The maxims of the saints explained, concerning the interiour life by the Lord Arch-bishop of Cambray &c. ; to which are added, Thirty-four articles by the Lord Arch-Bishop of Paris, the Bishops of Meaux and Chartres, (that occasioned this book), also their declaration upon it ; together with the French-King's and the Arch-Bishop of Cambray's letters to the Pope upon the same subject.
         Explication des maximes des saints sur la vie interieure. English
         Fénelon, François de Salignac de La Mothe-, 1651-1715.
      
       
         
           1698
        
      
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             The maxims of the saints explained, concerning the interiour life by the Lord Arch-bishop of Cambray &c. ; to which are added, Thirty-four articles by the Lord Arch-Bishop of Paris, the Bishops of Meaux and Chartres, (that occasioned this book), also their declaration upon it ; together with the French-King's and the Arch-Bishop of Cambray's letters to the Pope upon the same subject.
             Explication des maximes des saints sur la vie interieure. English
             Fénelon, François de Salignac de La Mothe-, 1651-1715.
             Fénelon, François de Salignac de La Mothe-, 1651-1715. Correspondence.
             Louis XIV, King of France, 1638-1715. Correspondence.
             Noailles, Louis-Antoine de, 1651-1729.
             Godet des Marais, Paul, 1647-1709.
             Bossuet, Jacques Bénigne, 1627-1704. Instruction sur les estats d'oraison, où sont exposées les erreurs des faux mystiques de nos jours.
          
           [24], 228, [9] p.
           
             Printed for H. Rhodes,
             London :
             1698.
          
           
             Translation of Explication des maximes des saints sur la vie interieure. 1697.
             The declaration of the bishops (p.166-215) has English and Latin texts on opposite pages.
             The thirty-four articles, included in this work, are taken from the Bishop of Meaux' work, Instructions concerning the nature of prayer.
             Reproduction of original in Bristol Public Library.
          
        
      
    
     
       
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         eng
      
       
         
           Quietism.
           Love -- Early works to 1800.
           Religion -- Early works to 1800.
        
      
    
     
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           THE
           MAXIMS
           OF
           THE
           SAINTS
           EXPLAINED
           ,
           Concerning
           the
           Interiour
           LIFE
           .
        
         
           By
           the
           Lord
           ARCH-BISHOP
           of
           CAMBRAY
           ,
           &c.
           
        
         
           To
           which
           are
           added
           ,
           Thirty-Four
           ARTICLES
           ,
           By
           the
           Lord
           ARCH-BISHOP
           of
           PARIS
           ,
           the
           Bishops
           of
           MEAUX
           ,
           and
           CHARTRES
           ,
           (
           that
           occasioned
           this
           Book
           ,
           )
           also
           their
           Declaration
           upon
           it
           .
           Together
           With
           the
           FRENCH-KING's
           and
           the
           ARCH-BISHOP
           of
           
           CAMBRAY's
           Letters
           to
           the
           POPE
           upon
           the
           same
           Subject
           .
        
         
           LONDON
           ,
           Printed
           for
           
             H.
             Rhodes
          
           ,
           at
           the
           Star
           ,
           the
           Corner
           of
           Bride-Lane
           in
           Fleet-Street
           ,
           1698.
           
        
      
       
         
         
         
           THE
           PREFACE
           .
        
         
           I
           Always
           was
           of
           Opinion
           ,
           Men
           ought
           both
           to
           Speak
           and
           Write
           concerning
           the
           internal
           Life
           ,
           with
           all
           the
           moderation
           imaginable
           ,
           and
           though
           the
           same
           includes
           nothing
           but
           what
           is
           clearly
           conformable
           to
           the
           immutable
           rule
           of
           Faith
           and
           Evangelick
           Obedience
           ;
           yet
           to
           me
           it
           appears
           very
           manifest
           ,
           that
           this
           matter
           requires
           a
           kind
           of
           secret
           and
           wary
           management
           :
           the
           generality
           of
           Readers
           are
           not
           at
           all
           prepared
           for
           such
           strong
           sort
           of
           Readings
           :
           It
           s
           the
           way
           to
           expose
           the
           most
           pure
           and
           Sublime
           part
           of
           Religion
           to
           the
           derision
           of
           of
           prophane
           Spirits
           ,
           in
           whose
           sight
           the
           mystery
           of
           Christ
           Crucified
           ,
           is
           no
           other
           than
           a
           Stumbling-block
           of
           Offence
           ,
           and
           meer
           folly
           :
           This
           is
           to
           commit
           the
           ineffable
           secrets
           of
           God
           in
           the
           heart
           ,
           to
           the
           hands
           of
           the
           most
           unthankful
           and
           most
           unexperienced
           
           Men
           ,
           who
           are
           not
           capable
           of
           any
           benefit
           or
           edification
           thereby
           :
           On
           the
           other
           hand
           ,
           't
           is
           to
           lay
           snares
           for
           all
           those
           that
           are
           uncredulous
           and
           discretionless
           ,
           in
           order
           to
           fall
           to
           illusion
           ;
           for
           they
           presently
           imagine
           themselves
           to
           be
           in
           all
           those
           states
           that
           Books
           represent
           unto
           them
           ,
           and
           from
           thence
           become
           visionaries
           and
           unteachable
           ;
           whereas
           ,
           if
           they
           should
           be
           kept
           in
           ignorance
           of
           all
           those
           states
           which
           are
           above
           theirs
           ,
           they
           could
           not
           fall
           upon
           those
           ways
           of
           disinterested
           Love
           and
           Contemplation
           ,
           but
           by
           the
           sole
           attraction
           of
           Grace
           ,
           without
           their
           imaginations
           ,
           heated
           with
           reading
           ,
           having
           any
           share
           therein
           .
           Hence
           it
           is
           ,
           that
           I
           am
           perswaded
           Men
           should
           be
           as
           silent
           as
           possible
           in
           this
           matter
           ,
           for
           fear
           of
           overexciting
           the
           Curiosity
           of
           the
           generality
           of
           Mankind
           ,
           who
           have
           neither
           experience
           nor
           a
           sufficient
           light
           of
           Grace
           to
           examine
           the
           works
           of
           the
           Saints
           ;
           for
           the
           Carnal
           Man
           can
           neither
           discern
           nor
           taste
           of
           the
           things
           of
           God
           ,
           such
           as
           are
           the
           internal
           ways
           spoken
           of
           .
           But
           seeing
           this
           part
           of
           Curiosity
           for
           some
           time
           past
           is
           become
           in
           a
           manner
           universal
           ;
           I
           think
           it
           will
           be
           as
           necessary
           to
           speak
           ,
           as
           it
           might
           have
           
           been
           wished
           Men
           would
           have
           held
           their
           Tongues
           .
        
         
           My
           Design
           in
           this
           Treatise
           ,
           is
           to
           explain
           the
           experiences
           and
           expressions
           of
           the
           Saints
           ,
           in
           order
           to
           prevent
           their
           being
           exposed
           to
           the
           scorn
           and
           derision
           of
           wicked
           Men
           ;
           but
           at
           the
           same
           time
           I
           would
           lay
           open
           to
           mystical
           Men
           ,
           the
           real
           meaning
           of
           these
           holy
           Authors
           ,
           to
           the
           end
           ,
           the
           true
           value
           of
           their
           expressions
           may
           be
           made
           known
           unto
           them
           .
           When
           I
           speak
           of
           holy
           Authors
           ,
           my
           meaning
           is
           ,
           to
           confine
           my self
           to
           those
           that
           are
           Canonized
           ,
           or
           whose
           memories
           have
           a
           sweet
           smelling
           savour
           in
           all
           the
           Church
           ,
           and
           whose
           Writings
           have
           been
           so
           solemnly
           approved
           of
           without
           any
           Contradiction
           :
           I
           speak
           of
           no
           other
           than
           those
           Saints
           who
           have
           been
           Canonized
           or
           admired
           by
           the
           whole
           Church
           ,
           for
           having
           themselves
           practised
           ,
           and
           caused
           their
           Neighbour
           to
           practise
           a
           kind
           of
           spirituality
           ,
           that
           is
           scattered
           up
           and
           down
           through
           the
           body
           of
           their
           Writings
           .
           It
           s
           undoubtedly
           unlawful
           for
           us
           to
           reject
           such
           Authors
           ,
           or
           to
           accuse
           them
           of
           innovating
           any
           thing
           against
           the
           course
           of
           Tradition
           .
        
         
           I
           am
           about
           to
           shew
           how
           far
           these
           holy
           Authors
           
           have
           been
           from
           injuring
           the
           rule
           of
           Faith
           ,
           and
           favouring
           illusion
           ;
           I
           shall
           make
           appear
           to
           our
           mystical
           Men
           that
           I
           shall
           detract
           in
           nothing
           from
           all
           that
           which
           is
           Authorized
           by
           the
           Maxims
           and
           experiences
           of
           those
           Authors
           who
           are
           our
           pattern
           :
           I
           shall
           engage
           them
           into
           a
           belief
           of
           what
           I
           say
           ,
           when
           I
           shew
           unto
           them
           the
           exact
           bounds
           these
           same
           Saints
           have
           set
           us
           ,
           and
           beyond
           which
           it
           is
           not
           allowable
           for
           us
           to
           go
           .
           The
           mystical
           Men
           of
           whom
           I
           am
           speaking
           ,
           are
           neither
           those
           Fanaticks
           nor
           Hypocrites
           ,
           who
           conceal
           the
           mystery
           of
           iniquity
           under
           the
           notion
           of
           perfection
           :
           God
           forbid
           ,
           that
           I
           should
           direct
           the
           word
           of
           truth
           to
           those
           Men
           who
           do
           not
           carry
           the
           mystery
           of
           Faith
           in
           a
           pure
           Conscience
           ,
           they
           deserve
           no
           other
           then
           Indignation
           and
           horror
           :
           I
           speak
           to
           the
           plain
           ,
           open-hearted
           ,
           and
           teachable
           mysticks
           ;
           they
           ought
           to
           know
           that
           illusion
           continually
           follows
           the
           most
           perfect
           ways
           .
           Those
           execrable
           Men
           the
           false
           Gnosticks
           ,
           from
           the
           very
           beginning
           of
           Christianity
           ,
           had
           a
           mind
           to
           mix
           themselves
           with
           the
           true
           Gnosticks
           ,
           who
           were
           Contemplative
           Men
           ,
           and
           the
           most
           perfect
           among
           the
           Christians
           :
           the
           Begardians
           ,
           have
           in
           a
           false
           disguise
           
           imitated
           the
           Contemplative
           of
           these
           last
           Ages
           ,
           such
           as
           St.
           
             Bernard
             ,
             Richard
          
           and
           
             Hugh
             de
          
           St.
           Victor
           .
           It
           s
           an
           Observation
           of
           Bellarmine
           ,
           that
           the
           expressions
           of
           mystick
           Authors
           have
           been
           often
           critisiced
           upon
           ,
           after
           an
           equivocal
           manner
           .
           It
           frequently
           happens
           ,
           
             (
             says
             he
             ,
          
           )
           in
           his
           Book
           ,
           
             de
             Script
             .
             Eccles
          
           .
           that
           the
           expressions
           of
           those
           who
           have
           written
           of
           mystick
           Theology
           ,
           have
           been
           condemned
           by
           some
           ,
           and
           practised
           by
           others
           ;
           because
           they
           are
           not
           taken
           by
           every
           body
           in
           the
           same
           sence
           .
           Cardinal
           Bona
           ,
           in
           his
           Compendium
           ,
           says
           also
           ,
           that
           those
           who
           are
           taken
           up
           with
           pas
           sive
           Contemplation
           are
           less
           able
           to
           expres
           themselves
           ,
           but
           more
           excellent
           in
           matters
           of
           practice
           and
           experience
           :
           In
           short
           ,
           there
           is
           nothing
           so
           hard
           as
           to
           give
           a
           right
           understanding
           of
           those
           states
           which
           consist
           in
           such
           simple
           and
           nice
           Operations
           ,
           that
           are
           so
           far
           abstracted
           from
           sence
           ,
           and
           to
           set
           always
           in
           the
           right
           place
           all
           the
           correctives
           that
           are
           necessary
           to
           prevent
           illusion
           and
           to
           explain
           strictly
           the
           true
           System
           of
           Theology
           .
           This
           is
           that
           which
           has
           given
           Offence
           to
           some
           Readers
           of
           mystical
           Men's
           Books
           ,
           and
           hath
           drawn
           divers
           others
           of
           those
           Readers
           
           into
           Illusion
           ;
           while
           Spain
           in
           the
           last
           Age
           was
           full
           of
           so
           many
           Saints
           endued
           with
           wonderful
           Grace
           ;
           the
           Illuminates
           were
           discovered
           in
           Andalouzia
           ,
           who
           brought
           the
           greatest
           Saints
           to
           be
           suspected
           of
           unsincerity
           .
           Then
           it
           was
           ,
           St.
           
             Theresa
             ,
             Balthazar
             Alvarez
          
           ,
           and
           the
           Blessed
           
             John
             de
             la
             Croix
          
           ,
           took
           upon
           them
           to
           justifie
           their
           Conduct
           and
           Innocency
           .
           Rusbrok
           whom
           Bellarmine
           calls
           a
           great
           Contemplative
           and
           Taulere
           that
           Apostolick
           Man
           so
           famous
           throughout
           Germany
           ,
           have
           been
           Vindicated
           ,
           the
           one
           by
           St.
           
             Dennis
             le
             Chartreaux
          
           ,
           and
           the
           other
           by
           Blosius
           .
           Neither
           has
           St
           
             Francis
             de
             Sales
          
           ,
           been
           free
           from
           being
           contradicted
           ,
           the
           Criticks
           having
           been
           unable
           to
           discern
           how
           to
           joyn
           exact
           and
           strict
           Theology
           with
           that
           light
           of
           Grace
           that
           is
           most
           eminent
           :
           So
           it
           is
           ,
           that
           the
           Chaff
           oftentimes
           hides
           the
           good
           Corn
           ,
           and
           the
           purest
           Authors
           concerning
           the
           Internal
           Life
           ,
           stand
           in
           need
           of
           an
           explanation
           ,
           ●●●st
           some
           expressions
           taken
           in
           a
           wrong
           sence
           should
           alter
           the
           purity
           of
           the
           Doctrine
           .
        
         
           These
           Examples
           should
           make
           mystical
           Men
           sober
           and
           wary
           ,
           if
           they
           are
           humble
           and
           teachable
           ,
           they
           should
           leave
           not
           only
           
           Doctrinals
           to
           the
           entire
           decision
           of
           the
           Pastors
           of
           the
           Church
           ,
           but
           also
           the
           choise
           of
           all
           those
           terms
           that
           are
           proper
           to
           express
           them
           by
           :
           St.
           Paul
           would
           rather
           never
           eat
           meat
           than
           Offend
           the
           least
           of
           his
           Brethren
           ,
           for
           whom
           Christ
           died
           .
           How
           can
           we
           then
           be
           tied
           to
           any
           expression
           that
           gives
           Offence
           to
           a
           weak
           Soul
           ?
           Mystical
           Men
           therefore
           should
           take
           away
           all
           equivocal
           terms
           ,
           when
           they
           know
           the
           same
           are
           abused
           ,
           in
           order
           to
           corrupt
           the
           soundest
           Doctrine
           .
           Let
           those
           who
           have
           spoken
           after
           an
           improper
           and
           exaggerated
           manner
           ,
           and
           without
           precaution
           ,
           explain
           their
           meaning
           ,
           and
           suffer
           nothing
           to
           be
           wanting
           for
           the
           edification
           of
           the
           Church
           ;
           let
           those
           who
           have
           been
           erroneous
           as
           to
           main
           Doctrinals
           not
           content
           themselves
           with
           condemning
           the
           Errors
           ▪
           but
           let
           them
           confess
           they
           have
           believed
           them
           ,
           and
           give
           the
           Glory
           to
           God
           ;
           let
           them
           not
           be
           ashamed
           that
           they
           have
           erred
           ,
           as
           being
           what
           is
           natural
           to
           the
           race
           of
           Mankind
           ;
           but
           let
           them
           humbly
           confess
           their
           Errors
           ,
           since
           they
           remain
           to
           be
           no
           longer
           theirs
           ,
           after
           they
           have
           made
           an
           humble
           Confession
           of
           them
           .
           It
           s
           in
           order
           to
           distinguish
           Truth
           from
           Falshood
           in
           so
           nice
           and
           
           important
           a
           matter
           ,
           that
           two
           great
           Prelates
           have
           Published
           Thirty-Four
           Articles
           ,
           that
           in
           substance
           contain
           all
           the
           Doctrine
           of
           the
           internal
           life
           ;
           and
           I
           have
           no
           other
           design
           in
           this
           undertaking
           ,
           than
           to
           give
           a
           larger
           Explanation
           of
           the
           same
           .
        
         
           All
           these
           Internal
           ways
           have
           a
           tendency
           to
           pure
           or
           disinterested
           Love.
           This
           pure
           Love
           is
           the
           highest
           degree
           of
           Christian
           perfection
           :
           It
           is
           the
           end
           or
           boundary
           of
           all
           the
           ways
           known
           unto
           the
           Saints
           .
           Whoever
           allows
           of
           nothing
           beyond
           that
           ,
           contains
           himself
           within
           the
           bounds
           of
           Tradition
           .
           Whoever
           exceeds
           this
           bound
           is
           already
           out
           of
           the
           way
           .
           If
           any
           one
           should
           doubt
           of
           the
           Truth
           and
           perfection
           of
           this
           Love
           ,
           I
           make
           an
           offer
           of
           shewing
           an
           universal
           and
           clear
           Tradition
           for
           it
           ,
           from
           the
           times
           of
           the
           Apostles
           to
           that
           of
           St.
           
             Francis
             de
             Sales
          
           without
           any
           interruption
           ;
           and
           I
           will
           thereupon
           publish
           ,
           when
           I
           am
           desired
           to
           do
           it
           ,
           a
           Collection
           of
           all
           passages
           out
           of
           the
           Fathers
           ,
           School-Men
           ,
           and
           holy
           mysticks
           ,
           who
           unanimously
           speak
           of
           it
           .
           It
           will
           appear
           from
           this
           Collection
           ,
           that
           the
           Ancient
           Fathers
           spoke
           as
           vigorously
           to
           the
           matter
           as
           St.
           
             Francis
             de
             Sales
          
           ,
           and
           that
           they
           for
           the
           disinterest
           of
           Love
           ,
           have
           made
           the
           
           same
           Suppositions
           concerning
           ▪
           Salvation
           ,
           that
           our
           disdainful
           Criticks
           so
           much
           laugh
           at
           ,
           when
           they
           meet
           with
           them
           in
           the
           Writings
           of
           the
           Saints
           of
           the
           last
           Age
           :
           Even
           S.
           Augustine
           himself
           ,
           whom
           some
           have
           taken
           to
           be
           an
           Opposer
           of
           this
           Doctrine
           ,
           hath
           taught
           it
           as
           much
           as
           any
           other
           .
           It
           's
           true
           ,
           indeed
           ,
           the
           main
           Thing
           is
           to
           explain
           this
           pure
           Love
           aright
           ,
           and
           to
           mark
           out
           the
           exact
           Bounds
           ,
           beyond
           which
           its
           Disinterest
           could
           never
           go
           :
           The
           Disinterest
           thereof
           ,
           can
           never
           exclude
           the
           Will
           from
           loving
           God
           without
           Bounds
           ,
           neither
           in
           regard
           to
           the
           Degree
           ,
           nor
           the
           Duration
           of
           that
           Love
           ;
           This
           can
           never
           exclude
           a
           Conformity
           in
           us
           to
           the
           good
           Pleasure
           of
           God
           ,
           who
           not
           only
           wills
           our
           Salvation
           ,
           but
           would
           have
           us
           will
           it
           with
           him
           for
           his
           Glory
           .
           This
           Disinterested
           Love
           ,
           is
           always
           tied
           to
           the
           written
           Law
           ,
           performs
           entirely
           the
           same
           Acts
           ,
           and
           exercises
           the
           same
           distinct
           Vertues
           ,
           as
           Interested
           Love
           does
           ,
           with
           this
           only
           Difference
           ,
           that
           it
           doth
           exercise
           the
           same
           in
           a
           simple
           and
           peaceable
           Manner
           ,
           and
           such
           as
           is
           disengaged
           from
           every
           Motive
           of
           Self-Interest
           .
        
         
           This
           holy
           Indifference
           that
           is
           so
           much
           praised
           by
           St.
           
             Francis
             de
             Sales
          
           ,
           is
           nothing
           
           else
           but
           the
           disinterest
           of
           this
           Love
           ,
           which
           is
           always
           indifferent
           ,
           and
           without
           any
           interested
           Will
           for
           itself
           ;
           but
           the
           same
           is
           always
           determined
           to
           ,
           and
           positively
           wills
           all
           that
           God
           would
           have
           us
           do
           ,
           according
           to
           his
           written
           Law
           ,
           and
           that
           by
           the
           Attraction
           of
           his
           Grace
           .
        
         
           In
           order
           to
           the
           attaining
           to
           this
           State
           ,
           our
           Love
           must
           be
           purified
           ,
           and
           all
           our
           internal
           Trials
           ,
           are
           but
           the
           purification
           of
           it
           ;
           even
           Contemplation
           itself
           ,
           that
           is
           of
           a
           most
           passive
           Nature
           ,
           is
           nothing
           else
           but
           the
           peaceable
           and
           uniform
           Exercise
           of
           this
           pure
           Love
           ;
           We
           cannot
           insensibly
           pass
           from
           Meditation
           ,
           wherein
           we
           perform
           methodical
           and
           discursive
           Acts
           ,
           into
           Contemplation
           ,
           whose
           Acts
           are
           simple
           and
           direct
           ,
           but
           in
           proportion
           to
           our
           passing
           from
           interested
           to
           disinterested
           Love.
           This
           passive
           State
           ,
           and
           Transformation
           ,
           together
           with
           the
           Spiritual
           Marriages
           ,
           and
           essential
           or
           immediate
           Vnion
           ,
           are
           no
           other
           than
           the
           entire
           Purity
           of
           this
           Love
           ;
           the
           Habit
           whereof
           ,
           without
           being
           ever
           either
           invariable
           ,
           or
           exempted
           from
           venial
           Sins
           ,
           very
           few
           Souls
           are
           endued
           with
           .
           I
           do
           not
           speak
           of
           all
           these
           different
           Degrees
           ,
           that
           are
           so
           little
           known
           to
           the
           Generality
           of
           the
           Faithful
           ,
           
           but
           because
           they
           are
           Consecrated
           to
           us
           ,
           by
           being
           made
           use
           of
           by
           a
           great
           many
           Saints
           whom
           the
           Church
           hath
           approved
           off
           ,
           and
           have
           in
           these
           Terms
           explained
           their
           Experiences
           ;
           neither
           do
           I
           relate
           them
           for
           any
           other
           end
           ,
           than
           to
           explain
           them
           with
           the
           strictest
           Precaution
           .
           Finally
           ,
           all
           these
           internal
           Ways
           tend
           to
           pure
           Love
           ,
           as
           to
           their
           End
           ;
           an
           habitual
           State
           whereof
           ,
           is
           the
           highest
           Degree
           attainable
           in
           the
           Pilgrimage
           of
           this
           Life
           ;
           it
           's
           the
           Foundation
           ,
           and
           the
           top
           Stone
           of
           the
           whole
           Building
           :
           Nothing
           can
           be
           rasher
           ,
           than
           to
           oppose
           the
           Purity
           of
           this
           Love
           ,
           that
           is
           so
           worthy
           of
           the
           Perfection
           of
           our
           God
           ,
           to
           whom
           all
           is
           due
           ,
           and
           of
           his
           Jealousie
           ,
           which
           is
           a
           consuming
           Fire
           .
           But
           again
           ,
           there
           is
           nothing
           can
           be
           so
           rash
           ,
           as
           to
           go
           about
           to
           take
           away
           from
           this
           Love
           ,
           the
           reality
           of
           its
           Acts
           ,
           in
           the
           Practice
           of
           distinct
           Vertues
           ,
           by
           a
           Chymerical
           refining
           of
           it
           .
           Lastly
           ,
           It
           will
           be
           no
           less
           dangerous
           ,
           to
           place
           the
           Perfection
           of
           the
           Internal
           Life
           ,
           in
           some
           mysterious
           State
           ,
           beyond
           the
           Bound
           fixed
           to
           it
           of
           an
           habitual
           State
           of
           pure
           Love.
           
        
         
           It
           's
           in
           order
           to
           prevent
           all
           these
           Inconveniences
           ,
           that
           I
           have
           taken
           upon
           me
           to
           treat
           of
           the
           whole
           Matter
           in
           the
           following
           Articles
           ,
           
           that
           are
           digested
           according
           to
           the
           various
           Degrees
           that
           have
           been
           remarked
           unto
           us
           ,
           by
           Mystical
           Men
           ,
           in
           the
           Spirittal
           Life
           .
        
         
           Every
           Article
           will
           consist
           of
           two
           parts
           ,
           the
           first
           will
           be
           the
           true
           one
           ,
           which
           I
           shall
           approve
           of
           ,
           and
           which
           shall
           contain
           all
           that
           is
           Authorized
           by
           the
           Experiences
           of
           the
           Saints
           ,
           and
           pursuant
           to
           the
           sound
           Doctrine
           of
           pure
           Love.
           The
           second
           shall
           be
           the
           false
           part
           ,
           where
           I
           shall
           exactly
           explain
           the
           very
           Place
           where
           the
           Danger
           of
           Illusion
           lies
           ;
           and
           as
           I
           shall
           give
           an
           Account
           also
           of
           what
           is
           exorbitant
           in
           every
           Article
           ,
           I
           shall
           qualisie
           the
           same
           ,
           and
           censure
           it
           according
           to
           the
           strict
           Rules
           of
           Theology
           .
        
         
           And
           thus
           the
           first
           part
           of
           my
           Articles
           will
           be
           a
           Collection
           of
           exact
           Definitions
           of
           the
           Saints
           Expressions
           ,
           in
           order
           to
           reduce
           them
           all
           to
           an
           uncontestable
           meaning
           ,
           that
           can
           neither
           be
           liable
           to
           any
           Equivocation
           ,
           nor
           alarm
           the
           most
           timorous
           Souls
           .
           It
           will
           be
           a
           kind
           of
           Dictionary
           for
           Definitions
           ,
           in
           order
           to
           know
           the
           exact
           meaning
           of
           every
           Term
           :
           These
           Definitions
           together
           ,
           will
           make
           up
           a
           plain
           and
           compleat
           System
           of
           all
           the
           Internal
           Ways
           ,
           including
           a
           perfect
           Vnity
           ,
           seeing
           the
           whole
           thereof
           will
           be
           clearly
           reduced
           to
           the
           
           Exercise
           of
           pure
           Love
           ,
           that
           has
           been
           as
           vigorously
           taught
           by
           all
           the
           Fathers
           ,
           as
           by
           the
           more
           modern
           Saints
           .
        
         
           But
           on
           the
           other
           hand
           ,
           the
           second
           part
           of
           my
           Articles
           will
           shew
           all
           the
           Consequence
           of
           false
           Principles
           ,
           that
           tend
           to
           create
           the
           most
           dangerous
           Illusion
           ,
           against
           the
           Rule
           of
           Faith
           and
           good
           Manners
           ,
           and
           that
           under
           a
           shew
           of
           Perfection
           .
           I
           shall
           endeavour
           in
           each
           Article
           ,
           to
           point
           at
           the
           Place
           where
           the
           Equivocation
           begins
           ,
           and
           to
           censure
           all
           that
           is
           ill
           ,
           without
           in
           the
           least
           diminishing
           the
           Authority
           of
           the
           Saints
           Experiences
           .
           If
           our
           Mystical
           Men
           would
           give
           me
           Ear
           without
           prejudice
           ,
           they
           would
           quickly
           apprehend
           what
           my
           Meaning
           is
           ,
           and
           that
           I
           take
           their
           Expressions
           in
           a
           just
           extent
           of
           the
           true
           Sence
           of
           them
           :
           I
           'll
           even
           refer
           it
           to
           their
           own
           Judgment
           ,
           if
           I
           do
           not
           explain
           their
           Maxims
           ,
           with
           much
           more
           Exactness
           than
           most
           of
           them
           have
           hitherto
           done
           ;
           because
           I
           have
           made
           it
           my
           principal
           Business
           to
           give
           their
           Expressions
           clear
           and
           exact
           Ideas
           ,
           and
           such
           as
           are
           Authorised
           by
           Tradition
           ,
           without
           weakning
           the
           Foundations
           of
           the
           Things
           themselves
           :
           All
           good
           Mystical
           Men
           ,
           who
           love
           nothing
           but
           Truth
           ,
           and
           the
           Edification
           of
           the
           Church
           ,
           
           ought
           to
           be
           satisfied
           with
           this
           Plan
           :
           I
           could
           have
           added
           hereunto
           a
           great
           many
           formal
           Passages
           out
           of
           the
           Ancient
           Fathers
           ,
           as
           well
           as
           School-Doctors
           ,
           and
           Mystical
           Saints
           ;
           but
           this
           Vndertaking
           would
           engage
           me
           into
           such
           Lengths
           ,
           and
           innumerable
           Repetitions
           as
           frightned
           me
           from
           it
           ,
           for
           the
           Reader
           's
           sake
           :
           this
           is
           that
           which
           hath
           caused
           me
           to
           suppress
           the
           Collection
           of
           those
           Passages
           ,
           which
           I
           had
           already
           digested
           and
           set
           in
           Order
           .
           I
           do
           suppose
           ,
           without
           any
           more
           ado
           ,
           this
           Tradition
           to
           be
           constant
           and
           decisive
           ;
           and
           I
           have
           confined
           my self
           to
           set
           forth
           here
           a
           clear
           System
           ,
           and
           such
           as
           is
           agreeable
           to
           Theological
           Definitions
           :
           Tho'
           the
           Driness
           of
           this
           Method
           looks
           like
           a
           great
           Inconvenience
           ,
           yet
           it
           is
           less
           than
           that
           of
           a
           tiresome
           Length
           .
        
         
           I
           have
           no
           more
           to
           do
           ,
           than
           to
           practise
           this
           Plan
           ,
           that
           I
           have
           given
           an
           Explanation
           of
           :
           I
           look
           up
           unto
           God
           ,
           and
           not
           my self
           ,
           for
           Strength
           to
           do
           it
           ,
           who
           is
           pleased
           to
           make
           use
           of
           the
           vilest
           and
           unworthiest
           Instruments
           :
           My
           Doctrine
           ought
           not
           to
           be
           mine
           ,
           but
           that
           of
           Christ
           ,
           who
           sends
           forth
           Pastors
           ;
           be
           it
           far
           from
           me
           ,
           to
           say
           any
           thing
           of
           my self
           ;
           may
           I
           not
           prosper
           ,
           if
           while
           I
           am
           engaged
           
           in
           instructing
           others
           .
           I
           be
           not
           my self
           the
           most
           teachable
           ,
           and
           most
           submissive
           Child
           of
           the
           Catholick
           ,
           Apostolick
           ,
           and
           Roman
           Church
           .
        
         
           I
           shall
           begin
           my
           Work
           ,
           with
           making
           a
           plain
           Exposition
           of
           the
           different
           Sences
           that
           may
           be
           given
           to
           that
           we
           call
           ,
           
             The
             Love
             of
             God
          
           ;
           in
           order
           to
           give
           a
           clear
           and
           distinct
           Vnderstanding
           of
           the
           State
           of
           the
           Questions
           belonging
           to
           this
           Matter
           ;
           then
           will
           the
           Reader
           meet
           with
           my
           Articles
           ,
           which
           approves
           of
           what
           is
           true
           ,
           and
           condemns
           every
           thing
           that
           is
           false
           ,
           in
           each
           particular
           relating
           to
           the
           Internal
           Life
           .
        
      
       
         
         
           The
           INTRODUCTION
           .
        
         
           WHen
           I
           consider
           the
           many
           Differences
           that
           have
           hapned
           from
           Time
           to
           Time
           ,
           between
           not
           only
           particular
           Persons
           of
           the
           Roman
           Communion
           ,
           but
           even
           whole
           Societies
           ;
           particucularly
           between
           the
           Dominicans
           and
           Franciscans
           ,
           and
           the
           Jesuites
           ,
           and
           almost
           all
           Others
           ,
           about
           Matters
           of
           Faith
           ,
           and
           other
           Religious
           Tenets
           ,
           I
           cannot
           but
           admire
           at
           the
           Boldness
           of
           some
           of
           those
           Gentlemen
           ,
           who
           make
           their
           Unity
           to
           be
           a
           token
           of
           their
           Infallibility
           ,
           and
           the
           divided
           Opinions
           of
           the
           Protestants
           ,
           an
           evident
           Mark
           of
           the
           Falsity
           of
           their
           Belief
           :
           But
           surely
           ,
           it
           is
           now
           high
           time
           they
           should
           give
           over
           that
           fantastick
           Argument
           ,
           since
           these
           sort
           of
           Dissentions
           are
           more
           rife
           among
           themselves
           ,
           than
           any
           other
           Community
           in
           the
           World
           ;
           and
           they
           may
           have
           Work
           enough
           to
           do
           ,
           to
           turn
           their
           Pens
           that
           way
           ,
           especially
           since
           Quietism
           ,
           and
           some
           other
           Opinions
           ,
           in
           Consequence
           of
           it
           ,
           hath
           taken
           such
           Root
           amongst
           them
           ,
           that
           even
           some
           of
           those
           who
           are
           reckon'd
           the
           Pillars
           of
           the
           Church
           ,
           seem
           to
           be
           as
           good
           as
           open
           Favourers
           of
           it
           ,
           and
           would
           draw
           ,
           if
           it
           were
           possible
           ,
           his
           Holiness
           himself
           ,
           to
           be
           of
           the
           same
           Sentiments
           ,
           and
           so
           to
           turn
           all
           at
           once
           Heretick
           .
        
         
         
           But
           among
           all
           those
           who
           have
           more
           openly
           espoused
           these
           new
           Opinions
           ,
           is
           the
           Lord
           Arch-Bishop
           of
           Cambray
           ,
           a
           Person
           of
           that
           Learning
           and
           Consideration
           in
           his
           Countrey
           as
           to
           have
           been
           intrusted
           by
           the
           French
           King
           his
           Master
           ,
           with
           the
           Education
           of
           the
           young
           Princes
           ,
           the
           Dauphine's
           Sons
           .
           But
           how
           this
           Eminent
           Person
           came
           thus
           to
           expose
           himself
           will
           be
           somewhat
           worthy
           of
           our
           enquiry
           ,
           before
           we
           proceed
           to
           give
           an
           Account
           of
           the
           opposition
           he
           hath
           met
           with
           ,
           and
           other
           consequences
           that
           have
           attended
           the
           Publishing
           of
           his
           Book
           ,
           which
           is
           now
           presented
           to
           the
           English
           Readers
           View
           ,
           that
           he
           may
           pass
           his
           Censure
           also
           thereupon
           .
        
         
           There
           are
           but
           a
           few
           people
           that
           have
           not
           heard
           of
           Molinos
           ,
           and
           his
           Doctrine
           of
           Quietism
           ,
           some
           years
           since
           broached
           at
           Rome
           ,
           and
           what
           industry
           was
           used
           by
           the
           holy
           Fathers
           Inquisitors
           ,
           to
           ruine
           both
           him
           and
           it
           ;
           But
           how
           rigorous
           soever
           they
           shewed
           themselves
           against
           the
           Author
           ,
           they
           have
           not
           yet
           been
           able
           to
           suppress
           his
           Opinions
           ,
           which
           not
           only
           have
           still
           a
           being
           and
           considerable
           Fautors
           amongst
           them
           in
           Italy
           ,
           but
           the
           same
           or
           something
           very
           like
           it
           ,
           which
           we
           may
           call
           Semi-Quietism
           ,
           upon
           the
           same
           account
           as
           some
           Ancient
           Hereticks
           were
           distinguished
           with
           the
           name
           of
           Semipelagians
           ,
           hath
           been
           able
           to
           make
           its
           way
           through
           the
           snowy
           Alps
           ,
           and
           enter
           into
           the
           Kingdom
           of
           France
           ,
           and
           agreed
           so
           well
           since
           with
           the
           
           Soyl
           of
           that
           Countrey
           ,
           that
           it
           will
           not
           be
           quickly
           rooted
           out
           .
        
         
           The
           Rulers
           of
           the
           Gallican
           Church
           began
           to
           be
           sensible
           pretty
           early
           ,
           of
           this
           supposed
           growing
           Evil
           ;
           but
           the
           occasion
           of
           their
           taking
           a
           more
           publick
           notice
           of
           it
           ,
           was
           ,
           a
           certain
           Womans
           putting
           out
           a
           Pamphlet
           ,
           called
           
             A
             Short
             Method
          
           ,
           &c.
           and
           dispersing
           some
           other
           Papers
           ,
           savouring
           very
           much
           of
           Quietism
           ,
           whom
           to
           reclaim
           from
           her
           error
           ,
           they
           took
           care
           to
           appoint
           three
           Counsellours
           to
           admonish
           and
           instruct
           her
           ,
           and
           to
           them
           the
           Arch-Bishop
           of
           Cambray
           was
           added
           for
           a
           fourth
           :
           But
           which
           way
           things
           came
           to
           pass
           ,
           and
           what
           success
           soever
           the
           first
           three
           might
           think
           they
           had
           upon
           the
           Woman
           ,
           its
           likely
           she
           brought
           over
           the
           fourth
           to
           the
           Opinion
           ,
           (
           or
           somewhat
           that
           was
           near
           it
           ,
           if
           he
           were
           not
           so
           before
           )
           She
           was
           accused
           of
           being
           guilty
           of
           ;
           But
           this
           did
           not
           appear
           at
           present
           .
           However
           ,
           some
           of
           the
           Clergy
           thought
           it
           high
           time
           to
           bestir
           themselves
           in
           the
           matter
           ;
           and
           particularly
           the
           Arch-Bishop
           of
           Paris
           ,
           the
           Bishops
           of
           Meaux
           and
           Chartres
           ,
           did
           believe
           the
           foundation
           of
           their
           Church
           to
           have
           been
           so
           far
           struck
           at
           by
           such
           proceedings
           that
           they
           framed
           thirty
           four
           Articles
           ,
           on
           the
           16th
           and
           26th
           of
           April
           ,
           1695.
           wherein
           they
           set
           forth
           what
           every
           Christian
           ought
           to
           believe
           and
           act
           ,
           and
           what
           to
           reject
           ,
           as
           erroneous
           and
           noxious
           to
           the
           Souls
           of
           Men
           ;
           Hereupon
           ,
           the
           Arch-Bishop
           
           of
           Cambray
           ,
           led
           by
           what
           fate
           I
           know
           not
           ,
           took
           upon
           him
           to
           compile
           this
           Work
           ,
           Entituled
           ,
           
             The
             Maxims
             of
             the
             Saints
             Explained
             ,
          
           and
           therein
           to
           give
           a
           more
           full
           Explication
           of
           the
           said
           thirty
           four
           Articles
           ,
           but
           did
           it
           in
           such
           a
           manner
           ,
           as
           allarmed
           the
           whole
           body
           of
           the
           French
           Clergy
           ,
           but
           more
           particularly
           ,
           the
           Authors
           of
           the
           said
           Articles
           ,
           who
           with
           divers
           others
           failed
           not
           to
           make
           Complaints
           thereof
           to
           the
           King
           ,
           and
           at
           the
           same
           time
           to
           importune
           him
           to
           commit
           the
           said
           Work
           to
           Examination
           .
           The
           Arch-Bishops
           of
           Rheims
           and
           Paris
           with
           the
           Bishop
           of
           Meaux
           ,
           an
           implacable
           Enemy
           to
           Cambray
           ,
           were
           the
           persons
           appointed
           for
           it
           ,
           the
           effect
           whereof
           was
           the
           putting
           out
           of
           their
           Declaration
           ,
           upon
           the
           same
           Subject
           wherein
           they
           fully
           set
           forth
           their
           sentiments
           in
           relation
           to
           it
           .
           And
           as
           these
           Prelates
           distinguished
           their
           Zeal
           in
           this
           manner
           ,
           against
           this
           Semi-Quietism
           ;
           the
           Bishop
           of
           Noyon
           ,
           about
           the
           same
           time
           ,
           in
           his
           
             Pastoral
             Letter
          
           ,
           written
           in
           the
           Form
           of
           a
           
             Preservative
             ,
             to
             keep
             the
             Clergy
             ,
             and
             Faithful
             of
             his
             Diocess
             ,
             in
             the
             holy
             Exercise
             of
             a
             solid
             and
             real
             Piety
             ,
             against
             the
             pernicions
             Maxims
             of
          
           Quietism
           ,
           sets
           himself
           against
           Quietism
           ,
           in
           all
           the
           Branches
           of
           it
           :
           But
           tho'
           he
           would
           have
           the
           Quietism
           he
           darts
           his
           Thunder
           at
           ,
           to
           be
           not
           that
           of
           Molinos
           ,
           but
           this
           new
           sort
           of
           Semi-Quietism
           ;
           yet
           when
           he
           comes
           to
           a
           kind
           of
           an
           Explanation
           of
           it
           ,
           he
           confounds
           the
           new
           Quietism
           with
           the
           old
           ,
           seeing
           
           that
           in
           respect
           to
           the
           Opinions
           ,
           which
           he
           looks
           upon
           to
           be
           most
           monstrous
           ,
           he
           imputes
           what
           Molinos
           taught
           ,
           to
           those
           against
           whom
           he
           writes
           ;
           of
           which
           take
           this
           one
           tast
           ,
           
             What
             an
             Abomination
          
           is
           it
           (
           says
           the
           Bishop
           )
           
             to
             set
             up
             Vices
             in
             the
             place
             of
             Vertues
             ,
             and
             to
             pretend
             ,
             that
             shameful
             Falls
             are
             the
             Steps
             by
             which
             to
             ascend
             to
             the
             Glory
             of
             a
             perfect
             Union
             with
             God.
          
           Now
           this
           is
           Molinos
           himself
           ,
           that
           has
           occasioned
           this
           Exclamation
           ,
           who
           says
           in
           direct
           Terms
           ,
           That
           we
           ought
           not
           to
           afflict
           ,
           or
           disturb
           our selves
           ,
           when
           we
           fall
           into
           any
           Defect
           ;
           but
           to
           rise
           up
           and
           go
           on
           ,
           and
           set
           our selves
           to
           Exercises
           of
           Piety
           ,
           as
           if
           we
           had
           never
           fallen
           :
           
             Would
             you
             not
             take
             him
             to
             be
             a
             Fool
             ,
          
           says
           he
           ,
           
             who
             contending
             for
             the
             Prize
             of
             a
             Race
             ,
             and
             hapning
             to
             stumble
             in
             the
             midst
             of
             his
             Carier
             ,
             should
             lie
             upon
             the
             Ground
             ,
             to
             no
             other
             end
             ,
             than
             to
             bewail
             his
             Fall
             ?
             You
             would
             rather
             say
             to
             him
             ,
             Rise
             ,
             Friend
             ,
             and
             without
             loss
             of
             time
             ,
             set
             thy self
             a
             running
             again
             ;
             for
             he
             that
             gets
             up
             quickly
             ,
             and
             pursues
             his
             Race
             ,
             is
             like
             one
             that
             never
             fell
             :
          
           So
           that
           it
           's
           manifest
           from
           hence
           ,
           in
           short
           ,
           that
           the
           French
           Prelates
           do
           not
           well
           understand
           what
           they
           write
           against
           ;
           but
           that
           there
           is
           something
           in
           it
           tending
           to
           invalidate
           Penances
           ,
           and
           put
           Auricular
           Confessions
           out
           of
           Fashion
           ,
           which
           has
           brought
           so
           much
           Grist
           to
           the
           
             Romish
             Mill
          
           ,
           is
           what
           they
           seem
           to
           be
           very
           apprehensive
           of
           .
        
         
           But
           the
           Clergy
           ,
           notwithstanding
           all
           their
           '
           fore-mention'd
           Endeavours
           for
           the
           Suppression
           of
           this
           new
           Doctrine
           ,
           finding
           it
           to
           spread
           
           itself
           more
           and
           more
           ,
           among
           all
           Ranks
           and
           Orders
           of
           Men
           ,
           as
           well
           Ecclesiasticks
           as
           Laicks
           ,
           they
           thought
           it
           high
           time
           to
           transfer
           the
           Accusation
           to
           the
           Court
           of
           Rome
           ,
           with
           all
           the
           aggravation
           of
           the
           Arch-Bishop's
           of
           
           Cambray's
           Crime
           ,
           and
           Heresie
           ,
           imaginable
           ;
           and
           because
           they
           would
           not
           fail
           to
           make
           
             sure
             work
          
           of
           it
           ,
           they
           engag'd
           the
           
             French
             King
          
           so
           far
           on
           their
           side
           also
           ,
           as
           to
           get
           him
           to
           write
           to
           the
           Pope
           ,
           to
           induce
           him
           in
           Confirmation
           of
           the
           Censures
           of
           the
           
             Clergy
             of
             France
          
           ,
           to
           condemn
           the
           Arch-Bishop's
           Book
           ;
           who
           ,
           on
           his
           own
           part
           also
           ,
           being
           not
           ignorant
           of
           these
           Proceedings
           against
           him
           ,
           and
           not
           to
           be
           wanting
           to
           his
           own
           Defence
           ,
           thought
           it
           no
           less
           proper
           to
           write
           to
           his
           Holiness
           upon
           the
           same
           Subject
           :
           But
           tho'
           the
           Bishop
           has
           used
           as
           much
           Caution
           as
           Submission
           in
           that
           he
           wrote
           to
           the
           Pope
           ,
           yet
           you
           will
           find
           in
           another
           of
           his
           Letters
           to
           a
           Friend
           ,
           that
           he
           is
           the
           same
           Man
           still
           .
        
         
           But
           how
           violent
           soever
           the
           Arch-Bishops
           accusers
           appear'd
           against
           him
           ,
           both
           in
           France
           and
           Rome
           ,
           the
           Pope
           kept
           a
           soft
           pace
           ,
           till
           such
           time
           as
           having
           received
           the
           Arch-Bishops
           said
           Letter
           ,
           he
           was
           pleased
           to
           appoint
           seven
           Commissioners
           to
           Examine
           his
           Book
           ,
           viz.
           the
           Master
           of
           the
           Sacred
           Pallace
           ,
           His
           Holiness
           his
           Confessor
           ,
           and
           a
           Jaccbin
           ;
           Father
           Marsouiller
           ,
           a
           French-Man
           of
           the
           same
           Order
           ,
           the
           Proctor-General
           of
           St.
           Augustine-Friars
           ,
           Father
           Gabriel
           ,
           of
           the
           Mendicant
           Order
           ;
           Father
           Miri
           ,
           a
           
           Benedictine
           ;
           Father
           Grenelli
           ,
           a
           Franciscan
           ;
           and
           Father
           
             Alfaro
             ,
             Jesuit
          
           .
           These
           were
           to
           make
           their
           Report
           to
           the
           Congregation
           of
           the
           holy
           Office
           ,
           in
           order
           to
           their
           farther
           proceedings
           thereupon
           :
           But
           whither
           it
           were
           that
           these
           Gentlemen
           could
           not
           understand
           the
           Bishops
           Gallimaufry
           of
           notional
           speculations
           ,
           or
           what
           shall
           I
           call
           it
           ,
           or
           what
           ever
           else
           was
           in
           the
           wind
           ,
           they
           did
           nothing
           in
           it
           ,
           and
           the
           matter
           at
           last
           came
           before
           
             old
             Infallibility
             himself
          
           ,
           and
           his
           Sacred
           College
           of
           Cardinals
           :
           But
           after
           all
           this
           ,
           and
           the
           continual
           Sollicitations
           of
           the
           Jesuits
           and
           some
           great
           Prelates
           ,
           there
           are
           some
           months
           now
           elapsed
           and
           nothing
           done
           in
           it
           ;
           and
           by
           any
           thing
           that
           hitherto
           has
           appear'd
           to
           the
           contrary
           ,
           they
           are
           so
           far
           from
           coming
           to
           a
           final
           decision
           either
           in
           favour
           or
           against
           the
           said
           Book
           ,
           as
           when
           they
           first
           began
           .
           To
           enter
           upon
           an
           inquiry
           into
           the
           Doctrine
           and
           notions
           contained
           in
           this
           Treatise
           ,
           will
           not
           be
           proper
           for
           me
           in
           this
           place
           ,
           that
           being
           entirely
           left
           to
           the
           judgment
           of
           every
           one
           that
           has
           an
           inclination
           to
           peruse
           it
           :
           It
           remains
           for
           me
           therefore
           to
           say
           ;
           that
           as
           it
           as
           stirred
           up
           the
           Curiosity
           of
           all
           sorts
           of
           persons
           abroad
           to
           make
           an
           inspection
           into
           these
           tenets
           ,
           so
           it
           has
           done
           mine
           ,
           to
           engage
           me
           in
           a
           more
           particular
           inquiry
           into
           the
           rise
           ,
           and
           progress
           ,
           as
           well
           as
           the
           dislike
           of
           ,
           and
           opposition
           made
           against
           them
           .
        
      
    
     
       
         
         
           AN
           EXPLANATION
           Of
           the
           Diverse
           Loves
           Which
           may
           be
           had
           for
           GOD.
           
        
         
           1.
           
           WE
           may
           love
           God
           not
           for
           the
           sake
           of
           himself
           ,
           but
           for
           some
           other
           good
           things
           depending
           on
           his
           Almighty
           power
           ,
           which
           we
           hope
           to
           obtain
           from
           him
           .
           Such
           Love
           as
           this
           had
           the
           Carnal
           Jews
           ,
           who
           observed
           the
           Law
           in
           hopes
           only
           of
           being
           recompenc'd
           with
           the
           dew
           of
           Heaven
           and
           the
           fertility
           of
           the
           Earth
           .
           This
           love
           is
           neither
           Chast
           nor
           Filial
           ,
           but
           meerly
           Servile
           ;
           or
           rather
           ,
           to
           speak
           properly
           ,
           who
           loveth
           so
           ,
           does
           not
           love
           God
           but
           his
           own
           dear
           Self
           ,
           and
           seeks
           entirely
           for
           himself
           ,
           not
           God
           ,
           but
           what
           comes
           from
           him
           .
        
         
           2.
           
           We
           may
           have
           Faith
           and
           not
           one
           degree
           of
           Charity
           with
           it
           .
           We
           know
           God
           to
           be
           our
           only
           happiness
           ,
           that
           is
           to
           say
           ,
           the
           only
           Object
           ,
           the
           sight
           whereof
           can
           render
           us
           happy
           .
           Now
           should
           we
           in
           this
           slate
           love
           God
           as
           the
           only
           instrument
           to
           be
           
           made
           use
           of
           for
           to
           work
           our
           happiness
           ,
           and
           because
           we
           are
           not
           able
           to
           find
           our
           happiness
           in
           any
           other
           object
           :
           should
           we
           look
           upon
           God
           as
           a
           means
           of
           felicity
           ,
           and
           refer
           it
           purely
           to
           our selves
           as
           to
           its
           ultimate
           end
           ,
           this
           would
           be
           rather
           a
           self-love
           than
           a
           love
           of
           God
           ;
           at
           least
           ,
           it
           would
           be
           contrary
           to
           order
           ,
           as
           respecting
           God
           as
           an
           object
           or
           instrument
           of
           our
           felicity
           ,
           both
           to
           our selves
           and
           our
           own
           happiness
           .
           And
           though
           by
           this
           love
           we
           should
           seek
           for
           no
           other
           reward
           but
           God
           alone
           ,
           yet
           would
           it
           prove
           wholly
           mercenary
           and
           of
           meer
           concupiscency
           .
           
             That
             Soul
          
           (
           as
           saith
           S.
           Francis
           of
           Sales
           in
           his
           Book
           of
           the
           love
           of
           God
           ,
           Lib.
           2.
           c.
           17.
           )
           
             which
             should
             love
             God
             only
             out
             of
             love
             to
             her self
             ,
             by
             establishing
             the
             end
             of
             that
             love
             she
             bears
             to
             God
             in
             her
             own
             conveniency
             ,
             alas
             !
             would
             be
             guilty
             of
             an
             extream
             Sacriledge
             ........
             That
             Soul
             which
             loveth
             God
             only
             for
             her
             own
             sake
             ,
             loveth
             her self
             as
             she
             ought
             to
             love
             God
             ,
             and
             loveth
             God
             as
             she
             ought
             to
             love
             her self
             :
             Which
             is
             as
             much
             as
             if
             one
             should
             say
             ,
             the
             love
             I
             bear
             to
             my self
             is
             the
             end
             for
             which
             I
             love
             God
             ;
             so
             that
             the
             love
             to
             God
             be
             depending
             ,
             subordinate
             ,
             and
             inferiour
             to
             self-love
             ....
             which
             is
             an
             unparallell'd
             impiety
             .
          
        
         
           3.
           
           We
           may
           love
           God
           with
           a
           love
           of
           hope
           ,
           which
           love
           is
           not
           intirely
           selfish
           ,
           for
           it
           is
           mixt
           with
           a
           beginning
           of
           love
           to
           God
           for
           himself
           ,
           only
           our
           own
           interest
           is
           
           the
           chief
           and
           predominant
           motive
           .
           S.
           Francis
           of
           Sales
           (
           love
           of
           God
           ,
           Lib.
           2.
           c.
           17.
           )
           Speaks
           thus
           of
           this
           love
           .
           
             I
             don't
             say
             however
             that
             it
             returns
             so
             fully
             upon
             us
             as
             to
             make
             us
             to
             love
             God
             only
             for
             our
             sakes
             .....
             There
             is
             a
             great
             deal
             of
             difference
             between
             saying
             ;
             I
             love
             God
             for
             the
             good
             things
             I
             expect
             from
             him
             :
             and
             this
             expression
             ,
             I
             love
             God
             only
             for
             the
             good
             things
             I
             expect
             from
             him
             .
          
           This
           love
           of
           God
           is
           so
           call'd
           because
           the
           motive
           of
           self-interest
           is
           yet
           predominant
           in
           it
           :
           'T
           is
           a
           beginning
           of
           Conversion
           to
           God
           ;
           but
           not
           yet
           the
           true
           righteousness
           of
           this
           hopeful
           love
           .
           S.
           Francis
           of
           Sales
           (
           love
           of
           God
           ,
           Lib.
           2.
           c.
           17.
           )
           Spoke
           thus
           ,
           
             Sovereign
             love
             is
             only
             in
             Charity
             ;
             but
             in
             hope
             love
             is
             imperfect
             ,
             as
             not
             tending
             into
             the
             infinite
             goodness
             as
             it
             is
             such
             to
             us
             ....
             Though
             in
             truth
             none
             by
             that
             love
             alone
             can
             either
             observe
             the
             Commandments
             of
             God
             ,
             or
             have
             eternal
             life
             .
          
        
         
           4.
           
           There
           is
           a
           love
           of
           Charity
           which
           is
           yet
           allayed
           with
           some
           mixture
           of
           self-interest
           ,
           but
           is
           the
           true
           justifying
           love
           ;
           because
           the
           disinteressed
           motive
           is
           over-ruling
           in
           it
           :
           to
           which
           S.
           Francis
           of
           Sales
           Speaks
           in
           the
           last
           cited
           place
           .
           
             Sovereign
             love
             is
             only
             in
             Charity
             .
          
           This
           love
           seeks
           after
           God
           for
           himself
           ,
           and
           prefers
           him
           before
           anything
           whatsoever
           without
           exception
           .
        
         
           By
           reason
           only
           of
           that
           preference
           〈…〉
           capable
           to
           justifie
           us
           :
           And
           it
           prefe
           〈…〉
           
           less
           God
           and
           his
           Glory
           ,
           both
           to
           us
           and
           our
           interests
           than
           to
           all
           other
           Creatures
           besides
           .
           The
           reason
           why
           is
           this
           :
           because
           we
           are
           no
           less
           vile
           Creatures
           and
           unworthy
           to
           compare
           our selves
           with
           God
           than
           the
           rest
           of
           created
           beings
           .
           God
           who
           did
           not
           make
           us
           for
           the
           other
           Creatures
           ,
           hath
           not
           likewise
           made
           us
           for
           our selves
           ,
           but
           for
           himself
           alone
           .
        
         
           He
           is
           no
           less
           Jealous
           of
           us
           than
           of
           the
           other
           external
           objects
           which
           we
           may
           love
           .
           To
           Speak
           properly
           ,
           the
           only
           thing
           he
           is
           Jealous
           of
           in
           us
           is
           our selves
           ;
           for
           he
           clearly
           sees
           that
           it
           is
           our selves
           ,
           whom
           we
           are
           tempted
           to
           love
           in
           the
           enjoyments
           of
           all
           external
           objects
           .
           He
           is
           not
           liable
           to
           mistakes
           in
           his
           Jealousie
           ,
           and
           the
           love
           of
           our selves
           is
           the
           centre
           of
           all
           our
           affections
           .
           Whatsoever
           does
           not
           proceed
           from
           the
           principle
           of
           Charity
           ,
           (
           as
           S.
           Austin
           so
           often
           saith
           ,
           )
           is
           of
           cupidity
           .
           And
           it
           is
           the
           destruction
           of
           that
           very
           love
           ,
           the
           root
           of
           all
           vices
           ,
           which
           is
           precisely
           the
           aim
           of
           God's
           Jealousie
           .
           While
           we
           have
           yet
           but
           a
           love
           of
           hope
           whereby
           self-love
           does
           preponde
           are
           against
           the
           Glory
           of
           God
           ,
           the
           Soul
           is
           not
           satisfied
           yet
           .
           But
           when
           disinteressed
           love
           or
           of
           Charity
           begins
           to
           turn
           the
           scale
           and
           to
           prevail
           against
           self-interest
           ,
           then
           a
           Soul
           that
           loves
           God
           is
           truly
           beloved
           of
           him
           .
           Nevertheless
           ,
           this
           true
           
           Charity
           is
           not
           yet
           entirely
           pure
           that
           is
           without
           any
           mixture
           :
           but
           the
           love
           of
           Charity
           prevailing
           over
           the
           interessed
           motive
           of
           hope
           ,
           that
           state
           is
           termed
           a
           state
           of
           Charity
           .
           The
           Soul
           then
           doth
           love
           God
           for
           the
           sake
           of
           him
           and
           for
           her self
           ,
           but
           so
           as
           to
           love
           chiefly
           the
           Glory
           of
           God
           ,
           not
           seeking
           her
           own
           happiness
           ,
           but
           as
           a
           means
           by
           her
           related
           and
           subordinated
           to
           the
           ultimate
           end
           ,
           namely
           ,
           the
           Glory
           of
           her
           Maker
           .
           Nor
           is
           it
           necessary
           that
           this
           prefering
           of
           God
           and
           of
           his
           Glory
           to
           us
           and
           our
           interests
           ,
           be
           always
           explicite
           in
           the
           righteous
           Soul.
           We
           are
           assured
           by
           faith
           that
           the
           Glory
           of
           God
           and
           our
           felicity
           are
           inseparable
           one
           from
           another
           ,
           't
           is
           enough
           if
           this
           so
           just
           and
           necessary
           preference
           be
           real
           ,
           but
           implicite
           in
           the
           occurrences
           of
           life
           .
           There
           is
           no
           need
           of
           its
           becoming
           explicite
           but
           in
           the
           extraordinary
           occasions
           of
           trial
           from
           God
           in
           order
           to
           purifie
           us
           from
           our
           dross
           .
           But
           then
           he
           would
           give
           us
           both
           light
           and
           courage
           proportionate
           to
           the
           trial
           ,
           to
           carry
           us
           through
           it
           ,
           and
           to
           make
           us
           sensible
           in
           our
           hearts
           of
           that
           preference
           .
           Now
           to
           dive
           for
           it
           scrupulously
           at
           another
           time
           ,
           in
           the
           bottom
           of
           our
           hearts
           would
           rather
           prove
           prejudicial
           and
           dangerous
           .
        
         
           5.
           
           We
           may
           love
           God
           with
           a
           love
           of
           pure
           Charity
           ,
           and
           without
           any
           mixture
           of
           the
           motive
           of
           self-interest
           ,
           Then
           it
           is
           
           that
           we
           love
           God
           in
           the
           midst
           of
           troubles
           and
           adversities
           ,
           so
           that
           we
           should
           not
           love
           him
           more
           even
           when
           he
           fills
           our
           Souls
           with
           comforts
           .
           Neither
           fear
           of
           punishments
           ,
           nor
           desire
           of
           rewards
           have
           any
           share
           in
           this
           love
           ;
           God
           is
           no
           more
           beloved
           either
           in
           regard
           of
           the
           merit
           or
           perfection
           ,
           or
           for
           the
           happiness
           which
           is
           found
           in
           loving
           him
           .
           We
           would
           love
           him
           as
           much
           ,
           though
           by
           an
           impossible
           supposition
           he
           should
           know
           nothing
           of
           his
           being
           beloved
           ,
           or
           would
           render
           eternally
           unhappy
           those
           who
           had
           loved
           him
           .
           Nevertheless
           ,
           we
           do
           love
           him
           as
           the
           supream
           and
           infallible
           happiness
           of
           those
           who
           are
           faithful
           to
           him
           ;
           we
           love
           him
           as
           our
           personal
           good
           ,
           as
           our
           promised
           reward
           ,
           as
           our
           all
           ;
           but
           no
           more
           with
           that
           precise
           motive
           of
           our
           own
           happiness
           and
           recompence
           .
           Thus
           much
           did
           S.
           Francis
           of
           Sales
           ,
           with
           the
           most
           exactness
           express
           (
           love
           of
           God
           ,
           Lib.
           2.
           c.
           17.
           )
           in
           these
           Words
           :
           
             'T
             is
             a
             very
             different
             thing
             to
             say
             ,
             I
             love
             God
             for
             my self
             ;
             and
             saying
             ,
             I
             love
             God
             for
             the
             sake
             of
             my self
             .....
             for
             the
             one
             is
             a
             holy
             affection
             of
             the
             Bride
             ...
             and
             the
             other
             a
             downright
             impiety
             ,
          
           &c.
           
           He
           Speaks
           again
           thus
           in
           another
           place
           :
           
             The
             purity
             of
             love
             consists
             in
             not
             willing
             any
             thing
             for
             ones
             self
             ,
             in
             looking
             on
             nothing
             but
             the
             good
             pleasure
             of
             God
             ,
             for
             which
             one
             would
             be
             ready
             to
             prefer
             eternal
             torments
             to
             
             glory
             .
          
           The
           Soul
           disinteressed
           in
           pure
           charity
           expects
           ,
           desireth
           ,
           hopeth
           in
           God
           as
           her
           good
           ,
           her
           recompence
           ,
           as
           that
           which
           is
           promised
           her
           and
           is
           entirely
           for
           her self
           .
           She
           will
           have
           him
           for
           her self
           ,
           but
           not
           for
           the
           love
           of
           her self
           .
           She
           will
           have
           him
           for
           her self
           that
           she
           may
           conform
           with
           the
           good
           pleasure
           of
           God
           who
           will
           have
           it
           so
           for
           her self
           .
           But
           she
           will
           not
           have
           him
           for
           the
           love
           of
           her self
           ,
           because
           she
           is
           no
           more
           acted
           by
           her
           own
           interest
           .
        
         
           This
           is
           pure
           and
           perfect
           love
           ,
           which
           works
           the
           same
           acts
           as
           mixt
           love
           in
           all
           the
           same
           virtues
           ;
           with
           this
           one
           difference
           only
           ,
           that
           it
           driveth
           out
           fear
           with
           all
           vexatious
           troubles
           ,
           and
           is
           even
           free
           of
           all
           the
           solicitude
           of
           interessed
           love
           .
        
         
           Now
           ,
           I
           declare
           that
           to
           avoid
           all
           sort
           of
           equivocation
           ,
           in
           a
           matter
           where
           it
           is
           so
           dangerous
           to
           make
           any
           ,
           and
           so
           difficult
           not
           to
           mistake
           ;
           I
           shall
           always
           exactly
           observe
           the
           same
           names
           which
           I
           will
           assign
           to
           these
           five
           kinds
           of
           love
           for
           a
           better
           distinction
           .
        
         
           1.
           
           The
           love
           of
           the
           carnal
           Jews
           ,
           for
           the
           gifts
           of
           God
           distinguished
           from
           him
           and
           not
           for
           himself
           ,
           may
           be
           called
           meerly
           servile
           love
           .
           But
           because
           we
           shall
           have
           no
           need
           to
           speak
           of
           it
           ,
           I
           shall
           say
           nothing
           of
           it
           in
           this
           work
           .
        
         
           2.
           
           That
           love
           wherewith
           God
           is
           beloved
           as
           the
           means
           and
           only
           instrument
           of
           felicity
           ,
           
           which
           is
           referr'd
           absolutely
           to
           ones
           self
           as
           to
           the
           ultimate
           end
           ,
           may
           be
           termed
           meer
           concupiscential
           love
           .
        
         
           3.
           
           That
           love
           in
           which
           the
           motive
           of
           our
           own
           happiness
           prevails
           yet
           over
           that
           of
           God's
           Glory
           ,
           is
           called
           love
           of
           hope
           or
           hopeful
           love
           .
        
         
           4.
           
           That
           love
           in
           which
           charity
           is
           yet
           mixt
           with
           a
           motive
           of
           self-interest
           ,
           related
           and
           subordinate
           to
           the
           principal
           motive
           ,
           and
           to
           the
           ultimate
           end
           which
           is
           the
           pure
           glory
           of
           God
           ,
           should
           be
           called
           love
           of
           charity
           mixt
           .
           But
           because
           we
           shall
           have
           occasion
           to
           oppose
           very
           often
           this
           love
           to
           that
           which
           is
           called
           pure
           or
           wholly
           interessed
           ,
           I
           shall
           be
           oblig'd
           to
           give
           to
           this
           mixt
           love
           the
           name
           of
           interessed
           love
           ;
           as
           being
           indeed
           yet
           allayed
           with
           a
           remnant
           of
           selfish
           interest
           ,
           though
           it
           be
           a
           love
           of
           preference
           of
           God
           to
           ones
           self
           .
        
         
           5.
           
           The
           love
           to
           God
           alone
           ,
           considered
           in
           it self
           ,
           and
           without
           any
           the
           least
           mixture
           of
           an
           interessed
           motive
           either
           of
           fear
           ,
           or
           of
           hope
           ,
           is
           the
           pure
           love
           or
           perfect
           charity
           .
        
      
       
         
         
           ARTICLES
           .
        
         
           
             1.
             
             ARTICLE
             ,
             True.
             
          
           
             MEER
             concupiscential
             or
             wholly
             mercenary
             love
             ,
             whereby
             nothing
             should
             be
             desired
             but
             God
             ;
             God
             ,
             I
             say
             ,
             for
             the
             only
             interest
             of
             ones
             own
             happiness
             ,
             and
             because
             we
             should
             think
             to
             find
             in
             him
             the
             sole
             instrument
             of
             our
             felicity
             ,
             would
             be
             a
             love
             unworthy
             of
             God.
             For
             one
             would
             then
             love
             him
             as
             a
             Miser
             doth
             love
             his
             Money
             ,
             or
             as
             a
             voluptuous
             Man
             his
             pleasure
             :
             So
             that
             one
             would
             referr
             only
             God
             to
             ones
             self
             as
             a
             means
             to
             its
             end
             .
             This
             overturning
             of
             order
             would
             be
             according
             to
             S.
             Francis
             of
             Sales
             (
             love
             of
             God
             ,
             Lib.
             2.
             c.
             17.
             )
             
               a
               Sacrilegious
               love
               ,
               and
               an
               unparallell'd
               impiety
               .
            
             But
             this
             meer
             concupiscential
             or
             wholly
             mercenary
             love
             ought
             never
             to
             be
             confounded
             with
             that
             love
             ,
             which
             by
             Divines
             is
             called
             of
             preference
             ,
             which
             is
             a
             love
             of
             God
             mixt
             with
             ourself-interest
             ,
             and
             in
             which
             the
             love
             of
             our selves
             is
             found
             always
             subordinate
             to
             the
             principal
             end
             ,
             which
             is
             the
             glory
             of
             God.
             Love
             meerly
             mercenary
             is
             rather
             a
             love
             of
             ones
             self
             than
             of
             God.
             It
             may
             indeed
             prepare
             
             one
             for
             righteousness
             in
             this
             ,
             that
             it
             counterpoises
             our
             passions
             ,
             and
             renders
             us
             prudent
             in
             discerning
             where
             our
             true
             good
             does
             lie
             :
             But
             it
             is
             against
             the
             essential
             order
             of
             a
             creature
             ,
             and
             cannot
             be
             a
             real
             beginning
             of
             true
             internal
             Justice
             .
             On
             the
             contrary
             ,
             Preferential
             Love
             though
             selfish
             ,
             may
             justifie
             a
             Soul
             ,
             if
             so
             be
             that
             our
             own
             interest
             be
             referr'd
             to
             it
             ,
             and
             subordinate
             to
             the
             Predominant
             love
             of
             God
             ,
             and
             provided
             his
             glory
             be
             the
             principal
             end
             thereof
             ,
             so
             that
             we
             do
             not
             prefer
             with
             less
             sincerity
             God
             to
             our selves
             ,
             as
             to
             all
             other
             creatures
             .
             This
             preference
             ought
             not
             however
             to
             be
             always
             explicite
             ,
             provided
             it
             be
             real
             :
             for
             God
             who
             knows
             the
             clay
             whereof
             we
             are
             formed
             ,
             and
             pitieth
             his
             own
             Children
             ,
             does
             not
             require
             at
             their
             hand
             a
             distinct
             and
             unfolded
             preference
             ,
             but
             in
             those
             cases
             wherein
             he
             giveth
             them
             by
             his
             grace
             the
             courage
             to
             go
             through
             those
             trials
             in
             which
             this
             preference
             must
             needs
             be
             explicite
             .
          
           
             Speaking
             thus
             we
             recede
             in
             nothing
             from
             the
             Doctrine
             of
             the
             holy
             Council
             of
             T●ent
             ,
             which
             hath
             declared
             against
             the
             Protestants
             ,
             that
             Preferential
             Love
             ,
             in
             which
             the
             glory
             of
             God
             is
             the
             principal
             motive
             ,
             to
             which
             that
             of
             our
             own
             interest
             is
             referr'd
             and
             subordinate
             ,
             is
             not
             a
             Sin.
             It
             condemns
             (
             Sess
             .
             6.
             
             Chap.
             11.
             )
             those
             who
             affirm
             ,
             
               that
               just
               
               Men
               do
               sin
               in
               all
               their
               works
               ,
               if
               besides
               their
               principal
               desire
               that
               God
               be
               glorified
               ,
               they
               cast
               one
               eye
               also
               upon
               the
               eternal
               reward
               to
               spur
               their
               laziness
               and
               incourage
               themselves
               in
               running
               the
               race
               .
            
             This
             is
             to
             Speak
             as
             S.
             Francis
             of
             Sales
             ,
             and
             the
             whole
             School
             of
             Mystical
             Men.
             
          
        
         
           
             I.
             ARTICLE
             .
             False
             .
          
           
             ALL
             interessed
             love
             or
             mixt
             with
             any
             self-interest
             concerning
             our
             eternal
             happiness
             ,
             though
             referr'd
             and
             subordinate
             to
             the
             principal
             motive
             of
             the
             glory
             of
             God
             ,
             is
             a
             love
             unworthy
             of
             him
             ,
             whereof
             the
             Soul
             ought
             to
             be
             purified
             as
             of
             a
             true
             spot
             or
             sin
             .
             It
             is
             not
             even
             lawful
             to
             make
             use
             of
             meer
             concupiscential
             love
             or
             meerly
             mercenary
             to
             prepare
             sinful
             Souls
             to
             their
             conversion
             ,
             suspending
             thereby
             their
             passions
             and
             ill
             habits
             ,
             in
             order
             to
             put
             them
             in
             a
             condition
             to
             hearken
             peaceably
             to
             the
             words
             of
             faith
             .
          
           
             To
             speak
             after
             that
             rate
             is
             to
             contradict
             the
             formal
             decision
             of
             the
             holy
             Council
             of
             Trent
             ,
             declaring
             that
             mixt
             love
             wherein
             the
             glory
             of
             God
             is
             the
             predominant
             motive
             is
             no
             sin
             .
             This
             moreover
             is
             to
             contradict
             the
             experience
             of
             all
             holy
             Pastors
             ,
             who
             see
             often
             solid
             conversions
             prepared
             by
             a
             Concupiscential
             love
             and
             a
             fear
             meerly
             servile
             .
          
        
         
           
           
             II.
             ARTICLE
             .
             True.
             
          
           
             THere
             are
             three
             different
             degrees
             ,
             or
             three
             habitual
             states
             of
             Just
             Men
             upon
             the
             Earth
             .
             The
             first
             have
             a
             Preferential
             Love
             for
             God
             ,
             since
             they
             are
             Just
             ,
             but
             this
             love
             though
             principal
             and
             predominant
             ,
             is
             yet
             mixt
             with
             fear
             for
             their
             self-interest
             .
             The
             second
             are
             much
             more
             in
             a
             Love
             of
             preference
             :
             but
             this
             love
             ,
             though
             chief
             and
             over-ruling
             is
             yet
             mixt
             with
             Hope
             for
             their
             interest
             ,
             as
             it
             is
             their
             own
             .
             Therefore
             S.
             Francis
             of
             Sales
             saith
             ,
             (
             love
             of
             God
             ,
             Lib.
             9.
             )
             
               That
               holy
               Resignation
               hath
               yet
               selfish
               desires
               ,
               but
               subordinate
               .
            
             These
             two
             loves
             are
             included
             in
             the
             fourth
             which
             I
             have
             called
             (
             V.
             pag.
             10.
             )
             an
             interessed
             love
             in
             my
             definitions
             .
          
           
             The
             third
             incomparably
             more
             perfect
             than
             the
             two
             other
             sorts
             of
             Just
             Men
             ,
             have
             a
             fully
             disinteressed
             love
             ,
             which
             hath
             been
             termed
             pure
             ,
             thereby
             to
             intimate
             ,
             that
             it
             is
             without
             mixture
             of
             any
             other
             motive
             than
             that
             of
             loving
             only
             in
             himself
             and
             for
             himself
             ,
             the
             sovereign
             beauty
             of
             God.
             This
             all
             the
             Ancients
             have
             expressed
             ,
             by
             saying
             that
             there
             are
             three
             states
             :
             The
             first
             of
             Just
             Men
             ,
             whom
             fear
             acted
             yet
             
             by
             a
             remnant
             of
             a
             slavish
             mind
             .
             The
             second
             is
             of
             those
             who
             hope
             yet
             for
             their
             own
             interest
             by
             a
             mixture
             of
             a
             mercenary
             spirit
             .
             The
             third
             is
             of
             those
             who
             deserve
             to
             be
             called
             Sons
             ,
             because
             they
             love
             the
             Father
             without
             any
             self-ended
             motive
             ,
             either
             of
             hope
             or
             of
             fear
             .
             This
             the
             Writers
             of
             the
             last
             Ages
             have
             precisely
             express'd
             the
             very
             same
             under
             other
             equivalent
             names
             .
             They
             have
             divided
             them
             into
             three
             states
             .
             The
             first
             whereof
             is
             Purgative
             life
             ,
             in
             which
             we
             do
             combat
             vices
             with
             a
             love
             mixt
             with
             a
             motive
             interessed
             with
             fear
             of
             eternal
             torments
             .
             The
             second
             is
             illuminative
             life
             ,
             wherein
             we
             do
             acquire
             fervency
             of
             virtues
             by
             a
             love
             yet
             mixt
             with
             a
             motive
             interessed
             for
             coelestial
             happiness
             .
             Finally
             ,
             the
             third
             is
             contemplative
             or
             unitive
             life
             ,
             in
             which
             ,
             we
             do
             remain
             united
             with
             God
             by
             the
             peaceable
             exercise
             of
             pure
             love
             ;
             in
             which
             last
             state
             one
             never
             loseth
             filial
             fear
             ,
             nor
             the
             hope
             of
             the
             Children
             of
             God
             ,
             though
             he
             hath
             parted
             with
             all
             interessed
             motives
             of
             hope
             and
             fear
             .
          
           
             Fear
             is
             brought
             to
             perfection
             by
             purifying
             it self
             ;
             it
             becomes
             a
             delicacy
             of
             love
             ,
             and
             a
             filial
             reverence
             in
             peace
             .
             And
             it
             is
             then
             that
             chast
             fear
             which
             remains
             for
             ever
             and
             ever
             .
             Likewise
             hope
             far
             from
             being
             lost
             ,
             is
             perfected
             by
             the
             purity
             of
             love
             ,
             and
             then
             it
             is
             a
             real
             desire
             ,
             and
             a
             sincere
             expectation
             
             of
             the
             fulfilling
             of
             the
             promises
             ,
             not
             only
             in
             general
             and
             in
             an
             absolute
             manner
             ,
             but
             also
             of
             the
             accomplishment
             of
             the
             promises
             in
             us
             and
             for
             us
             according
             to
             the
             good
             pleasure
             and
             will
             of
             God
             :
             nay
             ,
             by
             the
             only
             motive
             of
             his
             good
             pleasure
             ,
             without
             any
             intermixture
             of
             our
             own
             interest
             .
             This
             pure
             love
             is
             not
             yet
             satisfied
             with
             desiring
             no
             other
             recompence
             but
             God
             himself
             .
             A
             slave
             entirely
             mercenary
             ,
             who
             should
             have
             a
             distinct
             faith
             of
             revealed
             truths
             ,
             might
             be
             willing
             to
             have
             no
             other
             reward
             but
             God
             alone
             ,
             because
             he
             would
             know
             him
             clearly
             as
             an
             infinite
             good
             ,
             and
             as
             being
             himself
             his
             true
             recompence
             ,
             or
             the
             only
             instrument
             of
             his
             felicity
             .
             This
             mercenary
             Man
             in
             the
             life
             to
             come
             would
             have
             nothing
             but
             God
             alone
             ,
             but
             he
             would
             have
             God
             as
             Beatitude
             objective
             ,
             or
             the
             object
             of
             his
             Beatitude
             ,
             to
             refer
             it
             to
             his
             formal
             Beatitude
             ,
             namely
             ,
             to
             himself
             ,
             whom
             he
             would
             make
             happy
             ,
             and
             constitute
             himself
             as
             his
             ultimate
             end
             .
             On
             the
             contrary
             ,
             whosoever
             loveth
             with
             a
             pure
             love
             ,
             without
             any
             mixture
             of
             self-interest
             ,
             is
             acted
             no
             more
             by
             the
             motive
             of
             his
             interest
             .
             He
             wishes
             Beatitude
             to
             himself
             ,
             only
             because
             he
             knows
             that
             God
             will
             have
             it
             so
             ,
             and
             will
             have
             every
             one
             of
             us
             to
             desire
             it
             for
             his
             own
             glory
             .
             If
             by
             an
             impossible
             supposition
             ,
             by
             reason
             
             of
             the
             promises
             which
             are
             meerly
             free
             ,
             God
             would
             annihilate
             the
             Souls
             of
             Just
             Men
             at
             the
             moment
             of
             their
             separation
             from
             the
             body
             ,
             or
             deprive
             them
             of
             the
             fruition
             of
             himself
             ,
             and
             keep
             them
             eternally
             under
             the
             temptations
             and
             miseries
             of
             this
             life
             ,
             as
             S.
             Austin
             supposes
             it
             ;
             or
             even
             make
             them
             to
             suffer
             far
             from
             him
             ,
             all
             the
             pains
             of
             Hell
             during
             all
             eternity
             ,
             as
             it
             is
             suppos'd
             by
             S.
             Chrysostom
             ,
             after
             S.
             Clement
             ,
             the
             Souls
             of
             this
             third
             state
             of
             pure
             love
             ,
             would
             not
             love
             or
             serve
             him
             with
             less
             fidelity
             .
             Once
             more
             't
             is
             true
             ,
             that
             this
             supposition
             is
             impossible
             ,
             upon
             the
             account
             of
             the
             promises
             ,
             because
             God
             hath
             given
             himself
             to
             us
             as
             a
             rewarder
             :
             We
             cannot
             any
             more
             separate
             our
             happiness
             from
             God
             ,
             beloved
             with
             final
             perseverance
             :
             but
             those
             things
             which
             cannot
             be
             separated
             in
             respect
             of
             the
             object
             ,
             may
             happen
             really
             to
             be
             so
             in
             respect
             of
             the
             motives
             .
             God
             cannot
             fail
             of
             being
             the
             felicity
             of
             the
             faithful
             Soul
             ;
             but
             she
             may
             love
             him
             with
             so
             much
             impartiality
             ,
             that
             the
             enjoyment
             of
             a
             beatifying
             God
             increaseth
             not
             in
             the
             least
             the
             love
             she
             hath
             sor
             him
             without
             minding
             her self
             ,
             and
             that
             she
             would
             love
             as
             much
             though
             he
             were
             never
             to
             be
             the
             cause
             of
             her
             happiness
             .
             Now
             to
             say
             that
             this
             abstraction
             of
             motives
             is
             but
             a
             vain
             subtilty
             ,
             is
             to
             be
             ignorant
             both
             of
             God's
             jealousie
             ,
             and
             of
             that
             
             of
             the
             Saints
             against
             themselves
             :
             It
             is
             to
             give
             the
             name
             of
             subtilty
             to
             the
             nicety
             and
             perfection
             of
             Pure
             Love
             ,
             which
             the
             tradition
             of
             all
             Ages
             ,
             hath
             put
             in
             this
             abstraction
             of
             the
             motives
             .
          
           
             This
             way
             of
             Speaking
             is
             precisely
             conformable
             to
             the
             whole
             general
             tradition
             of
             Christianity
             ,
             from
             the
             most
             Ancient
             Fathers
             to
             S.
             Bernard
             ,
             to
             all
             the
             most
             famous
             Scholastick
             Doctors
             ,
             from
             S.
             Thomas
             to
             those
             of
             our
             Age
             ;
             lastly
             ,
             to
             all
             those
             Mystical
             Men
             who
             have
             been
             Canoniz'd
             or
             approved
             by
             the
             whole
             Church
             in
             spight
             of
             all
             the
             contradictions
             they
             have
             suffered
             .
             Nothing
             in
             the
             Church
             is
             more
             evident
             than
             this
             tradition
             ,
             and
             nothing
             would
             be
             more
             rash
             than
             to
             oppose
             it
             ,
             or
             to
             endeavour
             to
             shift
             it
             off
             .
             This
             supposition
             of
             the
             impossible
             case
             here
             mentioned
             ,
             far
             from
             being
             an
             indiscreet
             and
             dangerous
             supposition
             of
             the
             Mysticks
             ,
             is
             on
             the
             contrary
             formally
             in
             S.
             Clement
             of
             Alexandria
             ,
             in
             Cassian
             ,
             in
             S.
             Chrysostom
             ,
             in
             S.
             Gregory
             of
             Nazianzen
             ,
             in
             S.
             Anselm
             ,
             and
             in
             S.
             Austin
             ,
             who
             have
             been
             followed
             by
             a
             great
             number
             of
             Saints
             .
          
        
         
           
           
             II.
             False
             .
          
           
             THere
             is
             a
             love
             so
             pure
             that
             it
             rejects
             that
             recompence
             which
             is
             God
             himself
             ,
             so
             that
             a
             Man
             will
             not
             have
             it
             any
             more
             in
             himself
             and
             for
             himself
             ,
             though
             we
             are
             taught
             by
             faith
             that
             God
             will
             have
             it
             in
             us
             and
             for
             us
             ,
             and
             commands
             us
             to
             will
             it
             as
             he
             doth
             for
             his
             own
             glory
             .
          
           
             This
             love
             doth
             carry
             its
             impartiality
             so
             far
             even
             as
             to
             consent
             to
             hate
             God
             eternally
             ,
             or
             to
             cease
             from
             loving
             of
             him
             ;
             or
             else
             it
             tends
             to
             the
             destruction
             of
             filial
             fear
             ,
             which
             is
             nothing
             else
             but
             the
             niceness
             and
             delicacy
             of
             a
             Jealous
             love
             ;
             or
             it
             aims
             to
             the
             exstinguishing
             in
             us
             all
             hope
             ,
             forasmuch
             as
             the
             purest
             hope
             is
             a
             peaceable
             desire
             to
             receive
             in
             us
             and
             for
             us
             the
             effect
             of
             the
             promises
             in
             conformity
             to
             the
             good
             pleasure
             of
             God
             ,
             and
             for
             his
             pure
             glory
             ,
             without
             any
             mixture
             of
             self-interest
             ;
             or
             else
             it
             tends
             to
             the
             hating
             of
             our selves
             ,
             with
             a
             real
             hatred
             ,
             so
             that
             we
             cease
             from
             loving
             in
             our selves
             ,
             for
             God's
             sake
             ,
             his
             worth
             ,
             and
             his
             image
             ,
             as
             we
             love
             it
             out
             of
             charity
             in
             our
             Neighbour
             .
          
           
             The
             speaking
             at
             this
             rate
             is
             to
             give
             with
             a
             horrid
             Blasphemy
             ,
             the
             name
             of
             pure
             love
             to
             a
             brutish
             and
             impious
             despair
             ,
             and
             
             to
             the
             hatred
             of
             the
             work
             of
             our
             Creator
             .
             It
             is
             by
             a
             monstrous
             extravagance
             to
             affirm
             That
             the
             principle
             of
             conformity
             with
             God
             makes
             us
             contrary
             to
             himself
             .
             It
             is
             a
             going
             about
             by
             a
             chimerical
             love
             to
             destroy
             love
             it self
             .
             It
             is
             to
             put
             Christianity
             out
             of
             the
             hearts
             of
             Men.
             
          
        
         
           
             III.
             ARTICLE
             .
             True.
             
          
           
             SOuls
             must
             be
             left
             in
             the
             exercise
             of
             love
             ,
             that
             (
             4.
             
             Love
             ,
             See
             pag.
             8.
             )
             which
             is
             yet
             mixt
             with
             the
             motive
             of
             interest
             as
             long
             as
             the
             power
             of
             grace
             shall
             leave
             them
             in
             it
             .
             One
             ought
             also
             to
             reverence
             these
             motives
             scattered
             through
             all
             the
             Books
             of
             holy
             Scripture
             ,
             in
             all
             the
             most
             precious
             monuments
             of
             Tradition
             ;
             and
             in
             all
             the
             Prayers
             of
             the
             Church
             .
             We
             ought
             to
             make
             use
             of
             these
             motives
             to
             repress
             passions
             ,
             to
             consolidate
             virtues
             ,
             and
             to
             disintangle
             our
             Souls
             from
             all
             things
             of
             this
             present
             life
             .
          
           
             However
             this
             love
             though
             less
             perfect
             than
             that
             which
             is
             fully
             disinteress'd
             hath
             nursed
             up
             in
             all
             ages
             a
             great
             number
             of
             Saints
             ,
             and
             greatest
             part
             of
             holy
             Souls
             do
             never
             attain
             in
             this
             life
             the
             perfect
             impartiality
             of
             love
             ;
             you
             disturb
             and
             cast
             them
             into
             temptation
             if
             you
             take
             from
             them
             the
             motives
             of
             self-interest
             ,
             
             which
             being
             subordinate
             to
             love
             ,
             serve
             to
             hold
             them
             up
             ,
             and
             to
             animate
             them
             in
             dangerous
             occasions
             .
             It
             would
             be
             to
             no
             purpose
             ,
             and
             indiscretion
             to
             propose
             them
             a
             more
             elevated
             love
             ,
             which
             is
             out
             of
             their
             reach
             ,
             as
             having
             neither
             internal
             light
             nor
             the
             power
             of
             grace
             for
             it
             .
             Nay
             ,
             those
             who
             begin
             to
             have
             some
             knowledge
             and
             foretaste
             of
             it
             ,
             are
             yet
             very
             far
             from
             having
             the
             reality
             of
             it
             .
             Finally
             ,
             those
             who
             have
             attained
             its
             imperfect
             reality
             ,
             are
             very
             far
             yet
             from
             having
             the
             uniform
             exercise
             of
             it
             turned
             into
             an
             habitual
             state
             .
          
           
             What
             is
             essential
             in
             the
             direction
             is
             to
             follow
             only
             grace
             step
             by
             step
             ,
             with
             extream
             patience
             ,
             precaution
             ,
             and
             niceness
             .
             We
             ought
             to
             confine
             our selves
             to
             God's
             working
             ,
             and
             never
             speak
             of
             pure
             love
             but
             when
             God
             by
             internal
             unction
             begins
             to
             open
             the
             heart
             to
             that
             word
             ,
             so
             hard
             to
             Souls
             ,
             yet
             selfish
             ,
             and
             so
             apt
             to
             scandalize
             them
             or
             to
             cast
             them
             into
             trouble
             .
             Nay
             more
             than
             that
             ,
             we
             ought
             never
             to
             substract
             from
             a
             Soul
             the
             support
             of
             interessed
             motives
             ,
             when
             they
             begin
             with
             the
             power
             of
             grace
             to
             instruct
             her
             in
             pure
             love
             .
             'T
             will
             be
             enough
             if
             upon
             certain
             occasions
             we
             shew
             her
             how
             amiable
             God
             is
             in
             himself
             ,
             but
             never
             to
             disswade
             her
             from
             taking
             hold
             on
             the
             support
             of
             mixt
             love
             .
          
           
           
             To
             Speak
             thus
             ,
             is
             to
             Speak
             as
             the
             spirit
             of
             grace
             and
             the
             experience
             of
             internal
             ways
             will
             always
             make
             one
             Speak
             ;
             'T
             is
             to
             caution
             Souls
             against
             illusion
             .
          
        
         
           
             III.
             False
             .
          
           
             INteressed
             love
             (
             See
             pag.
             8.
             )
             is
             mean
             ,
             gross
             ,
             unworthy
             of
             God
             ,
             which
             generous
             Souls
             ought
             to
             scorn
             and
             despise
             .
             Hast
             must
             be
             made
             to
             put
             them
             out
             of
             conceit
             with
             it
             ,
             that
             they
             may
             aspire
             from
             the
             beginning
             to
             an
             intirely
             Disinteressed
             Love.
             
          
           
             The
             motives
             of
             the
             fear
             of
             Death
             ,
             of
             God's
             Judgments
             ,
             and
             of
             Hell
             belonging
             only
             to
             slaves
             ,
             ought
             immediately
             to
             be
             banished
             .
             We
             ought
             to
             take
             from
             them
             the
             desire
             of
             their
             heavenly
             countrey
             ,
             and
             to
             cut
             off
             from
             them
             all
             the
             interessed
             motives
             of
             hope
             .
             After
             having
             made
             them
             to
             relish
             the
             fully
             disinteressed
             love
             ,
             we
             ought
             to
             suppose
             that
             they
             have
             attraction
             and
             grace
             for
             it
             ;
             they
             ought
             to
             be
             removed
             from
             all
             practices
             which
             are
             not
             in
             the
             whole
             perfection
             of
             that
             love
             entirely
             pure
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             be
             ignorant
             of
             the
             ways
             of
             God
             and
             of
             the
             operations
             of
             his
             grace
             .
             They
             will
             have
             the
             spirit
             to
             
             blow
             where
             they
             list
             ,
             whereas
             ,
             it
             blows
             where
             it
             listeth
             .
             They
             confound
             the
             degrees
             of
             interiour
             life
             .
             They
             inspire
             Souls
             with
             that
             ambition
             and
             spiritual
             avarice
             spoken
             of
             by
             the
             blessed
             John
             of
             the
             Cross
             .
             They
             remove
             them
             from
             the
             true
             simplicity
             of
             pure
             love
             limited
             to
             follow
             grace
             ,
             and
             never
             offering
             to
             prevent
             it
             .
             They
             turn
             to
             slight
             the
             foundations
             of
             Christian
             Justice
             ,
             I
             mean
             that
             fear
             which
             is
             the
             beginning
             of
             wisdom
             ,
             and
             that
             hope
             whereby
             we
             are
             saved
             .
          
        
         
           
             IV.
             ARTICLE
             .
             True.
             
          
           
             HOpe
             in
             the
             habitual
             state
             of
             purest
             love
             ,
             far
             from
             being
             lost
             ,
             is
             perfected
             and
             keeps
             its
             distinction
             from
             charity
             .
             1.
             
             The
             habit
             thereof
             infuses
             into
             the
             Soul
             ,
             and
             is
             conformable
             there
             to
             the
             producible
             acts
             of
             that
             virtue
             .
             2.
             
             The
             exercise
             of
             that
             virtue
             remains
             always
             distinguish'd
             from
             that
             of
             charity
             :
             the
             reason
             of
             which
             is
             this
             .
             It
             is
             not
             the
             diversity
             of
             ends
             that
             causeth
             the
             diversity
             or
             specification
             of
             virtues
             .
             All
             virtues
             ought
             to
             have
             but
             one
             end
             ,
             though
             they
             be
             one
             from
             the
             other
             distinguished
             by
             a
             true
             specification
             .
             S.
             Austin
             (
             de
             moribus
             Eccl.
             l.
             1.
             )
             assureth
             ,
             
               that
               
               charity
               it self
               is
               the
               active
               principle
               of
               all
               virtues
               ,
               and
               takes
               diverse
               denominations
               suitable
               to
               the
               objects
               it
               is
               applied
               to
               .
            
             S.
             Thomas
             saith
             ,
             
               that
               charity
               is
               the
               form
               of
               all
               virtues
               ,
            
             because
             it
             exerciseth
             and
             refers
             them
             all
             to
             its
             end
             ,
             which
             is
             the
             glory
             of
             God.
             S.
             Francis
             of
             Sales
             ,
             who
             hath
             excluded
             so
             formally
             ,
             and
             with
             so
             many
             repetitions
             all
             interessed
             motives
             ,
             from
             all
             the
             virtues
             of
             perfect
             Souls
             ,
             hath
             followed
             precisely
             the
             steps
             both
             of
             S.
             Austin
             ,
             and
             of
             S.
             Thomas
             ,
             whom
             he
             cites
             .
             They
             have
             all
             followed
             the
             universal
             tradition
             which
             constitutes
             a
             third
             degree
             of
             Just
             Men
             ,
             who
             do
             exclude
             all
             interessed
             motives
             from
             the
             purity
             of
             their
             love
             .
             'T
             is
             then
             certain
             that
             one
             ought
             not
             any
             more
             to
             seek
             in
             that
             state
             for
             hope
             exercised
             by
             an
             interessed
             motive
             :
             otherwise
             this
             would
             be
             a
             pulling
             down
             with
             one
             hand
             what
             hath
             been
             raised
             with
             the
             other
             ;
             a
             making
             ones
             sport
             with
             so
             holy
             a
             tradition
             ;
             an
             affirming
             and
             denying
             at
             the
             same
             time
             one
             and
             the
             same
             thing
             ;
             and
             a
             seeking
             for
             the
             motive
             of
             self-interest
             in
             an
             intirely
             disinteressed
             love
             .
             We
             ought
             then
             to
             remember
             well
             that
             it
             is
             not
             the
             diversity
             of
             the
             ends
             or
             of
             the
             motives
             which
             makes
             the
             distinction
             or
             specification
             of
             virtues
             .
             What
             causeth
             this
             distinction
             is
             the
             diversity
             of
             formal
             objects
             .
             To
             the
             end
             that
             hope
             may
             remain
             truly
             distinguished
             from
             charity
             ,
             
             't
             is
             not
             necessary
             they
             should
             have
             different
             ends
             :
             on
             the
             contrary
             ,
             for
             to
             be
             good
             ,
             they
             ought
             to
             refer
             to
             one
             and
             the
             same
             end
             .
             'T
             is
             enough
             if
             only
             the
             formal
             object
             of
             hope
             be
             not
             the
             formal
             object
             of
             charity
             .
             Now
             so
             it
             is
             ,
             that
             in
             the
             habitual
             state
             of
             the
             most
             disinteressed
             love
             ,
             the
             two
             formal
             objects
             of
             these
             two
             virtues
             are
             very
             different
             ;
             therefore
             these
             two
             virtues
             do
             conserve
             in
             that
             state
             a
             distinction
             and
             true
             specification
             in
             the
             strictest
             Scholastical
             sense
             .
             The
             formal
             object
             of
             charity
             is
             the
             goodness
             or
             beauty
             of
             God
             taken
             simply
             and
             absolutely
             in
             it self
             ,
             without
             any
             Idea
             relative
             to
             us
             .
             The
             formal
             object
             of
             hope
             is
             the
             goodness
             of
             God
             as
             it
             is
             good
             for
             us
             and
             of
             a
             difficult
             acquisition
             :
             Now
             it
             evidently
             appears
             ,
             that
             these
             two
             objects
             taken
             in
             the
             most
             abstracted
             sense
             and
             Formal
             Conception
             are
             very
             different
             .
             Therefore
             the
             difference
             of
             the
             objects
             conserve
             the
             specifick
             distinction
             of
             these
             two
             virtues
             .
             'T
             is
             certain
             that
             God
             as
             he
             is
             perfect
             in
             himself
             ,
             and
             without
             any
             respect
             to
             me
             ;
             and
             God
             as
             he
             is
             my
             happiness
             which
             I
             endeavour
             to
             acquire
             ,
             are
             two
             formal
             objects
             very
             different
             .
             There
             is
             no
             confusion
             on
             the
             part
             of
             the
             object
             which
             specifies
             these
             virtues
             ;
             but
             only
             on
             the
             part
             of
             the
             end
             ,
             and
             that
             confusion
             ought
             to
             be
             there
             :
             and
             it
             alters
             in
             nothing
             
             the
             specification
             of
             virtues
             .
             The
             only
             difficulty
             remaining
             now
             is
             to
             explain
             how
             a
             fully
             disinteressed
             Soul
             can
             will
             God
             as
             it
             is
             her
             good
             .
             Is
             not
             this
             ,
             will
             they
             say
             ,
             a
             falling
             from
             the
             perfection
             of
             ones
             disinteressment
             ,
             a
             going
             back
             in
             the
             way
             of
             God
             ,
             a
             coming
             again
             to
             the
             motive
             of
             self-interest
             ,
             contrary
             to
             all
             that
             tradition
             of
             the
             Saints
             of
             all
             ages
             ,
             who
             do
             exclude
             from
             the
             third
             state
             of
             Just
             Men
             all
             interessed
             motives
             ?
             It
             is
             an
             easie
             matter
             to
             answer
             ,
             that
             pure
             love
             never
             hindreth
             us
             to
             will
             ,
             and
             causeth
             us
             even
             to
             will
             positively
             all
             that
             God
             is
             willing
             that
             we
             should
             will.
             God
             will
             have
             me
             to
             will
             God
             ,
             as
             he
             is
             my
             happiness
             and
             reward
             .
             I
             will
             him
             formally
             under
             this
             Notion
             :
             but
             I
             will
             him
             not
             by
             that
             precise
             motive
             that
             he
             is
             my
             good
             .
             The
             object
             and
             the
             motive
             are
             different
             ;
             the
             object
             is
             my
             interest
             ;
             but
             the
             motive
             is
             not
             interessed
             ,
             since
             it
             regards
             nothing
             but
             the
             good
             pleasure
             of
             God.
             I
             will
             that
             formal
             object
             ,
             and
             in
             this
             reduplication
             ,
             as
             speak
             the
             School
             :
             but
             I
             will
             it
             by
             pure
             conformity
             to
             the
             will
             of
             God
             ,
             who
             makes
             me
             to
             will
             it
             .
             The
             formal
             object
             is
             that
             of
             the
             common
             hope
             of
             all
             Just
             Men
             ,
             and
             it
             is
             the
             formal
             object
             by
             which
             virtues
             are
             specified
             .
             The
             end
             is
             the
             same
             with
             that
             of
             charity
             ;
             but
             we
             have
             seen
             that
             the
             unity
             of
             end
             never
             confoundeth
             
             the
             virtues
             .
             I
             may
             without
             doubt
             desire
             my
             supream
             good
             ,
             as
             it
             is
             my
             reward
             ,
             and
             not
             that
             of
             another
             ,
             and
             desire
             it
             in
             conformity
             to
             God
             who
             will
             have
             me
             to
             desire
             it
             .
             Then
             I
             desire
             that
             which
             is
             really
             ,
             and
             which
             I
             know
             is
             the
             greatest
             of
             all
             my
             interests
             ,
             without
             being
             determined
             to
             it
             by
             any
             interested
             motive
             .
             In
             this
             state
             ,
             hope
             remains
             distinguished
             from
             charity
             ,
             and
             does
             not
             alter
             or
             diminish
             the
             purity
             or
             impartiality
             of
             her
             state
             .
             This
             is
             by
             S.
             Francis
             of
             Sales
             explained
             ,
             in
             these
             words
             ,
             according
             to
             Theological
             strictness
             :
             (
             Love
             of
             God
             ,
             Lib.
             2.
             c.
             17.
             )
             
               It
               is
               a
               very
               different
               thing
               to
               say
               ,
               I
               love
               God
               for
               my self
               ;
               and
               to
               say
               ,
               I
               love
               God
               for
               the
               sake
               of
               my self
               —
               the
               one
               is
               a
               holy
               affection
               of
               the
               Bride
               —
               the
               other
               is
               an
               impiety
               that
               hath
               not
               the
               like
               ,
            
             &c.
             
          
           
             To
             speak
             so
             ,
             is
             to
             conserve
             the
             distinction
             of
             Theological
             virtues
             in
             the
             most
             perfect
             Estates
             of
             the
             inward
             Life
             ,
             and
             consequently
             to
             depart
             in
             nothing
             from
             the
             Doctrine
             of
             the
             holy
             Council
             of
             Trent
             .
             'T
             is
             to
             explain
             at
             the
             same
             time
             the
             tradition
             of
             the
             Fathers
             ,
             of
             the
             Doctors
             of
             the
             School
             ,
             and
             of
             Mystick
             Saints
             ,
             who
             have
             supposed
             a
             third
             degree
             of
             Just
             Men
             ,
             who
             are
             in
             an
             habitual
             state
             of
             pure
             love
             without
             any
             motive
             of
             interest
             .
          
        
         
           
           
             IV.
             False
             .
          
           
             IN
             this
             third
             degree
             of
             perfection
             ,
             a
             Soul
             wills
             not
             any
             longer
             her
             Salvation
             as
             her
             Salvation
             ,
             nor
             God
             as
             her
             supream
             good
             ,
             nor
             reward
             as
             reward
             ,
             though
             God
             will
             have
             her
             to
             have
             this
             will.
             Whence
             it
             is
             ,
             that
             in
             this
             state
             one
             is
             not
             any
             more
             able
             to
             do
             any
             act
             of
             true
             hope
             distinguished
             from
             Charity
             ;
             that
             's
             to
             say
             ,
             that
             one
             cannot
             any
             more
             desire
             nor
             expect
             the
             effect
             of
             the
             promises
             in
             and
             for
             himself
             ,
             even
             for
             the
             glory
             of
             God.
             
          
           
             To
             Speak
             at
             that
             rate
             ,
             is
             to
             place
             our
             perfection
             in
             a
             formal
             resistance
             of
             the
             will
             of
             God
             ,
             who
             wills
             our
             Salvation
             ,
             and
             will
             have
             us
             to
             will
             the
             same
             as
             our
             own
             recompence
             .
             And
             this
             is
             at
             the
             same
             time
             to
             confound
             the
             exercise
             of
             Theological
             virtues
             against
             the
             decision
             of
             the
             Council
             of
             Trent
             .
          
        
         
           
             V.
             ARTICLE
             ,
             True.
             
          
           
             THere
             be
             two
             different
             states
             of
             righteous
             Souls
             .
             The
             first
             is
             that
             of
             holy
             Resignation
             .
             The
             resigned
             Soul
             will
             ,
             or
             
             at
             least
             would
             have
             several
             things
             for
             her self
             ,
             by
             the
             motive
             of
             her
             own
             interest
             .
             S.
             Francis
             of
             Sales
             saith
             ,
             (
             Love
             of
             God
             ,
             Lib.
             9.
             )
             
               That
               she
               hath
               yet
               selfish
               desires
               ,
               but
               that
               they
               are
               subjected
               .
            
             She
             submits
             and
             subordinates
             her
             interessed
             desires
             to
             the
             will
             of
             God
             ,
             which
             she
             prefers
             before
             her
             interest
             .
             Thereby
             this
             Resignation
             is
             good
             and
             meritorious
             .
             The
             second
             state
             is
             that
             of
             holy
             indifference
             .
             An
             indifferent
             Soul
             wills
             not
             any
             longer
             any
             thing
             for
             her
             self-interest
             .
             She
             hath
             no
             interested
             desires
             to
             submit
             ,
             because
             she
             hath
             no
             more
             interrested
             desire
             .
             'T
             is
             true
             ,
             that
             there
             remains
             in
             her
             still
             some
             inclinations
             and
             unvoluntary
             repugnances
             which
             she
             submitteth
             ;
             but
             she
             hath
             no
             longer
             any
             voluntary
             and
             deliberate
             desires
             for
             her
             own
             interest
             ,
             except
             in
             those
             occasions
             wherein
             she
             does
             not
             faithfully
             cooperate
             to
             the
             fulness
             of
             her
             grace
             .
             This
             indifferent
             Soul
             ,
             when
             she
             fulfilleth
             her
             grace
             wills
             not
             any
             thing
             more
             but
             as
             God
             makes
             her
             to
             will
             it
             by
             his
             attractive
             power
             .
          
           
             She
             loves
             it
             is
             true
             ,
             several
             things
             besides
             God
             ,
             but
             she
             loves
             them
             only
             for
             the
             sole
             love
             of
             God
             ,
             and
             with
             the
             love
             of
             God
             himself
             ;
             for
             it
             is
             God
             that
             she
             loves
             ,
             in
             all
             whatsoever
             he
             causeth
             her
             to
             love
             .
             Holy
             indifference
             is
             nothing
             but
             the
             impartiality
             or
             disinterest
             of
             love
             ,
             as
             
             holy
             Resignation
             is
             nothing
             but
             interessed
             love
             ,
             which
             submitteth
             self-interest
             to
             the
             glory
             of
             God.
             Indifference
             reacheth
             as
             far
             and
             never
             farther
             than
             the
             perfect
             disinterest
             of
             love
             .
             As
             that
             indifference
             is
             love
             it self
             ,
             it
             is
             a
             very
             real
             and
             positive
             principle
             .
             It
             is
             a
             positive
             and
             formal
             will
             ,
             which
             causeth
             us
             to
             will
             or
             desire
             really
             all
             the
             will
             of
             God
             known
             to
             us
             .
             It
             is
             not
             a
             dull
             unsensibleness
             ,
             an
             internal
             unaction
             or
             non-willing
             ,
             a
             general
             suspension
             ,
             or
             a
             perpetual
             equilibrium
             of
             the
             Soul.
             On
             the
             contrary
             ,
             it
             is
             a
             positive
             and
             constant
             determination
             to
             will
             and
             not
             to
             will
             any
             thing
             ,
             as
             Cardinal
             Bona
             does
             express
             it
             .
             One
             wills
             nothing
             for
             himself
             ,
             but
             every
             thing
             for
             God
             :
             We
             desire
             nothing
             in
             order
             to
             be
             perfect
             or
             happy
             ,
             for
             our
             own
             interest
             ,
             but
             we
             will
             all
             perfection
             and
             blessedness
             as
             far
             as
             it
             pleaseth
             God
             to
             make
             us
             ,
             desire
             these
             things
             by
             the
             impression
             of
             his
             grace
             ,
             according
             to
             the
             written
             Law
             ,
             which
             is
             always
             our
             inviolable
             rule
             .
             In
             this
             state
             we
             desire
             no
             longer
             Salvation
             as
             our
             own
             Salvation
             ,
             as
             an
             eternal
             deliverance
             ,
             as
             a
             reward
             of
             our
             merits
             ,
             or
             as
             the
             greatest
             of
             our
             interests
             :
             But
             we
             will
             it
             with
             a
             full
             will
             ,
             as
             the
             glory
             and
             good
             pleasure
             of
             God
             ,
             as
             a
             thing
             which
             he
             wills
             ,
             and
             will
             have
             us
             to
             will
             for
             his
             sake
             .
          
           
           
             'T
             would
             be
             a
             manifest
             extravagancy
             to
             refuse
             out
             of
             a
             pure
             love
             ,
             to
             desire
             that
             good
             which
             God
             will
             do
             to
             us
             ,
             and
             commands
             us
             to
             desire
             .
             The
             most
             disinterested
             love
             ought
             to
             will
             what
             God
             wills
             for
             us
             ,
             as
             that
             which
             he
             wills
             for
             others
             .
             The
             absolute
             determination
             to
             will
             nothing
             would
             be
             no
             longer
             a
             disinterest
             ,
             but
             the
             extinction
             of
             love
             which
             is
             a
             desire
             and
             true
             will
             :
             it
             would
             be
             no
             longer
             holy
             indifference
             ;
             for
             indifference
             is
             the
             state
             of
             a
             Soul
             ,
             equally
             ready
             to
             will
             or
             will
             not
             ,
             to
             will
             for
             God
             all
             that
             he
             wills
             ,
             and
             never
             to
             will
             for
             ones
             self
             ,
             what
             God
             does
             not
             declare
             that
             he
             wills
             :
             Whereas
             ,
             that
             nonsensical
             determination
             not
             to
             will
             any
             thing
             ,
             is
             an
             impious
             reluctancy
             to
             all
             the
             known
             will
             of
             God
             ,
             and
             to
             all
             the
             impressions
             of
             his
             grace
             .
             This
             equivocation
             in
             saying
             ,
             that
             one
             does
             not
             desire
             his
             Salvation
             ,
             is
             easie
             to
             be
             resolv'd
             .
             We
             do
             desire
             it
             fully
             as
             the
             will
             of
             God.
             To
             reject
             it
             in
             this
             sense
             would
             be
             a
             horrid
             Blasphemy
             ,
             and
             we
             ought
             always
             thereupon
             to
             Speak
             with
             a
             great
             deal
             of
             precaution
             .
             It
             is
             true
             ,
             only
             as
             we
             do
             not
             will
             it
             as
             it
             is
             our
             recompence
             ,
             our
             good
             and
             our
             interest
             .
             In
             this
             sense
             ,
             S.
             Francis
             os
             Sales
             hath
             said
             ,
             (
             Second
             Conversation
             )
             That
             
               if
               there
               was
               a
               little
               more
               of
               God's
               good
               pleasure
               in
               Hell
               ,
               the
               Saints
               would
               exchange
               
               Paradise
               for
               it
               .
            
             And
             in
             other
             places
             too
             ,
             (
             Conv.
             p.
             182.
             )
             
               The
               desire
               of
               Eternal
               Life
               is
               good
               ,
               but
               he
               makes
               us
               to
               desire
               nothing
               else
               but
               God's
               will.
            
             (
             Conv.
             368.
             )
             
               Could
               we
               serve
               God
               without
               Merit
               ,
               we
               should
               desire
               to
               do
               it
               .
            
             He
             saith
             elsewhere
             ,
             (
             Love
             of
             God
             ,
             Lib.
             9.
             c.
             11.
             )
             
               Indifference
               is
               above
               Resignation
               ,
               for
               it
               loves
               nothing
               but
               for
               the
               will
               of
               God
               :
               So
               that
               nothing
               moves
               an
               indifferent
               heart
               in
               presence
               of
               God's
               will.
               —
               An
               indifferent
               heart
               is
               as
               a
               Wax-Ball
               in
               the
               hands
               of
               his
               God
               ,
               in
               order
               to
               receive
               in
               like
               manner
               all
               the
               impressions
               of
               his
               Eternal
               good
               pleasure
               .
               'T
               is
               a
               heart
               without
               choice
               ,
               equally
               dispos'd
               to
               every
               thing
               ,
               without
               any
               other
               object
               of
               his
               will
               but
               the
               will
               of
               his
               God
               ;
               who
               does
               not
               set
               his
               love
               upon
               the
               things
               which
               God
               wills
               ,
               but
               in
               the
               will
               of
               God
               who
               wideth
               them
               .
            
             In
             another
             place
             he
             saith
             ,
             Speaking
             of
             S.
             Paul
             ,
             and
             of
             S.
             
               Martin
               ,
               (
               Ibid.
               )
               They
               see
               Paradise
               open
               for
               them
               ;
               they
               see
               a
               thousand
               miseries
               and
               labours
               upon
               the
               Earth
               ;
               the
               one
               and
               the
               other
               is
               indifferent
               to
               their
               choice
               ,
               and
               nothing
               but
               the
               will
               of
               God
               can
               give
               the
               counterpoise
               to
               their
               hearts
               .
            
             He
             saith
             afterwards
             ,
             
               (
               Ibid.
               )
               Should
               he
               know
               that
               his
               Damnation
               were
               a
               little
               more
               pleasing
               to
               God
               ,
               than
               his
               Salvation
               ,
               he
               would
               leave
               his
               Salvation
               and
               run
               to
               his
               Damnation
               .
            
             He
             Speaks
             also
             thus
             ,
             in
             another
             place
             ;
             (
             3
             Discourse
             ,
             )
             
               It
               is
               not
               only
               requisite
               that
               we
               should
               relie
               upon
               Divine
               Providence
               concerning
               
               temporal
               things
               ,
               but
               much
               more
               for
               what
               belongs
               to
               our
               Spiritual
               life
               and
               perfection
               .
            
             He
             saith
             elsewhere
             ,
             
               Whither
               it
               be
               in
               interiour
               or
               exteriour
               things
               you
               ought
               to
               will
               nothing
               but
               what
               God
               shall
               will
               for
               you
               .
            
             Lastly
             ,
             He
             saith
             in
             another
             place
             .
             
               I
               have
               almost
               no
               desires
               ,
               but
               if
               I
               was
               to
               be
               Born
               again
               ,
               I
               would
               have
               none
               at
               all
               .
               If
               God
               should
               come
               to
               me
               ,
               I
               should
               go
               to
               him
               also
               :
               if
               he
               would
               not
               come
               to
               me
               ,
               I
               should
               hold
               still
               and
               not
               go
               to
               him
               .
            
             The
             other
             Saints
             of
             the
             last
             Ages
             who
             are
             authoriz'd
             by
             the
             whole
             Church
             ,
             are
             full
             of
             such
             and
             the
             like
             expressions
             ,
             which
             are
             all
             reduced
             to
             this
             saying
             ,
             
               that
               one
               hath
               no
               longer
               any
               self
               and
               interested
               desire
               ,
               neither
               about
               merit
               ,
               perfection
               ,
               nor
               eternal
               happiness
               .
            
          
           
             Thus
             to
             Speak
             ,
             is
             to
             leave
             no
             equivocation
             in
             so
             nice
             a
             matter
             ,
             where
             none
             ought
             to
             be
             suffered
             ;
             't
             is
             to
             prevent
             all
             the
             abuse
             which
             can
             be
             made
             of
             the
             most
             precious
             and
             most
             holy
             thing
             which
             is
             upon
             the
             Earth
             ,
             I
             mean
             pure
             love
             ;
             't
             is
             to
             Speak
             as
             all
             the
             Fathers
             ,
             all
             the
             chiefest
             Doctors
             of
             the
             Schools
             and
             all
             mystical
             Saints
             do
             .
          
        
         
           
           
             V.
             False
             .
          
           
             HOly
             indifference
             is
             an
             absolute
             suspension
             of
             the
             will
             ,
             an
             entire
             non-willing
             an
             exclusion
             even
             of
             all
             disinterested
             desire
             .
             It
             goes
             beyond
             the
             perfect
             disinterest
             of
             love
             .
             It
             does
             not
             desire
             for
             us
             those
             eternal
             goods
             ,
             which
             by
             the
             written
             Law
             we
             are
             taught
             God
             will
             give
             us
             ,
             and
             which
             he
             wills
             we
             should
             wish
             to
             receive
             in
             us
             and
             for
             us
             ,
             by
             the
             motive
             of
             his
             glory
             .
             All
             even
             the
             most
             disinterested
             desire
             is
             imperfect
             .
             Perfection
             does
             consist
             in
             not
             willing
             any
             thing
             more
             whatsoever
             ,
             in
             not
             desiring
             any
             more
             ,
             not
             only
             God's
             gifts
             but
             also
             God
             himself
             ,
             and
             in
             leaving
             him
             to
             do
             in
             us
             what
             he
             pleases
             ,
             by
             not
             intermixing
             on
             our
             side
             any
             real
             or
             positive
             will.
             
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             confound
             all
             ideas
             of
             humane
             reason
             ;
             It
             is
             to
             put
             a
             chimerical
             perfection
             in
             an
             absolute
             extinction
             of
             Christianity
             ,
             and
             even
             of
             humanity
             .
             One
             cannot
             find
             terms
             odious
             enough
             to
             qualifie
             so
             monstruous
             an
             extravagance
             .
          
        
         
           
           
             VI.
             ARTICLE
             .
             True.
             
          
           
             HOly
             indifference
             ,
             which
             is
             nothing
             else
             but
             the
             disinterest
             of
             love
             ,
             is
             so
             far
             from
             excluding
             disinterested
             desires
             ,
             that
             it
             is
             the
             real
             and
             positive
             principle
             of
             all
             those
             disinterested
             desires
             which
             the
             written
             Law
             commands
             us
             ,
             and
             also
             of
             all
             those
             grace
             does
             inspire
             us
             with
             :
             After
             this
             manner
             did
             the
             Psalmist
             express
             himself
             to
             God
             ;
             
               All
               my
               desires
               are
               set
               before
               thine
               eyes
               .
            
             The
             indifferent
             Soul
             not
             only
             desires
             fully
             her
             Salvation
             ,
             as
             it
             is
             the
             good
             pleasure
             of
             God
             ;
             but
             more
             than
             that
             ,
             perseverance
             ,
             the
             amendment
             of
             her
             faults
             ,
             the
             increase
             of
             love
             by
             the
             means
             of
             grace
             ,
             and
             generally
             without
             exception
             all
             spiritual
             and
             even
             temporal
             good
             ,
             that
             is
             within
             the
             order
             of
             providence
             ,
             a
             preparation
             of
             means
             both
             for
             ours
             and
             our
             neighbours
             Salvation
             .
             Holy
             indifference
             admits
             ,
             not
             only
             distinct
             desires
             and
             express
             demands
             ,
             for
             the
             accomplishment
             of
             all
             the
             will
             of
             God
             known
             to
             us
             ;
             but
             also
             general
             desires
             for
             all
             the
             will
             of
             God
             which
             we
             do
             not
             know
             .
          
           
             To
             Speak
             thus
             ,
             is
             to
             Speak
             conformable
             to
             the
             true
             principles
             of
             holy
             indifference
             ,
             
             and
             to
             the
             sentiment
             of
             Saints
             ,
             all
             which
             expressions
             ,
             if
             well
             examin'd
             ,
             both
             by
             what
             precede
             and
             what
             followeth
             ,
             are
             reduced
             without
             ▪
             difficulty
             to
             this
             explication
             that
             is
             pure
             and
             sound
             according
             to
             the
             faith
             .
          
        
         
           
             VI.
             False
             .
          
           
             HOly
             indifference
             ,
             admits
             of
             no
             distinct
             desire
             ,
             nor
             of
             any
             formal
             request
             ,
             for
             any
             good
             either
             spiritual
             or
             temporal
             ,
             what
             relation
             soever
             it
             hath
             either
             to
             ours
             or
             our
             Neighbour's
             Salvation
             .
             We
             ought
             never
             to
             admit
             of
             any
             of
             those
             pious
             and
             edifying
             desires
             which
             may
             inwardly
             work
             upon
             us
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             oppose
             God's
             will
             ,
             under
             thepretence
             of
             purer
             conformity
             to
             it
             ;
             it
             is
             to
             violate
             the
             written
             Law
             ,
             which
             commandeth
             us
             to
             desire
             ,
             though
             it
             does
             not
             command
             us
             to
             form
             our
             desires
             in
             an
             interested
             ,
             unquiet
             manner
             ,
             or
             such
             as
             is
             always
             distinct
             .
             'T
             is
             to
             extinguish
             true
             love
             by
             a
             nonsensical
             resinement
             ;
             't
             is
             to
             condemn
             with
             Blasphemy
             both
             the
             words
             of
             Scripture
             and
             the
             Prayers
             of
             the
             Church
             ,
             that
             are
             full
             of
             requests
             and
             of
             desires
             .
             'T
             is
             an
             excommunicating
             ones
             self
             ,
             and
             putting
             himself
             out
             of
             a
             condition
             of
             being
             ever
             able
             to
             pray
             ,
             both
             with
             heart
             and
             mouth
             in
             the
             congregation
             of
             the
             faithful
             .
          
        
         
           
           
             VII
             .
             ARTICLE
             .
             True.
             
          
           
             THere
             is
             never
             a
             state
             of
             indifference
             ,
             or
             of
             any
             other
             perfection
             known
             in
             the
             Church
             ,
             that
             gives
             to
             Souls
             a
             miraculous
             or
             extraordinary
             inspiration
             .
             The
             perfection
             of
             interiour
             ways
             does
             consist
             only
             in
             one
             way
             of
             pure
             love
             ,
             whereby
             God
             is
             beloved
             without
             any
             interest
             ,
             and
             of
             pure
             faith
             ,
             where
             one
             walks
             only
             in
             darkness
             ,
             and
             without
             other
             light
             but
             that
             of
             faith
             it self
             ,
             which
             is
             common
             to
             all
             Christians
             .
             This
             obscurity
             of
             pure
             faith
             admits
             of
             extraordinary
             light
             .
             'T
             is
             not
             but
             God
             ,
             who
             is
             the
             master
             of
             his
             gifts
             ,
             may
             give
             Raptures
             ,
             Visions
             ,
             Revelations
             ,
             and
             internal
             communications
             .
             But
             they
             do
             not
             belong
             to
             that
             way
             of
             pure
             Faith
             ,
             and
             we
             are
             taught
             by
             the
             Saints
             ,
             that
             then
             we
             ought
             not
             to
             stop
             willfully
             in
             those
             extraordinary
             lights
             ,
             but
             to
             pass
             them
             over
             ,
             as
             saith
             the
             Blessed
             John
             of
             the
             Cross
             ,
             and
             dwell
             in
             the
             most
             naked
             and
             dark
             Faith.
             Much
             more
             ought
             we
             to
             take
             heed
             not
             to
             suppose
             in
             the
             ways
             we
             have
             spoken
             of
             ,
             any
             miraculous
             or
             extraordinary
             inspiration
             which
             indifferent
             Souls
             do
             guide
             themselves
             by
             .
             They
             have
             for
             their
             rule
             nothing
             
             but
             the
             precepts
             and
             counsels
             of
             the
             written
             Law
             ,
             and
             the
             actual
             grace
             which
             is
             ever
             conformable
             to
             the
             Law.
             As
             to
             the
             precepts
             ,
             they
             ought
             always
             to
             presuppose
             without
             wavering
             or
             reasoning
             ,
             that
             God
             never
             forsakes
             any
             unless
             forsaken
             first
             ;
             and
             consequently
             ,
             that
             grace
             always
             preventing
             does
             inspire
             them
             continually
             to
             the
             accomplishment
             of
             the
             precept
             when
             it
             ought
             to
             be
             accomplish'd
             .
             So
             it
             is
             their
             work
             to
             cooperate
             with
             all
             the
             power
             and
             strength
             of
             their
             will
             ,
             that
             they
             may
             not
             come
             short
             of
             grace
             by
             a
             transgression
             of
             the
             precept
             .
             As
             for
             those
             cases
             in
             which
             counsels
             are
             not
             turned
             into
             precepts
             ,
             they
             ought
             without
             doing
             violence
             to
             themselves
             to
             produce
             acts
             either
             of
             love
             in
             general
             ,
             or
             of
             certain
             distinct
             virtues
             in
             particular
             ,
             according
             as
             the
             internal
             attraction
             of
             grace
             inclines
             them
             to
             some
             rather
             than
             to
             others
             ,
             as
             occasion
             requires
             .
             What
             is
             very
             certain
             ,
             is
             that
             grace
             prevents
             them
             in
             respect
             to
             every
             deliberate
             action
             ;
             that
             this
             grace
             which
             is
             the
             internal
             breathing
             of
             the
             Spirit
             of
             God
             ,
             does
             inspire
             them
             thus
             upon
             every
             occasion
             ;
             that
             this
             inspiration
             is
             nothing
             but
             that
             which
             is
             common
             to
             all
             Just
             Souls
             ,
             and
             which
             never
             exempts
             them
             in
             the
             least
             from
             the
             whole
             extent
             of
             the
             written
             Law
             ;
             that
             this
             inspiration
             is
             only
             stronger
             and
             more
             special
             in
             Souls
             elevated
             to
             pure
             love
             ,
             than
             
             in
             those
             who
             are
             acted
             only
             by
             interested
             love
             ;
             because
             God
             communicates
             himself
             more
             to
             the
             perfect
             than
             to
             the
             imperfect
             .
             So
             when
             some
             mystical
             Saints
             have
             admitted
             into
             holy
             indifference
             inspired
             desires
             ,
             and
             rejected
             the
             others
             ;
             we
             must
             take
             heed
             not
             to
             think
             that
             they
             would
             exclude
             the
             desires
             and
             the
             other
             acts
             commanded
             by
             the
             written
             Law
             ,
             and
             admit
             none
             but
             those
             that
             are
             extraordinarily
             inspired
             .
             This
             would
             be
             a
             Blasphemy
             against
             the
             Law
             ,
             and
             raise
             above
             it
             a
             Phantastical
             inspiration
             .
             The
             desires
             and
             other
             inspired
             acts
             mentioned
             by
             those
             Mysticks
             ,
             are
             either
             those
             commanded
             by
             the
             Law
             ,
             or
             those
             approved
             by
             the
             Counsels
             ,
             and
             which
             are
             formed
             in
             an
             indifferent
             and
             disinterested
             Soul
             ,
             by
             the
             inspiration
             of
             ever
             preventing
             grace
             ,
             without
             the
             mixture
             of
             any
             interested
             eagerness
             to
             prevent
             grace
             .
             So
             that
             all
             is
             reduced
             to
             the
             letter
             of
             the
             Law
             ,
             and
             to
             the
             preventing
             grace
             of
             pure
             love
             ,
             to
             which
             the
             Soul
             does
             co-operate
             without
             preventing
             it
             .
          
           
             To
             Speak
             thus
             ,
             is
             to
             explain
             the
             true
             sense
             of
             good
             mystical
             persons
             ;
             't
             is
             to
             take
             away
             all
             equivocations
             which
             may
             seduce
             the
             one
             and
             offend
             the
             other
             ;
             't
             is
             to
             precaution
             Souls
             against
             whatsoever
             is
             suspected
             to
             be
             illusive
             ;
             it
             is
             to
             keep
             up
             
               the
               form
               of
               Sound
               Words
            
             ,
             as
             
               S.
               Paul
            
             does
             recommend
             it
             ,
             (
             2
             Tim.
             C.
             I.
             V.
             13.
             )
          
        
         
           
           
             VII
             .
             False
             .
          
           
             SOuls
             dwelling
             in
             an
             holy
             indifference
             have
             no
             regard
             for
             any
             ,
             though
             a
             disinterested
             desire
             ,
             which
             the
             written
             Law
             obliges
             them
             to
             form
             .
             They
             ought
             to
             desire
             nothing
             more
             but
             those
             things
             which
             a
             miraculous
             or
             extraordinary
             inspiration
             moveth
             them
             to
             wish
             without
             any
             dependency
             from
             the
             Law
             ;
             they
             are
             acted
             and
             moved
             by
             God
             ,
             and
             taught
             by
             him
             in
             every
             thing
             ,
             so
             that
             God
             alone
             desireth
             in
             them
             and
             for
             them
             ,
             and
             they
             are
             in
             no
             need
             to
             co-operate
             with
             it
             by
             their
             free
             will.
             Their
             holy
             indifference
             eminently
             containing
             all
             desires
             dispenseth
             with
             them
             from
             forming
             ever
             any
             .
             Their
             inspiration
             is
             their
             only
             rule
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             elude
             all
             Counsels
             under
             pretence
             of
             fulfilling
             them
             in
             a
             most
             eminent
             manner
             ;
             it
             is
             to
             establish
             in
             the
             Church
             a
             sect
             of
             impious
             Fanaticks
             ;
             't
             is
             to
             forget
             that
             Christ
             Jesus
             came
             upon
             the
             Earth
             ,
             not
             to
             dispense
             with
             the
             Law
             or
             to
             lessen
             the
             authority
             of
             it
             ,
             but
             on
             the
             contrary
             ,
             to
             fullfill
             and
             perfect
             it
             :
             so
             that
             Heaven
             and
             Earth
             shall
             pass
             away
             before
             the
             Words
             of
             our
             Saviour
             ,
             pronounced
             for
             the
             confirmation
             of
             the
             Law
             shall
             pass
             .
             Finally
             ,
             it
             is
             to
             contradict
             grosly
             all
             
             the
             best
             mystical
             Writers
             ,
             and
             pull
             down
             from
             top
             to
             bottom
             their
             whole
             system
             of
             pure
             Faith
             ,
             manifestly
             incompatible
             with
             all
             miraculous
             or
             extraordinary
             inspiration
             ,
             which
             a
             Soul
             would
             voluntarily
             follow
             as
             her
             rule
             and
             support
             for
             dispensing
             with
             the
             fulfilling
             the
             Law.
             
          
        
         
           
             VIII
             .
             ARTICLE
             .
             True.
             
          
           
             HOly
             indifference
             which
             is
             never
             any
             other
             but
             the
             disinterest
             of
             love
             ,
             becometh
             in
             the
             most
             extream
             tryals
             what
             the
             holy
             Misticks
             have
             called
             abandoning
             or
             giving
             one self
             up
             ;
             that
             is
             to
             say
             ,
             that
             the
             disinterested
             soul
             gives
             her self
             up
             totally
             and
             without
             any
             the
             least
             reserve
             to
             God
             in
             all
             her
             own
             interest
             ;
             but
             she
             never
             renounceth
             either
             love
             nor
             any
             of
             those
             things
             wherein
             the
             Glory
             and
             good
             pleasure
             of
             her
             beloved
             are
             concern'd
             .
             This
             abandoning
             is
             nothing
             else
             ,
             but
             that
             abnegation
             or
             renounciation
             of
             ones
             self
             ,
             which
             Jesus
             Christ
             requires
             of
             us
             in
             the
             Gospel
             ;
             after
             we
             have
             forsaken
             all
             outward
             things
             .
             This
             abnegation
             of
             our selves
             is
             only
             pointed
             against
             our
             self-interest
             ,
             and
             ought
             never
             to
             hinder
             that
             disinterested
             love
             ,
             which
             we
             owe
             in
             our selves
             as
             to
             our
             Neighbour
             ,
             for
             God's
             sake
             .
             The
             
             extream
             tryals
             wherein
             this
             abandoning
             is
             to
             be
             exercis'd
             ,
             are
             the
             temptations
             whereby
             our
             Jealous
             God
             will
             purify
             love
             in
             hiding
             from
             it
             all
             hope
             for
             its
             interest
             even
             eternal
             .
             These
             Tryals
             are
             represented
             by
             a
             very
             great
             number
             of
             Saints
             ,
             as
             a
             terrible
             Purgatory
             ,
             which
             may
             exempt
             from
             the
             Purgatory
             of
             the
             other
             world
             ,
             those
             Souls
             who
             suffer
             it
             with
             entire
             Fidelity
             .
             
               Only
               mad
               and
               wicked
               Men
            
             saith
             Cardinal
             Bona
             ,
             
               will
               deny
               their
               belief
               of
               those
               sublime
               and
               secret
               things
               ,
               and
               despise
               them
               as
               False
               ,
               though
               not
               clear
               ,
               when
               they
               are
               attested
               by
               Men
               of
               a
               most
               venerable
               Virtue
               ,
               who
               speak
               by
               their
               own
               experience
               of
               God's
               Operations
               in
               their
               hearts
               .
            
             These
             tryals
             are
             but
             for
             a
             while
             ,
             and
             the
             more
             true
             souls
             are
             in
             them
             to
             Grace
             by
             leaving
             themselves
             to
             be
             purify'd
             from
             all
             self-interest
             by
             Jealous
             love
             ,
             so
             much
             the
             shorter
             are
             these
             tryals
             .
             'T
             is
             ordinarily
             the
             secret
             resistance
             of
             the
             Souls
             to
             grace
             under
             specious
             pretences
             ;
             't
             is
             their
             interested
             and
             eager
             endeavour
             for
             retaining
             these
             sensible
             supports
             wherefrom
             God
             is
             willing
             to
             deprive
             them
             ,
             which
             render
             their
             tryals
             both
             so
             long
             and
             so
             painful
             :
             for
             God
             never
             makes
             his
             Creature
             suffer
             ,
             to
             make
             him
             suffer
             without
             fruit
             .
             It
             is
             with
             a
             design
             only
             to
             purifie
             the
             Soul
             ,
             and
             to
             overcome
             her
             resistances
             .
             Those
             Temptations
             whereby
             love
             is
             purify'd
             from
             all
             self-interest
             ,
             are
             in
             nothing
             like
             to
             other
             
             common
             Temptations
             .
             Experienced
             Directors
             can
             discern
             them
             by
             certain
             tokens
             ,
             but
             nothing
             is
             more
             dangerous
             ,
             than
             to
             take
             the
             common
             Temptations
             of
             beginners
             for
             trials
             ,
             tending
             to
             the
             entire
             purification
             of
             love
             in
             the
             most
             eminent
             Souls
             .
             This
             is
             the
             source
             of
             all
             illusion
             :
             This
             causeth
             deceived
             Souls
             to
             fall
             into
             hideous
             and
             dreadful
             Vices
             .
             These
             bitter
             trials
             are
             not
             to
             be
             suppos'd
             to
             be
             but
             in
             a
             very
             small
             number
             of
             pure
             and
             mortified
             Souls
             ,
             in
             whom
             Flesh
             hath
             been
             a
             long
             while
             already
             entirely
             brought
             under
             the
             Spirit
             ,
             and
             who
             have
             solidly
             practised
             all
             the
             Evangelical
             Virtues
             .
             They
             ought
             to
             be
             docile
             ,
             so
             as
             never
             willfully
             to
             strain
             at
             any
             of
             those
             hard
             and
             abject
             things
             which
             may
             be
             commanded
             them
             .
             They
             ought
             not
             to
             fall
             in
             love
             with
             any
             comfort
             or
             freedom
             ;
             they
             should
             be
             taken
             off
             from
             all
             things
             whatsoever
             ,
             and
             also
             from
             the
             way
             that
             teacheth
             them
             this
             freedom
             ;
             they
             should
             be
             ready
             for
             all
             the
             practises
             that
             are
             laid
             upon
             them
             ;
             they
             are
             to
             stick
             neither
             to
             their
             kind
             of
             Prayer
             ,
             nor
             to
             their
             Experiences
             ,
             nor
             to
             their
             Readings
             ,
             nor
             to
             those
             persons
             they
             have
             consulted
             formerly
             with
             trust
             and
             reliance
             .
             One
             ought
             to
             have
             had
             the
             Experiment
             that
             their
             Temptations
             are
             of
             a
             different
             nature
             from
             the
             common
             Temptations
             in
             this
             ,
             that
             the
             true
             
             means
             to
             still
             them
             ,
             is
             ,
             not
             to
             be
             willing
             to
             find
             a
             known
             Prop
             to
             Self-interest
             .
          
           
             To
             speak
             thus
             ,
             is
             word
             for
             word
             ,
             to
             repeat
             the
             Experiences
             of
             Saints
             ,
             as
             they
             have
             related
             them
             themselves
             .
             'T
             is
             ,
             at
             the
             same
             time
             ,
             to
             prevent
             those
             very
             dangerous
             Inconveniences
             ,
             one
             might
             fall
             into
             by
             Credulity
             ,
             should
             one
             admit
             ,
             too
             easily
             ,
             in
             matter
             of
             Practice
             ,
             these
             Tryals
             ,
             which
             happen
             but
             very
             seldom
             ;
             by
             reason
             that
             few
             Souls
             have
             attained
             that
             Perfection
             ,
             where
             nothing
             remains
             to
             be
             purified
             ,
             but
             some
             Remnants
             of
             Interest
             ,
             mixed
             with
             Divine
             Love.
             
          
        
         
           
             VIII
             .
             False
             .
          
           
             INternal
             Tryals
             take
             away
             ,
             for
             ever
             ,
             both
             sensible
             ,
             and
             visible
             Graces
             :
             They
             suppress
             ,
             for
             ever
             ,
             the
             distinct
             Acts
             ,
             both
             of
             Love
             and
             Vertue
             ;
             they
             put
             a
             Soul
             into
             a
             real
             and
             absolute
             Impotency
             ,
             to
             discover
             herself
             to
             her
             Superiors
             ,
             or
             to
             obey
             them
             in
             the
             essential
             Practice
             of
             the
             Gospel
             ;
             they
             cannot
             be
             discern'd
             from
             common
             Temptations
             :
             'T
             is
             lawful
             ,
             in
             that
             State
             ,
             to
             abscond
             from
             Superiors
             ,
             to
             substract
             one's
             self
             from
             the
             Yoke
             of
             Obedience
             ,
             and
             to
             seek
             ,
             both
             by
             Books
             ,
             and
             Persons
             ,
             of
             no
             Authority
             ,
             the
             Helps
             ,
             and
             Lights
             ,
             one
             stands
             in
             needs
             of
             ;
             even
             ,
             notwithstanding
             ,
             the
             Prohibition
             of
             our
             Superiors
             .
          
           
           
             A
             Director
             may
             suppose
             one
             to
             be
             in
             these
             Tryals
             ,
             without
             having
             tried
             before
             ,
             the
             bottom
             of
             the
             Soul
             ,
             upon
             her
             Sincerity
             ,
             Docility
             ,
             Mortifications
             and
             Humility
             :
             He
             may
             immediately
             put
             that
             Soul
             upon
             purging
             her
             Love
             from
             all
             Dross
             of
             Interest
             ,
             in
             the
             Temptation
             ,
             without
             causing
             her
             to
             do
             any
             interested
             Act
             ,
             to
             resist
             the
             Vehemency
             of
             pressing
             Temptation
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             poyson
             our
             Souls
             ;
             it
             is
             to
             take
             from
             them
             the
             Arms
             of
             Faith
             ,
             necessary
             to
             resist
             the
             Enemy
             of
             our
             Salvation
             ;
             't
             is
             to
             confound
             all
             the
             Ways
             of
             God
             ;
             't
             is
             to
             teach
             Rebellion
             ,
             and
             Hypocrisie
             ,
             to
             the
             Children
             of
             the
             Church
             .
          
        
         
           
             IX
             .
             ARTICLE
             True.
             
          
           
             A
             Soul
             ,
             who
             in
             these
             extream
             Tryals
             ,
             gives
             herself
             up
             to
             God
             ,
             is
             never
             forsaken
             by
             him
             :
             When
             she
             asks
             in
             the
             Transport
             of
             her
             Grief
             ,
             to
             be
             delivered
             ,
             God
             does
             not
             deny
             to
             hear
             her
             ;
             but
             because
             he
             is
             willing
             to
             perfect
             her
             Strength
             in
             Infirmity
             ,
             and
             that
             his
             Grace
             is
             sufficient
             to
             her
             for
             it
             :
             She
             loseth
             in
             that
             State
             ,
             neither
             the
             real
             and
             compleat
             Power
             ,
             within
             the
             Line
             of
             Power
             ,
             for
             to
             fulfil
             really
             the
             Precepts
             ,
             nor
             that
             of
             following
             the
             most
             perfect
             Counsels
             ,
             according
             
             to
             her
             Calling
             ,
             and
             present
             Degree
             of
             Perfection
             ,
             nor
             the
             real
             and
             internal
             Acts
             of
             her
             Free-will
             ,
             for
             that
             accomplishment
             :
             She
             looseth
             neither
             preventing
             Grace
             ,
             nor
             explicite
             Faith
             ,
             nor
             Hope
             ,
             as
             it
             is
             a
             disinterested
             Desire
             of
             the
             Promises
             ;
             nor
             the
             Love
             of
             God
             ,
             nor
             the
             infinite
             Hatred
             of
             Sin
             ,
             not
             so
             much
             as
             venial
             ,
             nor
             that
             inward
             and
             momentous
             certainty
             ,
             that
             is
             necessary
             for
             the
             Rectitude
             of
             the
             Conscience
             :
             She
             loseth
             nothing
             but
             the
             sensible
             Relish
             of
             Good
             ,
             but
             the
             comfortable
             and
             affecting
             Fervency
             ,
             but
             the
             eager
             and
             interested
             Acts
             of
             Vertues
             ,
             but
             the
             After-certainty
             ,
             that
             comes
             by
             an
             interested
             reflection
             ,
             bearing
             to
             itself
             a
             comfortable
             Witness
             of
             its
             Fidelity
             :
             These
             direct
             Acts
             ,
             and
             such
             as
             escape
             the
             Reflections
             of
             the
             Soul
             ,
             but
             which
             are
             yet
             very
             real
             ,
             and
             do
             conserve
             in
             her
             all
             the
             Vertues
             without
             spot
             ,
             are
             ,
             as
             I
             have
             already
             said
             ,
             that
             Operation
             called
             by
             S.
             Francis
             of
             Sales
             ,
             the
             Edge
             of
             the
             Spirit
             ,
             or
             the
             Top
             of
             the
             Soul
             :
             This
             State
             of
             Trouble
             ,
             and
             Gloominess
             ,
             which
             is
             only
             for
             a
             while
             ,
             is
             not
             even
             in
             its
             own
             Duration
             ,
             without
             peaceable
             Intervals
             ,
             in
             which
             some
             Glimpses
             of
             very
             sensible
             Graces
             ,
             appear
             like
             Lightning
             in
             a
             dark
             stormy
             Night
             ,
             which
             leave
             no
             sign
             of
             themselves
             behind
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             speak
             equally
             conformable
             ,
             both
             to
             the
             Catholick
             Doctrine
             ,
             and
             to
             the
             Experiences
             of
             Mystical
             Saints
             .
          
        
         
           
           
             IX
             .
             False
             .
          
           
             IN
             these
             extream
             Tryals
             ,
             a
             Soul
             without
             having
             been
             before
             unfaithful
             to
             Grace
             ,
             loseth
             the
             true
             and
             full
             Power
             of
             persevering
             in
             her
             State
             :
             She
             falls
             into
             a
             real
             Impotency
             ,
             to
             fulfil
             the
             Precepts
             in
             those
             Cases
             ,
             where
             Precepts
             are
             urging
             .
             She
             ceaseth
             to
             have
             an
             explicite
             Faith
             ,
             in
             Cases
             where
             Faith
             ought
             to
             act
             explicitely
             :
             She
             ceaseth
             to
             hope
             ,
             that
             's
             to
             say
             ,
             to
             expect
             ,
             and
             to
             desire
             ,
             even
             in
             a
             disinterested
             manner
             ,
             the
             Effect
             of
             the
             Promises
             in
             herself
             :
             She
             hath
             no
             longer
             the
             Love
             of
             God
             ,
             perceptible
             ,
             or
             imperceptible
             :
             She
             hath
             no
             more
             a
             Hatred
             to
             Sin
             :
             She
             loseth
             not
             only
             the
             sensible
             and
             reflective
             Horror
             of
             it
             ,
             but
             also
             the
             most
             direct
             and
             intimate
             Horror
             of
             the
             same
             .
             She
             hath
             no
             more
             that
             intimate
             and
             momentous
             Certainty
             ,
             which
             can
             preserve
             the
             Rectitude
             of
             her
             Conscience
             ,
             in
             the
             very
             Moment
             of
             her
             Action
             .
             All
             the
             Acts
             of
             those
             Vertues
             essential
             to
             the
             internal
             Life
             ceases
             ,
             even
             in
             their
             most
             direct
             ,
             and
             less
             reflected
             Operation
             ,
             which
             is
             according
             to
             the
             Language
             of
             Mystical
             Saints
             ,
             the
             Edge
             of
             the
             Spirit
             ,
             and
             the
             Top
             of
             the
             Soul.
             
          
           
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             annihilate
             Christian
             Piety
             ,
             under
             pretence
             of
             perfecting
             it
             .
             It
             is
             to
             make
             the
             Tryals
             designed
             to
             purifie
             Love
             ,
             an
             universal
             Shipwreck
             of
             Faith
             ,
             and
             of
             all
             Christian
             Vertues
             :
             'T
             is
             to
             say
             ,
             that
             the
             Faithful
             nourished
             with
             the
             Words
             of
             Faith
             ,
             ought
             never
             to
             hear
             ,
             without
             stopping
             their
             Ears
             .
          
        
         
           
             X.
             ARTICLE
             True.
             
          
           
             THE
             Promises
             of
             Eternal
             Life
             ,
             are
             meerly
             free
             :
             Grace
             is
             never
             due
             to
             us
             ;
             or
             else
             it
             would
             not
             be
             Grace
             .
             God
             never
             oweth
             to
             us
             ,
             in
             a
             strick
             Sence
             ,
             either
             Perseverance
             to
             the
             Death
             ,
             nor
             Eternal
             Life
             after
             the
             Death
             of
             the
             Body
             :
             He
             is
             not
             so
             much
             as
             indebted
             to
             our
             Soul
             ,
             to
             give
             her
             Existence
             after
             this
             Life
             ;
             he
             might
             let
             her
             drop
             into
             her
             Nothing
             again
             ,
             as
             it
             were
             ,
             by
             her
             own
             Weight
             :
             Otherwise
             he
             should
             not
             be
             free
             in
             respect
             to
             the
             Duration
             of
             his
             Creature
             ,
             and
             it
             would
             become
             a
             necessary
             Being
             .
             But
             altho'
             God
             never
             owes
             any
             thing
             to
             us
             ,
             in
             a
             strict
             Sence
             ,
             he
             hath
             been
             pleased
             to
             give
             us
             Rights
             grounded
             on
             his
             Promises
             ,
             meerly
             free
             :
             By
             his
             Promises
             he
             hath
             given
             himself
             ,
             as
             a
             Supream
             Blessedness
             ,
             to
             a
             Soul
             faithful
             to
             him
             ,
             and
             persevere
             to
             be
             so
             .
             
             It
             is
             then
             true
             in
             this
             sense
             ,
             that
             any
             supposition
             tending
             to
             the
             believing
             ones
             being
             excluded
             from
             Eternal
             life
             by
             Loving
             God
             ,
             is
             impossible
             ,
             because
             God
             is
             faithful
             in
             his
             promises
             :
             He
             wills
             not
             the
             Death
             of
             the
             Sinner
             ,
             but
             rather
             that
             he
             may
             live
             and
             be
             Converted
             .
             Thereby
             it
             is
             certain
             that
             all
             the
             Sacrifices
             which
             the
             most
             Disinterested
             Souls
             make
             usually
             concerning
             their
             Eternal
             Blessedness
             are
             conditional
             .
             They
             say
             :
             my
             God
             ,
             if
             by
             an
             impossibility
             thou
             wouldst
             condemn
             me
             to
             the
             Eternal
             Torments
             of
             Hell
             without
             losing
             thy
             Love
             ,
             I
             should
             not
             Love
             thee
             the
             less
             for
             it
             .
             But
             this
             Sacrifice
             cannot
             be
             absolute
             in
             an
             ordinary
             state
             .
             In
             no
             other
             case
             but
             of
             the
             last
             trials
             ,
             this
             Sacrifice
             becometh
             in
             a
             manner
             absolute
             .
             Then
             a
             Soul
             may
             be
             invincibly
             perswaded
             with
             a
             reflex
             perswasion
             ,
             and
             which
             is
             not
             the
             intimate
             bottom
             of
             Conscience
             ,
             that
             she
             is
             justly
             reprobated
             by
             God.
             In
             this
             state
             did
             S.
             Francis
             of
             Sales
             find
             himself
             in
             the
             Church
             of
             of
             S.
             
               Stephen
               des
               Grez
            
             .
             A
             Soul
             in
             this
             trouble
             finds
             herself
             contrary
             to
             God
             ,
             in
             respect
             to
             her
             former
             infidelities
             ,
             and
             by
             her
             present
             obduration
             .
             She
             takes
             her
             bad
             inclinations
             for
             a
             deliberate
             will
             ,
             and
             sees
             not
             the
             real
             acts
             of
             her
             Love
             and
             of
             her
             Virtues
             ,
             which
             by
             reason
             of
             their
             simplicity
             do
             escape
             her
             reflections
             .
             She
             becomes
             in
             her
             own
             eyes
             
             covered
             with
             the
             leprōsie
             of
             Sin
             ,
             though
             it
             is
             only
             in
             appearance
             and
             not
             real
             .
             She
             can
             not
             bear
             with
             her self
             .
             She
             is
             offended
             with
             those
             who
             are
             willing
             to
             quiet
             her
             and
             take
             away
             from
             her
             that
             kind
             of
             perswasion
             .
             It
             matters
             nothing
             to
             tell
             her
             of
             the
             precise
             Doctrine
             of
             Faith
             ,
             in
             regard
             to
             the
             will
             of
             God
             of
             saving
             all
             Men
             ,
             and
             the
             belief
             we
             ought
             to
             have
             ,
             that
             he
             is
             willing
             to
             save
             every
             one
             of
             us
             in
             particular
             .
             This
             Soul
             does
             not
             doubt
             of
             the
             good
             will
             of
             God
             ,
             but
             believeth
             her
             own
             bad
             ,
             because
             she
             sees
             nothing
             in
             her self
             by
             reflection
             but
             the
             apparent
             evil
             which
             is
             external
             and
             sensible
             ,
             and
             that
             the
             good
             which
             is
             always
             real
             and
             intimate
             ,
             is
             by
             God's
             jealousie
             continually
             taken
             from
             before
             her
             eyes
             Nothing
             in
             this
             involuntary
             and
             invincible
             trouble
             can
             recover
             her
             ,
             nor
             reveal
             to
             her
             in
             the
             bottom
             of
             her self
             what
             God
             is
             pleased
             to
             conceal
             to
             her
             .
             She
             sees
             God's
             Anger
             swoll'n
             and
             hanging
             over
             her
             head
             as
             the
             billows
             of
             the
             Sea
             ,
             ready
             to
             drown
             her
             ;
             then
             it
             is
             that
             the
             Soul
             is
             divided
             from
             her self
             ,
             she
             expires
             with
             Christ
             upon
             the
             Cross
             :
             saying
             ,
             
               My
               God
               ,
               My
               God
               ,
               why
               hast
               thou
               forsaken
               me
               ?
            
             In
             that
             unvoluntary
             impression
             of
             despair
             ,
             she
             makes
             an
             absolute
             Sacrifice
             of
             her
             concern
             for
             Eternity
             ,
             because
             the
             impossible
             case
             in
             the
             trouble
             and
             darkness
             she
             is
             in
             ,
             seems
             to
             her
             
             possible
             and
             actually
             real
             .
             Once
             more
             it
             would
             profit
             nothing
             to
             argue
             with
             her
             ,
             for
             she
             is
             wholly
             incapable
             of
             reasoning
             ,
             all
             the
             business
             lies
             in
             a
             conviction
             which
             is
             not
             intimate
             ,
             but
             seeming
             and
             invincible
             .
             A
             Soul
             in
             this
             condition
             ,
             looseth
             all
             hope
             of
             things
             for
             her
             own
             interest
             ,
             but
             she
             never
             looseth
             in
             the
             superiour
             part
             of
             her self
             ,
             that
             's
             to
             say
             ,
             in
             her
             direct
             and
             intimate
             acts
             ,
             that
             perfect
             hope
             which
             is
             the
             disinterested
             desire
             of
             the
             promises
             .
             She
             loves
             God
             more
             purely
             than
             ever
             ,
             and
             is
             so
             far
             from
             consenting
             positively
             to
             hate
             him
             ,
             that
             she
             does
             not
             so
             much
             as
             indirectly
             consent
             to
             cease
             for
             one
             instant
             from
             loving
             him
             ,
             nor
             to
             diminish
             in
             the
             least
             her
             Love
             ,
             nor
             to
             put
             ever
             to
             the
             increase
             of
             that
             Love
             any
             voluntary
             bounds
             ,
             nor
             to
             commit
             any
             fault
             ,
             though
             never
             so
             venial
             .
             A
             Director
             may
             therefore
             leave
             this
             Soul
             to
             make
             a
             simple
             condescention
             to
             the
             loss
             of
             her
             own
             interest
             ,
             and
             to
             the
             just
             Condemnation
             she
             thinks
             to
             be
             under
             from
             God
             ,
             which
             serveth
             ordinarily
             but
             to
             quiet
             her
             ,
             and
             to
             becalm
             the
             Temptation
             designed
             only
             for
             that
             effect
             ;
             I
             mean
             for
             the
             purification
             of
             Love
             :
             But
             he
             ought
             never
             either
             to
             advise
             or
             to
             permit
             her
             positively
             to
             believe
             by
             a
             free
             and
             willful
             perswasion
             ,
             that
             she
             is
             reprobated
             and
             ought
             no
             longer
             to
             desire
             the
             promises
             by
             a
             disinterested
             
             motive
             :
             He
             ought
             yet
             much
             less
             to
             consent
             she
             should
             hate
             God
             ,
             or
             cease
             from
             loving
             him
             ,
             or
             transgress
             his
             Law
             even
             by
             the
             most
             venial
             faults
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             speak
             according
             to
             the
             Experience
             of
             Saints
             ,
             with
             all
             the
             Precaution
             necessary
             for
             the
             Conservation
             of
             the
             Doctrine
             of
             Faith
             ,
             and
             never
             to
             lay
             open
             Souls
             to
             any
             Illusion
             .
          
        
         
           
             X.
             False
             .
          
           
             A
             Soul
             in
             Tryals
             may
             believe
             ,
             with
             an
             intimate
             ,
             free
             ,
             and
             voluntary
             Perswasion
             ,
             against
             the
             Doctrine
             of
             Faith
             ,
             that
             God
             hath
             forsaken
             her
             ,
             tho'
             she
             had
             not
             forsaken
             him
             ;
             or
             ,
             that
             there
             is
             no
             more
             Mercy
             for
             her
             ,
             tho'
             she
             does
             sincerely
             desire
             it
             ;
             or
             ,
             that
             she
             may
             consent
             to
             hate
             God
             ,
             because
             God
             will
             have
             her
             to
             hate
             him
             ;
             or
             ,
             that
             she
             may
             consent
             never
             more
             to
             love
             God
             ,
             because
             he
             will
             no
             more
             be
             beloved
             by
             her
             ;
             or
             ,
             that
             she
             can
             voluntarily
             confine
             her
             Love
             ,
             because
             God
             will
             have
             her
             to
             limit
             it
             ;
             or
             ,
             that
             she
             may
             violate
             God's
             Law
             ,
             because
             God
             will
             have
             her
             to
             transgress
             it
             .
             In
             this
             State
             ,
             a
             Soul
             hath
             no
             longer
             any
             Faith
             ,
             or
             Hope
             ,
             or
             disinterested
             Desire
             of
             the
             Promises
             ,
             nor
             any
             real
             and
             intimate
             Love
             of
             God
             ,
             nor
             any
             ,
             even
             implicite
             Hatred
             of
             
             Evil
             ,
             which
             is
             Sin
             ,
             nor
             any
             real
             Co-operation
             with
             Grace
             :
             But
             she
             is
             without
             any
             Action
             ,
             without
             any
             Will
             ,
             without
             any
             more
             Interest
             for
             God
             ,
             than
             for
             herself
             ,
             without
             either
             reflex
             ,
             or
             direct
             Acts
             of
             Vertues
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             blaspheme
             against
             what
             one
             is
             ignorant
             of
             ,
             and
             to
             corrupt
             one's
             self
             in
             what
             one
             knows
             ;
             't
             is
             to
             make
             Souls
             to
             be
             overcome
             by
             Temptation
             ,
             under
             pretence
             of
             purifying
             them
             ;
             't
             is
             to
             reduce
             all
             Christendom
             to
             an
             impious
             and
             dull
             Despair
             ;
             't
             is
             even
             grosly
             to
             contradict
             all
             good
             Mystical
             Persons
             ,
             who
             do
             assert
             ,
             that
             Souls
             in
             that
             State
             ,
             shew
             a
             very
             lively
             Love
             for
             God
             ,
             by
             their
             Sorrow
             for
             having
             lost
             him
             ,
             and
             an
             infinite
             Abhorrency
             of
             Evil
             ,
             by
             their
             Impatience
             oftentimes
             towards
             those
             who
             offer
             both
             to
             comfort
             ,
             and
             reassure
             them
             of
             their
             good
             State.
             
          
        
         
           
             XI
             .
             ARTICLE
             .
             True.
             
          
           
             GOD
             never
             forsakes
             the
             Just
             ,
             unless
             he
             be
             forsaken
             by
             him
             :
             He
             is
             the
             infinite
             Good
             ,
             who
             seeks
             for
             nothing
             ,
             but
             to
             communicate
             himself
             :
             The
             more
             one
             receiveth
             him
             ,
             the
             more
             he
             gives
             of
             himself
             :
             Our
             Resistance
             only
             is
             that
             which
             restrains
             ,
             or
             retards
             his
             Gifts
             .
             The
             essential
             Difference
             
             between
             the
             new
             Law
             ,
             and
             the
             old
             ,
             is
             ,
             that
             the
             latter
             did
             not
             lead
             Man
             to
             any
             thing
             that
             was
             perfect
             ;
             that
             it
             shewed
             what
             was
             good
             ,
             but
             gave
             not
             a
             Power
             wherewithal
             to
             do
             it
             ,
             and
             Evil
             ,
             without
             affording
             Means
             to
             avoid
             it
             ;
             whereas
             the
             new
             is
             the
             Law
             of
             Grace
             ,
             which
             gives
             both
             the
             Will
             and
             the
             Deed
             ,
             and
             which
             commands
             only
             ,
             because
             it
             gives
             the
             true
             Power
             to
             fulfil
             .
             As
             the
             Observers
             of
             the
             old
             Law
             were
             assured
             ,
             that
             they
             should
             never
             see
             the
             diminution
             of
             their
             Temporal
             Goods
             :
             
               Inquirentes
               autem
               Dominum
               non
               minuentur
               omni
               bono
               .
            
             Souls
             that
             are
             true
             to
             their
             Grace
             ,
             shall
             likewise
             never
             suffer
             any
             dimunition
             in
             their
             Grace
             ,
             which
             is
             always
             preventing
             ,
             and
             the
             real
             Good
             of
             the
             Christian
             Law
             :
             Thus
             each
             Soul
             ,
             that
             she
             may
             be
             fully
             true
             to
             God
             ,
             can
             do
             nothing
             solid
             and
             meritorious
             ,
             but
             to
             follow
             Grace
             ,
             without
             need
             of
             preventing
             it
             .
             To
             be
             willing
             to
             prevent
             it
             ,
             is
             to
             be
             willing
             to
             give
             to
             one's
             self
             ,
             what
             it
             does
             not
             give
             yet
             ;
             't
             is
             to
             expect
             something
             of
             himself
             ,
             and
             his
             own
             Endeavour
             ,
             or
             Industry
             ;
             't
             is
             a
             subtile
             ,
             and
             unperceptible
             Remainder
             of
             a
             Semi-Pelagian
             Zeal
             ,
             at
             the
             very
             time
             when
             we
             long
             yet
             for
             more
             Grace
             .
             One
             ought
             ,
             't
             is
             true
             ,
             to
             prepare
             himself
             ,
             for
             to
             receive
             and
             invite
             Grace
             to
             himself
             ;
             but
             this
             ought
             not
             to
             be
             done
             ,
             without
             the
             Co-operation
             of
             Grace
             it self
             .
             A
             faithful
             Co-operation
             with
             Grace
             ,
             
             in
             the
             present
             Moment
             ,
             is
             a
             most
             effectual
             Preparation
             for
             receiving
             ,
             and
             attracting
             of
             Grace
             the
             next
             Moment
             .
             If
             the
             thing
             be
             narrowly
             pried
             into
             ,
             't
             is
             then
             evident
             ,
             that
             all
             is
             reduc'd
             to
             a
             faithful
             Co
             operation
             of
             a
             full
             Will
             ,
             and
             of
             all
             the
             Forces
             of
             the
             Soul
             ,
             with
             the
             Grace
             of
             every
             Moment's
             presenting
             .
             If
             all
             that
             could
             be
             added
             to
             this
             Co-operation
             ,
             were
             rightly
             taken
             in
             its
             full
             extent
             ,
             it
             would
             be
             nothing
             but
             a
             rash
             and
             over-hasty
             Zeal
             ,
             an
             eager
             and
             unquiet
             Endeavour
             ,
             of
             a
             Self-interested
             Soul
             ;
             an
             unseasonable
             Motion
             that
             would
             discompose
             ,
             weaken
             ,
             and
             retard
             the
             Operation
             of
             Grace
             ,
             instead
             of
             making
             it
             both
             more
             easie
             and
             perfect
             :
             'T
             is
             even
             ,
             as
             if
             one
             who
             is
             led
             by
             another
             ,
             whose
             Impulses
             he
             ought
             to
             follow
             ,
             should
             incessantly
             prevent
             his
             Motions
             ,
             and
             at
             every
             Minute
             turn
             himself
             back
             ,
             to
             measure
             that
             Space
             he
             had
             already
             run
             :
             This
             unquiet
             ,
             and
             ill
             concerted
             Motion
             ,
             with
             the
             Man
             that
             principally
             moves
             ,
             would
             only
             cumber
             ,
             and
             retard
             the
             Course
             of
             them
             both
             :
             'T
             is
             even
             so
             with
             a
             just
             Man
             in
             the
             Hand
             of
             God
             ,
             who
             moveth
             him
             without
             discontinuation
             with
             his
             Grace
             .
             All
             hasty
             and
             unquiet
             Excitation
             fore-running
             Grace
             ,
             for
             fear
             of
             not
             acting
             enough
             ;
             all
             eager
             excitation
             ,
             except
             in
             case
             of
             Command
             ,
             for
             to
             give
             to
             one's
             self
             ,
             by
             an
             excess
             of
             interested
             Precaution
             ,
             those
             Dispositions
             ,
             which
             
             
             
             
             
             Grace
             does
             not
             inspire
             with
             in
             those
             Moments
             ,
             because
             it
             inspires
             with
             others
             less
             comfortable
             ,
             and
             perceptible
             ;
             all
             hasty
             and
             unquiet
             exciting
             ,
             for
             to
             give
             to
             one self
             ,
             by
             observable
             excitation
             ,
             a
             more
             perceptible
             motion
             ,
             and
             whereof
             one
             may
             be
             able
             to
             bear
             to
             himself
             immediately
             a
             more
             interested
             Witness
             ,
             are
             defective
             Motions
             ,
             for
             Souls
             called
             to
             a
             peaceable
             Disinterest
             of
             perfect
             Love.
             This
             unquiet
             ,
             and
             fore-running
             Acting
             ,
             is
             what
             good
             Mysticks
             have
             called
             Activity
             ,
             which
             hath
             nothing
             in
             common
             with
             the
             Action
             ,
             and
             real
             ,
             but
             peaceable
             Acts
             ,
             that
             are
             essential
             to
             co-operate
             with
             Grace
             .
             When
             they
             say
             ,
             that
             one
             ought
             no
             more
             to
             excite
             himself
             ,
             nor
             strive
             ,
             they
             mean
             only
             to
             remove
             that
             unquiet
             and
             hasty
             Excitation
             ,
             whereby
             one
             would
             go
             before
             Grace
             ,
             or
             recal
             the
             sensible
             Impressions
             of
             it
             ,
             after
             they
             are
             past
             ,
             or
             co-operate
             with
             it
             ,
             in
             a
             more
             sensible
             and
             noted
             manner
             than
             is
             required
             of
             us
             .
             In
             this
             Sence
             ,
             Excitation
             or
             Activity
             ,
             ought
             effectually
             to
             be
             cut
             off
             :
             But
             if
             by
             Excitation
             should
             be
             meant
             ,
             a
             Co-operation
             of
             the
             full
             Will
             ,
             and
             of
             all
             the
             Powers
             of
             the
             Soul
             ,
             to
             the
             Grace
             of
             each
             Moment
             ;
             it
             ought
             to
             be
             concluded
             ,
             that
             it
             is
             by
             way
             of
             Faith
             ,
             that
             one
             ought
             to
             excite
             himself
             every
             Moment
             ,
             to
             fill
             up
             all
             his
             Grace
             .
             This
             Co-operation
             is
             no
             less
             sincere
             for
             being
             disinterested
             ;
             and
             for
             being
             peaceable
             ,
             it
             is
             no
             less
             efficacious
             ,
             
             and
             the
             Product
             of
             the
             entire
             Will
             :
             For
             being
             without
             precipitation
             ,
             it
             is
             no
             less
             painful
             ,
             in
             relation
             to
             Concupisence
             ,
             which
             it
             overcomes
             .
             It
             is
             not
             an
             Activity
             ,
             but
             an
             Action
             ,
             which
             consists
             in
             very
             real
             and
             meritorious
             Acts.
             Thus
             it
             is
             ,
             that
             Souls
             called
             to
             pure
             Love
             ,
             resist
             the
             Temptations
             of
             the
             greatest
             Trials
             :
             They
             fight
             ,
             even
             to
             the
             Blood
             ,
             against
             Sin
             ;
             but
             it
             is
             a
             peaceable
             Combat
             ,
             because
             the
             Spirit
             of
             the
             Lord
             savors
             of
             Peace
             :
             they
             resist
             in
             the
             Presence
             of
             God
             ,
             who
             is
             their
             Strength
             .
             They
             resist
             in
             a
             State
             of
             Faith
             and
             Love
             ,
             which
             is
             a
             State
             of
             Prayer
             .
             Those
             who
             have
             yet
             need
             of
             the
             interested
             Motives
             of
             Fear
             and
             Hope
             ,
             ought
             to
             take
             hold
             of
             them
             ,
             even
             with
             a
             natural
             eagerness
             ,
             rather
             than
             to
             expose
             themselves
             to
             be
             overcome
             .
             Those
             who
             find
             by
             a
             repeated
             Experience
             ,
             and
             known
             to
             good
             Directors
             ,
             that
             their
             Strength
             lies
             in
             an
             amorous
             Silence
             ,
             and
             their
             Peace
             in
             the
             greatest
             Bitterness
             ,
             may
             continue
             thus
             to
             overcome
             Temptation
             ;
             and
             they
             must
             not
             be
             disturb'd
             ,
             for
             they
             are
             pained
             already
             enough
             another
             way
             :
             But
             should
             these
             Souls
             by
             a
             secret
             Infidelity
             ,
             come
             secretly
             to
             fall
             from
             their
             State
             ,
             they
             should
             be
             oblig'd
             to
             have
             their
             recourse
             to
             the
             most
             interested
             Motives
             ,
             rather
             than
             expose
             themselves
             to
             violate
             the
             Law
             ,
             in
             the
             excess
             of
             Temptation
             .
          
           
           
             To
             speak
             thus
             ,
             is
             to
             speak
             in
             conformity
             to
             the
             Evangelical
             Rule
             ,
             without
             weakning
             in
             the
             least
             ,
             either
             the
             Experiences
             ,
             or
             the
             Maxims
             of
             all
             good
             Mystical
             Persons
             .
          
        
         
           
             XI
             .
             False
             .
          
           
             THat
             Activity
             which
             Saints
             will
             have
             us
             to
             cut
             off
             ,
             is
             the
             Action
             itself
             of
             the
             Will
             :
             She
             ought
             not
             to
             produce
             any
             further
             Act
             ;
             she
             hath
             no
             longer
             need
             to
             co-operate
             with
             Grace
             with
             all
             her
             Power
             ,
             nor
             positively
             and
             fully
             to
             resist
             Concupiscence
             ,
             nor
             to
             work
             any
             internal
             ,
             or
             external
             Action
             ,
             that
             is
             troublesome
             to
             her
             ▪
             It
             sufficeth
             her
             ,
             to
             let
             God
             work
             in
             her
             ,
             those
             that
             flow
             as
             from
             the
             Spring
             ,
             and
             for
             which
             she
             hath
             not
             so
             much
             as
             a
             natural
             repugnancy
             .
             She
             hath
             no
             further
             need
             to
             prepare
             herself
             ,
             by
             the
             good
             use
             of
             one
             Grace
             for
             a
             greater
             that
             should
             follow
             ,
             and
             which
             is
             ,
             as
             it
             were
             ,
             linked
             to
             this
             first
             :
             she
             needs
             only
             let
             herself
             loose
             ,
             without
             Examination
             ,
             to
             all
             the
             Propensions
             she
             finds
             in
             herself
             ,
             without
             assuming
             them
             :
             She
             needs
             no
             more
             any
             Toil
             ,
             or
             Labour
             ,
             any
             Violence
             ,
             any
             Restraint
             of
             Nature
             .
             Let
             her
             but
             remain
             without
             Will
             ,
             and
             Neuter
             between
             Good
             and
             Evil
             ,
             even
             in
             the
             most
             extream
             Temptations
             .
          
           
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             speak
             the
             Language
             of
             the
             Tempter
             :
             'T
             is
             to
             teach
             Souls
             to
             lay
             Snares
             for
             themselves
             ;
             't
             is
             to
             inspire
             them
             with
             Indolency
             in
             Evil
             ,
             which
             is
             the
             height
             of
             Hypocrisie
             ;
             't
             is
             to
             engage
             them
             into
             a
             Consent
             to
             all
             Vices
             ,
             which
             is
             no
             less
             real
             for
             its
             being
             indirect
             and
             tacite
             .
          
        
         
           
             XII
             .
             ARTICLE
             .
             True.
             
          
           
             SOuls
             attracted
             to
             pure
             Love
             may
             be
             as
             disinterested
             in
             respect
             to
             themselves
             as
             to
             their
             Neighbours
             ,
             because
             they
             never
             see
             or
             desire
             more
             in
             themselves
             than
             in
             the
             most
             unknown
             neighbour
             ,
             but
             the
             Glory
             of
             God
             ,
             his
             good
             pleasure
             ,
             and
             the
             fulfilling
             of
             his
             promises
             .
             In
             this
             sense
             ,
             these
             Souls
             are
             as
             it
             were
             strangers
             to
             themselves
             ;
             and
             they
             Love
             themselves
             no
             farther
             ,
             but
             as
             they
             do
             the
             rest
             of
             other
             Creatures
             within
             the
             Order
             of
             pure
             Charity
             .
             After
             this
             wise
             ,
             would
             Innocent
             Adam
             have
             Loved
             himself
             only
             for
             God's
             sake
             .
             Self
             abnegation
             ,
             and
             the
             hating
             of
             our
             Souls
             recommended
             in
             the
             Gospel
             ,
             are
             not
             an
             absolute
             hatred
             of
             our
             Souls
             ,
             which
             are
             God's
             Image
             :
             For
             the
             Work
             of
             God
             is
             good
             ,
             and
             we
             ought
             to
             Love
             it
             for
             his
             sake
             :
             But
             we
             do
             spoil
             that
             work
             by
             Sin
             ,
             and
             we
             ought
             to
             
             hate
             our selves
             in
             our
             corruption
             .
             The
             perfection
             of
             pure
             Love
             consisteth
             then
             in
             not
             loving
             our selves
             any
             further
             ,
             but
             for
             God
             alone
             .
             The
             vigilancy
             of
             the
             most
             disinterested
             Souls
             ought
             never
             to
             be
             regulated
             according
             to
             their
             disinterest
             :
             God
             who
             calls
             them
             to
             be
             as
             freed
             from
             themselves
             as
             from
             their
             Neighbour
             ,
             will
             have
             them
             at
             the
             same
             time
             more
             watchful
             over
             themselves
             whom
             they
             are
             intrusted
             with
             ,
             and
             for
             whom
             they
             are
             responsible
             ,
             than
             over
             their
             Neighbour
             whom
             God
             hath
             committed
             to
             their
             charge
             .
             They
             ought
             even
             to
             watch
             over
             what
             they
             do
             every
             day
             to
             their
             Neighbour
             ,
             whom
             Providence
             hath
             intrusted
             to
             their
             direction
             and
             conduct
             .
             A
             good
             Pastor
             watcheth
             over
             the
             Soul
             of
             his
             Neighbour
             without
             any
             interest
             .
             He
             Loves
             in
             him
             nothing
             but
             God
             :
             He
             hath
             him
             never
             out
             of
             sight
             :
             He
             comforteth
             ,
             correcteth
             ,
             and
             supports
             him
             .
             Thus
             ought
             we
             to
             bear
             up
             our selves
             without
             flattery
             ,
             and
             correct
             our selves
             without
             discouragement
             .
             We
             ought
             to
             converse
             charitably
             with
             our selves
             as
             with
             another
             ,
             and
             not
             to
             forget
             our selves
             but
             by
             cutting
             off
             the
             ticklishness
             and
             niceness
             of
             self-love
             ;
             not
             to
             forget
             ones
             self
             at
             all
             ,
             but
             in
             pulling
             down
             all
             unquiet
             and
             interested
             reflections
             when
             we
             are
             intirely
             in
             the
             grace
             of
             pure
             love
             .
             But
             it
             is
             never
             lawful
             to
             forget
             ones
             self
             
             so
             as
             to
             cease
             watching
             over
             our selves
             ,
             after
             the
             same
             manner
             we
             would
             watch
             over
             our
             Neighbour
             if
             we
             were
             Pastors
             .
             We
             ought
             even
             to
             add
             this
             further
             ,
             that
             one
             is
             not
             so
             strictly
             charged
             with
             the
             care
             of
             his
             Neighbour
             as
             with
             himself
             ,
             because
             it
             is
             not
             in
             our
             power
             to
             regulate
             the
             internal
             wills
             of
             others
             as
             't
             is
             of
             our
             own
             .
             Whence
             it
             follows
             ,
             that
             one
             ought
             always
             to
             watch
             ,
             incomparably
             more
             over
             himself
             than
             the
             best
             Pastor
             can
             over
             his
             flock
             .
             We
             ought
             never
             to
             forget
             our selves
             by
             abolishing
             the
             reflections
             that
             are
             even
             most
             interested
             ,
             when
             we
             are
             yet
             in
             the
             way
             of
             interested
             Love.
             Lastly
             ,
             we
             ought
             not
             to
             forget
             our selves
             so
             as
             to
             reject
             all
             sorts
             of
             reflections
             as
             imperfect
             things
             :
             For
             reflections
             have
             nothing
             imperfect
             in
             themselves
             ,
             and
             don
             't
             become
             so
             often
             hurtful
             to
             so
             many
             Souls
             ,
             but
             because
             Souls
             sick
             of
             self-love
             turn
             very
             seldom
             an
             eye
             upon
             themselves
             ,
             but
             they
             do
             grow
             impatient
             and
             are
             softened
             at
             that
             sight
             .
             Moreover
             ,
             God
             inspires
             often
             by
             his
             grace
             the
             most
             improved
             Souls
             with
             reflections
             very
             profitable
             either
             in
             respect
             to
             his
             designs
             in
             them
             ,
             or
             upon
             his
             former
             mercies
             which
             he
             makes
             them
             to
             celebrate
             ,
             or
             their
             dispositions
             whereof
             they
             are
             to
             give
             an
             account
             to
             their
             Director
             .
             But
             finally
             ,
             disinterested
             love
             watcheth
             acts
             ,
             and
             resists
             Temptation
             more
             yet
             than
             interested
             
             Love
             doth
             .
             The
             only
             difference
             is
             ,
             that
             the
             watchfulness
             of
             pure
             Love
             is
             simple
             and
             peaceable
             ,
             whereas
             that
             of
             interested
             Love
             ,
             which
             is
             less
             perfect
             ,
             keeps
             still
             some
             remains
             of
             eagerness
             and
             trouble
             ,
             because
             nothing
             but
             perfect
             Love
             driveth
             out
             fear
             with
             its
             attendance
             .
          
           
             To
             Speak
             thus
             ,
             is
             to
             Speak
             in
             a
             very
             correct
             manner
             ,
             which
             ought
             to
             be
             suspected
             by
             no
             body
             ,
             and
             is
             conformable
             to
             the
             Language
             of
             Saints
             .
          
        
         
           
             XII
             .
             False
             .
          
           
             A
             Soul
             fully
             disinterested
             in
             her self
             ,
             does
             not
             love
             her self
             even
             for
             God's
             sake
             .
             She
             hateth
             her self
             with
             an
             absolute
             hatred
             ,
             as
             supposing
             the
             work
             of
             the
             Creator
             not
             to
             be
             good
             ,
             and
             she
             carries
             thus
             far
             her
             abnegation
             and
             renounciation
             ,
             enlarging
             the
             hatred
             to
             her self
             ,
             even
             so
             far
             as
             to
             will
             deliberately
             her
             loss
             ,
             and
             eternal
             reprobation
             .
             She
             rejects
             grace
             and
             mercy
             ;
             wills
             nothing
             but
             justice
             and
             vengeance
             .
             She
             becometh
             so
             great
             a
             stranger
             to
             her self
             ,
             that
             she
             ceaseth
             to
             take
             any
             further
             concern
             either
             for
             the
             good
             that
             is
             to
             be
             done
             ,
             or
             the
             evil
             to
             be
             eschewed
             .
             All
             her
             desire
             is
             to
             forget
             her self
             in
             every
             thing
             ,
             and
             loose
             continually
             the
             sight
             of
             
             her self
             .
             She
             is
             not
             satisfied
             to
             forget
             her self
             in
             respect
             to
             her
             own
             interest
             :
             She
             is
             willing
             moreover
             to
             forget
             her self
             ,
             in
             relation
             to
             the
             amendment
             of
             her
             defects
             ,
             and
             to
             the
             fulfilling
             of
             the
             Law
             of
             God
             ,
             for
             the
             interest
             of
             his
             pure
             glory
             .
             She
             reckons
             no
             longer
             upon
             her
             being
             entrusted
             with
             her self
             ,
             nor
             upon
             watching
             even
             with
             a
             simple
             ,
             peaceable
             ,
             and
             disinterested
             vigilancy
             over
             her
             own
             will.
             She
             rejecteth
             all
             reflection
             as
             imperfect
             ,
             because
             nothing
             but
             meerly
             direct
             and
             not
             reflex
             sights
             are
             worthy
             of
             God.
             
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             oppose
             the
             experiences
             of
             Saints
             ,
             whose
             most
             internal
             Life
             hath
             been
             fill'd
             with
             very
             profitable
             reflections
             made
             by
             the
             impression
             of
             grace
             ;
             since
             they
             have
             afterward
             come
             to
             know
             the
             graces
             past
             ,
             and
             the
             miseries
             from
             which
             God
             hath
             delivered
             them
             ,
             that
             at
             length
             they
             have
             given
             an
             account
             of
             a
             very
             great
             number
             of
             things
             that
             had
             happened
             in
             them
             .
             This
             is
             to
             turn
             the
             abnegation
             of
             ones
             self
             into
             an
             impious
             hatred
             of
             our
             Soul
             ,
             which
             supposes
             her
             to
             be
             bad
             by
             nature
             ,
             according
             to
             the
             principle
             of
             the
             Manicheans
             ,
             or
             which
             overturns
             the
             order
             ,
             in
             hating
             what
             is
             good
             ,
             and
             what
             God
             loves
             as
             being
             his
             image
             .
             This
             is
             to
             annihilate
             all
             watchfulness
             ,
             all
             fidelity
             to
             grace
             ,
             all
             attention
             to
             make
             God
             reign
             in
             us
             ,
             all
             good
             usage
             of
             
             our
             liberty
             .
             In
             a
             word
             ,
             it
             is
             the
             height
             of
             all
             impiety
             and
             irreligion
             .
          
        
         
           
             XIII
             .
             ARTICLE
             .
             True.
             
          
           
             THere
             is
             a
             great
             deal
             of
             difference
             between
             simple
             and
             direct
             acts
             ,
             and
             reflex
             acts
             .
             Whensoever
             we
             act
             with
             a
             right
             Conscience
             ,
             there
             is
             in
             us
             an
             inward
             certainty
             that
             we
             go
             right
             ;
             or
             else
             we
             should
             act
             in
             a
             doubt
             ,
             whither
             we
             do
             well
             or
             ill
             ,
             and
             so
             should
             not
             practise
             a
             downright
             dealing
             .
             But
             this
             inward
             certainty
             consists
             often
             in
             acts
             so
             simple
             ,
             so
             direct
             ,
             so
             rapid
             ,
             so
             momentanous
             ,
             so
             free
             from
             all
             reflection
             ,
             that
             the
             Soul
             who
             knows
             well
             that
             she
             makes
             them
             in
             that
             moment
             that
             she
             makes
             them
             ,
             does
             not
             find
             afterwards
             any
             distinct
             ,
             and
             durable
             sign
             of
             them
             .
             Hence
             it
             comes
             that
             when
             she
             will
             return
             by
             reflection
             to
             what
             she
             hath
             done
             ,
             she
             doth
             not
             think
             she
             hath
             done
             what
             she
             ought
             ,
             she
             disturbs
             her self
             by
             scruples
             ,
             and
             is
             even
             offended
             at
             the
             indulgence
             of
             her
             superiours
             ,
             when
             they
             go
             about
             to
             quiet
             her
             in
             respect
             to
             what
             is
             past
             :
             So
             God
             giveth
             her
             at
             the
             instant
             of
             the
             action
             ,
             by
             direct
             acts
             ,
             all
             the
             necessary
             certainty
             for
             the
             rectitude
             of
             her
             Conscience
             ;
             and
             he
             takes
             away
             from
             her
             in
             his
             jealousie
             
             the
             facility
             of
             finding
             again
             by
             way
             of
             reflection
             ,
             and
             an
             after-blow
             that
             certainty
             and
             rectitude
             :
             so
             that
             she
             cannot
             enjoy
             it
             to
             her
             comfort
             ,
             nor
             justifie
             her self
             in
             her
             own
             eyes
             .
             As
             for
             reflex
             acts
             ,
             they
             leave
             behind
             them
             a
             lasting
             and
             steady
             Foot-step
             ,
             which
             is
             found
             again
             when
             we
             please
             ,
             and
             this
             is
             the
             reason
             why
             Souls
             yet
             interested
             for
             themselves
             be
             willing
             incessantly
             to
             form
             acts
             that
             are
             strongly
             imprinted
             and
             reflected
             ,
             to
             make
             themselves
             sure
             of
             their
             operation
             ,
             and
             bear
             witness
             of
             it
             to
             themselves
             :
             Whereas
             ,
             disinterested
             Souls
             are
             of
             themselves
             indifferent
             to
             perform
             acts
             distinct
             or
             indistinct
             ,
             direct
             or
             reflex
             :
             They
             make
             reflex
             ones
             whenever
             either
             any
             Precept
             may
             require
             it
             ,
             or
             the
             power
             of
             grace
             carries
             them
             to
             it
             ;
             but
             they
             don't
             look
             for
             reflex
             acts
             with
             preference
             to
             others
             by
             a
             trouble
             arising
             from
             a
             concern
             for
             their
             own
             security
             .
             Commonly
             in
             the
             extremity
             of
             Tryals
             ,
             God
             leaves
             nothing
             to
             them
             but
             direct
             acts
             ,
             of
             which
             afterwards
             they
             cannot
             perceive
             any
             Foot-step
             ;
             and
             this
             causeth
             the
             Martyrdom
             of
             Souls
             ,
             while
             any
             motive
             of
             self-interest
             remaineth
             yet
             in
             them
             .
             These
             direct
             and
             intimate
             acts
             without
             reflection
             imprinting
             any
             sensible
             Foot-step
             ,
             are
             that
             which
             S.
             Francis
             of
             Sales
             hath
             called
             the
             Top
             of
             the
             Soul
             or
             Edge
             of
             the
             Spirit
             .
             In
             
             these
             acts
             it
             was
             that
             S.
             Anthony
             did
             repose
             the
             most
             perfect
             Prayer
             ,
             when
             he
             said
             ,
             
               Prayer
               is
               not
               yet
               perfect
               ,
               when
               the
               solitary
               knows
               that
               be
               makes
               a
               Prayer
               ,
            
             (
             Cassian
             .
             conf
             .
             9.
             )
          
           
             To
             Speak
             thus
             ,
             is
             to
             Speak
             conformable
             to
             the
             Experience
             of
             Saints
             ,
             without
             exceeding
             the
             strictness
             of
             Catholick
             Doctrine
             .
             It
             is
             also
             to
             Speak
             of
             the
             operations
             of
             the
             Soul
             ,
             in
             conformity
             to
             the
             ideas
             of
             all
             good
             Philosophers
             .
          
        
         
           
             XIII
             .
             False
             .
          
           
             THere
             are
             no
             true
             acts
             besides
             the
             reflex
             ones
             ,
             which
             are
             either
             felt
             or
             perceived
             ,
             as
             soon
             as
             we
             have
             ceased
             to
             perform
             any
             act
             of
             that
             kind
             ,
             we
             may
             say
             truly
             ,
             that
             we
             perform
             not
             one
             more
             that
             is
             real
             .
             Whosoever
             hath
             not
             upon
             these
             acts
             a
             reflex
             and
             durable
             certitude
             ,
             hath
             had
             no
             certainty
             in
             the
             Action
             ;
             from
             whence
             it
             follows
             ,
             that
             the
             Souls
             who
             are
             during
             their
             Tryals
             in
             an
             apparent
             despair
             ,
             are
             there
             in
             a
             true
             despair
             ;
             and
             that
             the
             doubt
             wherein
             they
             are
             after
             having
             acted
             ,
             shews
             that
             they
             have
             lost
             in
             the
             action
             the
             inward
             Testimony
             of
             Conscience
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             overturn
             all
             Ideas
             of
             good
             Philosophy
             ;
             't
             is
             to
             destroy
             
             the
             Testimony
             of
             the
             Spirit
             of
             God
             in
             us
             for
             our
             Filiation
             ;
             't
             is
             to
             annihilate
             all
             the
             internal
             life
             ,
             and
             all
             rectitude
             of
             Souls
             .
          
        
         
           
             XIV
             .
             ARTICLE
             .
             True.
             
          
           
             IN
             the
             last
             Tryals
             for
             the
             purification
             of
             Love
             ,
             a
             separation
             is
             made
             of
             the
             superior
             part
             of
             the
             Soul
             from
             the
             inferiour
             ;
             in
             that
             the
             senses
             and
             imagination
             have
             no
             part
             of
             the
             peace
             and
             of
             the
             communications
             of
             Grace
             ,
             which
             God
             makes
             often
             enough
             both
             to
             the
             understanding
             and
             to
             the
             will
             ,
             in
             a
             simple
             and
             direct
             manner
             ,
             which
             escapeth
             all
             reflection
             .
             After
             this
             manner
             ,
             Christ
             Jesus
             our
             perfect
             pattern
             ,
             hath
             been
             happy
             upon
             the
             Cross
             ,
             so
             that
             in
             the
             superior
             part
             of
             his
             Soul
             he
             enjoyed
             Coelestial
             Glory
             ,
             while
             in
             the
             inferiour
             ,
             he
             was
             actually
             a
             Man
             of
             Grief
             ,
             with
             a
             sensible
             impression
             upon
             him
             of
             his
             being
             forsaken
             by
             his
             Father
             .
             The
             inferiour
             part
             did
             not
             impart
             to
             the
             superiour
             her
             involuntary
             trouble
             ,
             nor
             her
             painful
             swoundings
             .
             The
             superiour
             communicated
             to
             the
             inferiour
             neither
             her
             peace
             nor
             her
             blessedness
             .
             This
             separation
             is
             made
             by
             the
             difference
             of
             the
             real
             ,
             but
             simple
             and
             direct
             acts
             of
             the
             understanding
             and
             of
             the
             will
             ,
             who
             leaving
             
             behind
             them
             no
             sensible
             sign
             ,
             and
             of
             the
             reflex
             Acts
             ,
             which
             leaving
             a
             sensible
             mark
             behind
             them
             ,
             are
             communicated
             to
             the
             imagination
             and
             to
             the
             senses
             ,
             which
             are
             called
             the
             inferiour
             part
             ,
             for
             to
             distinguish
             them
             from
             that
             direct
             and
             intimate
             operation
             of
             the
             understanding
             and
             of
             the
             will
             ,
             called
             the
             superiour
             part
             .
             The
             acts
             of
             the
             inferiour
             part
             in
             this
             separation
             ,
             consist
             of
             an
             entirely
             blind
             and
             unvoluntary
             trouble
             ,
             because
             all
             that
             is
             intellectual
             and
             voluntary
             belongs
             to
             the
             superiour
             part
             .
             But
             although
             this
             separation
             taken
             in
             this
             sense
             cannot
             be
             absolutely
             denied
             ,
             the
             Directors
             nevertheless
             ought
             to
             take
             great
             care
             never
             to
             suffer
             in
             the
             inferiour
             part
             ,
             any
             of
             those
             Disorders
             ,
             which
             are
             in
             a
             natural
             course
             to
             be
             always
             deemed
             voluntary
             ,
             and
             for
             which
             the
             superiour
             part
             ought
             consequently
             to
             be
             accountable
             .
             This
             precaution
             ought
             always
             to
             be
             found
             in
             the
             way
             of
             pure
             Faith
             ,
             which
             is
             the
             only
             one
             we
             can
             Speak
             of
             ,
             and
             in
             which
             nothing
             contrary
             to
             the
             order
             of
             nature
             is
             admitted
             .
             'T
             is
             needless
             ,
             for
             this
             Reason
             ,
             to
             Speak
             here
             of
             diabolical
             possessions
             ,
             obsessions
             ,
             or
             other
             extraordinary
             things
             :
             One
             cannot
             absolutely
             reject
             them
             ,
             since
             both
             the
             Scripture
             and
             the
             Church
             have
             acknowledged
             them
             :
             But
             in
             particular
             cases
             ,
             the
             greatest
             caution
             ought
             to
             be
             used
             for
             to
             avoid
             
             being
             deceived
             .
             Moreover
             ,
             this
             matter
             that
             is
             common
             to
             all
             internal
             ways
             ,
             hath
             no
             particular
             difficulty
             to
             be
             cleared
             in
             it
             by
             the
             way
             of
             pure
             Faith
             and
             of
             pure
             Love.
             On
             the
             contrary
             ,
             it
             may
             be
             asserted
             ,
             that
             this
             way
             of
             pure
             Love
             and
             of
             pure
             Faith
             ,
             is
             that
             wherein
             fewer
             of
             these
             extraordinary
             things
             are
             to
             be
             seen
             :
             Nothing
             diminisheth
             them
             so
             much
             ,
             as
             not
             minding
             them
             ,
             and
             carrying
             always
             the
             Souls
             to
             a
             Conduct
             that
             is
             simple
             in
             the
             disinterest
             of
             Love
             ,
             and
             in
             the
             obscurity
             of
             Faith.
             
          
           
             To
             Speak
             so
             ,
             is
             to
             Speak
             in
             conformity
             to
             Christian
             Doctrine
             ,
             and
             to
             give
             the
             greatest
             preservatives
             against
             illusion
             .
          
        
         
           
             XIV
             .
             False
             .
          
           
             IN
             Tryals
             ,
             a
             total
             separation
             is
             made
             of
             the
             superiour
             from
             the
             inferiour
             part
             :
             The
             superiour
             is
             united
             to
             God
             by
             an
             union
             ,
             whereof
             no
             sensible
             and
             distinct
             sign
             appears
             at
             any
             time
             ,
             either
             for
             Faith
             ,
             Hope
             ,
             Love
             ,
             or
             any
             other
             virtues
             :
             The
             inferiour
             part
             becometh
             in
             that
             separation
             wholly
             Animal
             ,
             and
             whatever
             passeth
             in
             it
             against
             the
             rule
             of
             manners
             is
             deemed
             neither
             voluntary
             ,
             nor
             demeritorious
             ,
             nor
             contrary
             to
             the
             purity
             of
             the
             superiour
             part
             .
          
           
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             annihilate
             the
             Law
             and
             the
             Prophets
             :
             It
             is
             to
             Speak
             the
             Language
             of
             the
             Devils
             .
          
        
         
           
             XV.
             ARTICLE
             .
             True.
             
          
           
             THE
             persons
             who
             are
             in
             those
             rigorous
             Tryals
             ought
             never
             to
             neglect
             that
             universal
             sobriety
             ,
             so
             often
             spoken
             of
             by
             the
             Apostles
             ,
             and
             which
             consists
             in
             a
             sober
             use
             of
             all
             the
             things
             that
             are
             round
             about
             us
             .
             This
             Sobriety
             reacheth
             to
             all
             the
             operations
             of
             sense
             ,
             of
             the
             imagination
             ,
             and
             even
             of
             the
             Spirit
             :
             It
             makes
             our
             Wisdom
             Sober
             and
             Temperate
             :
             It
             reduceth
             all
             to
             a
             simple
             use
             of
             necessary
             things
             .
             This
             Sobriety
             implies
             a
             continual
             privation
             of
             all
             the
             enjoyments
             that
             are
             only
             for
             satisfaction
             and
             pleasure
             .
             This
             Mortification
             ,
             or
             rather
             this
             Death
             ,
             tends
             to
             cut
             off
             not
             only
             all
             the
             voluntary
             motions
             of
             nature
             ,
             corrupted
             and
             revolted
             through
             the
             voluptuousness
             of
             the
             Flesh
             ,
             and
             the
             pride
             of
             the
             Spirit
             ;
             but
             also
             all
             the
             most
             innocent
             Consolations
             ,
             which
             interested
             Love
             does
             seek
             with
             so
             much
             eagerness
             .
             This
             Mortification
             is
             practised
             with
             peace
             and
             simplicity
             ,
             without
             discomposure
             of
             mind
             and
             sourness
             against
             
             ones
             self
             ,
             without
             method
             suitable
             to
             ones
             occasions
             and
             needs
             ,
             but
             in
             a
             real
             manner
             ,
             and
             without
             intermission
             .
             'T
             is
             true
             ,
             that
             some
             persons
             oppressed
             by
             excessive
             Tryals
             ,
             are
             ordinarily
             oblig'd
             by
             their
             Obedience
             to
             an
             Experienced
             Director
             ,
             to
             forbear
             or
             lessen
             certain
             Corporal
             Austerities
             they
             have
             been
             much
             addicted
             to
             .
             This
             Temperature
             is
             necessary
             for
             the
             Relief
             of
             their
             Body
             ,
             sinking
             under
             the
             Rigor
             of
             internal
             Pains
             ,
             which
             is
             the
             most
             terrible
             of
             all
             Penances
             .
             It
             happens
             also
             ,
             often
             ,
             that
             these
             Souls
             have
             been
             too
             much
             in
             love
             with
             these
             Austerities
             ;
             and
             the
             Repugnancy
             they
             felt
             at
             first
             to
             obey
             ,
             in
             leaving
             them
             off
             in
             this
             State
             of
             Oppression
             ,
             shews
             ,
             that
             they
             stuck
             a
             little
             too
             fast
             to
             them
             :
             But
             it
             is
             their
             Personal
             Imperfection
             ,
             and
             not
             that
             of
             the
             Austerities
             ,
             that
             deserves
             the
             blame
             :
             Austerities
             answerable
             to
             their
             Institution
             ,
             are
             profitable
             ,
             and
             often
             necessary
             :
             Christ
             hath
             given
             us
             the
             Pattern
             of
             them
             ,
             which
             all
             Saints
             have
             followed
             :
             They
             bring
             our
             revolted
             Flesh
             under
             ;
             they
             tend
             to
             the
             Amendment
             of
             committed
             Faults
             ,
             and
             do
             preserve
             from
             Temptations
             :
             'T
             is
             true
             indeed
             ,
             that
             they
             don't
             serve
             to
             destroy
             the
             Bottom
             of
             Self-love
             ,
             or
             Cupidity
             ,
             but
             by
             so
             much
             as
             they
             are
             animated
             by
             the
             Spirit
             of
             Recollection
             ,
             Love
             ,
             and
             Prayer
             :
             For
             want
             of
             which
             they
             would
             quench
             the
             grosser
             Passions
             ,
             and
             contrary
             
             to
             their
             Institution
             ,
             make
             a
             Man
             full
             of
             himself
             ;
             this
             would
             be
             nothing
             else
             ,
             but
             a
             Justifying
             of
             the
             Flesh
             .
             It
             is
             moreover
             to
             be
             observed
             ,
             that
             the
             Persons
             that
             are
             in
             this
             State
             ,
             being
             deprived
             of
             all
             sensible
             Graces
             ,
             and
             from
             the
             fervent
             Exercise
             of
             all
             discernible
             Vertues
             ,
             have
             no
             longer
             any
             relish
             ,
             nor
             sensible
             fervency
             ,
             nor
             noted
             attraction
             ,
             for
             all
             the
             Austerities
             they
             had
             practised
             before
             ,
             with
             so
             much
             Ardor
             .
             Then
             it
             is
             ,
             that
             their
             Penance
             is
             reduc'd
             to
             bear
             ,
             in
             a
             very
             bitter
             Peace
             ,
             the
             Anger
             of
             God
             ,
             which
             they
             look
             for
             every
             Moment
             ,
             and
             their
             manifest
             Despair
             .
             There
             is
             no
             Austerity
             ,
             or
             Torment
             ,
             which
             they
             would
             not
             suffer
             with
             Joy
             ,
             and
             Ease
             ,
             in
             the
             room
             of
             this
             inward
             Pain
             ;
             all
             their
             inmost
             Attractiveness
             is
             to
             bear
             their
             Agony
             ,
             in
             which
             they
             say
             upon
             the
             Cross
             ,
             with
             Christ
             ,
             
               My
               God
               ,
               my
               God
               ,
               why
               hast
               thou
               forsaken
               me
               .
            
          
           
             To
             speak
             thus
             ,
             is
             to
             acknowledge
             the
             perpetual
             necessity
             of
             Mortification
             :
             It
             is
             to
             Authorise
             Corporal
             Austerities
             ,
             which
             by
             their
             Institution
             are
             very
             wholesome
             :
             'T
             is
             to
             be
             willing
             ,
             that
             the
             most
             perfect
             Souls
             should
             do
             Penance
             ,
             proportionable
             to
             the
             Strength
             ,
             Graces
             ,
             and
             Tryals
             of
             their
             State.
             
          
        
         
           
           
             XV.
             False
             .
          
           
             COrporal
             Austerities
             serve
             for
             nothing
             ,
             but
             to
             provoke
             Concupiscence
             ,
             and
             inspire
             the
             Practiser
             of
             them
             ,
             with
             a
             Pharisaical
             Complacency
             ;
             they
             are
             not
             necessary
             either
             to
             prevent
             ,
             or
             to
             appease
             Temptations
             .
             Quiet
             Prayer
             is
             always
             sufficient
             for
             to
             bring
             the
             Flesh
             under
             the
             Spirit
             .
             One
             may
             wilfully
             leave
             off
             these
             Practices
             ,
             as
             gross
             ,
             imperfect
             ,
             and
             not
             convenient
             for
             Beginners
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             speak
             as
             an
             Enemy
             of
             the
             Cross
             of
             Christ
             ;
             't
             is
             to
             blaspheme
             against
             his
             Example
             ,
             and
             against
             all
             Tradition
             ;
             it
             is
             to
             oppose
             the
             Son
             of
             God
             ,
             who
             saith
             ,
             
               Since
               the
               Days
               of
               John
               ,
               the
               Kingdom
               of
               Heaven
               suffereth
               violence
               ,
               and
               the
               violent
               take
               it
               by
               force
               .
            
          
        
         
           
             XVI
             .
             ARTICLE
             True.
             
          
           
             THere
             are
             two
             Kinds
             of
             Proprieties
             :
             The
             first
             is
             a
             sin
             for
             all
             Christians
             :
             The
             second
             is
             not
             so
             much
             as
             a
             Venial
             Sin
             ;
             but
             only
             an
             Imperfection
             ,
             in
             comparison
             with
             
             fomething
             that
             is
             more
             perfect
             ;
             nay
             ,
             it
             is
             not
             even
             an
             Imperfection
             ,
             but
             for
             those
             Souls
             that
             are
             actually
             attracted
             by
             Grace
             ,
             to
             the
             perfect
             Disinterest
             of
             Love.
             The
             first
             Property
             is
             Pride
             :
             It
             is
             a
             Love
             of
             Self-excellency
             ,
             as
             't
             is
             one
             's
             own
             ,
             and
             without
             any
             subordination
             to
             our
             essential
             End
             ,
             which
             is
             the
             Glory
             of
             God
             :
             This
             Property
             was
             the
             Sin
             of
             the
             first
             Angel
             ,
             who
             rested
             in
             himself
             ,
             as
             saith
             S.
             Augustine
             ,
             instead
             of
             referring
             himself
             to
             God
             ,
             and
             by
             that
             simple
             Appropriation
             of
             himself
             ,
             he
             did
             not
             remain
             in
             the
             Truth
             :
             This
             Property
             is
             in
             us
             a
             Sin
             ,
             lesser
             ,
             or
             greater
             ,
             according
             as
             it
             is
             less
             ,
             or
             more
             voluntary
             .
             The
             second
             Property
             ,
             which
             we
             ought
             never
             to
             confound
             with
             the
             first
             ,
             is
             a
             Love
             of
             our
             own
             Excellency
             ,
             as
             it
             is
             our
             own
             ,
             but
             with
             subordination
             to
             our
             essential
             End
             ,
             the
             Glory
             of
             God.
             We
             desire
             to
             havenone
             but
             the
             most
             excellent
             Vertues
             ;
             we
             will
             have
             them
             chiefly
             for
             the
             Glory
             of
             God
             ,
             but
             we
             will
             have
             them
             also
             for
             our
             Merit
             ,
             and
             for
             the
             Reward
             that
             does
             attend
             them
             .
             Moreover
             ,
             we
             desire
             them
             for
             the
             very
             Comfort
             of
             becoming
             perfect
             :
             It
             is
             a
             Resignation
             ,
             which
             ,
             as
             S.
             Francis
             of
             Sales
             saith
             ,
             
               Hath
               yet
               Self-desires
               ,
               but
               they
               are
               subjected
               .
            
             Those
             Vertues
             that
             are
             interested
             for
             our
             Perfection
             ,
             and
             Happiness
             ,
             are
             good
             ,
             because
             they
             refer
             themselves
             to
             God
             ,
             as
             our
             principal
             End
             :
             But
             they
             are
             inferiour
             ,
             in
             Perfection
             ,
             
             to
             the
             Vertues
             exercis'd
             by
             holy
             Indifference
             ,
             and
             for
             the
             Glory
             of
             God
             alone
             in
             us
             ,
             without
             any
             Motive
             of
             Self-Interest
             ,
             either
             for
             our
             Merit
             ,
             or
             for
             our
             Perfection
             ,
             or
             for
             our
             Eternal
             Reward
             .
             This
             Motive
             of
             Spiritual
             Interest
             ,
             which
             remains
             always
             in
             the
             Vertues
             ,
             while
             the
             Soul
             remains
             possessed
             with
             interested
             Love
             ,
             is
             that
             which
             Mystical
             Writers
             have
             called
             Propriety
             .
             It
             is
             that
             which
             the
             blessed
             
               John
               of
               the
               Cross
            
             calls
             Avarice
             ,
             and
             Spiritual
             Pride
             .
             The
             Soul
             ,
             whom
             they
             call
             the
             
               Proprietary
               One
            
             ,
             refers
             her
             Vertues
             to
             God
             ,
             by
             holy
             Resignation
             ,
             and
             in
             this
             is
             less
             perfect
             ,
             than
             the
             disinterested
             Soul
             ,
             which
             refers
             her
             to
             God
             ,
             by
             holy
             Indifference
             .
             This
             Property
             which
             is
             not
             a
             Sin
             ,
             is
             nevertheless
             ,
             by
             Mystical
             Men
             ,
             called
             an
             Impurity
             ;
             not
             as
             if
             it
             were
             a
             Spot
             in
             the
             Soul
             ,
             but
             to
             express
             that
             it
             is
             a
             mixture
             of
             divers
             Motives
             ,
             hindring
             Love
             from
             being
             pure
             ,
             or
             without
             mixture
             .
             They
             often
             say
             ,
             that
             they
             find
             this
             impurity
             ,
             or
             mixture
             of
             interested
             Motives
             ,
             in
             their
             Prayer
             ,
             and
             most
             holy
             Exercises
             :
             But
             we
             ought
             to
             take
             heed
             ,
             least
             we
             think
             that
             they
             mean
             then
             to
             speak
             of
             any
             vicious
             impurity
             .
          
           
             When
             it
             is
             clearly
             understood
             ,
             what
             Mystical
             Men
             mean
             by
             Property
             ,
             't
             is
             no
             hard
             matter
             to
             understand
             what
             is
             meant
             by
             Disappropriation
             ,
             't
             is
             the
             Operation
             of
             Grace
             ,
             
             purifying
             Love
             ,
             and
             making
             it
             disinterested
             in
             the
             Practice
             of
             all
             Vertues
             .
             'T
             is
             by
             means
             of
             Trials
             ,
             this
             Disappropriation
             is
             made
             ;
             it
             loseth
             therein
             ,
             as
             mystical
             Persons
             do
             say
             ,
             all
             Vertues
             :
             But
             this
             loss
             is
             but
             seemingly
             so
             ,
             and
             for
             a
             limited
             time
             .
             The
             Foundations
             of
             Vertues
             are
             so
             far
             from
             being
             really
             lost
             ,
             that
             they
             are
             rather
             purified
             by
             pure
             Love
             ;
             the
             Soul
             is
             there
             stript
             from
             all
             sensible
             Graces
             ,
             from
             all
             Relishes
             ,
             from
             all
             Easiness
             ,
             and
             from
             all
             Fervency
             ,
             which
             might
             both
             comfort
             and
             hearten
             her
             ;
             she
             loseth
             those
             Methodical
             Acts
             ,
             and
             such
             as
             are
             excited
             with
             Eagerness
             ,
             for
             to
             render
             to
             herself
             an
             interested
             Testimony
             ,
             concerning
             her
             Perfection
             ;
             but
             she
             loseth
             neither
             the
             direct
             Acts
             of
             Love
             ,
             nor
             the
             Exercise
             of
             distinct
             Vertues
             ,
             in
             case
             of
             a
             Command
             ,
             nor
             the
             near
             hatred
             of
             Evil
             ,
             nor
             the
             momentaneous
             Certainty
             of
             Evil
             ,
             necessary
             for
             the
             rectitude
             of
             Conscience
             ,
             nor
             the
             disinterested
             Desire
             of
             the
             Effect
             of
             the
             Promises
             in
             her
             :
             the
             appearance
             alone
             of
             her
             Demerit
             ,
             is
             enough
             to
             take
             from
             her
             all
             discernable
             Support
             ,
             and
             to
             leave
             no
             other
             Shift
             for
             Self-Interest
             :
             Why
             then
             should
             any
             real
             Evil
             be
             added
             to
             it
             ,
             as
             if
             God
             could
             not
             make
             his
             Creature
             perfect
             ,
             but
             by
             a
             real
             Sin
             ?
             On
             the
             contrary
             ,
             the
             Soul
             ,
             if
             so
             be
             she
             is
             faithful
             in
             those
             Trials
             called
             Loss
             and
             Disappropriation
             ,
             suffereth
             no
             real
             diminution
             of
             her
             
             Perfection
             ,
             but
             groweth
             still
             more
             and
             more
             in
             the
             inward
             Life
             ;
             in
             fine
             ,
             aSoul
             who
             purifies
             herself
             in
             the
             Experience
             of
             her
             daily
             Faults
             ,
             by
             hating
             her
             Imperfection
             ,
             because
             contrary
             to
             God
             ,
             loves
             nevertheless
             the
             Abjection
             coming
             to
             her
             by
             it
             ;
             because
             this
             Abjection
             is
             so
             far
             from
             being
             a
             Sin
             ,
             that
             it
             is
             ,
             on
             the
             contrary
             ,
             that
             Humiliation
             which
             is
             the
             Penance
             and
             Remedy
             of
             Sin
             itself
             :
             She
             hates
             sincerely
             all
             her
             Faults
             ,
             by
             how
             much
             she
             loves
             God
             in
             the
             utmost
             Perfection
             ;
             but
             she
             makes
             use
             of
             her
             Faults
             to
             humble
             herself
             peaceably
             ,
             and
             thereby
             
               her
               Faults
               become
               the
               Windows
               of
               the
               Soul
               ,
               through
               which
               God's
               Light
               doth
               enter
            
             ;
             according
             to
             the
             Expression
             of
             
               Balthazar
               Alvarez
               .
               (
               In
               his
               Life
               ,
            
             C.
             13.
             )
          
           
             To
             speak
             thus
             ,
             is
             to
             unfold
             the
             true
             Sence
             of
             the
             best
             mystical
             Men
             ;
             it
             is
             to
             follow
             a
             plain
             System
             ,
             which
             is
             reduced
             only
             to
             the
             Disinterest
             of
             Love
             ,
             which
             is
             Authorised
             by
             the
             Tradition
             of
             all
             Ages
             .
          
        
         
           
           
             XVI
             .
             False
             .
          
           
             THE
             Mystical
             Property
             ,
             which
             is
             interested
             Love
             ,
             is
             a
             real
             Impurity
             ;
             it
             is
             a
             Contamination
             of
             the
             Soul
             :
             The
             Vertues
             of
             this
             State
             are
             not
             meritorious
             ;
             one
             must
             really
             lose
             the
             very
             Depths
             of
             his
             Vertues
             ;
             one
             must
             cease
             to
             produce
             even
             the
             most
             intimate
             and
             direct
             Acts
             of
             them
             ;
             one
             must
             really
             lose
             the
             Hatred
             of
             Sin
             ,
             the
             Love
             of
             God
             ,
             the
             distinct
             Vertues
             of
             his
             State
             ,
             in
             the
             Case
             of
             a
             Command
             ;
             one
             ought
             to
             lose
             really
             the
             momentaneous
             Certainty
             that
             is
             necessary
             for
             the
             Rectitude
             of
             Conscience
             ;
             nay
             ,
             also
             the
             disinterested
             Desire
             of
             the
             Effect
             of
             the
             Promises
             in
             us
             .
             We
             ought
             to
             love
             our
             Abjection
             in
             such
             a
             manner
             ,
             that
             we
             may
             love
             truly
             our
             very
             Sin
             ,
             because
             it
             renders
             us
             Abjects
             ,
             and
             contrary
             to
             God.
             Finally
             ,
             one
             ought
             in
             order
             ,
             to
             be
             entirely
             pure
             ,
             to
             strip
             oneself
             of
             all
             his
             Vertues
             ,
             and
             and
             make
             to
             God
             a
             disinterested
             Sacrifice
             of
             them
             ,
             by
             voluntary
             Actions
             ,
             transgressing
             the
             written
             Law
             ,
             and
             incompatible
             with
             these
             Vertues
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             make
             a
             Sin
             of
             interested
             Love
             ,
             against
             the
             formal
             Decision
             of
             the
             Council
             of
             Trent
             :
             It
             is
             at
             the
             same
             time
             ,
             to
             strip
             the
             Souls
             of
             their
             Robes
             of
             .
             
             Innocency
             ,
             and
             to
             quench
             all
             Graces
             in
             them
             ,
             under
             the
             pretence
             of
             a
             Disappropriation
             of
             them
             :
             'T
             is
             to
             Authorise
             the
             Mystery
             of
             Iniquity
             ,
             and
             renew
             the
             Impiety
             of
             the
             false
             Gnosticks
             ,
             who
             went
             about
             to
             purifie
             themselves
             by
             the
             Practice
             of
             Impurity
             itself
             ,
             as
             we
             learn
             it
             from
             S.
             Clement
             of
             Alexandria
             .
          
        
         
           
             XVII
             .
             ARTICLE
             .
             True.
             
          
           
             THere
             is
             but
             a
             small
             Number
             of
             Souls
             ,
             who
             are
             in
             these
             last
             Trials
             ,
             wherein
             they
             make
             an
             end
             of
             purifying
             themselves
             from
             all
             Self-interest
             .
             All
             other
             Souls
             ,
             without
             undergoing
             these
             Trials
             ,
             do
             yet
             arrive
             at
             several
             Degrees
             of
             Holiness
             ,
             that
             is
             very
             real
             ,
             and
             pleasing
             to
             God
             :
             Otherwise
             one
             would
             reduce
             interested
             Love
             to
             a
             Judaical
             Worship
             ,
             or
             such
             as
             is
             unsufficient
             to
             eternal
             Life
             ,
             against
             the
             Decision
             of
             the
             holy
             Council
             of
             Trent
             .
             The
             Director
             ought
             not
             to
             be
             easily
             induced
             to
             suppose
             ,
             that
             those
             Temptations
             in
             which
             he
             finds
             the
             Soul
             to
             be
             ,
             are
             extraordinary
             Temptations
             .
             One
             cannot
             be
             too
             mistrustful
             ,
             of
             an
             heated
             Imagination
             ,
             and
             that
             exaggerates
             all
             that
             she
             feels
             ,
             or
             thinks
             to
             feel
             .
             One
             ought
             to
             
             distrust
             a
             subtile
             ,
             and
             almost
             unperceptible
             Pride
             ,
             which
             tends
             always
             to
             flatter
             one self
             ,
             with
             being
             a
             Soul
             extraordinarily
             led
             .
             Lastly
             ,
             we
             ought
             to
             distrust
             illusion
             ,
             which
             creeps
             in
             and
             makes
             one
             that
             after
             having
             begun
             by
             the
             Spirit
             with
             a
             Sincere
             Fervency
             ,
             to
             end
             in
             the
             Flesh
             :
             His
             chief
             concern
             therefore
             should
             be
             ,
             to
             suppose
             at
             the
             very
             first
             ,
             that
             the
             Temptations
             of
             a
             Soul
             are
             nothing
             else
             but
             common
             Temptations
             ,
             the
             Remedy
             whereof
             is
             both
             internal
             and
             external
             Mortification
             ,
             with
             all
             the
             acts
             of
             fear
             ,
             and
             the
             practising
             of
             all
             interested
             Love.
             One
             ought
             even
             to
             stand
             fast
             in
             admitting
             nothing
             beyond
             this
             ,
             without
             an
             entire
             conviction
             ,
             that
             these
             Remedies
             are
             absolutely
             unprofitable
             ,
             and
             that
             the
             sole
             exercise
             both
             simple
             and
             peaceable
             of
             pure
             Love
             does
             better
             quell
             the
             Temptation
             :
             Upon
             this
             occasion
             it
             is
             that
             illusion
             and
             the
             danger
             of
             wandrings
             are
             in
             the
             extream
             .
             When
             an
             unexperienced
             or
             too
             credulous
             Director
             supposeth
             a
             common
             Temptation
             ,
             to
             be
             an
             extraordinary
             one
             ,
             for
             the
             purifying
             of
             Love
             ,
             he
             is
             the
             ruine
             of
             a
             Soul
             ,
             he
             fills
             her
             with
             her self
             ,
             and
             casteth
             her
             into
             an
             incurable
             and
             unavoidable
             indolency
             of
             Vice.
             To
             leave
             inrerested
             Motives
             when
             we
             have
             need
             of
             them
             ,
             it
             is
             to
             take
             from
             a
             Child
             the
             Milk
             of
             his
             Nurse
             ,
             and
             to
             deprive
             him
             cruelly
             
             of
             his
             Life
             ,
             by
             weaning
             him
             out
             of
             Season
             .
             Souls
             who
             are
             very
             imperfect
             yet
             and
             full
             of
             themselves
             ,
             do
             often
             fancy
             upon
             indiscreet
             readings
             ,
             and
             such
             as
             are
             disagreeable
             to
             their
             circumstances
             ,
             that
             they
             are
             in
             the
             most
             rigorous
             Tryals
             of
             pure
             Love
             ,
             while
             they
             are
             yet
             only
             in
             such
             Temptations
             as
             are
             very
             natural
             ,
             which
             they
             draw
             on
             themselves
             by
             a
             lazy
             wandering
             and
             sensual
             Life
             .
             The
             Tryals
             we
             Speak
             of
             here
             ,
             are
             only
             the
             Portion
             of
             Souls
             already
             perfected
             ,
             both
             in
             outward
             and
             inward
             Mortification
             ,
             who
             have
             learn'd
             nothing
             by
             premature
             Readings
             ,
             but
             by
             the
             sole
             Experience
             of
             Gods
             Conduct
             towards
             them
             ,
             who
             breath
             nothing
             but
             Candor
             and
             Docility
             ,
             who
             are
             always
             ready
             to
             think
             that
             they
             are
             deceived
             ;
             and
             ought
             to
             enter
             upon
             the
             common
             way
             again
             :
             These
             Souls
             do
             not
             recover
             their
             peace
             in
             the
             midst
             of
             their
             Temptations
             ,
             by
             any
             of
             the
             ordinary
             helps
             ,
             at
             least
             while
             they
             are
             held
             with
             the
             Grace
             of
             pure
             Love.
             Nothing
             but
             a
             faithful
             co-operation
             with
             the
             Grace
             of
             this
             pure
             Love
             can
             becalm
             their
             Temptations
             ,
             and
             thereby
             their
             Tryals
             are
             distinguished
             from
             the
             common
             ones
             :
             The
             Souls
             that
             are
             not
             in
             this
             state
             ,
             shall
             infallibly
             fall
             into
             horrid
             excesses
             ,
             if
             you
             go
             about
             to
             blame
             them
             contrary
             to
             their
             necessities
             in
             the
             simple
             acts
             of
             pure
             Love
             ,
             and
             those
             who
             
             were
             under
             the
             Attractive
             Power
             of
             pure
             Love
             ,
             shall
             never
             be
             pacified
             by
             the
             ordinary
             practices
             of
             interested
             Love.
             Whoever
             resisted
             God
             and
             had
             Peace
             ?
             But
             to
             make
             a
             true
             Judgment
             of
             Souls
             that
             are
             so
             nice
             ,
             and
             under
             such
             important
             circumstances
             ,
             Spirits
             ought
             to
             be
             tried
             to
             know
             whither
             they
             come
             from
             God
             or
             no.
             
          
           
             To
             Speak
             thus
             ,
             is
             to
             Speak
             with
             all
             the
             necessary
             precaution
             in
             a
             matter
             where
             our
             care
             cannot
             be
             too
             great
             ,
             and
             it
             is
             at
             the
             same
             time
             to
             admit
             all
             the
             Maxims
             of
             the
             Saints
             .
          
        
         
           
             XVII
             .
             False
             .
          
           
             THe
             Simple
             ,
             Peaceable
             ,
             and
             uniform
             exercise
             of
             pure
             love
             is
             the
             only
             remedy
             that
             one
             ought
             to
             employ
             against
             the
             Temptations
             incident
             to
             every
             condition
             .
             One
             may
             suppose
             ,
             that
             all
             Tryals
             do
             tend
             to
             the
             same
             end
             ,
             and
             have
             need
             of
             the
             same
             Remedy
             .
             All
             the
             practices
             of
             interested
             love
             ,
             and
             all
             the
             acts
             excited
             by
             this
             motive
             are
             good
             for
             nothing
             but
             to
             fill
             Man
             with
             Self-love
             ,
             and
             to
             add
             to
             the
             Temptation
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             confound
             all
             that
             which
             the
             Saints
             have
             so
             carefully
             separated
             :
             It
             is
             to
             love
             seduction
             and
             run
             after
             
             it
             ;
             it
             is
             to
             jogg
             Souls
             into
             a
             precipice
             ,
             by
             taking
             from
             them
             all
             the
             springs
             of
             their
             present
             grace
             .
          
        
         
           
             XVIII
             .
             ARTICLE
             .
             True.
             
          
           
             THe
             Will
             of
             God
             is
             always
             our
             only
             rule
             ,
             and
             Love
             is
             wholly
             reduced
             to
             a
             Will
             ,
             willing
             of
             nothing
             else
             but
             what
             God
             himself
             Wills
             ,
             and
             makes
             the
             Soul
             to
             Will.
             But
             there
             are
             several
             sorts
             of
             Wills
             in
             God
             ,
             viz.
             his
             positive
             and
             written
             Will
             ,
             which
             commands
             what
             is
             good
             ,
             and
             Prohibits
             what
             is
             evil
             .
             This
             is
             the
             only
             invariable
             rule
             of
             our
             Wills
             ,
             and
             of
             all
             our
             voluntary
             Actions
             .
             There
             is
             the
             Will
             of
             God
             which
             is
             manifested
             to
             us
             by
             the
             inspiration
             or
             attraction
             of
             that
             Grace
             which
             is
             in
             all
             Just
             Men.
             This
             Will
             of
             God
             must
             always
             be
             suppos'd
             to
             be
             entirely
             conformable
             to
             the
             written
             Will
             ,
             and
             it
             is
             not
             lawful
             to
             believe
             ,
             that
             it
             can
             exact
             of
             us
             any
             other
             thing
             but
             the
             faithful
             accomplishing
             of
             the
             Precepts
             and
             Counsels
             comprehended
             in
             the
             Law.
             The
             Third
             Will
             of
             God
             ,
             is
             ,
             a
             Will
             of
             simple
             permission
             ,
             and
             is
             that
             which
             suffers
             Sin
             without
             approving
             of
             it
             .
             The
             same
             Will
             which
             permitteth
             it
             ,
             condemns
             it
             :
             It
             does
             not
             positively
             permit
             it
             ▪
             
             but
             only
             by
             giving
             way
             to
             the
             Commission
             of
             it
             ,
             and
             not
             hindring
             it
             :
             This
             permissive
             Will
             is
             never
             our
             Rule
             .
             It
             would
             be
             an
             impiety
             to
             will
             our
             Sin
             ,
             under
             pretence
             that
             God
             willeth
             it
             permissively
             .
             1.
             
             It
             is
             false
             that
             God
             willeth
             it
             .
             'T
             is
             true
             ,
             only
             that
             he
             hath
             not
             a
             positive
             Will
             to
             hinder
             it
             .
             2.
             
             At
             the
             same
             time
             that
             he
             hath
             not
             a
             positive
             Will
             to
             hinder
             it
             ,
             he
             hath
             an
             actual
             and
             positive
             Will
             to
             condemn
             and
             to
             punish
             it
             ,
             as
             being
             essentially
             contrary
             to
             his
             immutable
             holiness
             to
             which
             he
             oweth
             all
             .
             3.
             
             One
             ought
             never
             to
             suppose
             God's
             allowance
             of
             Sin
             ,
             but
             that
             after
             it
             is
             unfortunately
             committed
             ,
             and
             when
             it
             cannot
             be
             help'd
             ,
             that
             what
             is
             done
             should
             be
             not
             done
             :
             Then
             we
             ought
             to
             conform
             our selves
             at
             one
             and
             the
             same
             time
             to
             the
             two
             Wills
             of
             God
             :
             According
             to
             the
             one
             ,
             we
             are
             to
             condemn
             and
             punish
             that
             which
             he
             condemns
             and
             would
             punish
             ,
             and
             according
             to
             the
             other
             ,
             we
             ought
             to
             will
             the
             confusion
             and
             abjection
             of
             our selves
             ,
             which
             is
             not
             a
             Sin
             ,
             but
             rather
             a
             Penance
             and
             remedy
             of
             Sin
             it self
             ;
             because
             this
             wholsome
             confusion
             ,
             and
             this
             abjection
             which
             carries
             in
             it self
             all
             the
             bitterness
             of
             a
             potion
             ,
             is
             a
             real
             good
             which
             God
             hath
             been
             positively
             willing
             to
             draw
             from
             Sin
             ,
             though
             he
             never
             positively
             willeth
             Sin
             it self
             .
             This
             is
             to
             love
             the
             Remedy
             
             that
             is
             drawn
             from
             Poyson
             ,
             without
             loving
             Poyson
             .
          
        
         
           
             XVIII
             .
             False
             .
          
           
             WE
             ought
             to
             conform
             our selves
             to
             all
             the
             Wills
             of
             God
             ,
             and
             to
             his
             permissions
             as
             to
             all
             his
             other
             Wills
             :
             We
             ought
             therefore
             to
             permit
             Sin
             in
             our selves
             ,
             when
             we
             know
             God
             is
             about
             to
             permit
             it
             .
             We
             ought
             to
             love
             our
             Sin
             though
             contrary
             to
             God
             ,
             by
             reason
             of
             its
             abjection
             ,
             which
             purifies
             our
             love
             ,
             and
             takes
             from
             us
             all
             pretence
             and
             desert
             of
             a
             reward
             .
             Lastly
             ,
             the
             attraction
             or
             inspiration
             of
             Grace
             ,
             requires
             from
             Souls
             ,
             in
             order
             to
             render
             them
             more
             disinterested
             for
             the
             Eternal
             reward
             ,
             the
             breaking
             of
             the
             Written
             Law.
             
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             Teach
             Apostacy
             ,
             and
             to
             put
             the
             Abomination
             of
             Desolation
             in
             the
             most
             holy
             place
             ;
             it
             is
             not
             the
             Voice
             of
             the
             Lamb
             ,
             but
             of
             the
             Dragon
             .
          
        
         
           
           
             XIX
             .
             ARTICLE
             .
             True.
             
          
           
             VOcal
             ,
             without
             Mental
             Prayer
             ,
             that
             's
             to
             say
             ,
             without
             the
             attention
             of
             the
             Mind
             ,
             and
             the
             Affection
             of
             the
             Heart
             ,
             is
             a
             Superstitious
             Worship
             ,
             which
             honoureth
             God
             with
             the
             Lips
             while
             the
             Heart
             is
             far
             from
             him
             .
             Vocal
             Prayer
             ,
             is
             not
             good
             and
             meritorious
             ,
             but
             in
             as
             much
             as
             it
             is
             directed
             and
             animated
             by
             that
             of
             the
             Heart
             :
             It
             is
             much
             better
             to
             recite
             but
             a
             few
             Words
             ,
             with
             great
             recollection
             and
             Love
             ,
             than
             long
             Prayers
             ,
             with
             little
             or
             no
             recollection
             ,
             when
             they
             are
             not
             Commanded
             .
             To
             Pray
             both
             without
             attention
             and
             Love
             ,
             is
             to
             Pray
             as
             the
             Heathens
             did
             ,
             who
             thought
             to
             be
             heard
             for
             the
             Multitude
             of
             their
             Words
             .
             One
             Prays
             no
             further
             than
             one
             desires
             ,
             and
             one
             doth
             not
             desire
             but
             by
             how
             much
             one
             loveth
             at
             least
             with
             an
             interested
             Love.
             Nevertheless
             ,
             Vocal
             Prayer
             ought
             to
             be
             respected
             and
             consulted
             ,
             as
             being
             good
             to
             awake
             the
             Thoughts
             and
             the
             Affections
             which
             it
             expresses
             ,
             as
             having
             been
             taught
             by
             the
             Son
             of
             God
             to
             his
             Apostles
             ,
             and
             practised
             by
             the
             whole
             Church
             in
             all
             Ages
             .
             To
             make
             light
             of
             this
             Sacrifice
             of
             Praises
             ,
             this
             fruit
             of
             the
             Lips
             that
             
             does
             confess
             the
             Name
             of
             the
             Lord
             ,
             would
             be
             an
             impiety
             .
             Vocal
             Prayer
             may
             be
             troublesome
             for
             a
             while
             ,
             to
             those
             Contemplative
             Souls
             who
             are
             yet
             in
             the
             imperfect
             beginnings
             of
             their
             Contemplation
             ,
             because
             their
             Contemplation
             is
             more
             sensible
             and
             affecting
             than
             pure
             and
             quiet
             .
             It
             may
             be
             also
             burthensome
             to
             Souls
             who
             are
             in
             the
             last
             Tryals
             ,
             because
             every
             thing
             in
             that
             state
             disturbs
             them
             :
             But
             one
             ought
             never
             to
             give
             them
             for
             a
             rule
             ,
             to
             forsake
             without
             the
             permission
             of
             the
             Church
             ,
             and
             without
             a
             true
             impotency
             known
             to
             be
             so
             by
             their
             Superiours
             ,
             any
             Vocal
             Prayer
             which
             is
             obligatory
             .
             Vocal
             Prayer
             taken
             with
             simplicity
             ,
             and
             without
             scruple
             ,
             when
             it
             is
             according
             to
             the
             Command
             ,
             may
             well
             be
             troublesome
             to
             a
             Soul
             ,
             in
             relation
             to
             those
             things
             we
             have
             already
             noted
             :
             But
             it
             is
             never
             contrary
             to
             the
             highest
             Contemplation
             .
             Experience
             even
             shews
             that
             the
             most
             Eminent
             Souls
             in
             the
             midst
             of
             their
             most
             sublime
             Communications
             ,
             have
             familiar
             Communications
             with
             God
             ,
             and
             that
             they
             read
             or
             recite
             with
             a
             loud
             Voice
             ,
             and
             in
             a
             kind
             of
             Transport
             ,
             some
             inflamed
             Words
             of
             the
             Apostles
             and
             Prophets
             .
          
           
             To
             Speak
             so
             ,
             is
             to
             explain
             the
             soundest
             Doctrine
             with
             the
             most
             correct
             Words
             .
          
        
         
           
           
             XIX
             .
             False
             .
          
           
             VOcal
             Prayer
             ,
             is
             nothing
             but
             the
             gross
             and
             imperfect
             Doctrine
             of
             beginners
             :
             It
             is
             intirely
             unprofitable
             to
             Contemplative
             Souls
             :
             They
             are
             by
             the
             eminency
             of
             their
             state
             dispensed
             with
             ,
             as
             to
             the
             reciting
             of
             Vocal
             Prayers
             Commanded
             them
             by
             the
             Church
             ,
             because
             their
             Contemplation
             eminently
             comprehends
             what
             is
             more
             edifying
             in
             the
             different
             parts
             of
             Divine
             Worship
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             despise
             the
             Reading
             of
             the
             Scriptures
             ;
             it
             is
             to
             forget
             that
             Christ
             hath
             Taught
             us
             Vocal
             Prayer
             ,
             which
             contains
             the
             perfection
             of
             the
             highest
             Contemplation
             :
             It
             is
             to
             be
             ignorant
             ,
             that
             pure
             Contemplation
             is
             never
             perpetual
             in
             this
             Life
             ,
             and
             that
             in
             its
             intervals
             ,
             one
             may
             and
             ought
             to
             recite
             faithfully
             the
             Office
             which
             is
             Commanded
             ,
             and
             which
             of
             it self
             is
             so
             apt
             to
             nourish
             in
             our
             Souls
             the
             Spirit
             of
             Contemplation
             .
          
        
         
           
           
             XX.
             ARTICLE
             .
             True.
             
          
           
             REading
             ought
             not
             to
             be
             done
             either
             out
             of
             Curiosity
             ,
             or
             desire
             of
             judging
             of
             our
             State
             ,
             or
             deciding
             it
             according
             to
             what
             we
             Read
             ,
             nor
             out
             of
             a
             certain
             relish
             of
             what
             we
             call
             Witty
             and
             sublime
             .
             We
             ought
             not
             to
             read
             the
             most
             holy
             Books
             ,
             nor
             even
             the
             Scriptures
             ,
             but
             with
             dependency
             upon
             the
             Pastors
             and
             Directors
             ,
             who
             are
             in
             their
             stead
             .
             'T
             is
             they
             who
             are
             to
             judge
             whither
             each
             faithful
             Christian
             is
             prepared
             enough
             ,
             if
             his
             Heart
             is
             sufficiently
             purified
             and
             Docible
             for
             each
             different
             Reading
             :
             They
             ought
             to
             distinguish
             the
             Food
             that
             is
             agreeable
             to
             every
             one
             of
             us
             in
             particular
             .
             Nothing
             causeth
             so
             much
             illusion
             in
             the
             interiour
             Life
             ,
             as
             the
             indiscreet
             choosing
             of
             Books
             .
             'T
             is
             best
             to
             Read
             little
             ,
             and
             make
             long
             interruptions
             by
             way
             of
             recollection
             ,
             that
             we
             may
             let
             Love
             more
             deeply
             to
             imprint
             in
             us
             the
             Christian
             truths
             .
             When
             recollection
             causeth
             our
             Book
             to
             drop
             out
             of
             our
             hands
             ,
             we
             must
             let
             it
             fall
             without
             scruple
             :
             We
             shall
             take
             it
             up
             again
             time
             enough
             afterwards
             ,
             to
             renew
             in
             its
             turn
             our
             recollection
             .
          
           
           
             Love
             Teaching
             by
             its
             Unction
             ,
             surpasses
             all
             the
             rational
             discourse
             we
             can
             make
             upon
             Books
             .
             The
             most
             powerful
             of
             all
             perswasions
             is
             that
             of
             Love
             :
             Nevertheless
             ,
             we
             must
             take
             in
             hand
             again
             the
             outward
             Book
             ,
             when
             the
             inward
             Book
             ceaseth
             to
             be
             open
             :
             Otherwise
             the
             empty
             Spirit
             would
             fall
             into
             a
             rambling
             and
             imaginary
             Prayer
             ,
             which
             would
             be
             a
             real
             and
             pernicious
             idleness
             .
             This
             would
             bring
             a
             Man
             to
             neglect
             his
             own
             instruction
             about
             necessary
             truths
             ,
             and
             forsake
             the
             Word
             of
             God
             ,
             and
             never
             to
             lay
             solid
             foundations
             both
             of
             the
             exact
             understanding
             of
             the
             Law
             ,
             and
             of
             revealed
             Mysteries
             .
          
           
             To
             Speak
             thus
             ,
             is
             to
             Speak
             according
             to
             Tradition
             ,
             and
             to
             the
             Experience
             of
             holy
             Souls
             .
          
        
         
           
             XX.
             False
             .
          
           
             THe
             Reading
             of
             the
             most
             holy
             Books
             is
             unprofitable
             to
             those
             whom
             God
             teacheth
             entirely
             and
             immediately
             by
             himself
             .
             'T
             is
             not
             necessary
             that
             such
             persons
             as
             these
             should
             have
             laid
             the
             foundation
             of
             common
             instruction
             :
             They
             need
             only
             to
             wait
             for
             all
             the
             light
             of
             truth
             that
             doth
             arise
             from
             their
             Prayer
             .
             As
             for
             their
             Readings
             ,
             when
             they
             are
             moved
             to
             any
             ,
             they
             may
             choose
             
             without
             consulting
             with
             their
             Superiours
             ,
             such
             Books
             which
             Speak
             of
             the
             most
             advanced
             states
             .
             They
             may
             Read
             the
             Books
             that
             are
             suspected
             or
             censured
             by
             their
             Pastors
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             destroy
             instruction
             which
             is
             the
             food
             of
             Faith
             :
             It
             is
             to
             substitute
             instead
             of
             the
             pure
             Word
             of
             God
             ,
             an
             interiour
             Fanatical
             inspiration
             .
             On
             the
             other
             side
             ,
             it
             is
             to
             permit
             Souls
             to
             Poyson
             themselves
             with
             contagious
             Readings
             ,
             or
             at
             least
             such
             as
             are
             disproportionate
             to
             their
             true
             needs
             :
             It
             is
             to
             teach
             them
             dissimulation
             and
             disobedience
             .
          
        
         
           
             XXI
             .
             ARTICLE
             .
             True.
             
          
           
             WE
             ought
             to
             distinguish
             between
             Meditation
             and
             Contemplation
             :
             Meditation
             ,
             consists
             in
             discursive
             acts
             that
             can
             be
             easily
             distinguished
             ,
             the
             one
             from
             the
             other
             ;
             because
             they
             are
             distinguished
             by
             a
             kind
             of
             a
             noted
             motion
             ;
             because
             they
             are
             varied
             by
             the
             diversity
             of
             Objects
             they
             are
             applied
             to
             ;
             because
             they
             draw
             a
             conviction
             concerning
             the
             truth
             of
             the
             conviction
             of
             another
             truth
             already
             known
             ;
             because
             they
             draw
             an
             affection
             from
             several
             Motives
             
             methodically
             assembled
             :
             Lastly
             ,
             because
             they
             are
             done
             and
             reiterated
             with
             a
             reflection
             ,
             that
             leaves
             behind
             it
             distinct
             Footsteps
             in
             the
             Brain
             .
             This
             Composition
             of
             discursive
             and
             reflex
             acts
             ,
             is
             proper
             for
             the
             exercise
             of
             interested
             Love
             ,
             by
             reason
             that
             this
             imperfect
             Love
             which
             does
             not
             drive
             out
             fear
             ,
             hath
             need
             of
             two
             things
             :
             One
             is
             to
             recall
             often
             all
             the
             interested
             Motives
             of
             fear
             and
             hope
             :
             The
             other
             ,
             to
             make
             ones
             self
             sure
             of
             its
             operation
             ,
             by
             acts
             well
             marked
             and
             well
             reflected
             :
             So
             discursive
             Meditation
             is
             an
             exercise
             agreeable
             to
             this
             Love
             ,
             that
             is
             mixt
             with
             interest
             .
             Fearful
             and
             interested
             Love
             could
             never
             be
             satisfied
             with
             forming
             simple
             acts
             in
             Prayer
             ,
             without
             any
             variety
             of
             interested
             Motives
             :
             It
             could
             never
             be
             satisfied
             with
             doing
             acts
             whereof
             it
             should
             never
             render
             any
             witness
             to
             it self
             .
             On
             the
             contrary
             ,
             Contemplation
             is
             according
             to
             all
             the
             most
             Celebrated
             Divines
             ,
             and
             the
             most
             Experienced
             Contemplative
             Saints
             ,
             the
             exercise
             of
             perfect
             Love
             :
             It
             consists
             in
             acts
             so
             simple
             ,
             so
             direct
             ,
             so
             peaceable
             ,
             so
             uniform
             ,
             that
             they
             have
             no
             characters
             whereby
             a
             Soul
             may
             distinguish
             them
             .
             It
             is
             the
             perfect
             Prayer
             whereof
             S.
             Anthony
             spoke
             ,
             and
             which
             is
             not
             perceived
             by
             the
             solitary
             himself
             who
             makes
             it
             .
             Contemplation
             ,
             is
             equally
             authoriz'd
             by
             the
             Ancient
             Fathers
             ,
             the
             School
             Doctors
             ,
             
             and
             by
             holy
             mystical
             Men
             :
             It
             is
             termed
             a
             simple
             and
             amorous
             Sight
             ,
             to
             distinguish
             it
             from
             Meditation
             ,
             which
             is
             full
             of
             methodical
             and
             discursive
             Acts.
             When
             the
             Habit
             of
             Faith
             is
             strong
             ,
             when
             it
             is
             perfected
             by
             pure
             Love
             ,
             the
             Soul
             who
             does
             love
             God
             no
             more
             ,
             but
             for
             himself
             ,
             hath
             no
             further
             need
             to
             seek
             for
             ,
             nor
             to
             gather
             interested
             Motives
             upon
             each
             Vertue
             ,
             for
             her
             own
             Interest
             :
             Rational
             Discourse
             ,
             instead
             of
             helping
             her
             ,
             is
             but
             Trouble
             and
             Labour
             to
             her
             ;
             she
             is
             all
             for
             Love
             ,
             and
             finds
             the
             Motive
             of
             all
             Vertues
             in
             it
             ,
             there
             being
             no
             more
             for
             her
             to
             do
             ,
             but
             one
             necessary
             thing
             :
             'T
             is
             in
             this
             pure
             Contemplation
             that
             one
             may
             say
             with
             S.
             Francis
             of
             
               Sales
               :
               Love
               must
               needs
               be
               very
               powerful
               ,
               since
               it
               stands
               by
               itself
               ,
               without
               the
               Support
               of
               any
               Pleasure
               ,
               or
               of
               any
               Pretension
               .
            
             (
             Love
             of
             God
             ,
             L.
             9.
             
             C.
             21.
             )
          
           
             Affecting
             and
             discursive
             Meditation
             ,
             tho'
             less
             perfect
             ,
             than
             pure
             and
             direct
             Contemplation
             ,
             is
             nevertheless
             an
             Exercise
             very
             acceptable
             to
             God
             ,
             and
             very
             necessary
             to
             the
             greatest
             part
             of
             good
             Souls
             :
             It
             is
             the
             ordinary
             Foundation
             of
             the
             Interior
             Life
             ,
             and
             the
             Exercise
             of
             Love
             for
             all
             just
             Men
             ,
             who
             are
             not
             arrived
             yet
             ,
             at
             what
             we
             call
             perfect
             Disinterest
             .
          
           
           
             It
             hath
             made
             ,
             at
             all
             times
             ,
             a
             great
             number
             of
             Saints
             :
             'T
             would
             be
             a
             scandalous
             Rashness
             ,
             to
             take
             Souls
             off
             from
             it
             ,
             under
             pretence
             of
             introducing
             them
             into
             Contemplation
             .
             There
             is
             even
             often
             in
             the
             most
             discursive
             Meditation
             ,
             and
             much
             more
             in
             affectionate
             Prayer
             ,
             certain
             peaceable
             and
             direct
             Acts
             ,
             which
             are
             a
             mixture
             of
             imperfect
             Contemplation
             .
          
           
             To
             speak
             so
             ,
             is
             to
             speak
             conformable
             to
             the
             Spirit
             of
             Tradition
             ,
             and
             to
             the
             Maxims
             of
             Saints
             ,
             that
             are
             most
             free
             from
             Innovation
             and
             Illusion
             .
          
        
         
           
             XXI
             .
             False
             .
          
           
             MEditation
             is
             but
             a
             dry
             and
             barren
             Study
             ;
             its
             discursive
             and
             reflex
             Acts
             are
             but
             a
             Labour
             in
             vain
             ,
             which
             tires
             the
             Soul
             ,
             instead
             of
             nourishing
             it
             ;
             it
             s
             interested
             Motives
             bring
             forth
             nothing
             but
             an
             Exercise
             of
             Self-love
             :
             There
             is
             no
             going
             forward
             that
             way
             ;
             good
             Souls
             ,
             with
             all
             speed
             ,
             must
             be
             taken
             off
             from
             it
             ,
             to
             make
             them
             pass
             into
             Contemplation
             ,
             where
             Acts
             are
             quite
             out
             of
             Season
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             discourage
             Souls
             from
             God's
             Gift
             ;
             't
             is
             to
             turn
             into
             a
             slight
             the
             very
             Foundations
             of
             the
             inward
             Life
             ;
             't
             is
             to
             go
             about
             to
             take
             away
             what
             God
             gives
             ,
             
             and
             to
             persuade
             one
             to
             reckon
             rashly
             upon
             that
             which
             he
             is
             not
             pleased
             to
             give
             ;
             't
             is
             to
             snatch
             away
             the
             Suckling
             Child
             from
             the
             Breast
             ,
             before
             he
             can
             digest
             solid
             Food
             .
          
        
         
           
             XXII
             .
             ARTICLE
             ,
             True.
             
          
           
             A
             Soul
             may
             leave
             discursive
             Meditation
             ,
             and
             enter
             into
             Contemplation
             ,
             when
             she
             hath
             the
             three
             following
             Marks
             :
             1.
             
             When
             she
             draws
             no
             longer
             from
             the
             Meditation
             ,
             that
             interiour
             Food
             which
             she
             found
             in
             it
             before
             ;
             but
             on
             the
             contrary
             ,
             a
             meer
             distraction
             ,
             driness
             ,
             and
             languor
             ,
             in
             her
             attraction
             .
             2.
             
             When
             she
             finds
             no
             facility
             ,
             no
             occupation
             ,
             and
             inward
             nourishment
             ,
             but
             in
             a
             simple
             and
             purely
             amorous
             Presence
             of
             God
             ,
             whereby
             she
             is
             renewed
             in
             all
             the
             Vertues
             agreeable
             to
             her
             State.
             3.
             
             When
             she
             hath
             neither
             relish
             ,
             nor
             inclination
             ,
             but
             for
             recollection
             ;
             so
             that
             her
             Director
             ,
             who
             makes
             a
             Trial
             of
             her
             ,
             finds
             her
             humble
             ,
             sincere
             ,
             teachable
             ,
             taken
             off
             from
             the
             whole
             World
             ,
             and
             from
             herself
             .
             A
             Soul
             may
             by
             Obedience
             ,
             that
             is
             endued
             with
             these
             three
             Marks
             of
             Vocation
             ,
             enter
             into
             a
             contemplative
             Prayer
             ,
             without
             tempting
             God.
             
          
           
           
             To
             speak
             so
             ,
             is
             to
             follow
             the
             ancient
             Fathers
             ,
             such
             as
             be
             S.
             Clement
             of
             Alexandria
             ,
             S.
             
               Gregory
               Nazianzen
            
             ,
             S.
             Augustine
             ,
             Pope
             S.
             
               Gregory
               ,
               Cassian
            
             ,
             and
             all
             the
             Ascets
             ;
             S.
             Bernard
             ,
             S.
             Thomas
             ,
             and
             all
             the
             School-men
             :
             'T
             is
             to
             speak
             as
             the
             most
             holy
             mystical
             Men
             have
             done
             ,
             who
             are
             most
             opposite
             to
             Illusion
             .
          
        
         
           
             XXII
             .
             False
             .
          
           
             ONE
             may
             lead
             a
             Soul
             into
             Contemplation
             ,
             without
             these
             three
             foregoing
             Marks
             :
             'T
             is
             enough
             that
             Contemplation
             is
             perfecter
             than
             Meditation
             ,
             to
             prefer
             it
             before
             the
             other
             .
             'T
             is
             to
             amuse
             Souls
             ,
             and
             to
             make
             them
             languish
             in
             an
             unfruitful
             Method
             ,
             if
             you
             don't
             put
             them
             at
             the
             very
             first
             ,
             into
             the
             Liberty
             of
             pure
             Love.
             
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             overturn
             the
             Church-Discipline
             ;
             't
             is
             to
             slight
             the
             Spirituality
             of
             the
             Holy
             Fathers
             ;
             't
             is
             to
             give
             the
             Lye
             to
             all
             the
             Maxims
             of
             most
             mystical
             Saints
             ;
             't
             is
             to
             precipitate
             Souls
             into
             Error
             .
          
        
         
           
           
             XXIII
             .
             ARTICLE
             True.
             
          
           
             DIscursive
             Meditation
             is
             not
             convenient
             for
             those
             Souls
             whom
             God
             draws
             actually
             into
             Contemplation
             ,
             by
             the
             three
             Tokens
             above
             related
             ,
             and
             who
             would
             not
             return
             to
             the
             discursive
             Acts
             ,
             but
             out
             of
             a
             scrupulous
             Temper
             ,
             and
             with
             a
             desire
             to
             seek
             their
             own
             Interest
             ,
             against
             the
             actual
             attraction
             of
             their
             Grace
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             speak
             as
             the
             blessed
             
               John
               of
               the
               Cross
            
             ,
             (
             in
             the
             lively
             Flame
             of
             Love
             ,
             Cant.
             3.
             )
             who
             only
             in
             these
             strict
             Circumstances
             calls
             Meditation
             ,
             
               a
               low
               Means
            
             ,
             and
             
               dirty
               Means
            
             :
             'T
             is
             to
             speak
             ,
             as
             all
             mystical
             Saints
             have
             done
             ,
             that
             have
             been
             Canonis'd
             ,
             or
             Approved
             by
             the
             whole
             Church
             ,
             after
             the
             most
             rigorous
             Examination
             .
          
        
         
           
             XXIII
             .
             False
             .
          
           
             AS
             soon
             as
             one
             hath
             begun
             Contemplation
             ,
             he
             ought
             never
             more
             to
             return
             to
             Meditation
             :
             This
             would
             be
             a
             falling
             back
             ,
             and
             to
             decay
             .
             'T
             is
             better
             to
             expose
             one self
             to
             all
             sorts
             of
             Temptations
             ,
             and
             to
             interior
             
             Idleness
             ,
             than
             to
             re-assume
             discursive
             Acts
             again
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             be
             ignorant
             that
             the
             passage
             from
             Meditation
             to
             Contemplation
             ,
             is
             that
             of
             interested
             Love
             ,
             to
             pure
             Love
             ;
             that
             this
             passage
             is
             ordinarily
             long
             ,
             unperceptible
             ,
             and
             mix'd
             with
             these
             two
             States
             ;
             as
             the
             Shades
             in
             matter
             of
             Colours
             are
             an
             insensible
             passage
             from
             one
             Colour
             to
             another
             ,
             in
             which
             both
             of
             them
             are
             mix'd
             :
             'T
             is
             to
             contradict
             all
             good
             mystical
             Men
             ,
             who
             say
             with
             Father
             
               Balthazar
               Alvarez
            
             ,
             that
             one
             ought
             to
             take
             the
             Oar
             of
             Meditation
             ,
             when
             the
             Wind
             of
             Contemplation
             does
             not
             strike
             into
             the
             Sails
             ;
             't
             is
             often
             to
             deprive
             Souls
             from
             the
             only
             Food
             God
             leaves
             them
             .
          
        
         
           
             XXIV
             .
             ARTICLE
             ,
             True.
             
          
           
             THere
             is
             a
             State
             of
             Contemplation
             so
             high
             ,
             and
             so
             perfect
             ,
             that
             it
             becomes
             habitual
             ,
             insomuch
             ,
             that
             at
             any
             time
             when
             a
             Soul
             puts
             herself
             to
             actual
             Prayer
             ,
             her
             Prayer
             is
             contemplative
             ,
             and
             not
             discursive
             :
             Then
             she
             hath
             no
             need
             to
             return
             to
             Meditation
             ,
             nor
             to
             her
             Methodical
             Acts.
             Nevertheless
             ,
             if
             it
             should
             happen
             against
             both
             the
             
             ordinary
             Course
             of
             Grace
             ,
             and
             the
             common
             Experience
             of
             Saints
             ,
             that
             this
             habitual
             Contemplation
             should
             absolutely
             cease
             ,
             one
             ought
             always
             to
             supply
             the
             deficiency
             of
             it
             ,
             by
             the
             Acts
             of
             discursive
             Meditation
             ,
             because
             a
             Christian
             Soul
             ought
             never
             to
             remain
             really
             in
             Emptiness
             and
             Idleness
             .
             One
             ought
             even
             to
             suppose
             ,
             that
             a
             Soul
             that
             should
             fall
             from
             so
             high
             a
             Contemplation
             ,
             could
             not
             do
             so
             ,
             but
             by
             some
             secret
             Infidelity
             :
             For
             the
             Gifts
             of
             God
             ,
             on
             his
             part
             ,
             are
             never
             repented
             of
             ;
             he
             forsakes
             none
             but
             those
             by
             whom
             he
             is
             forsaken
             ,
             and
             never
             diminishes
             his
             Graces
             ,
             but
             to
             those
             who
             diminish
             their
             Co-operation
             :
             'T
             is
             our
             only
             Business
             ,
             to
             perswade
             that
             Soul
             ,
             that
             it
             is
             not
             God
             who
             fails
             her
             ,
             but
             that
             it
             must
             needs
             be
             she
             herself
             that
             hath
             fail'd
             God.
             A
             Soul
             of
             this
             Rank
             might
             also
             be
             put
             again
             into
             Meditation
             by
             the
             Order
             of
             a
             Director
             ,
             who
             was
             minded
             to
             try
             her
             ;
             but
             then
             she
             ought
             by
             the
             Rule
             both
             of
             holy
             Indifferencè
             ,
             and
             of
             Obedience
             ,
             to
             be
             as
             contented
             to
             mediate
             ,
             as
             Beginners
             do
             ,
             as
             to
             contemplate
             with
             the
             Cherubims
             .
          
           
             To
             speak
             so
             ,
             is
             to
             follow
             the
             Spirit
             of
             the
             Church
             ,
             and
             to
             prevent
             all
             Dangers
             of
             Illusion
             .
             'T
             is
             to
             speak
             as
             the
             greatest
             Saints
             ,
             whose
             Books
             have
             been
             ,
             I
             may
             say
             so
             ,
             as
             well
             Canonised
             as
             their
             Persons
             .
          
        
         
           
           
             XXIV
             .
             False
             .
          
           
             'T
             IS
             better
             to
             remain
             in
             an
             absolute
             Unaction
             ,
             than
             to
             take
             that
             which
             is
             less
             perfect
             ,
             for
             that
             which
             is
             more
             perfect
             :
             The
             habitual
             State
             of
             Contemplation
             is
             so
             invariable
             ,
             that
             it
             ought
             never
             to
             be
             supposed
             ,
             that
             one
             can
             fall
             from
             it
             by
             a
             secret
             Infidelity
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             inspire
             Men
             with
             a
             rash
             Assurance
             ;
             it
             is
             to
             cast
             Souls
             into
             a
             manifest
             danger
             of
             going
             astray
             .
          
        
         
           
             XXV
             .
             ARTICLE
             .
             True.
             
          
           
             THere
             is
             in
             this
             Life
             an
             habitual
             State
             ,
             but
             not
             wholly
             invariable
             ,
             in
             which
             the
             most
             perfect
             Souls
             do
             all
             their
             free
             Actions
             in
             the
             Presence
             God
             ,
             and
             for
             his
             sake
             ,
             according
             to
             the
             Words
             of
             the
             Apostle
             ,
             
               Let
               all
               your
               Works
               be
               done
               in
               Charity
               .
            
             And
             again
             ,
             
               Whether
               you
               eat
               or
               drink
               ,
               or
               do
               any
               thing
               else
               ,
               let
               it
               be
               done
               for
               the
               Glory
               of
               God.
            
             This
             referring
             all
             our
             free
             Actions
             ,
             to
             our
             only
             End
             ,
             is
             that
             perpetual
             Prayer
             recommended
             by
             Christ
             ,
             when
             he
             will
             have
             our
             Prayer
             
             to
             be
             without
             ceasing
             ;
             and
             by
             S.
             Paul
             ,
             when
             he
             saith
             ,
             
               Pray
               without
               intermission
            
             :
             But
             this
             Prayer
             ought
             never
             to
             be
             confounded
             with
             pure
             and
             direct
             Contemplation
             ;
             or
             taken
             ,
             as
             S.
             Thomas
             speaks
             ,
             in
             the
             most
             perfect
             Acts.
             That
             Prayer
             which
             consists
             in
             a
             referring
             to
             God
             all
             our
             Actions
             ,
             may
             be
             perpetual
             in
             one
             Sence
             ;
             that
             's
             to
             say
             ,
             it
             may
             last
             as
             long
             as
             our
             free
             Acts.
             In
             this
             Case
             it
             is
             never
             interrupted
             ,
             but
             by
             Sleep
             ,
             and
             the
             other
             Deficiencies
             of
             Nature
             ,
             which
             make
             all
             free
             and
             meritorious
             Acts
             to
             cease
             .
             But
             pure
             and
             direct
             Contemplation
             hath
             not
             even
             this
             kind
             of
             Perpetuity
             ;
             because
             it
             is
             often
             interrupted
             by
             the
             Acts
             of
             distinct
             Vertues
             necessary
             to
             all
             Christians
             ,
             and
             which
             are
             not
             Acts
             of
             pure
             and
             direct
             Contemplation
             .
          
           
             To
             speak
             so
             ,
             is
             to
             take
             off
             all
             Equivocation
             ,
             in
             a
             matter
             where
             it
             is
             so
             dangerous
             to
             make
             any
             ;
             't
             is
             to
             hinder
             Mystical
             People
             ,
             not
             well
             instructed
             in
             the
             Doctrine
             of
             Faith
             ,
             from
             representing
             their
             State
             ,
             as
             if
             they
             were
             no
             more
             in
             the
             Pilgrimage
             of
             this
             Life
             .
             Finally
             ,
             it
             is
             to
             speak
             as
             Cassian
             ,
             who
             saith
             in
             his
             first
             Conference
             ,
             
               That
               pure
               Contemplation
               is
               never
               absolutely
               perpetual
               in
               this
               Life
               .
            
          
        
         
           
           
             XXV
             .
             False
             .
          
           
             PUre
             and
             direct
             Contemplation
             ,
             is
             in
             some
             Souls
             absolutely
             perpetual
             ;
             Sleep
             itself
             does
             not
             interrupt
             it
             ;
             it
             consisteth
             in
             a
             simple
             and
             singular
             Act
             ,
             which
             is
             permanent
             ,
             which
             hath
             no
             need
             of
             ever
             being
             reiterated
             ,
             and
             subsists
             always
             by
             itself
             ,
             unless
             recalled
             by
             a
             contrary
             Act.
             
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             deny
             the
             Pilgrimage
             of
             this
             Life
             ,
             the
             natural
             Swoundings
             of
             the
             Soul
             ,
             and
             the
             State
             of
             Sleep
             ,
             wherein
             the
             Acts
             are
             no
             longer
             ,
             either
             free
             or
             meritorious
             :
             'T
             is
             at
             the
             same
             time
             to
             give
             way
             to
             a
             contemplative
             Soul
             ,
             to
             dispense
             with
             those
             necessary
             Vertues
             of
             her
             State
             ,
             which
             are
             not
             Acts
             of
             pure
             and
             direct
             Contemplation
             :
             It
             is
             to
             be
             ignorant
             ,
             that
             every
             Act
             ,
             both
             of
             the
             Understanding
             ,
             and
             of
             the
             Will
             ,
             is
             essentially
             transitory
             ;
             this
             is
             to
             oblige
             Men
             in
             loving
             God
             ,
             during
             ten
             Moments
             ,
             to
             make
             ten
             successive
             Acts
             of
             Love
             ,
             one
             of
             which
             is
             not
             the
             other
             ;
             one
             whereof
             should
             never
             follow
             the
             other
             ;
             one
             of
             which
             is
             so
             past
             ,
             that
             nothing
             remains
             of
             it
             ,
             when
             the
             other
             that
             was
             not
             ,
             begins
             to
             be
             .
             Lastly
             ,
             It
             is
             to
             speak
             after
             a
             manner
             as
             extravagant
             ,
             according
             to
             the
             first
             Principles
             of
             Philosophy
             ,
             as
             monstruous
             according
             to
             the
             Rules
             of
             Religion
             .
          
        
         
           
           
             XXVI
             .
             ARTICLE
             .
             True.
             
          
           
             DUring
             the
             Intervals
             which
             interrupt
             pure
             and
             direct
             Contemplation
             ,
             a
             very
             perfect
             Soul
             may
             exercise
             distinct
             Vertues
             ,
             in
             all
             her
             free
             Acts
             ,
             with
             the
             same
             Peace
             and
             Purity
             ,
             or
             Disinterest
             of
             Love
             ,
             whereby
             she
             contemplates
             ,
             while
             the
             Attraction
             of
             Contemplation
             is
             actual
             .
             The
             same
             Exercise
             of
             Love
             ,
             which
             is
             called
             Contemplation
             ,
             or
             Quietness
             ,
             where
             it
             remains
             in
             its
             general
             Scope
             ,
             and
             is
             not
             applied
             to
             any
             particular
             Function
             ,
             becometh
             each
             distinct
             vertue
             ,
             according
             as
             it
             is
             applied
             to
             particular
             Occasions
             :
             For
             it
             is
             the
             Object
             ,
             as
             S.
             Thomas
             speaks
             ,
             which
             specifieth
             all
             Vertues
             :
             But
             pure
             and
             peaceable
             Love
             ,
             remains
             always
             the
             same
             ,
             as
             to
             the
             Motive
             in
             all
             these
             different
             Specifications
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             speak
             as
             the
             most
             exact
             and
             cautious
             Schools
             have
             done
             .
          
        
         
           
             XXIV
             .
             False
             .
          
           
             PUre
             and
             direct
             Contemplation
             is
             without
             any
             Interruption
             ,
             so
             that
             it
             leaves
             no
             Interval
             in
             the
             Exercise
             of
             those
             distinct
             Vertues
             that
             are
             necessary
             to
             all
             States
             .
             All
             the
             free
             Acts
             of
             the
             Life
             of
             a
             contemplative
             
             Person
             ,
             are
             concerned
             in
             Divine
             Things
             ,
             which
             are
             the
             exact
             Object
             of
             pure
             Contemplation
             ;
             and
             this
             State
             does
             not
             admit
             on
             the
             side
             of
             the
             Objects
             to
             whom
             Love
             is
             applied
             ,
             any
             Distinction
             ,
             or
             Specification
             of
             Vertues
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             destroy
             all
             the
             most
             interiour
             Vertues
             ;
             it
             is
             to
             contradict
             ,
             not
             only
             all
             the
             Tradition
             of
             holy
             Doctors
             ,
             but
             also
             the
             most
             experienced
             mystical
             Men
             ;
             it
             is
             to
             oppose
             S.
             Bernard
             ,
             S.
             Theresa
             ,
             and
             the
             blessed
             
               John
               of
               the
               Cross
            
             ,
             who
             by
             their
             particular
             Experiences
             ,
             do
             limit
             pure
             Contemplation
             to
             half
             an
             Hour
             ,
             thereby
             giving
             us
             to
             understand
             ,
             that
             it
             is
             confin'd
             to
             some
             Bounds
             .
          
        
         
           
             XXVII
             .
             ARTICLE
             .
             True.
             
          
           
             PUre
             and
             direct
             Contemplation
             is
             negative
             ,
             because
             it
             is
             never
             voluntarily
             conversant
             about
             any
             sensible
             Image
             ,
             any
             distinct
             and
             namable
             Idea
             ,
             as
             S.
             Dionisius
             speaks
             ;
             that
             's
             to
             say
             ,
             about
             any
             particular
             and
             limited
             Idea
             ,
             relating
             to
             the
             Divine
             Nature
             ;
             but
             that
             it
             passeth
             over
             all
             that
             is
             sensible
             and
             distinct
             ;
             that
             's
             to
             say
             ,
             comprehensible
             ,
             and
             limited
             ,
             to
             stop
             only
             in
             the
             Idea
             that
             is
             purely
             intellectual
             ,
             and
             abstracted
             from
             the
             Being
             which
             is
             without
             limits
             
             and
             restriction
             .
             This
             Idea
             ,
             tho'
             very
             different
             ,
             from
             all
             that
             can
             be
             imagined
             and
             comprehended
             ,
             is
             ,
             however
             ,
             very
             positive
             and
             real
             .
             The
             simplicity
             of
             this
             purely
             immaterial
             Idea
             ,
             and
             which
             hath
             not
             passed
             through
             the
             Senses
             ,
             and
             by
             the
             Imagination
             ,
             does
             not
             hinder
             ,
             but
             Contemplation
             may
             have
             for
             distinct
             Objects
             ,
             all
             the
             Attributes
             of
             God
             ;
             for
             the
             Essence
             ,
             without
             the
             Attributes
             ,
             would
             be
             no
             longer
             the
             Essence
             it self
             ,
             and
             the
             Idea
             of
             an
             infinitely
             perfect
             Being
             ,
             essentially
             comprehends
             in
             its
             simplicity
             ,
             the
             infinite
             Perfections
             of
             that
             Being
             .
             This
             simplicity
             ,
             does
             not
             hinder
             the
             Contemplative
             Soul
             to
             Contemplate
             even
             distinctly
             the
             Three
             Divine
             Persons
             ,
             because
             an
             Idea
             let
             it
             be
             never
             so
             simple
             ,
             can
             nevertheless
             ,
             represent
             divers
             Objects
             really
             distinguished
             one
             from
             the
             others
             .
             Finally
             ,
             this
             simplicity
             does
             not
             exclude
             the
             distinct
             sight
             of
             the
             Humanity
             of
             Jesus
             Christ
             ,
             and
             of
             all
             his
             Mysteries
             ,
             because
             pure
             Contemplation
             admits
             of
             other
             Ideas
             with
             that
             of
             the
             Divinity
             :
             It
             admits
             of
             all
             the
             Objects
             which
             pure
             Faith
             can
             set
             before
             us
             :
             It
             excludes
             nothing
             in
             Divine
             things
             but
             sensible
             Images
             and
             Discursive
             Operations
             .
             Though
             the
             Acts
             tending
             directly
             and
             immediately
             to
             God
             alone
             ,
             be
             more
             perfect
             ,
             being
             taken
             on
             the
             part
             of
             the
             Object
             ,
             and
             in
             a
             Philosophical
             strictness
             ;
             they
             are
             nevertheless
             
             as
             perfect
             on
             the
             part
             of
             the
             pinciple
             ,
             that
             's
             to
             say
             ,
             as
             pure
             ,
             and
             as
             meritorious
             ,
             when
             they
             have
             for
             Objects
             the
             Objects
             offered
             by
             God
             himself
             ,
             and
             wherewith
             one
             is
             conversant
             ,
             only
             by
             the
             impression
             of
             his
             Grace
             .
             A
             Soul
             in
             this
             state
             ,
             considereth
             no
             longer
             the
             Mysteries
             of
             Jesus
             Christ
             ,
             by
             a
             Methodical
             and
             sensible
             working
             of
             the
             imagination
             ,
             to
             imprint
             signs
             of
             it
             upon
             the
             Brains
             ,
             and
             to
             be
             comfortably
             softened
             by
             them
             :
             She
             is
             no
             longer
             Conversant
             about
             it
             ,
             by
             a
             Discursive
             Operation
             ,
             and
             successive
             Reasoning
             ,
             to
             draw
             conclusions
             from
             each
             Mystery
             :
             But
             she
             sees
             with
             a
             simple
             and
             Amorous
             sight
             ,
             all
             the
             diverse
             Objects
             as
             certified
             and
             made
             present
             by
             pure
             Faith.
             Thus
             the
             Soul
             can
             exercise
             in
             the
             highest
             Contemplation
             Acts
             of
             the
             most
             explicite
             Faith.
             The
             Contemplation
             of
             the
             Blessed
             in
             Heaven
             being
             purely
             intellectual
             ,
             hath
             for
             distinct
             Objects
             all
             these
             Mysteries
             of
             the
             Humanity
             of
             our
             Saviour
             ,
             whose
             Graces
             and
             Victories
             they
             do
             sing
             .
             So
             much
             the
             more
             reason
             there
             is
             that
             the
             most
             imperfect
             Contemplation
             of
             the
             Pilgrimage
             of
             this
             Life
             can
             never
             be
             altered
             by
             the
             distinct
             sight
             of
             all
             these
             Objects
             .
          
           
             To
             Speak
             thus
             ,
             is
             to
             Speak
             according
             to
             all
             Tradition
             ,
             and
             as
             all
             good
             Mystical
             Men
             have
             been
             pleased
             to
             Speak
             .
          
        
         
           
           
             XXVII
             .
             False
             .
          
           
             PUre
             Contemplation
             excludeth
             all
             image
             ,
             that
             's
             to
             say
             ,
             all
             that
             Idea
             which
             is
             even
             meerly
             intellectual
             .
             A
             Contemplative
             Soul
             ,
             admits
             of
             no
             real
             and
             positive
             Idea
             of
             God
             ,
             that
             distinguisheth
             him
             from
             all
             other
             beings
             .
             She
             ought
             to
             see
             neither
             the
             Divine
             Attributes
             which
             do
             distinguish
             him
             from
             all
             Creatures
             ,
             nor
             the
             Three
             Divine
             Persons
             ,
             for
             fear
             of
             altering
             the
             simplicity
             of
             her
             sight
             .
             She
             ought
             yet
             less
             to
             imploy
             her self
             about
             the
             Humanity
             of
             Jesus
             Christ
             ,
             since
             that
             is
             not
             the
             Divine
             Nature
             ;
             nor
             about
             his
             Mysteries
             ,
             because
             they
             would
             multiply
             too
             much
             Contemplation
             .
             The
             Souls
             that
             are
             in
             this
             state
             ,
             have
             no
             further
             need
             to
             think
             on
             Jesus
             Christ
             ,
             who
             is
             but
             the
             way
             to
             come
             to
             God
             his
             Father
             ,
             because
             they
             are
             already
             arrived
             at
             the
             end
             .
          
           
             To
             Speak
             at
             this
             rate
             ,
             is
             to
             be
             ignorant
             of
             all
             that
             good
             ,
             Mystical
             Men
             themselves
             have
             been
             pleased
             to
             say
             ,
             of
             the
             purest
             Contemplation
             :
             It
             is
             to
             annihilate
             Faith
             ,
             without
             which
             ,
             Contemplation
             it self
             is
             annihilated
             :
             'T
             is
             to
             make
             a
             chimerical
             Contemplation
             ,
             which
             hath
             no
             real
             Object
             ,
             and
             cannot
             distinguish
             God
             from
             nothing
             :
             It
             is
             to
             destroy
             Christianity
             ,
             instead
             of
             purifying
             it
             :
             It
             is
             to
             make
             a
             kind
             of
             Deism
             ,
             
             which
             next
             moment
             terminates
             into
             a
             kind
             of
             Atheism
             ,
             whereby
             all
             real
             Idea
             of
             God
             as
             distinguished
             from
             his
             Creatures
             is
             rejected
             .
             Finally
             ,
             it
             is
             to
             set
             up
             two
             impious
             Opinions
             :
             The
             first
             is
             ,
             to
             suppose
             ,
             that
             there
             is
             upon
             the
             Earth
             some
             Contemplative
             Person
             ,
             who
             is
             no
             longer
             a
             sojourner
             ,
             and
             who
             hath
             no
             further
             need
             of
             the
             way
             ,
             because
             he
             is
             arrived
             at
             the
             end
             .
             The
             second
             is
             to
             be
             ignorant
             that
             Christ
             who
             is
             the
             way
             ,
             is
             no
             less
             the
             Truth
             and
             the
             Life
             ;
             that
             he
             is
             as
             much
             the
             finisher
             as
             the
             Author
             of
             our
             Salvation
             .
             Finally
             ,
             that
             the
             Angels
             themselves
             in
             their
             most
             sublime
             Contemplation
             have
             desired
             to
             see
             his
             Mysteries
             ,
             and
             that
             the
             Blessed
             Sing
             incessantly
             ,
             the
             Song
             of
             the
             Lamb
             before
             him
             .
          
        
         
           
             XXVIII
             .
             ARTICLE
             .
             True.
             
          
           
             COntemplative
             Souls
             are
             deprived
             of
             the
             distinct
             sensible
             and
             reflected
             sight
             of
             Jesus
             Christ
             ,
             at
             two
             different
             times
             ;
             but
             they
             are
             never
             deprived
             for
             ever
             in
             this
             Life
             of
             the
             simple
             and
             distinct
             sight
             of
             Jesus
             Christ
             :
             First
             ,
             in
             the
             prime
             fervour
             of
             their
             Contemplation
             ,
             this
             exercise
             is
             yet
             very
             imperfect
             ,
             not
             representing
             God
             but
             in
             a
             very
             confused
             manner
             .
             The
             Soul
             being
             as
             it
             were
             swelled
             up
             with
             the
             sensible
             Pleasure
             
             of
             her
             recollection
             ,
             cannot
             yet
             be
             conversant
             about
             distinct
             sights
             .
             These
             distinct
             sights
             would
             cause
             in
             her
             a
             kind
             of
             distraction
             in
             her
             weakness
             ,
             and
             cast
             her
             again
             into
             the
             reasoning
             of
             Meditation
             ,
             out
             of
             which
             ,
             she
             is
             scarcely
             departed
             .
             This
             impotency
             of
             seeing
             distinctly
             Jesus
             Christ
             ,
             is
             not
             the
             perfection
             ,
             but
             rather
             the
             imperfection
             of
             this
             exercise
             ,
             for
             it
             is
             then
             more
             sensible
             than
             pure
             .
             Secondly
             ,
             a
             Soul
             looseth
             the
             sight
             of
             Christ
             in
             the
             last
             Tryals
             ,
             because
             God
             at
             that
             time
             takes
             away
             from
             the
             Soul
             the
             possession
             and
             reflected
             knowledge
             of
             all
             that
             is
             good
             in
             her
             ,
             to
             purifie
             her
             from
             all
             Self-interest
             .
             In
             this
             state
             of
             unvoluntary
             darkness
             and
             trouble
             ,
             the
             Soul
             looses
             no
             more
             the
             sight
             of
             Christ
             than
             of
             God.
             But
             all
             these
             losses
             are
             but
             in
             appearance
             and
             transient
             ;
             after
             which
             ,
             Christ
             is
             no
             less
             restored
             to
             the
             Soul
             than
             God
             himself
             .
             Besides
             these
             two
             cases
             ,
             the
             most
             elevated
             Soul
             may
             in
             the
             actual
             Contemplation
             be
             possest
             of
             Christ
             ,
             made
             present
             to
             her
             by
             Faith
             ;
             and
             in
             the
             intervals
             where
             pure
             Contemplation
             ceaseth
             ,
             she
             is
             yet
             possessed
             of
             Jesus
             Christ
             .
             It
             will
             be
             found
             by
             Experience
             ,
             that
             these
             Souls
             which
             are
             most
             Eminent
             in
             Contemplation
             ,
             are
             those
             that
             are
             most
             possessed
             of
             him
             :
             They
             Speak
             with
             him
             every
             Hour
             ,
             as
             the
             Bride
             with
             her
             Bridegroom
             :
             They
             often
             see
             nothing
             
             but
             him
             in
             themselves
             :
             They
             bear
             successively
             deep
             impressions
             of
             all
             his
             Mysteries
             ,
             and
             of
             all
             the
             states
             of
             this
             Mortal
             Life
             .
             True
             it
             is
             ,
             that
             he
             becomes
             something
             so
             intimate
             in
             their
             Heart
             ,
             that
             they
             use
             themselves
             to
             look
             on
             him
             less
             as
             a
             foreign
             and
             external
             Object
             ,
             than
             as
             the
             internal
             principle
             of
             their
             Life
             .
          
           
             To
             Speak
             thus
             ,
             is
             to
             repress
             the
             most
             Damnable
             Errors
             :
             'T
             is
             clearly
             to
             explain
             the
             experiences
             and
             expressions
             of
             Saints
             ,
             which
             Souls
             given
             over
             to
             illusion
             might
             abuse
             .
          
        
         
           
             XXVIII
             .
             False
             .
          
           
             COntemplative
             Souls
             have
             no
             more
             any
             need
             to
             see
             distinctly
             the
             Humanity
             of
             Jesus
             Christ
             ,
             because
             they
             are
             arrived
             at
             the
             end
             .
             The
             Flesh
             of
             Christ
             is
             no
             more
             an
             Object
             worthy
             of
             them
             ,
             and
             they
             know
             him
             no
             more
             in
             the
             Flesh
             ,
             even
             as
             made
             present
             by
             pure
             Faith
             :
             They
             are
             no
             more
             possessed
             of
             him
             out
             of
             actual
             Contemplation
             ,
             than
             in
             pure
             Contemplation
             it self
             .
             God
             whom
             they
             in
             supream
             simplicity
             do
             possess
             is
             enough
             for
             them
             .
             They
             ought
             not
             to
             concern
             themselves
             either
             about
             the
             Divine
             Persons
             ,
             or
             the
             Attributes
             of
             the
             Divine
             Nature
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             take
             away
             the
             corner
             Stone
             :
             It
             is
             to
             snatch
             from
             the
             
             Faithful
             Eternal
             life
             ,
             which
             consists
             wholly
             in
             knowing
             the
             only
             true
             God
             and
             Jesus
             Christ
             his
             Son
             ,
             whom
             he
             hath
             sent
             .
             'T
             is
             to
             be
             that
             Antichrist
             who
             rejects
             the
             Word
             made
             Flesh
             :
             It
             is
             to
             deserve
             the
             Anathema
             pronounced
             by
             the
             Apostle
             against
             those
             who
             shall
             not
             love
             the
             Lord
             Jesus
             .
          
        
         
           
             XXIX
             .
             ARTICLE
             .
             True.
             
          
           
             IT
             may
             be
             said
             that
             positive
             Contemplation
             is
             infused
             ,
             because
             it
             prevents
             the
             Souls
             with
             a
             sweetness
             and
             Peace
             greater
             yet
             than
             do
             the
             other
             graces
             which
             prevent
             the
             common
             sort
             of
             Just
             Men.
             It
             is
             a
             grace
             more
             freely
             given
             than
             all
             the
             others
             given
             for
             Merit
             ,
             because
             it
             worketh
             in
             Souls
             the
             most
             pure
             and
             perfect
             Love.
             But
             passive
             Contemplation
             is
             neither
             purely
             infused
             ,
             since
             it
             is
             free
             and
             meritorious
             ,
             nor
             meerly
             free
             ,
             since
             the
             Soul
             co-operates
             with
             Grace
             in
             it
             :
             It
             is
             not
             miraculous
             ,
             since
             according
             to
             the
             Testimony
             of
             all
             the
             Saints
             it
             consists
             only
             in
             an
             Amorous
             knowledge
             ,
             and
             that
             Grace
             without
             a
             Miracle
             is
             sufficient
             for
             the
             most
             lively
             Faith
             ,
             and
             the
             most
             purified
             Love.
             Lastly
             ,
             this
             Contemplation
             cannot
             be
             Miraculous
             ,
             since
             it
             is
             supposed
             to
             consist
             in
             a
             state
             of
             pure
             and
             
             dark
             Faith
             ,
             in
             which
             the
             faithful
             is
             not
             led
             by
             any
             other
             light
             but
             that
             of
             simple
             revelation
             ,
             and
             of
             the
             Authority
             of
             the
             Church
             common
             to
             all
             Just
             Men.
             'T
             is
             true
             ,
             that
             several
             Mystical
             Writers
             have
             supposed
             this
             Contemplation
             to
             be
             Miraculous
             ,
             because
             in
             it
             is
             Contemplated
             a
             Truth
             ,
             that
             hath
             not
             been
             received
             in
             by
             the
             senses
             and
             through
             the
             imagination
             .
             This
             true
             also
             ,
             that
             these
             Writers
             have
             acknowledged
             a
             bottom
             of
             the
             Soul
             which
             did
             work
             in
             this
             Contemplation
             ,
             without
             any
             distinct
             Operation
             of
             the
             faculties
             .
             But
             these
             two
             things
             had
             only
             their
             Origin
             from
             Scholastick
             Philosophy
             ,
             whereof
             these
             Mystical
             Men
             were
             preconceited
             .
             All
             this
             great
             Mystery
             vanisheth
             away
             ,
             assoon
             as
             one
             supposes
             with
             S.
             Augustine
             ,
             that
             we
             have
             without
             Miracle
             ,
             intellectual
             Ideas
             which
             have
             not
             passed
             through
             the
             senses
             ,
             and
             when
             it
             is
             supposed
             on
             the
             other
             side
             ,
             that
             the
             bottom
             of
             the
             Soul
             is
             not
             really
             distinguished
             from
             her
             powers
             .
             Then
             all
             passive
             Contemplation
             is
             reduced
             to
             some
             thing
             very
             simple
             and
             which
             hath
             nothing
             miraculous
             :
             'T
             is
             a
             chain-work
             of
             Acts
             of
             Faith
             and
             of
             Love
             ,
             so
             simple
             ,
             so
             direct
             ,
             so
             peaceable
             ,
             and
             so
             uniform
             ,
             that
             they
             don't
             seem
             to
             do
             more
             than
             one
             only
             Act
             ,
             or
             even
             that
             they
             don't
             seem
             to
             do
             any
             Act
             at
             all
             ,
             but
             a
             repose
             of
             pure
             Union
             .
             This
             is
             the
             reason
             why
             S.
             Francis
             
             of
             Sales
             won't
             have
             it
             called
             Union
             ,
             for
             fear
             of
             expressing
             a
             motion
             or
             action
             towards
             uniting
             ,
             but
             a
             simple
             and
             pure
             unity
             .
             Hence
             it
             comes
             ,
             that
             some
             as
             S.
             Francis
             of
             Assisium
             in
             his
             great
             Song
             ,
             have
             said
             ,
             that
             they
             were
             able
             no
             longer
             to
             perform
             any
             acts
             ;
             and
             that
             others
             as
             
               Gregory
               Lopez
            
             ,
             have
             said
             that
             they
             did
             a
             continual
             Act
             during
             their
             whole
             life
             .
             Both
             the
             one
             and
             the
             other
             by
             expressions
             seemingly
             opposite
             mean
             the
             same
             thing
             .
             They
             do
             no
             more
             any
             eager
             acts
             and
             marked
             by
             an
             unquiet
             motion
             .
             They
             produce
             Acts
             so
             peaceable
             and
             so
             uniform
             ,
             that
             these
             Acts
             though
             very
             successive
             and
             even
             interrupted
             ,
             do
             seem
             to
             them
             one
             only
             Act
             without
             interruption
             ,
             or
             a
             continual
             rest
             .
             Hence
             it
             is
             ,
             that
             this
             Contemplation
             hath
             been
             call'd
             silent
             or
             quiet
             Prayer
             .
             Hence
             it
             is
             Finally
             ,
             that
             it
             hath
             been
             called
             passive
             :
             God
             forbid
             !
             it
             should
             ever
             be
             called
             so
             ,
             to
             exclude
             from
             it
             the
             real
             ,
             positive
             ,
             and
             meritorious
             Action
             of
             the
             Free-Will
             ,
             or
             the
             real
             and
             successive
             Acts
             which
             ought
             to
             be
             reiterated
             every
             moment
             .
             It
             is
             called
             Passive
             only
             to
             exclude
             the
             Activity
             or
             interested
             eagerness
             of
             Souls
             ,
             when
             they
             will
             yet
             agitate
             themselves
             in
             order
             to
             feel
             and
             see
             their
             operation
             ,
             which
             should
             be
             less
             mark'd
             were
             it
             both
             more
             simple
             and
             more
             united
             .
             Passive
             Contemplation
             is
             nothing
             else
             but
             pure
             
             Contemplation
             :
             The
             Active
             is
             that
             which
             is
             mixt
             with
             forward
             and
             discursive
             Acts.
             So
             when
             Contemplation
             hath
             yet
             a
             mixture
             of
             interested
             forwardness
             ,
             which
             is
             called
             Activity
             ,
             it
             is
             yet
             Active
             ▪
             When
             it
             hath
             further
             remains
             of
             this
             Activity
             ,
             it
             is
             entirely
             Passive
             ,
             that
             's
             to
             say
             ,
             Peaceable
             and
             uninterested
             in
             its
             Acts.
             In
             fine
             ,
             the
             more
             the
             Soul
             is
             Passive
             towards
             God
             ,
             the
             more
             Active
             is
             she
             in
             that
             which
             she
             ought
             to
             do
             :
             That
             is
             to
             say
             ,
             that
             the
             more
             she
             is
             supple
             and
             pliant
             to
             the
             Divine
             impulse
             ,
             the
             more
             efficatious
             is
             her
             motion
             ,
             though
             without
             self
             agitation
             :
             For
             it
             is
             always
             equally
             true
             ,
             that
             the
             more
             the
             Soul
             receiveth
             from
             God
             the
             more
             ought
             she
             to
             restore
             to
             him
             of
             what
             she
             hath
             from
             him
             .
             This
             ebbing
             and
             flowing
             makes
             up
             all
             the
             order
             of
             Grace
             and
             all
             the
             fidelity
             of
             the
             Creature
             .
          
           
             To
             speak
             so
             ,
             is
             to
             prevent
             all
             illusion
             ;
             't
             is
             to
             explain
             the
             bottom
             of
             Passive
             Contemplation
             ,
             which
             cannot
             be
             denied
             without
             a
             notorious
             rashness
             ,
             and
             cannot
             be
             carried
             further
             without
             extremity
             of
             danger
             :
             'T
             is
             to
             disintricate
             whatever
             the
             Saints
             have
             said
             in
             terms
             ,
             which
             by
             the
             subtilty
             of
             some
             Divines
             have
             been
             somewhat
             darkned
             .
          
        
         
           
           
             XXIX
             .
             False
             .
          
           
             PAssive
             Contemplation
             is
             purely
             Passive
             ,
             so
             that
             the
             Free-Will
             co-operates
             no
             more
             therein
             ,
             with
             Grace
             by
             any
             real
             and
             transient
             Act.
             It
             is
             purely
             infused
             and
             entirely
             a
             free
             gift
             ,
             and
             without
             Merit
             on
             the
             part
             of
             the
             Soul.
             It
             is
             miraculous
             ,
             and
             draws
             while
             it
             lasts
             a
             Soul
             from
             the
             state
             of
             pure
             and
             dark
             Faith.
             It
             is
             a
             possession
             and
             a
             supernatural
             rapture
             which
             prevents
             the
             Soul.
             It
             is
             an
             extraordinary
             inspiration
             that
             puts
             the
             Soul
             out
             of
             the
             common
             rules
             .
             It
             is
             an
             absolute
             binding
             or
             evacuation
             of
             the
             powers
             ,
             so
             that
             both
             the
             understanding
             and
             the
             will
             are
             then
             in
             an
             absolute
             impotency
             to
             any
             thing
             ,
             which
             without
             doubt
             is
             a
             miraculous
             and
             extatick
             suspension
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             overturn
             the
             System
             of
             pure
             Faith
             ,
             which
             is
             that
             of
             all
             good
             mystical
             Men
             ,
             and
             especially
             of
             the
             Blessed
             
               John
               of
               the
               Cross
            
             :
             'T
             is
             to
             confound
             Passive
             Contemplation
             ,
             which
             is
             free
             and
             meritorious
             ,
             with
             gifts
             meerly
             free
             and
             extraordinary
             ,
             and
             which
             as
             we
             are
             advised
             by
             the
             Saints
             ,
             ought
             never
             voluntarily
             to
             possess
             us
             .
             It
             is
             to
             contradict
             all
             Authors
             ,
             who
             place
             this
             Contemplation
             in
             a
             free
             ,
             amorous
             ,
             and
             meritorious
             look
             ;
             and
             consequently
             in
             the
             real
             but
             simple
             Acts
             of
             these
             
             two
             Powers
             :
             'T
             is
             to
             contradict
             S.
             Theresa
             herself
             ,
             who
             assures
             us
             ,
             that
             the
             Seventh
             mansion
             hath
             none
             of
             the
             raptures
             ,
             which
             do
             suspend
             against
             the
             order
             of
             nature
             ,
             the
             operations
             of
             the
             understanding
             and
             of
             the
             will.
             'T
             is
             to
             oppose
             all
             the
             Eminent
             Spiritual
             Persons
             ,
             who
             have
             said
             that
             these
             suspensions
             of
             natural
             operations
             are
             so
             far
             from
             being
             a
             perfect
             state
             ,
             that
             on
             the
             contrary
             ,
             they
             are
             a
             sign
             that
             nature
             is
             not
             yet
             enough
             purified
             ,
             and
             that
             such
             effects
             as
             these
             do
             cease
             ,
             by
             how
             much
             the
             more
             the
             Soul
             is
             purified
             and
             grown
             more
             familiar
             with
             God
             ,
             in
             the
             state
             of
             pure
             Faith.
             It
             is
             to
             confound
             the
             trouble
             which
             a
             pure
             Soul
             should
             be
             at
             in
             making
             unquiet
             and
             reflected
             Acts
             for
             her
             self-interest
             ,
             against
             the
             actual
             attraction
             of
             Grace
             ,
             with
             an
             absolute
             impotency
             of
             performing
             Acts
             even
             by
             a
             natural
             endeavour
             .
             A
             mistake
             in
             this
             matter
             may
             be
             in
             some
             an
             inexaustible
             source
             of
             illusion
             ,
             and
             in
             others
             an
             ill
             grounded
             occasion
             of
             offence
             .
          
        
         
           
             XXX
             .
             ARTICLE
             ,
             True.
             
          
           
             THE
             Passive
             state
             ,
             whereof
             mystical
             Saints
             have
             so
             often
             spoken
             ,
             is
             Passive
             only
             so
             far
             as
             Contemplation
             is
             Passive
             ,
             that
             's
             to
             say
             ,
             that
             it
             excludeth
             not
             peaceable
             
             and
             disinterested
             Acts
             ,
             but
             only
             the
             Activity
             ,
             or
             the
             Acts
             that
             are
             unquiet
             and
             froward
             for
             our
             self-interest
             .
             A
             Passive
             state
             is
             that
             wherein
             a
             Soul
             loving
             no
             more
             with
             a
             mixt
             love
             ,
             makes
             all
             her
             Acts
             with
             a
             full
             and
             efficacious
             ,
             but
             peaceable
             and
             uninterested
             will.
             Sometimes
             she
             makes
             simple
             and
             indistinct
             Acts
             ,
             which
             are
             call'd
             quietude
             and
             Contemplation
             ,
             and
             some
             other
             times
             she
             makes
             distinct
             Acts
             of
             Virtues
             agreeable
             to
             her
             state
             .
             But
             she
             makes
             the
             one
             and
             the
             other
             no
             way
             equally
             Passive
             ,
             that
             's
             to
             say
             ,
             peaceable
             and
             uninterested
             .
             This
             state
             is
             habitual
             ,
             but
             not
             wholly
             invariable
             .
             For
             besides
             that
             the
             Soul
             may
             fall
             absolutely
             from
             it
             ,
             moreover
             ,
             she
             committeth
             venial
             faults
             in
             it
             .
             This
             Passive
             state
             supposes
             no
             extraordinary
             inspiration
             :
             It
             includes
             nothing
             but
             a
             peace
             and
             infinite
             pliantness
             of
             the
             Soul
             to
             all
             the
             impressions
             of
             Grace
             .
             A
             dry
             and
             very
             light
             feather
             ,
             (
             as
             Cassian
             saith
             ;
             )
             is
             carried
             away
             without
             resistance
             ,
             by
             the
             least
             breath
             of
             Wind
             ,
             and
             this
             breathing
             carrieth
             it
             all
             sorts
             of
             ways
             with
             celerity
             ;
             whereas
             ,
             if
             it
             was
             wet
             and
             heavy
             ,
             it
             would
             be
             by
             its
             weight
             less
             apt
             to
             be
             moved
             and
             carried
             about
             .
             The
             Soul
             in
             interested
             love
             which
             is
             the
             less
             perfect
             ,
             hath
             yet
             a
             remnant
             of
             interested
             fear
             which
             makes
             her
             less
             light
             ,
             less
             pliant
             and
             moveable
             ,
             when
             the
             breath
             of
             the
             interiour
             Spirit
             
             carries
             her
             :
             A
             troubled
             Water
             can't
             be
             clear
             ,
             nor
             receive
             the
             Image
             of
             the
             nearest
             Objects
             ;
             but
             that
             which
             is
             untroubled
             ,
             becomes
             as
             a
             real
             Looking-Glass
             ;
             it
             receives
             without
             alteration
             ,
             all
             the
             Images
             of
             diverse
             Objects
             ,
             and
             yet
             retains
             none
             .
             A
             pure
             and
             peaceable
             Soul
             ,
             is
             the
             same
             ;
             God
             imprints
             in
             her
             his
             Image
             ,
             and
             that
             of
             all
             the
             Objects
             he
             is
             minded
             to
             imprint
             in
             her
             .
             All
             is
             imprinted
             ,
             and
             all
             blotted
             out
             :
             This
             Soul
             hath
             not
             any
             proper
             Form
             ,
             but
             hath
             equally
             all
             those
             which
             Grace
             gives
             to
             her
             ;
             nothing
             remains
             in
             her
             ,
             but
             all
             vanisheth
             away
             ,
             as
             in
             Water
             ,
             as
             soon
             as
             God
             will
             make
             new
             Impressions
             :
             Nothing
             but
             pure
             Love
             gives
             this
             Peace
             and
             perfect
             Docility
             .
             This
             passive
             State
             is
             not
             a
             continual
             actual
             Contemplation
             :
             Contemplation
             ,
             which
             lasts
             only
             for
             some
             limited
             time
             ,
             makes
             only
             part
             of
             this
             habitual
             State.
             Uninterested
             Love
             ,
             ought
             not
             to
             be
             less
             uninterested
             ,
             nor
             consequently
             less
             peaceable
             ,
             in
             the
             Acts
             that
             are
             Distincts
             from
             Vertues
             ,
             than
             in
             the
             indistinct
             Acts
             of
             pure
             Contemplation
             .
          
           
             To
             speak
             so
             ,
             is
             to
             take
             away
             all
             Equivocation
             ,
             and
             to
             admit
             a
             State
             which
             is
             nothing
             else
             but
             the
             Exercise
             of
             pure
             Love
             ,
             so
             Authorised
             by
             all
             Tradition
             .
          
        
         
           
           
             XXX
             .
             False
             .
          
           
             A
             Passive
             State
             consisteth
             in
             passive
             Contemplation
             ,
             which
             is
             perpetual
             ,
             and
             this
             passive
             Contemplation
             ,
             is
             a
             kind
             of
             a
             continual
             Extasies
             ,
             or
             miraculous
             binding
             of
             the
             Powers
             ,
             which
             puts
             them
             under
             a
             real
             Impotency
             of
             free
             Operation
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             confound
             the
             passive
             State
             ,
             with
             passive
             Contemplation
             :
             It
             is
             to
             suppose
             a
             State
             of
             miraculous
             and
             perpetual
             Extasies
             ,
             excluding
             all
             ways
             of
             Faith
             ,
             all
             Freedom
             ,
             all
             Merit
             ,
             and
             Demerit
             ;
             nay
             ,
             incompatible
             with
             the
             Pilgrimage
             of
             this
             Life
             :
             It
             is
             to
             be
             ignorant
             of
             the
             Experiences
             of
             the
             Saints
             ,
             and
             to
             pervert
             all
             their
             Ideas
             .
          
        
         
           
             XXXI
             .
             ARTICLE
             .
             True.
             
          
           
             THere
             is
             in
             the
             passive
             State
             ,
             a
             Simplicity
             and
             Childhood
             noted
             by
             the
             Saints
             ;
             but
             the
             Children
             of
             God
             ,
             who
             are
             simple
             in
             Things
             that
             are
             good
             ,
             are
             always
             prudent
             against
             any
             thing
             that
             is
             evil
             :
             They
             are
             sincere
             ,
             ingenuous
             ,
             peaceable
             ,
             and
             without
             Designs
             :
             They
             don't
             reject
             Wisdom
             ,
             but
             only
             the
             Propriety
             of
             Wisdom
             :
             They
             disappropriate
             their
             Wisdom
             from
             themselves
             ,
             as
             
             they
             do
             all
             their
             other
             Vertues
             :
             They
             make
             a
             faithful
             Use
             every
             moment
             ,
             of
             all
             the
             natural
             Light
             of
             Reason
             ,
             and
             of
             all
             the
             supernatural
             Light
             of
             actual
             Grace
             ,
             to
             guide
             themselves
             according
             to
             the
             written
             Law
             ,
             and
             a
             true
             Decorum
             .
             A
             Soul
             in
             this
             State
             ,
             is
             wise
             ,
             neither
             by
             a
             forward
             seeking
             after
             Wisdom
             ,
             nor
             by
             an
             interested
             Reflection
             upon
             herself
             ,
             in
             order
             to
             assure
             herself
             that
             she
             is
             wise
             ,
             and
             to
             enjoy
             her
             Wisdom
             as
             her
             own
             :
             But
             without
             minding
             to
             be
             wise
             in
             herself
             ,
             she
             is
             so
             in
             God
             ,
             by
             admitting
             wilfully
             none
             of
             the
             froward
             and
             irregular
             Passions
             ,
             either
             of
             Humour
             ,
             or
             of
             Self-love
             ;
             and
             by
             making
             use
             ,
             without
             Property
             ,
             as
             well
             of
             the
             natural
             ,
             as
             of
             the
             supernatural
             Light
             of
             the
             present
             Moment
             .
             This
             present
             Moment
             hath
             a
             kind
             of
             a
             Moral
             Extension
             ,
             wherein
             ought
             to
             be
             included
             all
             those
             things
             which
             have
             a
             natural
             and
             near
             relation
             to
             the
             thing
             ,
             which
             is
             actually
             in
             hand
             .
             Thus
             sufficient
             to
             the
             Day
             ,
             is
             the
             Evil
             thereof
             ,
             and
             the
             Soul
             leaves
             to
             Morrow
             ,
             to
             take
             Care
             of
             itself
             ,
             because
             that
             to
             Morrow
             ,
             which
             is
             not
             yet
             hers
             ,
             shall
             bring
             with
             it
             ,
             if
             it
             comes
             ,
             its
             Grace
             and
             Light
             ,
             which
             is
             the
             daily
             Bread.
             Such
             Souls
             as
             these
             do
             deserve
             and
             draw
             on
             themselves
             a
             special
             Care
             of
             Providence
             ,
             under
             whose
             Care
             they
             live
             ,
             without
             a
             far
             extended
             and
             unquiet
             Forecast
             ,
             as
             little
             Children
             in
             the
             Bosome
             of
             their
             Mother
             .
             They
             
             do
             not
             possess
             themselves
             as
             those
             who
             are
             wise
             in
             themselves
             ,
             against
             the
             Prohibition
             of
             the
             Apostle
             :
             But
             they
             let
             themselves
             to
             be
             possessed
             ,
             instructed
             ,
             and
             moved
             ,
             upon
             every
             occasion
             ,
             by
             the
             actual
             Grace
             of
             God.
             These
             Souls
             do
             not
             think
             themselves
             extraordinarily
             inspired
             ;
             they
             think
             on
             the
             contrary
             ,
             that
             they
             may
             deceive
             themselves
             by
             Mistakes
             ,
             which
             to
             avoid
             ,
             they
             judge
             almost
             of
             nothing
             ;
             they
             willingly
             receive
             Correction
             ,
             and
             have
             neither
             Sence
             nor
             Will
             :
             These
             are
             the
             Children
             whom
             Christ
             will
             have
             let
             to
             come
             near
             him
             :
             They
             have
             with
             the
             Simplicity
             of
             the
             Dove
             ,
             all
             the
             Prudence
             of
             the
             Serpent
             ;
             but
             a
             borrowed
             Prudence
             ,
             which
             they
             do
             no
             more
             own
             ,
             than
             I
             do
             appropriate
             the
             Beams
             of
             the
             Sun
             to
             my self
             ,
             when
             I
             walk
             in
             its
             Light
             :
             These
             are
             the
             Poor
             in
             Spirit
             ,
             whom
             Christ
             Jesus
             hath
             declared
             blessed
             ,
             and
             who
             are
             as
             much
             taken
             off
             from
             their
             Perfections
             ,
             as
             all
             Christians
             ought
             to
             be
             from
             their
             Temporal
             Possessions
             .
             These
             are
             the
             Little
             Ones
             to
             whom
             God
             is
             well
             pleased
             ,
             to
             reveal
             his
             Mysteries
             ,
             while
             he
             hides
             them
             from
             the
             Wise
             and
             Prudent
             .
          
           
             To
             speak
             so
             ,
             is
             to
             speak
             in
             Conformity
             to
             the
             Spirit
             of
             the
             Gospel
             ,
             and
             of
             all
             Tradition
             .
          
        
         
           
           
             XXXI
             .
             False
             .
          
           
             REason
             is
             a
             false
             ;
             we
             ought
             to
             act
             ,
             and
             never
             to
             consult
             it
             ;
             we
             ought
             to
             trample
             under
             foot
             all
             Decency
             ,
             follow
             without
             hesitation
             all
             first
             Motions
             ,
             and
             suppose
             them
             Divine
             :
             We
             ought
             to
             cut
             off
             ,
             not
             only
             unquiet
             Reflections
             ,
             but
             also
             generally
             all
             Reflections
             ;
             not
             only
             forward
             and
             remote
             Forecasts
             ,
             but
             also
             all
             Foresights
             .
             It
             is
             not
             enough
             ,
             not
             to
             be
             wise
             in
             one self
             ,
             one
             ought
             to
             abandon
             one self
             so
             far
             ,
             as
             never
             to
             watch
             over
             one self
             with
             a
             simple
             and
             peaceable
             Vigilancy
             ,
             and
             not
             to
             let
             fall
             the
             eager
             Motions
             of
             Nature
             ,
             to
             receive
             only
             those
             of
             Grace
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             believe
             that
             Reason
             ,
             which
             is
             the
             first
             of
             God's
             Gifts
             ,
             in
             the
             Order
             of
             Nature
             ,
             is
             an
             Evil
             ,
             and
             consequently
             to
             renew
             the
             foolish
             impious
             Error
             of
             the
             Manicheans
             ;
             it
             is
             to
             be
             willing
             to
             change
             Perfection
             into
             a
             continual
             Fanaticism
             ,
             and
             to
             tempt
             God
             every
             Minute
             of
             one's
             Life
             .
          
        
         
           
             XXXII
             .
             ARTICLE
             .
             True.
             
          
           
             THere
             is
             in
             the
             passive
             State
             ,
             a
             Liberty
             of
             the
             Children
             of
             God
             ,
             which
             hath
             no
             
             relation
             to
             the
             unbridled
             License
             of
             the
             Children
             of
             this
             World
             :
             These
             simple
             Souls
             are
             no
             more
             tormented
             ,
             by
             the
             Scruples
             of
             those
             who
             fear
             and
             hope
             for
             their
             own
             Interest
             .
             Pure
             Love
             gives
             them
             a
             respectful
             Familiarity
             with
             God
             ,
             as
             that
             of
             a
             Bride
             with
             the
             Bridegroom
             ;
             they
             have
             a
             Peace
             and
             Joy
             full
             of
             Innocency
             ;
             they
             take
             with
             simplicity
             ,
             and
             without
             hesitation
             ,
             the
             needful
             Refreshments
             of
             Mind
             and
             Body
             ,
             as
             they
             would
             perswade
             their
             Neighbours
             to
             the
             same
             ;
             they
             speak
             of
             themselves
             without
             any
             positive
             Judgment
             ,
             but
             out
             of
             meer
             Obedience
             ,
             and
             real
             Necessity
             ,
             as
             Things
             appear
             to
             them
             at
             that
             moment
             ;
             they
             speak
             then
             of
             them
             ,
             either
             as
             good
             or
             bad
             as
             they
             would
             speak
             of
             another
             ,
             without
             any
             Headiness
             in
             what
             they
             think
             ,
             or
             any
             Love
             for
             the
             good
             Opinion
             which
             their
             most
             simple
             and
             modest
             Words
             might
             create
             in
             them
             of
             themselves
             ;
             and
             acknowledging
             always
             ,
             with
             an
             humble
             Joy
             ,
             that
             if
             there
             is
             any
             Good
             in
             them
             ,
             it
             comes
             from
             God
             alone
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             relate
             the
             Experiences
             of
             Saints
             ,
             without
             offending
             the
             Rule
             of
             Evangelical
             Manners
             .
          
        
         
           
             XXXII
             .
             False
             .
          
           
             THE
             Liberty
             of
             passive
             Souls
             is
             grounded
             upon
             an
             Innocency
             of
             Disappropriation
             ,
             
             which
             makes
             pure
             in
             them
             whatsoever
             they
             are
             prompted
             to
             do
             ,
             tho'
             never
             so
             irregular
             and
             inexcusable
             in
             others
             :
             They
             have
             no
             longer
             any
             Law
             ,
             because
             the
             Law
             is
             not
             established
             for
             the
             Righteous
             ,
             provided
             he
             does
             appropriate
             nothing
             to
             himself
             ,
             and
             acts
             nothing
             for
             himself
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             forget
             that
             it
             is
             said
             ,
             That
             if
             the
             written
             Law
             is
             not
             for
             the
             Righteous
             ,
             it
             is
             because
             an
             inward
             Law
             of
             Love
             prevents
             always
             the
             outward
             Precept
             ,
             and
             that
             the
             great
             Commandment
             of
             Love
             containeth
             all
             the
             others
             :
             'T
             is
             to
             turn
             Christianity
             into
             an
             Abomination
             ,
             and
             to
             make
             the
             Gentiles
             to
             blaspheme
             the
             Name
             of
             God
             ;
             'T
             is
             to
             give
             up
             Souls
             to
             a
             Spirit
             of
             Falshood
             and
             of
             Giddiness
             .
          
        
         
           
             XXXIII
             .
             ARTICLE
             .
             True.
             
          
           
             THere
             is
             in
             the
             passive
             State
             ,
             a
             Re-union
             of
             all
             the
             Vertues
             in
             Love
             ,
             which
             never
             excludeth
             the
             distinct
             Exercise
             of
             each
             Vertue
             :
             'T
             is
             Charity
             ,
             as
             saith
             S.
             Thomas
             ,
             after
             S.
             Augustine
             ,
             which
             is
             the
             Form
             and
             Principle
             of
             all
             Vertues
             :
             That
             which
             distinguisheth
             or
             specifieth
             them
             ,
             is
             the
             particular
             Object
             which
             Love
             does
             embrace
             .
             The
             Love
             which
             abstains
             from
             impure
             Pleasures
             is
             Chastity
             ,
             and
             this
             very
             same
             Love
             ,
             when
             it
             bears
             Evils
             ,
             
             takes
             the
             Name
             of
             Patience
             :
             This
             Love
             without
             going
             out
             of
             its
             Simplicity
             ,
             becometh
             ,
             by
             Turns
             ,
             all
             different
             Vertues
             ;
             but
             it
             admits
             of
             none
             as
             being
             a
             Vertue
             ;
             that
             's
             to
             say
             ,
             either
             Fortitude
             ,
             Greatness
             ,
             Beauty
             ,
             Regularity
             ,
             or
             Perfection
             .
             
               A
               disinterested
               Soul
            
             ,
             as
             S.
             Francis
             of
             Sales
             ,
             (
             12.
             
             
               Discourse
               of
               Simplicity
            
             )
             hath
             observed
             it
             ,
             
               loves
               no
               longer
               the
               Vertues
               ,
               either
               because
               they
               are
               handsome
               and
               pure
               ,
               nor
               because
               they
               are
               worthy
               to
               be
               beloved
               ,
               or
               as
               beautifying
               ,
               and
               perfecting
               those
               that
               do
               practise
               them
               ;
               or
               because
               they
               are
               meritorious
               ,
               and
               prepare
               Men
               for
               an
               Eternal
               Reward
               ;
               but
               only
               because
               they
               are
               the
               Will
               of
               God
               :
               A
               disinterested
               Soul
               ,
            
             as
             this
             great
             Saint
             said
             of
             Mother
             Chantal
             (
             Life
             of
             Mad.
             of
             Chantal
             ,
             p.
             246.
             )
             
               does
               not
               wash
               away
               her
               Faults
               ,
               for
               to
               be
               pure
               ;
               and
               does
               not
               adorn
               herself
               with
               Vertues
               ,
               for
               to
               be
               beautiful
               ;
               but
               for
               to
               please
               her
               Spouse
               ,
               to
               whom
               if
               Ugliness
               had
               been
               as
               acceptable
               ,
               she
               would
               have
               loved
               it
               as
               much
               as
               Beauty
               .
            
             Then
             it
             is
             ,
             that
             we
             do
             practise
             all
             distinct
             Vertues
             ,
             without
             thinking
             that
             they
             are
             Vertues
             ;
             then
             we
             think
             on
             nothing
             every
             Moment
             ,
             but
             to
             do
             the
             Will
             of
             God
             ,
             and
             jealous
             Love
             causeth
             ,
             at
             the
             same
             time
             ,
             that
             we
             desire
             no
             more
             to
             be
             vertuous
             ,
             seeing
             that
             we
             are
             never
             more
             vertuous
             ,
             than
             when
             we
             are
             no
             more
             pleased
             to
             be
             so
             .
             It
             may
             be
             said
             in
             this
             Sence
             ,
             that
             passive
             and
             uninterested
             Love
             ,
             will
             no
             more
             ,
             even
             Love
             itself
             ,
             as
             being
             her
             Perfection
             and
             Happiness
             ,
             but
             
             only
             as
             it
             is
             that
             which
             God
             does
             require
             of
             us
             .
             Therefore
             S.
             Francis
             of
             Sales
             saith
             ,
             that
             
               we
               return
               into
               our selves
               ,
               loving
               that
               Love
               instead
               of
               the
               well
               Beloved
               .
            
             (
             Love
             of
             God
             ,
             l.
             9.
             c.
             9.
             )
             This
             Saint
             in
             another
             place
             saith
             ,
             that
             
               we
               ought
               not
               so
               much
               as
               to
               desire
               the
               Love
               of
               God
               ,
               as
               it
               is
               our
               good
               .
            
             Lastly
             ,
             to
             give
             to
             this
             Truth
             all
             the
             strictness
             that
             is
             necessary
             ,
             this
             Saint
             saith
             ,
             
               that
               we
               ought
               to
               endeavour
               to
               seek
               in
               God
               nothing
               but
               the
               Love
               of
               his
               Beauty
               ,
               and
               not
               the
               pleasure
               which
               is
               felt
               in
               the
               Beauty
               of
               his
               Love.
            
             This
             distinction
             will
             appear
             subtile
             to
             those
             whom
             unction
             hath
             not
             yet
             taught
             ;
             but
             it
             is
             confirmed
             by
             the
             Tradition
             of
             all
             Saints
             from
             the
             beginning
             of
             Christianity
             ,
             and
             it
             ought
             not
             to
             be
             despised
             without
             making
             light
             of
             the
             Saints
             ,
             who
             have
             placed
             the
             perfection
             of
             a
             Soul
             in
             this
             so
             nice
             a
             jealousie
             of
             Love.
             
          
           
             To
             speak
             thus
             ,
             is
             to
             repeat
             what
             holy
             mystical
             Men
             have
             said
             ,
             after
             both
             S.
             Clement
             and
             the
             Ascetes
             upon
             the
             Cessation
             of
             Virtues
             ,
             and
             which
             ought
             to
             be
             explained
             with
             infinite
             precaution
             .
          
        
         
           
             XXXIII
             .
             False
             .
          
           
             IN
             the
             Passive
             slate
             ,
             the
             distinct
             practice
             of
             Virtues
             is
             out
             of
             season
             ,
             because
             pure
             Love
             ,
             which
             contains
             them
             all
             in
             its
             quietude
             dispenseth
             absolutely
             with
             Souls
             in
             this
             exercise
             .
          
           
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             contradict
             the
             Gospel
             :
             It
             is
             to
             lay
             a
             stone
             of
             scandal
             in
             the
             way
             of
             the
             Children
             of
             the
             Church
             :
             It
             is
             to
             give
             them
             the
             name
             of
             the
             Living
             while
             they
             are
             Dead
             .
          
        
         
           
             XXXIV
             .
             ARTICLE
             .
             True.
             
          
           
             SPiritual
             Death
             ,
             whereof
             so
             many
             mystical
             Saints
             have
             spoken
             after
             the
             Apostle
             ,
             (
             who
             saith
             to
             the
             Faithful
             ,
             
               ye
               are
               Dead
               ,
            
             )
             is
             nothing
             but
             the
             entire
             purification
             and
             disinterest
             of
             Love
             ;
             so
             that
             the
             unquietness
             and
             frowardness
             which
             do
             proceed
             from
             an
             interested
             Motive
             do
             not
             weaken
             the
             operation
             of
             Grace
             ,
             and
             that
             Grace
             doth
             work
             in
             a
             manner
             entirely
             free
             :
             Spiritual
             resurrection
             is
             nothing
             else
             but
             the
             habitual
             state
             of
             pure
             Love
             ,
             which
             we
             do
             ordinarily
             attain
             to
             after
             the
             tryals
             designed
             for
             its
             purification
             .
          
           
             To
             speak
             so
             ,
             is
             to
             speak
             as
             the
             greatest
             Saints
             and
             most
             cautious
             mystical
             Men
             have
             done
             .
          
        
         
           
             XXXIV
             .
             False
             .
          
           
             SPiritual
             Death
             ,
             is
             an
             entire
             extinguishing
             of
             the
             Old-Man
             ,
             and
             of
             the
             last
             sparks
             of
             Concupiscency
             :
             Then
             one
             hath
             no
             more
             need
             even
             of
             the
             peaceable
             and
             disinterested
             
             resistency
             to
             natural
             motions
             ,
             nor
             of
             co-operation
             to
             any
             medicinal
             Grace
             of
             Jesus
             Christ
             .
             Spiritual
             Resurrection
             is
             the
             entire
             consummation
             of
             the
             New-Man
             in
             the
             Age
             and
             plenitude
             of
             the
             perfect
             Man
             as
             in
             Heaven
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             fall
             into
             an
             Heresie
             and
             impiety
             ,
             which
             is
             to
             the
             ruine
             of
             all
             Christian
             manners
             .
          
        
         
           
             XXXV
             .
             ARTICLE
             True.
             
          
           
             THE
             state
             of
             transformation
             whereof
             so
             many
             both
             Ancient
             and
             modern
             Saints
             have
             so
             often
             spoken
             ,
             is
             nothing
             but
             the
             most
             Passive
             state
             ,
             that
             's
             to
             say
             ,
             the
             most
             free
             of
             all
             Activity
             or
             interested
             unquietness
             .
             The
             Soul
             being
             peaceable
             and
             equally
             pliant
             to
             all
             the
             subtilest
             impulses
             of
             Grace
             ,
             is
             like
             a
             Globe
             upon
             a
             ground-plot
             ,
             that
             hath
             no
             more
             any
             proper
             and
             natural
             Situation
             ,
             but
             goes
             equally
             all
             sorts
             of
             ways
             ,
             and
             the
             most
             insensible
             impulses
             is
             enough
             for
             to
             move
             it
             .
             In
             this
             state
             a
             Soul
             hath
             but
             one
             only
             Love
             ,
             and
             knows
             nothing
             else
             but
             to
             Love.
             Love
             is
             her
             Life
             ,
             it
             is
             as
             it
             were
             her
             being
             and
             substance
             ,
             for
             it
             is
             the
             sole
             principle
             of
             all
             her
             Affections
             .
             As
             this
             Soul
             gives
             to
             her self
             not
             any
             froward
             motion
             ,
             does
             nothing
             
             unseasonably
             in
             the
             hand
             of
             God
             her
             own
             disposer
             ;
             so
             she
             feels
             no
             more
             but
             one
             motion
             ,
             viz.
             that
             which
             is
             imprinted
             in
             her
             ,
             even
             so
             as
             a
             Man
             carried
             by
             another
             feels
             no
             other
             impulse
             but
             this
             ,
             if
             so
             be
             that
             he
             does
             not
             discompose
             it
             by
             a
             contrary
             agitation
             :
             Then
             the
             Soul
             saith
             with
             S.
             
               Paul
               ;
               I
               live
               ,
               but
               it
               is
               not
               I
               ,
               but
               Christ
               Jesus
               ,
               who
               lives
               in
               me
               .
               Christ
               does
               manifest
               himself
               in
               his
               Mortal
               Flesh
               ,
            
             as
             the
             Apostle
             will
             have
             him
             to
             manifest
             himself
             in
             us
             all
             .
             Then
             the
             image
             of
             God
             darkned
             and
             almost
             blotted
             out
             in
             us
             by
             Sin
             ,
             is
             imprinted
             again
             and
             yields
             a
             new
             similitude
             which
             is
             called
             transformation
             .
             Then
             when
             this
             Soul
             speaks
             of
             herself
             by
             a
             simple
             Conscience
             ,
             she
             saith
             with
             S.
             Catherine
             of
             
               Genoa
               :
               I
               find
               no
               more
               of
               my self
               ;
               there
               is
               no
               other
               self
               in
               me
               but
               God.
            
             If
             on
             the
             contrary
             ,
             she
             seeks
             herself
             by
             reflection
             ,
             she
             hateth
             herself
             as
             being
             something
             without
             God
             ;
             that
             's
             to
             say
             ,
             she
             condemns
             the
             my self
             ,
             as
             it
             is
             separated
             from
             the
             pure
             impression
             of
             the
             Spirit
             of
             Grace
             ,
             as
             this
             same
             Saintess
             did
             with
             horror
             .
             This
             state
             is
             neither
             fixed
             nor
             invariable
             .
             'T
             is
             true
             only
             ,
             that
             one
             ought
             not
             to
             believe
             that
             the
             Soul
             does
             fall
             from
             it
             ,
             without
             any
             infidelity
             ,
             because
             the
             gifts
             of
             God
             are
             without
             Repentance
             ,
             and
             Souls
             faithful
             to
             their
             Grace
             shall
             suffer
             no
             diminution
             of
             them
             .
             But
             in
             short
             ,
             the
             least
             
             hesitation
             or
             the
             most
             subtile
             complaisance
             may
             render
             a
             Soul
             unworthy
             of
             so
             eminent
             a
             Grace
             .
          
           
             To
             speak
             so
             ,
             is
             to
             admit
             of
             the
             terms
             consecrated
             both
             by
             Scripture
             and
             Tradition
             :
             'T
             is
             to
             follow
             divers
             Ancient
             Fathers
             ,
             who
             have
             said
             ,
             that
             the
             Soul
             was
             transformed
             and
             deified
             .
             It
             is
             to
             explain
             the
             expressions
             of
             ▪
             the
             most
             authorized
             Saints
             .
             It
             is
             to
             keep
             up
             the
             Doctrine
             of
             Faith
             in
             its
             integrity
             .
          
        
         
           
             XXXV
             .
             False
             .
          
           
             TRansformation
             ,
             is
             a
             deification
             of
             the
             Soul
             ,
             real
             ,
             and
             by
             nature
             ,
             or
             an
             hypostatick
             Union
             ,
             or
             a
             conformity
             unto
             God
             ,
             which
             is
             unalterable
             ,
             and
             dispenses
             with
             the
             Soul
             from
             watching
             over
             Herself
             ,
             under
             pretence
             that
             there
             is
             no
             more
             in
             her
             of
             any
             other
             Self
             but
             God.
             
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             utter
             horrid
             Blasphemies
             ;
             't
             is
             to
             be
             willing
             to
             transform
             Satan
             into
             an
             Angel
             of
             light
             .
          
        
         
           
             XXXVI
             .
             ARTICLE
             .
             True.
             
          
           
             TRansformed
             Souls
             have
             ordinarily
             no
             need
             of
             certain
             orderly
             Dispositions
             either
             for
             times
             or
             for
             places
             ,
             nor
             express
             
             forms
             ,
             nor
             methodically
             set
             practices
             for
             their
             interiour
             exercises
             .
             The
             great
             habit
             of
             their
             familiar
             Union
             with
             God
             gives
             them
             an
             easiness
             and
             simplicity
             of
             amorous
             Union
             ,
             which
             is
             incomprehensible
             to
             the
             Souls
             of
             an
             inferiour
             state
             ,
             and
             this
             example
             would
             be
             very
             Pernicious
             to
             all
             the
             other
             less
             advanced
             Soul
             ,
             which
             have
             need
             yet
             of
             regular
             practices
             to
             support
             themselves
             .
             Transformed
             Souls
             ought
             always
             ,
             though
             without
             any
             troublesome
             rule
             ,
             one
             while
             produce
             with
             simplicity
             indistinct
             Acts
             of
             quietude
             or
             pure
             Contemplation
             ,
             and
             another
             while
             distinct
             ,
             but
             peaceable
             and
             disinterested
             Acts
             of
             all
             Virtues
             suitable
             to
             their
             state
             .
          
           
             To
             speak
             so
             ,
             is
             correctly
             to
             explain
             the
             expressions
             of
             good
             mystical
             Men.
             
          
        
         
           
             XXXVI
             .
             False
             .
          
           
             TRansformed
             Souls
             have
             no
             more
             need
             to
             exercise
             virtues
             in
             the
             abstracted
             cases
             ,
             either
             of
             Precept
             or
             of
             Counsel
             ,
             except
             at
             those
             times
             they
             may
             be
             in
             an
             absolute
             emptiness
             and
             internal
             unaction
             .
             They
             need
             only
             follow
             their
             Palate
             ,
             their
             inclinations
             ,
             and
             first
             natural
             motions
             .
             Concupiscency
             is
             extinguished
             in
             them
             ,
             or
             in
             a
             suspension
             so
             insensible
             ,
             that
             we
             ought
             not
             to
             think
             any
             more
             that
             it
             may
             ever
             be
             awakened
             on
             a
             sudden
             .
          
           
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             lead
             Souls
             into
             Temptation
             ;
             't
             is
             to
             fill
             them
             with
             a
             fatal
             Pride
             ;
             't
             is
             to
             teach
             the
             Doctrine
             of
             Devils
             ;
             't
             is
             to
             forget
             that
             Concupiscence
             is
             always
             either
             acting
             ,
             or
             relented
             ,
             or
             suspended
             ,
             but
             ready
             to
             awake
             on
             a
             sudden
             in
             our
             Body
             ,
             which
             is
             that
             of
             Sin.
             
          
        
         
           
             XXXVII
             .
             ARTICLE
             .
             True.
             
          
           
             THE
             most
             transformed
             Souls
             have
             still
             their
             free
             Will
             ,
             whereby
             they
             are
             in
             a
             Capacity
             of
             committing
             Sin
             ,
             as
             well
             as
             the
             first
             Angel
             ,
             or
             the
             first
             Man.
             Moreover
             ,
             they
             have
             the
             bottom
             of
             their
             Concupiscence
             ,
             tho'
             the
             sensible
             Effects
             thereof
             may
             remain
             relented
             ,
             or
             suspended
             ,
             by
             Medicinal
             Grace
             .
             These
             Souls
             may
             sin
             mortally
             ,
             and
             go
             astray
             in
             a
             terrible
             manner
             :
             They
             commit
             even
             Venial
             Sins
             ,
             for
             which
             they
             say
             unanimously
             with
             the
             whole
             Church
             :
             
               Forgive
               us
               our
               trespasses
            
             ,
             &c.
             
             The
             least
             Hesitation
             in
             Faith
             ,
             or
             the
             least
             interested
             Return
             upon
             Themselves
             ,
             might
             drain
             up
             their
             Grace
             :
             They
             ought
             ,
             in
             Answer
             to
             the
             Jealousie
             of
             pure
             Love
             ,
             to
             shun
             the
             smallest
             Faults
             ,
             as
             all
             just
             Men
             usually
             do
             avoid
             the
             greatest
             Sins
             :
             Their
             Vigilancy
             ,
             tho'
             simple
             and
             peaceable
             ,
             ought
             to
             be
             by
             so
             much
             the
             more
             piercing
             ,
             as
             pure
             Love
             ,
             in
             its
             Jealousie
             ,
             is
             more
             clear-sighted
             ,
             
             than
             interested
             Love
             ,
             with
             all
             its
             Commotions
             and
             Troubles
             :
             These
             Souls
             ought
             never
             either
             to
             judge
             ,
             or
             to
             excuse
             themselves
             ,
             unless
             it
             be
             out
             of
             Obedience
             ,
             and
             to
             remove
             some
             Scandal
             ,
             nor
             justifie
             themselves
             by
             a
             deliberated
             and
             reflected
             Testimony
             ,
             tho'
             the
             intimate
             bottom
             of
             their
             Conscience
             ,
             reproaches
             them
             with
             nothing
             :
             They
             ought
             to
             be
             contented
             to
             be
             judged
             by
             their
             Superiours
             ,
             and
             obey
             blindly
             in
             every
             Point
             .
          
           
             To
             speak
             so
             ,
             is
             to
             speak
             according
             to
             the
             true
             Principles
             of
             all
             Mystical
             Saints
             ,
             and
             without
             Offence
             to
             Tradition
             .
          
        
         
           
             XXXVII
             .
             False
             .
          
           
             TRansformed
             Souls
             are
             not
             any
             more
             free
             for
             to
             Sin
             ;
             they
             have
             no
             more
             any
             Concupiscence
             ,
             all
             that
             in
             them
             is
             ,
             is
             Motion
             of
             Grace
             ,
             and
             extraordinary
             Inspiration
             :
             They
             can
             no
             more
             pray
             with
             the
             Church
             ,
             saying
             every
             Day
             :
             
               Forgive
               us
               our
               Offences
            
             ,
             &c.
             
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             fall
             into
             the
             Error
             of
             the
             false
             Gnosticks
             ,
             renewed
             by
             the
             Beggards
             ,
             condemned
             at
             the
             Council
             of
             Vienna
             ,
             and
             by
             the
             Illuminated
             of
             Andalousia
             ,
             condemned
             in
             the
             last
             Age.
             
          
        
         
           
           
             XXXVIII
             .
             ARTICLE
             ,
             True.
             
          
           
             TRansformed
             Souls
             may
             profitably
             ,
             and
             ought
             even
             in
             the
             present
             Discipline
             ,
             to
             confess
             the
             venial
             Faults
             they
             are
             aware
             of
             in
             themselves
             :
             They
             ought
             in
             Confession
             to
             detest
             their
             Faults
             ,
             condemn
             Themselves
             ,
             and
             desire
             the
             Remission
             of
             their
             Sins
             ,
             not
             for
             their
             own
             Cleansing
             ,
             and
             Deliverance
             ,
             but
             as
             a
             thing
             which
             God
             does
             will
             ,
             and
             which
             he
             will
             have
             us
             to
             will
             for
             his
             Glory
             :
             Tho'
             a
             disinterested
             Soul
             does
             not
             wash
             her self
             from
             her
             Faults
             ,
             now
             for
             to
             be
             pure
             ,
             as
             we
             have
             seen
             it
             in
             S.
             Francis
             of
             Sales
             ;
             but
             that
             she
             would
             love
             Impurity
             ,
             as
             much
             as
             Beauty
             ,
             if
             it
             were
             as
             acceptable
             to
             her
             Spouse
             ;
             she
             knows
             nevertheless
             ,
             that
             Purity
             and
             Beauty
             are
             the
             Delight
             of
             her
             Spouse
             ;
             therefore
             she
             only
             loves
             for
             his
             good
             Pleasure
             ,
             Purity
             and
             Beauty
             ,
             and
             rejects
             with
             Horror
             the
             Ugliness
             he
             rejects
             .
             When
             a
             Soul
             is
             truly
             ,
             and
             actually
             in
             pure
             Love
             ,
             there
             is
             no
             fear
             but
             in
             the
             actual
             Confession
             of
             her
             Sin
             ,
             she
             is
             in
             the
             actual
             Condemnation
             of
             what
             she
             hath
             committed
             against
             the
             Well-beloved
             ,
             and
             consequently
             in
             the
             most
             formal
             ,
             most
             pure
             ,
             and
             most
             efficacious
             Contrition
             ,
             tho'
             she
             produces
             not
             always
             sensible
             Acts
             of
             it
             ,
             in
             an
             express'd
             and
             reflected
             Form.
             If
             venial
             
             Faults
             are
             blotted
             out
             in
             an
             instant
             ,
             by
             the
             simple
             reciting
             of
             the
             Lord's
             Prayer
             ,
             as
             S.
             Austine
             assureth
             us
             in
             general
             of
             just
             Men
             ,
             tho'
             imperfect
             :
             So
             much
             the
             more
             are
             they
             blotted
             out
             likewise
             ,
             in
             the
             transformed
             Souls
             by
             the
             Exercise
             of
             the
             most
             pure
             Love
             :
             'T
             is
             true
             ,
             that
             one
             is
             not
             oblig'd
             to
             make
             equally
             always
             frequent
             Confessions
             ,
             when
             the
             enlightned
             Director
             hath
             Reason
             to
             fear
             ,
             least
             they
             should
             cast
             one
             into
             Despair
             ,
             or
             be
             turned
             into
             a
             meer
             Habit
             ,
             or
             should
             become
             an
             unlading
             of
             the
             Heart
             ,
             and
             an
             ease
             for
             Self-love
             ,
             more
             afflicted
             for
             not
             seeing
             himself
             entirely
             perfect
             ,
             than
             faithful
             ,
             in
             being
             willing
             to
             do
             Violence
             to
             himself
             for
             his
             Amendment
             ;
             or
             because
             these
             frequent
             Confessions
             disturb
             too
             much
             some
             Souls
             ,
             and
             employ
             them
             too
             much
             about
             their
             State
             ,
             in
             some
             transient
             Pains
             ;
             or
             because
             they
             don't
             see
             in
             themselves
             any
             voluntary
             Fault
             committed
             since
             their
             last
             Confession
             ,
             which
             may
             appear
             to
             the
             Confessor
             a
             sufficient
             Matter
             of
             Sacramental
             Absolution
             ,
             after
             they
             have
             cast
             themselves
             at
             his
             Feet
             ,
             for
             to
             lay
             their
             Submission
             in
             the
             Power
             and
             Judgment
             of
             the
             Church
             .
          
           
             To
             speak
             so
             ,
             is
             to
             speak
             a
             Language
             conform
             to
             the
             Experiences
             of
             Saints
             ,
             and
             to
             the
             Needs
             of
             several
             Souls
             ,
             without
             offending
             the
             Principles
             of
             Tradition
             .
          
        
         
           
           
             XXXVIII
             .
             False
             .
          
           
             COnfession
             is
             a
             Remedy
             belonging
             only
             to
             imperfect
             Souls
             ,
             and
             which
             advanced
             Souls
             ought
             not
             to
             make
             use
             of
             ,
             but
             for
             outward
             appearance
             ,
             and
             for
             fear
             of
             offending
             the
             Publick
             ;
             either
             they
             never
             commit
             any
             Faults
             which
             deserve
             Absolution
             ;
             or
             they
             ought
             not
             to
             be
             watchful
             with
             the
             peaceable
             and
             uninterested
             Vigilancy
             of
             pure
             and
             jealous
             Love
             ,
             to
             perceive
             whatever
             in
             them
             may
             grieve
             the
             Holy
             Spirit
             ;
             neither
             are
             they
             any
             more
             oblig'd
             to
             Contrition
             ,
             which
             is
             nothing
             else
             but
             jealous
             Love
             hating
             with
             a
             perfect
             Hatred
             ,
             whatsoever
             is
             contrary
             to
             the
             good
             Pleasure
             of
             the
             Well-beloved
             ;
             nor
             should
             they
             think
             themselves
             guilty
             of
             an
             Infidelity
             ,
             against
             the
             Disinterest
             of
             Love
             ,
             and
             perfect
             Abnegation
             ,
             should
             they
             ask
             both
             with
             Heart
             and
             Mouth
             ,
             the
             Remission
             of
             their
             Sins
             ,
             which
             God
             ,
             however
             ,
             will
             have
             them
             to
             desire
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             take
             off
             from
             these
             Souls
             the
             true
             Exercise
             of
             that
             pure
             Love
             of
             the
             Supreme
             Good
             ,
             which
             ought
             to
             be
             on
             this
             occasion
             the
             actual
             Condemnation
             of
             Evil
             itself
             ;
             it
             is
             to
             remove
             Souls
             ,
             both
             from
             the
             Sacraments
             ,
             and
             Church-Discipline
             ,
             by
             a
             rash
             and
             scandalous
             Presumption
             :
             
             'T
             is
             to
             inspire
             them
             with
             Pharisaical
             Pride
             ;
             't
             is
             ,
             at
             least
             ,
             to
             teach
             them
             to
             make
             their
             Confessions
             ,
             without
             Vigilancy
             ,
             Attention
             ,
             and
             Sincerity
             of
             Heart
             ,
             when
             they
             ask
             with
             the
             Words
             of
             their
             Mouths
             ,
             the
             Remission
             of
             their
             Faults
             :
             'T
             is
             to
             introduce
             into
             the
             Church
             ,
             an
             Hypocrisie
             ,
             which
             makes
             any
             Illusion
             uncurable
             .
          
        
         
           
             XXXIX
             .
             ARTICLE
             .
             True.
             
          
           
             SOuls
             in
             the
             first
             sensible
             Attraction
             which
             makes
             them
             pass
             to
             Contemplation
             ,
             have
             sometimes
             a
             Prayet
             which
             seems
             to
             bear
             no
             Proportion
             with
             some
             gross
             Faults
             that
             remain
             yet
             in
             them
             ,
             and
             this
             disproportion
             makes
             some
             Directors
             to
             judge
             ,
             that
             they
             have
             not
             got
             Experience
             enough
             ,
             that
             their
             Prayer
             is
             false
             and
             full
             of
             Illusion
             ,
             as
             S.
             Theresa
             saith
             it
             hapned
             to
             her
             .
             The
             Souls
             exercised
             by
             extraordinary
             Trials
             ,
             shew
             sometimes
             there
             upon
             transient
             Occasions
             ,
             an
             irregular
             Spirit
             ,
             weakned
             by
             the
             Excess
             of
             Pain
             ,
             and
             a
             Patience
             almost
             exhausted
             ,
             as
             Job
             did
             appear
             imperfect
             and
             impatient
             in
             the
             Eyes
             of
             his
             Friends
             :
             God
             leaves
             often
             to
             even
             transformed
             Souls
             ,
             notwithstanding
             the
             Purity
             of
             their
             Love
             ,
             certain
             Imperfections
             ,
             
             which
             proceed
             more
             from
             a
             natural
             Infirmity
             ,
             than
             from
             the
             Will
             ,
             and
             which
             are
             according
             to
             the
             thought
             of
             Pope
             S.
             Gregory
             ,
             the
             contrapoise
             of
             their
             Contemplation
             ,
             as
             the
             pricks
             of
             the
             flesh
             were
             in
             the
             Apostle
             the
             messenger
             of
             Satan
             to
             hinder
             him
             from
             growing
             Proud
             of
             the
             greatness
             of
             his
             revelations
             .
             Lastly
             ,
             these
             imperfections
             which
             are
             not
             any
             violation
             of
             the
             Law
             ,
             are
             left
             in
             a
             Soul
             ,
             to
             the
             end
             ,
             that
             one
             may
             see
             in
             her
             the
             tokens
             of
             the
             great
             work
             which
             Grace
             hath
             of
             necessity
             made
             in
             her
             .
             These
             infirmities
             serve
             to
             depress
             her
             in
             her
             own
             eyes
             ,
             and
             to
             keep
             the
             gifts
             of
             God
             under
             a
             Veil
             of
             infirmity
             ,
             which
             exerciseth
             the
             Faith
             of
             that
             Soul
             ,
             and
             of
             the
             Just
             persons
             that
             know
             her
             .
             Sometimes
             also
             they
             serve
             to
             draw
             on
             her
             Contempt
             and
             Crosses
             ,
             or
             to
             make
             her
             more
             Docile
             to
             her
             superiors
             ,
             or
             to
             take
             from
             her
             the
             comfort
             of
             being
             approved
             and
             assured
             in
             her
             way
             as
             it
             happened
             to
             the
             Blessed
             Theresa
             ,
             with
             incredible
             pains
             ;
             Finally
             ,
             to
             keep
             the
             secret
             of
             the
             Bride
             and
             of
             the
             Bridegroom
             ,
             hidden
             from
             the
             wise
             and
             prudent
             of
             this
             World.
             
          
           
             To
             speak
             so
             ,
             is
             to
             speak
             conformable
             to
             the
             experiences
             of
             Saints
             without
             any
             offence
             to
             the
             Evangelical
             Rule
             ,
             because
             the
             Directors
             who
             have
             experience
             ,
             and
             the
             Spirit
             of
             Grace
             are
             not
             without
             ability
             to
             
             judge
             of
             the
             Tree
             by
             the
             Fruits
             ,
             which
             are
             Sincerity
             ,
             Teachableness
             ,
             and
             freedom
             of
             the
             Soul
             ,
             upon
             the
             chiefest
             occasions
             .
             Moreover
             ,
             there
             will
             be
             still
             other
             tokens
             ,
             which
             the
             Unction
             of
             God's
             Spirit
             shall
             give
             sufficiently
             to
             be
             felt
             ,
             if
             the
             state
             of
             each
             Soul
             be
             patiently
             lookt
             into
             .
          
        
         
           
             XXXIX
             .
             False
             .
          
           
             ONE
             may
             reckon
             a
             Soul
             as
             Contemplative
             ,
             and
             even
             as
             transformed
             ,
             though
             she
             is
             found
             for
             some
             considerable
             time
             ,
             negligent
             of
             her
             instruction
             concerning
             the
             principles
             of
             Religion
             ,
             careless
             of
             her
             duty
             ,
             wandring
             and
             unmortified
             ,
             always
             quick
             in
             excusing
             her
             own
             faults
             ,
             unteachable
             ,
             haughty
             ,
             or
             cunning
             .
          
           
             To
             speak
             after
             this
             rate
             ,
             is
             to
             authorize
             in
             the
             most
             perfect
             state
             the
             most
             dangerous
             imperfections
             :
             't
             is
             to
             cover
             under
             the
             cloak
             of
             an
             extraordinary
             state
             ,
             defects
             that
             are
             most
             incompatible
             with
             true
             Piety
             :
             't
             is
             to
             approve
             the
             grossest
             illusions
             :
             't
             is
             to
             invert
             the
             rules
             whereby
             Spirits
             ought
             to
             be
             tried
             ,
             to
             know
             whither
             they
             come
             from
             God
             or
             no
             :
             't
             is
             to
             call
             evil
             good
             ,
             and
             draw
             upon
             ones
             self
             the
             woes
             of
             Scripture
             .
          
        
         
           
           
             XL.
             ARTICLE
             .
             True.
             
          
           
             A
             Transformed
             Soul
             is
             united
             to
             God
             ,
             without
             the
             interposition
             of
             any
             medium
             ,
             three
             sorts
             of
             ways
             .
             1.
             
             When
             she
             loves
             God
             for
             himself
             ,
             without
             any
             medium
             of
             interested
             motive
             .
             2.
             
             When
             she
             contemplates
             him
             without
             any
             sensible
             image
             ,
             or
             discursive
             operation
             .
             3.
             
             When
             she
             fulfills
             his
             Precepts
             and
             Counsels
             ,
             without
             any
             set
             order
             of
             forms
             ,
             whereby
             to
             give
             to
             her self
             an
             interested
             witness
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             express
             what
             holy
             mystical
             Men
             would
             say
             ,
             by
             excluding
             from
             this
             state
             the
             practices
             of
             Virtue
             ;
             and
             this
             explication
             is
             nothing
             offensive
             to
             Universal
             Tradition
             .
          
        
         
           
             XL.
             False
             .
          
           
             A
             Transformed
             Soul
             is
             united
             to
             God
             without
             any
             medium
             ,
             either
             by
             the
             Veil
             of
             Faith
             ,
             or
             the
             infirmity
             of
             the
             Flesh
             since
             the
             fall
             of
             Adam
             ,
             nor
             by
             the
             medicinal
             Grace
             of
             Jesus
             Christ
             ,
             by
             whom
             alone
             one
             may
             in
             every
             state
             go
             to
             the
             Father
             .
          
           
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             renew
             the
             Heresie
             of
             the
             Beggards
             Condemned
             by
             the
             Council
             of
             Vienna
             .
          
        
         
           
             XLI
             .
             ARTICLE
             .
             True.
             
          
           
             THE
             Spiritual
             Wedding
             uniteth
             immediately
             the
             Bride
             to
             the
             Bridegroom
             ,
             essence
             to
             essence
             ,
             substance
             to
             substance
             ,
             that
             's
             to
             say
             ,
             will
             to
             will
             ,
             by
             that
             entirely
             pure
             Love
             so
             often
             mentioned
             .
             Then
             God
             and
             the
             Soul
             make
             no
             more
             but
             one
             and
             the
             same
             Spirit
             ;
             as
             the
             Bride
             and
             the
             Bridegroom
             in
             Marriage
             are
             made
             but
             one
             Flesh
             .
             He
             who
             adheres
             to
             God
             ,
             is
             made
             one
             and
             the
             same
             Spirit
             with
             him
             ,
             by
             an
             intire
             conformity
             of
             the
             will
             which
             is
             the
             work
             of
             Grace
             .
             The
             Soul
             is
             then
             fully
             satiated
             and
             in
             a
             Joy
             of
             the
             Holy
             Ghost
             ,
             which
             is
             the
             bud
             of
             Coelestial
             happiness
             .
             She
             is
             in
             an
             entire
             purity
             ,
             that
             's
             to
             say
             ,
             without
             any
             defilement
             of
             Sin
             (
             except
             those
             daily
             Sins
             which
             the
             exercise
             of
             Love
             can
             immediately
             blot
             out
             )
             and
             consequently
             she
             may
             without
             Purgatory
             ,
             be
             admitted
             into
             Heaven
             ,
             which
             no
             unclean
             thing
             can
             enter
             into
             ;
             for
             Concupiscence
             which
             remains
             always
             in
             this
             life
             ,
             is
             not
             incompatible
             with
             this
             
             entire
             purity
             ,
             since
             it
             is
             neither
             Sin
             nor
             a
             spot
             in
             the
             Soul
             :
             But
             this
             Soul
             hath
             not
             her
             Original
             integrity
             ,
             being
             not
             exempt
             either
             from
             daily
             faults
             or
             from
             Concupiscency
             which
             are
             incompatible
             with
             their
             integrity
             .
          
           
             To
             speak
             so
             ,
             is
             to
             speak
             with
             the
             Salt
             of
             Wisdom
             ,
             wherewith
             all
             our
             Words
             ought
             to
             be
             seasoned
             .
          
        
         
           
             XLI
             .
             False
             .
          
           
             THE
             Soul
             in
             this
             state
             hath
             her
             Original
             integrity
             ;
             she
             sees
             God
             face
             to
             face
             ,
             she
             does
             enjoy
             him
             as
             fully
             as
             the
             Blessed
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             ,
             to
             fall
             into
             the
             Heresie
             of
             the
             Beggards
             .
          
        
         
           
             XLII
             .
             ARTICLE
             .
             True.
             
          
           
             THE
             Union
             called
             by
             mystical
             Men
             essential
             and
             substantial
             ,
             consisteth
             in
             a
             simple
             and
             disinterested
             Love
             ,
             which
             fills
             all
             the
             affections
             of
             the
             whole
             Soul
             ,
             and
             which
             is
             exercised
             by
             Acts
             so
             peaceable
             and
             so
             uniform
             ,
             that
             they
             seem
             to
             be
             but
             one
             ,
             though
             they
             be
             several
             really
             distinguished
             
             Acts.
             Several
             mystical
             Writers
             have
             termed
             these
             Acts
             essential
             or
             substantial
             ,
             to
             distinguish
             them
             from
             Acts
             that
             are
             froward
             ,
             unequal
             ,
             and
             made
             as
             it
             were
             by
             the
             out-goings
             of
             a
             Love
             which
             is
             yet
             mixt
             and
             interested
             .
          
           
             To
             speak
             so
             ,
             is
             to
             explain
             the
             true
             sense
             of
             mystical
             Writers
             .
          
        
         
           
             XLII
             .
             False
             .
          
           
             THis
             Union
             becomes
             really
             essential
             ,
             between
             God
             and
             the
             Soul
             ,
             so
             that
             nothing
             is
             capable
             either
             to
             break
             or
             to
             alter
             it
             any
             more
             .
             This
             substantial
             Act
             is
             permanent
             and
             indivisible
             as
             the
             substance
             of
             the
             Soul
             it self
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             teach
             an
             extravagancy
             as
             much
             contrary
             to
             all
             Philosophy
             ,
             as
             to
             Faith
             ,
             and
             to
             the
             true
             practice
             of
             Piety
             .
          
        
         
           
             XLIII
             .
             ARTICLE
             .
             True.
             
          
           
             GOD
             who
             conceals
             himself
             from
             the
             Wise
             and
             great
             ones
             ,
             reveals
             and
             communicates
             himself
             to
             the
             little
             ones
             ,
             and
             to
             the
             
             simple
             .
             The
             transformed
             Soul
             is
             the
             Spiritual
             Man
             S.
             Paul
             speaks
             of
             ,
             that
             's
             to
             say
             ,
             a
             Man
             acted
             and
             led
             by
             the
             Spirit
             of
             Grace
             in
             the
             way
             of
             pure
             Faith.
             This
             Soul
             hath
             often
             both
             by
             Grace
             and
             by
             experience
             for
             all
             things
             of
             simple
             practise
             in
             the
             tryals
             and
             exercise
             of
             pure
             Love
             ,
             a
             knowledge
             ,
             which
             the
             Learned
             who
             have
             more
             science
             and
             humane
             Wisdom
             than
             experience
             and
             pure
             Grace
             ,
             have
             not
             .
             She
             ought
             nevertheless
             to
             submit
             with
             heart
             as
             well
             as
             mouth
             ,
             not
             only
             to
             all
             the
             decisions
             of
             the
             Church
             ,
             but
             also
             to
             the
             Conduct
             of
             her
             Pastors
             ,
             as
             having
             a
             special
             Grace
             without
             exception
             to
             lead
             the
             Sheep
             of
             the
             flock
             .
          
        
         
           
             XLIII
             .
             False
             .
          
           
             THE
             transformed
             Soul
             is
             the
             Spiritual
             Man
             of
             S.
             Paul
             ,
             so
             that
             she
             may
             judge
             of
             all
             the
             truths
             of
             Religion
             ,
             and
             be
             judged
             by
             no
             body
             .
             She
             is
             the
             Seed
             of
             God
             that
             cannot
             Sin.
             Unction
             teacheth
             her
             all
             ;
             so
             that
             she
             hath
             no
             need
             of
             being
             instructed
             by
             any
             body
             ,
             nor
             to
             submit
             to
             superiours
             .
          
           
             To
             speak
             at
             this
             rate
             ,
             is
             to
             abuse
             the
             passages
             of
             Scripture
             and
             turn
             them
             to
             ones
             ruine
             .
             'T
             is
             to
             be
             ignorant
             ,
             that
             Unction
             which
             teacheth
             all
             ,
             teacheth
             nothing
             so
             much
             as
             obedience
             ,
             and
             suggesteth
             all
             truth
             
             of
             Faith
             and
             of
             practice
             ,
             only
             by
             inspiring
             the
             Ministers
             of
             the
             Church
             with
             an
             humble
             Docility
             .
             In
             a
             word
             ,
             't
             is
             to
             establish
             in
             the
             midst
             of
             the
             Church
             a
             Damnable
             Sect
             of
             Fanaticks
             and
             Independents
             .
          
        
         
           
             XLIV
             .
             ARTICLE
             .
             True.
             
          
           
             THE
             Pastors
             and
             Saints
             of
             all
             Ages
             have
             used
             a
             kind
             of
             an
             Oeconomy
             and
             secret
             in
             not
             speaking
             of
             the
             rigorous
             trials
             ,
             and
             of
             the
             most
             sublime
             exercise
             of
             pure
             Love
             ,
             but
             to
             those
             Souls
             to
             whom
             God
             had
             given
             already
             both
             attraction
             and
             light
             to
             it
             .
             Though
             this
             Doctrine
             was
             the
             pure
             and
             simple
             perfection
             of
             the
             Gospel
             ,
             noted
             throughout
             the
             whole
             body
             of
             Tradition
             ,
             the
             Ancient
             Pastors
             proposed
             usually
             to
             the
             generality
             of
             Just
             Men
             ,
             no
             other
             than
             the
             practise
             of
             interested
             Love
             ,
             in
             proportion
             to
             their
             Grace
             ,
             and
             thus
             gave
             Milk
             to
             Infants
             ,
             while
             they
             distributed
             Bread
             to
             strong
             Souls
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             say
             what
             S.
             
               Clement
               ,
               Cassian
            
             ,
             and
             divers
             other
             ,
             Holy
             Authors
             ,
             both
             Ancient
             and
             Modern
             ,
             do
             constantly
             affirm
             .
          
        
         
           
           
             XLIV
             .
             False
             .
          
           
             THere
             has
             been
             in
             all
             Ages
             ,
             among
             those
             that
             live
             Contemplative
             Lives
             ,
             a
             secret
             Tradition
             ,
             and
             such
             as
             has
             been
             unknown
             ,
             even
             to
             the
             body
             of
             the
             Church
             her self
             .
             This
             Tradition
             ,
             would
             include
             secret
             Opinions
             ,
             beyond
             the
             truths
             of
             universal
             Tradition
             ;
             or
             these
             Opinions
             at
             least
             would
             be
             contrary
             to
             those
             of
             the
             common
             Faith
             ,
             and
             would
             exempt
             Souls
             from
             exercising
             all
             those
             Acts
             of
             an
             explicite
             Faith
             and
             dislimited
             Vertue
             ,
             which
             are
             no
             less
             essential
             to
             the
             ways
             of
             pure
             Love
             ,
             than
             to
             that
             which
             is
             interested
             .
          
           
             To
             speak
             thus
             ,
             is
             to
             annihilate
             Tradition
             ,
             instead
             of
             multiplying
             it
             .
             It
             is
             the
             way
             to
             make
             a
             sect
             of
             secret
             Hypocrites
             in
             the
             Bosome
             of
             the
             Church
             ,
             without
             her
             being
             ever
             able
             to
             discover
             them
             ,
             or
             to
             free
             her self
             from
             them
             .
             Hereby
             the
             impious
             secret
             of
             the
             Gnosticks
             and
             Manicheans
             will
             be
             revived
             ,
             and
             all
             the
             Traditions
             of
             our
             Faith
             and
             Morals
             undermined
             .
          
        
         
           
           
             ART
             .
             XLV
             .
             True.
             
          
           
             ALL
             the
             Internal
             ways
             that
             are
             most
             eminent
             ,
             are
             so
             far
             from
             being
             above
             an
             habitual
             state
             of
             pure
             love
             ,
             that
             they
             are
             but
             the
             way
             to
             arrive
             at
             that
             bound
             of
             all
             perfection
             ;
             all
             inferiour
             degrees
             do
             not
             come
             up
             to
             this
             true
             estate
             .
             The
             last
             degree
             which
             Mystick
             Writers
             call
             by
             the
             name
             of
             Transformation
             ,
             or
             Essential
             Union
             ,
             without
             any
             Medium
             ,
             is
             no
             more
             than
             a
             simple
             reality
             of
             this
             love
             without
             a
             peculiar
             interest
             .
             This
             when
             true
             ,
             is
             the
             most
             safe
             state
             ,
             because
             it
             is
             the
             most
             voluntary
             and
             meritorious
             of
             all
             the
             states
             of
             Christian
             Justice
             ;
             and
             because
             't
             is
             that
             which
             referrs
             all
             to
             God
             ,
             and
             leaves
             nothing
             to
             the
             Creature
             .
             But
             on
             the
             contrary
             ,
             when
             't
             is
             false
             and
             imaginary
             ,
             it
             is
             the
             heighth
             of
             illusion
             .
             The
             Traveller
             after
             many
             Fatigues
             ,
             Dangers
             ,
             and
             Sufferings
             ,
             arriving
             at
             length
             upon
             the
             top
             of
             a
             Mountain
             ,
             from
             thence
             discerns
             at
             a
             distance
             his
             Native
             City
             ,
             and
             the
             end
             of
             his
             Journey
             ,
             and
             all
             his
             toils
             ,
             he
             is
             presently
             overjoy'd
             at
             it
             ,
             believes
             himself
             to
             be
             already
             at
             the
             very
             gates
             of
             that
             City
             ,
             and
             that
             there
             is
             nothing
             now
             remaining
             but
             a
             little
             way
             ,
             and
             that
             very
             good
             for
             him
             ;
             but
             as
             he
             moves
             forwards
             ,
             the
             lengths
             
             and
             difficulties
             which
             he
             had
             not
             foreseen
             at
             first
             sight
             ,
             do
             proportionably
             increase
             ,
             he
             must
             be
             obliged
             to
             descend
             by
             Precipices
             into
             deep
             Vallies
             ,
             where
             he
             loses
             the
             sight
             of
             that
             City
             ,
             which
             he
             thought
             he
             could
             almost
             touch
             .
             He
             must
             be
             forc'd
             oftentimes
             to
             creep
             up
             over
             sharp
             Rocks
             ,
             and
             't
             is
             not
             without
             great
             trouble
             and
             dangers
             that
             he
             arrives
             at
             last
             at
             that
             City
             ,
             which
             he
             thought
             at
             first
             to
             have
             been
             so
             near
             him
             ,
             and
             so
             easie
             to
             come
             at
             .
             It
             's
             the
             very
             same
             thing
             with
             that
             Love
             which
             is
             entirely
             disinterested
             ;
             the
             first
             cast
             of
             the
             Eye
             discovers
             it
             in
             a
             wonderful
             perspective
             ;
             one
             thinks
             he
             has
             hold
             of
             it
             ,
             he
             supposes
             with
             himself
             that
             he
             is
             already
             confirmed
             therein
             ,
             or
             at
             least
             that
             there
             is
             between
             him
             and
             it
             but
             a
             short
             and
             even
             space
             ;
             but
             the
             more
             he
             advances
             towards
             it
             ,
             the
             more
             tedious
             and
             painful
             he
             finds
             the
             way
             .
             There
             is
             nothing
             so
             dangerous
             for
             a
             Man
             as
             to
             flatter
             himself
             with
             this
             pretty
             Idea
             or
             Conceit
             ,
             and
             to
             believe
             that
             he
             lives
             in
             the
             practice
             of
             the
             same
             ,
             when
             it
             is
             not
             really
             so
             .
             He
             that
             makes
             this
             Love
             to
             be
             speculative
             ,
             would
             fret
             himself
             to
             a
             Skeleton
             ,
             if
             God
             should
             put
             him
             to
             prove
             how
             this
             Love
             doth
             purifie
             and
             realize
             it self
             in
             the
             Soul.
             In
             short
             ,
             he
             must
             have
             a
             care
             of
             believing
             that
             he
             hath
             the
             same
             in
             reality
             ,
             when
             he
             only
             has
             a
             view
             of
             it
             ,
             and
             is
             charmed
             with
             it
             .
             That
             
             Soul
             which
             dares
             presume
             by
             a
             decisive
             reflection
             that
             he
             is
             arrived
             to
             it
             ,
             shews
             by
             his
             presumption
             how
             remote
             he
             is
             from
             it
             ;
             the
             small
             number
             of
             those
             that
             have
             reached
             it
             ,
             do
             not
             know
             whether
             they
             are
             really
             so
             ;
             and
             as
             often
             as
             they
             do
             reflect
             upon
             themselves
             in
             relation
             to
             it
             ,
             they
             are
             ready
             to
             believe
             it
             is
             not
             so
             with
             them
             ,
             when
             their
             Superiours
             declare
             the
             same
             unto
             them
             :
             They
             speak
             of
             themselves
             as
             of
             another
             person
             ,
             in
             a
             dis-interested
             manner
             ,
             and
             without
             reflection
             ,
             and
             act
             with
             simplicity
             ,
             by
             a
             pure
             obedience
             ,
             according
             to
             true
             necessity
             ,
             without
             ever
             voluntarily
             judging
             or
             reasoning
             concerning
             their
             state
             .
             In
             short
             ,
             tho'
             it
             be
             true
             to
             say
             ,
             that
             no
             man
             can
             set
             exact
             bounds
             to
             the
             operations
             of
             God
             in
             the
             Soul
             ,
             and
             that
             there
             is
             none
             but
             the
             Spirit
             of
             God
             that
             can
             sound
             the
             depths
             of
             this
             same
             Spirit
             ;
             yet
             it
             is
             also
             true
             to
             say
             ,
             that
             no
             internal
             perfection
             can
             allow
             a
             Christian
             to
             dispence
             with
             those
             real
             acts
             that
             are
             essential
             to
             the
             accomplishment
             of
             the
             whole
             Law
             ;
             and
             that
             all
             perfection
             reduces
             it self
             to
             this
             habitual
             state
             of
             sole
             and
             pure
             love
             ,
             which
             effects
             in
             these
             Souls
             ,
             with
             a
             dis-interested
             Peace
             ,
             all
             that
             which
             a
             mixt
             love
             does
             in
             others
             ,
             with
             some
             remains
             of
             an
             interested
             eagerness
             .
             In
             a
             word
             ,
             there
             is
             nothing
             but
             a
             peculiar
             interest
             that
             cannot
             ,
             and
             which
             ought
             not
             at
             all
             to
             be
             found
             in
             
             the
             exercise
             of
             dis-interested
             Love
             ;
             but
             all
             the
             rest
             is
             there
             still
             in
             a
             more
             abundant
             manner
             than
             ordinarily
             in
             just
             Persons
             .
          
           
             For
             us
             to
             speak
             with
             this
             precaution
             ,
             is
             to
             confine
             our selves
             within
             the
             bounds
             set
             us
             by
             our
             Fathers
             ;
             this
             is
             a
             Religious
             observance
             of
             Tradition
             ,
             and
             hereby
             is
             a
             relation
             given
             ,
             without
             any
             mixture
             of
             innovation
             ,
             of
             the
             Experiences
             of
             the
             Saints
             ,
             and
             the
             Language
             they
             have
             used
             in
             speaking
             sometimes
             of
             themselves
             ,
             with
             simplicity
             and
             pure
             Obedience
             .
          
        
         
           
             XLV
             .
             False
             .
          
           
             TRansformed
             Souls
             are
             capable
             of
             judging
             themselves
             and
             others
             ,
             or
             to
             be
             assured
             of
             their
             internal
             Gifts
             ,
             without
             any
             dependance
             upon
             the
             Ministers
             of
             the
             Church
             ,
             or
             else
             direct
             themselves
             without
             any
             Character
             ,
             without
             an
             extraordinary
             Call
             ,
             and
             even
             with
             marks
             of
             an
             extraordinary
             Vocation
             against
             the
             express
             Authority
             of
             Pastors
             .
          
           
             To
             talk
             in
             this
             manner
             ,
             is
             to
             teach
             an
             innovated
             Doctrine
             full
             of
             Prophaneness
             ,
             and
             to
             attack
             one
             of
             the
             most
             essential
             Articles
             of
             the
             Catholick
             Faith
             ,
             which
             is
             that
             of
             an
             entire
             subordination
             of
             Believers
             to
             the
             Body
             of
             Pastors
             ,
             to
             whom
             Jesus
             Christ
             said
             
               he
               that
               heareth
               you
               ,
               heareth
               me
               .
            
          
        
         
           
           
             The
             Conclusion
             of
             all
             these
             Articles
             .
          
           
             HOly
             indifference
             is
             nothing
             else
             but
             disinterested
             Love
             ;
             Tryals
             are
             nothing
             else
             but
             the
             Purification
             of
             it
             ;
             the
             abandoning
             of
             the
             same
             is
             but
             its
             exercise
             in
             Tryals
             .
             The
             disappropriating
             of
             Vertue
             ,
             is
             nothing
             ,
             besides
             the
             laying
             aside
             of
             all
             Complaisance
             ,
             all
             Consolation
             ,
             and
             all
             Self-Interest
             in
             the
             exercise
             of
             Vertue
             by
             pure
             Love.
             The
             retrenching
             of
             all
             activity
             ,
             implies
             no
             more
             than
             the
             retrenching
             of
             all
             inquietude
             and
             interested
             eagerness
             for
             pure
             Love.
             Contemplation
             is
             but
             the
             plain
             Exercise
             of
             this
             Love
             reduced
             to
             one
             simple
             Motive
             .
             Passive
             Contemplation
             is
             but
             pure
             Contemplation
             without
             activity
             or
             eagerness
             .
             A
             Passive
             state
             ,
             whether
             it
             be
             in
             a
             time
             bounded
             with
             pure
             and
             decent
             Contemplation
             ,
             or
             in
             those
             Intervals
             wherein
             a
             Man
             does
             not
             at
             all
             Contemplate
             ,
             doth
             exclude
             neither
             the
             real
             Action
             ,
             nor
             the
             successive
             Acts
             of
             the
             Will
             ,
             nor
             the
             specifick
             distinction
             of
             Vertue
             ,
             as
             they
             relate
             to
             their
             proper
             Subjects
             ,
             but
             only
             simple
             activity
             ,
             or
             interested
             inquietude
             ;
             it
             's
             a
             peaceable
             
             Exercise
             of
             Prayer
             and
             Vertue
             by
             pure
             Love.
             Transformation
             and
             the
             most
             essential
             or
             immediate
             Union
             ,
             is
             nothing
             but
             the
             Habit
             of
             that
             pure
             Love
             ,
             which
             ,
             of
             it self
             ,
             makes
             up
             all
             the
             internal
             Life
             ,
             and
             then
             becomes
             the
             only
             Principle
             and
             Motive
             of
             all
             the
             deliberate
             a●●
             meritorious
             Acts
             ;
             but
             this
             habitual
             State
             is
             never
             fixt
             ,
             unvariable
             ,
             nor
             unliable
             to
             be
             lost
             .
             
               The
               true
               love
               of
               that
               which
               is
               right
               ,
            
             saith
             
               Leo
               ,
               carries
               in
               it self
               Apostolick
               Authorities
               and
               Canonical
               Sanctions
               .
            
          
        
      
       
         
         
           THE
           
             Lord
             Archbishop
             of
          
           Cambray
           's
           LETTER
           TO
           THE
           POPE
           .
        
         
           
             Most
             Holy
             Father
             ,
          
        
         
           
             I
             have
             resolved
             ,
             with
             utmost
             expedition
             ,
             as
             well
             as
             with
             all
             manner
             of
             submission
             and
             respect
             to
             your
             Holiness
             ,
             to
             send
             the
             Book
             that
             I
             wrote
             some
             time
             since
             concerning
             the
             Maxims
             of
             the
             Saints
             ,
             in
             relation
             to
             an
             internal
             Life
             .
             It
             's
             a
             duty
             which
             I
             am
             obliged
             to
             pay
             ,
             not
             only
             to
             the
             Supream
             Authority
             ,
             with
             which
             you
             preside
             over
             all
             the
             Churches
             ,
             but
             also
             to
             those
             Favours
             you
             have
             been
             pleased
             to
             heap
             upon
             me
             .
             But
             to
             the
             end
             that
             nothing
             
             may
             be
             omitted
             in
             a
             matter
             of
             such
             importance
             ,
             and
             concerning
             which
             ,
             Mens
             Minds
             are
             so
             tossed
             about
             and
             agitated
             ,
             and
             for
             removing
             any
             Equivocations
             that
             might
             arise
             from
             the
             diversity
             of
             Languages
             ,
             I
             have
             undertaken
             to
             make
             a
             Latin
             Version
             of
             my
             whole
             Work
             ,
             to
             which
             I
             apply
             my self
             wholly
             ,
             and
             will
             very
             quickly
             send
             this
             Translation
             to
             be
             laid
             down
             at
             your
             Holiness
             his
             Feet
             .
          
           
             I
             would
             to
             God
             ,
             most
             Holy
             Father
             ,
             I
             could
             ,
             my self
             in
             person
             ,
             bring
             you
             my
             Book
             ,
             with
             a
             zealous
             and
             submissive
             heart
             ,
             and
             then
             receive
             your
             Apostolical
             Benediction
             ;
             but
             the
             Affairs
             of
             the
             Diocess
             of
             Cambray
             ,
             during
             the
             misfortune
             of
             the
             War
             ,
             and
             the
             instruction
             of
             the
             young
             Princes
             ,
             which
             the
             King
             has
             done
             me
             the
             honour
             to
             intrust
             me
             with
             ,
             will
             not
             allow
             me
             room
             to
             hope
             for
             this
             Consolation
             .
             And
             now
             ,
             most
             Holy
             Father
             ,
             I
             come
             to
             give
             the
             Reasons
             that
             have
             induced
             me
             to
             write
             concerning
             the
             internal
             Life
             and
             Contemplation
             .
             I
             have
             observed
             ,
             That
             some
             Persons
             abusing
             the
             Maxims
             of
             the
             Saints
             ,
             that
             have
             been
             so
             often
             approved
             of
             by
             the
             Holy
             See
             ,
             thought
             by
             little
             and
             little
             to
             insinuate
             pernicious
             Errors
             thereby
             ,
             and
             that
             others
             who
             knew
             nothing
             of
             spiritual
             things
             ,
             turned
             the
             same
             into
             a
             Ridicule
             .
             The
             abominable
             Doctrine
             of
             the
             Quietists
             ,
             under
             
             the
             appearance
             of
             Perfection
             ,
             glided
             secretly
             into
             divers
             parts
             of
             France
             ,
             and
             even
             into
             our
             
               Low
               Countries
            
             .
             Several
             Writings
             ,
             whereof
             some
             were
             too
             Uncorrect
             ,
             as
             others
             might
             be
             justly
             suspected
             of
             Errors
             ,
             stirred
             up
             the
             indifferent
             Curiofity
             of
             the
             Faithful
             against
             them
             .
             Some
             Ages
             ago
             ,
             diverse
             mystical
             Writers
             arraigning
             the
             Mystery
             of
             the
             Faith
             in
             a
             pure
             Conscience
             ,
             had
             favoured
             the
             same
             ,
             yet
             not
             knowing
             the
             Error
             concealed
             under
             it
             ;
             this
             they
             did
             out
             of
             an
             excess
             of
             warm
             Piety
             ,
             want
             of
             precaution
             in
             the
             choice
             of
             Terms
             ,
             made
             use
             of
             by
             them
             ,
             and
             a
             pardonable
             ignorance
             of
             the
             Principles
             of
             Theology
             .
             This
             is
             that
             which
             has
             inflamed
             that
             ardent
             Zeal
             of
             divers
             illustrious
             Bishops
             ,
             and
             this
             gave
             them
             an
             occasion
             to
             Compose
             Thirty
             Four
             Articles
             ,
             which
             they
             were
             pleased
             to
             draw
             up
             and
             lodge
             with
             me
             .
             This
             also
             has
             brought
             them
             to
             Censure
             certain
             little
             Books
             ,
             some
             Passages
             of
             which
             being
             taken
             in
             the
             sense
             that
             doth
             naturally
             arise
             from
             them
             ,
             have
             deserved
             to
             be
             condemned
             .
             But
             ,
             most
             Holy
             Father
             ,
             Men
             have
             not
             removed
             far
             from
             one
             Extream
             ,
             without
             falling
             into
             another
             ;
             some
             persons
             have
             taken
             occasion
             against
             our
             intention
             ,
             to
             Ridicule
             ,
             as
             an
             extravagant
             Chimera
             ,
             the
             pure
             love
             of
             a
             Contemplative
             Life
             .
             For
             my
             own
             part
             ,
             I
             thought
             ,
             by
             taking
             diligent
             
             heed
             to
             an
             exact
             medium
             ,
             it
             was
             the
             way
             to
             separate
             Truth
             from
             Error
             ,
             and
             that
             which
             is
             Ancient
             and
             Stanch
             ,
             from
             what
             is
             new
             and
             dangerous
             ;
             this
             is
             that
             which
             I
             have
             endeavoured
             to
             do
             according
             to
             my
             weak
             Abilities
             ;
             but
             to
             know
             whether
             I
             have
             succeeded
             therein
             or
             no
             ,
             is
             left
             ,
             most
             Holy
             Father
             ,
             to
             your
             Judgment
             ,
             and
             't
             is
             my
             business
             respectfully
             to
             give
             ear
             to
             St.
             Peter
             as
             living
             and
             speaking
             in
             you
             ,
             whose
             Faith
             shall
             never
             fail
             .
          
           
             I
             have
             chiefly
             applyed
             my self
             to
             make
             this
             Work
             concise
             ,
             and
             therein
             have
             followed
             the
             Advice
             of
             very
             knowing
             Persons
             ,
             who
             have
             desired
             that
             a
             ready
             and
             an
             easy
             remedy
             should
             be
             found
             out
             ,
             not
             only
             against
             the
             Illusion
             which
             is
             Contagious
             ,
             but
             also
             against
             the
             scoffing
             of
             prophane
             Persons
             .
             Great
             regard
             then
             was
             to
             be
             had
             for
             those
             Souls
             that
             are
             full
             of
             Candour
             ,
             who
             being
             more
             simple
             in
             that
             which
             is
             good
             ,
             than
             precaution'd
             against
             Evil
             ,
             could
             not
             discern
             that
             horrible
             Serpent
             that
             was
             hid
             under
             the
             Flowers
             ;
             regard
             also
             must
             have
             been
             had
             to
             the
             Contempt
             of
             Criticks
             ,
             who
             would
             not
             separate
             the
             Ascetick
             or
             studious
             Traditions
             and
             precious
             Maxims
             of
             the
             Saints
             from
             the
             vile
             Doctrine
             of
             Hypocrites
             .
             Wherefore
             it
             has
             been
             thought
             necessary
             to
             make
             a
             kind
             of
             a
             Dictionary
             of
             Mystical
             Theology
             ,
             in
             order
             
             to
             prevent
             good
             Souls
             from
             passing
             beyond
             those
             Bounds
             set
             unto
             us
             by
             our
             Fathers
             .
          
           
             I
             have
             therefore
             ,
             in
             as
             short
             a
             Style
             as
             possibly
             I
             could
             ,
             comprized
             the
             Desinitions
             of
             those
             Terms
             which
             the
             Practice
             of
             the
             Saints
             have
             Authorized
             .
             I
             have
             also
             imploy'd
             the
             weight
             and
             authority
             of
             a
             Censure
             ,
             to
             endeavour
             to
             crush
             down
             a
             Heresy
             so
             full
             of
             Impudence
             ;
             it
             appeared
             to
             me
             ,
             most
             Holy
             Father
             ,
             as
             some
             sort
             of
             undecency
             ,
             that
             a
             Bishop
             should
             expose
             those
             Monstrous
             Errours
             to
             the
             Publick
             ,
             without
             testifying
             ,
             at
             the
             same
             time
             ,
             the
             indignation
             and
             horror
             which
             the
             Zeal
             of
             God's
             Cause
             had
             inspir'd
             him
             with
             against
             it
             .
             Nevertheless
             ,
             I
             pray
             God
             that
             I
             may
             not
             have
             lost
             the
             sight
             of
             my
             own
             weaknesses
             ,
             and
             spoken
             any
             thing
             presumptuously
             .
          
           
             The
             supream
             Authority
             of
             the
             Holy
             See
             hath
             abundantly
             supplyed
             all
             my
             Defects
             ;
             the
             Soveraign
             Pontiffs
             ,
             upon
             a
             scrupulous
             examination
             of
             all
             the
             Writings
             of
             the
             Saints
             ,
             which
             have
             been
             Canoniz'd
             ,
             have
             ,
             upon
             all
             occasions
             ,
             approv'd
             of
             the
             true
             Maxims
             of
             the
             Ascetick
             or
             studious
             Life
             ,
             and
             contemplative
             Love.
             Wherefore
             having
             kept
             close
             to
             that
             immutable
             Rule
             ,
             I
             hope
             I
             have
             without
             any
             danger
             of
             going
             out
             of
             the
             way
             ,
             fitted
             up
             the
             Articles
             ,
             which
             I
             have
             asserted
             as
             true
             ones
             .
             As
             to
             those
             false
             ones
             which
             I
             have
             Condemned
             ,
             I
             have
             
             been
             led
             thereunto
             ,
             as
             it
             were
             ,
             by
             the
             Hand
             ;
             for
             I
             have
             ,
             in
             every
             thing
             ,
             taken
             the
             Solemn
             Decrees
             ,
             by
             which
             the
             Holy
             See
             hath
             Condemned
             the
             Sixty
             Eight
             Propositions
             of
             
             Molino's
             ,
             for
             my
             Model
             therein
             .
             And
             so
             having
             such
             an
             Oracle
             for
             my
             Foundation
             ,
             I
             have
             endeavoured
             to
             lift
             up
             my
             Voice
             to
             speak
             .
          
           
             In
             the
             first
             place
             I
             have
             Condemned
             the
             permanent
             Act
             ,
             which
             has
             never
             any
             occasion
             to
             be
             reitterated
             ,
             as
             being
             a
             Poisoned
             Spring
             of
             Idleness
             and
             inward
             Lethargy
             .
          
           
             In
             the
             next
             place
             I
             have
             Established
             the
             indispensible
             necessity
             of
             a
             distinct
             Exercise
             of
             every
             Virtue
             .
          
           
             Thirdly
             ,
             I
             have
             resisted
             a
             perpetual
             and
             uninterrupted
             Contemplation
             ,
             which
             would
             exclude
             Venial
             Sins
             ;
             the
             distinction
             of
             Virtue
             and
             unvoluntary
             distractions
             ,
             as
             being
             incompatible
             with
             the
             Condition
             of
             a
             Traveller
             .
          
           
             Fourthly
             ,
             I
             have
             rejected
             passive
             Prayer
             ,
             which
             would
             exclude
             the
             real
             Cooperation
             of
             Free-will
             for
             the
             formation
             of
             Meritorious
             Actions
             .
          
           
             Fifthly
             ,
             I
             have
             allowed
             of
             no
             other
             Rest
             ,
             neither
             in
             Prayer
             ,
             nor
             in
             other
             Exercise
             of
             the
             Internal
             Life
             ,
             save
             that
             peace
             of
             the
             Holy
             Ghost
             ,
             whereby
             the
             most
             pure
             Souls
             frame
             their
             Actions
             in
             so
             uniform
             a
             manner
             ,
             that
             they
             appear
             to
             Persons
             without
             
             Knowledge
             ,
             not
             as
             distinct
             Acts
             ,
             but
             a
             simple
             and
             permanent
             Unity
             with
             God.
             
          
           
             Sixthly
             ,
             For
             fear
             that
             the
             Doctrine
             of
             pure
             Love
             ,
             so
             much
             Authorized
             by
             so
             many
             Fathers
             of
             the
             Church
             ,
             and
             other
             Saints
             ,
             might
             serve
             as
             an
             Azilum
             or
             Refuge
             to
             the
             Quietists
             ,
             I
             have
             set
             my self
             chiefly
             to
             shew
             ,
             that
             in
             what
             degree
             of
             Perfection
             soever
             it
             may
             be
             ,
             and
             how
             great
             the
             Purity
             of
             Love
             wherewith
             one
             is
             filled
             ,
             may
             arrive
             to
             ,
             yet
             he
             must
             always
             retain
             in
             his
             Heart
             ,
             the
             Hope
             wherewith
             we
             are
             saved
             ,
             in
             pursuance
             to
             what
             the
             Apostle
             saith
             concerning
             Faith
             ,
             Hope
             and
             Charity
             :
             
               Now
               these
               three
               things
               ,
               Faith
               ,
               Hope
               ,
               and
               Charity
               remain
               ,
               but
               Charity
               is
               the
               greatest
               .
            
          
           
             We
             must
             therefore
             always
             hope
             for
             ,
             desire
             and
             pray
             for
             our
             Salvation
             ,
             since
             't
             is
             God's
             will
             it
             should
             be
             so
             ,
             and
             that
             he
             requires
             that
             we
             should
             will
             it
             for
             his
             glory
             ;
             thus
             Hope
             preserves
             it self
             in
             its
             proper
             Exercise
             ,
             not
             only
             by
             the
             means
             of
             the
             infused
             Habit
             ,
             but
             also
             by
             its
             own
             proper
             Acts
             ,
             which
             being
             commanded
             and
             enobled
             by
             Charity
             ,
             as
             the
             Schools
             phrase
             it
             ,
             they
             are
             most
             absolutely
             carried
             to
             the
             sublime
             end
             of
             the
             same
             Charity
             ,
             which
             is
             nothing
             else
             but
             the
             pure
             glory
             of
             God.
             
          
           
             Seventhly
             ,
             This
             state
             of
             pure
             Charity
             is
             not
             to
             be
             found
             but
             in
             a
             very
             few
             perfect
             Souls
             ;
             and
             that
             't
             is
             there
             only
             in
             an
             habitual
             
             manner
             .
             When
             I
             say
             habitual
             ,
             God
             forbid
             that
             an
             unamissible
             state
             ,
             or
             such
             as
             is
             exempted
             from
             any
             variation
             should
             be
             meant
             .
             If
             this
             estate
             be
             still
             subject
             to
             daily
             Sins
             ,
             with
             how
             much
             more
             reason
             is
             the
             same
             compatible
             with
             Acts
             performed
             from
             time
             to
             time
             ,
             which
             cease
             not
             to
             be
             good
             and
             meritorious
             ,
             tho'
             they
             may
             be
             a
             little
             less
             pure
             and
             disinterested
             .
             It
             's
             enough
             for
             this
             State
             ,
             that
             the
             Acts
             of
             Vertue
             are
             performed
             therein
             very
             frequently
             with
             that
             perfection
             that
             Charity
             diffuses
             there
             ,
             and
             with
             which
             the
             same
             are
             animated
             .
          
           
             All
             these
             things
             are
             agreeable
             to
             our
             thirty
             four
             Articles
             .
             I
             shall
             joyn
             to
             the
             Book
             which
             I
             have
             published
             ,
             most
             Holy
             Father
             ,
             a
             Collection
             in
             Manuscript
             ,
             of
             the
             Sentiments
             of
             the
             Fathers
             and
             Saints
             of
             the
             last
             Age
             ,
             concerning
             the
             
               Pure
               Love
            
             ,
             of
             Contemplatives
             ;
             to
             the
             end
             that
             that
             which
             is
             but
             plainly
             set
             out
             in
             the
             First
             Book
             ,
             may
             be
             proved
             in
             the
             Second
             ,
             by
             the
             Testimonies
             and
             Opinions
             of
             the
             Saints
             of
             all
             Ages
             .
             I
             entirely
             submit
             ,
             Most
             Holy
             Father
             ,
             both
             the
             one
             and
             the
             other
             Pieces
             ,
             to
             the
             Judgement
             of
             the
             Holy
             Roman
             Catholick
             Church
             ,
             who
             is
             the
             Mother
             Church
             of
             all
             ,
             and
             has
             taught
             all
             the
             rest
             .
             I
             devote
             all
             that
             is
             mine
             ,
             and
             my self
             ,
             to
             your
             Holiness
             ,
             as
             a
             Son
             ought
             to
             do
             ,
             that
             is
             full
             of
             Zeal
             and
             
             Respect
             towards
             you
             .
             But
             if
             my
             Book
             in
             French
             hath
             been
             already
             brought
             unto
             your
             Holiness
             ,
             I
             most
             humbly
             intreat
             you
             ,
             most
             Holy
             Father
             ,
             to
             decide
             nothing
             concerning
             it
             ,
             'till
             such
             time
             as
             you
             have
             seen
             my
             Latin
             Version
             ,
             that
             will
             be
             dispatched
             away
             with
             all
             speed
             .
             There
             is
             nothing
             now
             remaining
             for
             me
             ,
             save
             to
             wish
             a
             long
             Pontificate
             to
             the
             chief
             of
             Pastors
             who
             Rules
             the
             Kingdom
             of
             Christ
             with
             so
             disinterested
             an
             Heart
             ,
             and
             who
             says
             ,
             with
             so
             much
             applause
             from
             all
             the
             Roman
             Catholick
             Nations
             ,
             to
             his
             Illustrious
             Family
             ,
             
               I
               know
               you
               not
            
             .
             In
             doing
             thus
             daily
             ,
             I
             think
             I
             seek
             the
             Glory
             and
             Consolation
             of
             the
             Church
             ,
             the
             Re-establishment
             of
             its
             Discipline
             ,
             the
             propagation
             of
             the
             Faith
             ,
             the
             Extirpation
             of
             Schisms
             and
             Heresies
             ;
             and
             lastly
             ,
             an
             abundant
             Harvest
             in
             the
             Field
             of
             the
             Soveraign
             Father
             of
             the
             Family
             .
             I
             shall
             for
             ever
             ,
             &c.
             
          
        
      
       
         
         
           
             The
             Lord
             Arch-Bishop
             of
          
           Cambray
           
             's
             Letter
             of
          
           August
           
             the
             3d
          
           ,
           1697.
           
        
         
           
             SIR
             ,
          
        
         
           
             BE
             not
             concerned
             for
             me
             ,
             the
             business
             of
             my
             Book
             is
             gone
             to
             Rome
             ;
             if
             I
             am
             under
             a
             mistake
             ,
             the
             Authority
             of
             the
             Holy
             See
             will
             undeceive
             me
             ;
             and
             this
             is
             that
             I
             wait
             for
             with
             a
             gentle
             and
             lowly
             Mind
             ;
             if
             I
             have
             illy
             exprest
             my self
             ,
             they
             will
             reform
             my
             expressions
             :
             If
             the
             matter
             appears
             to
             require
             a
             more
             large
             explication
             ,
             that
             I
             will
             readily
             do
             by
             way
             of
             Additions
             .
             If
             my
             Book
             contains
             nothing
             in
             it
             ,
             but
             what
             is
             pure
             Doctrine
             ,
             I
             shall
             have
             the
             consolation
             to
             know
             exactly
             what
             a
             Man
             ought
             to
             believe
             ,
             and
             what
             to
             reject
             .
             I
             shall
             not
             in
             this
             Case
             fail
             to
             make
             all
             those
             Additions
             ,
             which
             ,
             without
             weakning
             the
             truth
             ,
             will
             be
             conducive
             to
             enlighten
             and
             edifie
             such
             Readers
             as
             are
             most
             subject
             to
             take
             the
             allarm
             .
             But
             ,
             Sir
             ,
             in
             short
             ,
             if
             the
             Pope
             condemns
             my
             Book
             ,
             I
             shall
             be
             
             the
             first
             ,
             God
             willing
             ,
             that
             will
             condemn
             it
             ,
             and
             put
             out
             a
             Mandate
             to
             forbid
             the
             reading
             of
             it
             in
             the
             Diocess
             of
             Cambray
             .
             I
             shall
             only
             intreat
             the
             Pope
             to
             do
             me
             the
             favour
             ,
             exactly
             to
             note
             those
             passages
             he
             condemns
             ,
             and
             the
             sense
             whereon
             he
             grounds
             his
             Condemnation
             ;
             to
             the
             end
             that
             I
             may
             subscribe
             thereunto
             without
             restriction
             ,
             and
             that
             I
             may
             never
             run
             the
             risque
             of
             defending
             ,
             excusing
             ,
             or
             tolerating
             the
             sense
             it
             s
             condemned
             in
             .
             Being
             thus
             disposed
             ,
             thro'
             the
             blessing
             of
             God
             ,
             I
             am
             at
             rest
             ,
             and
             have
             nothing
             to
             do
             but
             to
             wait
             the
             disposition
             of
             my
             Superiour
             ,
             in
             whom
             I
             acknowledge
             the
             Authority
             of
             Jesus
             Christ
             to
             be
             lodged
             ;
             disinterested
             Love
             must
             not
             be
             defended
             but
             with
             a
             sincere
             disinterest
             .
             We
             have
             not
             to
             do
             herein
             with
             a
             point
             of
             Honour
             ,
             nor
             with
             the
             Opinion
             of
             the
             World
             ,
             nor
             yet
             with
             that
             profound
             humiliation
             ,
             wherein
             Nature
             may
             fear
             to
             meet
             with
             ill
             success
             .
             I
             think
             I
             act
             with
             integrity
             ,
             I
             am
             as
             much
             afraid
             of
             being
             presumptuous
             ,
             and
             possessed
             with
             a
             base
             shame
             ,
             as
             to
             be
             feeble
             ,
             politick
             and
             fearful
             in
             the
             defence
             of
             truth
             .
             If
             the
             Pope
             condemns
             me
             ,
             I
             shall
             be
             thereby
             undeceived
             ,
             and
             the
             vanquished
             shall
             reap
             all
             the
             real
             fruits
             of
             the
             Victory
             .
             
               Victoria
               scedet
               victis
            
             ,
             saith
             St.
             Augustine
             .
             But
             if
             ,
             on
             the
             other
             side
             ,
             the
             Pope
             does
             
             not
             condemn
             my
             Doctrine
             ,
             I
             shall
             endeavour
             both
             by
             my
             silence
             and
             respect
             ,
             to
             pacifie
             those
             of
             my
             Fraternity
             ,
             whose
             Zeal
             has
             animated
             them
             against
             me
             ,
             by
             laying
             a
             sort
             of
             Doctrine
             to
             my
             charge
             ,
             which
             I
             abhor
             ,
             and
             always
             did
             ,
             as
             much
             as
             they
             do
             .
             Perhaps
             they
             will
             do
             me
             justice
             ,
             when
             they
             see
             my
             sincerity
             .
             There
             are
             but
             two
             things
             that
             my
             Doctrine
             was
             intended
             to
             comprehend
             ;
             the
             first
             whereof
             is
             ,
             that
             Charity
             is
             a
             love
             to
             God
             sor
             his
             own
             sake
             ,
             distinct
             from
             that
             motive
             of
             blessedness
             that
             we
             find
             in
             him
             .
             Secondly
             ,
             that
             Charity
             in
             the
             life
             of
             the
             most
             perfect
             Souls
             ,
             is
             that
             which
             precedes
             all
             other
             Vertues
             ,
             which
             animates
             them
             ,
             and
             commands
             the
             acts
             so
             as
             to
             make
             them
             bear
             to
             its
             end
             ;
             insomuch
             that
             the
             Just
             thus
             qualified
             ,
             do
             then
             ordinarily
             exercise
             hope
             ,
             and
             all
             other
             Vertues
             with
             all
             the
             disinterest
             of
             Charity
             it self
             ;
             because
             this
             same
             state
             of
             the
             Soul
             is
             not
             without
             its
             exception
             ;
             being
             no
             other
             than
             an
             habitual
             one
             ,
             and
             not
             immutable
             .
             God
             knows
             I
             have
             never
             intended
             to
             teach
             any
             thing
             else
             that
             exceeded
             these
             limitations
             .
             And
             hence
             it
             is
             that
             I
             have
             said
             ,
             in
             my
             speaking
             concerning
             pure
             Love
             ,
             which
             is
             Charity
             ,
             so
             far
             as
             it
             animates
             and
             commands
             all
             other
             distinct
             Vertues
             .
             
               Whoever
               allows
               of
               nothing
               beyond
               that
               ,
               is
               within
               the
               confines
               of
               Tradition
               ,
               whoever
               passeth
               those
               
               bounds
               ,
               is
               already
               out
               of
               the
               way
               .
            
             I
             do
             not
             think
             there
             is
             any
             danger
             that
             the
             Holy
             See
             should
             condemn
             a
             Doctrine
             so
             well
             grounded
             upon
             the
             Authority
             of
             the
             Fathers
             ,
             of
             the
             Schools
             ,
             and
             of
             so
             many
             great
             Saints
             that
             the
             Church
             of
             Rome
             has
             Canoniz'd
             .
             As
             for
             the
             manner
             of
             Expressions
             contained
             in
             my
             Book
             ,
             if
             they
             should
             be
             any
             ways
             prejudicial
             to
             truth
             ,
             for
             want
             of
             being
             correct
             ,
             I
             consign
             them
             to
             the
             judgement
             of
             my
             Superiour
             :
             and
             I
             should
             be
             very
             sorry
             to
             trouble
             the
             repose
             of
             the
             Church
             ,
             were
             there
             no
             more
             in
             it
             than
             the
             interest
             of
             my
             Person
             ,
             and
             of
             my
             Book
             .
             These
             are
             my
             thoughts
             of
             the
             matter
             ,
             Sir
             ,
             I
             go
             for
             Cambray
             ,
             having
             Sacrificed
             unto
             God
             with
             my
             whole
             heart
             all
             that
             I
             could
             Sacrifice
             to
             him
             thereupon
             ;
             permit
             me
             to
             exhort
             you
             to
             be
             of
             the
             same
             mind
             ;
             I
             have
             introduced
             nothing
             that
             related
             to
             Humane
             Affairs
             and
             Temporals
             into
             the
             Doctrine
             which
             I
             was
             convinced
             of
             the
             truth
             of
             ;
             neither
             have
             I
             forbore
             to
             let
             the
             Pope
             know
             any
             of
             those
             Reasons
             that
             could
             support
             this
             Doctrine
             .
             This
             is
             enough
             ,
             let
             God
             do
             the
             rest
             ;
             if
             it
             be
             his
             Cause
             that
             I
             have
             vindicated
             ,
             let
             us
             not
             be
             concerned
             at
             the
             intentions
             of
             Men
             ,
             or
             their
             proceedings
             ;
             it
             is
             God
             alone
             that
             is
             to
             be
             looked
             ▪
             to
             in
             all
             this
             ;
             let
             us
             be
             the
             Children
             of
             Peace
             ,
             and
             Peace
             will
             rest
             upon
             us
             ;
             it
             will
             be
             bitter
             ,
             
             but
             the
             same
             will
             be
             so
             much
             the
             more
             pure
             .
             Let
             us
             not
             spoil
             good
             intentions
             by
             an
             humour
             ,
             by
             any
             Heat
             ,
             by
             any
             Humane
             Industry
             ,
             by
             any
             Natural
             Impression
             for
             the
             justifying
             of
             our selves
             .
             Let
             us
             plainly
             give
             an
             account
             of
             our
             Faith
             ;
             let
             us
             suffer
             our selves
             to
             be
             Corrected
             if
             there
             be
             need
             of
             it
             ,
             and
             let
             us
             endure
             Correction
             ,
             when
             we
             do
             not
             even
             deserve
             the
             same
             .
             As
             for
             you
             ,
             Sir
             ,
             you
             ought
             to
             have
             no
             other
             portion
             therein
             ,
             than
             Silence
             ,
             Submission
             ,
             and
             Prayer
             .
             Pray
             for
             me
             that
             am
             under
             such
             pressing
             difficulty
             ,
             pray
             for
             the
             Church
             that
             undergoes
             these
             Scandals
             ;
             pray
             for
             those
             who
             rise
             up
             against
             me
             ;
             to
             the
             end
             that
             they
             may
             be
             endued
             with
             the
             Spirit
             of
             Grace
             ,
             in
             order
             to
             undeceive
             me
             ,
             if
             I
             'am
             in
             the
             wrong
             ,
             or
             to
             do
             me
             justice
             if
             I
             am
             otherwise
             .
             Lastly
             ,
             pray
             for
             the
             interest
             of
             Prayer
             it self
             ,
             which
             is
             in
             danger
             ,
             and
             stands
             in
             need
             of
             being
             justified
             .
             Perfection
             is
             become
             very
             suspicious
             ,
             they
             are
             not
             for
             removing
             it
             so
             far
             from
             lazy
             Christians
             ,
             and
             such
             as
             are
             full
             of
             self
             .
             
               Disinterested
               Love
            
             would
             appear
             to
             be
             the
             Spring
             of
             Illusions
             and
             abominable
             Wickedness
             ;
             they
             have
             accustomed
             Christians
             under
             pretence
             of
             safety
             and
             precaution
             to
             seek
             after
             God
             no
             other
             way
             than
             by
             the
             motive
             of
             their
             blessedness
             ,
             and
             advantage
             to
             themselves
             .
             Those
             Souls
             that
             have
             made
             most
             proficiency
             ,
             are
             forbid
             to
             
             serve
             God
             by
             the
             pure
             motive
             ,
             whereby
             hitherto
             it
             hath
             been
             wished
             that
             Sinners
             themselves
             would
             return
             from
             their
             Errors
             ,
             I
             mean
             the
             goodness
             of
             the
             infinitely
             amiable
             God.
             I
             know
             that
             pure
             Love
             and
             abandoning
             ones
             self
             is
             abused
             ;
             I
             know
             that
             Hypocrites
             overthrow
             the
             Gospel
             under
             such
             good
             names
             ;
             but
             pure
             Love
             is
             no
             less
             a
             perfection
             of
             Christianity
             ,
             and
             't
             is
             the
             worst
             of
             all
             Remedies
             to
             go
             about
             to
             abolish
             those
             things
             that
             are
             perfect
             ,
             to
             prevent
             being
             abused
             therewith
             .
             God
             knows
             how
             to
             make
             better
             provision
             therein
             than
             Men.
             Let
             us
             be
             humble
             ,
             let
             us
             hold
             our
             peace
             ,
             instead
             of
             reasoning
             concerning
             Prayer
             ,
             let
             us
             be
             engaged
             in
             it
             ;
             in
             so
             doing
             ,
             we
             shall
             defend
             our selves
             ,
             our
             strength
             will
             consist
             in
             our
             silence
             .
             I
             am
             ,
             &c.
             
          
        
         
           
             Paris
             ,
             
               Aug.
               3d
               ,
               1697.
               
            
          
        
      
       
         
         
           THE
           DECLARATION
           
             Of
             the
             Most
             Illustrious
             and
             Most
             Reverend
             Prelates
          
           Lewis
           Antony
           de
           Noailles
           ,
           
             Arch-Bishop
             of
          
           Paris
           ,
           James
           Benigne
           Bossuet
           ,
           
             Bishop
             of
          
           Meaux
           ,
           and
           Paul
           Godet
           Desmarais
           
             Bishop
             of
          
           Chartres
           ,
           
             upon
             the
             subject
             Matter
             of
             a
             Book
             Intituled
             ,
          
           An
           Explication
           of
           the
           Maxims
           of
           the
           Saints
           ,
           concerning
           the
           Internal
           Life
           .
        
         
           AS
           we
           have
           been
           long
           since
           called
           to
           bear
           Witness
           ,
           it
           's
           time
           at
           last
           we
           should
           make
           answer
           .
           The
           most
           Illustrious
           and
           most
           Reverend
           Arch-bishop
           of
           Cambray
           ,
           as
           well
           in
           the
           very
           beginning
           as
           Preface
           of
           his
           Book
           ,
           called
           
             An
             Explication
             of
             the
             Maxims
             of
             the
             Saints
             ,
          
           &c.
           hath
           made
           mention
           of
           two
           of
           our
           number
           ,
           whose
           Doctrine
           and
           Decisions
           contained
           in
           the
           Thirty
           Four
           Articles
           ,
           he
           hath
           only
           taken
           upon
           him
           more
           
           fully
           to
           explicate
           ;
           and
           which
           the
           third
           of
           us
           by
           a
           publick
           Act
           hath
           agreed
           to
           ,
           and
           Subscribed
           .
        
         
           The
           same
           most
           Illustrious
           and
           most
           Reverend
           Arch-bishop
           ,
           hath
           in
           the
           Letter
           he
           wrote
           to
           our
           Holy
           Father
           the
           Pope
           Innocent
           XII
           .
           grounded
           what
           he
           says
           upon
           the
           same
           Articles
           and
           Censures
           of
           the
           Bishops
           against
           some
           Books
           that
           have
           been
           written
           ;
           And
           we
           were
           the
           only
           three
           who
           have
           thought
           it
           our
           Duty
           to
           Censure
           those
           Books
           ,
           or
           rather
           according
           to
           the
           Author's
           words
           ,
           
             certain
             places
          
           in
           the
           said
           Book
           .
        
         
           Nevertheless
           ,
           they
           are
           not
           
             some
             places
          
           as
           the
           same
           Author
           says
           ,
           that
           we
           have
           taken
           upon
           us
           to
           censure
           ,
           but
           the
           greatest
           part
           of
           them
           ;
           nay
           and
           we
           would
           have
           the
           whole
           Books
           condemned
           ,
           and
           the
           Spirit
           that
           runs
           quite
           thro'
           them
           .
        
         
           But
           as
           the
           same
           Epistle
           takes
           notice
           ,
           
             our
             Zeal
             is
             not
             raised
          
           against
           certain
           Mystick
           Persons
           in
           former
           Ages
           ,
           who
           laboured
           under
           a
           pardonable
           ignorance
           of
           Theological
           Dogma's
           ,
           but
           our
           Censures
           and
           Articles
           are
           level'd
           at
           the
           Quietists
           of
           our
           own
           time
           ,
           who
           are
           well
           known
           amongst
           us
           .
        
         
           Neither
           have
           we
           recourse
           
             to
             the
             obvious
             and
             natural
             sense
             of
             things
             ,
          
           as
           if
           there
           were
           some
           more
           occult
           meaning
           couched
           under
           them
           ,
           which
           perhaps
           might
           at
           the
           same
           time
           be
           tolerated
           ;
           but
           we
           have
           thought
           it
           
           necessary
           to
           expose
           the
           Poison
           lying
           hid
           in
           those
           Books
           .
        
         
           We
           know
           nothing
           of
           any
           bodies
           taking
           occasion
           from
           our
           Articles
           and
           Censures
           ,
           to
           
             deride
             pure
             Love
             and
             Contemplation
             ,
             as
             the
             Illusions
             of
             a
             troubled
             Brain
          
           ;
           as
           the
           said
           Letter
           intimates
           .
        
         
           It
           's
           also
           said
           in
           the
           same
           Letter
           ,
           That
           the
           principal
           Points
           which
           have
           been
           treated
           on
           in
           the
           Book
           ,
           having
           been
           anew
           Explained
           ,
           are
           found
           to
           be
           conformable
           to
           the
           said
           Articles
           .
        
         
           This
           Conclusion
           ,
           and
           the
           intention
           we
           find
           there
           is
           ,
           to
           have
           what
           is
           contained
           in
           the
           said
           Book
           ,
           to
           be
           thought
           agreeable
           to
           our
           Sentiments
           ,
           we
           are
           necessitated
           to
           explain
           our selves
           upon
           this
           Head
           ,
           tho'
           it
           is
           not
           without
           trouble
           of
           mind
           ,
           that
           we
           are
           brought
           to
           this
           Extremity
           ,
           having
           before
           used
           all
           sorts
           of
           means
           to
           gain
           the
           Judgment
           of
           our
           Brother
           herein
           ;
           't
           is
           pure
           necessity
           that
           constrains
           us
           hereunto
           ,
           to
           the
           end
           we
           may
           prevent
           the
           Belief
           of
           our
           approving
           this
           Work
           ;
           and
           above
           all
           ,
           out
           of
           the
           Fear
           we
           are
           in
           ,
           lest
           our
           Holy
           Father
           the
           Pope
           ,
           whom
           we
           perfectly
           honour
           ,
           and
           to
           whom
           ,
           as
           to
           our
           Head
           ,
           we
           are
           inviolably
           united
           ,
           should
           be
           perswaded
           ,
           that
           we
           favour
           a
           Doctrine
           which
           the
           Church
           condemns
           .
        
         
           We
           shall
           begin
           ,
           by
           shewing
           the
           Reasons
           that
           occasion'd
           the
           Articles
           ,
           which
           the
           Book
           
           Entituled
           ,
           
             An
             Exposition
             of
             the
             Maxims
             of
             the
             Saints
             ,
          
           &c.
           makes
           mention
           of
           .
           There
           was
           a
           certain
           Woman
           living
           amongst
           us
           ,
           who
           having
           put
           out
           a
           Pamphlet
           called
           ,
           
             a
             Short
             Method
          
           ,
           &c.
           and
           some
           others
           also
           ,
           and
           spread
           up
           and
           down
           certain
           Manuscripts
           of
           the
           Quietists
           ,
           seemed
           to
           us
           to
           be
           a
           leader
           of
           that
           Sect
           ;
           she
           desired
           she
           might
           be
           allowed
           three
           Counsellors
           ,
           with
           whose
           Advice
           she
           might
           acquiesce
           ,
           the
           most
           illustrious
           Author
           of
           this
           book
           was
           added
           for
           a
           Fourth
           ;
           the
           design
           was
           to
           consine
           her
           ,
           and
           those
           of
           her
           Party
           ,
           within
           some
           bounds
           ;
           to
           remove
           all
           the
           subterfuges
           they
           had
           ,
           and
           to
           shew
           them
           from
           the
           undoubted
           Articles
           of
           our
           Faith
           ,
           the
           Lord's
           Prayer
           ,
           the
           Doctrine
           of
           the
           Holy
           Scripture
           ,
           Holy
           Tradition
           ,
           and
           Saints
           ,
           that
           their
           Tenets
           were
           condemned
           to
           all
           intents
           and
           purposes
           ,
           either
           from
           their
           own
           Nature
           ,
           or
           by
           Councils
           ,
           and
           the
           Apostolick
           See
           ;
           this
           was
           the
           end
           of
           the
           Articles
           that
           contained
           our
           decisions
           and
           Censures
           ;
           our
           business
           now
           ,
           is
           to
           see
           whether
           the
           said
           Book
           did
           explain
           and
           open
           the
           same
           ,
           or
           overthrow
           them
           .
        
         
           In
           the
           first
           place
           ,
           Theological
           or
           Divine
           Hope
           is
           taken
           away
           in
           that
           Book
           ,
           as
           well
           out
           of
           the
           state
           of
           Grace
           ,
           as
           within
           it
           among
           the
           perfect
           .
        
         
           And
           when
           it
           is
           said
           ,
           that
           without
           the
           state
           of
           Grace
           ,
           before
           Justification
           ,
           one
           may
           love
           
           God
           with
           the
           love
           of
           Hope
           ,
           in
           such
           a
           manner
           ,
           that
           self-love
           ,
           that
           is
           ,
           the
           love
           of
           our
           own
           Interest
           and
           Happiness
           ,
           be
           the
           principal
           Motive
           of
           the
           said
           love
           of
           Hope
           ,
           and
           prevalent
           above
           the
           other
           motive
           of
           love
           to
           God's
           Glory
           ;
           it
           from
           thence
           follows
           ,
           that
           Hope
           which
           depends
           upon
           a
           created
           good
           ,
           and
           self
           interest
           ,
           is
           no
           Divine
           or
           Theological
           Virtue
           ,
           but
           a
           Vice
           ;
           and
           thence
           it
           is
           ,
           that
           that
           Axiom
           of
           St.
           Augustine
           is
           applyed
           ,
           tho'
           in
           a
           wrong
           sense
           :
           That
           which
           proceeds
           not
           from
           a
           principle
           of
           Charity
           ,
           proceeds
           from
           Concupiscence
           ,
           and
           from
           that
           love
           which
           is
           the
           root
           of
           all
           Vices
           ,
           and
           which
           the
           Jealous
           God
           is
           so
           much
           set
           against
           .
        
         
           After
           Justification
           in
           a
           perfect
           state
           of
           pure
           and
           dis-interested
           love
           ,
           he
           admits
           of
           Hope
           that
           resides
           in
           the
           Mind
           ,
           but
           doth
           not
           move
           it
           ;
           because
           that
           the
           love
           which
           is
           contained
           in
           this
           Hope
           ,
           is
           pure
           ,
           without
           any
           mixture
           of
           interest
           ,
           in
           respect
           to
           fear
           or
           hope
           ,
           and
           being
           ,
           as
           it
           were
           ,
           perfect
           Charity
           ,
           it
           excludes
           Hope
           as
           well
           as
           Fear
           ,
           so
           that
           the
           Soul
           is
           not
           at
           all
           excited
           from
           any
           motive
           ,
           or
           upon
           the
           account
           of
           self-interest
           ,
           and
           so
           those
           incentatives
           or
           motives
           of
           self-advantage
           ,
           so
           often
           inculcated
           in
           the
           Scripture
           Tradition
           ,
           and
           the
           Prayers
           of
           the
           Church
           ,
           are
           utterly
           excluded
           from
           perfect
           Minds
           .
        
         
           As
           for
           the
           motives
           of
           Self-interest
           ,
           the
           same
           is
           explained
           in
           all
           the
           passages
           of
           the
           
           Book
           ,
           in
           such
           a
           manner
           ,
           that
           the
           Soul
           is
           to
           retain
           no
           mercenary
           desire
           ,
           and
           not
           to
           love
           God
           neither
           for
           his
           desert
           ,
           perfection
           ,
           nor
           the
           good
           that
           is
           to
           be
           found
           in
           loving
           him
           ,
           nor
           yet
           for
           everlasting
           Rewards
           ,
           and
           it
           would
           be
           insinuated
           ,
           that
           it
           is
           the
           common
           sentiments
           of
           all
           the
           Saints
           ,
           both
           Ancient
           and
           Modern
           .
        
         
           From
           whence
           this
           general
           Conclusion
           is
           made
           ,
           That
           this
           interested
           Motive
           is
           formally
           excluded
           from
           all
           the
           Virtues
           of
           perfect
           minds
           ;
           an
           Opinion
           which
           is
           also
           attributed
           to
           St.
           
             Francis
             de
             Sales
          
           ,
           without
           using
           the
           place
           where
           it
           is
           to
           be
           met
           with
           ;
           tho'
           in
           contrariety
           to
           this
           ,
           there
           are
           divers
           passages
           in
           his
           Writings
           that
           are
           quite
           opposite
           thereunto
           .
        
         
           To
           the
           same
           end
           tends
           also
           what
           is
           further
           said
           ,
           that
           we
           will
           or
           love
           God
           ,
           as
           he
           is
           our
           good
           ,
           happiness
           and
           reward
           ;
           that
           we
           love
           him
           formally
           under
           this
           precision
           or
           restriction
           ,
           but
           not
           because
           of
           this
           restriction
           ,
           and
           that
           the
           formal
           Object
           of
           our
           hope
           is
           our
           interest
           ,
           to
           wit
           ,
           God
           our
           Good
           ,
           but
           that
           we
           have
           no
           mercenary
           motive
           thereunto
           ;
           but
           this
           is
           perfect
           contrariety
           ,
           to
           make
           that
           a
           motive
           which
           is
           no
           motive
           ,
           to
           cut
           off
           that
           hope
           ,
           which
           being
           destitute
           of
           power
           to
           move
           the
           Soul
           ,
           has
           no
           more
           in
           it
           than
           the
           bare
           name
           of
           hope
           .
        
         
           By
           these
           Propositions
           ,
           and
           others
           also
           ,
           
           whereby
           in
           retaining
           the
           name
           of
           hope
           ,
           the
           thing
           it self
           is
           precluded
           ;
           the
           sense
           of
           our
           First
           and
           Thirtieth
           Article
           ,
           concerning
           the
           retaining
           of
           the
           Exercise
           of
           hope
           in
           every
           condition
           ,
           is
           eluded
           .
        
         
           It
           will
           signify
           nothing
           for
           a
           Man
           to
           say
           ,
           that
           there
           are
           other
           propositions
           opposite
           hereunto
           ,
           to
           be
           found
           in
           some
           places
           of
           the
           said
           Book
           .
           For
           to
           be
           plain
           in
           the
           matter
           ,
           the
           said
           Book
           contains
           things
           that
           evidently
           contradict
           one
           another
           ;
           for
           Example
           ,
           
             God
             wills
             that
             I
             should
             love
             him
             as
             he
             is
             my
             Good
             ,
             Happiness
             ,
             and
             Reward
          
           ;
           very
           well
           ,
           but
           the
           contrary
           is
           repeated
           again
           and
           again
           ,
           in
           these
           words
           .
           
             It
             's
             certain
             ,
             we
             do
             not
             (
             will
             the
             love
             of
             God
             (
             or
             our
             Salvation
             )
             as
             he
             is
             the
             reward
             of
             our
             merits
             ,
             our
             salvation
             ,
             our
             eternal
             deliverance
             ,
             our
             good
             ,
             our
             interest
             ,
             and
             the
             greatest
             of
             them
             .
          
           So
           manifest
           a
           Contradiction
           of
           Propositions
           and
           Terms
           ,
           is
           sufficient
           to
           prove
           there
           is
           Error
           in
           that
           case
           ,
           and
           cannot
           serve
           for
           an
           Excuse
           for
           the
           same
           .
        
         
           Moreover
           the
           style
           of
           this
           Book
           is
           so
           perplext
           ,
           and
           the
           manner
           of
           reasoning
           used
           in
           it
           so
           subtile
           ,
           that
           they
           are
           quite
           lost
           ,
           there
           being
           many
           places
           therein
           where
           the
           sense
           cannot
           be
           found
           out
           without
           great
           trouble
           and
           vexation
           of
           mind
           ;
           and
           this
           must
           be
           the
           Character
           of
           an
           ill-contriv'd
           System
           ,
           and
           of
           an
           Author
           that
           seeks
           not
           so
           much
           a
           good
           temperament
           of
           things
           ,
           as
           subterfuges
           and
           subtilties
           .
        
         
         
           As
           for
           what
           concerns
           the
           desire
           of
           Eternal
           Salvation
           ,
           the
           said
           Author
           thus
           expresses
           himself
           .
           The
           desire
           of
           Eternal
           Salvation
           is
           good
           ,
           but
           nothing
           ought
           to
           be
           desired
           saving
           the
           Will
           of
           God
           ;
           a
           Proposition
           which
           he
           attributes
           to
           St.
           
             Francis
             de
             Sales
          
           ,
           tho'
           it
           be
           not
           to
           be
           met
           with
           in
           any
           of
           his
           Writings
           .
        
         
           In
           the
           same
           Book
           it
           is
           also
           said
           ,
           that
           there
           are
           two
           different
           states
           of
           the
           Just
           ,
           one
           of
           resignation
           ;
           wherein
           mercenary
           or
           self-desires
           are
           subjected
           to
           the
           Will
           of
           God
           ;
           another
           of
           Holy
           indifference
           ;
           wherein
           the
           Soul
           has
           no
           mercenary
           desire
           at
           all
           ,
           except
           it
           be
           upon
           such
           occasions
           as
           when
           it
           is
           wanting
           to
           its
           own
           grace
           ,
           and
           is
           not
           fully
           correspondent
           thereunto
           ;
           to
           which
           proposition
           the
           forementioned
           Heads
           are
           referred
           ,
           that
           Salvation
           is
           not
           to
           be
           desired
           ,
           as
           it
           is
           our
           good
           ,
           our
           reward
           ,
           &c.
           
        
         
           All
           these
           Propositions
           ,
           as
           well
           as
           those
           that
           exclude
           the
           desires
           of
           Eternal
           Salvation
           ,
           conceived
           from
           motives
           of
           Hope
           ,
           as
           also
           those
           others
           that
           regard
           the
           indifference
           of
           Salvation
           ,
           are
           rejected
           in
           the
           foresaid
           Articles
           ,
           pursuant
           to
           the
           Authority
           of
           the
           Holy
           Scriptures
           ,
           not
           only
           as
           false
           ,
           but
           also
           as
           erroneous
           .
        
         
         
           Those
           same
           Articles
           particularly
           condemn
           that
           which
           is
           affirmed
           in
           the
           said
           Book
           ,
           
             that
             holy
             indifference
             admits
             of
             general
             desires
             ,
             for
             the
             accomplishment
             of
             all
             the
             hidden
             will
             of
             God
          
           ;
           and
           though
           the
           Decrees
           of
           ones
           own
           and
           others
           reprobation
           ,
           were
           contained
           in
           this
           Will
           ,
           yet
           his
           desires
           are
           to
           be
           so
           far
           extended
           ,
           as
           to
           wish
           the
           accomplishment
           of
           the
           same
           .
        
         
           Neither
           is
           there
           ,
           as
           the
           said
           Book
           would
           insinuate
           ,
           any
           room
           left
           for
           Equivocation
           ,
           seeing
           all
           manner
           of
           Equivocation
           is
           taken
           away
           in
           the
           said
           Articles
           concerning
           the
           indifference
           of
           Salvation
           ,
           by
           a
           clear
           definition
           of
           indifference
           ,
           which
           may
           appertain
           to
           the
           events
           of
           this
           Life
           ,
           and
           sensible
           Comforts
           ,
           but
           never
           to
           salvation
           ,
           and
           the
           means
           that
           are
           conducive
           thereunto
           .
           The
           Author
           ,
           in
           order
           to
           make
           the
           Articles
           to
           be
           equivocal
           ,
           grounds
           himself
           upon
           this
           Position
           ,
           
             that
             Salvation
             is
             to
             be
             desired
             and
             wished
             for
             as
             a
             thing
             that
             God
             would
             have
          
           ;
           which
           is
           right
           enough
           ,
           and
           taken
           from
           the
           very
           end
           of
           Salvation
           .
        
         
           But
           in
           his
           Book
           he
           expresses
           himself
           in
           an
           exclusive
           manner
           ,
           saying
           ,
           that
           the
           Soul
           wills
           not
           happiness
           for
           it self
           ,
           but
           because
           it
           knows
           God
           wills
           it
           ;
           whereby
           the
           immediate
           and
           specific
           motives
           of
           hope
           are
           cut
           off
           ,
           and
           a
           way
           opened
           to
           the
           pernicious
           Opinion
           of
           indifference
           ;
           as
           if
           salvation
           was
           
           in
           it self
           a
           thing
           indifferent
           ,
           and
           as
           if
           the
           good
           that
           was
           commanded
           was
           not
           in
           it self
           desirable
           ,
           but
           only
           upon
           the
           account
           of
           its
           being
           commanded
           and
           enjoined
           .
        
         
           In
           the
           mean
           time
           the
           difference
           that
           lies
           between
           desirable
           things
           ,
           because
           of
           the
           will
           of
           God
           ,
           and
           those
           things
           that
           are
           not
           desirable
           ,
           but
           by
           reason
           of
           the
           will
           of
           God
           ,
           is
           set
           forth
           by
           the
           Author
           himself
           ,
           from
           the
           very
           beginning
           of
           his
           Treatise
           ,
           in
           a
           passage
           he
           cites
           out
           of
           St.
           
             Francis
             de
             Sales
             .
             There
             is
             a
             great
             deal
             of
             difference
             between
             these
             words
             ,
             I
             love
             God
             for
             the
             good
             I
             expect
             from
             him
          
           ;
           and
           those
           ,
           
             I
             do
             not
             love
             God
             but
             upon
             account
             of
             that
             good
             .
          
           which
           shews
           what
           diversity
           there
           is
           often
           between
           things
           that
           seem
           to
           be
           exprest
           in
           very
           near
           the
           same
           words
           .
        
         
           This
           indifference
           to
           Salvation
           ,
           which
           is
           asserted
           throughout
           the
           whole
           Book
           ,
           gives
           way
           to
           these
           consequences
           ;
           that
           a
           Soul
           ,
           in
           the
           greatest
           tryals
           may
           be
           invincibly
           perswaded
           that
           it
           is
           reprobated
           by
           God
           ;
           whereby
           the
           Sacrifice
           of
           Salvation
           ,
           which
           is
           ordinarily
           conditional
           ,
           becomes
           absolute
           ;
           an
           impossible
           case
           appearing
           ,
           not
           only
           as
           possible
           ,
           but
           even
           as
           real
           or
           actual
           :
           And
           then
           a
           director
           of
           ones
           Conscience
           may
           suffer
           a
           
           Soul
           to
           take
           up
           with
           a
           bare
           acquiesce
           with
           its
           own
           just
           Condemnation
           ,
           and
           Reprobation
           .
        
         
           Moreover
           in
           such
           a
           state
           ,
           it
           will
           be
           to
           no
           purpose
           ,
           nay
           intolerable
           to
           speak
           to
           him
           of
           the
           Rule
           of
           Faith
           ,
           in
           relation
           to
           the
           goodness
           of
           God
           that
           is
           extensive
           to
           all
           Men
           ,
           or
           to
           offer
           him
           Reasons
           for
           his
           satisfaction
           .
        
         
           All
           these
           things
           are
           clearly
           rejected
           by
           the
           Thirty
           Four
           Articles
           ,
           when
           an
           absolute
           consent
           is
           not
           allowed
           of
           in
           any
           probations
           ,
           or
           tryals
           :
           God
           forbid
           it
           should
           be
           so
           ;
           this
           is
           a
           false
           pre-supposition
           ,
           and
           impossible
           ,
           that
           other
           Article
           being
           premised
           ,
           wherein
           all
           despair
           is
           excluded
           ;
           and
           much
           less
           should
           the
           Director
           of
           ones
           Conscience
           be
           allowed
           to
           suffer
           Souls
           simply
           to
           acquiesce
           with
           their
           own
           Condemnation
           ,
           and
           just
           reprobation
           .
           But
           on
           the
           contrary
           ,
           he
           is
           required
           not
           to
           suffer
           any
           such
           thing
           to
           be
           .
           He
           is
           so
           far
           from
           being
           advised
           not
           to
           preach
           the
           goodness
           of
           God
           clearly
           and
           distinctly
           ,
           as
           the
           said
           Book
           asserts
           ,
           that
           he
           ought
           to
           be
           ordered
           ,
           in
           conformity
           to
           St.
           
             Francis
             de
             Sales
          
           ,
           to
           assure
           those
           afflicted
           Souls
           ,
           that
           they
           shall
           never
           be
           forsaken
           of
           God
           ,
           and
           that
           his
           goodness
           is
           not
           only
           general
           towards
           all
           Men
           ,
           but
           that
           the
           effects
           of
           the
           Divine
           Mercy
           is
           more
           especially
           extended
           unto
           them
           .
        
         
         
           Again
           ,
           you
           have
           in
           the
           Articles
           all
           Virtues
           both
           Divine
           and
           Moral
           ,
           set
           forth
           and
           distinguished
           ,
           with
           their
           Motives
           ;
           but
           in
           the
           said
           Books
           endeavours
           are
           used
           to
           render
           the
           distinction
           there
           made
           ,
           obscure
           ,
           by
           these
           words
           .
           
             Pure
             Love
             doth
             of
             it self
             constitute
             the
             Internal
             Life
             ,
             it
             's
             the
             only
             Principle
             and
             sole
             Motive
             thereof
             ,
             all
             other
             Motives
             are
             taken
             away
             ,
             save
             only
             Charity
             .
          
           But
           the
           reason
           whereby
           Charity
           is
           even
           made
           to
           subsist
           ,
           seems
           also
           to
           be
           taken
           away
           ,
           when
           it
           is
           said
           that
           this
           Love
           becomes
           by
           turns
           to
           be
           every
           distinct
           Virtue
           ,
           but
           it
           seeks
           after
           no
           Virtue
           ,
           as
           it
           is
           a
           Virtue
           ;
           and
           so
           neither
           is
           Faith
           sought
           for
           as
           Faith
           ,
           nor
           Hope
           as
           Hope
           ,
           nor
           even
           Charity
           it self
           ,
           which
           is
           the
           life
           and
           form
           of
           Virtue
           ,
           as
           a
           Virtue
           .
        
         
           And
           so
           allowing
           these
           Propositions
           to
           be
           true
           ,
           all
           Virtues
           are
           debased
           and
           thrown
           out
           of
           doors
           ,
           pure
           Love
           will
           have
           no
           other
           effect
           than
           to
           hinder
           us
           to
           be
           studious
           of
           Virtue
           ;
           and
           no
           one
           shall
           cultivate
           the
           same
           better
           ,
           than
           he
           that
           neglects
           it
           ;
           which
           makes
           way
           for
           this
           extravagant
           ,
           and
           to
           this
           day
           unheard
           of
           proposition
           ,
           that
           Mystick
           Saints
           exclude
           the
           practice
           and
           acts
           of
           Virtue
           from
           this
           state
           ,
           which
           are
           Paradoxes
           that
           divert
           the
           Mind
           from
           the
           study
           of
           Virtue
           ,
           and
           impose
           strangely
           upon
           Spiritual
           Persons
           ,
           and
           render
           the
           very
           name
           of
           Virtue
           it self
           suspicious
           and
           odious
           .
        
         
         
           Now
           we
           come
           to
           another
           Proposition
           that
           is
           very
           agreeable
           to
           what
           precedes
           ;
           that
           transformed
           Souls
           may
           and
           ought
           according
           to
           the
           present
           Discipline
           ,
           to
           confess
           their
           Venial
           Sins
           ,
           to
           ask
           pardon
           for
           their
           faults
           ,
           and
           to
           pray
           for
           the
           Remission
           of
           their
           Sins
           ,
           not
           for
           their
           own
           purification
           and
           deliverance
           ,
           but
           as
           't
           is
           a
           thing
           agreeable
           to
           the
           will
           of
           God
           ,
           which
           clearly
           overthrows
           the
           right
           and
           intrinsical
           motive
           of
           Repentance
           ,
           and
           the
           same
           is
           contrary
           to
           our
           Fifteenth
           Article
           .
           Besides
           we
           cannot
           allow
           that
           the
           Confession
           of
           Venial
           Sins
           is
           to
           be
           referred
           only
           to
           the
           discipline
           of
           the
           present
           times
           .
        
         
           As
           for
           Concupiscence
           being
           perfectly
           routed
           out
           of
           some
           Souls
           ,
           though
           they
           are
           but
           very
           few
           ,
           where
           the
           sensible
           effects
           thereof
           are
           suspended
           ,
           or
           else
           where
           the
           Flesh
           has
           been
           a
           long
           time
           subjected
           to
           the
           Spirit
           ;
           what
           the
           said
           Book
           says
           in
           Relation
           thereunto
           ,
           is
           manifestly
           contradicted
           by
           our
           Seventh
           and
           Eighth
           Articles
           taken
           out
           of
           the
           Councils
           ,
           whence
           the
           Author
           is
           brought
           to
           such
           a
           pass
           ,
           as
           to
           extenuate
           the
           usefulness
           and
           necessity
           of
           Mortification
           ,
           notwithstanding
           the
           practice
           of
           the
           Apostles
           and
           Saints
           to
           the
           contrary
           ;
           and
           this
           tends
           to
           favour
           the
           Doctrine
           disallowed
           of
           in
           the
           Eighteenth
           Article
           of
           our
           Censure
           .
        
         
         
           As
           for
           what
           concerns
           Contemplation
           ,
           we
           find
           in
           the
           said
           Book
           ,
           that
           when
           't
           is
           pure
           and
           direct
           ,
           it
           's
           not
           taken
           up
           willingly
           with
           any
           sensible
           imagination
           ,
           with
           any
           distinct
           and
           nameable
           Idea
           ;
           that
           is
           ,
           with
           any
           limited
           and
           particular
           Idea
           of
           the
           Divine
           Nature
           ,
           but
           that
           the
           same
           is
           confined
           to
           an
           Idea
           that
           is
           purely
           intellectual
           ,
           and
           abstracted
           from
           an
           Infinite
           Being
           .
           And
           thus
           Contemplation
           cannot
           have
           the
           attributes
           of
           God
           ,
           nor
           the
           Divine
           Persons
           in
           the
           Trinity
           ,
           nor
           consequently
           the
           Humane
           Nature
           of
           Christ
           for
           an
           Object
           of
           its
           own
           choice
           ;
           but
           only
           by
           the
           representation
           which
           God
           makes
           of
           the
           same
           unto
           him
           ,
           and
           by
           the
           instinct
           and
           impression
           of
           peculiar
           Grace
           ,
           because
           the
           Mind
           does
           not
           voluntarily
           adhere
           to
           these
           Objects
           ;
           as
           if
           neither
           the
           goodness
           of
           the
           thing
           it self
           ,
           nor
           the
           exhortations
           of
           the
           Holy
           Scripture
           ,
           nor
           the
           choice
           of
           ones
           own
           Will
           ,
           in
           conjunction
           with
           common
           Grace
           ,
           were
           not
           sufficient
           to
           make
           a
           Man
           seek
           after
           them
           .
        
         
           These
           Principles
           tend
           to
           this
           conclusion
           ,
           that
           Contemplative
           Souls
           are
           in
           both
           Conditions
           deprived
           of
           the
           distinct
           view
           of
           Christ
           ,
           and
           of
           his
           presence
           by
           Faith
           ;
           that
           is
           ,
           both
           in
           the
           very
           beginning
           of
           their
           Contemplations
           ,
           and
           in
           their
           Tryals
           ;
           and
           these
           Conditions
           may
           last
           a
           long
           time
           .
        
         
         
           Neither
           is
           the
           Party
           afraid
           to
           reject
           the
           distinct
           view
           of
           Christ
           to
           the
           very
           intervals
           of
           Contemplation
           ;
           as
           if
           to
           contemplate
           Christ
           ,
           was
           to
           descend
           from
           the
           height
           and
           purity
           of
           Contemplation
           ,
           as
           the
           Beguardians
           were
           wont
           to
           say
           .
           By
           which
           Proceedings
           and
           Subtilties
           ,
           false
           Contemplators
           are
           furnish'd
           with
           excuses
           ,
           who
           take
           no
           delight
           in
           our
           Saviour
           Christ
           Jesus
           ,
           and
           are
           not
           freely
           carried
           into
           a
           contemplation
           of
           him
           ,
           and
           who
           remove
           the
           Divine
           Attributes
           and
           Sacred
           Persons
           in
           the
           Trinity
           far
           from
           it
           ,
           and
           separate
           distinct
           Acts
           of
           Faith
           therefrom
           ,
           thereby
           eluding
           the
           1
           ,
           2
           ,
           3
           ,
           4.
           and
           24
           Articles
           .
        
         
           We
           read
           in
           the
           said
           Treatise
           ,
           that
           't
           is
           never
           lawful
           to
           prevent
           the
           work
           of
           grace
           ,
           and
           that
           a
           Man
           is
           to
           expect
           nothing
           from
           himself
           by
           the
           way
           of
           his
           own
           industry
           and
           endeavours
           .
        
         
           By
           which
           Proposition
           ,
           and
           all
           the
           rest
           that
           is
           contained
           in
           the
           Eleventh
           Article
           of
           the
           Book
           ,
           it
           appears
           upon
           exact
           examination
           ,
           that
           that
           act
           of
           the
           free
           will
           ,
           which
           is
           properly
           called
           excitation
           ,
           is
           destroyed
           ;
           those
           words
           of
           the
           Prophet
           David
           ,
           
             I
             will
             prevent
             his
             face
          
           ,
           and
           that
           other
           ,
           
             my
             Prayer
             shall
             prevent
             thee
          
           ,
           are
           thrown
           out
           of
           doors
           ,
           as
           is
           also
           that
           Maxim
           of
           St.
           Augustin
           ,
           whereon
           the
           whole
           dispensation
           of
           Divine
           Grace
           relies
           .
           
             He
             cannot
             be
             helpt
             on
             ,
             unless
             he
             endeavour
             
             to
             do
             something
             of
             his
             own
             accord
             :
          
           that
           famous
           distinction
           of
           Spiritual
           Men
           is
           at
           the
           same
           time
           destroyed
           ,
           who
           by
           common
           consent
           have
           distinguished
           between
           those
           acts
           that
           are
           the
           product
           of
           ones
           own
           industry
           and
           endeavours
           ,
           and
           those
           acts
           that
           are
           infused
           motitions
           which
           are
           wrought
           by
           God's
           act
           or
           impulse
           ,
           without
           any
           mixture
           of
           a
           mans
           effort
           therewith
           .
           These
           and
           the
           like
           Propositions
           ,
           overthrow
           ,
           or
           at
           least
           obscure
           the
           11.
           25.
           and
           26
           Articles
           .
        
         
           We
           do
           in
           the
           same
           Articles
           reject
           that
           continued
           Act
           which
           the
           Quietists
           have
           introduced
           into
           the
           state
           of
           perfection
           ,
           as
           being
           absurd
           in
           it self
           ,
           and
           foreign
           to
           the
           Scriptures
           and
           Fathers
           ;
           and
           the
           Author
           rejects
           the
           same
           also
           both
           in
           his
           Treatise
           and
           in
           his
           Letter
           .
           Nevertheless
           he
           falls
           into
           the
           same
           absurdity
           ,
           by
           allowing
           of
           such
           still
           peaceable
           Acts
           ,
           that
           they
           have
           nothing
           whereby
           the
           Soul
           may
           be
           able
           to
           make
           a
           true
           distinction
           of
           them
           ,
           they
           being
           such
           as
           are
           disturbed
           with
           no
           manner
           of
           joltings
           ,
           so
           uniform
           and
           so
           even
           ,
           that
           they
           seem
           as
           much
           to
           be
           no
           acts
           at
           all
           ,
           as
           one
           continued
           Act
           during
           the
           whole
           course
           of
           ones
           Life
           .
        
         
           Lastly
           ,
           we
           have
           more
           particularly
           taken
           care
           in
           our
           Articles
           ,
           lest
           Christian
           Perfection
           ,
           holiness
           or
           purity
           ,
           or
           the
           internal
           Life
           should
           be
           placed
           in
           passive
           Prayer
           ▪
           or
           in
           
           other
           quiet
           and
           extraordinary
           ones
           of
           that
           kind
           ,
           wherein
           all
           contemplative
           and
           formal
           persons
           are
           with
           us
           ;
           but
           on
           the
           contrary
           ,
           the
           said
           Book
           doth
           assert
           ,
           that
           the
           same
           Prayer
           and
           Contemplation
           do
           consist
           in
           pure
           love
           ,
           which
           doth
           not
           only
           justify
           and
           purify
           of
           it self
           ,
           but
           consummate
           ,
           accomplish
           and
           make
           perfect
           ,
           and
           is
           consequently
           the
           last
           degree
           of
           Christian
           perfection
           .
        
         
           Wherein
           the
           Author
           doth
           extreamly
           err
           ,
           and
           not
           only
           differs
           from
           spiritual
           men
           ,
           but
           even
           from
           himself
           .
           He
           differs
           from
           spiritual
           Persons
           or
           Mysticks
           ,
           who
           in
           persuance
           to
           the
           Authority
           of
           St.
           Theresia
           ,
           the
           Expositions
           of
           
             John
             de
             Jesus
          
           ,
           and
           the
           sentiments
           of
           
             James
             Alvarez
             de
             Paz
          
           ,
           who
           was
           a
           follower
           of
           them
           ,
           and
           that
           of
           St.
           
             Francis
             de
             Sales
          
           and
           several
           others
           ,
           have
           taught
           ,
           that
           either
           a
           person
           may
           arrive
           at
           a
           state
           of
           perfection
           without
           quiet
           prayer
           ,
           or
           that
           this
           Prayer
           is
           in
           the
           number
           of
           such
           blessings
           ,
           as
           seem
           very
           much
           to
           appertain
           to
           those
           graces
           that
           are
           purely
           free
           ;
           that
           it
           is
           neither
           of
           a
           perfecting
           nature
           ,
           and
           justifies
           no
           man
           ,
           yea
           ,
           and
           that
           the
           same
           may
           consist
           with
           mortal
           sin
           .
           He
           differs
           from
           himself
           ,
           in
           that
           he
           asserts
           every
           where
           ,
           That
           Christian
           perfection
           consists
           in
           this
           sort
           of
           Prayer
           ,
           which
           is
           nothing
           else
           but
           a
           love
           that
           is
           
           very
           pure
           ,
           and
           teaches
           ,
           at
           the
           same
           time
           ,
           the
           greatest
           part
           of
           holy
           Souls
           ,
           and
           those
           who
           by
           a
           peculiar
           Title
           are
           called
           Saints
           ,
           could
           never
           attain
           to
           this
           sort
           of
           Prayer
           ,
           nor
           consequently
           to
           perfection
           ,
           because
           they
           had
           not
           the
           inward
           light
           ,
           nor
           the
           advantages
           of
           attractive
           Grace
           .
        
         
           From
           hence
           he
           conludes
           that
           the
           Doctrine
           of
           pure
           love
           ,
           wherein
           all
           Evangelick
           perfection
           doth
           consist
           ,
           and
           to
           which
           all
           Tradition
           beareth
           a
           Testimony
           ,
           is
           yet
           a
           mystery
           ,
           which
           is
           concealed
           not
           only
           from
           Christians
           in
           general
           ,
           but
           even
           from
           the
           greatest
           part
           of
           Saints
           ,
           and
           that
           't
           is
           the
           business
           of
           a
           director
           of
           Mens
           Consciences
           ,
           to
           leave
           the
           same
           unto
           God
           ,
           and
           to
           wait
           for
           his
           opening
           the
           Heart
           by
           his
           internal
           Unction
           ;
           as
           if
           the
           word
           of
           the
           Gospel
           would
           be
           of
           no
           use
           to
           those
           who
           ought
           to
           be
           endued
           with
           pure
           love
           ,
           as
           if
           Unction
           should
           exclude
           and
           shut
           out
           the
           good
           word
           of
           Salvation
           .
        
         
           From
           whence
           it
           follows
           ,
           that
           that
           command
           of
           Christ
           ,
           
             Be
             ye
             perfect
          
           ,
           doth
           not
           appertain
           to
           the
           Saints
           ,
           nor
           that
           neither
           ,
           
             thou
             shalt
             love
          
           ,
           &c.
           which
           derogate
           from
           the
           perfection
           of
           Christian
           calling
           .
        
         
           There
           is
           also
           as
           much
           contradiction
           between
           these
           Propositions
           ,
           That
           the
           gift
           of
           pure
           Love
           and
           Contemplation
           depends
           upon
           grace
           or
           divine
           inspiration
           ,
           which
           is
           
           common
           to
           all
           that
           are
           justifyed
           ,
           and
           that
           yet
           there
           are
           many
           Saints
           to
           whom
           the
           same
           is
           not
           communicated
           ,
           and
           which
           would
           be
           but
           a
           trouble
           and
           offence
           to
           them
           ,
           were
           the
           same
           proposed
           to
           them
           .
        
         
           These
           things
           therefore
           ,
           and
           those
           other
           before
           mention'd
           ,
           which
           run
           through
           the
           whole
           Book
           ,
           are
           contrary
           to
           our
           Censures
           and
           the
           Thirty
           Four
           Articles
           so
           often
           mentioned
           ;
           neither
           are
           those
           that
           follow
           less
           opposite
           to
           the
           same
           Doctrine
           ,
           or
           any
           more
           consonant
           to
           Truth
           .
        
         
           In
           the
           first
           place
           ,
           altho'
           the
           said
           Book
           doth
           in
           the
           beginning
           ,
           and
           in
           divers
           other
           places
           onwards
           ,
           make
           an
           enumeration
           of
           false
           spirituallizers
           ,
           (
           If
           I
           may
           so
           call
           them
           )
           whereof
           he
           makes
           the
           Gnosticks
           of
           old
           ,
           the
           Beguardians
           in
           the
           middle
           age
           ,
           and
           the
           late
           Illuminates
           of
           Spain
           ,
           to
           be
           of
           the
           number
           ;
           yet
           he
           makes
           no
           manner
           of
           mention
           of
           Molinos
           and
           his
           followers
           ,
           nor
           more
           particularly
           of
           that
           Woman
           upon
           whose
           account
           the
           Articles
           were
           framed
           ;
           whereas
           in
           the
           mean
           time
           it
           must
           be
           said
           ,
           that
           they
           should
           have
           been
           chiefly
           spoken
           of
           ,
           seeing
           the
           whole
           Church
           is
           filled
           with
           the
           noise
           their
           Writings
           have
           made
           ,
           and
           the
           Censures
           past
           upon
           them
           by
           the
           
           Pope's
           authority
           .
        
         
         
           To
           which
           these
           Positions
           must
           in
           like
           manner
           be
           added
           ,
           that
           the
           love
           of
           pure
           Concupiscence
           ,
           how
           impious
           and
           sacrilegious
           soever
           it
           be
           ,
           doth
           yet
           prepare
           Sinners
           for
           to
           be
           justifyed
           and
           converted
           ,
           tho'
           this
           preparation
           proceeds
           from
           no
           other
           motions
           than
           such
           as
           are
           excited
           by
           the
           Spirit
           ,
           or
           at
           least
           ,
           the
           impulse
           thereof
           .
        
         
           That
           justifying
           love
           ,
           whereby
           a
           person
           seeks
           not
           its
           own
           happiness
           ,
           but
           as
           a
           means
           that
           doth
           refer
           unto
           ,
           and
           subordinates
           it self
           to
           the
           last
           end
           ,
           which
           is
           God's
           glory
           ,
           is
           in
           this
           Book
           called
           mercenary
           ,
           which
           is
           contrary
           to
           the
           judgment
           of
           the
           Schools
           ,
           and
           that
           Axiom
           of
           St.
           Augustin
           ,
           so
           well
           known
           among
           Divines
           ,
           
             That
             we
             are
             to
             deliver
             our selves
             according
             to
             a
             known
             Rule
             .
          
        
         
           That
           an
           impossible
           case
           ,
           to
           wit
           ,
           that
           a
           just
           Soul
           who
           loves
           God
           even
           to
           the
           end
           ,
           should
           yet
           be
           condemned
           to
           eternal
           punishments
           ,
           is
           rendred
           possible
           ;
           and
           that
           St
           
             Francis
             de
             Sales
          
           seems
           to
           have
           found
           himself
           to
           be
           in
           the
           same
           state
           ,
           tho
           neither
           he
           himself
           ,
           nor
           any
           of
           those
           that
           have
           writ
           his
           Life
           ,
           say
           any
           thing
           of
           it
           ,
           and
           that
           no
           just
           Soul
           can
           be
           brought
           to
           believe
           it
           .
        
         
         
           That
           direct
           Acts
           ,
           and
           such
           as
           escape
           the
           reflections
           of
           the
           Soul
           ,
           are
           the
           very
           same
           operation
           of
           the
           Soul
           ,
           which
           ,
           by
           St.
           
             Francis
             de
             Sales
          
           ,
           are
           called
           the
           top
           of
           the
           Soul
           ;
           tho'
           he
           says
           nothing
           of
           it
           in
           all
           his
           Writings
           .
        
         
           That
           in
           these
           Acts
           there
           is
           a
           strange
           and
           unheard
           of
           division
           of
           the
           Soul
           in
           it self
           to
           be
           found
           ;
           since
           perfect
           Hope
           subsists
           in
           the
           upper
           part
           ,
           as
           the
           lower
           is
           abandon'd
           to
           despair
           ;
           and
           which
           is
           worse
           ,
           the
           former
           is
           in
           direct
           Acts
           ,
           and
           the
           other
           in
           reflex
           ones
           ,
           which
           are
           in
           themselves
           the
           most
           deliberate
           and
           efficacious
           ,
           especially
           if
           allowed
           by
           the
           director
           of
           the
           Conscience
           ,
           insomuch
           ,
           that
           Hope
           being
           expelled
           by
           reflex
           Acts
           ,
           subsists
           in
           those
           that
           are
           direct
           .
        
         
           That
           in
           this
           division
           of
           the
           Soul
           labouring
           under
           an
           unvoluntary
           impression
           of
           despair
           ,
           and
           making
           an
           absolute
           Sacrifice
           of
           its
           own
           interest
           for
           that
           of
           Eternity
           ;
           it
           doth
           die
           on
           the
           Cross
           with
           Christ
           ,
           saying
           ,
           
             my
             God
             ,
             my
             God
             ,
             why
             hast
             thou
             forsaken
             me
             ,
          
           as
           if
           despairing
           Souls
           could
           expire
           with
           Christ
           ,
           and
           yet
           bewail
           their
           state
           ,
           in
           being
           forsaken
           by
           him
           .
        
         
           That
           in
           these
           last
           Tryals
           or
           Experiments
           ,
           he
           makes
           a
           separation
           between
           the
           Soul
           and
           it self
           ,
           according
           to
           the
           Example
           of
           Christ
           ,
           who
           is
           our
           pattern
           ,
           wherein
           
           the
           inferior
           part
           had
           no
           Communication
           with
           the
           superior
           ,
           neither
           in
           its
           unvoluntary
           troubles
           ,
           nor
           faintings
           ;
           that
           in
           this
           separation
           ,
           the
           motions
           of
           our
           inferior
           part
           are
           blind
           ,
           and
           full
           of
           unvoluntary
           Trouble
           .
           As
           if
           there
           had
           been
           such
           perturbations
           in
           Christ
           ,
           as
           there
           are
           in
           us
           ;
           which
           is
           an
           abominable
           Opinion
           ,
           and
           which
           the
           fam'd
           Sophronius
           hath
           condemned
           as
           such
           ,
           with
           the
           approbation
           of
           the
           sixth
           Council
           .
        
         
           As
           for
           the
           Tradition
           of
           all
           ages
           ,
           which
           is
           continually
           alledged
           in
           the
           said
           Book
           ;
           we
           may
           learn
           what
           that
           was
           from
           St.
           
             Francis
             de
             Sales
          
           alone
           ,
           whom
           the
           Author
           so
           much
           insists
           upon
           ,
           and
           tho
           he
           be
           the
           only
           Authority
           almost
           ,
           cited
           by
           him
           in
           his
           Works
           ,
           yet
           he
           quotes
           him
           several
           times
           to
           ill
           purpose
           ,
           and
           that
           in
           relation
           to
           very
           important
           points
           ,
           whereon
           the
           whole
           foundation
           of
           his
           Book
           depends
           ,
           which
           having
           been
           shewed
           in
           some
           measure
           ,
           in
           what
           has
           been
           said
           before
           ,
           we
           shall
           now
           ,
           for
           brevity
           sake
           ,
           pass
           over
           ,
           and
           defer
           the
           same
           ,
           with
           divers
           other
           things
           ,
           to
           another
           opportunity
           ,
           as
           we
           shall
           also
           consider
           the
           examination
           of
           Vocal
           Prayer
           ,
           the
           nature
           of
           Contemplation
           ,
           human
           Acts
           ,
           and
           Tryals
           ;
           the
           three
           Marks
           whereby
           Vocation
           is
           known
           from
           Meditation
           to
           Contemplation
           .
           And
           lastly
           ,
           several
           Texts
           
           of
           Scripture
           ,
           which
           instead
           of
           being
           expounded
           ,
           according
           to
           the
           natural
           meaning
           of
           them
           ,
           have
           been
           made
           to
           bear
           a
           new
           and
           unheard
           of
           Interpretation
           .
        
         
           Moreover
           ,
           we
           cannot
           but
           wonder
           ,
           seeing
           this
           Book
           treats
           of
           the
           love
           of
           such
           as
           are
           perfect
           ,
           that
           yet
           it
           takes
           no
           manner
           of
           notice
           of
           a
           love
           of
           gratitude
           towards
           God
           and
           Christ
           our
           Saviour
           ,
           as
           if
           these
           things
           were
           no
           ways
           proper
           to
           stir
           up
           ,
           and
           inflame
           true
           Charity
           ;
           or
           that
           the
           same
           derogated
           from
           pure
           love
           ,
           or
           that
           such
           as
           are
           perfect
           ,
           ought
           to
           neglect
           them
           .
        
         
           Neither
           are
           we
           less
           amazed
           ,
           that
           in
           citing
           the
           Decree
           of
           the
           Council
           of
           Trent
           ,
           that
           defines
           hope
           to
           be
           in
           it self
           good
           ,
           and
           agreeable
           to
           the
           state
           of
           Saints
           ;
           that
           this
           which
           is
           contained
           in
           the
           same
           Decree
           ,
           is
           omitted
           ,
           viz.
           That
           the
           most
           holy
           and
           most
           perfect
           ,
           such
           as
           David
           and
           Moses
           were
           ,
           were
           stirred
           up
           by
           this
           motive
           ,
           as
           is
           especially
           set
           forth
           in
           the
           same
           Council
           ,
           which
           says
           ,
           
             That
             eternal
             life
             is
             to
             be
             proposed
             as
             a
             Reward
             to
             all
             those
             that
             continued
             in
             the
             performance
             of
             good
             Works
             to
             the
             end
             ,
             and
             put
             their
             hope
             in
             God
          
           ;
           and
           so
           by
           consequence
           to
           all
           the
           Saints
           ,
           and
           such
           as
           are
           most
           perfect
           ;
           by
           which
           motive
           they
           are
           not
           at
           all
           made
           mercenary
           ,
           but
           Children
           ,
           that
           by
           the
           way
           
           of
           Charity
           ,
           are
           aiming
           at
           their
           Father's
           Inheritance
           .
        
         
           Hereunto
           it
           must
           be
           added
           ,
           that
           the
           Opinions
           dispersed
           up
           and
           down
           in
           this
           work
           ,
           tend
           (
           tho'
           against
           the
           Author's
           intention
           )
           to
           promote
           that
           Notion
           ,
           that
           Vice
           ,
           by
           the
           help
           of
           direct
           Acts
           ,
           may
           subsist
           with
           the
           Virtue
           that
           is
           opposite
           to
           it
           ;
           so
           as
           that
           while
           the
           Soul
           ,
           thro'
           an
           inconsiderate
           Zeal
           for
           the
           Justice
           of
           God
           ,
           doth
           acquiesce
           with
           the
           whole
           secret
           will
           of
           God
           ;
           it
           doth
           imprudently
           consent
           to
           its
           own
           entire
           and
           absolute
           Reprobation
           ,
           and
           so
           we
           shall
           be
           brought
           ,
           contrary
           to
           the
           Apostles
           prohibition
           ,
           to
           be
           taken
           with
           
             subtilties
             and
             vain
             bablings
          
           .
        
         
           Lastly
           ,
           the
           groans
           of
           the
           Church
           ,
           which
           is
           but
           as
           a
           sojourner
           here
           below
           ,
           and
           longs
           to
           return
           to
           her
           own
           Countrey
           ,
           are
           stifled
           ;
           St.
           Paul
           and
           the
           other
           Saints
           ,
           who
           in
           their
           Martyrdom
           ,
           have
           been
           helpt
           up
           with
           the
           hopes
           they
           had
           of
           Happiness
           ,
           and
           counted
           the
           same
           to
           be
           gain
           ,
           are
           hereby
           turned
           off
           as
           mercenary
           Souls
           ;
           but
           
             we
             having
             the
             form
             of
             sound
             words
             ,
          
           and
           being
           desirous
           to
           follow
           the
           footsteps
           of
           the
           Saints
           ,
           do
           not
           measure
           impossible
           and
           absurd
           things
           with
           Christian
           Piety
           and
           Perfection
           ;
           neither
           do
           we
           believe
           that
           some
           extraordinary
           and
           unusual
           Affections
           ,
           which
           a
           few
           Saints
           have
           been
           a
           little
           subject
           to
           and
           that
           by
           the
           by
           ,
           
           ought
           therefore
           to
           be
           presently
           turned
           into
           Rules
           ,
           and
           esteemed
           as
           a
           particular
           state
           of
           Life
           ;
           we
           do
           not
           call
           those
           Wills
           or
           Consents
           ,
           which
           are
           conversant
           about
           impossibilities
           ,
           true
           Wills
           and
           real
           Consents
           ,
           but
           veleities
           ,
           as
           the
           Schools
           also
           term
           them
           .
        
         
           These
           things
           therefore
           we
           have
           received
           from
           our
           Ancestors
           ;
           these
           are
           our
           Thoughts
           ,
           and
           our
           Will
           is
           that
           all
           the
           World
           may
           know
           them
           .
           Given
           at
           Paris
           in
           the
           Archiepiscopal
           Palace
           ,
           in
           the
           Year
           of
           our
           Lord
           ,
           One
           Thousand
           Six
           Hundred
           Ninety
           Seven
           ,
           on
           the
           Sixth
           day
           of
           August
           .
        
         
           
             
               Lovis
               Ant.
            
             Archbishop
             of
             Paris
             .
          
           
             
               J.
               Benigne
            
             ,
             Bishop
             of
             Meaux
             .
          
           
             Paul
             ,
             Bishop
             of
             Chartres
             .
          
        
      
       
         
         
           DECLARATIO
           
             Illustriss
             .
             &
             Reverendiss
             .
             Ecclesiae
             Principum
          
           Ludovici
           Antonii
           de
           Noailles
           
             Archiep.
             Parisiensis
          
           ,
           Jacobi
           Benigni
           Bossuet
           
             Episcopi
             Meldensis
             ,
             &
          
           Pauli
           de
           Godet
           des
           Marais
           
             Episcopi
             Carnotensis
             .
             Circa
             Librum
             cui
             titulus
             est
             :
          
           Explication
           des
           Maximes
           des
           Saints
           sur
           la
           Vie
           Interieure
           ,
           &c.
           
        
         
           JAmdudum
           in
           testimonium
           vocatos
           respondere
           tandem
           nos
           oportet
           .
           Illustrissimus
           &
           Reverendissimus
           D.
           D.
           Archiepiscopus
           Dux
           Cameracensis
           ,
           ab
           ipso
           libri
           initio
           cui
           titulus
           ,
           
             Explication
             des
             Maximes
             des
             Saints
             ,
             &c.
          
           &
           in
           ipsa
           Praefatione
           seu
           Commonitione
           praeviâ
           ,
           duos
           1
           commemoravit
           ex
           Nobis
           ,
           2
           quorum
           doctrinam
           ac
           decreta
           34
           Articulis
           comprehensa
           tantum
           copiosius
           exponenda
           susceperit
           .
           
           Tertius
           verò
           etiam
           constitutione
           publicâ
           eandem
           cum
           illis
           sententiam
           promulgavit
           .
        
         
           Idem
           Illustrissimus
           ac
           Reverendissimus
           Archiepiscopus
           datis
           ad
           S
           S.
           D.
           N.
           D.
           Innocentium
           Papam
           XII
           .
           literis
           ,
           iisdem
           articulis
           atque
           Episcoporum
           adversùs
           quosdam
           libellos
           censuris
           nititur
           :
           tres
           autem
           tantum
           sumus
           qui
           eosdem
           libellos
           ,
           eorumve
           
             loca
             quaedam
          
           censurâ
           notandos
           duxerimus
           .
        
         
           Neque
           tamen
           
             loca
             quaedam
          
           ,
           ut
           idem
           Auctor
           asserit
           :
           sed
           pleraque
           omnia
           ,
           ac
           totos
           libellos
           ,
           ipsumque
           adeo
           eorumdem
           librorum
           spiritum
           elisum
           voluimus
           .
        
         
           Neque
           ut
           in
           eadem
           Epistolâ
           scribitur
           ,
           adversùs
           mysticos
           aliquot
           ante
           actis
           saeculis
           ,
           Theologicorum
           Dogmatum
           veniali
           inscitiâ
           laborantes
           noster
           
             zelus
             excanduit
          
           ,
           sed
           adversùs
           notissimos
           nostrae
           aetatis
           Quietistas
           gravissimè
           lapsos
           censurae
           nostrae
           articulique
           directi
           sunt
           .
        
         
           Neque
           confugimus
           
             ad
             obvium
             naturalemque
             sensum
          
           ,
           tanquam
           occultior
           sensus
           subesset
           ,
           qui
           tolerari
           forsitan
           posset
           ;
           sed
           venenum
           libellorum
           in
           aperto
           esse
           duximus
           .
        
         
         
           Latet
           etiam
           nos
           ,
           ex
           articulis
           censurisve
           nostris
           aliquos
           arripuisse
           
             occasionem
             ,
             amorem
             purum
             ,
             &
             contemplationem
             quasi
             delirae
             mentis
             ineptias
             deridendi
             :
          
           ut
           est
           in
           Epistolâ
           proditum
           .
        
         
           In
           eadem
           Epistolâ
           rursùs
           libri
           summâ
           expositâ
           ,
           omnia
           
             iisdem
             articulis
             consona
          
           perhibentur
           .
        
         
           Quae
           cum
           ita
           fint
           ,
           cumque
           praedictus
           liber
           nostrâ
           se
           sententiâ
           tueatur
           ,
           quid
           de
           eo
           sentiamus
           promere
           cogimur
           :
           non
           tamen
           ad
           haec
           extrema
           dolentes
           anteà
           devenimus
           ,
           quam
           omnia
           conati
           &
           experti
           ,
           ut
           fraternum
           animum
           flecteremus
           :
           Omnino
           necessitati
           cedimus
           ,
           ne
           quisquam
           in
           eundem
           librum
           consentire
           nos
           putet
           ,
           ac
           ,
           quod
           gravissimum
           foret
           ,
           ne
           S
           S.
           D.
           N.
           Papa
           ,
           quem
           impensissimè
           &
           devotissimè
           colimus
           ,
           cuique
           ut
           capiti
           fide
           indivulsâ
           adhaeremus
           ,
           doctrinae
           quam
           Romana
           improbet
           Ecclesia
           ,
           ullo
           modo
           favere
           nos
           arbitretur
           .
        
         
           Ac
           primum
           quidem
           eorundem
           articulorum
           quos
           praedictus
           liber
           commemorat
           ,
           ea
           suit
           ratio
           .
           Cum
           apud
           nos
           extaret
           mulier
           ,
           
           quae
           edito
           libello
           ,
           cui
           titulus
           ,
           
             Moyen
             court
             ,
             &c.
          
           &
           aliis
           ejusmodi
           ,
           sparsisque
           MSS.
           Quietistarum
           factionis
           dux
           esse
           videretur
           :
           Ea
           consultores
           tres
           1
           dari
           sibi
           postulavit
           ,
           quorum
           judicio
           staret
           .
           His
           Illustrissimus
           auctor
           quartus
           accessit
           .
           Itaque
           animus
           fuit
           eam
           &
           ejus
           asseclas
           quibusdam
           finibus
           coercere
           ,
           occupare
           suffugia
           atque
           ex
           certissimis
           fidei
           symbolis
           ,
           ipsaque
           oratione
           Dominicâ
           ,
           ac
           scripturarum
           .
           &
           sanctae
           Traditionis
           ,
           Virorumque
           spiritualium
           dogmatibus
           ,
           propositiones
           à
           Conciliis
           ac
           Sede
           Apostolicâ
           ,
           vel
           in
           se
           ,
           vel
           in
           ipso
           fonte
           damnatas
           indicare
           .
           Hic
           ergo
           nostrorum
           articulorum
           ac
           censurarum
           scopus
           ,
           haec
           ratio
           est
           .
           An
           autem
           hos
           articulos
           ,
           atque
           censuras
           praedictus
           liber
           extendat
           &
           explicet
           tantum
           ,
           an
           verò
           intervertat
           ,
           sequentia
           demonstrabunt
           .
        
         
           Imprimis
           spes
           Theologica
           in
           eo
           libro
           tollitur
           ,
           cum
           extrâ
           statum
           gratiae
           ,
           tum
           inter
           perfectos
           in
           ipso
           gratiae
           statu
           .
        
         
           Extra
           statum
           quidem
           gratiae
           ,
           cum
           dicitur
           2
           ante
           justificationem
           amore
           spei
           
           ita
           amari
           Deum
           ,
           ut
           in
           eo
           amore
           amor
           fui
           ,
           nempè
           proprii
           commodi
           seu
           propriae
           felicitatis
           ,
           tamquam
           motivum
           precipuum
           dominetur
           ,
           ipsique
           motivo
           divinae
           gloriae
           praevaleat
           ;
           undè
           efficitur
           ,
           ut
           spes
           ,
           motivo
           quippè
           creato
           seu
           commodo
           proprio
           nixa
           ,
           non
           sit
           virtus
           Theologica
           ,
           sed
           vitium
           :
           Quo
           etiàm
           sit
           ,
           ut
           ei
           ,
           licet
           perperàm
           ,
           applicetur
           3
           illud
           axioma
           sancti
           Augustini
           :
           Quod
           non
           provenit
           ex
           principio
           caritatis
           ,
           provenit
           ex
           cupiditate
           ,
           atque
           ab
           amore
           illo
           qui
           fons
           sit
           ac
           radix
           omnium
           vitiorum
           ,
           eorum
           scilicet
           quae
           in
           nobis
           Dei
           zelantis
           aemulatio
           impugnet
           .
        
         
           Post
           justificationem
           verò
           in
           statu
           perfecto
           sive
           amoris
           puri
           inducitur
           4
           easpes
           quae
           sit
           quidem
           in
           animo
           ,
           animum
           tamen
           non
           moveat
           :
           In
           quâ
           5
           quippè
           amor
           sit
           purus
           ,
           nullo
           motivo
           utili
           timoris
           aut
           spei
           mixtus
           (
           tamquam
           perfecta
           caritas
           spem
           perinde
           ac
           timorem
           foras
           mittat
           :
           )
           ita
           ut
           anima
           proprii
           commodi
           ratione
           aut
           motivo
           non
           excitetur
           :
           incentivaque
           6
           proprii
           commodi
           scripturis
           ,
           
           Traditionibus
           &
           Ecclesiae
           precibus
           toties
           inculcata
           perfectis
           mentibus
           subtrahantur
           .
        
         
           Quae
           sit
           autem
           ratio
           proprii
           commodi
           in
           toto
           libro
           passim
           6
           ,
           ita
           explicatur
           ,
           ut
           anima
           nullo
           jam
           desiderio
           mercenario
           teneatur
           ;
           neque
           meriti
           ,
           neque
           perfectionis
           ,
           neque
           felicitatis
           aut
           mercedis
           etiam
           aeternae
           ,
           eóque
           7
           redeat
           omnis
           Sanctorum
           tum
           antiquorum
           tum
           recentiorum
           sententia
           .
        
         
           Hinc
           universim
           dictum
           8
           ,
           omne
           motivum
           mercenarium
           ,
           ab
           omnibus
           virtutibus
           perfectarum
           animarum
           excludi
           :
           Quod
           etiam
           sancto
           Francisco
           Salesio
           ,
           nullo
           allato
           loco
           ,
           imò
           contra
           illius
           multa
           loca
           imputatur
           .
        
         
           Quo
           etiam
           spectat
           illud
           9
           :
           Velle
           nos
           Deum
           ,
           quatenus
           est
           nostrum
           bonum
           ,
           nostra
           felicitas
           ,
           nostra
           merces
           ,
           &
           quidem
           formaliter
           sub
           hac
           praecisa
           ratione
           ;
           sed
           non
           propter
           hanc
           praecisam
           rationem
           :
           objectumque
           formale
           spei
           ,
           esse
           commodum
           ,
           nempè
           Deum
           nobis
           bonum
           ,
           nec
           tamen
           ullum
           esse
           motivum
           mercenarium
           :
           Quod
           quidem
           est
           pugnantia
           
           dicere
           :
           motivum
           non
           motivum
           inducere
           :
           spem
           ipsam
           elidere
           ,
           quae
           movendi
           animi
           virtute
           destituta
           ,
           solo
           spei
           nomine
           gaudeat
           .
        
         
           His
           ergo
           aliisque
           ,
           dum
           spei
           retento
           nomine
           ,
           res
           ipsa
           tollitur
           2
           ,
           primi
           ,
           &
           trigessimi
           primi
           articuli
           exnostris
           traginta
           quatuor
           ,
           de
           spei
           exercitio
           omni
           in
           statu
           retinendo
           ,
           sensus
           ad
           sidem
           pertinens
           eluditur
           .
           Neque
           obstat
           ,
           quod
           his
           contraria
           aliis
           praedicti
           libri
           locis
           posita
           videantur
           ;
           Reverà
           enim
           hic
           liber
           certis
           clarisque
           ac
           ipsissimis
           verbis
           dissona
           affeverat
           :
           Quale
           istud
           est
           :
           3
           
             Vult
             Deus
             ut
             velim
             Deum
             quatenus
             meum
             bonum
             est
             ,
             mea
             felicitas
             ,
             mea
             merces
             :
          
           Rectè
           ;
           at
           contrarium
           semèl
           iterumque
           scribitur
           his
           scilicet
           verbis
           :
           4
           
             Verum
             quidem
             est
             ,
             nos
             non
             velle
             Deum
             ,
             ut
             est
             nostra
             merces
             ,
             nostrum
             bonum
             ,
             nostrum
             commodum
             ,
             nostra
             salus
             ,
             nostra
             aeterna
             redemtio
             ac
             liberatio
             ,
             &
             commodorum
             maximum
             :
          
           Quae
           sententiarum
           ac
           verborum
           tam
           aperta
           contradictio
           ,
           non
           erroris
           excusatio
           sed
           probatio
           est
           .
        
         
           Quin
           ,
           universim
           libri
           stylus
           ita
           tortuosus
           
           est
           ac
           lubricus
           ,
           ut
           plerisque
           in
           locis
           non
           nisi
           summo
           labore
           certus
           sensus
           exsculpi
           ,
           &
           eliquari
           possit
           :
           Quod
           quidem
           doctrinae
           malè
           sibi
           cohaerentis
           ,
           neque
           tàm
           temperamenta
           quàm
           effugia
           quaerentis
           indicium
           est
           .
        
         
           De
           desiderio
           salutis
           in
           libro
           haec
           habentur
           :
           5
           Vitae
           aeternae
           desiderium
           bonum
           est
           ;
           sed
           nihil
           desiderandum
           nisi
           Dei
           voluntas
           :
           Quae
           sancto
           Franc.
           Salesio
           imputata
           ,
           non
           legimus
           tamen
           in
           hujus
           sancti
           libris
           .
        
         
           Item
           in
           eodem
           libro
           habetur
           :
           6
           Duo
           sunt
           justorum
           status
           ,
           alter
           resignationis
           ,
           in
           quo
           desideria
           mercenaria
           (
           hoc
           est
           salutis
           aeternae
           )
           Dei
           voluntati
           submittuntur
           :
           alter
           sanctae
           indifferentiae
           ,
           in
           quo
           nullum
           est
           penitus
           mercenarium
           desiderium
           :
           exceptis
           iis
           casibus
           in
           quibus
           anima
           suae
           gratiae
           deest
           ,
           nec
           ei
           toti
           planè
           respondet
           .
           Quo
           etiam
           referuntur
           suprà
           memorata
           7
           ,
           non
           optari
           salutem
           ,
           quatenus
           est
           nostra
           merces
           ,
           nostrum
           bonum
           ,
           &c.
           
        
         
           Haec
           autem
           omnia
           de
           elusis
           salutis
           aeternae
           desideriis
           ,
           etiam
           motivo
           spei
           conceptis
           ,
           ac
           de
           salutis
           indifferentiâ
           ,
           in
           praedictis
           
           articulis
           8
           ,
           juxtà
           scripturarum
           auctoritatem
           ,
           non
           modo
           ut
           falsa
           ,
           verum
           etiam
           ut
           erronea
           respuuntur
           .
        
         
           Quibus
           vel
           maximè
           damnatur
           illud
           ,
           quod
           est
           in
           libro
           positum
           :
           9
           Sancta
           indifferentia
           
             admittit
             generalia
             desideria
             omnium
             latentium
             voluntatem
             Dei
             :
          
           Quibus
           voluntatibus
           etiam
           reprobationis
           ,
           &
           aliorum
           &
           suae
           ,
           decreta
           continentur
           :
           &
           desiderium
           ad
           ea
           usque
           protenditur
           .
        
         
           Neque
           quod
           idem
           liber
           infinuat
           ,
           1
           ullus
           patet
           aequivocationi
           locus
           ,
           cum
           in
           dictis
           articulis
           2
           de
           salutis
           indifferentiâ
           omnis
           equivocatio
           sublata
           sit
           ,
           clarâ
           definitione
           indifferentiae
           ,
           quae
           ad
           eventus
           hujus
           vitae
           ,
           solatiaque
           sensibilia
           ,
           nusquam
           autem
           ad
           salutem
           eoque
           conducentia
           pertinere
           possit
           .
        
         
           Ad
           haec
           quidem
           stabilienda
           ,
           liber
           huic
           articulo
           3
           videtur
           initi
           :
           
             Optandam
             &
             postulandam
             salutem
             ut
             rem
             quam
             Deus
             velit
             :
          
           Quod
           est
           rectissimum
           ,
           &
           ex
           ipso
           salutis
           fine
           repetitum
           .
        
         
           At
           in
           libro
           exclusivè
           scribitur
           ;
           4
           non
           illam
           optari
           ,
           nisi
           quia
           Deus
           velit
           :
           Quo
           
           &
           proxima
           ac
           specifica
           spei
           motiva
           detrahuntur
           ,
           &
           aperitur
           via
           ad
           pessimam
           indifferentiae
           sententiam
           ,
           quasi
           salus
           res
           sit
           ex
           se
           se
           indifferens
           ,
           nec
           jussa
           tamquam
           per
           se
           expetenda
           &
           bona
           ,
           sed
           expetenda
           tantùm
           quatenus
           jussa
           .
        
         
           Quàm
           autem
           inter
           se
           differant
           res
           expetenda
           propter
           Dei
           voluntatem
           ,
           &
           res
           non
           expetenda
           nisi
           propter
           Dei
           voluntatem
           ,
           demonstrat
           ipse
           auctor
           jam
           indè
           ab
           initio
           ,
           ex
           sancto
           Francisco
           Salesio
           haec
           4
           referens
           :
           
             Magno
             discrimine
             secernuntur
             ista
             :
             Deum
             amo
             propter
             bonum
             ,
             quod
             ab
             eo
             expecto
             :
             Et
             ,
             Deum
             non
             amo
             nisi
             propter
             istud
             bonum
             .
          
           Unde
           liquet
           ,
           quam
           in
           diversa
           abeant
           ,
           quae
           levi
           tantùm
           inflexione
           verborum
           distare
           videantur
           .
        
         
           Existâ
           salutis
           quae
           toto
           libro
           passim
           asseritur
           indifferentiâ
           haec
           prodeunt
           :
           5
           In
           extremis
           probationibus
           invincibiliter
           animae
           esse
           persuasum
           se
           justè
           à
           Deo
           esse
           reprobatam
           :
           Quo
           statu
           sacrificium
           salutis
           ,
           quod
           ordinariè
           conditionatum
           est
           ,
           fit
           tandem
           absolutum
           ,
           casu
           impossibili
           non
           tantum
           possibili
           ,
           sed
           etiam
           reali
           seu
           actuali
           viso
           :
           Et
           6
           permettente
           
           directore
           ,
           suae
           justae
           condemnationi
           ac
           reprobationi
           anima
           simpliciter
           acquiescit
           .
        
         
           Quin
           etiam
           in
           eodem
           statu
           inutile
           &
           importunum
           judicatur
           7
           ,
           dogma
           fidei
           de
           bonitate
           divinâ
           in
           omnes
           effusâ
           huic
           animae
           praedicare
           ,
           aut
           rationem
           ullam
           in
           remedium
           adhibere
           :
           Quo
           nihil
           est
           desperatius
           .
        
         
           At
           in
           praedictis
           34
           Articulis
           8
           haec
           omnia
           disertè
           repudiantur
           ,
           cum
           in
           nullis
           probationibus
           absolutus
           consensus
           admittatur
           :
           absit
           :
           sed
           tantùm
           ex
           impossibli
           &
           praesuppositione
           falsâ
           :
           praemisso
           alio
           articulo
           ,
           1
           in
           quo
           desperatio
           omnis
           excluditur
           :
           ac
           nedum
           director
           sinore
           permittatur
           ut
           animae
           suae
           condemnationi
           acjustae
           reprobationi
           simpliciter
           acquiescant
           :
           contra
           prohibetur
           ne
           omnino
           eas
           acquiescere
           sinat
           :
           quin
           etiam
           disertè
           &
           clarè
           non
           à
           praedicando
           divinae
           bonitatis
           dogmate
           abstineri
           suadetur
           ;
           ut
           est
           in
           libro
           positum
           2
           imò
           verò
           director
           3
           jubetur
           ,
           Francisco
           Salesio
           4
           auctore
           ,
           afflictam
           animam
           certiorem
           facere
           ,
           numquam
           eam
           esse
           à
           Deo
           deserendam
           ;
           
           quo
           non
           modò
           Dei
           erga
           omnes
           homines
           bonitas
           generatim
           ,
           sed
           etiam
           specialis
           erga
           hanc
           animam
           divinae
           misericordiae
           affectus
           commendatur
           .
        
         
           Ad
           haec
           in
           articulis
           5
           virtutes
           omnes
           tùm
           Theologicae
           ,
           tum
           morales
           cum
           suis
           motivis
           singulae
           exhibentur
           ac
           secernuntur
           ;
           at
           earum
           distinctionem
           liber
           obscurat
           his
           verbis
           :
           Purus
           amor
           6
           per
           se
           totam
           vitam
           interiorem
           constituit
           ;
           fit
           que
           solus
           totius
           interioris
           vitae
           unicum
           principium
           ,
           unicumque
           motivum
           sive
           incitamentum
           .
           Reliqua
           ergò
           incitamenta
           tolluntur
           ,
           praeter
           illa
           quae
           sunt
           solius
           caritatis
           :
           quin
           etiam
           sua
           caritati
           ratio
           adimi
           videtur
           ,
           cum
           dicitur
           :
           7
           Hic
           amor
           fit
           per
           vices
           quaevis
           distincta
           virtus
           ;
           nullam
           tamen
           expetit
           in
           quantum
           est
           virtus
           :
           sic
           neque
           fides
           ut
           fides
           ,
           neque
           spes
           ut
           spes
           ,
           neque
           ipsa
           caritas
           ,
           quae
           vita
           ,
           &
           forma
           virtutum
           est
           ,
           ut
           est
           virtus
           ,
           quaeritur
           .
        
         
           Hinc
           omnibus
           virtutibus
           suus
           honos
           detrahitur
           his
           propositionibus
           :
           8
           puro
           amore
           id
           effici
           ,
           ut
           neque
           quisquam
           virtutis
           studiosus
           esse
           velit
           :
           nec
           quisquam
           
           sit
           virtutis
           studiosior
           ,
           quam
           is
           qui
           virtuti
           non
           studet
           .
           Undè
           illud
           extremum
           ,
           &
           hactenùs
           inauditum
           :
           9
           sancti
           Mystici
           ab
           hoc
           statu
           exclusere
           praxim
           ,
           &
           virtutum
           actus
           :
           quae
           paradoxa
           &
           animum
           à
           studio
           virtutis
           avertunt
           ,
           &
           imponunt
           spiritualibus
           viris
           ,
           &
           ipsum
           virtutis
           nomen
           suspectum
           invidiosumque
           efficiunt
           .
        
         
           His
           consonat
           istud
           :
           10
           animas
           transformatas
           ex
           praesente
           disciplinâ
           venialia
           peccata
           confessas
           ,
           detestari
           culpas
           ,
           &
           remissionem
           peccatorum
           optare
           ,
           non
           ut
           purificationem
           &
           liberationem
           propriam
           ,
           sed
           ut
           rem
           quam
           Deus
           vult
           :
           quod
           proprium
           &
           intrinsecum
           poenitentiae
           motivum
           obliterat
           ,
           &
           articulo
           11
           nostro
           XV.
           adversatur
           :
           nec
           probandum
           confessionem
           venialium
           peccatorum
           ad
           praesentem
           tantùm
           referri
           disciplinam
           .
        
         
           De
           concupiscentiâ
           12
           in
           quibusdam
           animabus
           ,
           etsi
           paucissimis
           ,
           perfectè
           purgatâ
           suspensisque
           ejus
           sensibilibus
           effectibus
           ,
           &
           carne
           jamdiu
           penitùs
           spiritui
           subditâ
           ;
           in
           libro
           id
           asseritur
           ,
           quod
           articulo
           13
           nostro
           septimo
           ,
           &
           octavo
           ex
           conciliis
           
           deprompto
           apertè
           contra-dicat
           .
           Unde
           etiâm
           eo
           auctor
           adducitur
           1
           ut
           mortificationis
           utilitatem
           ,
           necessitatemque
           extenuet
           ,
           reclamante
           licet
           Apostolo
           &
           Sanctorum
           praxi
           ,
           faveatque
           doctrinae
           articulo
           nostro
           2
           XVIII
           .
           censurisque
           proscriptae
           .
        
         
           De
           contemplatione
           in
           libro
           ista
           3
           promuntur
           :
           cum
           pura
           &
           directa
           est
           ,
           numquam
           eam
           voluntariè
           occupari
           ullâ
           imagine
           sensibili
           ,
           ullâ
           ideâ
           Divinitatis
           distinctâ
           nominabili
           ,
           hoc
           est
           ,
           limitatâ
           ,
           sed
           tantum
           plurissimâ
           atque
           abstractissima
           ratione
           entis
           illimitati
           :
           in
           alia
           ergò
           objecta
           ,
           hoc
           est
           in
           attributa
           quaevis
           ,
           personasque
           divinas
           ,
           atque
           adeo
           in
           ipsam
           Christi
           humanitatem
           ,
           non
           propriâ
           electione
           ferri
           ,
           sed
           repraesentante
           Deo
           ,
           nec
           nisi
           instinctu
           &
           impressione
           gratiae
           singularis
           ;
           quippè
           quâ
           animus
           non
           voluntariè
           his
           objectis
           adhaerescat
           :
           quasi
           non
           sufficiat
           ad
           haec
           prosequenda
           ipsa
           rei
           bonitas
           ,
           ipsa
           scripturae
           invitatio
           ,
           ipsa
           cum
           gratiâ
           communi
           propriae
           electio
           voluntatis
           .
        
         
           Ex
           his
           eò
           devenitur
           4
           ut
           animae
           contemplativae
           duobus
           in
           statibus
           Christo
           distinctâ
           viso
           ,
           ac
           per
           fidem
           praesente
           priventur
           :
           nempè
           in
           ipsis
           contemplationis
           initiis
           &
           in
           probationibus
           ;
           qui
           status
           diutissimè
           protrahi
           &
           prorogari
           possunt
           .
        
         
           Nec
           piget
           distinctam
           visionem
           Christi
           in
           
           ipsa
           contemplations
           intervalla
           coniicere
           ,
           quasi
           Christum
           contemplari
           ,
           sit
           ut
           Beguardi
           aiebant
           5
           ,
           à
           puritate
           &
           altitudine
           contemplationis
           descendere
           :
           quibus
           argutiis
           ac
           tergiversationibus
           excusatio
           paratur
           falsis
           contemplatoribus
           ,
           qui
           minus
           delectentur
           Christo
           ,
           nec
           ad
           illum
           contemplandum
           spontè
           prosiliant
           :
           à
           divinis
           attributis
           ,
           personisque
           abstineant
           :
           fidei
           distinctos
           actus
           à
           contemplatione
           amoveant
           ,
           elusis
           articulis
           I.
           II.
           III.
           IV.
           &
           XXIV
           .
           6
        
         
           In
           libro
           scribitur
           7
           nunquam
           licitum
           gratiam
           praevenire
           :
           neque
           quicquam
           expectare
           à
           se
           ,
           propriâque
           industriâ
           &
           propriis
           conatibus
           .
        
         
           Quibus
           dictis
           totoque
           libri
           articulo
           XI
           .
           si
           eâ
           quâ
           par
           est
           diligentiâ
           perpendatur
           ,
           actus
           liberi
           arbitrii
           ,
           qui
           propria
           excitatio
           dicitur
           ,
           corruit
           ;
           excinditur
           illud
           Davidicum
           :
           
             Praeoccupemus
             faciem
             ejus
          
           :
           &
           illud
           :
           
             oratio
             mea
             praeveniet
             te
          
           :
           &
           Augustinianum
           illud
           ,
           quo
           tota
           divinae
           gratiae
           dispensatio
           nititur
           :
           
             Nec
             adjuvari
             potest
             ,
             nisi
             qui
             aliquid
             spontè
             conatur
          
           8
           :
           evertitur
           quoque
           solemnis
           distinctio
           
           virorum
           spiritualium
           unanimi
           consensu
           secernentium
           actus
           propriiconatus
           ,
           propriaeque
           industriae
           ab
           actibus
           infusis
           ac
           motibus
           ,
           sine
           conatu
           proprio
           Deo
           agente
           &
           impellente
           ,
           impressis
           :
           quae
           &
           alia
           ejusmodi
           partim
           evertunt
           ,
           partim
           obscurant
           articulos
           XI
           .
           XXV
           .
           XXVI
           .
           9
        
         
           In
           iisdem
           articulis
           10
           rejicitur
           absurdissimus
           ,
           &
           omnibus
           scripturis
           Patribusque
           inauditus
           continuus
           actus
           ,
           à
           Quietistis
           invectus
           in
           perfectionis
           statum
           :
           quem
           actum
           auctor
           in
           libro
           Epistolâque
           respuit
           .
           Caeterum
           in
           idem
           incommodum
           rursus
           impingit
           11
           ipso
           nomine
           uniformitatis
           tam
           placidae
           ,
           tam
           aequabilis
           ,
           tam
           nullo
           successu
           ,
           nullo
           conspicuo
           discrimine
           ,
           ut
           aliis
           nullus
           actus
           ;
           aliis
           toto
           vitae
           decursu
           unus
           idemque
           continuus
           actus
           esse
           videatur
           .
        
         
           Denique
           illud
           imprimis
           nostris
           articulis
           12
           cautum
           erat
           ,
           ne
           ,
           quod
           omnes
           contemplativi
           ac
           spirituales
           viri
           uno
           ore
           rejiciunt
           ,
           Christiana
           perfectio
           &
           sanctitas
           aut
           purificatio
           ,
           aut
           omnino
           interior
           
           status
           in
           oratione
           passivâ
           seu
           quietis
           ,
           aliisque
           extraordinariis
           reponeretur
           .
           At
           contrà
           in
           eo
           totus
           versatur
           liber
           13
           ,
           ut
           eadem
           oratio
           ,
           ipsaque
           contemplatio
           in
           purissimo
           amore
           consistat
           ,
           qui
           non
           modo
           sit
           per
           se
           justificans
           atque
           purificans
           ,
           verum
           etiam
           consummans
           atque
           perficiens
           ,
           ac
           proindè
           summa
           perfectionis
           Christianae
           .
        
         
           Qua
           in
           re
           multum
           errat
           ,
           ac
           non
           tantum
           a
           spiritualibus
           viris
           ,
           verum
           etiam
           à
           se
           ipso
           discrepat
           :
           à
           spiritualibus
           quidem
           ,
           qui
           sanctâ
           Theresiâ
           14
           duce
           ,
           Joanne
           à
           Jesu
           15
           interprete
           ,
           Jacobo
           Alvare
           Paz
           16
           asseclâ
           ,
           sancto
           etiam
           Francisco
           Salesio
           17
           assentiente
           ,
           aliisque
           18
           permultis
           ,
           docent
           ,
           aut
           sine
           oratione
           quietis
           ad
           persectionem
           posse
           pertingi
           ,
           aut
           eandem
           orationem
           ad
           illa
           Charismata
           pertinere
           quae
           gratiis
           gratis
           datis
           similima
           videantur
           ,
           aut
           nedum
           perficiens
           sit
           atque
           consummans
           ne
           quidem
           justificantem
           esse
           ;
           quippe
           quae
           cum
           peccato
           mortali
           possit
           
           consistere
           .
           A
           seipso
           autem
           diffentit
           quod
           passim
           statuat
           Christianam
           perfectionem
           eâ
           in
           oratione
           esse
           positam
           ,
           quae
           nihil
           sit
           aliud
           quam
           amor
           purissimus
           ,
           &
           tamen
           simul
           doceat
           19
           plerasque
           pias
           animas
           ,
           atque
           eos
           etiam
           qui
           singulari
           titulo
           sancti
           appellentur
           ,
           ad
           illud
           orationis
           genus
           ,
           adeoque
           ad
           perfectionem
           pervenire
           non
           posse
           ,
           cum
           iis
           desit
           lumen
           interius
           ,
           &
           gratiae
           trahentis
           beneficium
           .
        
         
           Hinc
           etiam
           asserit
           20
           hanc
           de
           puro
           amore
           doctrinam
           ,
           quantumvis
           in
           ea
           Evangelii
           absoluta
           perfectio
           collocetur
           ,
           ejusque
           sit
           testis
           universi
           traditio
           ,
           arcanum
           esse
           quoddam
           non
           tantum
           Christianorum
           vulgo
           sed
           etiam
           plerisque
           sanctis
           occultandum
           ,
           atque
           ideò
           totum
           directoris
           officium
           eo
           contineri
           ,
           ut
           rem
           relinquat
           Deo
           ,
           expectetque
           unctionem
           quae
           cor
           aperiat
           :
           quasi
           verbum
           Evangelii
           purè
           amaturos
           adjuvare
           non
           debeat
           ,
           aut
           ipsa
           unctio
           verbum
           salutis
           excludat
           .
        
         
           Undè
           consequitur
           nec
           ad
           omnes
           etiam
           sanctos
           pertinere
           illud
           Christi
           praeceptum
           ,
           
             Estote
             perfecti
          
           ;
           imò
           nec
           etiam
           
           summum
           illud
           ,
           
             Diliges
             &c.
          
           quae
           vocationis
           Christianae
           perfectioni
           derogant
           .
        
         
           Nec
           minus
           inter
           se
           pugnant
           ista
           ;
           1
           Purissimi
           amoris
           ,
           contemplationisque
           donum
           pendere
           à
           gratiâ
           seu
           afflatu
           divino
           justis
           omnibus
           communi
           ;
           &
           tamen
           etiam
           sanctorum
           plurimis
           esse
           inaccessum
           ,
           atque
           illis
           offendiculo
           &
           perturbationi
           futurum
           ,
           si
           proponeretur
           .
           Quae
           omnia
           à
           nobis
           inter
           se
           conciliari
           non
           posse
           candidè
           profitemur
           .
        
         
           Haec
           igitur
           &
           caetera
           suprà
           dicta
           que
           toto
           libro
           fusa
           sunt
           censuris
           nostris
           ac
           34
           articulis
           adversantur
           ;
           nec
           minus
           ab
           eadem
           doctrinâ
           &
           à
           vero
           aliena
           sunt
           quae
           sequuntur
           .
        
         
           Primum
           illud
           ,
           quod
           in
           eodem
           libro
           2
           ,
           &
           ab
           initiis
           &
           in
           ipso
           progressu
           ,
           semel
           atque
           iterùm
           falsorum
           spiritualium
           series
           referatur
           ,
           in
           eâque
           memoratis
           vetustissimis
           Gnosticis
           ,
           &
           in
           mediâ
           aetate
           Beguardis
           ,
           in
           Illuminatis
           Hispanicis
           series
           illa
           constiterit
           ,
           nullâ
           ▪
           mentione
           Molinosi
           factâ
           ,
           nullâ
           asseclarum
           ejus
           ,
           nullâ
           praesertim
           illius
           faeminae
           adversus
           quam
           articulos
           instructos
           &
           institutos
           esse
           constabat
           :
           De
           quibus
           vel
           maximè
           agi
           oportebat
           ,
           cum
           eorum
           libellis
           ,
           eorumque
           censuris
           Romano
           Pontifice
           auctore
           tota
           Ecclesia
           personaret
           .
        
         
           Huc
           accedunt
           iste
           propositiones
           :
           3
           Quod
           amor
           purae
           concupiscentiae
           etsi
           impius
           ac
           sacrilegus
           ,
           ad
           justitiam
           tamen
           &
           ad
           conversionem
           
           nem
           praeparet
           animas
           peccatrices
           :
           cum
           reipsâ
           praeparatio
           non
           competat
           ,
           nisi
           motibus
           à
           Spiritu
           Sancto
           saltem
           impellente
           excitatis
           .
           4
        
         
           Quod
           amor
           justificans
           ,
           5
           quo
           propria
           felicitas
           ideo
           tantum
           requiritur
           ,
           ut
           medium
           ad
           finem
           ultimum
           ,
           Dei
           scilicet
           gloriam
           relatum
           ,
           eique
           subordinatum
           ,
           toto
           libro
           mercenarius
           vocitetur
           :
           repugnante
           scholâ
           ,
           spretoque
           axiomate
           Augustiniano
           apud
           Theologos
           celebrato
           :
           
             Nobis
             ad
             certam
             regulam
             loqui
             fas
             est
             .
          
        
         
           Quod
           casus
           impossibilis
           ,
           6
           nempè
           ut
           anima
           justa
           Deum
           licet
           usque
           in
           finem
           diligens
           aeterno
           tamen
           supplicio
           mulctetur
           ,
           fiat
           possibilis
           ,
           quodque
           S.
           Franciscus
           Salesius
           7
           sibi
           in
           eo
           statu
           fuisse
           visus
           sit
           :
           quod
           quidem
           neque
           ipse
           tradidit
           ,
           neque
           vitae
           ejus
           auctores
           :
           nec
           cuiquam
           animae
           justae
           persuasum
           esse
           potuit
           .
        
         
           Quod
           8
           actus
           directi
           ,
           &
           qui
           animae
           reflectentis
           effugiunt
           aciem
           ,
           sint
           illa
           ipsissima
           operatio
           quam
           sanctus
           Franciscus
           Salesius
           apicem
           mentis
           appellet
           ,
           nullo
           ejusdem
           Sancti
           allato
           testimonio
           .
        
         
         
           Quod
           in
           his
           9
           constituatur
           illa
           animae
           à
           se
           divulsae
           mira
           &
           inaudita
           divisio
           ,
           quâ
           perfecta
           spes
           in
           summa
           parte
           consistat
           ,
           in
           inferiori
           verò
           desperatio
           ,
           quodque
           est
           pessimum
           ,
           illa
           in
           directis
           actibus
           ,
           haec
           in
           reflexis
           ,
           qui
           ex
           sese
           sunt
           deliberatissimi
           ac
           efficacissimi
           ,
           praesertim
           cum
           à
           directore
           permittuntur
           ,
           ita
           ut
           spes
           in
           actibus
           directis
           ,
           etiam
           à
           reflexis
           actibus
           abdicata
           ,
           persistat
           .
        
         
           Quod
           in
           hac
           divisione
           animae
           involuntariâ
           desperationis
           impressione
           laborantis
           ,
           ac
           propriam
           salutem
           absolute
           devoventis
           ,
           eadem
           anima
           10
           cum
           Christo
           expiret
           in
           cruce
           dicens
           ,
           
             Deus
             ,
             Deus
             meus
             ,
             ut
             quid
             dereliquisti
             me
             ?
          
           quasi
           desperatae
           animae
           expirent
           cum
           Christo
           ,
           cum
           Christo
           deplorent
           se
           esse
           derelictas
           .
        
         
           Quod
           in
           illis
           extremis
           probationibus
           11
           fiat
           illa
           separatio
           animae
           à
           se
           ipsâ
           ad
           exemplum
           Christi
           exemplaris
           nostri
           :
           in
           quo
           pars
           inferior
           non
           communicabit
           superiori
           involuntarias
           perturbationes
           suas
           :
           quodque
           in
           hac
           separatione
           ,
           motus
           inferioris
           partis
           nostrae
           coeci
           sint
           ,
           
           &
           involuntariae
           perturbationis
           :
           quasi
           in
           Christo
           ,
           ut
           in
           nobis
           ,
           fuerint
           involuntariae
           illae
           perturbationes
           :
           quod
           abominandae
           opinionis
           esse
           ,
           probante
           Synodo
           sextâ
           ,
           1
           Sophronius
           ille
           celeberrimus
           pronuncia
           vit
           .
        
         
           Quod
           autem
           in
           libro
           assiduè
           inculcatur
           traditio
           omnium
           saeculorum
           ,
           id
           quale
           sit
           ,
           ex
           uno
           Francisco
           Salesio
           aestimari
           potest
           :
           qui
           cum
           in
           eodem
           libro
           unus
           omnium
           ferè
           adducatur
           &
           in
           ore
           habeatur
           :
           in
           eo
           tamen
           allegando
           saepius
           aberratur
           :
           idque
           in
           rebus
           gravissimis
           quibus
           tota
           libri
           ratio
           nititur
           :
           quae
           in
           ante
           dictis
           ex
           parte
           indicata
           ,
           brevitatis
           causa
           nunc
           quidem
           omitti
           ,
           &
           in
           aliam
           occasionem
           ,
           ut
           &
           alia
           multa
           differri
           placuit
           :
           quemadmodum
           ,
           &
           illa
           quae
           spectant
           ad
           orationem
           vocalem
           ;
           contemplationis
           ,
           actuum
           humanorum
           ,
           &
           probationum
           naturam
           ,
           ac
           tres
           notas
           quibus
           à
           meditatione
           ad
           contemplationem
           vocatio
           dignoscitur
           ,
           &
           varia
           scripturae
           loca
           à
           ,
           nativo
           sensu
           ad
           novum
           &
           inauditum
           translata
           .
           2
        
         
         
           Miramur
           praeterea
           altum
           esse
           in
           libro
           silentium
           de
           amore
           gratitudinis
           ergà
           Deum
           &
           redemtorem
           Christum
           ,
           cum
           de
           perfectorum
           amore
           agitur
           ;
           tamquam
           haec
           ad
           veram
           genuinamque
           caritatem
           inflammandam
           ,
           &
           excitandam
           minimè
           pertinerent
           ,
           aut
           puro
           amori
           derogarent
           ,
           aut
           à
           perfectis
           ea
           praetermitti
           oporteret
           .
        
         
           Nec
           minus
           miramur
           quod
           cum
           in
           libro
           3
           laudatum
           fuerit
           decretum
           Concilii
           Tridentini
           4
           ,
           spem
           per
           sese
           esse
           bonam
           ,
           ac
           bonis
           congruentem
           definientis
           ,
           illud
           tamen
           praetermissum
           sit
           ex
           eodem
           decreto
           5
           sanctissimos
           quosque
           ac
           perfectissimos
           ,
           quales
           fuere
           David
           ac
           Moses
           ,
           eo
           incitamento
           esse
           permotos
           :
           unde
           patet
           quantum
           auctor
           à
           Concilii
           mente
           recesserit
           ,
           cum
           praesertim
           eodem
           Concilio
           docente
           6
           
             omnibus
             benè
             operantibus
             usque
             in
             finem
             &
             in
             Deo
             sperantibus
             ,
          
           ac
           proindè
           optimo
           cuique
           &
           perfectissimo
           ,
           
             vita
             aeterna
             tanquam
             merces
             proponenda
             sit
             ,
          
           quo
           motivo
           non
           mercenarii
           fiunt
           ,
           sed
           filii
           paternae
           hereditatis
           ex
           ipsâ
           caritate
           studiosi
           .
        
         
         
           Huc
           accedit
           quod
           dogmata
           in
           libro
           tradita
           eo
           tendant
           (
           invito
           licet
           auctore
           )
           ut
           actuum
           directorum
           beneficio
           vitium
           cum
           virtute
           oppositâ
           stare
           possit
           ;
           ut
           ,
           dum
           anima
           justitiae
           divinae
           praepostero
           studio
           ,
           omnibus
           occultis
           Dei
           voluntatibus
           acquiescit
           ,
           in
           plenam
           &
           absolutam
           reprobationem
           imprudens
           consentiat
           ,
           &
           ut
           ,
           quod
           vetat
           Apostolus
           ,
           ad
           subtilia
           &
           vaniloquia
           deducamur
           .
           6
        
         
           Postremò
           Ecclesiae
           peregrinantis
           atque
           in
           patriam
           suspirantis
           extinguuntur
           gemitus
           :
           Paulus
           &
           alii
           inter
           ipsa
           martyria
           expectantes
           beatam
           spem
           atque
           hoc
           lucrum
           reposcentes
           inter
           mercenarios
           ablegantur
           .
           Nos
           verò
           
             formam
             habentes
             sanorum
             verborum
          
           ,
           7
           sanctorumque
           vestigiis
           inhaerentes
           ,
           rebus
           impossibilibus
           &
           absurdis
           Christianam
           pietatem
           perfectionemque
           minimè
           metimur
           .
           Nec
           insolitos
           affectus
           quos
           pauci
           sanctorum
           parcè
           transeunterque
           effuderunt
           ,
           confestim
           in
           regulam
           &
           in
           vitae
           statum
           verti
           oportere
           credimus
           :
           neque
           has
           voluntates
           consensiones-ve
           quae
           circà
           impossibilia
           versantur
           ,
           veras
           
           voluntates
           consensiones-que
           ,
           sed
           velleitates
           more
           scholae
           appellamus
           .
        
         
           Haec
           igitur
           vera
           à
           majoribus
           accepimus
           haec
           sentimus
           ,
           haec
           omnibus
           testata
           esse
           volumus
           .
           
             DATVM
             Parisiis
             in
             Palatio
             Archiepiscopali
             ,
             anno
             Domini
             Millesimo
             Sexcentesimo
             Nonagesimo
             ,
             Septimo
             ,
             Die
             vero
             mensis
             Augusti
             sextâ
             .
          
        
         
           
             Ludovicus
             Ant.
             Arch.
             Parisiensis
             .
          
           
             J.
             Benigne
             Episc
             .
             Meldensis
             .
          
           
             Paulus
             Episc
             .
             Carnotensis
             .
          
        
      
       
         
         
           
             As
             the
             foregoing
             Declaration
             makes
             frequent
             mention
             of
             the
             Thirty
             Four
             Articles
             made
             the
             16th
             and
             26th
             of
             April
          
           1695.
           
           
             We
             thought
             it
             our
             Duty
             to
             insert
             them
             in
             this
             place
             ,
             as
             we
             find
             them
             in
             a
             Book
             of
             the
             said
             Lord
             Bishop
             of
          
           Meaux
           ,
           
             Entituled
             ,
             Instructions
             concerning
             the
             nature
             of
             Prayer
             .
          
        
         
           1.
           
           EVery
           Christian
           in
           every
           Condition
           ,
           tho'
           not
           every
           moment
           ,
           is
           obliged
           to
           live
           in
           an
           Exercise
           of
           Faith
           ,
           Hope
           and
           Charity
           ,
           and
           to
           produce
           distinct
           Acts
           of
           them
           ,
           as
           they
           are
           three
           several
           Virtues
           .
        
         
           2.
           
           Every
           Christian
           is
           obliged
           to
           have
           an
           explicite
           Faith
           ,
           in
           Almighty
           God
           ,
           Creator
           of
           Heaven
           and
           Earth
           ,
           the
           rewarder
           of
           all
           that
           seek
           him
           ;
           and
           in
           his
           other
           Attributes
           that
           are
           alike
           revealed
           ;
           and
           to
           put
           this
           Faith
           into
           actual
           Exercise
           ,
           tho'
           not
           every
           moment
           .
        
         
           3.
           
           Every
           Christian
           in
           like
           manner
           ,
           is
           obliged
           to
           have
           an
           explicit
           Faith
           in
           God
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Ghost
           ,
           and
           to
           act
           this
           Faith
           in
           every
           condition
           ,
           tho'
           not
           every
           moment
           .
        
         
         
           4.
           
           Every
           Christian
           is
           also
           oblig'd
           to
           have
           an
           explicite
           Faith
           in
           Christ
           Jesus
           ,
           God
           and
           Man
           ,
           as
           Mediator
           ,
           without
           whom
           he
           cannot
           draw
           nigh
           to
           God
           ,
           and
           to
           act
           this
           Faith
           in
           every
           condition
           ,
           tho'
           not
           every
           moment
           .
        
         
           5.
           
           Every
           Christian
           in
           every
           Condition
           ,
           tho'
           not
           every
           moment
           ,
           is
           obliged
           to
           will
           ,
           desire
           ,
           and
           explicitly
           to
           seek
           his
           own
           eternal
           salvation
           ,
           as
           a
           thing
           which
           God
           willeth
           ,
           and
           which
           he
           would
           have
           us
           will
           for
           his
           Glory
           .
        
         
           6.
           
           God
           will
           have
           every
           Christian
           in
           every
           Condition
           ,
           tho
           not
           every
           moment
           ,
           expresly
           to
           ask
           of
           him
           the
           forgiveness
           of
           his
           Sins
           ,
           grace
           to
           abstain
           from
           them
           ,
           perseverance
           in
           doing
           good
           ,
           the
           increase
           of
           Virtue
           ,
           and
           every
           other
           thing
           that
           is
           necessary
           to
           Salvation
           .
        
         
           7.
           
           A
           Christian
           in
           every
           Condition
           is
           to
           strive
           against
           Concupiscence
           ,
           tho'
           not
           at
           all
           times
           alike
           ,
           which
           doth
           engage
           him
           in
           every
           Condition
           ,
           tho'
           not
           every
           moment
           ,
           to
           pray
           for
           strength
           against
           Temptations
           .
        
         
           8.
           
           All
           these
           Propositions
           are
           according
           to
           the
           Catholick
           Faith
           ,
           being
           expresly
           contained
           in
           the
           Apostle's-Creed
           ,
           and
           the
           Lord's-Prayer
           ,
           which
           is
           a
           common
           and
           daily
           Prayer
           to
           be
           used
           by
           all
           the
           Children
           of
           God
           ;
           or
           else
           expresly
           defin'd
           by
           the
           Church
           ;
           as
           is
           that
           of
           asking
           forgiveness
           of
           Sins
           ,
           and
           the
           gift
           of
           
           perseverance
           ,
           and
           that
           of
           striving
           against
           Covetousness
           ,
           in
           the
           Councils
           of
           
             Carthage
             ,
             Orange
          
           ,
           and
           Trent
           ;
           as
           those
           Propositions
           that
           are
           contrary
           thereunto
           ,
           are
           formally
           Heretical
           .
        
         
           9.
           
           A
           Christian
           is
           not
           allowed
           to
           be
           indifferent
           in
           the
           matter
           of
           his
           Salvation
           ,
           nor
           in
           those
           that
           tend
           thereunto
           ;
           holy
           Christian
           indifference
           regards
           the
           events
           of
           this
           Life
           (
           Sin
           only
           reserved
           )
           and
           the
           dispensation
           of
           Comforts
           ,
           or
           Spiritual
           droughts
           .
        
         
           10.
           
           The
           fore-mentioned
           Acts
           do
           not
           derogate
           from
           the
           highest
           Christian
           perfection
           ,
           and
           cease
           not
           to
           be
           perfect
           ,
           because
           they
           are
           perceivable
           ,
           provided
           Thanks
           be
           given
           to
           God
           for
           them
           ,
           and
           that
           the
           same
           be
           done
           to
           his
           Glory
           .
        
         
           11.
           
           A
           Christian
           is
           not
           allowed
           to
           expect
           ,
           that
           God
           should
           inspire
           these
           acts
           into
           him
           by
           any
           particular
           way
           and
           inspiration
           ,
           there
           is
           nothing
           required
           for
           the
           exciting
           of
           them
           in
           us
           ,
           but
           Faith
           which
           makes
           the
           Will
           of
           God
           known
           ,
           as
           signified
           and
           set
           forth
           in
           his
           Commandments
           and
           the
           Examples
           of
           the
           Saints
           ,
           by
           supposing
           always
           the
           supplies
           of
           his
           exciting
           and
           preventing
           Grace
           .
           The
           three
           last
           Propositions
           ,
           are
           the
           manifest
           consequences
           of
           the
           preceding
           ones
           ;
           and
           such
           as
           are
           contrary
           thereunto
           ,
           are
           rash
           and
           erroneous
           .
        
         
           12.
           
           By
           the
           obligatory
           Acts
           aforementioned
           ,
           
           we
           are
           not
           to
           understand
           such
           Acts
           as
           are
           methodical
           and
           orderly
           ,
           much
           less
           those
           Acts
           that
           are
           reduced
           to
           Forms
           and
           definite
           words
           ;
           or
           troublesome
           and
           restless
           acts
           ;
           but
           acts
           formed
           with
           sincerity
           in
           the
           heart
           ,
           with
           all
           holy
           sweetness
           ,
           and
           tranquility
           inwrought
           by
           the
           Spirit
           of
           God.
           
        
         
           13.
           
           In
           that
           Life
           and
           Prayer
           that
           is
           most
           perfect
           ,
           all
           these
           acts
           are
           united
           in
           Charity
           alone
           ,
           seeing
           all
           virtues
           are
           animated
           therewith
           ,
           and
           the
           Exercise
           of
           them
           commanded
           by
           it
           ,
           according
           to
           that
           of
           St.
           
             Paul
             ,
             Charity
             suffers
             all
             ,
             believes
             all
             ,
             hopes
             all
             ,
             bears
             all
             .
          
           So
           much
           cannot
           be
           said
           of
           other
           Christian
           acts
           ,
           whose
           distinct
           exercises
           are
           exercised
           and
           regulated
           hereby
           ,
           tho'
           they
           may
           not
           always
           be
           sensibly
           and
           distinctly
           discerned
           .
        
         
           14.
           
           The
           desire
           that
           is
           to
           be
           seen
           in
           the
           Saints
           ,
           as
           in
           St.
           Paul
           and
           others
           ,
           of
           their
           eternal
           Salvation
           ,
           and
           perfect
           redemption
           ,
           is
           not
           only
           a
           desire
           or
           indeliberate
           appetite
           ,
           as
           the
           same
           St
           Paul
           calls
           it
           ;
           but
           a
           good
           inclination
           that
           we
           are
           to
           form
           ,
           and
           freely
           to
           operate
           in
           our selves
           ,
           by
           the
           assistances
           of
           Divine
           Grace
           ,
           as
           being
           perfectly
           conformable
           to
           the
           will
           of
           God.
           This
           Proposition
           is
           clearly
           revealed
           ,
           and
           the
           contrary
           Doctrine
           Heretical
           .
        
         
           15.
           
           It
           s
           ,
           in
           like
           manner
           ,
           a
           Will
           conformable
           to
           the
           Will
           of
           God
           ,
           and
           absolutely
           necessary
           in
           every
           Condition
           ,
           tho'
           not
           every
           
           moment
           not
           to
           will
           sin
           ,
           and
           not
           only
           to
           condemn
           Sin
           ,
           but
           also
           to
           be
           sorry
           for
           the
           Commission
           of
           it
           ,
           and
           to
           desire
           the
           Destruction
           thereof
           in
           us
           by
           forgiveness
           .
        
         
           16.
           
           Reflection
           upon
           ones
           self
           ,
           upon
           his
           Acts
           ,
           and
           the
           Gifts
           he
           has
           received
           ,
           which
           has
           been
           practiced
           throughout
           by
           the
           Prophets
           and
           Apostles
           ,
           in
           order
           to
           give
           thanks
           unto
           God
           for
           his
           Benefits
           ,
           and
           other
           the
           like
           ends
           ,
           are
           proposed
           as
           an
           Example
           to
           all
           Believers
           ,
           and
           even
           to
           the
           most
           perfect
           ;
           and
           that
           Doctrine
           which
           takes
           these
           away
           ,
           is
           erroneous
           ,
           and
           nigh
           to
           be
           Heretical
           .
        
         
           17.
           
           There
           are
           no
           evil
           and
           dangerous
           reflections
           ,
           but
           those
           wherein
           a
           man
           takes
           a
           review
           of
           his
           actions
           ,
           and
           the
           Gifts
           he
           hath
           received
           ,
           in
           order
           to
           feed
           self-love
           ,
           to
           seek
           out
           a
           common
           support
           ,
           or
           to
           take
           up
           too
           much
           with
           himself
           .
        
         
           18.
           
           Mortifications
           are
           agreeable
           to
           a
           Christian
           in
           every
           state
           ,
           and
           are
           often
           necessary
           ,
           and
           to
           make
           the
           same
           separate
           from
           the
           duty
           of
           Believers
           ,
           under
           a
           pretence
           of
           perfection
           ,
           is
           openly
           to
           condemn
           St.
           Paul
           ,
           and
           to
           presuppose
           an
           Erroneous
           and
           Heretical
           Doctrine
           .
        
         
           29.
           
           Continual
           Prayer
           consists
           not
           in
           one
           perpetual
           act
           ,
           which
           is
           supposed
           to
           be
           without
           interruption
           ,
           and
           which
           also
           ought
           never
           to
           be
           repeated
           ;
           but
           in
           a
           disposition
           ,
           
           and
           habitual
           and
           perpetual
           preparation
           to
           do
           nothing
           that
           is
           displeasing
           unto
           God
           ,
           and
           to
           do
           every
           thing
           that
           is
           pleasing
           to
           him
           .
           The
           contrary
           Proposition
           ,
           that
           would
           exclude
           in
           any
           condition
           whatsoever
           ,
           yea
           ,
           in
           a
           state
           which
           is
           perfect
           ,
           all
           pluralities
           and
           succession
           of
           acts
           ,
           is
           erroneous
           ,
           and
           opposite
           to
           the
           Tradition
           of
           all
           the
           Saints
           .
        
         
           20.
           
           There
           are
           no
           Apostolick
           Traditions
           but
           those
           that
           are
           acknowledged
           for
           such
           by
           the
           whole
           Church
           ,
           and
           the
           Authority
           whereof
           is
           decided
           by
           the
           Councils
           of
           Trent
           ;
           the
           contrary
           proposition
           is
           Erroneous
           ,
           and
           pretendedly
           secret
           Apostolical
           Traditions
           ,
           would
           be
           a
           Snare
           to
           the
           Faithful
           ,
           and
           a
           way
           to
           introduce
           all
           manner
           of
           evil
           Doctrines
           .
        
         
           21.
           
           Dilatory
           and
           quiet
           Prayer
           ,
           or
           such
           as
           is
           attended
           with
           the
           simple
           presence
           of
           God
           ,
           and
           all
           other
           extraordinary
           Prayers
           not
           excluding
           passive
           ones
           ,
           approved
           of
           by
           St.
           
             Francis
             de
             Sales
          
           ,
           and
           other
           spiritual
           ones
           received
           by
           the
           whole
           Church
           ,
           are
           not
           to
           be
           rejected
           ,
           nor
           suspected
           without
           great
           rashness
           ,
           and
           they
           do
           not
           hinder
           a
           man
           from
           being
           always
           disposed
           to
           produce
           all
           the
           forementioned
           acts
           in
           convenient
           time
           ;
           but
           to
           reduce
           them
           to
           implicit
           or
           apparent
           acts
           in
           favour
           of
           the
           most
           perfect
           ,
           under
           pretence
           that
           the
           love
           of
           God
           ties
           them
           all
           up
           to
           a
           certain
           method
           ,
           is
           to
           elude
           the
           
           obligation
           ,
           and
           to
           destroy
           that
           distinction
           which
           is
           revealed
           by
           God.
           
        
         
           22.
           
           Without
           these
           extraordinary
           Prayers
           ,
           one
           may
           become
           a
           very
           great
           Saint
           ,
           and
           attain
           to
           Christian
           Perfection
           .
        
         
           23.
           
           To
           reduce
           the
           inward
           state
           and
           purification
           of
           the
           Soul
           ,
           to
           these
           extraordinary
           Prayers
           ,
           is
           a
           manifest
           Error
           .
        
         
           24.
           
           It
           's
           alike
           dangerous
           to
           exclude
           the
           state
           of
           Contemplation
           ,
           the
           Attributes
           ,
           the
           three
           Divine
           Persons
           in
           the
           Trinity
           ,
           and
           the
           Mysteries
           of
           the
           Incarnation
           of
           the
           Son
           of
           God
           ,
           and
           more
           especially
           ,
           that
           of
           the
           Cross
           and
           of
           the
           Resurrection
           ;
           and
           all
           those
           things
           that
           are
           seen
           no
           otherwise
           than
           by
           Faith
           ,
           are
           the
           Object
           of
           a
           Christians
           Contemplation
           .
        
         
           25.
           
           It
           s
           not
           allowable
           for
           a
           Christian
           ,
           under
           pretence
           of
           passive
           ,
           or
           other
           extraordinary
           Prayer
           ,
           to
           expect
           that
           God
           ,
           in
           the
           Conduct
           ,
           as
           well
           of
           the
           Spiritual
           as
           temporal
           Life
           ,
           should
           determin
           him
           to
           every
           action
           ,
           by
           way
           of
           particular
           inspiration
           ,
           and
           the
           contrary
           leads
           men
           to
           Illusions
           ,
           carelesness
           ,
           and
           the
           tempting
           of
           God.
           
        
         
           26.
           
           Laying
           aside
           the
           circumstance
           and
           moments
           of
           Prophetical
           or
           extraordinary
           inspiration
           ;
           the
           true
           submission
           which
           every
           Christian
           Soul
           ,
           tho'
           perfect
           ,
           owes
           to
           God
           ,
           consists
           in
           serving
           him
           with
           the
           natural
           and
           supernatural
           Light
           ,
           as
           he
           received
           the
           
           same
           ,
           and
           according
           to
           the
           Rules
           of
           Christian
           prudence
           ,
           in
           presupposing
           always
           that
           God
           directs
           all
           things
           in
           the
           Course
           of
           his
           Providence
           ,
           and
           that
           he
           is
           the
           Author
           of
           every
           good
           Counsel
           .
        
         
           27.
           
           We
           ought
           not
           to
           tye
           up
           the
           gift
           of
           Prophecy
           ,
           and
           much
           less
           the
           Apostolical
           state
           ,
           to
           a
           certain
           state
           of
           perfection
           and
           Prayer
           ,
           and
           to
           do
           so
           ,
           is
           to
           bring
           in
           an
           Illusion
           ,
           rashness
           and
           Error
           .
        
         
           28.
           
           The
           extraordinary
           ways
           and
           marks
           which
           those
           that
           have
           been
           approved
           Spiritualists
           ,
           have
           given
           concerning
           themselves
           ,
           are
           very
           rare
           ,
           and
           subject
           to
           the
           Examination
           of
           Bishops
           ,
           Ecclesiastical
           Superiors
           and
           Doctors
           ,
           who
           are
           to
           judge
           of
           the
           same
           ,
           not
           so
           much
           according
           to
           Experiences
           ,
           as
           according
           to
           the
           immutable
           Rules
           of
           the
           Scriptures
           and
           of
           Tradition
           ;
           and
           to
           teach
           and
           practice
           the
           contrary
           ,
           is
           to
           shake
           off
           the
           Yoke
           of
           Obedience
           that
           is
           due
           to
           the
           Church
           .
        
         
           29.
           
           If
           there
           is
           ,
           or
           if
           there
           has
           been
           ,
           in
           any
           part
           of
           the
           World
           ,
           a
           small
           number
           of
           chosen
           ones
           ,
           whom
           God
           by
           an
           extraordinary
           and
           particular
           way
           of
           prevention
           ,
           best
           known
           to
           himself
           ,
           stirs
           up
           every
           moment
           in
           such
           a
           manner
           ,
           to
           all
           those
           actions
           that
           are
           essential
           to
           Christianity
           ,
           and
           to
           other
           good
           works
           ,
           whereof
           there
           was
           no
           necessity
           of
           giving
           them
           any
           prescriptions
           
           to
           excite
           them
           thereunto
           ,
           we
           will
           leave
           them
           to
           the
           judgment
           of
           the
           Almighty
           ,
           and
           without
           avowing
           the
           like
           states
           ,
           we
           do
           only
           make
           this
           practical
           Observation
           ,
           that
           there
           is
           nothing
           so
           dangerous
           ,
           nor
           so
           subject
           to
           Illusion
           ,
           as
           to
           guide
           Souls
           in
           such
           a
           manner
           ,
           as
           if
           they
           had
           already
           attained
           thereto
           ,
           and
           that
           however
           ,
           it
           is
           not
           in
           these
           sort
           of
           preventions
           that
           Christian
           perfection
           doth
           consist
           .
        
         
           30.
           
           In
           all
           the
           above
           named
           Articles
           ,
           as
           to
           what
           regards
           Concupiscence
           ,
           imperfections
           ,
           and
           principally
           sin
           ,
           our
           meaning
           is
           not
           ,
           for
           the
           honour
           of
           our
           Lord
           ,
           to
           take
           in
           the
           Holy
           Virgin
           his
           Mother
           .
        
         
           31.
           
           As
           for
           those
           Souls
           whom
           God
           is
           pleased
           to
           exercise
           with
           Tryals
           ,
           Job
           ,
           who
           is
           a
           pattern
           for
           such
           ,
           teaches
           them
           to
           benefit
           themselves
           by
           lucid
           intervals
           ,
           in
           order
           to
           produce
           the
           most
           excellent
           acts
           of
           Faith
           ,
           Hope
           and
           Love.
           The
           Spiritualists
           teach
           them
           to
           find
           these
           in
           the
           top
           or
           highest
           part
           of
           the
           Soul.
           They
           are
           not
           therefore
           to
           be
           allowed
           to
           acquiesce
           in
           their
           apparent
           damnation
           ,
           but
           their
           directors
           ,
           with
           St.
           
             Francis
             de
             Sales
          
           ,
           are
           to
           assure
           them
           that
           God
           will
           never
           forsake
           them
           .
        
         
         
           32.
           
           It
           's
           well
           in
           every
           condition
           ,
           and
           especially
           in
           this
           same
           ,
           to
           adore
           the
           vindictive
           Justice
           of
           God
           ,
           never
           to
           wish
           the
           exercise
           of
           the
           same
           upon
           our selves
           ,
           in
           all
           its
           rigour
           ,
           seeing
           that
           even
           one
           of
           the
           effects
           of
           this
           rigour
           ,
           is
           to
           deprive
           us
           of
           Love.
           Christian
           Abandoning
           is
           to
           cast
           all
           our
           Cares
           upon
           God
           ,
           to
           hope
           in
           his
           goodness
           for
           our
           salvation
           ;
           and
           as
           St.
           Augustine
           ,
           after
           St.
           Cyprian
           teaches
           us
           ,
           to
           attribute
           all
           to
           him
           ,
           
             ut
             totum
             detur
             Deo.
          
           
        
         
           33.
           
           Troubled
           and
           truly
           humbled
           Souls
           may
           also
           be
           inspired
           with
           a
           submission
           and
           agreement
           to
           the
           Will
           of
           God
           ,
           tho'
           even
           by
           a
           very
           false
           supposition
           ,
           instead
           of
           the
           eternal
           good
           which
           he
           hath
           promised
           the
           Just
           ,
           he
           would
           detain
           them
           by
           virtue
           of
           his
           own
           good
           pleasure
           ,
           in
           eternal
           torments
           ;
           and
           this
           without
           being
           deprived
           ,
           at
           the
           same
           time
           ,
           of
           his
           Grace
           and
           Love
           ;
           which
           is
           an
           act
           of
           perfect
           resignation
           or
           self-abandoning
           ,
           and
           of
           a
           pure
           love
           practised
           by
           the
           Saints
           ,
           and
           which
           may
           be
           useful
           with
           that
           particular
           grace
           of
           God
           to
           Souls
           truly
           perfect
           ,
           without
           derogating
           from
           the
           Obligation
           of
           the
           other
           fore-mentioned
           Acts
           ,
           which
           are
           essential
           to
           Christianity
           .
        
         
         
           34.
           
           Over
           and
           above
           which
           ,
           it
           is
           certain
           that
           the
           Perfect
           ,
           and
           such
           as
           are
           Novices
           ,
           or
           beginners
           ,
           ought
           to
           be
           conducted
           respectively
           ,
           by
           different
           ways
           ,
           and
           that
           the
           former
           have
           a
           more
           full
           and
           deeper
           insight
           into
           Christian
           Truths
           than
           the
           other
           .
        
      
       
         
         
           THE
           French
           
             King's
             LETTER
             TO
             THE
          
           POPE
           .
        
         
           
             Most
             Holy
             Father
             ,
          
        
         
           THE
           Book
           written
           by
           the
           Archbishop
           of
           Cambray
           ,
           having
           for
           some
           Months
           past
           ,
           made
           much
           noise
           in
           the
           Church
           within
           my
           Kingdom
           ,
           I
           caused
           the
           same
           to
           be
           Examined
           by
           my
           Bishops
           ,
           a
           great
           number
           of
           Doctors
           ,
           and
           learned
           Religionaries
           of
           several
           Orders
           .
           They
           have
           all
           ,
           as
           well
           Bishops
           as
           Doctors
           ,
           unanimously
           reported
           ,
           that
           it
           was
           a
           very
           ill
           and
           dangerous
           Book
           ,
           and
           that
           the
           Explanation
           published
           by
           the
           said
           Archbishop
           ,
           was
           unwarrantable
           .
           He
           declared
           in
           his
           Preface
           ,
           that
           
           his
           intention
           only
           ,
           was
           to
           Explicate
           the
           Doctrine
           of
           his
           Brethren
           ,
           who
           ,
           after
           they
           had
           attempted
           by
           all
           gentle
           ways
           to
           reclaim
           him
           ,
           they
           found
           themselves
           obliged
           in
           Conscience
           ,
           to
           put
           out
           their
           Declaration
           concerning
           his
           Book
           ,
           and
           to
           consign
           the
           same
           into
           the
           Hands
           of
           the
           Archbishop
           of
           Damas
           ,
           your
           Holiness's
           Nuncio
           at
           my
           Court
           ,
           to
           the
           end
           that
           your
           Holiness
           might
           put
           an
           end
           to
           an
           Affair
           ,
           that
           may
           have
           pernicious
           Consequences
           ,
           if
           it
           be
           not
           nipt
           in
           the
           very
           Bud.
           I
           humbly
           intreat
           you
           to
           pass
           sentence
           upon
           the
           same
           Book
           ,
           and
           Doctrine
           contained
           therein
           ,
           as
           soon
           as
           possible
           ,
           and
           assure
           your
           Holiness
           ,
           at
           the
           same
           time
           ,
           that
           I
           shall
           make
           use
           of
           all
           my
           Authority
           ,
           to
           put
           the
           Decision
           you
           shall
           make
           in
           Execution
           ,
           and
           that
           I
           am
        
         
           
             Most
             Holy
             Father
             ,
          
           
             Your
             very
             affectionate
             Servant
             ,
             LOUIS
             .
          
           
             Meudon
             ,
             
               Aug.
               
                 26.
                 1697.
              
               
            
          
        
      
    
     
       
         
         
           THE
           TABLE
           .
        
         
           
             
               SEveral
               sorts
               of
               Love
               wherewith
               we
               may
               love
               God.
               
            
             
               
                 The
                 First
                 Love.
                 
              
               
                 1
              
            
             
               
                 The
                 Second
                 .
              
               
                 1
              
            
             
               
                 The
                 Third
                 .
              
               
                 2
              
            
             
               
                 The
                 Fourth
                 .
              
               
                 3
              
            
             
               
                 The
                 Fifth
                 .
              
               
                 5
              
            
          
           
             
               The
               Names
               of
               these
               Five
               sorts
               of
               Love.
               
            
             
               
                 1.
                 
              
               
                 Of
                 the
                 Carnal
                 Love
                 of
                 the
                 Jews
                 .
              
               
                 7
              
            
             
               
                 2.
                 
              
               
                 The
                 love
                 of
                 Concupiscence
              
               
                 ibid.
                 
              
            
             
             
               
                 3.
                 
              
               
                 The
                 love
                 of
                 Hope
                 .
              
               
                 8
              
            
             
               
                 4.
                 
              
               
                 Interested
                 Love.
                 
              
               
                 ibid.
                 
              
            
             
               
                 5.
                 
              
               
                 Pure
                 Love.
                 
              
               
                 ibid.
                 
              
            
          
           
             
               ARTICLES
               .
            
             
               
                 1.
                 
              
               
                 Of
                 the
                 love
                 of
                 Concupiscence
                 .
              
               
                 9
              
            
             
               
                 2.
                 
              
               
                 Three
                 different
                 Degrees
                 of
                 Just
                 Persons
                 upon
                 Earth
                 .
              
               
                 12
              
            
             
               
                  
              
               
                 How
                 Fear
                 and
                 Hope
                 purify
                 themselves
                 .
              
               
                 13
              
            
             
               
                  
              
               
                 The
                 effects
                 of
                 pure
                 Love.
                 
              
               
                 15
              
            
             
               
                 3.
                 
              
               
                 Of
                 interested
                 love
                 .
                 It
                 makes
                 a
                 great
                 many
                 Saints
                 .
              
               
                 18
              
            
             
               
                 4.
                 
              
               
                 How
                 Hope
                 perfects
                 her self
                 ,
                 and
                 keeps
                 her
                 distinction
                 from
                 Charity
                 .
              
               
                 21
              
            
             
               
                  
              
               
                 How
                 an
                 interested
                 Soul
                 can
                 Will
                 or
                 seek
                 God
                 as
                 he
                 is
                 her
                 Good.
                 
              
               
                 24
              
            
             
               
                 5.
                 
              
               
                 The
                 two
                 states
                 of
                 the
                 Just
                 ,
                 of
                 Resignation
                 and
                 Indifference
                 .
              
               
                 26
              
            
             
               
                  
              
               
                 What
                 holy
                 Indifference
                 is
                 .
              
               
                 27
              
            
             
             
               
                  
              
               
                 Passages
                 out
                 of
                 St.
                 
                   Francis
                   de
                   Sales
                
                 ,
                 concerning
                 it
                 .
              
               
                 29
              
            
             
               
                 6.
                 
              
               
                 Holy
                 indifference
                 is
                 the
                 real
                 Principle
                 of
                 the
                 interested
                 desires
                 of
                 the
                 Law
                 and
                 of
                 Grace
                 .
              
               
                 33
              
            
             
               
                 7.
                 
              
               
                 There
                 is
                 no
                 state
                 that
                 gives
                 Souls
                 a
                 miraculous
                 Inspiration
                 ,
                 wherein
                 consists
                 the
                 perfection
                 of
                 the
                 internal
                 Life
                 .
              
               
                 35
              
            
             
               
                 8.
                 
              
               
                 What
                 abandoning
                 ones
                 self
                 is
                 .
              
               
                 39
              
            
             
               
                  
              
               
                 The
                 extream
                 Tryals
                 of
                 abandoning
                 .
              
               
                 40
              
            
             
               
                  
              
               
                 The
                 Souls
                 resistance
                 makes
                 these
                 Tryals
                 long
                 and
                 painful
                 .
              
               
                 40
              
            
             
               
                  
              
               
                 The
                 diffeeence
                 between
                 common
                 Temptations
                 and
                 the
                 Tryals
                 of
                 an
                 entire
                 purification
                 .
              
               
                 41
              
            
             
               
                 9.
                 
              
               
                 The
                 state
                 of
                 the
                 Soul
                 that
                 abandons
                 her self
                 to
                 God
                 in
                 these
                 extream
                 Tryals
                 .
              
               
                 43
              
            
             
               
                  
              
               
                 The
                 Edge
                 of
                 the
                 Spirit
                 ,
                 or
                 Top
                 of
                 the
                 Soul.
                 
              
               
                 44
              
            
             
               
                 10.
                 
              
               
                 The
                 Souls
                 absolute
                 Sacrifice
                 of
                 its
                 own
                 Interest
                 to
                 God.
                 
              
               
                 46
              
            
             
             
               
                 11.
                 
              
               
                 The
                 difference
                 between
                 the
                 New
                 and
                 the
                 Old
                 Law.
                 
              
               
                 51
              
            
             
               
                  
              
               
                 The
                 Soul
                 ought
                 to
                 follow
                 Grace
                 ,
                 without
                 being
                 willing
                 to
                 prevent
                 it
                 .
              
               
                 52
              
            
             
               
                  
              
               
                 A
                 cooperation
                 with
                 Grace
                 .
              
               
                 ibid.
                 
              
            
             
               
                  
              
               
                 Of
                 Activity
                 .
              
               
                 53
              
            
             
               
                 12.
                 
              
               
                 Of
                 disinterested
                 Souls
                 .
              
               
                 57
              
            
             
               
                  
              
               
                 An
                 abnegation
                 and
                 hatred
                 of
                 ones
                 self
                 .
              
               
                 ib.
                 
              
            
             
               
                  
              
               
                 One
                 ought
                 always
                 to
                 watch
                 over
                 himself
                 .
              
               
                 58
              
            
             
               
                  
              
               
                 The
                 difference
                 between
                 the
                 Vigilancy
                 of
                 pure
                 and
                 interested
                 love
                 .
              
               
                 60
              
            
             
               
                 13.
                 
              
               
                 Simple
                 and
                 direct
                 Acts
                 ,
                 and
                 reflex
                 Acts
                 ,
                 an
                 inward
                 certainty
                 .
              
               
                 62
              
            
             
               
                 14.
                 
              
               
                 The
                 separation
                 of
                 the
                 upper
                 part
                 of
                 the
                 Soul
                 from
                 the
                 lower
                 ,
                 in
                 extream
                 Tryals
                 .
              
               
                 65
              
            
             
               
                  
              
               
                 How
                 this
                 separation
                 is
                 made
                 .
              
               
                 ibid.
                 
              
            
             
               
                 15.
                 
              
               
                 Vniversal
                 Sobriety
                 ,
                 Mortification
                 .
              
               
                 68
              
            
             
               
                  
              
               
                 A
                 temperature
                 of
                 Austerities
                 .
              
               
                 69
              
            
             
             
               
                  
              
               
                 The
                 effects
                 of
                 Austerities
                 .
              
               
                 ibid.
                 
              
            
             
               
                 16.
                 
              
               
                 Two
                 sorts
                 of
                 Proprieties
                 .
              
               
                 71
              
            
             
               
                  
              
               
                 Resignation
                 .
              
               
                 72
              
            
             
               
                  
              
               
                 What
                 mystical
                 Men
                 call
                 Propriety
                 .
              
               
                 73
              
            
             
               
                  
              
               
                 Disappropriation
                 .
              
               
                 ibid.
                 
              
            
             
               
                 17.
                 
              
               
                 Common
                 and
                 extraordinary
                 temptations
                 ,
                 and
                 the
                 difference
                 between
                 them
                 .
              
               
                 77
              
            
             
               
                 18.
                 
              
               
                 Divers
                 sorts
                 of
                 Wills
                 in
                 God.
                 
              
               
                 81
              
            
             
               
                  
              
               
                 The
                 permissive
                 Will
                 of
                 God.
                 
              
               
                 82
              
            
             
               
                 19.
                 
              
               
                 Vocal
                 and
                 mental
                 Prayer
                 .
              
               
                 84
              
            
             
               
                 20.
                 
              
               
                 Of
                 Reading
                 .
              
               
                 87
              
            
             
               
                  
              
               
                 A
                 persuasion
                 of
                 the
                 most
                 powerful
                 love
                 of
                 all
                 .
              
               
                 88
              
            
             
               
                 21.
                 
              
               
                 The
                 difference
                 between
                 Meditation
                 and
                 Contemplation
                 .
              
               
                 89
              
            
             
               
                 22.
                 
              
               
                 When
                 Meditation
                 may
                 be
                 quitted
                 in
                 order
                 to
                 enter
                 upon
                 Contemplation
                 .
              
               
                 93
              
            
             
             
               
                 23.
                 
              
               
                 For
                 what
                 Souls
                 contemplation
                 is
                 not
                 convenient
                 .
              
               
                 95
              
            
             
               
                 24.
                 
              
               
                 Habitual
                 Contemplation
                 .
              
               
                 96
              
            
             
               
                 25.
                 
              
               
                 Perpetual
                 Prayer
                 .
              
               
                 98
              
            
             
               
                 26.
                 
              
               
                 Interruptions
                 of
                 direct
                 Contemplation
                 .
              
               
                 101
              
            
             
               
                 27.
                 
              
               
                 Direct
                 Contemplation
                 is
                 negative
                 .
              
               
                 102
              
            
             
               
                 28.
                 
              
               
                 How
                 centemplative
                 Souls
                 are
                 deprived
                 of
                 the
                 distinct
                 views
                 of
                 Christ
                 .
              
               
                 106
              
            
             
               
                 29.
                 
              
               
                 Of
                 passive
                 Contemplation
                 .
              
               
                 109
              
            
             
               
                  
              
               
                 Why
                 they
                 call
                 it
                 the
                 Prayer
                 of
                 Silence
                 ,
                 or
                 quietude
                 .
              
               
                 111
              
            
             
               
                 30.
                 
              
               
                 Of
                 the
                 passive
                 state
                 .
              
               
                 114
              
            
             
               
                 31.
                 
              
               
                 The
                 simplicity
                 of
                 the
                 passive
                 state
                 .
              
               
                 117
              
            
             
               
                 32.
                 
              
               
                 The
                 liberty
                 that
                 is
                 in
                 the
                 passive
                 state
                 .
              
               
                 120
              
            
             
               
                 33.
                 
              
               
                 The
                 Reunion
                 of
                 all
                 the
                 Virtues
                 in
                 Love.
                 
              
               
                 122
              
            
             
             
               
                 34.
                 
              
               
                 Of
                 Spiritual
                 Death
                 .
              
               
                 125
              
            
             
               
                 35.
                 
              
               
                 Of
                 the
                 state
                 of
                 Transformation
                 .
              
               
                 126
              
            
             
               
                 36.
                 
              
               
                 Of
                 the
                 Internal
                 Exercises
                 of
                 transformed
                 Souls
                 .
              
               
                 128
              
            
             
               
                 37.
                 
              
               
                 Transformed
                 Souls
                 may
                 sin
                 .
              
               
                 130
              
            
             
               
                 38.
                 
              
               
                 And
                 consequently
                 ,
                 they
                 ought
                 to
                 come
                 to
                 Confession
                 .
              
               
                 132
              
            
             
               
                 39.
                 
              
               
                 The
                 imperfections
                 of
                 the
                 Soul.
                 
              
               
                 135
              
            
             
               
                 40.
                 
              
               
                 How
                 a
                 Transformed
                 Soul
                 is
                 united
                 to
                 God.
                 
              
               
                 138
              
            
             
               
                 41.
                 
              
               
                 Of
                 spiritual
                 Marriages
                 .
              
               
                 139
              
            
             
               
                 42.
                 
              
               
                 Of
                 substantial
                 Vnion
                 .
              
               
                 140
              
            
             
               
                 43.
                 
              
               
                 The
                 submission
                 of
                 the
                 Spiritual
                 Man.
                 
              
               
                 141
              
            
             
               
                 44.
                 
              
               
                 The
                 Oeconomy
                 and
                 Secret
                 of
                 the
                 sublimest
                 Exercise
                 of
                 pure
                 love
                 .
              
               
                 143
              
            
             
             
               
                 45.
                 
              
               
                 All
                 the
                 Internal
                 ways
                 are
                 but
                 the
                 means
                 to
                 arrive
                 at
                 pure
                 Love.
                 
              
               
                 145
              
            
             
               
                  
              
               
                 The
                 Conclusion
                 of
                 all
                 the
                 Articles
                 .
              
               
                 149
              
            
          
           
             
             
               ADDITIONS
               .
            
             
               
                 THE
                 Lord
                 Archbishop
                 of
                 
                 Cambray's
                 Letter
                 to
                 the
                 Pope
                 .
              
               
                 151
              
            
             
               
                 A
                 Letter
                 of
                 the
                 same
                 Person
                 ,
                 dated
                 
                   August
                   3.
                   1697.
                
                 
              
               
                 160
              
            
             
               
                 A
                 Declaration
                 of
                 Three
                 Prelates
                 ,
                 viz.
                 of
                 the
                 Archbishop
                 of
                 Paris
                 ,
                 the
                 Bishop
                 of
                 Meaux
                 ,
                 and
                 Chartres
                 ,
                 upon
                 the
                 Book
                 ,
                 Entituled
                 ,
                 
                   An
                   Explanation
                   of
                   the
                   Maxims
                   of
                   the
                   Saints
                   ,
                   concerning
                   the
                   Internal
                   Life
                   .
                
              
               
                 166
              
            
             
               
                 The
                 Thirty
                 Four
                 Articles
                 of
                 the
                 16
                 and
                 26th
                 of
                 
                   April
                   .
                   1695.
                
                 
              
               
                 216
              
            
             
               
                 The
                 French
                 King's
                 Letter
                 to
                 the
                 Pope
                 .
              
               
                 227
              
            
          
        
         
           FINIS
           .
        
      
       
         
         
           
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           ;
           the
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           mutual
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           Religion
           ;
           as
           also
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           growth
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           of
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           ;
           their
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           their
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         Notes, typically marginal, from the original text
         
           Notes for div A41099-e10340
           
             1
             Avertiss
             .
             pag.
             xi
             .
          
           
             2
             D.
             Parisiensis
             .
             D.
             Meldensis
             .
          
           
             1
             D.
             Paris
             .
             tunc
             Cathalanensis
             .
             D.
             Meldensis
             .
             D.
             Tronsson
             totius
             Sulpitianae
             Societatis
             Superior
             .
          
           
             2
             P.
             3.
             4
             ,
             10.
             
          
           
             3
             P.
             5.
             
          
           
             4
             P.
             10.
             15
             ,
             16.
             65.
             
             &c.
             
          
           
             5
             P.
             8.
             17.
             
          
           
             6
             P.
             22.
             
          
           
             6
             P.
             7.
             37.
             87.
             
             &c.
             
          
           
             7
             P.
             26.
             29.
             37.
             
          
           
             8
             P.
             26.
             
          
           
             9
             P.
             29.
             30.
             
          
           
             2
             xxxiv
             art
             .
             1.
             31.
             
          
           
             3
             p.
             29
             ,
          
           
             4
             P.
             34.
             
             &
             35.
             
          
           
             5
             P.
             35.
             146.
             
          
           
             6
             P.
             32.
             
          
           
             7
             P.
             35.
             
          
           
             8
             xxxiv
             .
             art
             .
             9.
             
             &
             11.
             
          
           
             9
             P.
             40.
             
          
           
             1
             P.
             35.
             
          
           
             2
             xxxiv
             .
             art
             ,
             9.
             
          
           
             3
             xxxiv
             .
             art
             .
             5.
             
          
           
             4
             P.
             18.
             
          
           
             4
             P.
             3.
             4.
             
             
               Am.
               de
               Dieu
               liv
            
             .
             2
             Ch.
             17
             
          
           
             5
             P.
             56
             ,
             57.
             58.
             
          
           
             6
             P.
             39.
             56.
             59.
             
          
           
             7
             P.
             57.58
             .
          
           
             8
             xxxiv
             .
             art
             ,
             32.
             
          
           
             1
             xxxiv
             .
             art
             .
             31.
             
          
           
             2
             P.
             57.
             58.
             
          
           
             3
             
               Eodem
               art
            
             .
             31.
             
          
           
             4
             Entret
             .
             5.
             
             Liv.
             3.
             
             Ep.
             26.
             
             
               Autre
               Edit
            
             .
             29.
             
          
           
             5
             xxxiv
             .
             art
             .
             1
             ,
             2
             ,
             3.
             13.
             
          
           
             6
             P.
             176.
             
          
           
             7
             P.
             144.
             
          
           
             8
             P.
             145.
             
          
           
             9
             P.
             164.
             
          
           
             10
             P.
             155.
             
          
           
             11
             xxxiv
             .
             art
             .
             15.
             
          
           
             12
             P.
             49
             ,
             50.
             154.
             
          
           
             13
             xxxiv
             .
             art
             .
             7.
             
             &
             8.
             
          
           
             1
             P.
             81
             ,
             82
             ,
             83.
             
          
           
             2
             xxxiv
             .
             art
             .
             18.
             
          
           
             3
             P.
             120
             ,
             121
             ,
             122.
             
          
           
             4
             P.
             124
             ,
             125.
             
          
           
             5
             
               Clement
               ad
               nostrum
               de
               haeret
               .
               in
               prop.
            
             8.
             
          
           
             6
             xxxiv
             .
             art
             .
             1
             ,
             2
             ,
             3
             ,
             4.
             
             &
             24.
             
          
           
             7
             P.
             44.
             62.
             63.
             65.
             
          
           
             8
             
               De
               pecc
               .
               mer.
               liv
            
             .
             2.
             ch
             .
             5.
             
          
           
             9
             xxxiv
             .
             art
             .
             11.
             25.
             
             &
             26.
             
          
           
             10
             xxxiv
             .
             art
             .
             19.
             
          
           
             11
             P.
             106.
             129.
             149.
             166.
             
          
           
             12
             xxxiv
             .
             art
             .
             22
             ,
             23.
             29.
             
          
           
             13
             
               Avert
               .
               p.
            
             12.
             15.
             
             
               Liv.
               p.
            
             41.
             130.
             168.
             170.
             175.
             
          
           
             14
             
               S.
               Ther.
               Chat.
            
             6.
             
               dem
               .
               ch
            
             .
             9.
             7.
             
               dem
               .
               ch
            
             .
             4.
             
          
           
             15
             
               Joan.
               a.
               Jesu
               M.
               Tom.
            
             2.
             
             
               Theol.
               Myst
               .
               cap.
            
             3.
             
          
           
             16
             
               Jac.
               Alv.
               Paz
               tom
            
             .
             3.
             
               de
               contemp
               .
               perf
               .
               lib.
            
             5.
             part
             .
             1.
             appa
             .
             2.
             c.
             9.
             
          
           
             17
             
               S.
               Franc.
               Sal.
               Ent.
            
             2.
             
          
           
             18
             
               Gerson
               ,
               de
               Elucid
               .
               sch
               .
               Myst
               .
               Theol.
               Consid
               .
            
             7.
             
          
           
             19
             
               Avert
               .
               p.
            
             iv
             .
             liv
             .
             22.
             23.
             108.
             168.
             
          
           
             20
             Ibid.
             
          
           
             1
             P.
             42.
             43.
             96.
             135.
             137.
             
             &c.
             
          
           
             2
             
               Avert
               .
               p.
            
             vii
             .
             ix
             .
             
               Liv.
               p.
            
             co
             .
          
           
             3
             P.
             12
             ,
             13
             ,
             14.
             
          
           
             4
             
               Concil
               .
               Trid.
               Sess
            
             .
             6.
             cap.
             6.
             
             Sess
             .
             14.
             cap.
             4.
             
          
           
             5
             P.
             4.
             6.
             10.
             
          
           
             6
             P.
             57.
             58.
             
          
           
             7
             P.
             56.
             58.
             
          
           
             8
             P.
             53.
             58.
             76.
             78.
             
          
           
             9
             P.
             56.
             58.
             59.
             
          
           
             10
             P.
             58.
             
          
           
             11
             P.
             77
             ,
             78
             ,
             79.
             
          
           
             1
             Conc.
             6.
             act
             .
             11.
             
          
           
             2
             P.
             74.
             
             P.
             93.
             95.
             
             P.
             109
             ,
             110.
             
             P.
             48
             ,
             49
             ,
             50.
             
          
           
             3
             P.
             13.
             14.
             30.
             92.
             
          
           
             4
             Sess
             .
             6.
             ch
             .
             17.
             
          
           
             5
             
               Ead.
               sess
            
             .
             6.
             ch
             .
             11.
             
          
           
             6
             Sess
             .
             6.
             cap.
             11.
             
          
           
             6
             2
             Tim.
             2.
             16.
             
          
           
             7
             2
             Timoth.
             1.
             13.