PART 2:

 

OF SPIRITUAL MARTYRDOMS; OF CONTEMPLATION, PERFECT RESIGNATION, HUMILITY, AND INTERNAL PEACE.

 

CHAPTER 1: Who are truly Spiritual Men.

 

 TRULY spiritual men retire with resignation into the hands of God, putting off and forgetting themselves; and always go with a raised spirit to the presence of the LORD, by the means of pure faith, with great assurance, tranquility, and rest internal; in whom the SPIRIT draws with so much force, that it makes the soul contract inwardly, the heart, the body, and all the powers of it.

 

 As they have been cleared by God with the fire of tribulation, they are entirely subdued and denied, which makes them live with great repose and internal peace; and though in many occasions they feel resistance and temptations, yet they become victorious, because being already souls of proof, and endued with divine strength, the motions of passions cannot last long upon them; and although vehement temptations and troublesome suggestions of the enemy may persevere a long time about them, they are all conquered with infinite gain, God being he that fights within them.

 

 These souls have already a true knowledge of CHRIST our LORD, both of his divinity and his humanity. They exercise this infused knowledge with a spirit that is pure and stripped of all creatures; they are raised also from outward actions to the love of His humanity and divinity; so much as they enjoy they forget, and in all of it they find that they love their GOD with all their heart and spirit.

 

 'These Blessed souls take no pleasure in any thing of the world, but in contempt, and in being forsaken and forgotten by every body.; they live so disinterested, that though they continually receive many supernatural graces, yet they are just as if they had• not received them, keeping always in -the inmost of their hearts a great lowliness and contempt of themselves; always humbled in the depth of their own unworthiness and vileness; they are always quiet, serene, and possessed with evenness of mind in graces and favors as in the most bitter torments. There is no news that affrights them; no success that makes them proud; tribulations never disturb them; nor the divine communications make them vain and conceited; they remain always full of holy and filial fear, in a wonderful peace, constancy, and serenity.

 

 As the LORD is he that works, virtue is established, interests are rooted up, imperfections are destroyed, and passions removed; which makes the soul free unexpectedly, and taken off, when occasions are represented.

 

 These souls, as they have the true light of God, by it know profoundly their own weaknesses and imperfections, and what they yet want to arrive at perfection, -towards which they are walking; they abhor themselves, they exercise themselves in a loving fear of GOD, and contempt of themselves; but with a true hope in GOD, and diffidence -in themselves, The more they are humbled, the more they please GOD, and arrive at a singular respect and veneration in his presence. Of all the good works they continually do, and of all they continually suffer, as well within as without, they make no manner of account before that divine-presence.

 

 But know, that few are -the souls which arrive at this happy state, because few there are that are willing to embrace contempt, and suffer themselves to be refined and purified; upon which account, although they are many that enter into this interior way, yet it is a rare, thing for a soul to go on, and not stick upon the entrance. The Lord said to a soul, This inward way is trodden by few; it is so high a grace, that none deserve it; few walk in it, because it is no other than a death of the senses; and few there be that are willing so to die; in which disposition this sovereign gift is founded.

 

 It is the saying of ST. BERNARD, That to serve God is nothing else but to do good and suffer evil. He that would go to perfection by the means of sweetness and consolation is mistaken. You must desire no other consolation from GOD, than to end your life for his sake. Our LORD's way was not that of sweetness and softness, nor did he invite us to any. such, either by his words or example, when he said, "He that will come after me, let him deny himself, and take up his cross, and follow me." (Luke 9:23.) The soul that would be united to CHRIST, must be conformable to him, and follow him in the way of suffering.

 

 Thou wilt scarce begin to relish sweetness in prayer, but the enemy will be kindling in thy heart desires of the desert and solitude, that thou mayest without any body's hindrance spread the sails to continual and delightful prayers. Open thine eyes, and consider that this counsel and desire is not conformable to the true counsel of CHRIST our LORD, who has not invited us to follow our own will, but to deny ourselves. As if he should say, He that will follow me, let him part with his own will, wholly, and, leaving all things, let him entirely submit to the yoke of obedience and subjection, by means of self-denial, which is the truest cross.

 

 O what a happiness is it for a soul to be subdued and subject! What great riches is it to be poor! What mighty honor to be despised! What a height is it to be beaten down! What a comfort to be afflicted! And, finally, what a happiness of happinesses, to be crucified with CHRIST! This is that lot which the Apostle gloried in. (Gal. Ti. 14.) Let others boast in their riches, dignities, delights, and honors; but to us there is no higher honor than to be denied, despised, and crucified with CHRIST.

 

 But what a grief is this, that scarce is there one soul which is willing to be denied for CHRIST, embracing his cross with love. Many are called to perfection, but few arrive at it; because they are few who embrace the cross with patience, constancy, and resignation.

 

 To deny one's self in all things, to mortify continually all inward passions, to annihilate one's self in all respects, to follow always that which is contrary to one's own will, appetite, and judgment, are things that few can do. Many are those that teach them, but few are they that practice them.

 

 Many souls have undertaken, and daily do undertake this way, and they persevere while they keep the sweet -relish of their, primitive fervor; but this sweetness is scarce done, but presently, upon the overtaking of a storm of trouble, temptation, and dryness, they falter, and turn back.

 

 May it please God, that the souls which have had light, and been called to an inward peace, and by not being constant in dryness, and tribulation, and temptation, have started back, may not be cast into outward darkness, with him that had not on him a wedding garment.

 

 The seven-headed beast of self-love "must be beheaded, in order to get up to the top of the high mountain of peace. This monster puts his head every where: sometimes it gets about relations, which strangely hinder with their conversation, to which nature easily lets itself be led; sometimes it gets, with a good look of gratitude, into passionate affection towards the confessor; sometimes into affections for niceties of honor, which things stick very close; sometimes it cleaves to spiritual pleasures, staying even in the gifts of GOD; sometimes it desires the preservation of health, and, with disguise, its own profit and conveniences; and lastly, it cleaves with a notable propensity to our own judgment and opinion in all things. All these are effects of self-love, and if they be not denied, impossible it is that a man should ever get up to the happiness of the loving union.

 

 CHAPTER 2:

 

Of the spiritual Martyrdom, wherewith God cleanseth the Soul that he unites with himself.

 

 God frequently uses two ways for cleansing the souls which he would unite to himself. The first is, with the bitter waters of affliction; the second is, with the fire of an inflamed love. Sometimes he maketh use of both.

 

 O that thou wouldest understand the great good of tribulation! This is that which cleanses the soul, and produces patience; this in prayer inflames it, enlarges it, and puts it upon the exercise of the most sublime charity; this rejoices the soul, brings it near to God, calls it to, and gives it entrance into heaven: the same is that which tries the true servants of God, and renders them valiant and constant; that is it which makes Goi hear them with speed; it is that which refines and perfects them, transforming and uniting them in an admirable manner with the LORD's humanity and divinity.

 

 O blessed soul! if thou knewest how to be content in the fire of tribulation, and wouldest but let thyself be washed with the bitter waters of affliction, how quickly wouldest thou find thyself rich in heavenly gifts! How soon would the divine bounty make a rich throne in thy soul, and a goodly habitation for thee to refresh thyself in it! But thou wilt never arrive at this happy state, until thou art purified from disordered passions, concupiscence, selfesteem, and many other secret vices which he within the very soul, hindering the peaceable entrance of that great LORD into it, who would be united with thee.

 

 O how much is there to be purified in a soul that must arrive at the holy mount of perfection! O how naked and denied ought the soul to be, which would not hinder the entrance of his LORD, nor his continual communication!

 

 This disposition of the soul must of necessity be made by the divine wisdom. If a seraph is not sufficient to purify the 'soul, how shall a soul that is frail, miserable, and without experience, ever be able to purify itself

 

 'Therefore the LORD himself will dispose thee, by a way thou understandest not, without any other disposition on thy side, than a consent to the internal and external cross.

 

 Possibly thou wilt find within thyself dryness, darkness, continual and strong suggestions, and vehement temptations of. the enemy; perhaps thou wilt see thyself so afflicted, that thou wilt not be able to lift up thy heart, being full of sorrow and heaviness, nor do the least act of faith, hope, or charity.

 

 But though thou shalt see thyself so oppressed, seeming to thyself to be proud, impatient, and wrathful; yet these temptations shall lose their power upon thee; they have no place in thy soul, by the sovereign gift of inward strength, which rules in the inmost part of it, conquering the most frightening pain, and the strongest temptation.

 

 Keep constant, O blessed soul, keep constant; for it will not be as thou imaginest, nor art thou at any time nearer to GOD than in such cases of temptation; for although the sun is hid in the clouds, yet it changes not its place, nor a jot the more loses its brightness. The LORD permits this to purge and polish thee, to cleanse and disrobe thee of thyself; and thou mayest in this manner- be all his, and give thyself up to him, as his infinite bounty is entirely given to thee.

 

 It may be, thy sorrow will seem insuperable, and thy afflictions past the power of comfort; thou wilt see thyself begirt with griefs, and besieged with sorrows; strong temptations will afflict thee, painful distrusts, and troublesome scruples; nay, light and judgment will forsake thee.

 

 And although at this time the LORD will not abandon thee, because it would be impossible to live one moment without his help; yet the succor will be so secret, that thy soul will not know it, nor be capable of hope and consolation: nay, it will seem to be without remedy, suffering like condemned persons the pains of hell.

 

 But if thou, O blessed soul, shouldest know how much thou art beloved, and defended by thy LORD, in the midst of thy torments, thou wouldest find them so sweet, that it would be necessary GOD should work. a miracle to let thee live. Be constant, O happy soul, be constant and of good courage; for however intolerable thou art to thyself, yet thou wilt be protected, enriched, and beloved, by that greatest good, as if he had nothing else to do than to lead thee to perfection; and if thou dost not turn away, but perseverest constantly, without leaving off thy undertaking, know that thou offerest to GOD the most accepted sacrifice; so that if the LORD were capable of pain, he would find no ease until he has completed this loving union with thy soul.

 

 If from the chaos of nothing, his omnipotence has produced so many wonders, what will he do in thy soul, created after his own image and likeness, if thou keepest constant and resigned, with a true knowledge of thy nothingness Happy soul, which even when it is disturbed, afflicted, and disconsolate, keeps steady within, without going forth to desire exterior comfort, Persevere in humility; and go not out of thyself to seek aid; for all thy good consists in holding patience with rest and resignation. There wilt thou find the divine strength to overcome so hard a warfare; he is within thee, that fighteth for thee; and he is strength itself.

 

 When thou shalt come to this, weeping and lamentation are not forbidden thy soul, whilst it keeps resigned. Who can bear the LORD'S heavy hand without tears and lamentation That great champion, JOB, even he lamented; so did CHRIST our LORD in his forsaking; but their weepings were accompanied with resignation.

 

 Afflict not thyself, though GOD do crucify thee, and make trial of thy fidelity. If the scales were taken from thine eyes, as they were from ST. PAUL'S, thou wouldest see the necessity of suffering, as he did, esteeming more the being crucified, than being an Apostle.

 

 The other martyrdom in souls already advanced, is a fire of divine love, which burns the soul, and makes it, painful with the same love. Sometimes the absence of its beloved afflicts it; sometimes the ardent and welcome weight of his loving presence. This sweet martyrdom always makes it sigh: sometimes if it enjoys and has its Beloved, for the pleasure of having him, so that it cannot contain itself; other times, if he does not manifest himself, through the ardent anxiety of seeking, finding, and enjoying him.

 

 So much as light and love increase, just so much increases the grief in seeing that good absent which it loves so well. To feel it near itself, is enjoyment; and never to have done knowing and possessing it, consumes its life. It sees itself swallowed up in a sea of love, whilst the powerful hand that is able to save it is near it, and yet doth not do it; nor doth it know when he will come, whom, it so much does desire.

 

CHAPTER 3:

 

Inward Mortification, perfect Resignation and Humility, are necessary for obtaining internal Peace.

 

 THOU wilt never taste the delicious manna, unless thou overcome thyself; because he who endeavors not to die to his passions, is not disposed to receive the gift of understanding, without the infusion whereof it is impossible for him to be changed in his spirit.

 

 Never disquiet thyself for any accident; for inquietude is the door by which the enemy gets into the soul to rob it of its peace. Resign and deny thyself wholly; for though true self denial is harsh at the beginning, it is easy in the middle, and sweet in the end.

 

 Thou wilt find thyself far from perfection, if thou dost not find GOD in every thing. Know that the pure, perfect, and essential love consists in the cross, in self-denial and resignation, in perfect humility, and in poverty. 

 

 In the time of strong temptation get close into thy centre, that thou mayest only look at God, who keeps his throne in the bottom of thy soul. Truelove is known, with its effects, when the soul is profoundly humbled, and truly mortified.

 

 "To the mortified, the recreation of the senses is a sort of death; they never go to it, unless compelled by necessity and edification of their neighbors. An humble and resigned soul seeks no more than merely to please God, and the holy and loving SPIRIT teaches it every thing with its sweet and-enlivening unction.

 

 There are some who continually suffer with patience indispositions of body, of which God takes great case; but high is their gift, who by the strength of the HOLY GHOST, suffer both internal and external crosses with, content and resignation. This is that sort of holiness so much the more rare, as it is more precious in thee sight of GOD. They who walk this way are rare; because they are few in the world who totally deny themselves, to follow CHRIST crucified, with simpleness of spirit, through the thorny ways of the cross.

 

 A life of self-denial is above all the miracles of the saints; but although it should be a long time before thou comest to this state, and thou shouldest think not to have made One step towards it, yet affright not thyself at this; for GOD uses to bestow upon a soul that blessing in one moment, which was denied it for many years before.

 

 The spiritual man that lives by GOD, and in him, is contented in the midst of his adversities, because the cross and affliction are his life and delight. Tribulation is a great treasure, wherewith GOD honors those that be his: therefore evil men are beneficial for, those that are good; and so are the Devils themselves, who, by afflicting us, try to ruin us; but instead of doing us harm, they do us the greatest good imaginable.

 

 With the-wind of tribulation God separates, in the floor, of the soul, the chaff from the corn. Those are to be pitied, who cannot believe that tribulation and suffering are their greatest blessing. Vain is the roan who doth not suffer, because he is born to toil and suffer; but much more the friends and elect of God.

 

 That the soul may arrive at perfect quietness, it ought first to die itself, and live only in GOD, and for him; and the more dead it shall be in itself, the more shall it know GOD: But if it doth not mind this continual denying of itself, and internal mortification, it will never arrive at this state, nor preserve GOD within it, and then it will be continually subject to judging, murmuring, resenting, excusing, defending, to keep its honor and reputation, which are enemies to peace.

 

 How happy wilt thou be, if thou hast no other thought but to die in thyself Thou wilt then become not only victorious over thine enemies, but over thyself: in which victory thou wilt find pure love, perfect peace, and divine wisdom. The true lesson of the spiritual man, and that which thou oughtest to learn, is, to leave all things in their place, and not meddle with any but what thy office may bind thee to because the soul which leaves every thing to find God, doth then begin to have all in the eternity it seeks.

 

 The disesteem of delights is the property of t truly mortified man. Enjoyment and internal peace are the fruits of the SPIRIT; and no man gets them into his possession, if he is not a resigned man. Look not upon other men's faults, but thine own Mortify thyself in all things, and at all hours, and by this means thou wilt get free from many imperfections. Mortify thyself in not judging ill of any body at anytime; because the suspicion of thy neighbors disturbs purity of heart, discomposes it, and takes away its repose.

 

 Never wilt thou have perfect resignation, if thou reflectest upon the little idol of what people say. God. makes greater account of a soul internally resigned, than of another that does miracles. Hold it for a true maxim, That nobody can do a grievance to a soul despised by itself, and that is nothing in its own account. Hope, suffer, be silent, and patient: let nothing affright thee: all of it will have a time to end: God only is unchangeable: patience brings every thing. He that has GOD, has all things; and he that has him not, has nothing.

 

 There are two sorts of humility; one false, the other true. The false one is theirs, who, like water which must mount upwards, receive an artificial submission to rise up again immediately. These avoid esteem and honor, that they may be taken to be humble. They say of themselves, that they, are very evil, that they may be thought good; and though they know their own misery, yet they are loath that other folks should know it. This is dissembled humility, and feigned, and nothing but secret pride.

 

 Theirs is the true humility, who never think of it, but judge humbly of themselves: they live and die in GOD; they mind not themselves nor the creatures; they are constant and quiet in all things; they suffer molestation with joy, desire more of it, that they may imitate their dear and despised JESUS; they are contented with what God allots them, and are convinced of their faults with a -pleasing shame: there is no honor that they look after, nor injury to disturb them; no trouble to vex them; no prosperity to make them proud, because they are immoveable in themselves, with absolute peace.

 

 True humility doth not consist in external acts, in taking the lowest place, in going poor in clothes, in speaking submissively, in condemning thy ways, calling thyself miserable, to give others to understand that thou art humble: it consists only in the contempt of thyself, with a low and profound knowledge, without concerning thyself whether thou art esteemed humble or not, though an angel should reveal such a thing to thee.

 

 The light wherewith the LORD enlightens the soul, doth two things; it discovers the greatness of God, and at the sane time the soul knows its own stench and misery, insomuch that no tongue is able to express the depth in which it is overwhelmed; it sees that grace of GOD to be the mere goodness of him, and nothing but his mercy, which is pleased to take pity on it.

 

 Thou shah never be hurt by men or Devil, but by thyself, thy own pride and passions: take heed of thyself; for thou art the greatest devil of all to thyself. Have no mind to be esteemed, when GOD incarnate was called fool, drunkard, and said to have a devil. O the folly of Christians! That we should be willing to enjoy happiness, without being willing to imitate him on the cross!

 

 The truly humble man is at rest and ease in his heart; there he stands the trial of God and men, and the Devil himself, possessing himself in peace, looking for the pure pleasure of God, as well in life as death: things without do no more disquiet him, than if they never were. The cross to him, and death itself, are delights, though he make no such show outwardly.

 

 Hope thou, and desire, and suffer, and die without any body's knowing it; for herein consists the humble and contrite love. Thou wilt never be perfectly humble, though thou knowest thy own misery, unless thou desirest all men should know it; then thou wilt avoid praise, embrace injuries, despise every thing that makes a fair show; and if any tribulation comes, blame none for it, but judge that it comes from GoD's hand, as the Giver of every good.

 

 Finally, if thou wouldest be blessed, learn to despise thyself, and to be despised by others. Encourage thyself to be humble, embracing tribulations, as instruments of thy good; rejoice in contempt, and desire that God may be thy holy refuge, comfort, and protector. None, let him be ever so great in this world, can be greater than he that is in the favor of GOD; and therefore the truly humble man despises whatever is in the world, even himself, and puts his only trust and repose in GOD.

 

 The truly humble man makes great way in a little time, like one that sails before the wind. The truly humble man finds God in all things; so that whatever contempt, injury, or affronts come to him by means of the creatures, he receives them with great peace and quiet, as sent from the divine band; and loves greatly the instrument with which the LORD tries him.

 

 He is not yet arrived at humility, that is taken with praise; though he does not desire it, nor seek it, but rather avoids it: because to a humble heart, praises are bitter crosses, although it be wholly quiet and immoveable. The humble heart is not disquieted by imperfections, though they do grieve him; because they are against his loving LORD. Nor is he concerned that, he cannot do great things; for he always feels his own nothingness; nay, he wonders at himself that he can do any thing, and thanks the LORD for it, with a true knowledge that it is God that does all, and remains dissatisfied with what he does himself.

 

 The truly humble man doth always find an excuse to defend him that mortifies him, at least in a sound intention. Who, therefore, would be angry with a man of good intention So much (nay more) doth false humility displease GOD, as true pride does; because that is hypocrisy besides.

 

CHAPTER 4:

 

Of Inward Solitude.

 

 INTERNAL solitude consists in the forgetting of the creatures, in disengaging one's self from them, and in a perfect nakedness of one's own will. This is the true solitude, where the soul reposes with a sweet and inward serenity in the arms of its chief good.

 

 O what infinite room is there in a soul that is arrived at this divine solitude! O what inward, what retired, what secret, what spacious, what vast distances are there within a happy soul that is once come to this There the LORD converses inwardly with the soul; there he fills it with himself, because it is empty; clothes it with light and with his love,' because it is naked; lifts it up, because it is low; and unites it with himself, and transforms it, because it is alone.

 

 "O divine LORD! How is it that souls do not go from earth to this glory! How come they to lose so great a good, through the love and desire of created things Blessed soul, how happy wilt thou be, if thou dust but leave all for GOD! Seek him only, breathe after none but him; let him only have thy sighs. Desire nothing, and then nothing can trouble thee; and if thou dust desire' any good, let it be in such, a manner, that thou mayest not be disquieted if thou missest it."

 

 If, with this liberty, thou wilt give thy soul td GOD) taken off from the worlds free and alone, thou wilt be the happiest creature upon earth; because the Most. High hag, his secret habitation in this holy solitude: in this desert and paradise is enjoyed the conversation of GOD; and it is only in this internal retirement that that marvelous, powerful, and divine voice is heard.

 

 If thou wouldest enter into this heaven, forget every care and every thought; get out of thyself; that the love of Go n may live in thy soul:

 

 Live as much as ever thou canst abstracted: from the creatures, dedicate thyself wholly to thy CREATOR, and offer thyself in sacrifice with peace and quietness of spirit. Know, that the more the soul disrobes itself, the more it becomes clothed with GOD; and the more empty of itself the soul gets to be, the more the divine SPIRIT fills it.

 

 In this happy. life, GOD gives himself all to the creature, and the creature all to GOD, by an intimate and sweet union. O how few are there that come to relish this true solitude! To make the soul truly solitary, it ought to, forget all the creatures, and even itself; otherwise it will never be able to make a near approach to GOD. Many men forsake all things, but they do not leave their own will, and themselves; and therefore these truly solitary ones are so few wherefore, if the soul does not get off from its own desire, and from its own will, it. never can arrive at this high felicity, Go on, blessed soul! Ga on, without stop, towards this blessedness of internal solitude; See how GOD calls thee to enter into thy inward centre, where he will renew thee, change thee, fill thee, clothe thee, and show thee a new and heavenly kingdom, full of joy, peace, and serenity.

 

 When once the soul is mortified, and desires wholly to deny its appetites;, when once it efficaciously embraces internal and: external mortification, and is willing to die heartily to its passions and its own ways, then GOD uses to take it alone by itself, and raise it to a complete repose-, where he sweetly and inwardly'infuses his light, his love, and his strength, inflaming it with. a true disposition to all virtue.

 

 There the soul, raised and lifted up; becomes united to its greatest good, without costing it any trouble or pains. There, in that supreme region and sacred temple of the soul, that greatest good takes its complacency, manifests itself, and creates•a relish from the creature, in a way above all. human understanding. There only the pure SPIRIT; who is GOD, rules it, and gets the mastership over it, communication to it those sentiments which are necessary for the most pure and perfect union.

 

 Sometimes the LORD gives greater light to the understanding, sometimes greater love to the will. There is no need here for the soul to take any pains or trouble; it must receive what GOD gives it, and rest united as he will have it; because he is LORD, he possesses and fills it, and works in it powerfully and sweetly, insomuch that before it is aware of this so great mercy, it is gained, convinced, and changed already.

 

The manner that thou must use on thy part, to fit thyself for this perfect prayer, is a total and absolute consignment of thyself into the hands of GOD, with a perfect submission to his holy will, to be busied according to his pleasure and disposition, receiving what he ordains with an even and perfect resignation.

 

 Holiness does not consist in forming deep and subtile conceits of the knowledge and attributes of GOD, but in the love of GOD, and in self-denial: therefore it is often observed, that holiness is more amongst the simple and humble, than among the learned. How many poor old women are there in the world, who have little or nothing of human science, but are rich in the love of GOD! How many divines do we see that are over head and ears in their vain wisdom, and yet very bare in things of true light and charity.

 

Remember, that it is always good to speak like one that learns, and not like one that knows.

 

 Although divine wisdom does commonly belong to the humble and simple, yet men of learning -are not incapable of it, if they do not seek themselves, nor set any great value upon their own artificial knowledge; but more, if they can forget it, as if they never had it, and only make use of it in its own proper place and time, for preaching and disputing when their turn comes, and afterwards give their minds to the simple and naked contemplation of Go, the study which is not ordered for Goo's glory only, is but a short way to bell; not through the study, but the pride which it begets. Miserable is the greatest part of men, whose study only is to satisfy the insatiable curiosity of nature.

 

 Many seek GOD, and find him not; because they are more moved by curiosity, than sincere, pure, and upright intention. He that does not endeavor the total denying of himself, can never be capable of the light of the SPIRIT.

 

 The SPIRIT of divine wisdom fills men with sweetness, governs them with courage, and enlightens those who are subject to its direction. Where the divine SPIRIT dwells, there- is always simplicity, and a holy liberty; but craft and double-mindedness, fiction, artifices, policy, and worldly respects, are hell itself, to wise and sincere men.

 

 GOD is more satisfied with the affection of the heart, than that of worldly science. It is one thing to cleanse the heart of all that captivates and pollutes it, and another thing to do a thousand things, though good and holy, without minding that purity of heart, which is the, main of all for attaining divine wisdom.

 

 A soul perfectly resigned; is already arrived to such a happiness, that it neither wills nor desires any thing but what its Beloved wills; it conforms itself to this will in all emergencies, as well in comfort as anguish, and rejoices also, in every thing to do the, divine good pleasure.

 

 There is nothing but what comforts it; nor doth it want any thing but what it can well want: to die, is enjoyment to it: and to live, is its joy: it is as contented here upon earth, as it can be in paradise; it is as glad under privation, as it can be in possession; in sickness as it can be in health; because it knows that this is the will of its LORD. This is its life, this its glory, its paradise, its peace; its repose, its rest, its consolation and highest happiness.

 

 This soul, that is entered into the heaven of peace, acknowledges itself full of GOD and his supernatural gifts; because it lives grounded iri a pure love, receiving equal pleasure in light and, darkness, in night and day, in afflictio and consolation: through this holy and heavenly indifferency, it never loses its peace in adversity, nor its tranquility in tribulation, but sees itself full of unspeakable enjoyments.

 

 And although the Prince of darkness makes all the

 

assaults of hell against it, with horrible temptations, yet it makes head against them, and stands like a strong pillar; no more happening to it by them, than happens to a high mountain in the time of storm and tempest.

 

 The valley is darkened with thick clouds, fierce tempests of hail, thunder, lightning, and hail-stones, which look like the picture of hell; at the same time the lofty mountain glitters, by the bright beams of the sun, in quietness and serenity, continuing clear like heaven, immoveable, and full of light.

 

 The same happens to this blessed soul; the valley of the part below, is suffering tribulations, combats, torments, martyrdoms, and suggestions; and at the same time, on the lofty mountain of the higher part, of the soul, the true sun casts its beams; it inflames and enlightens it, and so it becomes clear, peaceable, resplendent, quiet, serene, being a mere ocean of joy.

 

 So great, therefore, is the quiet of this pure soul, which is gotten up to the mountain of tranquility, so great is the peace of its spirit, so great the serenity and cheerfulness within, that a glimmering of GOD does redound even to the outside of it.

 

 Because in the throne of quiet are manifest the perfections of spiritual beauty; here the true light of the secret and divine mysteries of our holy faith, here perfect humility, even to the amplest resignation, chastity, poverty of spirit, the sincerity and innocency of the dove, modesty, liberty, and purity of heart; here the forgetfulness of every created thing, joyful simplicity, heavenly indifferency, continual prayer, perfect disinterestedness, a most wise contemplation, a conversation in heaven; and lastly, the most perfect and serene peace within; of which, this happy soul may say, what the Wise Man said of wisdom, That all other graces came in company with her.

 

 This is the hidden treasure; the blessed life, the happy life, the true life, and blessedness here below. O thou lovely greatness, that passest the knowledge of the sons of Inen! O excellent supernatural life, how admirable and unspeakable art thou! O how much dost thou raise a soul from earth, which loses in its view all things oI' earth! Thou art poor to look upon, but inwardly thou art full of wealth; thou seemest low, but art exceeding high; in a word, thou art that which makest men live a life divine here below. Give me, O LORD, a portion of this heavenly happiness and true peace, that the world is neither capable of understanding nor receiving.