3. It is for this reason that we say of this state that it is the making of two wills into one — namely, into the will of God, which will of God is likewise the will of the soul. For if this soul desired any imperfection that God wills not, there would not be made one will of God, since the soul would have a will for that which God has not. It is clear, then, that for the soul to come to unite itself perfectly with God through love and will, it must first be free from all desire of the will, howsoever slight. That is, that it must not intentionally and knowingly consent with the will to imperfections, and it must have power and liberty to be able not so to consent intentionally. I say knowingly, because, unintentionally and unknowingly, or without having the power to do otherwise, it may well fall into imperfections and venial sins, and into the natural desires whereof we have spoken; for of such sins as these which are not voluntary and surreptitious it is written that the just man shall fall seven times in the day and shall rise up again. But of the voluntary desires, which, though they be for very small things, are, as I have said, intentional venial sins, any one that is not conquered suffices to impede union. I mean, if this habit be not mortified; for sometimes certain acts of different desires have not as much power when the habits are mortified. Still, the soul will attain to the stage of not having even these, for they likewise proceed from a habit of imperfection. But some habits of voluntary imperfections, which are never completely conquered, prevent not only the attainment of Divine union, but also progress in perfection.