We may now examine a little more closely the passages which Dr. Sweeney seems to have had in view, as requiring to be read with caution because similar to statements made by De Rojas and other writers whose doctrine is tinctured with Quietism. Dr. Sweeney remarks: “When afterwards (in the book of De Rojas) express acts toward God are discountenanced, and it is declared that an advantage of this kind of prayer is _self-annihilation_, and that resignation then becomes so pure that all private interest is forgotten and ignored, we see the prudence and watchfulness of the Holy See in cautioning her children against a book which, if it does not expressly, distinctly, and advisedly teach it, yet conveys the impression that a state of charity excludes all private interest, such as fear of punishment and hope of reward, and that perfection implies such a state.”[15] Father Baker says that in the prayer of silence, “with the will she [the soul] frames no particular request nor any express acts toward God”; that “by this exercise we come to the most perfect operation of self-annihilation,” and practise in the most sublime manner “resignation, since the soul forgets all private interests”; and more to the same effect. Nevertheless, the dangerous and erroneous sense which this language might convey, if intended or interpreted to mean that the soul must suppress all hope or desire for its own private good as incompatible with the perfect love of God, is plainly excluded by the immediate context in which it occurs. The soul, says Father Baker, should “continue in his presence _in the quality of a petitioner_, but such an one as makes no special, direct requests, but contents herself to appear before him _with all her wants and necessities_, best, and indeed only, known to him, who therefore needs not her information.” Again, he compares the soul to the subject of a sovereign who abstains from asking any particular favors from his prince, because he knows that “he is both most wise to judge what favors may become the one to give and the other to receive, and in that that he has a love and magnificence to _advance him beyond his deserts_.” Once more he says that in this prayer the soul exercises in a sublime manner “_hope_, because the soul, placing herself before God _in the posture of a beggar_, confidently expects that he will impart to her both the knowledge of his will and ability to fulfil it.”