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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01420	An abridgement of Christian perfection Conteining many excellent precepts, & aduertisments, touching the holy, and sacred mysticall diuinity. Written in Italian, by Fa. Achilles Galliardi of the Society of Iesus, &translated into English, A.H. of the same society; Breve compendio intorno alla perfezione cristiana. English	Galliardi, Achilles, 1537-1607.; Percy, Mary, Lady, 1570-1642.; Hoskins, Anthony, 1568-1615, attributed name.; Berinzaga, Isabella Cristina, 1551?-1624, attributed name. aut	1625 (1625)	STC 11539; ESTC S120493	51,187	200

and is not able to help her selfe 2. Secondly she must 〈…〉 mortify all her desires affectiō● aswell of those thinges that are good holy as of those that are indifferent and not to run after them especially when she is most prouoked vnto them and for this effect it will serue her much to lay open her hart to her spirituall father and suffer herselfe to be guided and conducted by him 3. Thirdly the remedy is to thinke that all thinges how good and holy soeuer they be are not alwayes pleasing to God but only those that come from him and are required by him And by this we may know that they come from him when the said things do not moue vs nor lift vs vp vnto pride in hauing them nor tormēt afflict vs in hauing them not but bring with them a peace and tranquillity to the soule in such sort that she remayneth in as great repose in the execution of them as if she did not execute them at all 4. The fourth remedy is to cōsider that to accomplish such desires of this self-loue is to contemne God and to contradict and be opposite to the diuine will for so much as Diuine loue is altogeather contrary to Selfe loue and all our actions that we are induced vnto by it are contrary to the blessed will of God and by that meanes we become opposite and contrary vnto him 5. The fifth remedy belongeth to the spirituall father who to take away and cleere the soule from all selfe-loue in all that she pretendeth in her actions and desires must first seeke all the meanes to penetrate into her hart that is to gaine her good opinion and estimation and to be gratefull vnto her afterwards he must begin with great sweetnes to apply his remedies and so to cure and heale her which must not be done in such open manner that she may perceaue it but with some kind of dissimulation and as it were in iest making her to doe all thinges contrary to that she herselfe disposeth off or desireth to doe As for example if the said person be desirous to goe vnto one place of recreation to make her goe to another somtymes also not taking them away altogeather but correcting them as if she would mortify herselfe with long disciplines to make her to vse short for seldome it doth profit to withstand proper Loue altogeather at one blow as to forbid her wholy disciplines except it be to a person already aduaunced in the way of perfection in the exercise therof And as this his dexterity ought to proceed of charity loue so also ought she to be ruled with the same loue for so much as in such cures and sicknes seuerity profiteth nothing by reason that this selfe-loue is sweet gracious and maketh the soule very tender and delicate so that if she be vsed with sharpnes roughnes she entreth presently into disdaine flieth and abhorreth the cure And by this may be seene that Selfe-loue is healed with loue and by loue This sweetnes is most necessary in superiours principally when they treat with those vnder their charge of thinges appertayning to the superiour part and spirit for ordinarily in this affaire all the euill proceedeth of this roote and seuerity procureth anger and disdaine and hindreth much moreouer the Phisitian of Selfe-loue must note that he ought to be cōtinually diligent not to abandon the cure but to doe as a Phisitian doth who hath one grieuously sicke in his charge for he visiteth often his patient and many tymes feeleth his pulse and neuer abandoneth nor leaueth him vntill he perceaue that he is in better estate and that he beginneth to amend He must also note that there be two sortes of persons that are sick of this selfe-loue some of thē are as it were in a consuming feauer the euill wherof hath already very much penetrated into the inward part and although oftentimes they are incurable or at the least very hard to be cured yet notwithstanding he must not alwaies despaire of them but must performe in their behalfe what the said corporall Phisitian doth to those that hath the forsaid disease to wit to performe on his part whatsoeuer he can and to leaue the rest vnto God but he must take great heed that he doe not beare himselfe to harsh to austere for that would be very domageable and pernicious The others that are sicke are such and of such an humor as they may be healed and although it be needfull to vse great swetnes dexterity in their behalfe as hath been said before and that there is great difficulty in the cure yet notwithstāding he must not despaire by reason of the difficulty that he perceaueth in the beginning for the cause of this difficulty is that this proper loue doth so much blind the soule that it doth not permit her to see clearly her faults and imperfections and therfore she not acknowledging herselfe to be sicke the euill can hardly be cured so that one ought to imploy all his care and industry to make her to enter into this knowledg which in the end wil serue very much for her remedy and cure First the said spirituall father must take great heed that he speak not any thing of self-loue that must be shunned from the beginning least the infirme should be too much dismayed and fall into too much feare but he must a far off put before her and cause her to practise the exercise of disappropriatiō depriuing her first of some things not very difficult vnto her afterwardes make her returne to herselfe and cause her to know how she was hindred in this loue although in chiding her he ought to say nothing that may cōtristate her or to seeme to blame her but rather by little and little make her know her euill notwithstanding when she knoweth it or when she is cured then he must mak her vnderstand how great and dangerous it was for he must comport himselfe in this behalfe as a guid doth in a iourney who being to passe some dangerous strait sayth nothing to the passengers of the perill and daunger but only encourageth them to follow him afterwards hauing passed the strait hath no more care nor looketh backe vnto it euen so those that treate with such kind of persons ought to be haue themselues dexterously without making them to thinke of the difficulty that they shall haue to mortify the said selse-loue sometymes speaking to them in parables similitudes in a third person sometymes by good counsell making them to vnderstand to come to the knowledge of their defects then with sweetnes and taking euer some good occasion to make them to returne and enter into themselues Whilest I was writing a copy of this booke our Lord inspired this vertuous Dame for whome it was first composed that she should aduertise me of this that followeth that I might set it downe in the end of this

and surpasseth all other vertues And here must be taken away the anxiety griefe that we haue to obtaine it note well that the more diligence we shall vse with anxiety and propriety for to obtaine it of God the lesse shall we haue it The third is the desire of suffering althogh our nature repugn● as a thing contrary to sense it may happen neuerthelesse that the desire to haue it is too great by excesse of anxiety and selfe loue in and indure taketh away such contentment and hindreth the perfection of operatiōs the soule ought to take away cut off the thoghts of crosses and paynes when it is not time to suffer conuerting and changing all into this cherefulnes of conformity with God to the which the thinking of pleasant and delightfull things so they be holy helpeth much for that such thinges are conformable to perfection Of this cherefulnes springeth a promptnes to all operations strength to surmount difficulties and ioy of hart vnderstanding as the Apostle sayth Gaudete in Domino semper iterum dico gaudete Reioyce in our Lord alwaies againe I say reioice Agility also to take in hand any good worke facility to execute and end it and sweetnes in all things euen in the crosse it selfe when it is taken only for the loue of God and to please him And if we haue not such cheerfulnes at the least we ought to desire it and inforce our selues to haue it in resisting al hinderances that the diuell shall oppose Our Lord was singularly indued with this alacrity and shewed it in his countenance rendring himselfe very amiable whereby is manifest that he thought not alwayes on his passion but that he diuerted and retired his mind and thoughts except when he knew that it was the will of his Father he should and thought on ioyfull things with a pleasant aspect and with a sweet and gracious countenance accompanyed with gra●ity and words of weight to draw th● harts of the people with mild●… and authority and with this al●crity he indured and suffered afterwards the subtraction o● taking of it away in the tyme of his passion THE FIFTH Degree CHAP. VIII THE soule being in this conformity tranquillity and cheerfulnes which hath byn sayd with progresse in perfect vertues and with great power of the super●our part ouer the inf●riour by reason of the long habit and great facility she hath gotten in repressing and subduing the motions of her passions God is wont after this or when he thinketh good to permit her to begim to feel● great tentations the li●e or greater then those which she suffered in the beginning of her cōuersion to wit of the flesh of impatience of feare of difficultyes and other the like in such sort that she beginneth agayne to feele a great rebellion in her inferior part against the superiour the diuel sharply tempteth her in so much that she is forced to returne to fight that with great difficulty but notwithstanding the superiour part generously fighteth gayneth and beareth away the victory This mutation and vnexpected change resembleth the imperfect state of a nouice or beginner only The rebellions of the inferiour part agaynst the superiour the representations of diuells the motiōs of sensuality the newnes vnaccustomed are as it were against the common stile of grace that happeneth to vs ordinarily after the first assaultes of temptations the victory ouer them hauing gottē the habits of perfect vertues and in such sort subdued sensuality that scarcely it dare once kicke or repugne All these things are accustomed to put the soule in great perill of thinking she goeth backward and that she hath giuen occasion of her being in so euill an estate whereby is wont to rise in her mind vnquietnes despayre great decay of wonted force and therfore it behooueth that she stād well vpon her guard and before all thinges consider and obserue that the will by the grace of God is resolute rather to dye a thousand tymes then to offend God in the least thing that is And for that sin consisteth in the will she ought also firmely to perswade her selfe that she is farre from committing of it seeing that all her griefe commeth of those contrary motions her will being so earnestly bent not to offend God And which is more she ought to be secure that she hath not on her part giuen occasions to such tentations seing that she abhorreth and detesteth them greatly and principally for that she desireth to conforme herselfe altogeather to the diuine wil and to disappropriate herselfe of al thinges created She must likewise be aduertised that she doth performe this while diuers actes of vertue with the superiour part for so much as hereby through diuine grace the spirit is made more vigorous although the flesh be moued and incumbred with no small perturbations and this so much the more for that she shall find manifestly assuredly that there is no offence therin and if she find that she cannot sufficiently resolue her selfe for her continuall feares and remorse of conscience let her remit her selfe and repose wholy on the iudgment of him that hath the guiding of her soule Moreouer she must be aduertised that such temptations althogh they seeme vnto her to be the same that she was wont to endure in the beginning are notwithstanding very much different if she consider the cause from whence they proceed for that then the superiour part being destitute of good habits vertues and graces that giue great strength and the inferiour part full of euill habits very strong and stubborne togeather with the fraudulent sleights of the diuell concurring therin no meruayle that the flesh did fight and rebell against the spirit vntill such tyme as the superiour part were made strong and vigorous and our Lord giuing strength to resist and vanquish the inferiour part which being thus tamed the battayle ceaseth soone after with a submission and tranquillility betweene the one and the other our Lord permitting al this to the end that by the way of cōbat to his imitation we may obtayne the victory and also by this meanes be made partakers of his celestiall gifts and vertues But when after all this the tēptations returne the soule being already fortified and not hauing giuen any occasion thereunto the● she must assuredly know that this is an expresse prouidence of God who will haue it so and that such temptations doe not take their beginning of the interiour to wit of default that is in her but come of other causes and this great and secret instruction helpeth much to what end our Lord worketh and permitteth all this For first it is to the end that the repose and peace that she had before be not occasion to her of so great satisfaction and contentment that she come to delight much in herselfe for it so be in dāger to fall into pride Secondly that selfe-loue which subtilly vseth oftentymes to enter therein be quite

already spoken of helpeth greatly that is when we admit with great promptitude of hart the taking away of such consolations as God is accustomed at times to take from vs and then to make greater estimation of God and of vertue then of any such consolations yet labouring still according to those former motiōs with a greater and more ardent desire then euer without hauing regard to the contentment of self-loue but only to the loue of vertue it selfe and for the diuine glory The Conformity with God heere is cleare and is of great importance for that to vnite himselfe with the diuine will he depri●eth himselfe on his part of such consolatiō contenting himselfe with his spirituall crosse whatsoeuer it be and so much the more for that such tasts and motions surpasse all things created and all the pleasures that they can affoard and how much the more a man depriueth himselfe in this sort so much the more he transformeth himselfe into God and perfect loue and Deification increaseth in him THE THIRD Degree CHAP. VI. AFTER the foresaid degree there is accustomed to succeed descend into the soule celestiall lights desires and affectiōs of stable and solid vertues that are without comparison much more high then the sweetnes already spoken of for that they are most effectuall meanes for getting of the said solid and stable vertues haue their being in the superiour part of man And then the soule ought to mount to the highest degree of forsaking and renouncing his owne will of subtraction and cōformity to the diuine will with the help of the anihilation humble esteeme aforesaid Therfore it is necessary to be aduertised that although such lights affections be from God in the beginning and that presently vpon the receiuing imbracing of them they produce in the soule excellent effects mouing inciting it to vnite her self with God by the meanes of firme solid vertues neuertheles soone after if a man be not well aduised but suffer himselfe to proceed according to his naturall inclinatiō he ordinarily will imbrace willingly such lights affections with a certaine satisfaction and a very great contentement in himself which is a hidden delight of himselfe in them and to cooperate with such lights he setteth himselfe to discourse at large and to fortifie the naturall forces of his vnderstanding wil and affections with the which it seemeth vnto him that his first lights much increase are interiou●ly dilated which yet is not so neither is it any effect of God but only a pure reflection of the soule and a great contentemēt and pleasure which she tak●th of their first beginning And thus by little and little the infusion of such lights comming to cease the naturall and reasonable strength of the soule remaineth alone which ordinarily is self-loue which by this delight goeth dilating this little that he hath of diuine light esteeming that to be very great which is not and in this sort he falleth into blindnes of pride vaine perswasion of great vertue frō whence do spring a thousand falshoods deceipts illusions our Lord withdrawing his hand because of the barre of self-loue which man hath put in his way and yet such do thinke that they haue great grace infused great light and it is nothing the beginning only excepted but only discourse and naturall strength And in the end abandoned of the diuine influence they fall into great faults errours and from hence oftentimes proceed very great illusions which notwithstanding had 〈◊〉 good beginning Presently therfore when the soule receaueth such motions she ought to humble and anihilate her selfe with great submission euen as nothing And this act rooteth out and cutteth off all the force of this delight already spoken of Afterwards she must protest that she will not seeke any selfe-contentment reputing her selfe most vnworthy as a most vile abiect persō this to f●…e her soule of al selfe-loue which by reason of such lights may enter into it And heere she depriueth herselfe of a much more noble thing then before by this greater vertue is obtained although it seeme vnto her that she diminisheth or decreaseth yet notwithstanding it is not so but the hinderance is taken away that kept the soule backe did hurt her greatly And our Lord finding the soule by such abnegation disposed increaseth with his particuler concourse the like lights and motions by true solid meanes although it be not with so great tast pleasure and guideth her with great safety in the way of Perfection The soule thus depriued by the meanes of such pure diuine lights commeth to refer and attribute them vnto God feeling her self in them affected only to the diuine glory and not vnto any other thing with great acknowledgement of the diuine bounty who vouchsafeth by diuine infusions to abase himself to so vile a thing And this rule of spirituall motions is a matter of great importance for that if they be not of God presently they wil be discouered by this abnegation and if such lights come from God we shal be secured that neither selfe loue nor the diuell can haue any part in them And moreouer referring them vnto God who hath giuen them vnto vs we come to make more esteeme of the giuer then of the gifts and by this meanes get true and solid vertue There followeth afterwards another conformity of most pure lights and motions with the act of the will and affections purged from all selfe respect and vested with the diuine will pretending in such diuine influences only to obey Almighty God his diuine pleasure and nothing our selues where with the soule passeth into God transformeth her selfe more highly and profoundly then euer heere she offereth giueth dedicateth her self wholy vnto God THE FOVRTH Degree CHAP. VII AFTER that the soule is exercised thus in purging disappropriating her selfe in these spirituall motions and in desire of solid vertue as hath bin said there wil follow a higher degree which is this It happeneth often that hauing such desires the soule cannot attayne vnto that she pretendeth and that for some worldly or humane cause which doth hinder it as for example when we must leaue prayer by the which the soule findeth her selfe prompt apt ready and as it were inuited to vnite her selfe with God And obedience on the other side or charity requireth to leaue it for another worke of great distractiō but profitable to our neighbours And this wil be necessary not only in one worke or at one tyme only but it shal be needfull also concerning our manner of liuing to leaue the quiet and contemplatiue life in which the soule felt her selfe greatly inflamed with ardent desire of solid vertues to busy herself in the negotiations of the actiue life in which she shall haue great repugnance and by which she shall receaue many occasions of distraction neuertheles she seeth clearely that she is called

extinguished Thirdly that there may increase cōtinue in the soule the knowlege of her basenes little worth Fourthly that she may attayne to a new light and know that perfection doth not consist in being free from temptations and in hauing peace betweene sensuality reason for it may so fall out that these temptations wil be more vehement then those that she had before and that she shall suffer much by them and therefore she ought to hold her self assured that our Lord by such meanes will bring her to greater vertue Wherfore when she beginneth to enter into such afflictions or troubles she ought before al things to humble her selfe descend into her owne nothing and acknowledge herselfe worthy of all temptations and in the same manner as she was already before accustomed to receyne with contentmēt the contempt and afflictions outwardly so ought she to inforce herselfe to reioice in that our Lord is pleased to humble her and to permit her thus to be buffeted of the diuell Secondly she ought to be willing to want the peace and repose that she felt when she had no great temptations and likewise all the contentment which she had therein And how much the more such repose is a high and excellent good so much the greater sacrifice it is more pleasing vnto God to be willingly depriued thereof for the l●ue of him Thirdly she ought to admit with the same affection and promptnes as is spoken of before the subtraction or withdrawing that our Lord doth vse which cōsisteth in this that he doth not permit the vertue or power of the superiour part to redound worke in the inferiour by giuing it such force as that it shold not feele these temptations which would be if God did concurre therein as before but our Lord withdraweth such concourse and from hence proceedeth anxiety and affliction Fourthly she ought not to inforce herselfe to d●…ue away these temptations with great pennance and mortification of nature as she did at the b●ginning when she was a No●…ce for by that way as is read of some Saints the temptations increase rather then otherwise but she ought to submit herselfe vnto God with humility for to suffer them willingly as long as it is in his will pleasure and then not to care for them but to contemne them Afterwardes of this followeth the conformity to the diuine will greater then euer seeing that to conforme her selfe vnto him the soule is content to be left comfortlesse and to suffer such paine and confusion which is most pleasing to his diuine maiesty besides that it is very cōformable to that which our Redeemer did when being in the garden he would that the inferiour part should find difficulty to suffer neuerthelesse he said non mea sed tu● voluntas fi●t not my will o Father but thine be done And of this conformity riseth in the soule not only a loue of vnion that trās formeth it into God more highly but also a loue and desire of the crosse in conformity with our Sauiour when as to accōplish the diuine will she is content to suffer temptation And heere she doth not only offer and dedicate herselfe vnto God but doth also sacrifice herselfe vnto him THE SIXT Degree CHAP. IX BESIDES all this that hath beene sayd the affliction and payne is accustomed to passe further and come euen to the superiour part where vertue and spirit make their residence And so she shall perceaue her selfe to fayle want light in her vnderstanding and good purposes and desires in her affections promptnes to doe well strength and patience the like in such sort as where before she did fight with great force and vigour now it will seeme vnto her that she is without strength and vertue and that she cannot resist and euery little straw will seeme vnto her a blocke and so shall feele and perceaue nothing but obscurity and blindnes great darkenes aridity or drinesse grief tepidity rebellion pusillanimity confusion and great oppression seeming vnto her vnpossible to returne to her first designementes good purposes And heere in very truth is great danger if she do not inforce herselfe to remedy it as she should to the end she fall not into sundry great inconueniences whē she is thus abandoned which happeneth in diuers manners First in apprehēding too firmely all this that hath beene spoken of to be a great misery for this cause afflicting her selfe growing sad Secondly too earnest setting her selfe to thinke of what cause they proceed attributing all to her owne defaults and inforcing herselfe to look curiously into them Thirdly of set purpose procuring with great diligence to free herselfe of them to take order to remedy all and returne to her first estate esteeming the present to be miserable and yet neuerthelesse leesing all this labour for this being not the true way nor the remedy of her euill she findeth the trouble to be thereby increased Fourthly for this cause the soule is accustomed to fall into impatience feare and pusillanimity in danger to despayre it seeming vnto her that nothing doth help her and that she goeth from euill to worse Supposing thē the soule to be exercised in these foresayd degrees it is needfull she consider with her selfe principally with the help of him that guideth her the secret and me●uaylous mysteries that are hidden herein For the first thē let her know that the true cause of all that is sayd is the diuine prouidence who willing to make proofe and to purify a soule after he hath enriched her with vertues and great strength in the supe●iour part is wont to retire his accustomed succours without the which these vertues cannot work whe●of it commeth that although she haue them yet do they seeme to her that she hath them not and from hence followeth darkenes aridity and other miseries already spoken off notwithstanding the graces and foresayd vertues remaining in the soule as before For the second this subtraction or diuine withdrawing doth not proceed of the absence of vertues giftes and graces seeing that they remayne entierly in the soule it doth lesse proceed from the action of thē for so much as indeed the soule is depriued thereof But we must consider that in internal and spirituall actions there is a direct act that tendeth directly to God to wit the same internall act or operation touching his obiect as for example the practicall knowledge and election or lawfull desire to haue a wil to suffer to haue a will to loue God to haue a will to be temperate chast obedient not to consent vnto sin c. There is also the act reflectiue that turneth to wardes it selfe to wit to discerne iudge whether he doth such an act whereby he may receaue contentment and reioyce therein for the glory of God for that he discerneth himselfe by the same to be strong and victorious ouer temptations with great repose of the soule Of

these two the first is the pure act of vertue the secōd is the fruit that redoundeth in vs the fruition of the same vertue this is most cleare that the act of temperance doth not consist to perceaue that he ●ath it or to reioyce in it or content himselfe therein but to desire it and effectuate it Now God concurreth in the first and by that meanes the acts of vertue are performed but he withdraweth the second to wit our knowledge reflection iudgment and satisfaction to haue done thē and therfore it seemeth to vs that we do them not in the place of the knowledge withdrawne hapneth darknes blindnes in place of the ioyfull affection succeedeth aridity drynesse euen as it hapneth to him that is almost starued who receyuing food into his stomacke neyther feeleth nor tasteth it it is cleare that he eateth and notwithstanding it seemeth vnto him he eateth not and hath in a manner no more satisfaction of such an act then if he had not done it Seeing then that it is not properly vertue to perceaue our interiour actions and that therin doth not consist vertuous effects and operations being only satisfaction vnto our selues our Lord pretending to bereaue vs of all our proper tast interest as a hinderance betwixt him vs. leaueth vs the purity of vertue which is no other thing but to desire it put it in effect and taketh away the second which is a certayne selfeloue more subtile then those that haue yet beene specifyed an interest with the which the soule nourisheth it selfe and such as diuerteth vs from greater vnion with God and this being so it is plainely to be seene that there is not only no euill heerin nor any danger to be feared but that the soule by such a diuine work is purifed the more in vertue and is purged from all proprieties and selfe interest although it be very hidden and is raysed to a degree and disposition of greater grace much more vnion with God then before For to make all this manifest the soule that is come to this estate must be aduertised of two pointes The first that if she will examine the purity of vertue she shall see the same in her actions more then euer she did For if one should demaund of her in these griefes obscurities and rebellions if she would offend God she would presently answere that Sauiour Iesus Christ of whom it is written in the beginning of his dolorous passion Coepit pauere ●adere moestus esse that is to say he began to be troubled to feare and became sad and after he said Tristis est anima mea vsque ad mortem my soule is sorrowfull euen vnto death Now we must consider three pointes First the greatnes of the paine torments that he was presently to endure Secondly that then was with drawne from him the concurrence of strength patience magnanimity the like vertues concerning the feeling of them in the manner aforesaid and for that cause he presētly fell into so great anguish feare heauines that the least of his sorrowes seemed vnto him insupportable wherof before he reioiced so much in thinking of them saying Baptis●… hab●… baptizari qu●m●do c●arctor vsque dum perfici●tur I haue to be baptized with a Baptisme how am I straitened vntill it be dispatched Thirdly that with all this the stedfastnes of vertue was most firme more stable thē euer seeing that in these words to his Apostles Surgite ●amu● arise let vs go that is to meet them that came to apprehend him he discouered a meru●ilous promptnes to suffer patience strength and a generosity of hart not to be ouercome or quailed by such a withdrawing or subtraction before mentioned● by which the holy Doctors say that our Lord merited then for the holy Martyrs other Saints who in their torments and paines were so richly armed with patience strength magnanimity other vertues in the superiour part that by the same vertues they did so triumph reioyce euen in the middest of their paines tormēts as we read of many holy Martyrs When thē it shall please our Lord to take away bereaue a soule for the loue he beares it of this garment with the foresaid subtraction or withdrawing as he doth in this estate then it is cleare that he bringeth her to a higher imitation of himselfe then was the other seeing that the same subtraction was vsed to him by his eternall Father And besides this reason of the most liuely imitation of our Lord there followeth others also to wit that how much the superior part is more noble then the inferiour or then the body so much more the suffering of it or both together is more noble then any martyrdome whatsoeuer of body only if it be without the other And moreouer to suffer with this fredom liberty or sensible force of vertue with which the Martyrs were indued was as easye vnto them as if they had bene in the middest of roses But with this subtractiō or withdrawing it seemeth not only difficult but also impossible So that with all this difficulty to be thus magnanimous and couragious with all efficacy maketh vs more apt and prepared for higher vertue and greater merit And finally to find our selues so freely highly raysed vnto vertue naturally it is an occasion of perill danger of pride wherfore vnto S Paul Ne magnitudo reuelationum extelleret eum least the greatnes of his reuelatiōs should extoll him there was giuē to preserue him the temptation of the flesh so to counterpoise the daunger which might follow by this height of vertue the soule is plunged into this extreme low estate by the feeling which she hath of troubles feares c. And therfore she is secure that is she is preserued from danger which is a signe of higher estate for that she hath a great foundation of humility and knowledg of her owne basenes This as it seemeth may be gathered of the temptation of S. Paul which was giuen him for auoyding the perill wherin he was wherof it followeth that the hauing of that temptation of the flesh was a higher estate then the first seeing that by this meanes the hinderances and imperfections of the first are taken away and he is made more secure therby in such sort as this estate is a certaine probation that God maketh of his elect a liuely imitation of our Lord and Sauiour Iesus Christ a more excellent Martyrdome then the exteriour founded vpon profound humility which is more sure then any other whatsoeuer and is of greater merit and a disposition to receiue greater gifts graces which is more an enemy to proper loue for that it taketh away the satisfaction and contentment that is receaued of vertues and so by consequence increaseth commeth to be of greater conformity with the diuine will is enkindled more in loue towards God then the others

worke to wit that as there is an Angell appointed ouer proper loue to rep●esse it and fight against it so there is another ouer the loue of God to conserue increase and augment it who from the beginning of their creation were deputed to this function the one the other not passing further then their charge S. Gabrid was deputed ouer diuine loue by the meanes whe●of he was chosen to be the messenger of the sacred m●stery of the Inca●nation of the God a work of most singular loue of Almighty God towardes mankind vnto whome it was especially reuealed in heauē by the most Bl●ss●d ●…mity when the diuine persons made their actes of reciprocall loue S. Michael was also appointed ouer proper loue and therfore whē Lucifer rebelled in heauen against God seeking to be like to the most high equalling himselfe with him he was ordeyned by our Lord to resist him as one that had a great zeale of diuine loue contray to this selfe-loue Our Lord then reuealed this secret to this holy Lady and sayd vnto her Aduertise thy spiritual Father that he may learne that when any one would heale a soule infected with Selfe-loue he demaund my aydand succour by the prayers intercessiō of S. Michael the Archāgel and when any soule shal be touched surprized with diuine loue it is needfull that she implore the fauour of S. Gabriel to the end that by this meanes she may more easily attaine vnto the soueraigne perfection of the said loue of God AN APPENDIX TO THIS ABRIDGMENT whereby to ascend to a most high Perfection THe perfectiō presupposed of all the estates before declared euen vnto this present cosisteth in an vtter forsaking of al pretēces whatsoeuer not to pretend any other thing but God only in a most excellent and a most perfect manner in all our actions whereby we may attayne vnto a most high perfectiō which consisteth in the examen following distinguished into seauen points 1. The first is when the soule apprehendeth any trouble or afflictiō that of new is presented vnto her For that then by the suggestiō of the inferiour or infirme part the apprehension of such a crosse is accustomed to be very vehement and with this a thousand exaggerations wil be presented that will cause it to appeare more violent wherby the soule is accustomed to take this affliction with much difficulty and many repugnances To remedy this and to prouide for it throughly it is necessary that the superior part of the soule propose all this before her as a iudge doth who before he giue his sentence harkeneth to the reasons of both parties prouided alwayes that she be not mooued any thing with their reasons but that she remayne without passiō or any kind of alteration suspending her iudgement vntill she find out what may be according to reason and that she may the better vnderstand it these two meanes will ayd her The one is that she enter into herselfe and consider how Almighty God knoweth and seeth all her troubles and whatsoeuer she endureth and therfore she ought to remit it wholy into his hands to dispose thereof as he seeth most expedient The second is to consider belieue assuredly that euen as the diuine boūty desireth nothing but our good euen so his diuine prouidence which is hid from vs not being permitted vnto vs to seeke too curiously into it knoweth very well how to prouide remedy all in time and manner as it shall seeme best vnto him and not as best liketh vs nor as it may best please vs. Of this suspension and repose of spirit follow two things the first that she putteth away and reiecteth all the hinderances and trouble and the deceytes that might happen by this apprehension and secondly it wil follow that she shall come to conceaue a true pure sincere and mature apprehension of all her affayres The second point is that when the soule is come to receaue and accept this affliction as comming from God REMEDIES SHE must not rest herself heere or permit herselfe to accept of it as often many soules are accustomed to doe to wit basely with an infinit number of difficultyes of excuses and seeking of themselues but she must accept thereof ●o offer it returne it vnto God accepting it only in him and for him 4. The fourth point is to know in what manner the superiour part must suffer with the inferiour and with the exteriour senses in the repugnances contrarieties which they feele as hath bene said before REMEDIES THE superiour part ought to doe all that hath bene said before in the behalfe of the inferiour and weakest partes in such sort that it be not with a certaine excessiue violēce which may cause thē wholy to loose their strength and vigour or so as may trouble or make the soule pusillanimous and fearefull or els vtterly vnable to support so great a blow but she ought for this cause somthing to suffer with them and encourage them with all the reasons the can imagine and she must doe all this with the greatest discretion that she can possibly in giuing now and then some relaxation vnto their trauailes and afflictions in seeking the most conuenient remedies that she can aduise herselfe of Euen as one that would haue a horse or any other beast to serue his turne will giue him more meat to the end he may be strong and able to trauaile better when there is need And when by reason of diuine subtraction she cannot vse the force of any act of cōsola●iō or ra●sing vp of her mind she ought to repose in this and procure the partes that are inferiour to repose in the will of God and this by meanes of the diuine conformity which will bring much more true and strengthning consolation although it doth not seeme so 5. The fift point is how she ought to comport herselfe with selfe-loue in this case or the like REMEDIES SELFE-Loue is accustomed to pretend seeke in all thinges her owne interest and particuler cōmoditie directly or indirectly and it doth so also in this vnder pretence of many good reasons yea euen of vertues and purposeth many thinges that are not to the purpose for this cause the soule with the purity of a right intentiō ought to discouer by the light of the loue of God all his deceipts oppose herselfe against this selfe loue very freely and effectually by the force of a pure cleane loue she ought to reiect all particuler and selfe respect and follow purely that which God shall inspire and teach her 6. The sixt point is how that the superiour part ought to answere to the propositions or offers that our Lord will make vnto her concerning these paines and afflictions or other greater REMEDIES AFTER this that hath byn aboue said our Lord is accustomed to make many propositiōn to the soule as for example that he will send her many other afflictions or els make her