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128. THere are three kinds of Silence; the first is of Words, the second of De∣sires, and the third of Thoughts. The first is perfect; the second more perfect; and the third most perfect. In the first, that is, o•• Words, Virtue is acquired; in the second, to wit, of Desires, quietness is attained to; in the third of Thoughts, Internal Recollection is gain∣ed. By not speaking, not desiring, and not think∣ing,
one arrives at the true and perfect Mystical Silence, wherein God speaks with the Soul, com∣municates himself to it, and in the Abyss of it's own Depth, teaches it the most perfect and ex∣alted Wisdom.
129. He calls and guides it to this inward Solitude, and mystical Silence, when he says, That he will speak to it alone, in the most se∣cret and hidden part of the Heart. Thou art to keep thy self in this mystical Silence, if thou wouldest hear the sweet and divine Voice. It is not enough, for gaining this Treasure to forsake the World, nor to renounce thine own Desires, and all things created; if thou wean not thy self from all Desires and Thoughts. Rest in this mystical Silence, and open the Door, that so God may communicate himself unto thee, unite with thee, and transform thee into himself.
130. The perfection of the Soul consists not in speaking nor in thinking much on God; but in loving him sufficiently: This Love is attain∣ed to by means of perfect Resignation and in∣ternal Silence, all consists in Works: The Love of God has but few Words. Thus St. John the Evangelist confirms and inculcates it. My lit∣tle Children, * 1.1 let us not Love in Word, neither in Tongue, but in Deed and in Truth.
131. Thou art clearly convinced now, that perfect Love consists not in amorous Acts, nor tender Ejaculations, nor yet in the internal Acts, wherein thou tellest God, that thou hast an in∣finite love for him, and thou lovest him more
than thy self. It may be that at that time thou seekest more thy self and the love of thy self, than the true Love of God, Because Love consists in Works, and not in fair Discourses.
132. That a rational Creature may under∣stand the secret desire and intention of thy Heart, there is a necessity that thou shouldest express it to him in Words. But God who searches the Hearts, standeth not in need that thou shouldest make profession and assure him of it; nor does he rest satisfied, as the Evangelist says, with Love in Word nor in Tongue, but with that which is true and indeed. What a∣vails it to tell him with great zeal and fervour, that thou tenderly and perfectly lovest him a∣bove all things, if at one bitter word, or slight injury, thou doest not resign thy self, nor art mortified for the love of him? A manifest proof that thy love was a love in Tongue and not in Deed.
133. Strive to be resigned in all things with Silence, and in so doing, without saying that thou lovest him, thou wilt attain to the most perfect, quiet, effectual and true love. St. Peter most affectionately told the Lord, that for his sake he was ready, willingly to lay down his Life; but at the word of a young Damsel, he denied him, and there was an end of his Zeal. Mary Mag∣dalen, said not a word, and yet the Lord him∣self taken with her perfect Love, became her Panagyrist, saying that she had loved much. It is internally, then, that with dumb Silence, the most perfect Virtues of Faith, Hope, and Cha∣rity
are practised, without any necessity of tel∣ling God, that thou lovest him, hopest and be∣lievest in him; because the Lord knows better than thou do'st, what the internal Motions of thy Heart are.
134. How well was that pure act of Love understood and practised by that profound and great Mistick, the Venerable Gregory Lopez, whose whole Life was a continual Prayer, and a continued Act of Contemplation; and of so pure and spiritual Love of God, that it never gave way to Affections and sensible Sentiments?
135. Having for the space of three Years continued that Ejaculation, Thy Will be done in Time, and in Eternity; repeating it as often as he breathed; God Almighty discovered to him, that infinite Treasure of the pure and continued Act of Faith and Love, with Silence and Resig∣nation: so that he came to say, That during the thirty six Years he lived after, he always conti∣nued in his inward Man; that pure Act of Love, without ever uttering the least Petition, Ejaculation, or any thing that was Sensible, or sprung from Nature. O Incarnate Seraphim, and Dei-fied Man! how well did'st thou know how to dive into that internal and mistical Si∣lence, and to distinguish betwixt the outward and inward Man?
Epist 1. Chap. 3. v. 18.