
which
is
needfull
to
her
,
according
to
her
state
,
with
the
counsayle
,
&
consent
of
her
Superiors
.
To
this
doth
correspond
the
subtraction
,
or
withdrawing
,
that
God
doth
in
vs
of
the
like
things
,
to
wit
,
of
life
,
by
sending
vs
death
,
of
health
,
by
visiting
vs
with
sicknes
,
of
commodities
and
meanes
when
they
are
taken
from
vs
,
of
pleasures
and
solaces
,
sending
vs
paynes
:
and
finally
of
any
other
worldly
change
,
whereof
we
haue
experience
almost
euery
hou●e
.
All
being
done
by
the
d●ume
prouidence
in
such
sort
,
that
there
passeth
not
any
day
,
in
which
our
Lord
doth
not
take
from
vs
,
and
depriue
vs
(
according
to
the
variety
of
his
prouidence
)
of
many
obiects
,
&
commodities
,
concerning
these
transitory
,
and
fading
things
.
And
he
that
is
free
from
all
affection
to
the
like
thinges
,
admitteth
with
great
alacrity
all
priuation
of
them
,
and
easily
contemneth
them
all
,
how
great
soeuer
they
be
.
Likewise
to
this
subtraction
,
&
priuation
correspondeth
a
meruaylous
conformity
with
the
diuine
Will
,
not
desiring
any
created
thing
whatsoeuer
,
but
that
which
our
Lord
willeth
,
and
that
which
he
giueth
vs
,
reioycing
to
be
,
by
the
meanes
of
these
changes
&
varieties
.
resaid
conformity
,
a
very
great
,
&
true
loue
of
God
,
seeing
there
is
taken
away
al
the
hinderances
of
any
created
thing
,
that
was
betweene
God
&
the
Soule
.
And
by
this
meanes
the
soule
commeth
to
vnite
herselfe
perfectly
with
her
Creatour
,
&
to
tranforme
her self
perfectly
into
him
:
from
which
ordinarily
followeth
great
gifts
,
as
lights
,
affections
,
and
diuine
motions
:
but
for
these
we
are
not
to
be
much
carefull
,
but
to
seeke
aboue
all
,
to
separate
our selues
with
all
our
power
from
created
things
,
and
wholy
to
resigne
our selues
vnto
God
.
And
this
is
the
extasy
,
and
rauishing
of
the
will
,
and
not
of
the
Vnderstanding
,
which
is
much
greater
,
and
higher
,
and
which
Deifieth
the
soule
more
.
THE
SECOND
Degree
.
Chap.
V.
WE
ought
to
passe
further
in
subtraction
,
or
withdrawing
our selues
from
things
created
.
For
not
only
this
subtraction
ought
to
be
of
indifferent
thinges
,
as
is
said
,
but
also
of
holy
and
spirituall
,
that
are
meanes
to
vnite
the
spirit
with
God
;
yet
not
,
as
of
such
,
must
we
depriue
our selues
of
them
,
but
for
so
much
as
vnder
the
colour
of
holines
,
there
may
be
hid
proper
loue
,
and
particuler
interest
;
&
of
these
there
is
to
be
noted
many
degres
.
The
first
,
and
that
which
is
commonly
vnderstood
of
spirituall
men
to
be
the
lowest
,
or
basest
,
is
touching
spirituall
consolations
,
redounding
euen
to
the
affections
of
the
hart
,
that
are
sensitiue
,
to
wit
,
tendernes
,
feruour
,
teares
,
sweetnes
in
our
operations
,
&
great
facility
surmounting
difficulties
,
by
aboundance
of
spirituall
delight
:
of
which
things
we
ought
to
depriue
our selues
,
and
not
to
cease
vntil
such
time
,
as
we
haue
no
more
feeling
of
any
desire
to
them
.
The
depriuing
our selues
of
these
,
consisteth
in
not
making
any
esteeme
,
or
any
accompt
of
them
,
considering
that
these
facilities
,
that
induce
vs
to
worke
,
proceed
not
of
any
habit
,
or
particuler
gifts
or
graces
,
nor
principally
of
charity
;
but
only
of
this
sweetnes
and
pleasure
taken
therin
,
which
is
an
obiect
very
proportionate
to
selfeloue
,
and
particuler
interest
,
which
nourisheth
it selfe
with
selfe
contentment
,
&
pleasure
,
and
commeth
in
tyme
vnto
a
spirituall
gluttony
:
and
to
receaue
satisfaction
in
this
,
or
to
make
any
great
esteeme
therof
,
is
no
other
thing
,
then
to
conuert
holy
obiects
into
our
delights
&
pleasures
,
and
abuse
holy
things
,
accommodating
them
to
our
gust
,
and
feeling
.
A
very
great
vice
,
although
it
be
secret
and
hid
,
from
which
easily
may
spring
diuers
vaine
delightes
,
proud
illusions
,
and
diabolicall
deceipts
,
and
a
thousand
other
euills
.
Also
we
must
not
thinke
that
vertue
dependeth
of
them
or
consisteth
therin
,
but
we
must
know
,
that
this
is
a
childish
thing
,
and
that
with
this
sweetnes
&
facility
,
a
litle
strength
and
vertue
is
sufficient
to
make
vs
imbrace
the
hardest
,
and
most
difficult
matters
:
therfore
we
must
depriue
our selues
of
al
desire
of
them
as
of
a
meane
thing
,
&
of
little
esteme
:
and
by
the
foresaid
anihilation
,
acknowledge
our
selues
most
vnworthy
of
them
,
with
a
totall
indifferency
to
haue
them
or
not
,
being
incited
by
vertue
&
perfection
,
to
vse
them
when
we
haue
them
,
only
for
the
end
that
God
sendeth
them
,
to
wit
;
acknowledging
them
with
great
submission
,
and
referring
them
vnto
God
,
from
whome
they
proceed
,
directing
in
them
our
intention
to
establish
vs
,
and
to
increase
so
much
the
more
in
true
&
solide
vertues
:
taking
alwaies
heed
least
being
transported
,
and
made
drunk
with
this
swetnes
&
spirituall
tast
,
we
do
not
make
purposes
,
or
dangerous
promises
of
vertues
,
or
workes
that
surpasse
our
forces
,
and
which
,
when
that
sensible
delight
and
pleasure
ceaseth
,
wil
seeme
most
difficult
,
yea
impossible
vnto
vs
.
And
to
auoid
such
danger
,
the
submission
already
spoken
of
,
helpeth
greatly
;
that
is
,
when
we
admit
with
great
promptitude
of
hart
,
the
taking
away
of
such
consolations
as
God
is
accustomed
at
times
to
take
from
vs
,
and
then
to
make
greater
estimation
of
God
,
and
of
vertue
,
then
of
any
such
consolations
,
yet
labouring
still
according
to
those
former
motions
,
with
a
greater
,
and
more
ardent
desire
then
euer
,
without
hauing
regard
to
the
contentment
of
self-loue
,
but
only
to
the
loue
of
vertue
it selfe
,
and
for
the
diuine
glory
.
The
Conformity
with
God
heere
is
cleare
,
and
is
of
great
importance
;
for
that
to
vnite
himselfe
with
the
diuine
will
,
he
depri●eth
himselfe
,
on
his
part
,
of
such
consolation
,
contenting
himselfe
with
his
spirituall
crosse
whatsoeuer
it
be
;
and
so
much
the
more
,
for
that
such
tasts
,
and
motions
surpasse
all
things
created
,
and
all
the
pleasures
that
they
can
affoard
:
and
how
much
the
more
a
man
depriueth
himselfe
in
this
sort
;
so
much
the
more
he
transformeth
himselfe
into
God
,
and
perfect
loue
,
and
Deification
increaseth
in
him
.
THE
THIRD
Degree
.
CHAP.
VI.
AFTER
the
foresaid
degree
,
there
is
accustomed
to
succeed
&
descend
into
the
soule
celestiall
lights
,
desires
,
and
affections
of
stable
and
solid
vertues
,
that
are
without
comparison
much
more
high
,
then
the
sweetnes
already
spoken
of
;
for
that
they
are
most
effectuall
meanes
for
getting
of
the
said
solid
and
stable
vertues
,
&
haue
their
being
in
the
superiour
part
of
man
.
And
then
the
soule
ought
to
mount
to
the
highest
degree
of
forsaking
and
renouncing
his
owne
will
,
&
of
subtraction
,
and
conformity
to
the
diuine
will
,
with
the
help
of
the
anihilation
,
&
humble
esteeme
aforesaid
.
Therfore
it
is
necessary
to
be
aduertised
,
that
although
such
lights
,
&
affections
be
from
God
in
the
beginning
,
and
that
presently
vpon
the
receiuing
,
&
imbracing
of
them
,
they
produce
in
the
soule
excellent
effects
,
mouing
&
inciting
it
to
vnite
her self
with
God
,
by
the
meanes
of
firme
&
solid
vertues
:
neuertheles
soone
after
if
a
man
be
not
well
aduised
,
but
suffer
himselfe
to
proceed
according
to
his
naturall
inclination
,
he
ordinarily
will
imbrace
willingly
such
lights
,
&
affections
,
with
a
certaine
satisfaction
,
and
a
very
great
contentement
in
himself
:
which
is
a
hidden
delight
of
himselfe
in
them
:
and
to
cooperate
with
such
lights
he
setteth
himselfe
to
discourse
at
large
,
and
to
fortifie
the
naturall
forces
of
his
vnderstanding
,
wil
,
and
affections
,
with
the
which
it
seemeth
vnto
him
,
that
his
first
lights
much
increase
,
&
are
interiou●ly
dilated
:
which
yet
is
not
so
,
neither
is
it
any
effect
of
God
,
but
only
a
pure
reflection
of
the
soule
,
and
a
great
contentement
and
pleasure
,
which
she
tak●th
of
their
first
beginning
.
And
thus
by
little
and
little
,
the
infusion
of
such
lights
comming
to
cease
,
the
naturall
,
and
reasonable
strength
of
the
soule
remaineth
alone
,
which
ordinarily
is
self-loue
,
which
by
this
delight
goeth
dilating
this
little
that
he
hath
of
diuine
light
,
esteeming
that
to
be
very
great
which
is
not
:
and
in
this
sort
he
falleth
into
blindnes
of
pride
,
&
vaine
perswasion
of
great
vertue
,
from
whence
do
spring
a
thousand
falshoods
,
deceipts
&
illusions
;
our
Lord
withdrawing
his
hand
,
because
of
the
barre
of
self-loue
which
man
hath
put
in
his
way
:
and
yet
such
do
thinke
that
they
haue
great
grace
infused
,
&
great
light
,
and
it
is
nothing
(
the
beginning
only
excepted
)
but
only
discourse
,
and
naturall
strength
.
And
in
the
end
,
abandoned
of
the
diuine
influence
,
they
fall
into
great
faults
,
&
errours
;
and
from
hence
oftentimes
proceed
very
great
illusions
which
notwithstanding
had
〈◊〉
good
beginning
.
Presently
therfore
when
the
soule
receaueth
such
motions
,
she
ought
to
humble
,
and
anihilate
her selfe
with
great
submission
,
euen
as
nothing
.
And
this
act
rooteth
out
,
and
cutteth
off
all
the
force
of
this
delight
already
spoken
of
.
Afterwards
she
must
protest
,
that
she
will
not
seeke
any
selfe-contentment
,
reputing
her selfe
most
vnworthy
,
as
a
most
vile
&
abiect
person
;
&
this
to
f●…e
her
soule
of
al
selfe-loue
,
which
by
reason
of
such
lights
may
enter
into
it
.
And
heere
she
depriueth
herselfe
of
a
much
more
noble
thing
then
before
,
&
by
this
greater
vertue
is
obtained
:
&
although
it
seeme
vnto
her
that
she
diminisheth
,
or
decreaseth
,
yet
notwithstanding
it
is
not
so
,
but
the
hinderance
is
taken
away
that
kept
the
soule
backe
,
&
did
hurt
her
greatly
.
And
our
Lord
finding
the
soule
by
such
abnegation
disposed
,
increaseth
with
his
particuler
concourse
,
the
like
lights
and
motions
,
by
true
&
solid
meanes
,
although
it
be
not
with
so
great
tast
,
&
pleasure
,
and
guideth
her
with
great
safety
in
the
way
of
Perfection
.
The
soule
thus
depriued
by
the
meanes
of
such
pure
&
diuine
lights
,
commeth
to
refer
and
attribute
them
vnto
God
,
feeling
her self
in
them
affected
only
to
the
diuine
glory
,
and
not
vnto
any
other
thing
,
with
great
acknowledgement
of
the
diuine
bounty
,
who
vouchsafeth
by
diuine
infusions
,
to
abase
himself
to
so
vile
a
thing
.
And
this
rule
of
spirituall
motions
is
a
matter
of
great
importance
:
for
that
,
if
they
be
not
of
God
,
presently
they
wil
be
discouered
by
this
abnegation
;
and
if
such
lights
come
from
God
,
we
shal
be
secured
,
that
neither
selfe
loue
,
nor
the
diuell
can
haue
any
part
in
them
.
And
moreouer
referring
them
vnto
God
,
who
hath
giuen
them
vnto
vs
,
we
come
to
make
more
esteeme
of
the
giuer
,
then
of
the
gifts
,
and
by
this
meanes
get
true
and
solid
vertue
.
There
followeth
afterwards
another
conformity
of
most
pure
lights
,
and
motions
,
with
the
act
of
the
will
,
and
affections
,
purged
from
all
selfe
respect
,
and
vested
with
the
diuine
will
,
pretending
in
such
diuine
influences
only
to
obey
Almighty
God
,
&
his
diuine
pleasure
,
and
nothing
our selues
,
where
with
the
soule
passeth
into
God
,
&
transformeth
her selfe
more
highly
,
and
profoundly
then
euer
;
&
heere
she
offereth
,
&
giueth
,
&
dedicateth
her self
wholy
vnto
God
.
THE
FOVRTH
Degree
.
CHAP.
VII
.
AFTER
that
the
soule
is
exercised
thus
in
purging
&
disappropriating
her selfe
in
these
spirituall
motions
,
and
in
desire
of
solid
vertue
,
as
hath
bin
said
:
there
wil
follow
a
higher
degree
which
is
this
.
It
happeneth
often
,
that
hauing
such
desires
,
the
soule
cannot
attayne
vnto
that
she
pretendeth
,
and
that
for
some
worldly
,
or
humane
cause
which
doth
hinder
it
:
as
for
example
,
when
we
must
leaue
prayer
,
by
the
which
the
soule
findeth
her selfe
prompt
,
apt
,
ready
,
and
as
it
were
inuited
to
vnite
her selfe
with
God
.
And
obedience
on
the
other
side
,
or
charity
requireth
to
leaue
it
for
another
worke
of
great
distraction
,
but
profitable
to
our
neighbours
.
And
this
wil
be
necessary
not
only
in
one
worke
,
or
at
one
tyme
only
,
but
it
shal
be
needfull
also
concerning
our
manner
of
liuing
,
to
leaue
the
quiet
,
and
contemplatiue
life
,
in
which
the
soule
felt
her selfe
greatly
inflamed
with
ardent
desire
of
solid
vertues
,
to
busy
herself
in
the
negotiations
of
the
actiue
life
,
in
which
she
shall
haue
great
repugnance
,
and
by
which
she
shall
receaue
many
occasions
of
distraction
;
neuertheles
she
seeth
clearely
,
that
she
is
called
by
God
to
leaue
that
for
this
,
&
sometymes
also
shall
find
hinderances
which
proceed
from
God
,
to
wit
,
when
God
giueth
vs
not
so
quick●y
as
we
would
,
this
vertue
&
per●…ction
,
which
he
inciteth
vs
to
●esire
.
In
the
like
occasions
the
soule
is
accustomed
to
feele
payne
,
anxiety
,
and
sorrow
,
for
such
hinderances
,
and
is
therewith
very
much
afflicted
.
It
is
needfull
heere
that
she
consider
,
that
there
may
be
selfe-interest
in
this
busines
,
although
it
be
very
secret
,
and
hidden
,
which
she
ought
to
cast
away
wholy
,
with
a
noble
and
couragious
abnegation
.
The
sorrow
then
,
and
anxiety
that
afflicteth
the
soule
in
such
desires
,
and
maketh
it
vnquiet
,
pro●…deth
ordinarily
of
selfe-loue
:
and
although
it
be
without
sinne
,
neuerthelesse
it
is
a
hinderance
betweene
God
,
and
the
soule
;
seeing
that
as
a
thing
created
,
it
hindereth
perfectiton
,
and
keepeth
the
soule
backe
from
arriuing
to
the
top
of
the
same
.
Also
the
propriety
is
discouered
plainely
,
although
it
be
of
a
holy
thing
,
and
it
seemeth
therby
(
althogh
indirectly
)
that
a
man
will
giue
a
law
vnto
God
.
And
finally
the
vnquietnes
that
afflicteth
the
soule
inwardly
,
is
not
of
God
,
whose
spirit
is
sweet
and
gratious
,
and
full
of
peace
and
tranquility
:
&
to
take
away
such
vnquietnes
,
he
must
forsake
such
desires
,
&
the
vertue
it selfe
,
in
the
manner
that
followeth
.
First
a
man
ought
to
accept
,
&
receiue
this
desire
as
a
gift
of
God
,
without
resting
or
staying
himselfe
in
his
proper
delight
and
satisfaction
,
as
hath
been
sayd
in
the
degree
before
:
and
he
ought
to
procure
with
all
diligence
to
put
it
in
execution
,
neuer
letting
passe
any
meanes
,
that
he
doth
not
try
by
experience
,
&
put
in
practice
,
that
thereby
he
may
come
to
such
vertue
and
perfection
:
for
so
much
as
doing
this
,
he
chaseth
far
away
all
tepidity
,
&
negligence
.
When
these
hinderances
before
declared
happen
,
he
ought
presently
to
thinke
that
the
diuine
bounty
is
not
pleased
at
that
time
in
the
execution
of
his
desire
,
and
therefore
he
ought
to
renounce
it
quite
,
with
protestation
that
he
will
haue
neyther
vertue
,
nor
perfection
(
I
meane
,
the
execution
,
or
act
of
desire
only
,
for
the
ground
or
essence
of
the
desire
ought
to
remaine
)
but
euen
such
,
and
in
that
manner
,
&
when
God
will
giue
it
;
renouncing
vtterly
al
the
rest
.
He
ought
then
to
take
away
all
anxiety
,
and
griefe
,
discouering
plainely
his
selfe
loue
,
&
his
owne
interest
,
that
was
hid
vnder
such
desires
,
although
they
be
holy
:
&
also
learn
this
most
high
doctrine
,
which
is
,
that
such
a
desire
euen
of
martyrdome
;
with
this
anxiety
,
although
it
seeme
to
be
a
great
thing
commeth
to
be
very
base
,
&
little
,
for
so
much
as
it
is
selfe-interest
,
&
a
hindrance
between
God
and
the
soule
:
which
being
taken
away
,
the
desire
remayneth
as
great
as
euer
,
and
insteed
of
the
anxiety
,
it
is
accompanyed
with
a
meruaylous
tranquillity
in
God
,
and
in
his
diuine
Will.
And
note
well
,
that
the
soule
that
hath
such
a
desire
with
repose
,
&
tranquillity
,
without
the
vertue
and
perfection
desired
,
is
more
agreeeble
to
God
then
any
other
who
hath
such
a
vertue
;
which
if
she
had
not
receaued
,
or
had
not
attayned
vnto
,
would
haue
beene
much
grieued
and
troubled
,
seeing
that
he
obtaineth
most
perfection
,
who
is
most
conformed
to
Gods
will
and
pleasure
,
and
exchangeth
the
vertue
created
,
for
the
diuine
will
increated
,
which
doth
farre
surpasse
,
and
infinitely
exceed
the
other
:
notwithstanding
the
desire
will
remayne
,
not
with
humayne
feare
,
that
afflicteth
&
disquieteth
the
soule
,
but
with
a
diuine
feare
,
which
is
annexed
necessarily
vnto
the
desire
.
For
to
desire
a
thing
that
we
cannot
haue
,
bringeth
feare
,
which
is
accompanyed
with
paine
,
vntill
such
tyme
as
it
is
obtayned
:
but
this
is
a
paine
from
the
which
doth
proceed
a
meruaylous
contentment
,
and
a
resignation
vnto
God
,
knowing
wel
that
our
Lord
is
pleased
greatly
with
such
a
pain
,
to
wit
,
to
see
a
soule
quiet
,
and
full
of
peace
in
her
payne
,
to
resigne
her selfe
and
accomplish
his
will
,
who
for
to
please
her
Lord
,
willingly
and
of
her
own
accord
,
wil
remaine
depriued
of
a
good
,
that
she
so
instantly
doth
desire
,
because
her
loue
vnto
her
Lord
,
is
more
then
vnto
any
perfection
,
or
vertue
.
In
such
a
soule
remaineth
ordinarily
a
diuine
light
,
that
doth
instruct
&
teach
her
,
what
great
diligence
she
ought
to
vse
,
without
●uer
relenting
,
or
waxing
cold
&
negligent
;
but
a
soule
must
not
rely
vpon
the
same
,
seeing
she
doth
not
come
to
this
that
she
desireth
by
her
diligence
,
and
industry
,
how
great
soeuer
it
be
,
but
by
the
will
and
pleasure
of
God
,
who
sometymes
giueth
it
,
&
sometimes
not
,
euen
as
he
best
pleaseth
.
Therfore
by
reiecting
,
and
loosing
all
esteeme
of
our
owne
diligence
,
&
industry
,
is
gotten
a
certayne
confidence
&
filiall
security
,
that
God
,
who
hath
giuen
the
desire
,
will
also
giue
the
perfection
,
when
he
shall
please
,
and
according
to
his
will
.
And
thus
for
his
owne
part
,
the
soule
putteth
,
and
casteth
herselfe
as
a
little
infant
into
his
armes
,
and
is
most
contented
withall
,
thinking
no
more
of
it
,
but
with
a
pure
&
sincere
resignation
vnto
God
,
worketh
as
out
of
her selfe
,
and
,
as
we
may
say
,
at
aduenture
leaueth
all
care
of
her selfe
to
our
Lord
,
as
a
little
infant
,
with
a
kind
of
diuine
tranquillity
.
To
this
so
high
renunciation
,
and
disappropriation
doth
correspond
the
subtraction
,
or
withdrawing
of
our
Lord
already
spoken
of
,
when
he
doth
not
giue
the
vertue
we
demand
,
which
we
ought
to
admit
with
ioy
,
and
cooperate
in
the
manner
aforesayd
.
Also
there
is
discouered
clearely
a
conformity
with
the
diuine
will
,
very
secret
,
and
knowne
but
vnto
few
,
seeing
that
man
leaueth
God
for
God
,
that
is
to
say
,
leaueth
and
renounceth
God
,
in
as
much
as
he
bringeth
any
selfe
interest
with
ve●…e
,
and
perfection
,
to
hau●
him
more
excellently
,
to
wit
,
without
any
interest
.
From
whence
followeth
a
most
high
transformation
,
and
an
admirable
Deification
,
from
which
is
accustomed
to
proceed
excellent
gifts
,
and
very
rare
lights
,
worthy
of
such
a
loue
,
and
so
great
vnion
with
God
.
In
particuler
the
aforesayd
doctrine
ought
to
be
applied
to
three
sorts
of
desires
,
besides
the
place
it
hath
in
all
others
.
The
first
is
of
eternall
glory
,
in
which
she
ought
to
be
resigned
in
the
manner
before
specifyed
,
when
our
Lord
deferreth
it
,
esteeming
much
more
of
the
diuine
will
,
to
the
end
she
might
entierly
forsake
al
self
loue
,
althogh
it
be
of
the
most
excellent
good
that
is
.
The
second
is
,
the
desire
of
this
anihilation
,
renouncing
of
her selfe
the
conformity
with
God
,
which
she
must
also
moderate
with
the
selfe
same
rule
aforesayd
,
when
our
Lord
doth
not
giue
it
so
much
as
she
would
:
where
it
is
well
to
be
noted
,
that
to
forsake
willingly
the
loue
of
the
same
vertue
,
which
is
with
anxiety
,
and
superfluous
propriety
,
for
the
desire
to
haue
the
same
vertue
with
satisfaction
,
and
be
content
to
beare
the
burthen
of
her
imperfection
against
her
will
,
&
to
conforme
her selfe
wholy
vnto
Gods
will
,
is
a
most
great
renunciation
,
and
surpasseth
all
other
vertues
.
And
here
must
be
taken
away
the
anxiety
,
&
griefe
that
we
haue
to
obtaine
it
:
&
note
well
,
that
the
more
diligence
we
shall
vse
with
anxiety
,
and
propriety
,
for
to
obtaine
it
of
God
,
the
lesse
shall
we
haue
it
.
The
third
is
the
desire
of
suffering
,
althogh
our
nature
repugn●
,
as
a
thing
contrary
to
sense
:
it
may
happen
neuerthelesse
,
that
the
desire
to
haue
it
,
is
too
great
by
excesse
of
anxiety
,
and
selfe
loue
in
and
indure
,
taketh
away
such
contentment
,
and
hindreth
the
perfection
of
operations
;
the
soule
ought
to
take
away
,
&
cut
off
the
thoghts
of
crosses
,
and
paynes
,
when
it
is
not
time
to
suffer
,
conuerting
and
changing
all
into
this
cherefulnes
of
conformity
with
God
,
to
the
which
,
the
thinking
of
pleasant
and
delightfull
things
(
so
they
be
holy
)
helpeth
much
,
for
that
such
thinges
are
conformable
to
perfection
.
Of
this
cherefulnes
springeth
a
promptnes
to
all
operations
,
strength
to
surmount
difficulties
,
and
ioy
of
hart
&
vnderstanding
,
as
the
Apostle
sayth
:
Gaudete
in
Domino
semper
,
iterum
dico
gaudete
:
Reioyce
in
our
Lord
alwaies
,
againe
I
say
reioice
.
Agility
also
to
take
in
hand
any
good
worke
,
facility
to
execute
and
end
it
,
and
sweetnes
in
all
things
,
euen
in
the
crosse
it
selfe
,
when
it
is
taken
only
for
the
loue
of
God
,
and
to
please
him
.
And
if
we
haue
not
such
cheerfulnes
,
at
the
least
we
ought
to
desire
it
,
and
inforce
our selues
to
haue
it
in
resisting
al
hinderances
that
the
diuell
shall
oppose
.
Our
Lord
was
singularly
indued
with
this
alacrity
,
and
shewed
it
in
his
countenance
,
rendring
himselfe
very
amiable
,
whereby
is
manifest
that
he
thought
not
alwayes
on
his
passion
,
but
that
he
diuerted
and
retired
his
mind
and
thoughts
,
except
when
he
knew
that
it
was
the
will
of
his
Father
he
should
;
and
thought
on
ioyfull
things
with
a
pleasant
aspect
,
and
with
a
sweet
and
gracious
countenance
,
accompanyed
with
gra●ity
and
words
of
weight
,
to
draw
th●
harts
of
the
people
with
mild●…
and
authority
;
and
with
this
al●crity
he
indured
,
and
suffered
afterwards
the
subtraction
,
o●
taking
of
it
away
,
in
the
tyme
of
his
passion
.
THE
FIFTH
Degree
.
CHAP.
VIII
.
THE
soule
being
in
this
conformity
,
tranquillity
,
and
cheerfulnes
which
hath
byn
sayd
,
with
progresse
in
perfect
vertues
,
and
with
great
power
of
the
super●our
part
ouer
the
inf●riour
,
by
reason
of
the
long
habit
,
and
great
facility
she
hath
gotten
in
repressing
,
and
subduing
the
motions
of
her
passions
;
God
is
wont
after
this
,
or
when
he
thinketh
good
,
to
permit
her
to
begim
to
feel●
great
tentations
,
the
li●e
,
or
greater
then
those
which
she
suffered
in
the
beginning
of
her
conuersion
,
to
wit
,
of
the
flesh
,
of
impatience
,
of
feare
,
of
difficultyes
,
and
other
the
like
,
in
such
sort
,
that
she
beginneth
agayne
to
feele
a
great
rebellion
in
her
inferior
part
against
the
superiour
,
&
the
diuel
sharply
tempteth
her
,
in
so
much
that
she
is
forced
to
returne
to
fight
,
&
that
with
great
difficulty
:
but
notwithstanding
,
the
superiour
part
generously
fighteth
,
gayneth
,
and
beareth
away
the
victory
.
This
mutation
and
vnexpected
change
resembleth
the
imperfect
state
of
a
nouice
,
or
beginner
only
.
The
rebellions
of
the
inferiour
part
agaynst
the
superiour
,
the
representations
of
diuells
,
the
motions
of
sensuality
,
&
the
newnes
vnaccustomed
,
are
as
it
were
against
the
common
stile
of
grace
,
that
happeneth
to
vs
ordinarily
after
the
first
assaultes
of
temptations
,
&
the
victory
ouer
them
,
hauing
gotten
the
habits
of
perfect
vertues
,
and
in
such
sort
subdued
sensuality
,
that
scarcely
it
dare
once
kicke
or
repugne
.
All
these
things
are
accustomed
to
put
the
soule
in
great
perill
,
of
thinking
she
goeth
backward
,
and
that
she
hath
giuen
occasion
of
her
being
in
so
euill
an
estate
,
whereby
is
wont
to
rise
in
her
mind
vnquietnes
,
despayre
,
&
great
decay
of
wonted
force
:
and
therfore
it
behooueth
that
she
stand
well
vpon
her
guard
,
and
before
all
thinges
consider
and
obserue
,
that
the
will
,
by
the
grace
of
God
is
resolute
,
rather
to
dye
a
thousand
tymes
,
then
to
offend
God
in
the
least
thing
that
is
.
And
for
that
sin
consisteth
in
the
will
,
she
ought
also
firmely
to
perswade
her selfe
,
that
she
is
farre
from
committing
of
it
,
seeing
that
all
her
griefe
commeth
of
those
contrary
motions
,
her
will
being
so
earnestly
bent
,
not
to
offend
God
.
And
which
is
more
,
she
ought
to
be
secure
,
that
she
hath
not
on
her
part
giuen
occasions
to
such
tentations
,
seing
that
she
abhorreth
,
and
detesteth
them
greatly
:
and
principally
for
that
she
desireth
to
conforme
herselfe
altogeather
to
the
diuine
wil
,
and
to
disappropriate
herselfe
of
al
thinges
created
.
She
must
likewise
be
aduertised
,
that
she
doth
performe
this
while
diuers
actes
of
vertue
with
the
superiour
part
,
for
so
much
as
hereby
through
diuine
grace
the
spirit
is
made
more
vigorous
,
although
the
flesh
be
moued
and
incumbred
with
no
small
perturbations
,
and
this
so
much
the
more
,
for
that
she
shall
find
manifestly
&
assuredly
,
that
there
is
no
offence
therin
:
and
if
she
find
that
she
cannot
sufficiently
resolue
her selfe
,
for
her
continuall
feares
,
and
remorse
of
conscience
,
let
her
remit
her selfe
,
and
repose
wholy
on
the
iudgment
of
him
,
that
hath
the
guiding
of
her
soule
.
Moreouer
she
must
be
aduertised
,
that
such
temptations
,
althogh
they
seeme
vnto
her
to
be
the
same
that
she
was
wont
to
endure
in
the
beginning
,
are
notwithstanding
very
much
different
,
if
she
consider
the
cause
from
whence
they
proceed
:
for
that
then
the
superiour
part
being
destitute
of
good
habits
,
vertues
and
graces
that
giue
great
strength
,
and
the
inferiour
part
full
of
euill
habits
,
very
strong
and
stubborne
,
togeather
with
the
fraudulent
sleights
of
the
diuell
concurring
therin
,
no
meruayle
that
the
flesh
did
fight
and
rebell
against
the
spirit
,
vntill
such
tyme
as
the
superiour
part
were
made
strong
and
vigorous
,
and
our
Lord
giuing
strength
to
resist
,
and
vanquish
the
inferiour
part
;
which
being
thus
tamed
,
the
battayle
ceaseth
soone
after
,
with
a
submission
and
tranquillility
betweene
the
one
and
the
other
;
our
Lord
permitting
al
this
,
to
the
end
,
that
by
the
way
of
combat
,
to
his
imitation
,
we
may
obtayne
the
victory
,
and
also
by
this
meanes
be
made
partakers
of
his
celestiall
gifts
and
vertues
.
But
when
after
all
this
the
temptations
returne
,
the
soule
being
already
fortified
,
and
not
hauing
giuen
any
occasion
thereunto
,
the●
she
must
assuredly
know
,
that
this
is
an
expresse
prouidence
of
God
,
who
will
haue
it
so
,
and
that
such
temptations
doe
not
take
their
beginning
of
the
interiour
,
to
wit
,
of
default
that
is
in
her
,
but
come
of
other
causes
:
and
this
great
and
secret
instruction
helpeth
much
to
what
end
our
Lord
worketh
and
permitteth
all
this
.
For
first
it
is
to
the
end
,
that
the
repose
and
peace
that
she
had
before
,
be
not
occasion
to
her
of
so
great
satisfaction
,
and
contentment
that
she
come
to
delight
much
in
herselfe
for
it
,
&
so
be
in
danger
to
fall
into
pride
.
Secondly
,
that
selfe-loue
which
subtilly
vseth
oftentymes
to
enter
therein
,
be
quite
extinguished
.
Thirdly
,
that
there
may
increase
,
&
continue
in
the
soule
the
knowlege
of
her
basenes
&
little
worth
.
Fourthly
,
that
she
may
attayne
to
a
new
light
,
and
know
that
perfection
doth
not
consist
in
being
free
from
temptations
and
in
hauing
peace
betweene
sensuality
&
reason
:
for
it
may
so
fall
out
,
that
these
temptations
wil
be
more
vehement
,
then
those
that
she
had
before
,
and
that
she
shall
suffer
much
by
them
,
and
therefore
she
ought
to
hold
her self
assured
,
that
our
Lord
by
such
meanes
will
bring
her
to
greater
vertue
.
Wherfore
when
she
beginneth
to
enter
into
such
afflictions
or
troubles
she
ought
before
al
things
to
humble
her selfe
&
descend
into
her
owne
nothing
,
and
acknowledge
herselfe
worthy
of
all
temptations
:
and
in
the
same
manner
,
as
she
was
already
before
accustomed
,
to
receyne
with
contentment
the
contempt
and
afflictions
outwardly
:
so
ought
she
to
inforce
herselfe
to
reioice
in
that
our
Lord
is
pleased
to
humble
her
,
and
to
permit
her
thus
to
be
buffeted
of
the
diuell
.
Secondly
she
ought
to
be
willing
to
want
the
peace
and
repose
that
she
felt
when
she
had
no
great
temptations
,
and
likewise
all
the
contentment
which
she
had
therein
.
And
how
much
the
more
such
repose
is
a
high
and
excellent
good
,
so
much
the
greater
sacrifice
it
is
,
&
more
pleasing
vnto
God
,
to
be
willingly
depriued
thereof
for
the
l●ue
of
him
.
Thirdly
,
she
ought
to
admit
with
the
same
affection
,
and
promptnes
,
as
is
spoken
of
before
,
the
subtraction
or
withdrawing
that
our
Lord
doth
vse
,
which
consisteth
in
this
,
that
he
doth
not
permit
the
vertue
or
power
of
the
superiour
part
,
to
redound
&
worke
in
the
inferiour
,
by
giuing
it
such
force
as
that
it
shold
not
feele
these
temptations
:
(
which
would
be
,
if
God
did
concurre
therein
as
before
:
)
but
our
Lord
withdraweth
such
concourse
,
and
from
hence
proceedeth
anxiety
and
affliction
.
Fourthly
she
ought
not
to
inforce
herselfe
to
d●…ue
away
these
temptations
with
great
pennance
and
mortification
of
nature
,
as
she
did
at
the
b●ginning
when
she
was
a
No●…ce
,
for
by
that
way
(
as
is
read
of
some
Saints
)
the
temptations
increase
rather
then
otherwise
,
but
she
ought
to
submit
herselfe
vnto
God
with
humility
,
for
to
suffer
them
willingly
,
as
long
as
it
is
in
his
will
&
pleasure
,
and
then
not
to
care
for
them
,
but
to
contemne
them
.
Afterwardes
,
of
this
followeth
the
conformity
to
the
diuine
will
greater
then
euer
,
seeing
that
to
conforme
her selfe
vnto
him
,
the
soule
is
content
to
be
left
comfortlesse
,
and
to
suffer
such
paine
and
confusion
,
which
is
most
pleasing
to
his
diuine
maiesty
:
besides
that
,
it
is
very
conformable
to
that
which
our
Redeemer
did
,
when
being
in
the
garden
he
would
that
the
inferiour
part
should
find
difficulty
to
suffer
,
&
neuerthelesse
he
said
,
non
mea
,
sed
tu●
voluntas
fi●t
,
not
my
will
(
o
Father
)
but
thine
be
done
.
And
of
this
conformity
riseth
in
the
soule
not
only
a
loue
of
vnion
that
transformeth
it
into
God
more
highly
,
but
also
a
loue
and
desire
of
the
crosse
,
in
conformity
with
our
Sauiour
,
when
as
to
accomplish
the
diuine
will
,
she
is
content
to
suffer
temptation
.
And
heere
she
doth
not
only
offer
,
and
dedicate
herselfe
vnto
God
,
but
doth
also
sacrifice
herselfe
vnto
him
.
THE
SIXT
Degree
.
CHAP.
IX
.
BESIDES
all
this
that
hath
beene
sayd
,
the
affliction
and
payne
is
accustomed
to
passe
further
,
and
come
euen
to
the
superiour
part
where
vertue
and
spirit
make
their
residence
.
And
so
she
shall
perceaue
her selfe
to
fayle
&
want
light
in
her
vnderstanding
,
and
good
purposes
,
and
desires
in
her
affections
,
promptnes
to
doe
well
,
strength
and
patience
&
the
like
,
in
such
sort
,
as
where
before
she
did
fight
with
great
force
and
vigour
,
now
it
will
seeme
vnto
her
,
that
she
is
without
strength
and
vertue
,
and
that
she
cannot
resist
,
and
euery
little
straw
will
seeme
vnto
her
a
blocke
,
and
so
shall
feele
and
perceaue
nothing
but
obscurity
,
and
blindnes
,
great
darkenes
,
aridity
or
drinesse
,
grief
,
tepidity
,
rebellion
,
pusillanimity
,
confusion
and
great
oppression
,
seeming
vnto
her
vnpossible
to
returne
to
her
first
designementes
&
good
purposes
.
And
heere
in
very
truth
is
great
danger
,
if
she
do
not
inforce
herselfe
to
remedy
it
as
she
should
,
to
the
end
she
fall
not
into
sundry
great
inconueniences
,
when
she
is
thus
abandoned
,
which
happeneth
in
diuers
manners
.
First
in
apprehending
too
firmely
all
this
that
hath
beene
spoken
of
,
to
be
a
great
misery
,
&
for
this
cause
afflicting
her selfe
,
&
growing
sad
.
Secondly
,
too
earnest
setting
her selfe
to
thinke
of
what
cause
they
proceed
,
attributing
all
to
her
owne
defaults
,
and
inforcing
herselfe
to
look
curiously
into
them
.
Thirdly
,
of
set
purpose
,
procuring
with
great
diligence
to
free
herselfe
of
them
,
to
take
order
to
remedy
all
,
and
returne
to
her
first
estate
,
esteeming
the
present
to
be
miserable
,
and
yet
neuerthelesse
leesing
all
this
labour
:
for
this
being
not
the
true
way
,
nor
the
remedy
of
her
euill
,
she
findeth
the
trouble
to
be
thereby
increased
.
Fourthly
,
for
this
cause
,
the
soule
is
accustomed
to
fall
into
impatience
,
feare
,
and
pusillanimity
&
in
danger
to
despayre
,
it
seeming
vnto
her
that
nothing
doth
help
her
,
and
that
she
goeth
from
euill
to
worse
.
Supposing
than
the
soule
to
be
exercised
in
these
foresayd
degrees
,
it
is
needfull
she
consider
with
her selfe
,
&
principally
with
the
help
of
him
that
guideth
her
,
the
secret
and
me●uaylous
mysteries
that
are
hidden
herein
.
For
the
first
them
,
let
her
know
that
the
true
cause
of
all
that
is
sayd
,
is
the
diuine
prouidence
,
who
willing
to
make
proofe
,
and
to
purify
a
soule
,
after
he
hath
enriched
her
with
vertues
,
and
great
strength
in
the
supe●iour
part
,
is
wont
to
retire
his
accustomed
succours
,
without
the
which
these
vertues
cannot
work
:
whe●of
it
commeth
,
that
although
she
haue
them
,
yet
do
they
seeme
to
her
that
she
hath
them
not
:
and
from
hence
followeth
darkenes
,
aridity
,
and
other
miseries
already
spoken
off
;
notwithstanding
the
graces
and
foresayd
vertues
remaining
in
the
soule
as
before
.
For
the
second
,
this
subtraction
or
diuine
withdrawing
doth
not
proceed
of
the
absence
of
vertues
,
giftes
,
and
graces
,
seeing
that
they
remayne
entierly
in
the
soule
,
&
it
doth
lesse
proceed
from
the
action
of
them
,
for
so
much
as
indeed
the
soule
is
depriued
thereof
.
But
we
must
consider
that
in
internal
and
spirituall
actions
,
there
is
a
direct
act
,
that
tendeth
directly
to
God
,
to
wit
,
the
same
internall
act
or
operation
touching
his
obiect
:
as
for
example
,
the
practicall
knowledge
and
election
,
or
lawfull
desire
,
to
haue
a
wil
to
suffer
,
to
haue
a
will
to
loue
God
,
to
haue
a
will
to
be
temperate
,
chast
,
obedient
,
not
to
consent
vnto
sin
&c.
There
is
also
the
act
reflectiue
,
that
turneth
to
wardes
it selfe
,
to
wit
,
to
discerne
&
iudge
whether
he
doth
such
an
act
,
whereby
he
may
receaue
contentment
,
and
reioyce
therein
for
the
glory
of
God
,
for
that
he
discerneth
himselfe
by
the
same
to
be
strong
,
and
victorious
ouer
temptations
,
with
great
repose
of
the
soule
.
Of
these
two
,
the
first
is
the
pure
act
of
vertue
:
the
second
is
the
fruit
that
redoundeth
in
vs
,
&
the
fruition
of
the
same
vertue
:
&
this
is
most
cleare
that
the
act
of
temperance
doth
not
consist
to
perceaue
that
he
●ath
it
,
or
to
reioyce
in
it
,
or
content
himselfe
therein
,
but
to
desire
it
,
and
effectuate
it
.
Now
God
concurreth
in
the
first
,
and
by
that
meanes
the
acts
of
vertue
are
performed
,
but
he
withdraweth
the
second
,
to
wit
,
our
knowledge
,
reflection
,
iudgment
,
and
satisfaction
to
haue
done
them
,
and
therfore
it
seemeth
to
vs
,
that
we
do
them
not
,
&
in
the
place
of
the
knowledge
withdrawne
,
hapneth
darknes
&
blindnes
,
in
place
of
the
ioyfull
affection
succeedeth
aridity
&
drynesse
:
euen
as
it
hapneth
to
him
that
is
almost
starued
,
who
receyuing
food
into
his
stomacke
neyther
feeleth
nor
tasteth
it
:
it
is
cleare
that
he
eateth
,
and
notwithstanding
it
seemeth
vnto
him
he
eateth
not
,
and
hath
in
a
manner
no
more
satisfaction
of
such
an
act
,
then
if
he
had
not
done
it
.
Seeing
then
that
it
is
not
properly
vertue
to
perceaue
our
interiour
actions
,
and
that
therin
doth
not
consist
vertuous
effects
and
operations
,
being
only
satisfaction
vnto
our selues
,
our
Lord
pretending
to
bereaue
vs
of
all
our
proper
tast
&
interest
,
as
a
hinderance
betwixt
him
&
vs
.
leaueth
vs
the
purity
of
vertue
,
which
is
no
other
thing
but
to
desire
it
,
&
put
it
in
effect
,
and
taketh
away
the
second
,
which
is
a
certayne
selfeloue
more
subtile
then
those
that
haue
yet
beene
specifyed
,
&
an
interest
with
the
which
the
soule
nourisheth
it selfe
,
and
such
as
diuerteth
vs
from
greater
vnion
with
God
:
and
this
being
so
,
it
is
plainely
to
be
seene
,
that
there
is
not
only
no
euill
heerin
,
nor
any
danger
to
be
feared
,
but
that
the
soule
by
such
a
diuine
work
is
purifed
the
more
in
vertue
,
and
is
purged
from
all
proprieties
,
and
selfe
interest
,
although
it
be
very
hidden
,
and
is
raysed
to
a
degree
,
and
disposition
of
greater
grace
,
&
much
more
vnion
with
God
then
before
.
For
to
make
all
this
manifest
,
the
soule
that
is
come
to
this
estate
,
must
be
aduertised
of
two
pointes
.
The
first
,
that
if
she
will
examine
the
purity
of
vertue
,
she
shall
see
the
same
in
her
actions
more
then
euer
she
did
.
For
if
one
should
demaund
of
her
in
these
griefes
,
obscurities
and
rebellions
,
if
she
would
offend
God
,
she
would
presently
answere
,
that
Sauiour
Iesus
Christ
,
of
whom
it
is
written
in
the
beginning
of
his
dolorous
passion
:
Coepit
pauere
,
●adere
,
&
moestus
esse
;
that
is
to
say
,
he
began
to
be
troubled
,
to
feare
,
and
became
sad
:
and
after
he
said
,
Tristis
est
anima
mea
vsque
ad
mortem
,
my
soule
is
sorrowfull
euen
vnto
death
.
Now
we
must
consider
three
pointes
.
First
the
greatnes
of
the
paine
&
torments
that
he
was
presently
to
endure
.
Secondly
that
then
was
with
drawne
from
him
the
concurrence
of
strength
,
patience
,
magnanimity
,
&
the
like
vertues
,
concerning
the
feeling
of
them
in
the
manner
aforesaid
,
and
for
that
cause
he
presently
fell
into
so
great
anguish
,
feare
,
&
heauines
,
that
the
least
of
his
sorrowes
seemed
vnto
him
insupportable
,
wherof
before
he
reioiced
so
much
in
thinking
of
them
,
saying
:
Baptis●…
hab●…
baptizari
,
&
qu●m●do
c●arctor
vsque
dum
perfici●tur
:
I
haue
to
be
baptized
with
a
Baptisme
,
&
how
am
I
straitened
vntill
it
be
dispatched
.
Thirdly
,
that
with
all
this
,
the
stedfastnes
of
vertue
was
most
firme
&
more
stable
than
euer
,
seeing
that
in
these
words
to
his
Apostles
,
Surgite
,
●amu●
,
arise
,
let
vs
go
(
that
is
,
to
meet
them
that
came
to
apprehend
him
)
he
discouered
a
meru●ilous
promptnes
to
suffer
,
patience
,
strength
,
and
a
generosity
of
hart
,
not
to
be
ouercome
or
quailed
by
such
a
withdrawing
or
subtraction
before
mentioned●
by
which
the
holy
Doctors
say
,
that
our
Lord
merited
then
for
the
holy
Martyrs
&
other
Saints
,
who
in
their
torments
and
paines
were
so
richly
armed
with
patience
,
strength
,
magnanimity
&
other
vertues
in
the
superiour
part
,
that
by
the
same
vertues
they
did
so
triumph
,
&
reioyce
euen
in
the
middest
of
their
paines
&
torments
,
as
we
read
of
many
holy
Martyrs
.
When
then
,
it
shall
please
our
Lord
to
take
away
,
&
bereaue
a
soule
,
for
the
loue
he
beares
it
,
of
this
garment
,
with
the
foresaid
subtraction
,
or
withdrawing
,
as
he
doth
in
this
estate
;
then
it
is
cleare
,
that
he
bringeth
her
to
a
higher
imitation
of
himselfe
,
then
was
the
other
,
seeing
that
the
same
subtraction
was
vsed
to
him
by
his
eternall
Father
.
And
besides
this
reason
of
the
most
liuely
imitation
of
our
Lord
there
followeth
others
also
,
to
wit
,
that
how
much
the
superior
part
is
more
noble
then
the
inferiour
,
or
then
the
body
:
so
much
more
the
suffering
of
it
,
or
both
together
,
is
more
noble
then
any
martyrdome
whatsoeuer
of
body
only
,
if
it
be
without
the
other
.
And
moreouer
to
suffer
with
this
fredom
&
liberty
,
or
sensible
force
of
vertue
,
with
which
the
Martyrs
were
indued
was
as
easye
vnto
them
,
as
if
they
had
bene
in
the
middest
of
roses
.
But
with
this
subtraction
or
withdrawing
it
seemeth
not
only
difficult
,
but
also
impossible
.
So
that
with
all
this
difficulty
to
be
thus
magnanimous
,
and
couragious
with
all
efficacy
,
maketh
vs
more
apt
,
and
prepared
for
higher
vertue
,
and
greater
merit
.
And
finally
to
find
our selues
so
freely
&
highly
raysed
vnto
vertue
,
naturally
it
is
an
occasion
of
perill
&
danger
of
pride
:
wherfore
vnto
S
Paul
(
Ne
magnitudo
reuelationum
extelleret
eum
,
least
the
greatnes
of
his
reuelations
should
extoll
him
)
there
was
giuen
to
preserue
him
the
temptation
of
the
flesh
,
so
to
counterpoise
the
daunger
which
might
follow
:
by
this
height
of
vertue
the
soule
is
plunged
into
this
extreme
low
estate
,
by
the
feeling
which
she
hath
of
troubles
&
feares
&c.
And
therfore
she
is
secure
,
that
is
,
she
is
preserued
from
danger
,
which
is
a
signe
of
higher
estate
,
for
that
she
hath
a
great
foundation
of
humility
,
and
knowledg
of
her
owne
basenes
.
This
as
it
seemeth
,
may
be
gathered
of
the
temptation
of
S.
Paul
,
which
was
giuen
him
for
auoyding
the
perill
wherin
he
was
:
wherof
it
followeth
,
that
the
hauing
of
that
temptation
of
the
flesh
,
was
a
higher
estate
,
then
the
first
,
seeing
that
by
this
meanes
the
hinderances
and
imperfections
of
the
first
are
taken
away
.
and
he
is
made
more
secure
therby
,
in
such
sort
,
as
this
estate
is
a
certaine
probation
,
that
God
maketh
of
his
elect
,
a
liuely
imitation
of
our
Lord
and
Sauiour
Iesus
Christ
,
a
more
excellent
Martyrdome
,
then
the
exteriour
,
&
founded
vpon
profound
humility
,
which
is
more
sure
then
any
other
whatsoeuer
,
and
is
of
greater
merit
,
and
a
disposition
to
receiue
greater
gifts
&
graces
,
&
which
is
more
,
an
enemy
to
proper
loue
;
for
that
it
taketh
away
the
satisfaction
and
contentment
that
is
receaued
of
vertues
,
and
so
by
consequence
increaseth
,
&
commeth
to
be
of
greater
conformity
with
the
diuine
will
,
&
is
enkindled
more
in
loue
towards
God
,
then
the
others
before
mentioned
:
seeing
,
that
for
to
satisfy
Almighty
God
,
a
man
depriueth
himselfe
of
so
great
a
good
,
and
remayneth
with
the
pu●e
actes
of
vertues
,
naked
of
all
sensible
ornaments
,
and
selfe
contentment
.
That
which
ought
after
wardes
to
be
practised
,
is
:
First
for
so
much
as
the
diuell
is
wont
to
trouble
the
soule
with
many
thoughtes
,
as
if
all
this
happened
for
some
great
defaults
,
that
were
in
her
(
which
afflicteth
her
much
:
)
to
deliuer
her selfe
from
this
,
she
ought
to
repent
herself
of
all
her
defects
,
sinnes
,
and
occasions
that
she
may
haue
giuen
in
this
case
,
but
in
generall
,
without
any
more
thinking
therof
;
and
the
rest
,
to
remit
herselfe
wholy
vnto
her
Superiour
,
belieuing
in
all
things
his
aduise
,
and
renouncing
her
owne
iudgment
,
keeping
her selfe
in
peace
,
and
repose
of
conscience
,
supposing
this
maxime
,
which
is
greatly
necessary
in
this
sixt
degree
,
to
wit
,
that
a
man
ought
not
to
iudge
of
himselfe
,
nor
of
what
he
feeleth
in
himselfe
,
seing
that
that
the
subtraction
maketh
that
he
can
haue
no
light
,
reflection
,
nor
perfect
iudgment
of
his
actions
;
but
he
ought
to
content
himselfe
,
and
reioyce
in
this
darknes
,
and
a●idity
,
and
ought
to
humble
and
submit
himself
to
the
iudgment
of
another
,
anihilating
&
acknowledging
himselfe
worthy
of
this
,
and
so
much
worse
,
vnworthy
of
all
light
,
and
in
such
basenes
he
ought
to
glorify
God
.
Although
that
the
motions
of
impatience
,
and
other
the
like
naturall
motions
be
great
,
and
make
the
soule
to
become
sad
and
melancholy
,
without
feeling
any
comfort
,
or
solace
;
yet
must
she
know
,
and
labour
for
,
&
to
trie
by
experience
,
the
for
said
submission
,
which
doth
also
consist
in
resigning
,
&
remitting
her self
wholy
vnto
God
,
euen
as
one
that
is
sick
,
who
althogh
he
cry
throgh
the
vehemency
of
his
paines
,
neuerthelesse
in
will
,
is
submitted
entirely
vnto
God
,
and
is
content
to
suffer
any
thing
.
As
for
feare
&
pusillanimity
(
besides
that
which
naturally
she
feeleth
,
which
is
not
euil
of
it self
)
she
ought
not
to
admit
any
more
,
not
to
consent
vnto
it
,
but
ought
to
endeauour
herself
to
performe
acts
of
submission
,
confidence
in
God
,
familiarity
,
&
the
like
.
And
doing
all
this
that
is
aboue
said
,
and
with
the
same
,
denying
herself
in
all
things
,
and
conforming
herselfe
vnto
God
,
not
willing
any
thing
,
but
what
he
willeth
,
if
she
feele
these
troubles
,
and
darknes
to
increase
,
she
must
not
for
all
that
,
be
afflicted
for
any
thing
whatsoeuer
it
be
;
but
without
any
kind
of
murmuring
,
she
must
seeke
to
forget
her
euill
,
&
ought
to
know
that
God
is
accustomed
to
doe
this
:
that
is
to
say
,
to
withdraw
all
consolation
and
help
in
our
temptations
.
Therfore
she
must
then
redouble
her
conformity
&
thanksgiuing
vnto
God
,
and
quiet
herselfe
,
and
repose
with
assurance
that
in
the
end
God
will
not
leaue
her
,
not
permit
that
she
be
tempted
about
her
strength
,
which
heere
doth
consist
wholy
in
resistance
against
them
,
or
putting
them
away
,
seeing
that
is
not
so
much
in
our
power
by
reason
of
the
subtraction
:
but
in
this
,
to
suffer
and
support
them
;
&
this
is
more
sure
&
perfect
,
then
extasy
.
OF
THE
SECOND
Estate
.
CHAP.
X.
WHo
would
thinke
,
that
there
shold
be
any
thing
yet
left
in
the
Soule
which
she
might
renounce
,
forsake
&
withdraw
her selfe
from
,
besides
this
that
hath
bene
said
,
&
especially
the
soule
being
brought
to
the
only
pure
and
direct
act
of
vertue
,
in
the
which
it
seemeth
there
is
nothing
but
true
vertue
,
&
also
bereaued
of
all
proper
interest
.
But
if
we
consider
that
such
an
act
although
it
be
thus
purged
,
is
a
pure
act
of
election
,
and
of
our
will
,
the
which
,
with
his
actiue
vertue
imperatiue
,
in
respect
of
the
other
powers
,
worketh
and
produceth
the
acts
of
vertue
;
it
cannot
be
denyed
,
but
that
there
is
proper
will
,
and
interest
therin
,
although
much
purged
,
and
by
consequence
there
is
somwhat
yet
to
forsake
,
and
to
be
purged
.
The
soule
then
that
is
left
without
any
other
action
but
to
doe
in
the
manner
aboue
explicated
,
being
ariued
to
the
foresaid
sixt
degree
,
our
Lord
is
accustomed
to
withdraw
by
little
,
and
little
,
the
power
to
do
such
actes
,
taking
now
one
,
now
another
vntill
such
tyme
,
that
indeed
he
taketh
away
all
,
except
the
power
to
conforme
her selfe
vnto
the
diuine
will
.
And
by
experience
it
is
proued
,
that
somtymes
the
soule
findeth
her selfe
so
oppressed
with
griefes
and
afflictions
,
and
assayled
with
so
many
distractions
,
&
miseries
,
that
willing
to
enforce
herselfe
,
yet
she
cannot
performe
any
act
,
neyther
of
thankes
giuing
towards
God
,
nor
of
fortitude
,
nor
of
patience
,
nor
of
any
other
vertue
,
no
not
so
much
as
to
will
that
which
is
aggreable
vnto
God
.
And
she
must
remaine
in
this
sufferance
,
pierced
through
inwardlie
with
a
thousand
temptations
:
so
that
as
the
Martyrs
could
not
defend
themselues
,
from
their
torments
&
wounds
,
but
receiuing
them
,
conformed
themselues
to
the
diuine
will
;
euen
so
must
the
soule
doe
in
this
case
,
in
whom
it
may
be
,
there
remayneth
not
any
actiue
force
,
but
only
the
passiue
,
enduring
all
for
the
loue
of
God
,
and
remaining
content
with
the
same
.
But
which
is
more
,
he
is
accustomed
also
to
take
away
such
an
act
of
conforming
herselfe
to
the
diuine
will
,
in
such
manner
,
that
she
hath
not
any
sensible
feeling
to
do
it
,
&
also
lesse
can
she
execute
it●
and
there
remayneth
no
other
thing
;
but
a
passiue
tranquillity
,
by
which
,
as
a
lambe
before
the
shearer
,
she
remaineth
quiet
,
and
suffereth
God
to
accomplish
whatsoeuer
he
pleaseth
.
This
is
an
entire
and
absolute
subtraction
of
the
actiue
power
of
the
soule
,
to
wit
,
that
God
withdraweth
in
such
sort
his
diuine
concurrence
that
the
soule
cam●ot
in
the
superiour
part
,
how
holy
or
raised
soeuer
she
be
,
make
any
actiue
operations
,
but
only
can
remaine
peaceable
,
&
quiet
,
enduring
willingly
that
which
God
permitteth
to
happen
vnto
her
.
To
such
a
withdrawing
the
soule
ought
to
be
correspondent
with
anihilating
and
acknowledging
herselfe
to
be
pure
nothing
,
and
full
of
infinit
sinnes
,
and
therfore
vnworthy
to
performe
any
action
of
vertue
:
and
she
ought
to
reioyce
in
such
contempt
,
that
God
worketh
in
her
,
taking
from
her
the
power
to
lift
her
hart
vp
vnto
him
,
with
a
free
renunciation
;
she
ought
to
be
contented
to
want
wholy
the
actiue
,
and
all
the
acts
of
vertue
;
the
which
how
much
more
they
were
pure
,
so
much
greater
is
the
gift
that
God
imparteth
therin
.
After
this
it
often
happeneth
,
that
the
troubles
and
afflictions
will
be
not
only
as
before
,
but
much
greater
,
for
hauing
lost
the
rampire
and
fortresse
of
the
actes
of
vertue
:
and
moreouer
in
the
concupiscible
and
inferiour
part
,
there
wil
be
raised
motions
so
vehement
and
disordered
,
that
she
neuer
felt
the
like
in
her
life
,
in
such
sort
,
as
it
will
seeme
vnto
her
,
that
she
is
euen
in
hell
it selfe
:
and
heere
she
must
not
arme
herselfe
with
any
other
armour
,
then
with
submission
and
passiue
tranquillity
in
supporting
all
to
satisfy
almighty
God
,
who
will
haue
it
so
.
And
she
ought
to
know
,
that
such
submission
and
tranquillity
giueth
to
the
soule
a
very
great
strength
,
not
actiue
but
passiue
,
by
the
which
he
giueth
and
leaueth
herselfe
to
be
as
a
prey
vnto
God
;
and
so
like
a
most
patient
lambe
suffereth
all
,
in
great
debility
&
feeblenes
.
Of
this
peace
and
tranquillity
followeth
a
comformity
with
the
actiue
will
,
although
passiue
,
but
without
comparison
greater
then
the
foresaid
,
and
an
inexplicable
deification
in
an
act
yet
passiue
,
not
of
oblation
,
nor
of
gift
,
dedication
,
or
holocaust
,
but
much
more
excellent
&
more
perfect
,
as
to
giue
themselu●…
wholy
,
as
it
were
a
prey
vnto
almighty
God
.
In
this
estate
she
must
be
aduertised
of
some
things
of
much
importance
:
one
is
,
that
the
interiour
,
and
imperatiue
actions
of
vertue
are
not
lost
,
but
are
made
more
actiue
then
euer
,
in
such
fort
that
a
person
hath
strength
to
worke
and
exercise
the
partes
and
powers
of
her
body
and
soule
in
speaking
,
thinking
,
and
doing
,
all
that
is
conuenient
to
be
done
,
according
to
her
vocation
,
yea
euen
in
performing
acts
of
temperance
,
patience
&c.
Also
when
she
ought
to
ayd
and
help
her
neighbour
,
it
is
with
the
accustomed
affability
:
for
the
act
of
commaundment
,
&
practice
resteth
in
the
soule
,
to
commaund
,
and
to
direct
all
her
actions
of
commaund
or
execution
.
For
the
subtraction
,
or
withdrawing
ought
to
bee
vnderstood
in
the
vnderstanding
and
will
,
concerning
the
proper
interiour
acts
of
the
will
,
intention
,
fruition
,
election
,
reioycing
,
satisfaction
,
&
the
like
,
which
indeed
are
taken
away
.
Another
is
,
that
it
must
not
be
vnderstood
,
that
our
Lord
taketh
away
the
gifts
,
or
habits
,
but
the
acts
,
not
giuing
his
help
&
concurrence
,
notwithstanding
he
doth
not
so
alwaies
:
for
that
often
in
this
estate
,
he
letteth
the
soule
be
free
,
and
at
liberty
to
worke
,
but
sometymes
he
suspendeth
it
,
and
this
is
done
without
any
certaine
rule
,
and
when
he
pleaseth
.
Therfore
the
soule
ought
to
be
wholy
resigned
,
to
be
depriued
of
all
acts
,
or
not
,
as
much
,
and
when
it
shall
please
God
,
and
to
be
alwaies
ready
to
renounce
them
with
this
admirable
indifferency
.
When
the
actiue
is
taken
away
in
she
manner
aforesaid
,
then
the
soule
remaineth
in
the
passiue
state
in
two
●orts
.
First
,
for
that
with
promp●nes
,
&
great
tranquillity
she
submitteth
herselfe
to
all
the
afflictions
,
and
foresaid
troubles
,
and
miseries
,
induring
them
most
willingly
,
although
she
be
transpierced
,
and
wounded
by
them
,
for
the
great
resolution
she
hath
made
rather
to
suffer
a
thousand
deaths
,
then
to
offend
God
,
and
for
that
she
suffereth
so
many
euill
motions
:
and
also
for
that
she
cannot
performe
any
act
of
vertue
,
but
only
suffereth
such
affliction
for
the
loue
of
God
.
Secondly
,
the
soule
in
such
estate
being
retyred
to
the
deepest
part
of
her
hart
,
(
which
the
Mysticall
Deuines
call
Pax
anima
,
the
peace
of
the
soule
)
operation
being
withdrawne
,
she
giueth
and
submitteth
herself
with
great
promptnes
vnto
God
,
who
worketh
within
with
the
passiue
consent
of
her
freewill
,
much
more
higher
acts
,
then
of
thanks-giuing
,
loue
,
vnion
with
him
,
election
,
or
any
other
vertue
,
without
tast
;
only
admitting
them
,
and
cooperating
with
all
her
hart
,
and
affection
,
in
such
sort
,
that
as
the
vnderstanding
retyred
from
the
sense
in
extasy
cannot
be
attentiue
with
her
naturall
forces
to
actiue
vertues
,
as
she
was
before
,
but
receiueth
diuine
light
,
that
worketh
most
high
vnderstanding
&
knowledg
in
her
(
which
the
mysticall
Deuines
call
pati
diuina
:
)
now
if
in
the
vnderstanding
raysed
aboue
her
naturall
forces
,
our
Lord
worketh
this
,
the
same
may
be
done
,
much
more
in
the
will
,
when
renouncing
wholy
the
actiue
,
she
forsaketh
the
same
,
&
then
our
Lord
raising
it
into
an
extasy
,
&
a
most
vertuous
practise
,
worketh
in
her
entirely
what
he
pleaseth
:
and
this
pati
diuina
,
which
is
an
estate
much
higher
then
the
foresaid
,
for
that
extasy
of
the
vnderstanding
is
dangerous
,
and
few
attaine
vnto
it
,
full
of
infinite
occasions
and
subiects
of
curiosity
,
&
propriety
:
but
heere
the
will
renounceth
and
humbleth
herselfe
,
and
with
a
most
assured
confidence
submitteth
herselfe
vnto
God
:
and
of
such
an
extasy
all
are
capable
,
and
it
is
much
higher
then
the
other
,
rendring
the
soule
most
aggreable
and
pleasing
vnto
God
.
OF
THE
THIRD
and
last
Estate
.
CHAP.
XI
.
FINALLY
our
Lord
is
accustomed
to
take
away
not
only
the
actiue
,
but
also
the
foresaid
passiue
,
the
will
remayning
in
all
,
and
by
all
,
naked
and
impotent
for
any
thing
.
It
is
true
,
she
doth
not
resist
,
or
oppose
her selfe
to
this
,
but
she
suffereth
herselfe
to
be
bereaued
of
all
.
And
for
the
vnderstanding
of
this
last
Estate
,
which
is
the
highest
of
all
the
others
,
it
must
be
noted
,
that
the
vertue
and
force
of
the
liberty
which
the
will
hath
,
is
so
great
,
that
she
can
renounce
wholy
her
will
,
and
wholy
her
liberty
,
and
indeed
bereaueth
herselfe
of
them
,
as
if
she
neuer
had
them
;
and
she
doth
this
freely
with
her
good
will
:
and
by
such
a
renunciation
the
will
is
made
as
it
were
no
wil
,
in
the
like
manner
,
as
S.
Pauli●…
made
himselfe
a
slaue
to
deliuer
another
slaue
:
euen
so
the
soule
hath
power
to
doe
with
her
interiour
,
and
with
her
free
will
and
liberty
.
Then
our
Lord
taketh
away
the
actiue
,
and
the
passiue
by
subtraction
,
and
all
acts
whatsoeuer
,
as
if
she
were
not
at
all
:
and
she
doth
not
resist
this
,
but
with
an
entire
exhibition
of
such
a
renunciation
,
concurring
therwith
,
commeth
to
be
no
practicall
will
,
to
wit
,
that
all
the
operations
that
she
doth
,
or
can
doe
concerning
herselfe
,
she
doth
not
will
them
,
nor
doth
them
as
of
herself
:
yet
willing
them
neuerthelesse
with
a
will
conformable
to
the
diuine
will
,
in
which
sort
she
willeth
&
worketh
them
;
and
therfore
she
doth
them
as
commaunded
immediatly
by
the
diuine
will
,
without
bringing
therin
any
concurrence
of
her
owne
,
putting
the
will
of
God
in
the
place
of
hers
.
For
in
as
a
large
&
spacious
Pallace
,
of
the
which
one
only
is
maister
,
when
he
is
absent
,
he
leaueth
some
friend
of
his
,
absolute
mayster
,
and
there
is
done
all
,
that
was
done
before
,
but
only
by
the
commaundement
of
the
friend
,
&
not
of
the
other
:
euen
so
the
will
renouncing
it selfe
wholy
,
aswell
in
the
actiue
as
in
the
passiue
,
although
pure
,
&
holy
,
not
willing
but
what
God
willeth
;
and
now
not
willing
indeed
neyther
more
nor
lesse
,
to
haue
this
satisfaction
,
as
is
afore
sayd
,
she
renounceth
in
all
thinges
,
and
wholy
the
sayd
actiue
and
passiue
,
being
resolued
not
to
worke
at
all
,
as
with
her
will
,
notwithstanding
she
doth
al
euen
as
before
,
but
as
thinges
willed
&
ordeyned
by
God
,
not
of
herselfe
,
leauing
entirely
&
imediatly
to
the
good
pleasure
of
God
,
the
commaundment
of
her
body
,
soule
,
actions
,
motions
,
and
feelings
,
as
if
truely
she
had
no
manner
of
will
:
and
to
this
God
correspondeth
as
is
sayd
,
with
the
withdrawing
of
all
acts
:
&
if
peraduenture
she
leaueth
,
or
doth
the
like
acts
of
vertue
as
before
,
then
she
leaueth
and
doth
them
,
not
according
to
her
proper
will
,
but
for
so
much
as
she
seeth
the
will
of
God
to
be
,
that
she
leaue
,
or
doe
them
.
Our
Lord
and
maister
himselfe
made
this
subtraction
&
renunciation
in
the
garden
,
when
he
sayd
,
non
mea
,
sed
tua
volunta●
fiat
:
O
Father
,
not
my
will
be
done
,
but
thine
:
to
wit
,
my
will
would
,
as
conformable
to
thine
,
Eternall
Father
,
suffer
crosse
,
and
torments
his
power
:
in
the
same
manner
he
inforceth
himselfe
,
and
seeketh
as
much
as
he
can
to
deceaue
vs
,
as
often
as
he
representeth
and
putteth
before
vs
,
any
proper
interest
or
commodity
of
ours
:
and
as
our
Lord
cast
him
off
,
and
vanquished
him
,
in
refusing
all
things
,
&
not
admitting
any
thing
,
so
ought
we
to
ouercome
him
,
and
driue
him
away
by
the
meanes
of
a
perfect
anihilation
of
will
,
and
to
pray
vnto
our
Lord
,
by
this
his
holy
&
entiere
renunciation
he
will
giue
vs
his
g●ace
to
obtaine
full
and
entire
victory
ouer
the
diuell
&
sin
.
The
first
point
.
MAN
,
&
whatsoeuer
is
created
concerning
their
first
origen
,
proceedeth
of
nothing
;
&
of
himselfe
,
by
a
thousand
wayes
,
to
wit
,
by
infinite
myseries
of
soule
and
body
(
to
the
which
he
is
subiect
)
is
ready
,
and
tending
to
returne
to
the
same
nothing
,
if
God
by
his
bounty
did
not
conserue
him
;
and
a
man
sinning
is
made
worse
then
nothing
.
By
the
meanes
of
this
consideration
of
this
our
first
origen
,
and
of
all
thinges
created
,
we
must
endeauour
or
esteem
our selues
,
and
all
thinges
created
as
nothing
,
and
not
to
loue
,
desire
,
seeke
,
or
will
any
thing
for
our selues
:
and
thus
we
shall
get
a
perfect
anihilation
of
our
will
.
The
second
point
.
WE
must
consider
,
that
this
true
anihilation
maketh
the
soule
to
become
a
true
portraict
and
resemblance
of
the
soueraygne
greatnes
of
God
,
for
that
it
taketh
away
the
hindrances
that
are
betweene
God
and
the
●oule
;
which
is
done
by
not
willing
,
or
desiring
any
thing
:
and
thus
she
becometh
a
most
faire
,
&
cleare
mirrour
or
looking
glasse
.
For
euen
as
when
we
would
,
that
a
glasse
should
receyue
in
it selfe
perfectly
and
entierely
the
image
&
figure
of
some
obiect
,
it
is
needfull
,
that
so
much
the
further
the
one
be
set
from
the
other
,
as
the
obiect
is
greater
in
it selfe
;
so
the
greatnes
of
God
being
infinite
,
by
the
meanes
of
this
anihilation
,
the
soule
only
taketh
from
it selfe
all
obstacles
that
do
hinder
it
from
vniting
it selfe
with
God
;
but
which
is
more
,
by
a
great
submission
in
her
basenes
,
&
a
true
knowledge
of
the
infinite
greatnes
of
God
,
she
draweth
herselfe
infinitely
far
from
the
same
,
and
by
this
meanes
commeth
to
be
disposed
,
and
able
to
receyue
in
her
this
infinit
obiect
of
God
;
and
the
same
.
Lord
by
the
pleasure
he
taketh
,
&
infinit
loue
that
he
beareth
to
this
soule
,
imprinteth
and
engraueth
prese●tly
in
her
,
a
true
resemblance
image
,
&
portraict
of
all
his
greatnes
,
euen
to
the
last
Center
of
the
same
.
This
anihilation
is
of
great
force
to
purge
the
soule
of
passions
,
taking
away
entierely
al
the
obiects
of
them
,
seeing
that
he
that
hath
no
will
to
any
thing
for
himselfe
,
hath
not
what
to
desire
,
loue
,
feare
,
or
hate
:
whereof
commeth
also
that
it
purifyeth
the
soule
,
concerning
the
intention
,
taking
away
all
pretence
of
any
created
end
whatsoeuer
in
all
our
actions
,
&
maketh
it
truly
capable
to
haue
no
will
to
any
other
thing
then
to
the
pure
glory
of
God
in
himselfe
,
seeing
she
careth
for
nothing
els
;
from
whence
also
proceedeth
an
entire
and
totall
victory
ouer
all
temptations
;
seeing
that
vnto
him
that
desireth
nothing
,
the
diuell
hath
not
any
obiect
to
present
:
and
if
he
doth
,
he
is
presently
reiected
,
and
driuen
away
with
this
resolution
of
not
desiring
any
thing
,
&
by
this
meanes
he
is
in
all
thinges
vanquished
and
put
to
flight
.
The
affects
and
principall
signes
of
this
anihilation
are
these
that
follow
.
The
first
is
,
that
the
gifts
&
graces
that
our
Lord
communicateth
to
the
soule
that
is
endued
therewith
,
she
receiueth
them
not
,
nor
retayneth
them
in
herselfe
,
for
so
much
as
that
which
is
nothing
cannot
receyue
in
it selfe
any
thing
,
but
receaueth
them
in
God
,
&
referreth
them
vnto
him
from
whome
they
proceed
.
Secondly
,
that
she
doth
not
appropriate
them
to
herselfe
,
nor
reioice
in
such
graces
in
herselfe
,
neyther
is
she
troubled
if
they
be
taken
from
her
,
or
that
she
happen
to
loose
them
;
but
equally
,
whether
she
hauing
them
or
no
,
she
remayneth
content
in
her
nothing
.
Thirdly
,
she
maketh
no
accompt
of
this
grace
,
but
for
so
much
as
our
Lord
wil
be
serued
by
the
meanes
of
the
same
.
Fourthly
,
she
doth
not
esteeme
the
grace
in
it selfe
,
but
for
that
by
the
meanes
of
it
,
she
commeth
to
a
greater
knowledge
of
the
giuer
,
and
esteemeth
him
the
more
.
Fiftly
,
she
doth
not
exalt
herselfe
for
any
gift
or
grace
that
she
can
receaue
,
but
alwayes
keeping
herselfe
in
her
nothing
,
remaineth
in
the
same
conceipt
,
and
opinion
of
her
basenes
.
Sixtly
,
in
the
workes
that
she
doth
,
she
knoweth
truly
that
of
herselfe
she
doth
nothing
,
but
discouereth
in
a
high
manner
the
diuine
assistance
in
them
,
and
that
it
is
he
which
worketh
all
,
&
whatsoeuer
happeneth
vnto
her
,
although
neuer
so
grieuous
&
hard
to
support
,
yet
with
an
entire
peace
she
reposeth
in
him
.
Seauenthly
,
in
the
tyme
of
subtraction
,
and
drynesse
of
spirit
,
she
is
not
mooued
with
it
,
neither
seeketh
any
remedy
,
or
consolation
,
but
with
all
submission
imbraceth
it
,
and
giueth
herselfe
in
prey
vnto
it
,
as
vnto
a
proper
obiect
of
nothing
.
THE
EXERCISE
of
Disappropriation
.
The
Prayer
preparatory
accustomed
.
FIRST
we
must
consider
how
truly
was
verified
in
our
Lord
IESVS
Christ
,
that
which
he
said
of
himselfe
:
Vulpes
foueas
habent
,
&
volucres
cali
nidos
,
filius
autem
hominis
no●
habet
vbi
caput
suum
reclinet
;
that
is
to
say
:
the
foxes
haue
holes
,
and
the
birdes
of
the
ayre
their
nests
,
but
the
sonne
of
the
virgin
hath
not
where
to
repose
his
head
;
and
how
much
are
we
obliged
to
seeke
with
al
our
power
,
to
imitate
him
in
disappropriating
our selues
of
all
things
,
for
to
answere
the
infinite
loue
he
beareth
vnto
vs
,
Secondly
,
we
must
pray
vnto
our
Lord
with
great
feruour
that
he
would
impart
vnto
vs
this
grace
:
and
we
must
make
a
firme
&
constant
resolution
to
be
willing
to
accept
it
,
with
all
our
hart
&
affection
,
&
to
dispose
our selues
perfectly
,
&
wholy
to
the
exercise
,
and
execution
of
all
that
it
requireth
of
vs
.
The
first
point
.
WE
must
consider
,
that
this
disappropriation
is
a
resolute
will
,
that
commeth
from
God
,
to
be
willing
to
be
entierly
depriued
,
concerning
our
affection
,
and
,
as
much
as
possibly
is
conuenient
,
in
effect
also
of
all
that
we
haue
,
and
this
because
there
redoundeth
therby
greater
glory
vnto
God
.
And
by
this
is
vnderstood
that
we
must
depriue
&
disappropriate
our selues
,
not
only
of
al
created
things
,
in
as
much
as
they
nourish
,
&
intertayne
in
vs
selfe-loue
,
and
all
other
faultes
,
and
impertections
that
may
be
found
in
vs
:
but
which
is
more
,
we
must
also
depriue
our selues
of
that
which
toucheth
vs
nearer
,
euen
of
vertues
,
and
graces
that
we
receaue
of
God
,
of
all
satisfaction
,
contentment
,
consolation
,
&
of
any
other
good
,
that
by
the
meanes
of
them
we
may
attribute
to
our selues
,
resigning
all
this
truly
vnto
God
,
not
desiring
in
them
,
nor
in
any
liuing
thing
,
other
tast
and
contentment
,
then
that
his
holy
will
be
entierly
and
fully
accomplished
in
vs
and
all
persons
.
And
in
the
end
being
depriued
of
all
proper
interest
and
the
vertues
,
and
celestiall
graces
remayning
in
vs
,
euen
in
their
purity
and
perfection
,
we
then
ought
to
acknowledge
out
selues
most
vnworthy
of
them
:
&
the
more
perfect
they
be
,
so
much
the
more
do
they
belong
vnto
out
Lord
.
And
therefore
with
an
entire
,
and
perfect
resignation
we
ought
most
freely
to
offer
them
vnto
him
in
this
their
naturall
purity
,
simplicity
and
perfection
,
remitting
them
vnto
their
first
origen
.
And
moreouer
we
must
〈◊〉
alwayes
prepared
to
depriue
our selues
of
all
giftes
,
graces
,
&
vertues
,
as
if
it
were
to
giue
,
&
make
a
present
of
them
,
vnto
any
creature
whosoeuer
,
as
it
shall
please
our
Lord
to
ordayne
,
and
this
for
his
loue
,
and
for
his
greater
glory
and
honour
.
The
second
point
.
THIS
perfect
disappropriation
or
renunciation
,
is
a
dependance
,
and
participation
of
the
diuine
,
which
is
infinitely
proper
to
God
,
if
we
may
so
say
:
and
neuerthelesse
concerning
the
affection
,
our
Lord
depriueth
himselfe
,
with
a
meruaylous
great
and
excellent
perfection
,
of
al
that
he
hath
,
with
peace
,
tranquillity
,
repose
of
spirit
,
and
infinit
magnanimity
.
This
we
see
in
God
the
Father
,
who
really
communicateth
himself
to
the
Sonne
,
and
Holy
Ghost
:
&
which
is
more
in
effect
,
he
communicateth
his
gifts
vnto
vs
in
creation
,
conseruation
of
his
graces
,
as
he
doth
impart
them
to
all
his
Creatures
,
&
in
permitting
sinnes
.
And
in
the
worke
of
the
Incarnation
,
and
in
all
other
mysteries
of
our
redemption
,
we
see
how
he
debaseth
himselfe
in
thinges
most
base
,
disappropriating
,
and
depriuing
himselfe
of
the
contrary
perfections
.
And
then
when
so
many
Angells
departed
from
him
,
and
so
many
soules
yet
doe
the
same
,
incur●ing
eternal
damnation
,
he
depriueth
himselfe
of
them
,
and
of
so
many
graces
which
he
hath
imparted
to
them
:
we
see
in
him
the
same
disappropriation
also
in
infinite
other
manners
which
cannot
be
explicated
.
Of
this
may
be
gathered
,
that
this
is
a
most
high
perfection
to
imitate
God
himselfe
in
foresaid
manner
,
by
the
means
of
such
a
disappropriation
.
The
principall
effects
that
this
disapropriation
worketh
,
and
produceth
in
the
soule
,
are
these
that
follow
.
First
,
that
the
gifts
that
she
receyueth
of
God
,
she
receaueth
and
vseth
them
,
as
if
she
had
not
receaued
them
,
not
putting
any
affection
in
them
,
but
offering
the
loue
which
she
might
haue
to
them
,
&
the
gifts
of
God
themselues
to
him
from
whome
they
proceed
.
Secondly
,
that
she
reioyceth
in
the
gifts
that
she
seeth
in
another
,
although
she
hath
them
not
herselfe
,
as
if
they
were
her
owne
.
Thirdly
,
it
maketh
her
ready
and
prompt
to
depriue
herselfe
of
the
graces
and
giftes
which
she
hath
reccaued
,
to
enrich
her
neighbour
therewith
,
and
she
reioyceth
much
in
this
.
Fourthly
,
when
she
findeth
herselfe
depriued
of
all
giftes
,
aswell
spirituall
as
corporall
,
and
of
all
graces
in
what
manner
foeuer
,
she
remayneth
also
content
,
as
if
she
had
not
receaued
them
,
and
is
not
troubled
,
nor
disquietted
any
thing
at
all
.
She
knoweth
well
all
her
necessities
,
and
miseryes
,
but
neuertheles
she
contenteth
herselfe
in
them
,
knowing
truly
that
she
hath
nothing
of
herselfe
,
and
that
nothing
appertaineth
vnto
her
,
being
vnworthy
of
any
thing
.
THE
EXERCISE
of
Indifferency
.
The
Prayer
preparatory
,
as
accustomed
.
FIRST
,
we
must
profoundly
thinke
of
the
sense
of
these
words
,
Sedere
ad
dexteram
meam
&
sinistram
,
non
est
meum
dare
vobis
,
sed
quibus
paratum
est
à
Patre
meo
:
that
is
to
say
:
To
sit
at
my
right
hand
,
and
left
,
is
not
myne
to
giue
you
,
but
to
whome
it
is
prepared
of
my
Father
.
And
how
much
more
in
reason
are
we
obliged
to
be
in
all
thinges
subiect
,
and
to
remit
our selues
wholy
to
the
good
pleasure
of
God
by
the
meanes
of
a
perfect
&
totall
indifferency
?
We
must
demaund
humbly
this
grace
of
our
Lord
,
with
firme
resolution
,
willingly
to
accept
of
it
,
and
to
put
in
execution
the
diuine
inspirations
by
which
we
may
be
conducted
&
guided
to
the
same
.
The
first
Point
.
FIRST
,
Consider
that
this
indifferency
is
a
most
excellent
,
diuine
,
and
high
perfection
,
for
that
,
although
our
Lord
be
of
nature
,
and
of
will
most
resolute
to
all
that
he
will
doe
,
and
to
all
that
which
he
doth
,
neuerthelesse
concerning
his
affection
,
he
is
wholy
prepared
to
doe
,
or
not
to
doe
any
worke
whatsoeuer
,
if
it
were
so
conuenient
for
him
,
and
if
he
had
,
or
might
haue
any
superiour
of
whome
he
depended
;
and
moreouer
concerning
the
effect
,
we
see
that
he
doth
put
in
execution
this
diuine
indifferency
,
in
communicating
Secondly
,
this
indifferency
causeth
one
to
haue
a
great
&
magnanimous
courage
,
&
by
it
we
are
disposed
,
and
made
prompt
,
and
prepared
to
all
thinges
:
and
of
this
springeth
a
sincerity
of
hart
,
that
maketh
the
loue
of
God
to
increase
in
the
soule
.
Thirdly
,
the
soule
that
is
indifferent
,
accepteth
,
and
with
all
her
forces
consenteth
to
,
all
that
God
will
worke
in
her
,
and
with
great
promptnes
putteth
it
in
execution
,
although
it
seeme
vnto
her
troublesome
,
sharp
,
grieuous
,
and
vneasy
to
support
,
repugnant
to
her
inclination
,
and
her
proper
iudgement
,
or
of
what
sort
soeuer
it
be
:
in
which
oftentymes
many
soules
doe
fayle
euen
of
spirituall
persons
,
who
for
want
of
this
indifferency
,
and
deceaued
by
selfe
loue
,
doe
hinder
oftentimes
that
which
God
would
work
in
〈◊〉
Fourthly
,
it
maketh
the
soule
prepared
to
liue
or
dye
,
to
receau●
consolation
or
affliction
,
and
to
take
all
thinges
in
good
part
,
that
can
happen
eyther
to
herselfe
,
or
others
,
and
all
the
vniuersall
miseryes
which
our
Lord
permitteth
to
happen
in
his
Church
.
Briefly
she
receaueth
all
thinges
equally
,
&
in
one
manner
,
from
the
hand
of
God
.
Fiftly
,
what
thing
soeuer
she
hath
she
setteth
not
her
affection
thereon
,
how
good
,
or
spirituall
soeuer
it
be
,
in
which
many
soules
willingly
stumble
,
proposing
vnto
themselues
in
their
actions
,
a
good
intention
truly
in
it selfe
,
but
according
to
their
fashion
,
and
make
great
accompt
of
certayne
exercises
that
they
doe
,
and
which
they
much
esteeme
.
But
the
soule
indifferent
,
setting
all
things
aside●
〈◊〉
,
considereth
,
and
st●dieth
with
great
diligence
,
how
to
follow
,
and
put
in
execution
the
pure
,
and
true
interiour
motions
of
grace
,
and
diuine
inspirations
,
and
to
doe
whatsoeuer
she
knoweth
may
redound
to
the
greatest
honour
&
glory
of
God
.
Sixtly
,
in
tyme
of
consolation
,
she
doth
not
purpose
to
doe
difficult
matters
,
and
of
great
perfection
,
neyther
doth
she
suffer
herselfe
to
be
transported
by
the
excessiue
gust
,
and
sweetnes
that
she
feeleth
therein
;
but
all
that
she
purposeth
to
doe
,
is
done
with
repose
,
&
maturity
,
alwayes
conditionally
,
according
to
the
will
of
God
,
to
the
end
,
that
afterwardes
in
the
tyme
of
desolation
,
she
remayne
firme
.
stable
,
and
constant
in
the
same
good
purposes
.
Seauenthly
,
in
great
Solemnities
,
and
like
occasions
she
doth
not
consider
,
nor
rely
vpon
her
owne
industry
,
neither
doth
she
make
too
long
preparations
:
but
vsing
therein
conuenient
diligence
,
dependeth
wholy
,
and
with
great
simplicity
on
God
,
suffering
herselfe
to
be
gouerned
by
him
,
as
he
best
pleaseth
.
THE
FOVRTH
EXERCISE
Of
Conformity
.
The
Prayer
preparatory
in
the
manner
accustomed
.
FIRST
we
must
consider
in
these
worde●
(
〈…〉
volum●tem
Patri●
〈…〉
,
that
is
to
say
,
●y
meat
is
to
doe
the
will
of
my
father
which
is
in
hea●en
:
)
〈◊〉
in
other
like
speaches
,
the
gr●…
conformity
that
our
Sa●io●…
〈◊〉
had
with
the
will
of
his
eternall
father
,
so
that
in
all
his
workes
he
protested
,
that
he
pretended
no
other
thing
,
but
entirely
to
put
the
faine
in
execution
.
And
of
this
we
may
gather
how
much
more
we
are
obliged
to
do
the
same
in
his
imitation
,
inforcing
our selues
as
much
,
as
shal
be
possible
,
and
with
the
greatest
affection
,
to
bend
&
submit
our
wil
to
be
conformable
vnto
Gods
,
and
to
conceaue
an
earnest
and
vehement
desire
therof
,
which
ought
to
moue
vs
humbly
to
beseech
his
diuine
maiesty
,
that
by
the
vertue
of
the
merits
of
his
deare
Sonne
,
our
Lord
Iesus
Christ
,
and
by
the
same
conformity
aforesaid
that
was
in
him
,
he
would
vouchsafe
to
impart
vs
aboundantly
his
grace
.
The
first
point
.
WE
must
consider
,
that
this
Conformity
is
no
other
thing
then
a
totall
and
resolute
dependance
,
&
subiection
of
our
will
,
to
the
diuine
,
in
al
our
works
,
occurrences
,
chances
,
whatsoeuer
they
be
:
and
moreouer
that
all
things
whatsoeuer
they
be
,
are
neither
good
nor
holy
,
but
in
as
much
as
they
are
beautified
&
sanctified
with
the
will
of
God
;
and
although
they
be
indifferent
,
yea
&
seeme
somtimes
impertinent
&
not
to
the
purpose
,
in
so
much
notwithstanding
as
they
proceed
and
depend
of
the
will
of
God
,
they
are
very
good
,
and
tend
to
a
very
good
end
,
and
to
the
glory
of
God
;
and
therfore
we
ought
to
weigh
wel
,
&
attentiuely
to
consider
,
how
high
&
perfect
a
thing
it
is
to
be
thus
conformed
to
whatsoeuer
we
find
to
be
Gods
will
,
in
all
things
&
at
all
tymes
;
and
how
much
the
endeauouring
,
&
practising
of
it
importeth
,
and
how
necessary
it
is
,
if
we
desire
to
attayne
to
great
perfection
.
The
second
point
.
CONSIDER
,
that
this
is
a
most
high
perfection
of
God
himselfe
,
and
which
we
see
to
shine
in
the
diuine
attributes
;
which
in
their
workes
,
and
in
themselues
are
infinitly
conformable
to
the
will
of
God
:
&
from
hence
springeth
this
vnspeakable
harmony
in
them
,
as
is
seene
●…uailously
also
in
the
diuine
diuine
persons
,
in
all
exteriour
and
interiour
actions
,
aswell
in
that
concerning
created
things
,
as
in
all
increated
acts
of
knowledge
,
loue
,
enioying
,
ioy
and
infinit
others
.
This
conformity
is
seene
also
amongst
the
blessed
spirits
&
soules
in
heauen
,
who
at
the
least
signe
they
perceaue
of
the
will
of
God
,
are
alwayes
prepared
to
obey
,
and
do
obey
it
with
great
pro●ptnes
:
it
is
also
seene
in
all
created
thinges
,
and
euen
in
insensible
creatures
,
as
is
read
in
the
Gospel
,
qui●
〈◊〉
&
venti
ebediunt
〈◊〉
,
for
that
the
sea
,
and
the
windes
obey
him
;
but
aboue
al
things
it
is
most
apparent
in
the
sacred
Humanity
of
our
Lord
Iesus
Christ
with
the
second
Person
of
the
Trinity
(
to
whom
it
it
vnited
)
and
with
his
eternall
Father
,
and
in
the
inferiour
part
with
the
super●our
in
all
his
powers
,
affections
,
and
operations
:
&
likewise
it
is
seene
truly
and
perfectly
in
the
naturall
repug●ance
that
he
felt
,
in
consideration
of
the
torments
,
pains
,
and
excess●…e
●olours
that
he
was
to
suffer
:
and
how
much
the
more
he
did
really
&
sharply
feele
them
,
so
much
the
more
he
conformed
himselfe
with
an
vnspeakable
repose
to
the
will
of
his
Father
,
in
desiring
them
;
so
much
the
more
increased
in
him
the
repugnance
,
and
sensibility
of
the
griefes
,
in
such
sort
,
that
the
contentment
in
this
conformity
,
did
not
bring
him
any
asswagement
of
his
sorrowes
,
but
only
made
that
his
will
sweetly
reposed
in
them
,
and
with
so
prompt
and
ready
mind
,
he
willed
and
desired
them
,
that
if
the
Iewes
had
not
crucified
him
,
he
himselfe
(
if
such
had
bene
the
will
of
his
Father
)
was
prepared
to
haue
done
it
.
We
see
also
the
like
conformity
in
his
most
holy
mother
;
which
,
next
vnto
this
of
our
Lord
Iesus
Christ
,
was
aboue
all
things
created
most
singular
&
most
perfect
.
And
we
must
consider
that
all
the
foresaid
conformities
are
represented
in
the
diuine
Essence
,
which
conteyneth
in
it selfe
all
things
,
&
shineth
infinitly
in
them
,
and
in
a
manner
that
cannot
be
explicated
,
from
which
proceedeth
great
honour
and
glory
vnto
God
.
THE
EFFECTS
OF
this
Conformity
in
a
soule
endued
therwith
,
are
these
that
follow
.
FIRST
it
causeth
that
the
said
soule
studieth
,
&
laboureth
with
great
affection
,
and
diligence
to
vnderstand
and
know
in
all
thinges
what
is
the
will
of
God
,
&
to
put
it
promptly
and
readily
in
execution
,
and
not
to
care
for
any
other
thing
.
2.
She
findeth
in
all
thinges
repose
,
&
tranquillity
for
the
assurance
she
hath
,
that
in
all
thinges
the
will
of
God
is
accomplished
.
3.
She
enioyeth
great
liberty
of
spirit
,
free
from
all
scruples
,
vnquietnes
,
and
inward
bitternes
,
saying
often
vnto
our
Lord
,
Thou
knowest
Lord
,
that
I
desire
no
other
thing
but
the
accomplishing
of
thy
holy
will
,
make
me
to
know
it
,
I
beseech
thee
.
4.
She
accepteth
,
and
receaueth
afflictions
,
&
tribulations
as
presents
sent
immediatly
from
the
hand
of
God
,
attributing
them
to
no
other
cause
.
5.
She
is
not
troubled
for
them
,
neither
doth
she
lament
,
nor
complaine
vnto
God
,
but
to
the
imitation
of
our
Lord
Iesus
Christ
,
saith
,
Non
mea
,
sed
tua
roluntas
fiat
;
not
myne
but
thy
will
be
done
.
6.
She
taketh
pleasure
,
&
reioiceth
in
them
:
and
the
greater
they
are
,
and
more
contrary
vnto
her
,
she
maketh
her
commodity
the
more
by
them
,
by
a
greater
knowledg
of
God
,
and
a
perfect
submission
vnto
his
diuine
will
.
7.
When
she
is
calumniated
,
&
persecuted
without
any
fault
of
her
owne
part
,
or
any
occasion
giuen
,
she
doth
not
seeke
to
iustify
and
excuse
herselfe
,
but
leaueth
all
entierly
in
the
hands
of
God
,
for
to
ordayne
the
whole
as
he
shall
please
.
8.
Yf
by
wearyne●
,
and
labour
she
feele
some
vnquietnes
,
yet
she
finds
repose
,
considering
that
this
is
the
will
of
God
,
conforming
herselfe
vnto
the
same
,
without
seeking
in
this
any
particuler
interest
,
or
good
vnto
herselfe
.
THE
FIFTH
EXERCISE
of
Vniformity
.
The
Prayer
preparatory
is
to
be
made
as
accustomed
.
FIRST
,
to
consider
in
these
words
,
Pater
mi
,
non
mea
sed
tua
voluntas
fiat
:
Father
,
not
my
will
,
but
thy
will
be
done
,
the
great
vnion
that
the
Son
of
God
had
with
the
will
of
God
his
Father
in
a
matter
so
difficult
,
contrary
,
and
grieuous
to
nature
,
and
so
vnbeseeming
(
as
may
be
thought
)
his
greatnes
,
as
his
passion
was
;
and
of
this
we
must
gather
,
by
how
much
greater
reason
we
are
obliged
to
doe
the
like
,
in
the
imitation
of
so
rare
an
example
of
our
Lord
Iesus
Christ
.
Secondly
we
must
with
an
extreme
desire
seeke
to
obtayne
this
grace
,
and
instantly
to
pray
vnto
the
eternall
Father
,
that
he
will
make
vs
worthy
of
it
,
by
the
m●rits
of
his
deare
Sonne
.
The
first
point
.
WE
must
consider
that
this
vniformity
,
besides
that
which
is
contayned
in
the
Conformity
,
doth
more
vnite
the
will
,
with
that
of
Gods
.
This
taketh
from
vs
all
repugnance
,
and
difficulty
,
for
that
in
all
things
we
not
only
wil
,
what
our
Land
willeth
,
but
moreouer
we
are
inci●ed
,
and
mooued
to
will
it
,
only
f●…
the
reason
that
God
wil
〈…〉
and
all
our
contentment
i●
〈◊〉
●…tisfy
the
diuine
will
,
fo●
the
〈◊〉
vnion
that
we
haue
with
it
:
and
this
for
the
loue
of
it selfe
,
and
not
for
any
other
respect
.
And
the
same
loue
inciteth
vs
to
the
same
vnion
with
our
euen
Christian
:
according
to
that
which
is
written
in
the
Acts
of
the
Apostles
:
Erat
credentium
in
Domino
cor
vnum
,
&
animavna
,
al
the
faithfull
of
our
Lord
had
one
hart
and
one
soule
in
the
primitiue
Church
.
This
vniformity
shineth
,
and
is
plainely
seene
,
first
in
thinges
wanting
life
,
the
which
by
an
instinct
of
nature
in
so
great
diuersities
of
operations
agree
altogeather
to
execute
meruailously
whatsoeuer
they
are
ordeyned
for
by
God
;
and
altogeather
accomplish
vniformely
this
most
beautyfull
,
most
excellent
and
meruaylous
order
,
and
harmony
of
this
world
;
as
we
see
for
example
in
a
house
well
ordered
,
that
many
seruants
performing
duly
diuers
offices
that
are
commaunded
them
by
their
mayster
,
come
finally
to
accomplish
,
&
finish
all
,
as
one
only
affayre
.
But
this
vniformity
shineth
much
more
perfectly
in
heauen
amongst
the
happy
spirits
,
and
soules
,
in
whom
by
the
efficacy
of
loue
,
the
diuine
will
causeth
one
hart
,
spirit
,
and
will
,
as
if
truly
all
togeather
were
but
one
,
by
a
most
singular
vnion
with
the
supreme
will
:
but
aboue
all
it
shineth
most
highly
and
meruaylously
in
the
diuine
attributes
,
that
agree
,
and
accord
in
the
essence
,
&
diuine
will
,
in
the
diuine
persons
,
&
in
the
actes
that
they
produce
.
THE
EFFECTES
of
this
Vniformity
in
a
soul●
,
are
these
that
f●ll●…
THE
First
is
,
that
the
soule
that
is
endued
with
this
vniformity
,
not
only
contente●h
herselfe
in
al
that
which
is
Gods
wil
,
but
moreouer
vniteth
herself
with
the
same
of
God
,
and
by
this
being
made
one selfe
thing
with
it
,
she
reioiceth
equally
in
all
things
,
only
for
no
other
cause
,
but
for
that
the
diuine
wil
is
pleased
therwith
,
&
will
haue
it
so
.
2.
In
all
places
,
and
in
all
thinges
she
findeth
God
,
and
vniteth
herselfe
with
him
,
&
all
creatures
serue
her
as
a
ladder
to
rayse
her
vnto
God
.
3.
For
the
that
sinnes
she
falleth
into
,
she
is
grieued
for
the
offence
that
is
against
Almighty
God
:
but
euen
of
them
also
she
taketh
occasion
to
abase
herselfe
,
and
that
with
so
much
greater
submission
,
penetrating
into
the
consideration
of
the
loue
,
with
which
God
hath
permitted
them
,
she
vniteth
herselfe
vnto
him
.
4.
How
much
the
more
it
seemeth
to
her
sometimes
that
she
is
depriued
of
all
grace
,
abandoned
of
God
,
and
left
as
ouerwhelmed
in
her
miseries
;
so
much
the
more
,
by
the
meanes
of
them
,
she
vniteth
herselfe
with
God
,
knowing
well
,
that
the
graces
that
she
first
felt
in
aboundance
,
are
retyred
into
God
,
and
that
they
are
kept
,
and
preserued
more
securely
in
him
,
then
when
she
felt
them
in
her selfe
;
&
is
contented
,
and
more
reioyceth
to
see
them
in
God
,
then
in
herselfe
:
and
therefore
raysing
and
vniting
herselfe
with
God
,
goeth
to
find
them
in
him
,
as
in
their
proper
origen
,
and
conuenient
place
.
5.
Being
afflicted
with
any
temptation
eyther
of
the
diuell
,
or
other
creature
whatsoeuer
,
she
reiecteth
,
and
resisteth
all
the
euill
that
might
happen
vnto
her
by
it
,
and
withall
acknowledging
such
creatures
to
be
ministers
of
God
,
who
permitteth
them
for
his
greater
glory
,
euen
by
the
meanes
of
these
temptations
she
commeth
to
vnite
herselfe
with
God
.
6.
How
much
the
more
she
feeleth
herself
fauoured
of
God
by
imparting
his
celestiall
graces
,
and
how
much
the
more
excellent
,
&
of
greater
consequence
they
are
,
she
comming
afterwardes
to
leaue
them
for
to
vnite
herselfe
more
fully
&
perfectly
vnto
God
,
from
whome
these
foresayd
graces
proceed
:
so
much
the
more
she
sheweth
,
that
she
made
much
lesse
esteeme
of
the
giftes
then
of
the
giuer
.
7.
In
all
her
interiour
and
exteriour
operations
in
a
moment
&
twinkling
of
an
eye
,
she
vniteth
herself
with
God
,
to
know
in
them
his
will
,
&
to
put
it
presently
in
execution
:
and
by
this
all
her
actions
are
done
without
any
disordinate
affection
,
propriety
,
or
particuler
respect
.
THE
SIXT
EXERCISE
Of
Deiformity
.
The
preparatory
Prayer
accustomed
,
before
the
Exercise
.
IN
the
beginning
,
&
in
consideration
of
these
wordes
of
our
Lord
,
Ego
dixi
Di●
estis
:
I
haue
sayd
,
you
are
Gods
&c.
and
in
this
that
he
sayd
vnto
his
Father
,
vt
vnumsint
,
s●…t●
Pater
in
me
,
&
ego
in
te
,
vt
&
ips●
in
nobis
vnumsint
,
that
all
may
be
one
,
as
thou
my
Father
art
in
me
,
and
I
in
thee
,
so
also
that
they
may
be
one
in
vs
.
Heere
we
must
end●…uour
to
penetrate
into
the
excellency
,
&
greatnes
of
the
perfection
we
are
called
vnto
by
our
Lord
Iesus
,
to
wit
,
to
vnite
our selues
in
such
sort
by
efficacy
of
wil
,
and
by
the
vehemency
of
a
louing
affection
,
to
the
diuine
wil
,
that
being
transformed
into
the
same
,
we
be
no
more
,
as
we
may
say
,
our selues
,
nor
that
which
we
were
before
,
but
like
vnto
God
,
&
in
God
himselfe
,
Deified
to
the
imitation
of
the
vnion
of
the
Sonne
of
God
,
with
his
eternall
Father
.
2.
Being
prostrate
,
with
a
most
profound
submission
in
the
depth
of
our
nothing
,
in
the
presence
of
the
height
of
his
greatnes
,
as
altogeather
astonished
,
and
relying
on
the
loue
which
incited
him
so
much
to
abase
himselfe
,
euen
vnto
vs
,
thereby
to
rayse
vs
vp
to
himselfe
,
we
must
craue
of
this
loue
a
correspondence
of
affection
,
which
may
liue
in
vs
with
a
vehement
desire
of
this
true
and
perfect
Deiformity
in
him
.
The
first
point
.
WE
must
consider
,
that
this
Deiformity
consisteth
to
haue
our
will
vnited
by
such
efficacy
of
loue
,
with
the
diuine
,
that
she
feele
no
more
from
henceforward
herselfe
,
as
if
verily
she
were
not
at
all
,
but
that
only
she
feele
in
her
the
diuine
will
,
&
that
all
her
actions
,
desires
,
&
works
tend
to
the
only
accomplishing
of
the
same
.
In
such
sort
,
that
euen
in
vertues
,
and
holy
thinges
,
she
willeth
them
no
more
,
with
a
created
will
,
nor
by
it
,
but
only
by
the
increated
,
made
hers
by
an
e●ti●r●
transformation
into
it
;
considering
that
our
Lord
Iesus
intended
to
shew
this
in
these
words
,
〈◊〉
s●d
v●luntas
fia●
.
The
fourth
point
.
THAT
the
humanity
of
our
Sauiour
Iesus
Christ
,
and
of
his
most
holy
mother
,
&
of
all
the
blessed
,
by
the
working
of
God
in
them
,
and
by
the
knowledge
,
and
enioying
that
they
haue
of
the
di●inity
,
are
as
it
were
swallowed
vp
,
and
raysed
into
this
foresayd
being
,
and
vnity
,
and
in
the
same
most
perfectly
deified
:
and
finally
that
all
the
Saints
,
and
the
iust
yet
vpon
the
earth
,
are
transformed
into
God
,
&
from
thence
afterwards
returne
to
their
being
,
as
a
drop
of
water
being
cast
into
a
great
vessel
full
of
wyne
,
is
changed
into
the
same
,
&
after
being
out
of
the
sayd
vessell
,
returneth
to
his
first
being
.
The
fifth
point
.
WE
must
consider
,
that
after
the
soule
is
ariued
vnto
such
an
estate
,
that
she
hath
taken
away
,
by
the
vertue
of
this
Deifying
loue
,
and
of
the
other
aforesayd
lights
,
all
that
might
hinder
the
working
of
God
in
her
,
then
hath
she
attayned
vnto
this
Deiformity
;
and
this
Deiformity
produceth
these
effects
that
follow
.
1.
She
is
Deiformed
in
all
her
actions
,
doing
them
,
as
if
God
did
them
,
and
not
herselfe
;
&
th●…
in
them
,
&
by
them
entreth
wh●ly
vnto
God
,
and
acknowledgeth
him
,
&
enioyeth
him
.
2.
Euen
a●
a
sinner
doth
〈◊〉
action
but
out
of
God
,
being
〈◊〉
●…ed
of
his
grace
,
euen
soon
the
〈◊〉
such
afoule
doth
not
find
or
doe
any
thing
in
which
God
is
not
,
and
by
meanes
whereof
,
she
doth
not
enter
,
and
vnite
herselfe
vnto
God
.
3.
She
esteemeth
not
of
any
thing
,
but
in
as
much
as
it
commeth
from
God
,
or
that
it
be
done
for
God
,
&
in
God
.
4.
Although
that
somtymes
our
Lord
hide
,
and
withdraw
himselfe
from
such
a
soule
,
yet
in
this
subtraction
,
&
hiding
,
she
retireth
wholy
into
God
,
hiding
herselfe
in
him
,
without
any
sweetnes
or
feeling
:
yea
how
much
the
more
,
that
by
meanes
of
this
rigour
,
leauing
,
sharpnes
,
and
bitternes
,
it
seemeth
that
she
is
far
from
God
:
so
much
the
more
she
returneth
,
is
Deiformed
,
and
reposeth
in
him
.
5.
Being
most
certains
and
assured
,
that
she
herselfe
,
as
of
herselfe
,
cannot
performe
any
thing
that
is
good
,
by
reason
of
her
totall
vnability
,
knowing
truly
that
she
is
nothing
,
hath
nothing
,
and
can
doe
nothing
of
herselfe
;
she
is
not
confounded
,
nor
any
whir
troubled
,
yea
euen
in
the
middest
of
confusions
,
she
findeth
herselfe
much
assured
,
&
contented
,
knowing
certainly
that
she
seeketh
not
any
thing
proper
,
&
that
nothing
of
hers
is
therin
,
but
God
doth
all
imediatly
.
6.
Although
she
should
raise
the
dead
,
and
do
such
meruailous
workes
,
&
great
things
,
yet
she
would
neither
care
,
nor
esteeme
of
such
workes
,
or
be
moued
with
them
;
but
in
as
much
as
God
would
,
she
should
:
&
although
she
should
possesse
al
the
treasures
of
heauen
&
earth
,
she
would
not
esteeme
of
them
in
themsel●…
,
nor
for
herselfe
,
but
refer
,
and
offer
vp
all
thinges
vnto
their
first
origen
,
from
whence
they
p●…ded
.
7.
Although
she
knew
sensibly
that
she
had
God
in
her
,
yea
and
though
it
were
in
the
same
manner
as
our
blessed
Lady
his
holy
Mother
had
,
she
would
not
be
moued
any
more
,
then
if
she
did
not
perceaue
any
such
thing
at
all
or
that
she
had
him
not
in
herselfe
,
but
in
God
,
only
imitating
heerin
the
glorious
virgin
Mary
,
who
hauing
in
her
armes
our
blessed
Lord
,
held
him
,
as
if
she
had
not
had
him
,
but
as
if
her
armes
had
ben
Gods
,
&
as
though
he
held
himselfe
,
&
this
was
the
most
excellent
Deiformity
of
this
most
pure
soule
.
8.
When
the
soule
that
is
come
to
this
Deiformity
,
seeth
herselfe
to
be
praysed
,
she
taketh
no
maner
of
pleasure
therin
,
neither
is
she
troubled
,
afflicted
,
altered
,
or
moued
any
whit
at
all
,
for
so
much
as
she
is
wholy
in
God
,
and
receyuing
the
praises
that
belongeth
to
God
,
referreth
and
offereth
them
all
vnto
him
.
9.
Two
soules
Deiformed
,
hauing
betweene
them
great
conformity
of
affection
,
inter●ayning
one
another
with
mutuall
loue
of
very
great
efficacy
,
&
with
great
disappropriation
;
and
therfore
being
to
be
separated
one
from
the
other
neuer
so
farr
,
for
the
greater
glory
of
God
,
do
care
nothing
at
all
,
nor
are
they
any
thing
disquieted
,
for
whatsoeuer
accident
,
how
great
or
grieuous
,
that
may
befall
them
.
10.
If
God
would
publish
to
the
world
the
Deiformity
that
he
hath
giuen
her
,
she
would
not
be
disquieted
or
troubled
,
but
would
say
,
Lord
thou
hast
done
it
,
doe
whatsoeuer
it
pleaseth
thee
,
for
the
whole
work
is
thine
.
OF
SELFE-LOVE
.
THERE
are
three
fortes
of
selfeloue
;
the
first
is
in
a
worldly
person
,
who
liues
amidst
the
honours
,
greatnes
,
and
dignities
of
this
world
.
The
second
is
in
a
spirituall
,
person
,
who
desireth
to
serue
God
,
&
this
maketh
him
to
seeke
swetnes
,
consolation
and
light
,
hauing
a
desire
to
serue
God
.
The
third
is
in
persons
that
haue
made
some
progresse
and
are
aduaunced
in
the
seruice
of
our
Lord
,
which
is
such
that
with
the
same
,
they
mingle
a
desire
to
profit
greatly
,
and
to
striue
for
perfection
.
Therfore
great
watchfulnes
&
heed
is
necessary
,
to
be
able
to
know
it
:
&
for
this
end
,
it
is
needfull
to
examine
very
exactly
thy
interiour
,
and
to
weigh
well
,
whether
such
a
desire
be
with
paine
and
anxiety
,
or
not
:
and
when
it
is
found
to
be
with
affliction
and
trouble
,
the
person
may
be
assured
it
is
selfe-loue
,
and
it
is
the
more
subtile
,
in
that
there
increaseth
with
this
payne
,
a
greater
desire
of
perfection
.
Now
he
that
will
profit
indeed
,
must
be
wary
to
tak
away
the
hindrance
,
which
is
selfe
loue
,
&
to
hope
alwaies
in
God
,
&
to
haue
a
firme
confidence
,
that
vnto
whom
almighty
God
giueth
such
a
desire
,
he
will
also
giue
strength
&
meanes
to
bring
them
to
perfection
,
when
it
shall
be
expedient
for
his
honour
and
glory
.
And
we
must
not
think
that
for
any
diligence
the
soule
can
performe
,
she
can
ariue
therunto
,
but
rather
with
a
sincere
submission
vnto
God
,
and
with
an
operation
as
it
were
insensible
,
she
shall
come
to
haue
the
accomplishing
of
her
desire
.
And
so
in
this
estate
,
she
must
be
as
a
little
infant
that
sucketh
,
whose
operations
are
of
that
quality
,
that
they
giue
ioy
and
consolation
to
the
creature
,
and
this
for
the
innocency
&
purity
which
is
in
them
,
which
maketh
such
creatures
not
only
agreable
to
the
Creator
,
but
also
to
those
that
behould
them
;
euen
so
a
soule
that
would
be
depriued
of
proper
loue
,
ought
in
this
manner
to
imitate
such
actes
,
that
is
to
say
,
that
euen
as
a
litle
infant
desireth
neither
this
,
nor
that
,
but
only
that
which
maintaineth
his
life
to
wit
,
milke
,
&
this
without
any
selfe
respect
:
euen
so
a
soule
ought
to
do
the
like
,
that
is
to
say
,
to
desire
only
that
which
giueth
her
life
,
which
is
God
himselfe
:
and
with
how
much
the
greater
sincerity
,
fidelity
,
&
constancy
she
seeketh
God
,
in
the
in●e●iour
of
her
soule
;
so
much
the
more
she
maketh
herselfe
agreeable
,
&
pleasing
to
his
diuine
Maiesty
.
THE
CONDITIONS
that
a
soule
ought
to
haue
to
performe
that
which
hath
bene
specified
,
are
these
that
follow
.
1.
THE
first
,
is
to
desire
to
be
euen
as
perfect
as
God
would
haue
her
,
and
when
,
&
in
the
manner
he
pleaseth
.
2.
To
take
away
all
hinderances
that
may
any
way
impeach
the
execution
of
such
a
desire
in
her
and
endea●our
that
there
should
not
be
any
thing
betweene
God
and
her
,
no
not
God
himselfe
,
in
regard
of
the
pleasure
,
and
contentment
that
is
accustomed
to
spring
of
the
knowledg
and
feeling
that
she
hath
of
God
himselfe
:
for
although
that
the
sayd
pleasure
,
and
contentment
be
not
euill
,
nor
any
sinne
,
yet
notwithstanding
it
hindereth
,
so
that
the
disappropriation
doth
not
ariue
to
his
perfection
.
Therfore
if
somtimes
the
soule
take
contentment
or
pleasure
in
her selfe
,
&
remaine
busied
in
creatures
,
vnder
the
shadow
and
pretence
of
the
Creator
;
she
putteth
God
himselfe
as
a
hinderance
,
between
him
&
her
soule
,
&
disuniteth
him
from
the
same
,
for
the
respect
she
hath
of
that
which
proceedeth
from
his
diuinity
,
or
is
appertaining
vnto
him
.
3.
Not
to
take
care
,
or
be
to
much
grieued
if
she
attain
not
to
that
height
of
perfection
,
vnto
which
she
findeth
herselfe
called
:
for
God
is
infinitely
pleased
to
〈◊〉
a
soule
in
paine
for
his
diuine
〈◊〉
,
the
Kingly
prophet
Dauid
hauing
said
so
much
in
his
Psalme
90.
Cum
ipso
sum
in
tribulation●
:
that
is
to
say
,
I
am
with
him
in
tribulation
.
For
the
interiour
tribulations
make
a
soule
more
capable
then
the
exterior
,
to
receaue
particuler
graces
from
God
;
yea
sometymes
so
great
,
as
cannot
be
thought
or
imagined
:
Therefore
a
soule
ought
to
tak
great
heed
,
that
she
doe
not
grieue
or
torment
herselfe
,
if
she
attayne
not
to
the
top
of
the
perfection
so
much
desired
;
for
that
sometymes
God
giueth
great
perfection
,
and
yet
with
the
same
a
soule
shall
not
be
so
agreable
to
his
diuine
maiesty
,
as
another
that
hath
it
not
,
but
doe
on
their
part
al
that
possibly
they
can
to
haue
it
.
For
hauing
the
said
perfection
she
will
haue
a
sati●…on
,
and
contentment
in
herselfe
,
the
which
although
it
be
good
,
it
will
not
be
so
pleasing
to
our
Lord
,
as
the
payne
and
affliction
that
a
soule
suffereth
for
his
loue
:
but
with
this
payne
and
trouble
she
ought
to
be
wholy
conformed
to
his
diuine
will
,
without
disquiet
,
and
not
to
separate
herselfe
any
thing
at
all
from
the
loue
of
God
,
for
otherwise
it
wil
be
selfe-loue
.
THE
EFFECTS
of
Selfe-loue
.
THIS
Selfe-loue
,
although
it
be
called
in
this
manner
,
ought
rather
neuertheles
to
be
called
want
of
loue
to
our selues
,
hatred
,
death
,
a
selfe-venome
,
or
poison
:
for
that
it
hath
no
regard
,
nor
respect
,
eyther
to
life
or
health
,
to
body
or
soule
,
nor
to
any
other
thing
:
it
esteemeth
of
nothing
but
what
it
affecteth
,
it
regardeth
not
God
himselfe
.
This
selfe-loue
was
first
in
Lucifer
when
he
made
greater
esteeme
of
his
owne
excellency
,
then
to
be
with
God
in
Paradise
,
wherby
he
incurred
presently
death
vnto
himselfe
,
to
wit
,
to
be
separated
from
God
:
the
like
also
happeneth
to
a
soule
,
for
it
separateth
her
from
God
,
maketh
her
become
insensible
,
taking
from
her
the
light
of
reason
,
to
be
opiniatiue
,
churlish
,
and
voyd
of
ciuility
.
Selfe-loue
is
like
vnto
the
heath
called
Dogs-tooth
,
which
being
not
rooted
out
,
commeth
by
little
&
little
to
haue
such
force
,
tha●…
marreth
all
other
heathes
,
that
are
neere
vnto
it
:
euen
so
,
if
this
Selfe-loue
be
not
taken
away
and
●…ted
out
of
our
hart
,
it
wil
take
suck
increase
in
our
soule
,
that
it
will
spoile
and
corrupt
all
vertues
and
graces
that
are
in
the
same
;
for
〈◊〉
only
it
corrupteth
the
vertues
that
we
haue
gotten
by
our
industry
;
but
also
those
that
we
haue
receyued
in
Baptisme
,
and
in
the
other
Sacraments
.
It
doth
also
the
same
in
our
soules
,
as
the
opilations
or
obstructions
doe
in
our
bodyes
,
which
are
the
causes
of
infinite
diseases
.
It
maketh
a
man
proud
and
high
minded
,
and
afterwardes
casteth
him
into
the
depth
of
despaire
.
It
giueth
him
a
presumptuous
strength
,
and
hope
to
do
what
he
will
,
and
afterwards
makes
him
vnable
,
and
cold
in
the
seruice
of
God
.
It
cloatheth
the
soule
,
&
coloureth
it
with
diuers
colours
vnder
the
pretence
of
sanctity
,
afterwards
despoyleth
it
and
maketh
it
naked
of
the
meanes
that
might
bring
her
to
her
Creatour
.
It
is
a
venome
by
which
the
soule
becommeth
senselesse
,
and
is
ruyned
and
destroyed
.
It
is
like
vnto
the
most
hurtfull
venome
of
the
Aspe
:
it
gnaweth
and
consumeth
without
being
perceaued
,
and
inchaunteth
and
betwitcheth
in
such
sort
,
that
she
knoweth
not
what
she
doth
,
nor
what
she
would
;
but
passing
from
one
thing
to
another
,
she
tormenteth
herselfe
,
and
not
being
able
to
come
to
what
she
desireth
,
she
grieueth
,
fretteth
,
and
pyneth
away
;
&
if
any
counsell
her
for
her
help
,
comfort
,
and
profit
,
she
remaineth
as
a
senseles
body
,
not
apprehending
any
thing
,
like
to
one
that
had
no
life
:
finally
the
ornaments
that
the
foresayd
selfe-loue
giueth
vnto
a
soule
,
are
these
that
follow
.
First
it
maketh
it
vnlike
vnto
God
and
like
to
Lucifer
:
it
causeth
it
to
be
hurtfull
vnto
other
&
displeasing
to
herselfe
.
It
maketh
it
a
vessell
of
contumely
,
or
sea
of
iniquity
.
A
soule
infected
therewith
may
be
likned
to
a
ship
that
is
exposed
to
the
waues
,
and
tempests
of
the
sea
,
that
is
shaken
with
all
sortes
of
windes
;
like
vnto
a
stinking
water
,
a
barraine
ground
that
produceth
no
kind
of
fruit
that
is
pleasant
,
an
infected
carren
,
and
in
a
word
it
is
like
an
vnbridled
&
vntamed
horse
;
but
which
is
most
of
all
,
such
a
soule
deceyueth
those
that
she
conuerseth
withall
,
for
she
sheweth
herselfe
as
though
she
were
full
of
vertue
&
holynes
,
&
hideth
inwardly
the
qualities
of
a
venemous
serpent
.
A
DESCRIPTION
of
Selfe-loue
.
SELFE-loue
may
be
figured
,
&
represented
,
as
a
man
without
eyes
,
and
notwithstanding
hath
foure
,
but
none
for
God
,
but
for
himselfe
:
with
two
he
seeth
,
and
with
other
two
forseeth
only
that
which
is
for
his
commodity
.
He
hath
no
eares
to
vnderstand
the
voyce
of
God
that
soundeth
mediatly
,
or
immediatly
,
to
wit
,
he
is
not
attentiue
,
when
he
is
excited
inwardly
to
know
his
defaultes
,
and
imperfections
,
but
he
hath
six
earers
to
appropriate
any
thing
to
himselfe
:
with
two
he
heareth
his
own
praises
,
with
two
others
he
hatkeneth
vnto
that
which
may
augment
this
selfe
loue
,
&
with
the
other
two
he
is
watchfull
and
attentiue
,
that
nothing
be
sayd
agaynst
him
.
He
hath
three
harts
,
notwithstanding
he
hath
not
one
that
may
bring
him
any
profit
for
the
good
of
his
soule
,
or
whereby
to
come
to
perfection
,
for
he
hath
not
any
affection
,
tast
,
or
feeling
of
good
.
The
first
hart
is
for
that
which
concerneth
hi●
exteriour
,
or
interiour
commodity
in
regard
of
his
body
.
The
second
is
for
such
things
at
he
doth
negotiate
with
others
,
to
the
end
the
world
may
haue
him
in
good
reputation
.
The
third
maketh
him
to
shew
a
mild
,
and
gracious
countenance
to
be
beloued
of
all
,
hauing
his
lookes
very
humble
,
his
wordes
sayre
,
and
well
placed
;
outwardly
an
Angell
,
but
inwardly
a
rauening
wolfe
;
in
summe
,
seeking
no
other
thing
then
to
please
himself
.
HOW
SELFE-LOVE
entreth
,
and
intrudeth
it selfe
into
all
things
.
THIS
Selfe-loue
is
most
subtile
,
and
hideth
it selfe
,
entring
and
intruding
into
all
things
,
euen
into
the
Sacraments
.
First
causing
persons
to
frequent
them
for
the
proper
gust
they
find
therein
.
Secondly
to
be
well
esteemed
off
by
others
,
&
also
to
couer
some
defectes
:
it
thrusteth
it selfe
,
&
entreth
in
the
same
manner
,
in
hearing
the
word
of
God
for
the
pleasure
they
take
therein
.
It
entreth
into
holy
Orders
,
when
the
are
receaued
or
vsed
for
vanity
,
for
some
commodity
,
ambition
,
or
other
euill
designement
.
It
thrusteth
it selfe
into
marriages
,
when
they
mary
for
to
satisfy
their
concupiscence
,
and
appetites
.
It
intrudeth
it selfe
also
into
the
practise
of
vertues
,
procuring
that
great
paine
&
trauell
be
imployed
in
it
,
without
hauing
any
good
,
right
,
or
sincere
intention
for
the
glory
of
God
,
but
rather
for
some
other
respect
.
It
thrusteth
it selfe
,
and
entreth
into
the
exercise
of
Prayer
,
pretending
to
receaue
therein
tast
,
light
,
and
feeling
,
vnder
pretence
to
be
vnited
vnto
God
;
and
in
doing
this
,
the
person
so
infected
,
seeketh
himselfe
,
vnto
God
.
It
entreth
also
by
a
certayne
superfluous
,
ouer
great
,
and
excessiue
desire
of
the
crosse
,
but
it
is
for
the
pleasure
that
one
taketh
oftentymes
in
the
same
crosse
,
in
which
self-loue
much
delighteth
.
PROPERTIES
of
a
soule
infected
with
selfe-loue
.
SELFE-loue
robbeth
from
God
,
what
appertayneth
vnto
him
,
for
it
stealeth
and
taketh
from
him
his
honour
,
by
seeking
to
attribute
the
same
vnto
himselfe
,
as
the
Pharisy
robbed
our
Lord
of
his
honor
,
when
he
sayd
,
nou
sum
sicut
coeteri
b●minum
,
I
am
not
like
vnto
other
men
.
First
this
loue
maketh
the
soule
vnlike
vnto
God
,
being
a
most
simple
obiect
,
an
infinite
purity
;
Self-loue
maketh
the
soule
double
,
crafty
,
and
dissembling
,
and
causeth
it
to
seeme
other
then
it
is
.
Secondly
,
it
maketh
her
like
vnto
the
diuell
,
for
euen
as
the
diuell
is
neuer
content
,
nor
reposeth
;
so
the
like
miseries
doth
selfe-loue
cause
in
the
soule
,
for
it
causeth
much
vnquietnes
,
and
many
troubles
in
her
,
not
being
able
to
find
any
repose
or
contentment
.
It
maketh
her
a
lyar
,
and
an
enemy
to
truth
,
and
by
this
meanes
she
becommeth
hatefull
vnto
others
;
for
that
such
qualities
are
insupportable
:
moreouer
it
causeth
continually
fretting
and
vnquiet
,
for
neuer
finding
any
repose
,
and
not
daring
to
desire
death
by
reason
of
this
selfe
loue
,
she
tormenteth
and
afflicteth
herselfe
without
ceasing
.
It
bringeth
her
also
to
beavessell
of
contumely
,
for
that
to
satisfy
herself
she
doth
euen
her
best
actions
,
desiring
prayers
,
the
Sacraments
,
and
such
like
thinges
,
hauing
for
a
foundation
of
all
this
her
selfe-loue
.
And
thus
the
works
become
defiled
,
soule
and
infected
with
this
selfe-loue
,
and
the
soule
by
this
meanes
is
a
sea
of
iniquity
:
for
the
bottome
of
her
imperfections
not
being
able
to
be
found
,
she
is
a
sea
without
bottome
,
that
is
mooned
and
troubled
with
contrary
winds
,
&
swolne
with
meruaylous
great
,
fearefull
,
and
horrible
waues
,
being
angry
,
and
euer
opposing
herself
against
those
that
would
affoard
her
any
help
or
remedy
.
She
is
also
like
vnto
a
ship
,
exposed
to
the
tempests
&
raging
of
the
sea
,
for
this
soule
sayling
in
the
sea
of
selfe-loue
,
euen
as
a
ship
in
the
sea
,
so
is
she
combated
on
euery
side
,
making
ship
wracke
for
a
smal
matter
.
She
may
also
be
compared
to
a
stinking
water
,
for
she
runneth
on
euery
side
(
as
water
that
hath
no
stay
)
to
seeke
if
she
can
find
contentment
;
but
by
reason
of
her
imperfections
she
is
very
noysome
,
and
yeldeth
an
euill
fauour
vnto
those
that
are
pure
,
and
cleane
.
She
resembleth
also
a
barrayne
ground
,
that
produceth
nothing
but
thornes
,
thistles
,
and
other
such
vnsauoury
weeds
,
spoyling
all
the
fruit
of
good
workes
.
She
is
like
vnto
a
stinking
carren
,
for
this
self-loue
infecteth
the
soule
and
maketh
her
serue
him
as
food
to
a
rauen
,
and
afterwardes
to
become
a
prey
and
repast
to
that
infernal
fiend
whom
she
resembleth
.
Briefly
this
loue
thus
qualifyed
,
is
as
an
vntamed
horse
without
bit
,
or
bridle
;
it
will
not
be
ruled
by
any
person
,
nor
containe
it
sel●e
,
neither
by
counsell
,
not
by
skilfull
aduise
,
but
it
maketh
the
soule
to
mayne
as
rooted
in
her
proper
sense
,
and
selfe
iudgement
,
whereby
she
becommeth
incorrigible
:
and
this
happeneth
sometimes
to
some
spirituall
person
,
vnder
colour
of
sanctity
,
which
is
very
hardly
cured
.
This
foresayd
Selfe-loue
springeth
of
the
delight
that
the
creature
hopeth
to
enioy
in
those
thinges
she
seeketh
,
and
which
do
appertay
ne
vnto
her
,
and
it
groweth
to
that
passe
,
that
she
esteemeth
not
of
her
life
,
nor
of
any
other
thing
els
:
in
respect
of
arrayning
to
what
she
so
liketh
.
It
proceedeth
also
of
the
nature
wounded
&
corrupted
in
her
irascible
and
concupiscible
powers
,
and
euill
habits
,
and
customes
which
haue
gotten
root
in
the
soule
.
And
this
is
vnderstood
,
not
only
of
the
first
kind
of
self-loue
which
is
common
&
familiar
to
worldly
persons
,
but
also
of
the
second
,
wherwith
oftentimes
spirituall
persons
are
intangled
,
the
which
may
be
called
self-loue
,
for
the
tast
,
&
pleasure
that
they
seeke
in
spirituall
thinges
.
It
is
vnderstood
also
of
the
third
kind
of
self-loue
in
spirituall
persons
,
who
are
already
aduaunced
,
and
profited
in
the
way
of
vertue
,
which
may
be
compared
to
the
poyson
of
the
diamond
,
that
gnaweth
a
creature
,
interiourly
by
litle
,
&
litle
,
but
it
leaueth
no
exteriour
signe
,
as
other
poysons
do
:
so
this
proper
loue
gnaweth
oftentymes
inwardly
the
conscice
,
but
it
leaueth
no
mark
or
signe
in
the
soule
,
but
killeth
it
,
and
bringeth
it
in
the
end
to
death
,
&
damnation
.
It
is
a
very
euident
signe
of
the
forsaid
self-loue
when
our
Lord
hath
giuen
any
particuler
grace
to
a
soule
,
and
when
it
pleaseth
him
to
depriue
her
of
it
,
she
falleth
into
great
griefe
and
sadnes
.
The
root
of
this
forsaid
Selfe-loue
lieth
hid
vnder
the
colour
of
faygned
holines
,
and
guideth
the
soule
by
a
very
strait
,
and
narrow
way
,
and
maketh
it
appeare
,
to
those
that
conuerse
which
such
a
person
,
that
the
way
to
serue
God
is
very
strait
,
and
more
difficult
,
then
in
truth
it
is
.
It
engendreth
a
great
wearines
of
sanctity
,
aswell
in
the
parties
that
haue
it
,
as
in
the
persons
that
conuerse
with
them
;
which
is
no
true
holines
.
It
exciteth
a
great
meruaile
,
and
an
astonishment
with
vnquietnes
,
which
procureth
to
the
parties
a
disgust
and
confusion
,
in
seing
that
they
cannot
arriue
to
that
perfection
and
holines
,
which
they
see
in
others
,
wherby
they
remaine
without
repose
,
which
is
a
great
signe
that
this
holines
proceedeth
of
selfe
loue
.
And
he
that
wrote
this
discourse
witnesseth
to
haue
proued
&
found
this
many
tymes
in
●…isel●e
,
to
wit
,
that
in
thinking
on
the
sanctity
of
some
such
per●ō
,
he
much
meruailed
,
but
notwithstanding
he
did
not
fall
into
vnquietnes
and
confusion
.
REMEDIES
against
Selfe-loue
.
1.
FIRST
the
soule
infected
herewith
must
seeke
to
haue
a
person
very
much
enlightned
by
God
,
that
hath
the
discretion
of
spirits
,
with
whom
she
must
confer
of
her
troubles
&
desires
,
and
according
to
his
iudgment
esteeme
herselfe
to
be
sick
,
and
to
haue
need
of
help
,
as
in
truth
she
hath
,
and
is
not
able
to
help
her selfe
.
2.
Secondly
she
must
〈…〉
mortify
all
her
desires
&
affectiō●
,
aswell
,
of
those
thinges
that
are
good
&
holy
,
as
of
those
that
are
indifferent
,
and
not
to
run
after
them
,
especially
,
when
she
is
most
prouoked
vnto
them
,
and
for
this
effect
it
will
serue
her
much
to
lay
open
her
hart
to
her
spirituall
father
,
and
suffer
herselfe
to
be
guided
,
and
conducted
by
him
.
3.
Thirdly
the
remedy
is
to
thinke
that
all
thinges
,
how
good
and
holy
soeuer
they
be
,
are
not
alwayes
pleasing
to
God
,
but
only
those
that
come
from
him
,
and
are
required
by
him
.
And
by
this
we
may
know
,
that
they
come
from
him
when
the
said
things
do
not
moue
vs
,
nor
lift
vs
vp
vnto
pride
in
hauing
them
,
nor
torment
&
afflict
vs
in
hauing
them
not
,
but
bring
with
them
a
peace
and
tranquillity
to
the
soule
:
in
such
sort
,
that
she
remayneth
in
as
great
repose
in
the
execution
of
them
,
as
if
she
did
not
execute
them
at
all
.
4.
The
fourth
remedy
is
to
consider
,
that
to
accomplish
such
desires
of
this
self-loue
,
is
to
contemne
God
,
and
to
contradict
,
and
be
opposite
to
the
diuine
will
,
for
so
much
as
Diuine
loue
,
is
altogeather
contrary
to
Selfe
loue
;
and
all
our
actions
that
we
are
induced
vnto
by
it
,
are
contrary
to
the
blessed
will
of
God
,
and
by
that
meanes
we
become
opposite
,
and
contrary
vnto
him
.
5.
The
fifth
remedy
belongeth
to
the
spirituall
father
,
who
to
take
away
,
and
cleere
the
soule
from
all
selfe-loue
,
in
all
that
she
pretendeth
in
her
actions
,
and
desires
,
must
first
seeke
all
the
meanes
to
penetrate
into
her
hart
,
that
is
,
to
gaine
her
good
opinion
and
estimation
,
and
to
be
gratefull
vnto
her
;
&
afterwards
he
must
begin
with
great
sweetnes
to
apply
his
remedies
,
and
so
to
cure
and
heale
her
:
which
must
not
be
done
in
such
open
manner
that
she
may
perceaue
it
,
but
with
some
kind
of
dissimulation
,
and
as
it
were
in
iest
,
making
her
to
doe
all
thinges
contrary
to
that
she
herselfe
disposeth
off
,
or
desireth
to
doe
:
As
for
example
,
if
the
said
person
be
desirous
to
goe
vnto
one
place
of
recreation
,
to
make
her
goe
to
another
:
somtymes
also
not
taking
them
away
altogeather
,
but
correcting
them
,
as
if
she
would
mortify
herselfe
with
long
disciplines
,
to
make
her
to
vse
short
,
for
seldome
it
doth
profit
to
withstand
proper
Loue
altogeather
at
one
blow
,
as
to
forbid
her
wholy
disciplines
,
except
it
be
to
a
person
already
aduaunced
in
the
way
of
perfection
,
&
in
the
exercise
therof
.
And
as
this
his
dexterity
ought
to
proceed
of
charity
,
&
loue
:
so
also
ought
she
to
be
ruled
with
the
same
loue
,
for
so
much
as
in
such
cures
and
sicknes
,
seuerity
profiteth
nothing
,
by
reason
that
this
selfe-loue
is
sweet
&
gracious
,
and
maketh
the
soule
very
tender
and
delicate
:
so
that
if
she
be
vsed
with
sharpnes
&
roughnes
,
she
entreth
presently
into
disdaine
,
flieth
and
abhorreth
the
cure
.
And
by
this
may
be
seene
,
that
Selfe-loue
is
healed
with
loue
,
and
by
loue
.
This
sweetnes
is
most
necessary
in
superiours
,
&
principally
when
they
treat
with
those
vnder
their
charge
,
of
thinges
appertayning
to
the
superiour
part
,
and
spirit
:
for
ordinarily
in
this
affaire
all
the
euill
proceedeth
of
this
roote
,
and
seuerity
procureth
anger
,
and
disdaine
,
and
hindreth
much
:
&
moreouer
the
Phisitian
of
Selfe-loue
must
note
,
that
he
ought
to
be
continually
diligent
,
&
not
to
abandon
the
cure
,
but
to
doe
as
a
Phisitian
doth
,
who
hath
one
grieuously
sicke
in
his
charge
,
for
he
visiteth
often
his
patient
,
and
many
tymes
feeleth
his
pulse
,
and
neuer
abandoneth
nor
leaueth
him
,
vntill
he
perceaue
that
he
is
in
better
estate
,
and
that
he
beginneth
to
amend
.
He
must
also
note
,
that
there
be
two
sortes
of
persons
that
are
sick
of
this
selfe-loue
:
some
of
them
are
as
it
were
in
a
consuming
feauer
,
the
euill
wherof
hath
already
very
much
penetrated
into
the
inward
part
;
and
although
oftentimes
they
are
incurable
,
or
at
the
least
very
hard
to
be
cured
,
yet
notwithstanding
,
he
must
not
alwaies
despaire
of
them
,
but
must
performe
in
their
behalfe
what
the
said
corporall
Phisitian
doth
to
those
that
hath
the
forsaid
disease
,
to
wit
,
to
performe
on
his
part
,
whatsoeuer
he
can
,
and
to
leaue
the
rest
vnto
God
;
but
he
must
take
great
heed
,
that
he
doe
not
beare
himselfe
to
harsh
&
to
austere
,
for
that
would
be
very
domageable
,
and
pernicious
.
The
others
that
are
sicke
,
are
such
,
and
of
such
an
humor
,
as
they
may
be
healed
:
and
although
it
be
needfull
to
vse
great
swetnes
,
&
dexterity
in
their
behalfe
,
as
hath
been
said
before
,
and
that
there
is
great
difficulty
in
the
cure
,
yet
notwithstanding
he
must
not
despaire
,
by
reason
of
the
difficulty
that
he
perceaueth
in
the
beginning
;
for
the
cause
of
this
difficulty
is
,
that
this
proper
loue
,
doth
so
much
blind
the
soule
,
that
it
doth
not
permit
her
to
see
clearly
her
faults
,
and
imperfections
:
and
therfore
she
not
acknowledging
herselfe
to
be
sicke
,
the
euill
can
hardly
be
cured
,
so
that
one
ought
to
imploy
all
his
care
,
and
industry
to
make
her
to
enter
into
this
knowledg
,
which
in
the
end
wil
serue
very
much
for
her
remedy
and
cure
.
First
the
said
spirituall
father
must
take
great
heed
that
he
speak
not
any
thing
of
self-loue
,
&
that
must
be
shunned
from
the
beginning
,
least
the
infirme
should
be
too
much
dismayed
,
and
fall
into
too
much
feare
:
but
he
must
a
far
off
put
before
her
,
and
cause
her
to
practise
the
exercise
of
disappropriation
,
depriuing
her
first
of
some
things
not
very
difficult
vnto
her
,
afterwardes
make
her
returne
to
herselfe
,
and
cause
her
to
know
how
she
was
hindred
in
this
loue
,
although
in
chiding
her
,
he
ought
to
say
nothing
that
may
contristate
her
,
or
to
seeme
to
blame
her
,
but
rather
by
little
and
little
make
her
know
her
euill
;
notwithstanding
when
she
knoweth
it
,
or
when
she
is
cured
,
then
he
must
mak
her
vnderstand
,
how
great
,
and
dangerous
it
was
,
for
he
must
comport
himselfe
in
this
behalfe
,
as
a
guid
doth
in
a
iourney
,
who
being
to
passe
some
dangerous
strait
,
sayth
nothing
to
the
passengers
of
the
perill
and
daunger
,
but
only
encourageth
them
to
follow
him
,
&
afterwards
hauing
passed
the
strait
,
hath
no
more
care
,
nor
looketh
backe
vnto
it
;
euen
so
,
those
that
treate
with
such
kind
of
persons
,
ought
to
be
haue
themselues
dexterously
without
making
them
to
thinke
of
the
difficulty
that
they
shall
haue
to
mortify
the
said
selse-loue
,
sometymes
speaking
to
them
in
parables
&
similitudes
in
a
third
person
,
sometymes
by
good
counsell
,
making
them
to
vnderstand
&
to
come
to
the
knowledge
of
their
defects
;
then
with
sweetnes
,
and
taking
euer
some
good
occasion
to
make
them
to
returne
,
and
enter
into
themselues
.
Whilest
I
was
writing
a
copy
of
this
booke
,
our
Lord
inspired
this
vertuous
Dame
for
whome
it
was
first
composed
,
that
she
should
aduertise
me
of
this
that
followeth
,
that
I
might
set
it
downe
in
the
end
of
this
worke
:
to
wit
,
that
as
there
is
an
Angell
appointed
ouer
proper
loue
to
rep●esse
it
,
and
fight
against
it
;
so
there
is
another
ouer
the
loue
of
God
,
to
conserue
,
increase
,
and
augment
it
,
who
from
the
beginning
of
their
creation
were
deputed
to
this
function
,
the
one
,
&
the
other
not
passing
further
then
their
charge
.
S.
Gabrid
was
deputed
ouer
diuine
loue
,
by
the
meanes
whe●of
he
was
chosen
to
be
the
messenger
of
the
sacred
m●stery
of
the
Inca●nation
of
the
God
,
a
work
of
most
singular
loue
of
Almighty
God
towardes
mankind
,
vnto
whome
it
was
especially
reuealed
in
heauen
by
the
most
Bl●ss●d
●…mity
,
when
the
diuine
persons
made
their
actes
of
reciprocall
loue
.
S.
Michael
was
also
appointed
ouer
proper
loue
;
and
therfore
when
Lucifer
rebelled
in
heauen
against
God
,
seeking
to
be
like
to
the
most
high
,
&
equalling
himselfe
with
him
,
he
was
ordeyned
by
our
Lord
to
resist
him
,
as
one
that
had
a
great
zeale
of
diuine
loue
,
contray
to
this
selfe-loue
.
Our
Lord
then
reuealed
this
secret
to
this
holy
Lady
,
and
sayd
vnto
her
.
Aduertise
thy
spiritual
Father
,
that
he
may
learne
,
that
when
any
one
would
heale
a
soule
,
infected
with
Selfe-loue
,
he
demaund
my
aydand
succour
,
by
the
prayers
&
intercession
of
S.
Michael
the
Archangel
:
and
when
any
soule
shal
be
touched
,
&
surprized
with
diuine
loue
,
it
is
needfull
that
she
implore
the
fauour
of
S.
Gabriel
,
to
the
end
,
that
by
this
meanes
she
may
more
easily
attaine
vnto
the
soueraigne
perfection
of
the
said
loue
of
God
.
AN
APPENDIX
TO
THIS
ABRIDGMENT
,
whereby
to
ascend
to
a
most
high
Perfection
.
THe
perfection
,
presupposed
of
all
the
estates
before
declared
,
euen
vnto
this
present
,
cosisteth
in
an
vtter
forsaking
of
al
pretences
whatsoeuer
,
&
not
to
pretend
any
other
thing
,
but
God
only
,
in
a
most
excellent
,
and
a
most
perfect
manner
,
in
all
our
actions
,
whereby
we
may
attayne
vnto
a
most
high
perfection
,
which
consisteth
in
the
examen
following
,
distinguished
into
seauen
points
.
1.
The
first
is
,
when
the
soule
apprehendeth
any
trouble
or
affliction
,
that
of
new
is
presented
vnto
her
.
For
that
then
by
the
suggestion
of
the
inferiour
,
or
infirme
part
,
the
apprehension
of
such
a
crosse
is
accustomed
to
be
very
vehement
:
and
with
this
,
a
thousand
exaggerations
wil
be
presented
,
that
will
cause
it
to
appeare
more
violent
,
wherby
the
soule
is
accustomed
to
take
this
affliction
with
much
difficulty
,
and
many
repugnances
.
To
remedy
this
,
and
to
prouide
for
it
throughly
,
it
is
necessary
that
the
superior
part
of
the
soule
,
propose
all
this
before
her
,
as
a
iudge
doth
,
who
before
he
giue
his
sentence
,
harkeneth
to
the
reasons
of
both
parties
,
prouided
alwayes
that
she
be
not
mooued
any
thing
with
their
reasons
,
but
that
she
remayne
without
passion
or
any
kind
of
alteration
,
suspending
her
iudgement
,
vntill
she
find
out
what
may
be
according
to
reason
:
and
that
she
may
the
better
vnderstand
it
,
these
two
meanes
will
ayd
her
.
The
one
is
,
that
she
enter
into
herselfe
,
and
consider
how
Almighty
God
knoweth
,
and
seeth
all
her
troubles
,
and
whatsoeuer
she
endureth
,
and
therfore
she
ought
to
remit
it
wholy
into
his
hands
,
to
dispose
thereof
as
he
seeth
most
expedient
.
The
second
is
to
consider
,
&
belieue
assuredly
,
that
euen
as
the
diuine
bounty
desireth
nothing
but
our
good
;
euen
so
his
diuine
prouidence
(
which
is
hid
from
vs
,
not
being
permitted
vnto
vs
to
seeke
too
curiously
into
it
)
knoweth
very
well
how
to
prouide
&
remedy
all
in
time
,
and
manner
,
as
it
shall
seeme
best
vnto
him
,
and
not
as
best
liketh
vs
,
nor
as
it
may
best
please
vs
.
Of
this
suspension
,
and
repose
of
spirit
follow
two
things
;
the
first
,
that
she
putteth
away
,
and
reiecteth
all
the
hinderances
,
and
trouble
,
and
the
deceytes
that
might
happen
by
this
apprehension
:
and
secondly
it
wil
follow
,
that
she
shall
come
to
conceaue
a
true
,
pure
,
sincere
,
and
mature
apprehension
of
all
her
affayres
.
The
second
point
is
,
that
when
the
soule
is
come
to
receaue
,
and
accept
this
affliction
,
as
comming
from
God
.
REMEDIES
.
SHE
must
not
rest
herself
heere
,
or
permit
herselfe
to
accept
of
it
,
as
often
many
soules
are
accustomed
to
doe
,
to
wit
,
basely
with
an
infinit
number
of
difficultyes
,
of
excuses
,
and
seeking
of
themselues
,
but
she
must
accept
thereof
●o
offer
it
,
&
returne
it
vnto
God
,
accepting
it
only
in
him
,
and
for
him
.
4.
The
fourth
point
,
is
to
know
,
in
what
manner
the
superiour
part
must
suffer
with
the
inferiour
,
and
with
the
exteriour
senses
,
in
the
repugnances
,
&
contrarieties
which
they
feele
,
as
hath
bene
said
before
.
REMEDIES
.
THE
superiour
part
ought
to
doe
all
,
that
hath
bene
said
before
,
in
the
behalfe
of
the
inferiour
,
and
weakest
partes
,
in
such
sort
,
that
it
be
not
with
a
certaine
excessiue
violence
,
which
may
cause
them
wholy
to
loose
their
strength
,
and
vigour
,
or
so
as
may
trouble
,
or
make
the
soule
pusillanimous
and
fearefull
,
or
els
vtterly
vnable
to
support
so
great
a
blow
;
but
she
ought
for
this
cause
somthing
to
suffer
with
them
,
and
encourage
them
with
all
the
reasons
the
can
imagine
,
and
she
must
doe
all
this
with
the
greatest
discretion
that
she
can
possibly
,
in
giuing
now
and
then
some
relaxation
vnto
their
trauailes
,
and
afflictions
,
&
in
seeking
the
most
conuenient
remedies
that
she
can
aduise
herselfe
of
.
Euen
as
one
that
would
haue
a
horse
,
or
any
other
beast
to
serue
his
turne
,
will
giue
him
more
meat
,
to
the
end
he
may
be
strong
,
and
able
to
trauaile
better
when
there
is
need
.
And
when
by
reason
of
diuine
subtraction
she
cannot
vse
the
force
of
any
act
of
consola●ion
,
or
ra●sing
vp
of
her
mind
,
she
ought
to
repose
in
this
,
and
procure
the
partes
that
are
inferiour
,
to
repose
in
the
will
of
God
,
and
this
by
meanes
of
the
diuine
conformity
,
which
will
bring
much
more
true
and
strengthning
consolation
,
although
it
doth
not
seeme
so
.
5.
The
fift
point
is
,
how
she
ought
to
comport
herselfe
with
selfe-loue
in
this
case
,
or
the
like
.
REMEDIES
.
SELFE-Loue
is
accustomed
to
pretend
&
seeke
in
all
thinges
her
owne
interest
,
and
particuler
commoditie
directly
,
or
indirectly
;
and
it
doth
so
also
in
this
,
vnder
pretence
of
many
good
reasons
,
yea
euen
of
vertues
,
and
purposeth
many
thinges
that
are
not
to
the
purpose
;
&
for
this
cause
the
soule
with
the
purity
of
a
right
intention
ought
to
discouer
by
the
light
of
the
loue
of
God
,
all
his
deceipts
,
&
oppose
herselfe
against
this
selfe
loue
very
freely
,
and
effectually
;
&
by
the
force
of
a
pure
&
cleane
loue
,
she
ought
to
reiect
all
particuler
and
selfe
respect
,
and
follow
purely
that
which
God
shall
inspire
,
and
teach
her
.
6.
The
sixt
point
is
,
how
that
the
superiour
part
ought
to
answere
to
the
propositions
or
offers
,
that
our
Lord
will
make
vnto
her
concerning
these
paines
,
and
afflictions
,
or
other
greater
.
REMEDIES
.
AFTER
this
that
hath
byn
aboue
said
,
our
Lord
is
accustomed
to
make
many
proposition
to
the
soule
:
as
for
example
,
that
he
will
send
her
many
other
afflictions
,
or
els
make
her
endure
this
present
affliction
along
tyme
,
yea
that
we
will
cause
her
to
suffer
euen
the
paines
of
hell
;
and
then
ought
she
with
great
promptnes
to
be
wholy
resigned
vnto
God
.
He
also
is
accustomed
to
giue
the
choice
of
two
kindes
of
afflictions
for
her
to
accept
of
one
.
And
in
this
case
raysing
&
●ixing
the
eyes
of
her
soule
wholy
in
the
perfect
loue
of
God
,
with
a
meruailous
purity
,
she
ought
to
make
her
election
in
God
,
and
this
choice
must
be
alwaies
of
that
which
will
redound
most
to
his
honour
and
glory
.
7.
The
seauenth
is
,
in
what
manner
she
ought
to
behaue
herself
,
that
she
may
vse
all
her
powers
in
the
execution
of
this
affaire
,
or
of
this
affliction
,
and
of
all
that
which
shal
be
necessary
,
to
come
to
the
height
of
this
perfection
.
REMEDIES
.
FOR
as
much
as
ordinarily
in
the
exercising
of
all
these
thinges
,
it
is
necessary
that
all
the
powers
,
&
faculties
of
the
soule
concurre
therunto
,
to
put
it
duly
in
execution
;
she
ought
fully
to
resolue
with
herselfe
to
obserue
all
that
she
hath
deliberated
vpon
,
in
such
sort
,
that
aswell
in
generall
,
as
in
particuler
,
she
may
perfectly
accomplish
,
&
put
in
execu●ion
all
this
that
she
hath
already
chosen
,
and
resolued
to
doe
in
the
present
affliction
,
or
in
any
other
thing
:
and
she
ought
to
take
heed
diligently
to
correct
the
faultes
that
may
happen
in
the
execution
,
●yther
by
reason
of
her
imagination
,
and
representation
of
afflictions
,
or
of
the
vnderstanding
,
or
of
the
will
,
or
of
all
the
other
powers
.
And
thus
the
soule
that
is
perfect
,
shall
become
much
more
perfect
:
and
all
this
is
a
disposition
vnto
the
state
,
that
rendereth
the
soule
wholy
diuine
.
THE
DAYLY
EXAMEN
of
our
Conscience
,
especially
at
Night
.
§.
1.
TO
giue
God
thanks
for
al
benefits
formerly
receaued
,
and
especially
of
that
present
day
.
2.
To
demaund
grace
&
true
light
,
to
know
&
hate
our
sinnes
.
3.
To
call
our
soules
to
accompt
,
wherin
we
may
haue
that
day
offended
God
:
hauing
special
considera●ion
of
such
defects
wherunto
we
are
most
inclined
.
4.
To
craue
pardon
humbly
of
God
for
al
sins
&
defects
,
wherof
we
find
our selues
guilty
.
5.
To
make
a
firme
purpose
,
through
Gods
grace
to
auoyd
sin
heereafter
,
with
intention
to
confesse
those
wherein
we
haue
transgressed
.
Lastly
,
say
Pater
noster
.
Aue
Maria.
Credo
.
THE
PARTICVLAR
EXAMEN
to
be
made
at
three
tymes
,
very
necessary
for
the
better
disposing
,
&
searching
into
our selues
.
§.
2.
THE
first
is
in
the
morning
when
,
assoone
as
we
awake
,
we
must
purpose
to
keep
a
diligēr
watch
that
day
ouer
our selues
,
for
the
auoyding
of
some
sinne
or
imperfection
,
which
we
are
desirou●
to
amend
.
The
2.
is
at
Noone
,
when
we
must
demaund
Gods
grace
,
that
we
may
remember
how
often
we
haue
fallen
into
that
particuler
sin
or
defect
,
&
be
more
heedful
heerafter
.
Then
,
let
vs
make
our
first
Examen
,
calling
our
soule
to
accompt
,
&
running
ouer
euery
houre
of
the
day
to
that
present
,
how
often
we
haue
fallen
therinto
:
&
let
vs
make
so
many
marke●
in
the
former
syne
of
the
ensuing
table
.
This
done
let
vs
purpose
to
keep
our selues
more
warily
the
rest
of
the
day
.
The
3.
Time
,
shal
be
at
Night
after
supper
,
when
we
must
make
the
second
Examen
,
running
ouer
euery
houre
from
the
former
examination
vntill
that
,
calling
to
mind
,
&
numbring
the
times
wherin
we
haue
offended
,
making
so
many
markes
in
the
second
line
of
the
table
mentioned
before
.
FOVRE
ADDITIONS
very
profitable
,
for
the
more
easy
&
speedy
rooting
out
of
any
Vice
,
or
sinne
.
§.
3.
THE
1.
is
,
that
as
often
as
we
commit
that
particuler
sinne
,
we
be
sory
for
it
from
our
hart
,
in
witnes
wherof
let
vs
lay
our
hand
vpon
our
brest
:
which
may
be
done
at
all
tymes
,
without
being
perceaued
by
others
.
The
2.
is
,
that
at
Night
we
number
&
compare
the
mathes
of
both
lines
togeather
,
the
former
line
being
appointed
for
the
first
examen
,
&
the
later
for
the
second●
&
let
vs
see
,
if
from
the
former
hath
followed
any
amendment
.
The
3.
is
,
that
we
compare
the
examinations
of
the
first
&
second
day
togeather
,
&
marke
whether
any
amendment
hath
byn
made
.
The
4.
is
,
that
by
comparing
two
weeks
togeather
,
it
may
appeare
what
amendment
hath
byn
made
,
or
omitted
.
It
is
also
to
be
noted
,
that
the
first
of
the
lines
following
,
which
is
longer
then
the
rest
,
is
appointed
for
the
first
day
,
the
second
somewhat
shorter
for
the
second
day
,
and
so
likewise
for
euery
day
,
shorter
&
shorter
.
It
being
meet
that
the
number
of
our
faults
be
dayly
diminished
.
-
Sunday
—
-
Mundy
—
-
Twesday
—
-
Wednesday
—
-
Thursday
—
-
Friday
—
-
Saturday
—
CERTAYNE
ADVERTISMENTS
necessary
for
the
better
making
of
our
Prayer
.
§.
4.
BEFORE
Prayer
,
the
Soule
must
exercise
it selfe
in
some
acts
of
Humility
,
by
considering
its
owne
basenes
,
and
the
greatnes
of
God
,
with
whom
it
is
to
treate
,
and
falling
down
vpon
our
knees
we
must
begin
with
the
signe
of
the
Crosse
,
blessing
our selues
,
and
crauing
of
the
diuine
Maiesty
grace
,
to
spend
that
short
tyme
well
,
which
we
are
to
imploy
in
that
holy
Exercise
;
so
as
all
out
thoughts
,
words
,
and
workes
may
be
sincerely
addressed
to
the
greater
glory
of
God
.
Moreouer
we
must
imagine
a
certayne
Composition
of
place
,
and
therein
accommodate
our selues
in
such
manner
as
is
taught
vs
,
by
our
spirituall
Father
and
Directour
in
that
case
.
Finally
we
must
perswade
out
selues
,
that
we
stand
in
the
presence
of
God
,
who
is
both
within
&
round
about
vs
,
to
the
end
that
the
imagination
therof
may
incite
vs
to
greater
attention
,
confidence
,
and
reuerence
.
Next
we
must
aske
of
the
diuine
goodnes
that
,
which
we
desire
,
answerable
to
the
matter
wherof
the
meditation
is
to
be
made
.
For
example
,
if
I
meditate
of
sin
,
I
will
craue
pardon
for
my
owne
&c.
We
must
also
make
one
,
or
more
Colloquies
at
the
end
,
according
to
the
motions
,
&
affection
which
the
soule
shall
feele
in
it selfe
,
in
speaking
sometimes
to
the
Blessed
Trinity
,
sometymes
to
euery
one
of
the
three
Diuine
Persons
,
or
to
the
B.
Virgin
,
or
the
Saints
,
giuing
thankes
other
whiles
for
benefits
receiued
,
other
whiles
crauing
Gods
help
,
for
getting
of
some
one
vertue
in
particuler
.
The
repetitions
,
that
our
B.
Father
S.
●gnatius
teacheth
in
the
first
Weeke
of
his
Spirituall
Exercises
must
be
made
after
two
,
or
three
meditations
,
in
such
manner
,
as
is
specified
in
the
same
place
,
making
three
Colloquies
,
to
wit
,
to
the
Father
,
to
the
Sonne
,
and
to
the
B.
Virgin
.
THE
TABLE
.
-
1.
WHAT
Perfection
ought
to
be
presupposed
in
the
Soule
,
that
entreth
into
the
practice
of
that
which
is
treated
of
,
in
this
Discourse
.
-
2.
Two
Principles
wherein
consisteth
Perfection
.
-
3.
Of
the
〈◊〉
.
Estate
:
&
fi●st
of
Anihilation
.
-
4.
Of
the
first
Degree
of
Abnegation
,
Subtraction
Conformity
:
and
of
the
Abiect
on
,
&
Anihilation
of
himselfe
.
-
5.
The
second
Degree
.
-
6.
The
third
Degree
.
-
7.
The
fourth
Degree
.
-
8.
The
fifth
Degree
.
-
9.
The
six
Degree
.
-
10.
Of
the
second
Estate
.
-
11.
Of
the
third
,
and
last
Estate
.
THE
LADDER
of
Perfection
.
-
THE
first
Exercise
of
Anihilation
.
-
The
2.
Exercise
of
Disappropriation
-
3.
The
Exercise
of
Indifferency
.
-
4.
The
Exercise
of
Conformity
.
-
5.
The
Exercise
of
Vniformity
.
-
6.
The
Exercise
of
Deiformity
.
-
7.
Of
Selfe
loue
.
-
8.
Of
the
Effects
of
selfe
loue
.
-
9.
A
Description
of
selfe-loue
.
-
10.
Properties
of
a
soule
infected
with
selfe-loue
.
-
11.
Remedies
agaynst
selfe-loue
.
-
12.
A
supply
of
this
Abridgment
,
to
ascend
vnto
a
most
high
Perfection
.
-
13.
The
Examen
of
our
Conscience
.
FINIS
.