one in particular may be plainly seene she sayth that this vision was one of the greatest fauours which God did vnto her and that a soul hath great neede of a strong courage to behold what are there chiefly the horrid and foul sinns committed against his diuine Maiesty and the many abuses and iniuryes which dayly are done to him in the world this is able and sufficient she sayes to cause a separation and an absolute diuision of the soul from the body if God had not giuen her strength to bere it or disposed of her otherwise 12. She doth also speake of an other sort of rapt farre beyond the rest and saith that it is more then a rapt for it is a very vehement and eminent rapt and of great value and worth this suddenly at the hearing God well spoaken of or calling to mynd that he is absent whom she doth loue most entirely and often without any of both she doth find in her selfe a vehement motion and desyre to be with him which is so forcible that in an instant it doth penetrat the soul wholy she knoweth not how it is but doth feele it and is not able to resist it and she is taken and powerfully carryed beyond all that is created and placed in a strang solitude desolat and destitute of any comfort from heauen and earth and she doth conceiue that none of any of both would keepe her company or be a comfort to her in that desolation neither doth she desyre any comfort or company from them but would there willingly suffer and dye 13. And it doth happen as she saith that his diuine Maiesty doth communicat him selfe to her in so subtile and admirable a way that it cannot be vnderstood lesse expressed by any but by himselfe but she hath so cleere a knowledge then left in her of his greatnesse and goodnesse and his other incomprehensible perfections that it doth increase her loue and augment her paine and torments loue doth burne and consume her her desyre to be with him is able to separat the soul from the body and she doth not know how to help her selfe but by death and therefore dye she would to enioy his blessed presence in glory this torment is the greater that the memory of him is so perfect and cleere notwithstanding he doth absent himselfe which addeth much to her affliction 14. In other degrees or rapts the ioy doth mitigat her paine but in this she is destitute of all ioy or consolation and left in the furnace of tribulation which is a very strong martyrdome and so painfull that as ioy and ouer much delight in the other degrees did suspend the powers and senses so paine doth in this and it is of so great vehemency that the very body doth partake with her of it and it is so disioynted that aâ— the members seeme broaken and for many dayes after no one member can be moued without great and vnexplicable paine 15. It is able to moue a stony heart to read how our Holy Mother doth describe it in her life and what lamentation In her life chap. 20. and loud cryes she giueth out to express her paine only desyrous to be dissolue and be with Christ and for her greate torment in that solitude she is put in mynd of that verse I watch and am as she Ps 101 v 3. solitary sparrow alone in the toppe or roofe of the house and she thinketh then that she is so and in that case and solitarinesse she doth remember these words Ps 41. v. 4. 12. without procuring it where is thy God as if it were said to her where is he in whom thou ha'st placed all thy confidence where is he why doth not he now helpe thee in this distressed case hath he so forsaken thee whom thou do'st so deerely loue and seeke after now he hath left thee destitute of all comfort and consolation if he had loued thee he would not forsake thee thus are all thy labours come to this that thou art left in desolation without comfort or helpe from heauen and earth where is thy God this God so permitting doth duble her paine and increase her desyre so vehemently to see and be with him that it is sufficient to take away many liues if she had them and that saying of S. Paul was represented vnto her I Gal. â— v. 14. am crucified to the world and the world to me so that she remaines in the greatest torment that may be imagined as it were crucifyed betwixt heauen and earth 16. Our Holy Mother doth compare this paine to the paines of Purgatory it is so excessiue and when the soul doth perceiue that his diuine Maiesty is to bring her into this solitude and anguishes of death for truly it is no other she naturally doth feare and tremble but once that she is in it she would not be out of it true it is that the sensitiue or inferiour part cannot but loath it being so ouer painfull and apt to separat the body from the soul yet the superiour or spirituall part taketh content in so suffering for the loue of God esteeming it as in deede it is of great value and profit fot in this she is most like vnto our Sauiour Crucified destitute of any comfort Math. 27. v. 46. from heauen or earth which caused him to say my God my God as what ha'st thou for saken me and therefore she doth reiect all that formerly were wont to comfort her to remaine in this paine and conformity to Christ our Sauiour suffering for as the gold by fire she in this is tryed purified and refined as if she were come from Purgatory her loue is now purer and so excessiue great that nothing can content or satisfy her burning desyre but the possession and enioying of God wholy as he is and not any particular part of him and since she cannot iustly procure her owne death to be with him with great tendernesse of heart she doth lament and bewayle her long bannishment resigning her selfe wholy to his diuine disposing and earnestly praying that her liuing as yet in this case may be very highly to his honour and glory which she doth allwayes and in all things regard more then her selfe and desyre rather then her ease or to be free from her paine though she were certaine it should continue to the world's end 17. In this paine dying life and excesse of loue towards God our Holy Mothers soul was commonly in her later dayes and the impulses of loue were so penetratiue and forcible in her that with the vehemency of one great impulse of loue her pure and blessed soul departed the body not of any other sicknesse and ascended into glory where she doth most happily enioy him whom she so deerely loued this she did declare appeering to the venerable Mother Catherin of Iesus Prioresse of Beas the very day of her death I beseech his diuine Maiesty to grant this diuine loue
rest in thee 8. Of the soul also in this spirituall drunknesse it is said in the canticles he brought me into the winecellar and ordered Cant. 2. v. 4. in me charity there she was ouercome with the strength of those diuine liquours she became wholy drunke with loue she could goe no further nor part the place but fell into the armes and sweet embracements of her beloued who placed his left hand vnder her head and embraced her with his right by the left vnderstand his mercy keeping her from sinne least she should fall and by the right his loue couering her ouer with many graces blessings and fauours 9. O Blessed drunknes o happy foollishnes o diuine frensy o celestiall loue who can tell your worth O true louer of our soules Christ Iesu how forcibly with the odours of thy sweet oyntments do'st thou draw young Virgins to witt pious soules after thee if the loue of mortall creatures be so forcible as to depriue people of their witt and the vse of reason and euen to cause them run naked and sensles about the streetes what shall we say then of this diuine loue 10. These pious soules O Lord are in loue with thy infinit goodnesse they are rauisht with thy rare beauty they are ouer delighted with thy sweetnesse they are not themselues they are vnquiet and haue no rest without thee they feele inwardly a burning fire which doth consume them and what is it but that fire of charity which thou ha'st ordered in them they are by it strongly in loue yea drunke with loue and quite besyde themselues they doe loue and know not what but what they loue is that which thou art faine they would enioy thee entyrely and not by partes being their only good this they desyre this they inquire after but know not how it may be had which maketh them wholy restlesse vntill they rest in thee for whether sickly or healthy ill or well liuing or dead in heauen or hell they regard not so they may be with thee for they are wholy thyne 11. This diuine loue doth leaue them no other force or ability then to leaue themselues wholy to God and giue consent that he may dispose all and doe with them what he please and as he thinkes fitting in so much that then they cannot though they would apply them selues to any other thing but to adheare to God alone neither can they diuert themselues neuer so litle without great paine 12. Heere they cannot but be attentiue heare see and know his sweet whisper pleasant voyce and Holy will with great content heere they may say with Samuell the Prophet speake o Lord for 1. king 3. v. 10 thy seruant doth heare that is to say is attentiue to heare and know what thy will and pleasure is to obey and fullfill it and with Holy Dauid say I will heare Ps 84. v. 9. that is attend to what my Lord shall speake in me for he doth speake peace vnto his people as if he said I will giue care attentiuely to the words of my God for they are of that Maiesty and vertue that though my soul were in darknesse tempted and troubled the only sound of his voyce disperseth all on a sudden leaueth a light and inward peace to all my powers and senses with so great ioy and satisfaction that they are wholy recollected and setled and in a manner totally drowned in delight 13. VVonderfull are the effects that God worketh in the soul that is in this degree farre surpassing those of quiet prayer for besyde that she doth possesse his diuine Maiesty more entirely then in that and that her ioy and delight are greater her loue increaseth to a great height and her vertues are more solid and her inward change is noted by her outward behauiour which she cannot couer nor hyde for all her actions are more stayd and graue then formerly and she would not liue longer in this life if she could and her desyre is so great to be with him in endlesse rest that it were sufficient to end her if it were not that she doth think to doe him some seruice in suffering the miseryes and persecutions of this world for loue of him esteeming that as yet she did very litle or nothing in his seruice who is goodnesse it selfe and to whom she is so much obliged 14. Her intention to please and honour him is pure without any selfe interest she feare 's no trubles nor any thing of this world but to displease him in the very least imperfection she doth proceede with all fidelity and sincerity her conuersation is only and wholy in heauen with and for God she doth not affect her owne content or gust though neuer so spirituall so much as the honour of God and to doe his will in all things 15. O loue great is thy worth and greater thy worke they that doe possesse thee cannot but worke they aspire to great matters beyond theyr ability thinking all things possible to loue therefore S. Paul sayd I can doe all things in him Philip. 4. v. 13 who doth strengthen me Christ they are neuer better feasted neuer more ioyed and delighted neuer more sweetly comforted and contented then when they suffer troubles disgraces persecutions torments and euen death it selfe for their beloued therefore our Holy Mother S. Teresa was wont to say to In her life chap. 40. God with whose loue she was inflamed graunt me o Lord eyther to suffer or to dye for nothing but suffering for his sake could preserue her lyfe for in this she had some content and her compagnion in her troubles the venerable Father John a cruce allwayes desyred either to suffer or be contemned and thus God is truly wonderfull in his saints for what can be more admirable then to see one desyre and thirst after those things which are contrary yea destructiue to nature as to suffer torments and death it selfe but this is the priuiledg and efficacy of diuine loue which can haue no â—est but in the nest where it was bred and whence it came so God loued the world that he gaue them his only son who suffered death with loue of them 16. But you must obserue that though commonly in this degree the vnderstanding and memory are so well employed that they haue no ability or power to apply themselues to any other thing then beholding and enioying what our Lord is pleased to represent vnto them Yet some tymes his Maiesty whose captiues they are is pleased to set them free and at liberty and though the will doth remaine strongly vnited they may employ themselues in outward workes of vertue as to frequent the quire sing write read and other workes of charity according to their state of life which in deede is a great benefit for then Martha and Mary the actiue and contemplatiue life like two louing sisters doe walke hand in hand together for the will as Mary remayning in his sweet
18. make that admirable vowe to doe in all things what she conceiued or should be informed were most to God's honour and glory or of most perfection which is a wonderfull thing and a rare act to tye her selfe so strictly vnder the penalty of a mortall sin doing the contrary But this is the efficacy and effect of diuine loue and this she did exactly performe during her life and her desyre of god's glory and honour was so great that she prayed earnestly that his diuine Maiesty would depriue her of the fauours which he bestowed vppon her and giue them to others that might doe more good with them for the conuersion of soul's and the good of his Church only that he might be the more honored glorified and praised 9. One of these soules though but simple and ignorant will doe more good in the Church of God then many eloquent preachers with all their art and learning Consider S. Francis who had no learning and our Holy Mother a simple woman yet it is admirable to see what great good they haue done in the Church of God and how many thousand soules by their meanes were and are daily saued and so of others who did the like the spirit of God doth efficaciously concurre with them and their words doe powerfully moue such as they conuerse with to a vertuous life and the loue of God of these things you may read more at large in her life and workes for I doe speake but briefly of them heere to giue some small notice of what his diuine Maiesty is graciously pleased to worke in the soules which dispose themselues and endeauour in what they can to loue and serue him that others may be encourraged to vse this Holy exercise of prayer in which God doth communicat his fauours and gifts to deuout soules and giue them a taste of those ioyes which are in heauen I beseech his diuine maiesty to graunt this gift of prayer to many for his glory and the good of his Holy Church Amen THE V. CHAPTER Of seuerall other eleuations of the spirit and how they differ from vnion 1. OVr Holy Mother doth declare that they that come to perfect vnion commonly haue visions and reuelations extasis flights and rapts and that though the extasis flights and rapts seeme to be one and the same thing yet in truth they are not as they who haue experience of them by their effects can easily obserue in themselues I shall touch briefly some of them heere and so with God's help end this worke leauing the reader to peruse them more fully in her workes whence I haue collected these and where they are farre more plainly exprest then I doe heere 2. The difference betwixt vnion and these others and of these betwixt themselues is knowen by their effects and first the effects of vnion are inward only the soul alone enioying that happinesse of which I spoake in the former chapter for the body is senslesse and destitute of any operation or comfort I speake of the totall or perfect vnion but in the extasis or raâ—â—â— the effects are inward and outward for the body is not destitute of its operations also one may resist the vnion though with great paine but not the others for often on a sudden the soul is surprised and carryed away she then not thinking of God and vnlesse the rapt be very great or in the height for then she knowes nothing as in the vnion the senses are not lost and one may perceiue that the head is drawen after she spirit and somtymes by the force of the spirit the whole body is eleuated vpp into the ayer and the party then seing the body so farre aboue ground doth begin to feare and wonder at it yet in this both body and soul haue great comfort and ioy 3. Heere the soul doth obserue the great power of God to whom there can be no resistance but when he is pleased he will eleuat both soul and body without our consent and against our will for at these tymes as we are nothing so we can doe nothing with our selues but he as Lord of all disposeth of his owne as he thinks fit so that the soul is carryed in these rapts she knoweth not whither how or by whom but away she must goe and for her greater comfort his diuine Maiesty is often pleasd to shew vnto her the kingdome of heauen and what glory he hath prepared there for his true seruants for euer at other tymes the Angells then some saints also his magnificent power and he doth make 2. Gor. 12. v. 4 her vnderstand high misteryes and great secrets of which as S. Paul saith it is not lawfull to speake also she doth see the Queene of Angells the Mother of God in great glory and the sacred humanity of our Sauiour in vnspeakable Maiesty and glory and when he is so pleased she doth enioy the sight and company of the most Holy Trinity and at other tymes she is endued with the spirit of Prophecy and knowledg of things to come and the vnderstanding of the Holy Scripture our Holy Mother In her life chap. 37. Mans 7. chap. 1. doth relate as by obedience she was commanded how the holy Trinity did appeere vnto her in the very center of her soul and that she could not but see euery person and the admirable glory and Maiesty that was present she did speake to euery person in particular and they to her in which her ioy and content was so great that it cannot be imagined and it is no wonder if the senses should not returne to their owne functions from so great happinesse that they doe there enioy neither would they willingly vnlesse it were as seruants doe to obey and fullfill the will and command of their Lord for his Maiesty will often haue it so either for her spirituall profit the good of others or his owne honour and glory 4. She also doth relate how she was in a rapt eleuated and taken to behold the kingdome and Glorious inhabitants of heauen her owne parents and some frends and was brought to the blessed throne of God to behold how the eternall Se her life chap. 38. word the second person of the holy Trinity the sonne of God is resident in the bosome of his Father and she saith that the soul in these occasions can doe nothing of it selfe nor behold litle or much but only what our Lord will haue her to see or know and as there be seuerall degrees of eleuations of the spirit or rapts in euery one of them the light is greater the knowledg more and purer the alienation from all things created more perfect the vertues more solid humility chiefly more profound and the loue of God increasing as they ascend one degree after an other is so ordent and vehement that the soul doth loath to liue on earth and her absence or separation from God is so heauy a loade that she doth
liue but a painfull life or rather a tormenting Martyrdome and lingering death so that all her desyre is to be dissolued and be with Christ yet though the paine which she doth suffer is very great her inward ioy is no lesse if not more but you shall see what she speakes of rhese degrees 5. The first after vnion is when the soul like vnto a flame proceeding or ascending from a well kindled fire burning with the fire of diuine loue goeth out of her selfe ascending vpwards and some tymes it goeth to a great height farre beyond the fire whence it doth proceede and this doth seeme to those that went no further to be the same with vnion but it differs much For vnion is like to the fire which only burneth inwardly not giuing any flames ascending vpwards but this going out of her selfe is like flames ascending vpwards from the fire and not to the fire it selfe so that this fire increasing and not able by reason of its vehemency to containe it selfe from blasing foorth the sweet wynd of the Holy Ghost blowing on it the soul is eleuated out of her selfe and as this firye flame increaseth it doth more and more consume in her all terrene affection and leaueth her farre purer and with greater freedome and liberty then in vnion and though she knoweth not how it came to passe yet she cannot but admire to see such an alteration and change in her selfe and her profit to be farre greater and with very great ioy 6. At other tymes his diuine Maiesty is pleased that the soul be struck and wounded at the very heart with a fearefull noyse in the most inward of her substance by a certaine delicat subtile and penetratiue impulse and as it were with a firy dart or bolt on a sudden proceeding from a thunder she not knowing how or by whom it came and though she hath hence great paine her ioy and comfort is farre greater then in the former and though this noyse is not heard with corporall eares for it is inward and a very silent noyse yet instantly heard and vnderstood by the soul and she doth cleerly and perfectly know that she is so called vppon by God as with a whistle and that she cannot but heare it and suddenly feele a great certainty of his presence and it is of that Maiesty and efficacy that it causeth all the powers and senses instantly to be recollected attentiue and giue their attendance though at that present they were much distracted and they dare not then moue or stire and this celestiall call impulse or firy dart doth so inflame her that she is burning and a consuming with the fire of diuine loue penetrating through her very bowells and the very inward substance of the soul and her paine by reason of the wound and the vehemency of loue is so great that she cannot containe her selfe but lament and with most sweet and amorous words complaine of her paine not being able to doe otherwise to her deerely beloued whom she knoweth to be present and will not manifest himselfe which is a spurre to forward and augment both loue and paine and though this paine is with vnspeakable delight it doth not continue long but cometh and goeth and allwayes doth leaue the soul inflamed with diuine loue her desyre to please him and serue his maiesty in great matters doth increase and her only feare is least she should become vngratfull for this and his other great fauours and benefits which doth encourrage her dayly to better her life to content him the more 7. Note that in this rapt the powers and senses are not suspended nor drowned but all stand in admiration to see the soul in so great paine worthy of compassion and yet with vnspeakable delight they wonder much what this should be and they can neither helpe nor disturbe her but remaine in their attendance with admiration In these degrees it doth happen that the soul hath many strong and sudden motions when one doth heare a good sermon or God well spoaken of or praised or musick or at the sight of some sweet and deuout picture and this cometh with an impulse in the depth or most inward of the soul so vehement sudden and swift that she cannot resist it more then a chyld to a Gyant but away she is taken and eleuated sometymes aboue all that is created where she hath the visions and reuelations formerly mentioned and with the greatnesse of the glory and Maiesty which she beholdeth in God she is much terrified and doth conceiue a reuerentiall feare which causeth the very haires of her head to stand and then she doth grieue that she or any other euer offended à Lord of so high and incomprehensible a dignity power and Maiesty and some tymes it is so excessiue that the body in the rapt is eleuated forcibly a great height from the earth as loathing all things on earth and tending to the place where it doth expect to be in endlesse happinesse 8. Neither is the soul and powers for a long tyme after these great rapts perfectly themselues for they are not yet out of that sweet sleepe or risen from that delightfull drunknesse for they had Ps 35. v. 9. taken plentifully of the varietyes and abundance of his house and drunke without measure of the torrent of those diuine liquours with so excessiue delight that they for a tyme after know not where they are or what they doe 9. Also when they returne to themselues all things of this world are so disgustfull and displeasing to them by reason of the great ioy they had that they haue an auersion from them and would not daine if they could to vse the least of them 10. She declareth an other degree or sort of rapt which she doth call a flight of the soul farre different from the rest and greater this she doth compare to a fire that suddenly falling doth fire and burne all whence proceedeth a great flame so as the soul is suddenly fired all ouer and doth burne so strongly with the fire of diuine loue that her spirit like vnto a great flame with a most swift flight getteth out of herselfe in such a delicat and subtile manner that it is admirable and in an instant she is placed where she doth see and vnderstand many great misteryes together with all clearnesse and truth and she doth not only see the Holy Trinity and speake with euery person but also doth obtaine some particular fauour of each of them 11. Likewise she doth relate that God doth shew how all creatures are contayned in his diuine essence and may be seene as in a faire christiall glasse suppose saith she that there were a great round cristiall glasse greater then all the world without which there is nothing and in which all things are included and seene very cleerly the same conceiue of God in whom really and truly all things are contayned and euen the very thoughts words and deedes of euery
the soul loosing her forces and the vse of her powers and senses is like to yeald the Ghost and thus with loue and excesse of ioy both she and all the powers are not themselues but sopited and like to one as is said wholy senslesse and the ioy and content which is heere had by farre exceedeth that of the former degree yet his diuine maiesty with this not contented to manifest his loue the more to this his beloued spouse he bringeth her into a solitude beyond all that is created and this is the fourth step or degree called vnion where all are absorpt and drowned ouer head and eares for she and all the powers are wholy vnited to God and ingulfed in the depth of his diuinity and she is become one and the same with God quite forgetting all that is in heauen and earth and the very body which during the tyme of vnion is voyde of sense and in a manner dead neither doth she know whether she be in the body or no. in this vnion she doth not continew long perhaps halfe an hour or there about before some of the powers doe returne to them selues and often not finding the like content as one should say in their owne house they goe willingly back againe and are drowned in the same depth and burned with the same fire and in this coming and going some houres may be spent but not in the totall or perfect vnion of all for as our Holy Mother saith it is so strong and forcible that our weake nature is not able to endure it long but by degrees his diuine Maiesty doth enable the soul and make her capable for receiuing those supernaturall fauours and diuine communications 12. In this totall vnion the soul knoweth nothing as is said but enioyeth a content and happinesse surpassing sense yet what she doth enioy or how she vnderstandeth not but doth remaine absorpt and vnited to the diuine essence and thus she is become God's captiue tyed and chayned fast by loue and hath no power to free her selfe vntill his Maiesty be pleased to set her at liberty neither would she though she could esteeming it a greater captiuity to be left to her owne liberty and farre more liberty to be in that sweet and happy captiuity this is a greater and more eminent gift and fauour then all the former it is a most blessed vnion or coniunction a most diuine transformation a most happy death a true deification and most happy life in God 13. Note that in that quiet prayer the will only is vnited and not the other powers in that other of the sleepe of the powers the will and the powers are vnited but so that they are not perfectly vnited or wholy lost but in this vnion they are all wholy and perfectly lost vnited and in gulfed in the diuine essence and they are wholy dead to all the world drowned in vnspeakable delight and the profit of the soul in this degree is vnexplicable her loue is come to so great a height that nothing but the enioying of God wholy and perfectly can giue her content Therefore his diuine Maiesty doth lead her to an other step or degree farre beyond her selfe and all that hath beene sayd eleuating her spirit and opening her eyes to set and know somwhat of his greatnesse and the treasure of his celestiall glory with visions and reuelations of high matters hidden and most profund misteryes and this is called and exstasy or rapt where she vnderstands cleerly and plainly how all things created are a meere shadow and nothing compared with what she then doth enioy and see in God and this rapt some tymes is so forcible and vehement that it doth eleuat the very body with the soul from the earth and remayneth hanging in the ayre and it doth so participat of the inward ioy and glory of the soul that it doth loath to be longer on earth and faine would be inuested with immortality for all eternity and after these great raptes commonly when the soul returneth to her selfe the body as yet and perhaps for some dayes will not be able to vse its owne functions nor the powers and senses are themselues but all are out of order for they are as yet drunk with the memory of the glory and delight which they enioyed and the introuersion and application of the powers and senses is so great that they cannot but with difficulty attend as yet to any outward things and though they see and heare at those tymes yet they neither well see nor know what they see or heare this soul now is no more her owne but wholy belongeth to God for she hath consigned her selfe her will and the keyes therof vnto his diuine Maiesty so that she liueth not now but Christ doth liue in Gal. 2. v. 20. her in so much that she myndeth nothing but the honour glory and praise of God and heartely desireth and laboureth that all may loue and praise him for euer her vertues are solid and of great perfection her loue is so excessiue that her life on earth is a continuall martyrdome and death by reason of her forcible and languishing desyre to be dissolued and be with her beloued Christ Iesus in glory for all Eternity 14. Thus deere Christian soul our Sauiour doth reward euen in this mortall and myserable lyfe the litle labour and endeauours of a louing soul O who would not labour for so great a good and willingly serue so good a Lord O who would not affect so true a louer and deere a frend o who would not freely forsake all this world for the loue of so bountifull and Gracious a God O Blessed Lord praysed and exalted for euer and euer mayst thou be who art so choyse of vs and ha'st prepared so great happinesse for such wormes of the earth as we all thy creatures loue and praise thee for euer more Amen THE II. CHAPTER Of Recollection and quiet Prayer more in particular 1. WHereas this recollection is so great and inward and the powers not troubled with the noyse of worldly and vaine thoughts and that God is there present what must the soul doe in this recollection first she must consider that he is there only attending to giue audience and ready then to heare her petition and that she can without any impediment speake to him being so neere for as our Holy Mother sayth the In her life chap. 27. soul seemes to haue other eares and tongue inwardly and needeth not speak loud or cry out with noyse of inward words or consider him in heauen or a farre of or without her selfe to be heard or vnderstood but she may rest there with him for he is not a frend of many words and accustome the vnderstanding to worke very slowly and as it were in silence carefully attending to what is said and with what reuerence and confidence she speaketh to him and if the vnderstanding can be kept quiet sweetly beholding that
to communicat himselfe to soules and bring them to his diuine loue are many and farre beyond our reach and vnderstanding and he is powerfull to giue them great gifts and vnknowen fauours though it is vnpossible for vs to expresse by words the fauours which we doe receiue in prayer being supernaturall vnlesse his diuine Maiesty be pleased to giue vs the ability to know the gift and how to make it to be vnderstood by words for there is great difference betwixt feeling and vnderstanding what we feele and as our Holy Mother saith it is one fauour to receiue a gift and an other to cause vs to vnderstand the supernaturall gift which we receiue In her life chap. 17. and an other to know how by words or examples to expresse it and cause it to be vnderstood by our directour 3. And this as a speciall fauour was In her life Chap. 30. granted vnto her by God aboue any that I haue seene or read that wrote of those diuine communications for the very cleerest of them all is obscure enough but she as one well experienced and instructed by the holy Ghost hath so plainly and clearly declared the seuerall wayes that in euery degree of prayer God worketh in the soul and what effects he doth produce in her and what in these occasions the is to doe and how to behaue her selfe that the directour knoweth reading her writings what to examin and the penitent how to vnderstand and declare herselfe that her directour may be well informed of her spirit and conceiue things aright which otherwise though neuer so learned without the experimentall knowledg of them he could not vnderstand nor she expresse and so the penitent soul by the Ghostly Father not vnderstanding her might suffer very much and be hindred of her spirituall profit as our Holy Mother and others that she writ of were and put rather backward then forward in prayer and vertue 4. Now to speake more of this degree then is spoaken in the first chapter seemes superfluous but deere Christian soul the more that such matters as these are repeated and some litle thing giuen better to be vnderstood the more profitable they are and not in any way superfluous therefore out of her workes I will adde to what is formerly said of these degrees and of this in particular that which I haue obserued which may be the better vnderstood by this example 5. A young chield desyring somwhat that he doth want not able to help himselfe doth fall a crijng and is not at rest vntill his Mother or nourse doth take him into her lappe or armes and giueth him the brest to suck with this he is silent and quiet and when he hath taken sufficiently and his belly is full as we may say he begins to slumber and fall a sleepe and at last he is soe heauily and deadly a sleepe that she takes the dugge out of his mouth and placeth him where she please to rest he not knowing nor feeling what is done to him or with him In like manner the soul in meditation is the child crijng for somwhat that she doth want and is not at rest vntill his diuine Maiesty doth take compassion vppon her seing her weryed and almost tired by the labour of the vnderstanding and will seeking to find him then taking her into his lappe he giueth her the teat of his holy presence which is supernaturall by which she begins to suck the sweet milk of deuotion and diuine consolation and is thereby made silent and contented this is quiet prayer then hauing taken sufficiently of that celestiall nectar in that quiet content with the dugge in her mouth as we may say or that diuine presence she is so ouer delighted and satisfyed and all the powers so ioyed that by degrees they begin to slumber or fall a sleepe forgetting by litle and litle all things of the world where they are and what they doe this is called the sleepe of the powers yet is not the soul in a dead sleepe for she holdeth the dugge as yet in her mouth and doe not omit to worke somewhat at last she is so replenished with that diuine liquor as one drunke and quite ouercome she falls into a dead sleepe she looseth the dugge and forgets absolutly all whatsoeuer is in heauen or earth and then she is put to rest yet where or how or by whom she knoweth not being drowned and in gulfed in the diuine essence with all her powers vnited the poore body for that present left quite forgotten senslesse and in a manner dead and this is called vnion that is the soul and all the powers are vinted to the diuine essence and she becomes one with God or as our Holy Mother sayth he taketh her and shut's her vpp within himselfe in the height of this vnion the soul knoweth and vnderstandeth nothing but soone after for it holds not long she knoweth what a great good she did enioy wherin all goodnesse is But now to the sleepe of the powers I returne which are not lost yet the ioy of the soul is so great that she knoweth not what to doe with her selfe through the vehemency of loue and she cannot containe her selfe her ioy and glory is so great she faine would cry out to giue notice to all creatures of her delight and paine for this excesse of loue is not without a delightfull paine that all might partake thereof and praise God she doth feele those effects in her selfe so perfectly that they put her farre beyond her selfe 6. And then she doth speake many words of loue in the praise of God without any order not knowing what to say or doe the will seemes to be in a kind of frensy with loue the vnderstanding doth see so many things together that she knoweth not what to fix vppon but is kept suspended in admiration the memory myndeth nothing but what is present so that the soul in this spirituall frensy and strang disposition knoweth not what best to doe whether to be silent or speake to lough or weepe for she is in a restlesse quietnesse and a sweet rest lessnesse through loue then to thinke of returning to vse the things of this world againe is very odious to her to walke is troublesome to speake and not of him is very painfull to eate is a kind of death though nature doth require it Se her life chap. 37. to sleepe is worse in fine all things which may in any wise hinder her of the enioying so great a good though for a moment and for her very health doth molest her and giueth her no satisfaction nor content 7. She doth not desyre to see or speake with any in this world but with such as are in the same frensy or sick of the same disease faine she would enioy God wholy and know nothing but him it seemes that S. Augnstine was sick of this disease when he sayd our heart o Lord is allwayes vnquiet vntill it
labours with many diuine fauours and celestiall benedictions euen in this life and in the other in the land of the liuing with endlesse glory and felicity and thou shalt see him face to face where he is enioyed and shall be praised by his Holy Saints and Angells for all Eternity Amen THE IV. CHAPTER Of the Prayer of vnion 1. IN the former chapters you haue seene how God doth bring a soul from the cares and troubles of the world to a solitude formerly vnknowne a supernaturall state where in silence he speaketh to her heart Now from that silent and quiet rest and from that delightfull sleepe wherein the soul falleth a dijng to all things of this world through loue his diuine Maiesty taketh her wholy to himselfe and doth conclude a spirituall marriage betwixt them both in so much that she is perfectly dead to all the world that is to say her affection is wholy mortifyed hauing no inclination to any thing created and she is liuing only to and in God vnited to him by a celestiall coniunction that is by all her substance and powers to hs diuine essence and substance in which she is so farre carryed beyond her selfe not knowing how or whither that she cannot perceiue whether she be in the body or no in the world or out of it for she is sunke in the depth and altogether in gulfed in that incomprehensible ocean of his diuinity hauing lost the vse of all her powers and inward and outward senses and is become the same and one spirit with him and therefore it is called vnion because two distinct things are made one 2. In this vnion she knoweth nothing but that her ioy and satisfaction is excessiue great but afterwards she can well perceiue that her profit is farre transcending that of the former degrees and that her vertues are more solid and of higher perfection she in this vnion doth not labour more but God doth worke in her she is the patient and he the diuine agent who doth produce those wonderfull effects and make her admirable to the world she hath enough to doe to receiue those diuine fauours and celestiall gifts she is not satisfied with admiration seing the great goodnesse and liberality of God towards such as she is which doth cause so great humility and loue in her that she would euen an nihilat her selfe in the presence of so high a Maiesty she is so drowned that the body is quite forgotten and during that vnion it is voyde of hearing seing and feeling all her powers and senses are absorpt and in gulfed so deeply in it that there is no memory left of what they were meditating thinking reading or doing but their ioy cannot be exprest 3. Yet as it is formerly sayd this totall vnion doth not continew long before some of the powers are permitted to returne to their owne operations the will still remayning strongly vnited but they are so farre besyde themselues that they can get no content or rest vntill they returne to their principall againe and eat of the same meat and drinke of the same liquour and then they remaine suspended and vnited as formerly neither can they tell how long or short a tyme they are in that vnion and though it were long they are so swayed with ouer great delight that it seemeth to them but very short 4. I haue knowen one that was as yet but in the other degrees and when the hour of prayer was spent he could hardly be persuaded that it was so for he thought really that he had not beene more then the space of one Aue Maria in it not knowing what prayer he was in what shall we thinke then of this certainly the least part of it cannot be exprest by all the eloquence and rethorick of the world as it is much lesse the rest which is more 5. O how admirable and farre surpassing all vnderstanding it is to comprehend how Gods Holy diuinity doth enter in and penetrat the whole substance and essence of the soul leauing in her a perfect impression of himselfe that she is no more what she was but truly deified altogether in gulfed in the blessed diuinity now quite forgetfull of her selfe and all that is in heauen and earth for she is in possession of him who containeth all and is more then all and is her all so that in the other she may be well sayd to be a dijng but in this to be truly dead as you see but to God alone in whom she doth liue and who doth liue in her 6. This is a most happy state a blessed rest a sweet repose a heauenly drunknes a ioyfull alteration a louing embracement a delightfull vnion a diuine transformation a totall Deification and a blisfull marriage confirmed and signed with no lesse then his owne most Glorious diuinity that as a bride and bridegrome they are one spirit she is partaker of his glory looketh to his family and attendeth only to those things which belong to him and to his honour glory and praise and he hath care of her and of what doth belong to her now she is so burning with his loue and so solicitous of his affaires that she is neuer idle she doth thirst vehemently after the conuersion of sinners and saluation of soules as a thing belonging to her beloued and to his honour and glory and to vndergoe and effect this great and difficult worke she doth find her selfe stout and courragious and would giue a thousand liues most willingly if she could to gaine one soul and therefore her prayers to God are many and haue no end her teares and pennances for them are great no troubles can breake her no persecution feare her detractions doe not grieue her murmuration and diffamation doe not disquiet her she taketh contentedly and ioyfully all disgraces so she may gaine but one soul to God and in this she is continually labouring and to make his goodnesse knowen to all that they may loue and serue him and with greater feruour allwayes praise him and that they may dayly increase in all vertue and perfection 7. To heare any to flatter or praise her is a torment to her to see her selfe esteemed and honoured is her greatest affliction for she cleerly knoweth that she deserues it not and what good vertue or gift is seene in her is not from her selfe but from the fountaine of all grace mercy and goodnesse her heauenly spouse without any merit on her part and therefore to him she doth referre all honour and praise to whom alone it is due 8. The resolutions of such as come to this state to doe some heroyick workes for the loue honour and glory of God are as strange and admirable as the rest they know not what to doe with themselues they are so transported by loue beyond themselues and this loue doth enable them and strengthen them to doe what to others might seeme vnpossible hence our Holy Mother S. Teresia did In her life chap.
counter fit or appeere with that maiesty light cleernesse and liulynesse with which our Sauiour doth appeere for he doth come so resplendent and glorious and his person is so beautifull that the soul cannot but know that it is he and often his glory and her ioy at his presence are so great that she is wholy rauished and depriued of all forces and this doth leaue in her a true feeling knowledg that he alone is absolute Lord of heauen and earth and with this she is extreamly comforted hauing a liuly impression of him printed in her vnderstanding euen after he is parted which the deuil cannot effect let him doe what he can In this manner his diuine Maiesty was present for some yeares with our Holy Mother wheresoeuer she went But in the intellectuall vision which is more euident eminent and more secure from all deceit being very supernaturall and representing the Angelicall manner of knowing or vnderstanding without words formes or shapes or any image by a notion so diuine with admirable light and cleernesse she doth know and see in the very center of the soul the most Blessed Trinity and in this manner the three persons remayned in our Holy Mother as wittnesses of what she did and they did often admonish and forewarne her to preuent some imperfections into which in occasions she had fallen if she were not foretold of them and she was so replenished with knowledg of diuine Misteryes and those chiefely of our Holy faith that she was able to dispute and conuince the most learned protestants shew their errours and make the truth plainly and euidently appeere this she doth write at which I thinke none can admire she being full of diuine wisdome taught and instructed by the truth it selfe 9. And obserue that these high and great visions are not as a certaine presence of God or some influence of the diuinity which in quiet prayer vnion or other degrees of supernaturall prayer are had but in these is the blessed body and proper person of Christ himselfe true God and man the very son of the Glorious and immaculat Virgin Mary of which the soul cannot doubt neither can the deuil as is said represent such great beauty glory and Maiesty with which our Sauiour doth appeere for all the glory that can be imagined is but a darke cloud compared with this and heere also is the most Holy Trinity it selfe the very diuine essence one God and three persons and each of them doe speake to her and she to them and of euery of them she doth begg and obtaine some speciall fauour or gift 10. And note that some tymes there are wordes without any vision the party not knowing how or whence they come but they are heard with the corporall eares other tymes inwardly in the very depth of the soul but cleerly and perfectly vnderstood also there are visions and no words yet the soul doth get great benefit thereby and there are visions and words to gether But in what kind so euer they be the soul by the signes and effects mentioned will easily know whether they be good or no true or false which is a very great comfort to her moreouer when the visions and speeches are true they worke so effectually in the soul that she doth find her inclination to vices and imperfections decay and true vertue taking roote in her which the deuil with all his witt and wyles is not able to doe Blessed be God who hath prouided so well for his owne seruants he is truly wonderfull in all his workes and as he is omnipotent so nothing is to his diuine Maiesty vnpossible 11. But though these signes heere layd downe by which one may discerne the true from the false and the good from the bad are very good yet she doth aduise In her life chap. 19. though the fauours be great that none must trust litle or much to himselfe or his owne iudgment but in all and euery thing be circumspect and prudent only acquainting his Ghostly Father or directour with what visions or other fauours God doth grant vnto him and both of them must not diuulge any of them but vse all secrecy and silence commending it to God vntill tyme doth try the truth or his diuine Maiesty by some other way doth make it manifest and knowen if he will haue it so for the deuil is apt to tempt and deceiue and our nature is prone and inclined to proper esteeme and vaine glory on small occasions much more in these like 12. And such as are desirous of true perfection must be carefull not to affect or seeke after supernaturall gusts visions and reuelations for it is a true token of an vnmortifyed spirit litle humility and much presumption and to these God doth not commonly giue those fauours but to the humble that thinke themselues altogether vnworthy of any such for humility in this way of Spirit doth preuaile much with God and gayneth all 18. Moreouer if in these supernaturall degrees you find your prayer allwayes after one manner and your gustes and quietnesse of spirit at all tymes to be the same your prayer is to be suspected not to be right but from Sathan and in visions if you can for a long tyme without alteration behold that which doth appeere whether it be our Sauiour or any Saint it is to be esteemed an illusion and deceit of the deuil for all these great vnions rapts and visions are of no continuance but speedily doe alter and passe away that is to say they doe not continew in that height of Maiesty or glory though they may continew in a more obscure manner and be present and perfectly perceiued for a very long tyme. 14. And you must obserue that in these visions of our Sauiour and his saints you must haue a great respect vnto them though they be from the Deuil and make your spirituall profit of them for you are not to hate or contemne a sweet picture that representeth one whom you deerely loue because it is made by a painter of an euil life but rather loue it by reason it doth put you in mynd of your beloued which is a comfort to your mynd euen so though the deuil being an excellent painter should frame or represent in vs the forme or image of our Sauiour or any Saints we must not disrespect it because it is framed by him but vse it for our profit with humility and reuerence for their sakes whom we loue and it doth represent 15. Also you must not thinke them the holyest that haue consolations visions and reuelations for many are great saints that neuer had any of them and others that had visions and gusts are not therefore saints for true sanctity as I often said doth consist in solid vertue and true conformity of our will to the will of God in all things but the visions and gusts are good when they are from God yet not to be affected or desired and the best and most
and by conderation or meditation come to the contemplation of those things which are eternall for meditation is a discourse of the vnderstanding by which we labour to find out the truth of things which being found the vnderstanding doth rest beholding that truth with content which is contemplation In meditation we are like a shippe at Sea tending towards its port of hauen through many dangers and crosse winds for there come's one crosse wynd of an euil representation then that of an other distraction then a tempest of some great temptation then the heauy waues of the sensitiue appetites and passions though not allwayes giuing vs very litle rest but as the shippe with contrary wynds and swelling sea 's doe tosse vs too and froe thinke then what great labour must the Superiour part take in this case therefore great dilligence and art is to be vsed to get forward and secure our selues that all difficultyes ouercome we may rest at length in the hauen of sweet contemplation which is but a simple view or beholding of the knowen truth with content for there we are like a shippe at anker and rest in the hauen so long and so much desired and wished for by which you see that meditation is the high path way to contemplation and without the long vse and practise of it that rich iewell of conteÌ„plation is not had 9. Contemplation thus described hath three degrees the one naturall the other supernaturall the last diuine by the first we contemplat God as the authour and creatour of all things and naturall verityes in them as many philosophers did in the second by a supernall light infused we contemplat God as the authour of grace of whom we receiue spirituall fauours and benefits for we are borne the children of wrath and by grace in baptisme we are made the children of God and come to know the workes of grace by the third which is diuine as proceeding from the gift of the Holy Ghost called wisdome we contemplat God and his diuine perfections as that he is infinit immense eternall goodnesse it selfe c. to these three degrees of contemplation there are three appetites or facultyes in vs corresponding the sensitiue the rationall and the spirituall by the first we loue God for our being as our creatour by the second we affect him for his many benefits of grace as our chiefe benefactour by the third we loue him for his diuine perfections only as worthy of all loue for himselfe and according to these three we may regulat all our actions in this life of these that proceede according to the first S. Paul said The naturall man 1. Co. rinth 2. v 14 Collos 3. v. 5. that is he that followeth sensuality receiueth not the things of the spirit of God of the second that tend to Christian perfection he sayes mortify your members which are vppon the earth of the third it is said by God to Abraham Gen. 17. v. 1. walke before me that is in his Holy presence and be perfect as Abraham and Dauid did who said to God the meditation of my heart is allwayes acceptable in thy sight for those doe all things for the honour and glory of God 10. Yet misticall diuines doe speake of an other degree of contemplation which they call Sapientia vnitiua an vniting wisdome and it doth consist in the affection of the will rather then in the operation of the vnderstanding for by anagogicall or ardent acts of loue and diuine aspirations the will inflamed in a manner without the operation of the vnderstanding getteth out of it selfe earnestly endeauoring to be vnited and to adheare actually to God this is of great perfection But that diuine contemplation of which I spoake formerly is an act of the vnderstanding suspended in admiration of eternall things proceeding from the gift of wisdome with an inward gust and experimentall taste of celestiall sweetnes for beholding so many rare and stang things together the vnderstanding stands in admiration this admiration causeth a serious attention this attention bringeth a pure and very cleere knowledg of Eternall verityes with so great inward gust and sweetnes thâ—â— the vnderstanding remaines wholy suspended hence diuine loue increaseth the soul is inflamed and knoweth not what to doe with her selfe 11. The effects of this diuine loue are many but those principally An extasy by which the soul seemeth to goe out of her selfe with seruour of spirit to be transformed into her beloued then liquefaction which is a kind of tenderdesse or melting of the soul that the pores all open she might drawe her beloued into her selfe as the spunge doth water Vnion by which they are vnited and doe touch each other as we see two things ioyned together mutuall inhesion by which hey now vnited doe strictly embrace each other Penetration by which with cordiall affections she getteth within her beloued Transformation by which she 〈…〉 to be changed into the forme and perfections of her beloued Zeale by which she doth so burne that she can endure no Society of any in that good which she doth possesse these effects of loue are more forcibly produced when the thing beloued is in her possession but if her beloued be absent her desyre to enioy him is so vehement and this is called feruour that it doth procure an other effect of loue called languor by which out of the excessiue griefe and paine which for his absence she doth conceiue she is often in danger to dye for in deede it is able to procure a separation of body and soul and it doth happen to some you may read of these things more at large in seuerall bookes but chiefely in the booke written by the R. Fr. Iohn of Iesus Maria called the instruction of the nouices and that which he wrote of oration and contemplation in the treatise of the passions note that all the degrees of prayer and contemplation of which our Holy Mother speakes may be reduced to those formerly mentioned as the prayer of recollection quiet prayer sleepe of the soul vnion c. which are supernaturall and haue contemplation 12. As for a rapt it is a certaine eleuation by which the soul is exalted by the spirit of God to supernaturall things with a kind of abstraction from the senses you must obserue heere that a rapt doth include a violence which doth not consist in that the soul is carryed towards God by reason that is agreable to her nature but because she is with so great swiftnes carryed from the senses by that abstraction yet the senses as is formerly said are not wholy lost vnles it be when the rapt is in the height but they are much altered by reason of that sudden and violent abstraction of the soul from them yet they doe well perceiue in that rapt when the body is eleuated from the ground that the body is in that height which causeth great admiration in the soul so that the rapts properly doe not consist
in the affectiue but in the knowing powers as when the vnderstanding with a kind of alienation from the senses or with some intellectuall vision is eleuated and suddenly snatcht away or the phantasy or imaginatiue to some imaginary vision 13. The reason why rapts cannot be in the will is that the will is a kind of propension or inclination to that which is good and the more forcibly or violently it is drawen the more conformable it is to his inclination for that cannot be said to suffer violence which is moued according to its naturall disposition but the more forcibly it is moued towards its obiect the more delightfully it worketh So that the rapts by reason they come with violence against the naturall disposition cannot be in the will yet the vehemency of the affection of the will or sensitiue appetite is often the cause of rapts when the soul doth very forcibly adhere to those things which she doth affect for by that force she doth compell the knowing powers to attend to the obiects which she doth loue as it were with a certaine violence drawing them from all other things and the sensitiue appetite doth the same therefore they that naturally haue vehement inclinations or affections must diuert their mynd to some other thing when they find their desyre inflamed least they be deceiued thinking that to be from God which is from nature or the deuil for if it be from God though the soul endeauour to resist it all will be in vaine for it will take effect 14. Note that in this a rapt doth differ from an extasy that an extasy is without violence and therefore it is in the will as is formerly said for it is but a going out of it selfe by loue to what it doth affect and a rapt is allwayes with violence also the calling or inward touch of God and certaine abstractions by which his diuine Maiesty doth forcibly drawe the soul vnto himselfe as her Lord are the cause of rapts likewise by some light or inward flame also by some instillation of great sweetnes into the sensitiue appetite in like manner by a kind of secret whistle and many other vnknowen wayes God doth efficaciously drawe the soul to himselfe by which he doth giue her notice that he is absolute Lord and creatour of all 15. Moreouer rapts doe produce other effects in the body as its forces to faile to wax cold to fall into a kind of dead fit to be eleuated from the earth to hange in the ayre to be very light and agill as not hauing any weight There are other rapts which are not so forcible and are imperfect by which the soul is not so drawen from the senses but she may speake some words and giue out heany sighs and grones and somtymes the vehemency is such that they cast blood and the body doth tremble and shake with strang fits and they do leape runne and crye out by reason of the excesse of inward ioy this is that celestiall or diuine drunknes of which I spoake before To conclude loue is the prime and principall passion by which a man is drawen to all his operations therefore S. Augustine said my loue is my poise or weight and whither soeuer I am carryed thither I am carryed to wit where his loue is For all the rest of the passions doe follow loue as for example I desyre to haue a thing not for any other cause but that I loue it I doe not reioyce or delight my selfe but in that which I loue also I doe not hate a thing but because it is opposit and contrary to what I loue and therefore I doe flye and shim it likewise I doe not hope or fight but for what I loue nor grieue but for the euil which doth hinder me from what I loue and so of the rest 16. He therefore that intend's to acquire vertue and the true loue of God must heede carefully to what his loue doth tend whether to that which is truly good and not apparent or to that which is according to the lawes of God and not to the desyres of nature or to that which is truly vertuous and not vicious and if he find that it is not right with sweet persuasions and solid reasons let him allwayes endeauour to reduce it to piety and those things which are eternall as if it be moued by the beauty of any creature instantly say how farre more beautifull and worthy of all loue he is who made that beauty why then do'st not thou seeke after him who is eternall rather then after this which is to day and gone to morrow thy God is beauty it selfe from whom all beauty is he then is more worthy of thy loue then this which is but a shadowe of what is loue worthy in him O my sweet soul loue not that which brings thee to hell but what may bring thee to heauen and endles ioy See that what thou can'st loue most on earth will faile thee and decay being but momentary but if thou do'st loue God thy sweet and louing creatour and redeemer he will neuer faile thee but bring thee to enioy himselfe in endles glory thus sweetly you must in all occasions labour to induce your soul to the loue of God and those vertues which are contrary to your vicious inclination or loue 17. Deere Christian soul I wrote this chapter for the better vnderstanding of what is in the second and third part of this booke for there it is said that you must mortify your passions how can you mortify what you doe not know for though you feele the passion yet you know not what it is or whence it is which being knowen with more ease you may mortify it and preuent its swelling rage and so by degrees going from vertue to vertue from meditation to contemplation from contemplation to a true transformation in God you shall enioy the begining of true felicity in this life and compleatly in the other which I most humbly beseech God of his infinit goodnesse to bestow on thee and me Amen This booke is endend to the honour and glory of God and the most Blessed V. Mary this 8. of September 1651. and if there be any thing in it contrary to our Holy Faith I doe most willingly submit both it and my selfe to the censure of the Holy Catholick Roman Church By me S. B. natiue of the citty of Dublin THE TABLE OF THE CHAPTERS Of this Third Part of the Soul's Delight CHap. 1. p. 1. A briefe relation of supernaturall prayer Chap. 2. p. 19. Of Recollection and quiet prayer more in particular Chap. 3. p. 36. Of the sleepe of the powers Chap. 4. p. 55. Of the prayer of vnion Chap. 5. p. 62. Of Seuerall other eleuations of the spirit and how they differ from vnion Chap. 6. p. 78. Of the manner of inward speeches visions and reuelations and how to discerne the true from the false Chap. 7. p. 94. Of some obseruations for
to all that are desyrous to serue and loue him with truth though it be with neuer so great paine yea cost what it may Amen THE VI. CHAPTER Of the manner of inward speaches visions and reuelations and how to discerne the true from the false 1. SOme speaches and visions are outward as when a thing is heard or seene with corporall eares and eyes so one man doth see an other present and heare him discoursing or speaking of somwhat Others are inward that is heard seene or vnderstood farre within the soul of these some are imaginary others intellectuall the imaginary is when a thing is represented in some forme or shape to the eyes of the soul as for example when you frame in your mynd the image of your frend who is absent you doe see him inwardly in a manner as if he were personally present you see his gestures and behauiour and may be moued out of that sight to loue him or grieue for his absence or to hate him and his ill condition or behauiour and thus Christ our Sauiour or his saints may appeere in the vnderstanding and it is called therefore imaginary 2. But the intellectuall is without any image shape or forme yet of more certainty then the others for spirits haue no shape nor forme but being present they see and vnderstand in a more perfect manner then in the other wayes what each other doth intend as the Angells doe see and cleerely vnderstand one an other in heauen and in these three wayes there are speaches visions and reuelations the first is most subiect to deceipt the second not so much by farre for the deuil can turne him selfe into the shape of an Angell of light to deceiue but the last is least of all subiect to deceit as surpassing the actiuity or reach of the deuil and therefore is most secure and without danger 3. But that his wyles and wayes may be knowen and discouered and that a soul may not be much troubled to know if she hath any visions or reuelations whether they be true or false our Holy Mother doth lay downe certaine signes and tokens to discerne the true from the false as when they are from God or the deuil and also to know when they may be framed by the imagination which in some is very liuly and actiue 4. First obserue that when any words are spoaken outwardly or inwardly if they be from God they come with cleernesse that of the deuil doth bring darknesse also when they are from the deuil you may resist and reiect them and diuert your vnderstanding and not attend vnto them when you please but if they be from God doe what you may and diuert your selfe neuer so much you cannot hinder it but must euen against your will heare and see what is said or done so cleerly and distinctly that you shall not forget one sillable though you would all doe remaine so perfectly printed in the vnderstanding also by this his diuine Maiesty will haue vs to know that he is all omnipotent and the true Lord of all who alone hath all dominion ouer vs and whose power and will none can resist but must see heare and vnderstand when and what he pleaseth and if the words be of Prophecy they shall hardly be euer forgotten till they take effect for they leaue so great a certainty of their truth in the soul that she cannot but belieue that all will be truly performed accordingly as they are foretold though by all reason circumstances and the present difficultyes they seeme vnpossible of this she had great experience 5. Note also that some vnderstandings are so pregnant and the imagination so liuly that they frame and represent things very perfectly and perswade themselues that they see and heare what truly they doe not but it is a thing inuented according to their fancy by themselues and it may be vnderstood thus when a thing is framed by themselues they cannot but obserue and perceiue the vnderstanding working and framing what it would and producing the words though neuer so subtily also they are dumbe words without any light or good effect in the soul also you may omit to see heare or speake when you please but when they are from God they come with light and cleernesse as is said and you cannot diuert your selfe but must attend and the vnderstanding is set at rest and in so great quietnesse that of necessity you must giue eare to what is said and see what is presented and they are not dumbe words but his words are words and workes together and some tymes though they be not words of deuotion but of instruction admonition or reprehension in an instant they doe dispose and recollect the soul and doe moue her to a louing tendernesse and illuminat quiet and delight her which words or sights framed by the deuil or our selues cannot doe and when the soul is in any affliction temptation or aridity though neuer so great at the hearing of one word or at any sight that is from God all doth vanish away suddenly she remaining with great light quietnesse content and ioy which the others doe not by this the soul that is practised doth well know when they are from God or no and how powerfull and operatiue his word is and of what grear efficacy his visions are 6. Moreouer you may obserue that in an instant which is to be well noted many long sentences and arguments are spoaken and vnderstood when it is from God and the soul shall remember euery word and sillable which in a long tyme and with much study and industry the vnderstanding would not be able to frame or compasse Also they come with such Maiesty and efficacy that when they are reprehensiue they cause the soul to tremble and shake and if they be of loue they make her to long languish and in a manner melt to nothing with loue but when they are false they worke no such effect and therefore the soul doth make litle account of them and doe cast them at naught so that neither the deuil nor our imagination though neuer so quick and liuly can worke or cause those good effects in the soul 7. In like manner when the words speeches or visions are from the deuil they doe leaue and worke euil effects and not good in the soul as darknesse aridity disquietnesse and though the deuil doth worke some sensible gust in that occasion which may deceiue beginners and those of no experience yet they who once tasted of the true visions and speeches will instantly know the difference betwixt them for they that are from God doe leaue in the soul a gust very sweet pleasing forcible and delectable with great quietnesse and it is so deeply imprinted that it cannot be forgott but that other which is false doth suddenly decay and vanish away as if there neuer were any such thing neither is the soul any thing betterred by them 8. Also the deuil is neuer able to