+--------------------------------------------------------------+ | | | Transcriber's note: | | | | This eBook contains the front matter from a combined edition | | of _A Short Method of Prayer_ and _Spiritual Torrents_, but | | only contains the text of _A Short Method of Prayer_. | | | +--------------------------------------------------------------+

A SHORT METHOD OF PRAYER

and

SPIRITUAL TORRENTS. 

BYJ. M. B. DE LA MOTHE GUYON. 

Translated from the Paris Edition of 1790BYA. W. MARSTON. 

LONDON:SAMPSON LOW, MARSTON, LOW, & SEARLE, CROWN BUILDINGS, 188 FLEET STREET. 1875. 

[_All rights reserved. _]

PRINTED BY BALLANTYNE AND COMPANYEDINBURGH AND LONDON

_PREFACE TO THE ENGLISH PROTESTANT EDITION. _

Some apology is perhaps needed when a Protestant thus brings beforeProtestant readers the works of a consistent Roman Catholic author. Theplea must be, that the doctrine and experience described are essentiallyProtestant; and so far from their receiving the assent of the RomanCatholic Church, their author was persecuted for holding anddisseminating them. 

Of the experience of Madame Guyon, it should be borne in mind, thatthough the glorious heights of communion with God to which she attainedmay be scaled by the feeblest of God's chosen ones, yet it is by nomeans necessary that they should be reached by the same apparentlyarduous and protracted path along which she was led. 

The "Torrents" especially needs to be regarded rather as an account ofthe personal experience of the author, than as the plan which Godinvariably, or even usually, adopts in bringing the soul into a state ofunion with Himself. It is true that, in order that we may "live untorighteousness, " we must be "dead indeed unto sin;" and that there mustbe a crucifixion of self before the life of Christ can be made manifestin us. It is only when we can say, "I am crucified with Christ, " that weare able to add, "Nevertheless I live, yet not I, but Christ liveth inme. " But it does not follow that this inward death must always be aslingering as in the case of Madame Guyon. She tells us herself that thereason was, that she was not wholly resigned to the Divine will, andwilling to be deprived of the gifts of God, that she might enjoy thepossession of the Giver. This resistance to the will of God impliessuffering on the part of the creature, and chastisement on the part ofGod, in order that He may subdue to Himself what is not voluntarilyyielded to Him. 

Of the joy of a complete surrender to God, it is not necessary to speakhere: thousands of God's children are realising its blessedness forthemselves, and proving that it is no hardship, but a joy unspeakable, to present themselves a living sacrifice to God, to live no longer tothemselves, but to Him that died for them, and rose again. 

A simple trust in a living, personal Saviour; a putting away by Hisgrace of all that is known to be in opposition to His will; and anentire self-abandonment to Him, that His designs may be worked out inand through us; such is the simple key to the hidden sanctuary ofcommunion. 

_A SHORT METHOD OF PRAYER. _

CONTENTS. 

 CHAP. PAGE I. PRAYER POSSIBLE AT ALL TIMES, BY THE MOST SIMPLE 1

 II. FIRST DEGREE OF PRAYER 6

 III. SECOND DEGREE OF PRAYER, CALLED HERE THE PRAYER OF SIMPLICITY 13

 IV. SPIRITUAL DRYNESS 16

 V. ABANDONMENT TO GOD 18

 VI. SUFFERING 21

 VII. MYSTERIES 23

 VIII. VIRTUE 25

 IX. PERFECT CONVERSION 27

 X. HIGHER DEGREE OF PRAYER, THAT OF THE SIMPLE PRESENCE OF GOD 30

 XI. REST IN THE PRESENCE OF GOD--INWARD AND OUTWARD SILENCE 35

 XII. SELF-EXAMINATION AND CONFESSION 39

 XIII. READING AND VOCAL PRAYER 42

 XIV. THE FAULTS AND TEMPTATIONS OF THIS DEGREE 44

 XV. PRAYER AND SACRIFICE EXPLAINED BY THE SIMILITUDE OF A PERFUME 47

 XVI. THIS STATE NOT ONE OF IDLENESS, BUT OF ACTION 51

 XVII. DISTINCTION BETWEEN EXTERIOR AND INTERIOR ACTIONS 63

 XVIII. EXHORTATIONS TO PREACHERS 71

 XIX. PREPARATION FOR DIVINE UNION 77

_SPIRITUAL TORRENTS. _

CONTENTS. 

_PART I. _

 CHAP. PAGE I. THE DIFFERENT WAYS IN WHICH SOULS ARE LED TO SEEK AFTER GOD 91

 II. OF THE FIRST WAY, WHICH IS ACTIVE AND MEDITATIVE 94

 III. OF THE SECOND WAY, WHICH IS THE PASSIVE WAY OF LIGHT 103

 IV. OF THE THIRD WAY, WHICH IS THE PASSIVE WAY OF FAITH, AND OF ITS FIRST DEGREE 111

 V. IMPERFECTIONS OF THIS FIRST DEGREE 125

 VI. SECOND DEGREE OF THE PASSIVE WAY OF FAITH 139

 VII. SECT. I. --COMMENCEMENT OF THE THIRD DEGREE OF THE PASSIVE WAY OF FAITH--FIRST DEGREE OF THE SPOLIATION OF THE SOUL 151

 SECT. II. --SECOND DEGREE OF THE SPOLIATION OF THE SOUL 164

 SECT. III. --THIRD DEGREE OF SPOLIATION 169

 SECT. IV. --ENTRANCE INTO MYSTICAL DEATH 179

 VIII. THIRD DEGREE OF THE PASSIVE WAY OF FAITH, IN ITS CONSUMMATION 185

 IX. FOURTH DEGREE OF THE PASSIVE WAY OF FAITH, WHICH IS THE COMMENCEMENT OF THE DIVINE LIFE 193

_PART II. _

 I. MORE PARTICULAR DESCRIPTION OF SEVERAL CHARACTERISTICS OF THE RESURRECTION LIFE 211

 II. STABILITY, EXPERIENCE, ELEVATION, AND EXTREME PURITY OF THE ABANDONED SOUL 221

 III. PERFECT UNION OR DEIFORMITY 231

 IV. ACTIONS AND SUFFERINGS OF THOSE IN A STATE OF UNION WITH GOD 240

_A SHORT METHOD OF PRAYER. _

"Walk before me, and be thou perfect. "--Gen. Xvii. 1. 

_AUTHOR'S PREFACE. _

I did not write this little work with the thought of its being given tothe public. It was prepared for the help of a few Christians who weredesirous of loving God with the whole heart. But so many have requestedcopies of it, because of the benefit they have derived from its perusal, that I have been asked to publish it. 

I have left it in its natural simplicity. I do not condemn the opinionsof any: on the contrary, I esteem those which are held by others, andsubmit all that I have written to the censure of persons of experienceand learning. I only ask of all that they will not be content withexamining the outside, but that they will penetrate the design of thewriter, which is only to lead others to LOVE GOD, and to serve Him withgreater happiness and success, by enabling them to do it in a simple andeasy way, fit for the little ones who are not capable of extraordinarythings, but who truly desire to _give themselves to God_. 

I ask all who may read it, to read without prejudice; and they willdiscover, under common expressions, a hidden unction, which will leadthem to seek for a happiness which all ought to expect to possess. 

I use the word _facility_, saying that perfection is easy, because it iseasy to find God, _when we seek Him within ourselves_. The passage maybe quoted which says, "Ye shall seek me, and shall not find me" (Johnvii. 34). Yet this need not occasion any difficulty; because the sameGod, who cannot contradict Himself, has said, "He that seeketh findeth"(Matt. Vii. 8). _He who seeks God, and who yet is unwilling to forsakesin, will not find Him, because he is seeking Him where He cannot befound_; therefore it is added, "Ye shall die in your sins. " _But he whosincerely desires to forsake sin, that he may draw near to God, willfind Him infallibly_. 

Many people imagine religion so frightful, and prayer so extraordinary, that they are not willing to strive after them, never expecting toattain to them. But as the difficulty which we see in a thing causes usto despair of succeeding in it, and at the same time removes the desireto undertake it; and as, when a thing appears both desirable and easy tobe attained, we give ourselves to it with pleasure, and pursue itboldly; I have been constrained to set forth the advantage and the_facility_ of this way. 

Oh! if we were persuaded of the goodness of God toward His poorcreatures, and of the desire which He has to communicate Himself tothem, we should not imagine so many obstacles, and despair so easily ofobtaining a good which He is so infinitely desirous of imparting to us. 

And if He has not spared His own Son, but delivered Him up for us all, is there anything He can refuse us? Assuredly not. We only need a littlecourage and perseverance. We have so much of both for trifling temporalinterests, and we have none for the "_one thing needful_. "

As for those who find a difficulty in believing that it is easy to findGod in this way, let them not believe all that they are told, but ratherlet them make trial of it, that they may judge for themselves; and theywill find that I say very little in comparison with that which is. 

Dear reader, study this little work with a simple and sincere heart, with lowliness of mind, without wishing to criticise it, and you willfind it of good to you. Receive it with the same spirit as that in whichit is given, which is no other than the longing that you may be led to_give yourself unreservedly to God_. My desire is that it may be themeans of leading the simple ones and the children to their Father, wholoves their humble confidence, and to whom distrust is so displeasing. Seek nothing but _the love of God_; have a sincere desire for yoursalvation, and you will assuredly find it, following this littleunmethodical method. 

I do not pretend to elevate my sentiments above those of others, but Irelate simply what has been my own experience as well as that ofothers, and the advantage which I have found in this simple and naturalmanner of going to God. 

If this book treats of nothing else but the _short and easy method ofprayer_, it is because, being written only for that, it cannot speak ofother things. It is certain that, if it be read in the spirit in whichit has been written, there will be found nothing in it to shock themind. Those who will make the experience of it will be the most certainof the truth which it contains. 

It is to Thee, O Holy Child Jesus, who lovest simplicity and innocence, and who findest Thy delight in the children of men, that is to say, withthose amongst men who are willing to become children;--it is to Thee, Isay, to give worth and value to this little work, impressing it on theheart, and leading those who read it to seek Thee within themselves, where Thou wilt take Thy rest, receiving the tokens of their love, andgiving them proofs of Thine. 

It is Thy work, O Divine Child! O uncreated Love! O silent Word! to makeThyself beloved, tasted, and heard. Thou art able to do it; and I evendare to say that Thou wilt do it, by means of this little work, which isall to Thee, all of Thee, and all for Thee. 

A SHORT METHOD OF PRAYER. 

CHAPTER I. 

ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, ANDPOSSIBLE AT ALL TIMES BY THE MOST SIMPLE. 

Prayer is nothing else but the _application of the heart to God_, andthe interior exercise of love. St Paul commands us to "pray withoutceasing" (1 Thess. V. 17). Our Lord says: "Take ye heed, watch andpray. " "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage init. 

But I do not think that all are fit for meditation; and, therefore, itis not that sort of prayer which God demands or desires of them. 

My dear friends, whoever you may be, who desire to be saved, come untoGod in prayer. "I counsel thee to buy of me gold tried in the fire, thatthou mayest be rich" (Rev. Iii. 18). It is easily to be obtained, farmore easily than you could ever imagine. 

Come, all ye that are athirst, and take this water of life freely (seeRev. Xxii. 17). Do not amuse yourselves by hewing out to yourselves"broken cisterns that can hold no water" (Jer. Ii. 13). Come, hungrysouls, who find nothing that can satisfy you, and you shall be _filled_. Come, poor afflicted ones, weighed down with griefs and sorrows, and youshall be comforted. Come, sick ones, to the great Physician, and do notfear to approach Him because you are so weak and diseased: expose allyour diseases to Him, and they shall be healed. 

Come, children, to your Father; He will receive you with open arms oflove. Come, wandering and scattered sheep, to your Shepherd. Come, sinners, to your Saviour. Come, ignorant and foolish ones, who believeyourselves incapable of prayer; it is you who are the most fitted forit. Come all without exception; Jesus Christ calls you all. 

Let those only refuse to come who have no heart. The invitation is notfor them; for we must have a heart in order to love. But who is indeedwithout heart? Oh, come and give that heart to God, and learn in theplace of prayer how to do it! All those who long for prayer are capableof it, who have ordinary grace and the gift of the Holy Spirit, which isfreely promised to all who ask it. 

Prayer is the key of perfection and of sovereign happiness; it is theefficacious means of getting rid of all vices and of acquiring allvirtues; for the way to become perfect is to live in the presence ofGod. He tells us this Himself: "Walk before me, and be thou perfect"(Gen. Xvii. 1). Prayer alone can bring you into His presence, and keepyou there continually. 

What we need, then, is an attitude of prayer, in which we can_constantly_ abide, and out of which exterior occupations cannot drawus; a prayer which can be offered alike by princes, kings, prelates, magistrates, soldiers, children, artisans, labourers, women, and thesick. This prayer is not mental, but _of the heart_. 

It is not a prayer of thought alone, because the mind of man is solimited, that while it is occupied with one thing it cannot be thinkingof another. But it is the PRAYER OF THE HEART, which cannot beinterrupted by the occupations of the mind. Nothing can interrupt theprayer of the heart but unruly affections; and when once we have tastedof the love of God, it is impossible to find our delight in anything butHimself. 

Nothing is easier than to have God and to live upon Him. He is moretruly in us than we are in ourselves. He is more anxious to give Himselfto us than we are to possess Him. All that we want is to know the way toseek Him, which is so easy and so natural, that breathing itself is notmore so. 

Oh, you who imagine yourselves incapable of religious feeling, you maylive in prayer and in God as easily and as continuously as you live bythe air you breathe. Will you not, then, be inexcusable if you neglectto do it, after you have learned the way?

CHAPTER II. 

FIRST DEGREE OF PRAYER--MEDITATION AND MEDITATIVE READING--THE LORD'SPRAYER--PASSAGE FROM THE FIRST DEGREE TO THE SECOND. 

There are two means by which we may be led into the higher forms ofprayer. One is _Meditation_, the other is _Meditative Reading_. Bymeditative reading I mean the taking of some truths, either doctrinal orpractical--the latter rather than the former--and reading them in thisway:--Take the truth which has presented itself to you, and read two orthree lines, seeking to enter into the full meaning of the words, and goon no further so long as you find satisfaction in them; leave the placeonly when it becomes insipid. After that, take another passage, and dothe same, not reading more than half a page at once. 

It is not so much from the amount read that we derive profit, as fromthe manner of reading. Those people who get through so much do notprofit from it; the bees can only draw the juice from the flowers byresting on them, not by flying round them. Much reading is more forscholastic than for spiritual science; but in order to derive profitfrom spiritual books, we should read them in this way; and I am surethat this manner of reading accustoms us gradually to prayer, and givesus a deeper desire for it. The other way is _Meditation_, in which weshould engage at a chosen time, and not in the hour given to reading. Ithink the way to enter into it is this:--After having brought ourselvesinto the presence of God by a definite act of faith, we should readsomething substantial, not so much to reason upon it, as to fix theattention, observing that the principal exercise should be the presenceof God, and that the subject should rather fix the attention thanexercise reason. 

This _faith in the presence of God within our hearts_ must lead us toenter within ourselves, collecting our thoughts, and preventing theirwandering; this is an effectual way of getting rid of distractingthoughts, and of losing sight of outward things, in order to draw nearto God, who can only be found in the secret place of our hearts, whichis the _sancta-sanctorum_ in which He dwells. 

He has promised that if any one keeps His commandments, He will come tohim, and _make His abode_ with him (John xiv. 23). St Augustinereproaches himself for the time he lost through not having sought God atfirst in this way. 

When, then, we are thus buried in ourselves, and deeply penetrated withthe presence of God within us--when the senses are all drawn from thecircumference to the centre, which, though it is not easily accomplishedat first, becomes quite natural afterwards--when the soul is thusgathered up within itself, and is sweetly occupied with the truth read, not in reasoning upon it, but in feeding upon it, and exciting the willby the affection rather than the understanding by consideration: the_affection_ being thus touched, must be suffered to _repose_ sweetly andat peace, _swallowing_ what it has tasted. 

As a person who only masticated an excellent meat would not be nourishedby it, although he would be sensible of its taste, unless he ceased thismovement in order to swallow it; so when the affection is stirred, if weseek continually to stir it, we extinguish its fire, and thus deprivethe soul of its nourishment. We must swallow by a _loving repose_ (fullof respect and confidence) what we have masticated and tasted. Thismethod is very necessary, and would advance the soul in a short timemore than any other would do in several years. 

But as I said that the direct and principal exercise should be the_sense of the presence of God_, we must most faithfully _recall thesenses_ when they wander. 

This is a short and efficacious way of fighting with distractions;because those who endeavour directly to oppose them, irritate andincrease them; but by losing ourselves in the thought of a present God, and suffering our thoughts to be drawn to Him, we combat themindirectly, and without thinking of them, but in an effectual manner. And here let me warn beginners not to run from one truth to another, from one subject to another; but to keep themselves to one so long asthey feel a taste for it: this is the way to enter deeply into truths, to taste them, and to have them impressed upon us. I say it is difficultat first thus to retire within ourselves, because of the habits, whichare natural to us, of being taken up with the outside; but when we are alittle accustomed to it, it becomes exceedingly easy; both because wehave formed the habit of it, and because God, who only desires tocommunicate Himself to us, sends us abundant grace, and an experimentalsense of His presence, which renders it easy. 

Let us apply this method to the Lord's Prayer. We say "Our Father, "thinking that God is within us, and will indeed be our Father. Afterhaving pronounced this word _Father_, we remain a few moments insilence, waiting for this heavenly Father to make known His will to us. Then we ask this King of Glory _to reign_ within us, abandoningourselves to Him, that He may do it, and yielding to Him the right thatHe has over us. If we feel here an inclination to peace and silence, weshould not continue, but remain thus so long as the condition may last;after which we proceed to the second petition, "Thy will be done onearth, as it is in heaven. " We then desire that God may accomplish, inus and by us, all His will; we give up to God our heart and our liberty, that He may dispose of them at His pleasure. Then, seeing that theoccupation of the will should be love, we desire to love, and we ask Godto give us _His love_. But all this is done quietly, peacefully; and soon with the rest of the prayer. 

At other times we hold ourselves in the position of sheep near to theShepherd, asking of Him our true food. O Divine Shepherd! Thou feedestThy sheep with Thine own hand, and Thou art their food from day to day. We may also bring before Him our family desires; but it must all be donewith the remembrance by faith of the presence of God within us. 

We can form no imagination of what God is: a lively faith in Hispresence is sufficient; for we can conceive no image of God, though wemay of Christ, regarding Him as crucified, or as a child, or in someother condition, provided that we always seek Him within ourselves. 

At other times we come to Him as to a Physician, bringing our maladiesto Him that He may heal them; but always without effort, with a shortsilence from time to time, that the silence may be mingled with theaction, gradually lengthening the silence and shortening the spokenprayer, until at length, as we yield to the operation of God, He gainsthe supremacy. When the presence of God is given, and the soul begins totaste of silence and repose, this experimental sense of the presence ofGod introduces it to the second degree of prayer. 

CHAPTER III. 

SECOND DEGREE OF PRAYER, CALLED HERE "THE PRAYER OF SIMPLICITY. "

The second degree has been variously termed _Contemplation_, _The Prayerof Silence_, and _of repose_; while others again have called it the_Prayer of Simplicity_; and it is of this last term that I shall makeuse here, being more appropriate than that of _Contemplation_, whichsignifies a degree of prayer more advanced than that of which I speak. 

After a time, as I have said, the soul becomes sensible of a facility inrecognising the presence of God; it collects itself more easily; prayerbecomes natural and pleasant; it knows that it leads to God; and itperceives the smell of His perfumes. 

Then it must change its method, and observe carefully what I am about tosay, without being astonished at its apparent implausibility. 

First of all, when you bring yourself into the presence of God by faith, remain a short time in an attitude of respectful silence. If from thebeginning, in making this act of faith, you are sensible of a littletaste of the presence of God, remain as you are without troublingyourself on any subject, and keep that which has been given you, so longas it may remain. 

If it leaves you, excite your will by means of some tender affection, and if you then find that your former state of peace has returned, remain in it. The fire must be blown softly, and as soon as it islighted, cease to blow it, or you will put it out. It is also necessarythat you should go to God, not so much to obtain something from Him, asto please Him, and to do His will; for a servant who only serves hismaster in proportion to the recompense he receives, is unworthy of anyremuneration. 

Go, then, to prayer, not only to enjoy God, but to be as He wills: thiswill keep you equal in times of barrenness and in times of abundance;and you will not be dismayed by the repulses of God, nor by His apparentindifference. 

CHAPTER IV. 

ON SPIRITUAL DRYNESS. 

As God's only desire is to give Himself to the loving soul who desiresto seek Him, He often hides Himself in order to arouse it, and compel itto seek Him with love and fidelity. But how does He reward thefaithfulness of His beloved! And how are His apparent flights followedby loving caresses!

The soul imagines that it is a proof of its fidelity and of itsincreased love that it seeks God with an effort, or that at least suchseeking will soon lead to His return. 

But no! This is not the way in this degree. With a loving impatience, with deep humility and abasement, with an affection deep and yetrestful, with a respectful silence, you must await the return of yourBeloved. 

You will thus show Him that it is _Himself_ alone that you love, and Hisgood pleasure, and not the pleasure that you find in loving Him. Therefore it is said, "Make not haste in time of trouble. Cleave untoHim, and depart not away, that thou mayest be increased at thy last end"(Ecclus. Ii. 2, 3). Suffer the suspensions and the delays of the visibleconsolations of God. 

Be patient in prayer, even though you should do nothing all your lifebut wait in patience, with a heart humbled, abandoned, resigned, andcontent for the return of your Beloved. Oh, excellent prayer! How itmoves the heart of God, and obliges Him to return more than anythingelse!

CHAPTER V. 

ABANDONMENT TO GOD--ITS FRUIT AND ITS IRREVOCABILITY--IN WHAT ITCONSISTS--GOD EXHORTS US TO IT. 

It is here that true _abandonment_ and consecration to God shouldcommence, by our being deeply convinced that all which happens to usmoment by moment is the will of God, and therefore all that is necessaryto us. 

This conviction will render us contented with everything, and will makeus see the commonest events in God, and not in the creature. 

I beg of you, whoever you may be, who are desirous of giving yourselvesto God, not to take yourselves back when once you are given to Him, andto remember that a thing once given away is no longer at your disposal. _Abandonment_ is the key to the inner life: he who is thoroughlyabandoned will soon be perfect. 

You must, then, hold firmly to your abandonment, without listening toreason or to reflection. A great faith makes a great abandonment; youmust trust wholly in God, against hope believing in hope (Rom. Iv. 18). _Abandonment_ is the casting off of all care of ourselves, to leaveourselves to be guided entirely by God. 

All Christians are exhorted to abandonment, for it is said to all, "Takeno thought for the morrow; for your Heavenly Father knoweth that ye haveneed of all these things" (Matt. Vi. 32, 34). "In all thy waysacknowledge Him, and He shall direct thy paths" (Prov. Iii. 6). "Committhy works unto the Lord, and thy thoughts shall be established" (Prov. Xvi. 3). "Commit thy way unto the Lord; trust also in Him; and He shallbring it to pass" (Ps. Xxxvii. 5). 

Abandonment, then, ought to be an utter leaving of ourselves, bothoutwardly and inwardly, in the hands of God, forgetting ourselves, andthinking only of God. By this means the heart is kept always free andcontented. 

Practically it should be a continual loss of our own will in the willof God, a renunciation of all natural inclinations, however good theymay appear, in order that we may be left free to choose only as Godchooses: we should be indifferent to all things, whether temporal orspiritual, for the body or the soul; leaving the past in forgetfulness, the future to providence, and giving the present to God; contented withthe present moment, which brings with it God's eternal will for us;attributing nothing which happens to us to the creature, but seeing allthings in God, and regarding them as coming infallibly from His hand, with the exception only of our own sin. 

Leave yourselves, then, to be guided by God as He will, whether asregards the inner or the outward life. 

CHAPTER VI. 

OF SUFFERING WHICH MUST BE ACCEPTED AS FROM GOD--ITS FRUITS. 

Be content with all the suffering that God may lay upon you. If you willlove Him purely, you will be as willing to follow Him to Calvary as toTabor. 

He must be loved as much on Calvary as on Tabor, since it is there thatHe makes the greatest manifestation of His love. 

Do not act, then, like those people who give themselves at one time, andtake themselves back at another. They give themselves to be caressed, and take themselves back when they are crucified; or else they seek forconsolation in the creature. 

You can only find consolation in the love of the cross and in completeabandonment. He who has no love for the cross has no love for God (seeMatt. Xvi. 24). It is impossible to love God without loving the cross;and a heart which has learned to love the cross finds sweetness, joy, and pleasure even in the bitterest things. "To the hungry soul everybitter thing is sweet" (Prov. Xxvii. 7), because it is as hungry for thecross as it is hungry for God. 

The cross gives God, and God gives the cross. Abandonment and the crossgo together. As soon as you are sensible that something is repugnant toyou which presents itself to you in the light of suffering, abandonyourself at once to God for that very thing, and present yourself as asacrifice to Him: you will see that, when the cross comes, it will havelost much of its weight, because you will desire it. This will notprevent your being sensible of its weight. Some people imagine that itis not suffering to feel the cross. The feeling of suffering is one ofthe principal parts of suffering itself. Jesus Himself was willing tosuffer it in its intensity. 

Often the cross is borne with weakness, at other times with strength:all should be equal in the will of God. 

CHAPTER VII. 

ON MYSTERIES--GOD GIVES THEM HERE IN REALITY. 

It will be objected that, by this way, mysteries will not be made known. It is just the contrary; they are given to the soul in reality. JesusChrist, to whom it is abandoned, and whom it follows as the _Way_, whomit hears as the _Truth_, and who animates it as the _Life_, impressingHimself upon it, imparts to it His own condition. 

To bear the conditions of Christ is something far greater than merely toconsider those conditions. Paul bore the conditions of Christ on hisbody. "I bear in my body, " he says, "the marks of the Lord Jesus" (Gal. Vi. 17). But he does not say that he reasoned about them. 

Often Christ gives in this state of abandonment views of His conditionsin a striking manner. We must receive equally all the dispositions inwhich He may be pleased to place us, choosing for ourselves to abidenear to Him, and to be annihilated before Him, but receiving equally allthat He gives us, light or darkness, facility or barrenness, strength orweakness, sweetness or bitterness, temptations or distractions, sorrow, care, uncertainty; none of these things ought to move us. 

There are some persons to whom God is continually revealing Hismysteries: let them be faithful to them. But when God sees fit to removethem, let them suffer them to be taken. 

Others are troubled because no mysteries are made known to them: this isneedless, since a loving attention to God includes all particulardevotion, and that which is united to God alone, by its rest in Him, isinstructed in a most excellent manner in all mysteries. He who loves Godloves all that is of Him. 

CHAPTER VIII. 

ON VIRTUE--ALL VIRTUES GIVEN WITH GOD IN THIS DEGREE OF THE PRAYER OFTHE HEART. 

This is the short and the sure way of acquiring virtue; because, Godbeing the principle of all virtue, we possess all virtue in possessingGod. 

More than this, I say that all virtue which is not given inwardly is amask of virtue, and like a garment that can be taken off, and will wearout. But virtue communicated fundamentally is essential, true, andpermanent. "The King's daughter is all glorious within" (Ps. Xlv. 13). And there are none who practise virtue more constantly than those whoacquire it in this way, though virtue is not a distinct subject of theirthought. 

How hungry these loving ones are after suffering! They think only ofwhat can please their Beloved, and they begin to neglect themselves, andto think less of themselves. The more they love God, the more they hatethemselves. 

Oh, if all could learn this method, so easy that it is suited for all, for the most ignorant as for the most learned, how easily the wholeChurch would be reformed! You only need to love. St Augustine says, "Love, and do as you please;" for when we love perfectly, we shall notdesire to do anything that could be displeasing to our Beloved. 

CHAPTER IX. 

OF PERFECT CONVERSION, WHICH IS AN EFFECT OF THIS METHOD OF PRAYER--TWOOF ITS AIDS, THE ATTRACTION OF GOD, AND THE CENTRAL INCLINATION OF THESOUL. 

"Turn ye unto Him from whom the children of Israel have deeply revolted"(Isa. Xxxi. 6). Conversion is nothing else but a turning from thecreature to God. Conversion is not perfect, though it is necessary forsalvation, when it is merely a turning from sin to grace. To becomplete, it must be a turning from without to within. 

The soul, being turned in the direction of God, has a great facility forremaining converted to Him. The longer it is converted, the nearer itapproaches to God, and attaches itself to Him; and the nearer itapproaches to God, the more it becomes necessarily drawn from thecreature, which is opposed to God. 

But this cannot be done by a violent effort of the creature; all that itcan do is to remain turned in the direction of God in a perpetualadherence. 

God has an _attracting virtue_, which draws the soul more stronglytowards Himself; and in attracting it, He purifies it: as we see the sunattracting a dense vapour, and gradually, without any other effort onthe part of the vapour than that of letting itself be drawn, the sun, bybringing it near to himself, refines and purifies it. 

There is, however, this difference, that the vapour is not drawn freely, and does not follow willingly, as is the case with the soul. 

This manner of turning within is very simple, and makes the soul advancenaturally and without effort; because God is its centre. The centre hasalways a strong attractive power; and the larger the centre, thestronger is its attractive force. 

Besides this attraction of the centre, there is given to all naturalobjects a strong tendency to become united with their centre. As soon asanything is turned in the direction of its centre, unless it be stoppedby some invincible obstacle, it rushes towards it with extremevelocity. A stone in the air is no sooner let loose, and turned towardsthe earth, than it tends to it by its own weight as its centre. It isthe same with fire and water, which, being no longer arrested, runincessantly towards their centre. 

Now I say that the soul, by the effort it has made in inwardrecollection, being turned towards its centre, without any other effort, but simply by the weight of love, falls towards its centre; and the moreit remains quiet and at rest, making no movement of its own, the morerapidly it will advance, because it thus allows that attractive virtueto draw it. 

All the care, then, that we need have is to promote this inwardrecollection as much as possible, not being astonished at the difficultywe may find in this exercise, which will soon be recompensed with awonderful co-operation on the part of God, which will render it veryeasy. When the passions rise, a look towards God, who is present withinus, easily deadens them. Any other resistance would irritate rather thanappease them. 

CHAPTER X. 

HIGHER DEGREE OF PRAYER, WHICH IS THAT OF THE SIMPLE PRESENCE OF GOD, ORACTIVE CONTEMPLATION. 

The soul, faithfully exercising itself in the affection and love of itsGod, is astonished to find Him taking complete possession of it. 

His presence becomes so natural, that it would be impossible not to haveit: it becomes habitual to the soul, which is also conscious of a greatcalm spreading over it. Its prayer is all silence, and God imparts to itan intrinsic love, which is the commencement of ineffable happiness. 

Oh, if I could describe the infinite degrees which follow! But I muststop here, since I am writing for beginners, and wait till God shallbring to light what may be useful to those more advanced. [1] I can onlysay, that, at this point, it is most important that all naturaloperation should cease, that God may act alone: "Be still, and know thatI am God, " is His own word by David (Ps. Xlvi. 10). 

 1. This subject is pursued in the treatise entitled "Spiritual Torrents. "

But man is so attached to his own works, that he cannot believe God isworking, unless he can feel, know, and distinguish His operation. Hedoes not see that it is the speed of his course which prevents hisseeing the extent of his advancement; and that the operation of Godbecoming more abundant, absorbs that of the creature, as we see that thesun, in proportion as he rises, absorbs the light of the stars, whichwere easily distinguishable before he appeared. It is not the want oflight, but an excess of light, which prevents our distinguishing thestars. 

It is the same here; man can no longer distinguish his own operation, because the strong light absorbs all his little distinct lights, andmakes them fade away entirely, because God's excess surpasses them all. So that those who accuse this degree of prayer of being a state of_idleness_, are greatly deceived; and only speak thus from want ofexperience. Oh, if they would only prove it! in how short a time theywould become experimentally acquainted with this matter!

I say, then, that this failure of work does not spring from scarcity, but from abundance. 

Two classes of persons are silent: the one because they have nothing tosay, the other because they have too much. It is thus in this degree. Weare silent from excess, not from want. 

Water causes death to two persons in very different ways. One dies ofthirst, another is drowned: the one dies from want, the other fromabundance. So here it is abundance which causes the cessation of naturaloperation. It is therefore important in this degree to remain as much aspossible in stillness. 

At the commencement of this prayer, a movement of affection isnecessary; but when grace begins to flow into us, we have nothing to dobut to remain at rest, and take all that God gives. Any other movementwould prevent our profiting by this grace, which is given in order todraw us into the _rest of love_. 

The soul in this peaceful attitude of prayer falls into a mystic sleep, in which all its natural powers are silenced, until that which had beentemporary becomes its permanent condition. You see that the soul isthus led, without effort, without study, without artifice. 

The heart is not a fortified place, which must be taken by cannonadingand violence: it is a kingdom of peace, which is possessed by love. Gently following in His train, you will soon reach the degree of_intuitive_ prayer. God asks nothing extraordinary and difficult: on thecontrary, He is most pleased with childlike simplicity. 

The grandest part of religion is the most simple. It is the same withnatural things. Do you wish to get to the sea? Embark upon a river, andinsensibly and without effort you will be taken to it. Do you wish toget to God? Take His way, so quiet, so easy, and in a little while youwill be taken to Him in a manner that will surprise you. Oh, if only youwould try it! How soon you would see that I am telling you only toolittle, and that the experience would far surpass any description thatcould be given! What do you fear? Why do you not throw yourself at onceinto the arms of Love, who only stretched them out upon the cross inorder to take you in? What risk can there be in trusting God, andabandoning yourself to Him? Oh, He will not deceive you, unless it be bygiving you far more than you ever expected: while those who expecteverything from themselves may well take to themselves the reproachwhich God utters by the mouth of Isaiah: "Thou art wearied in thegreatness of thy way; yet saidst thou not, There is no hope" (Isa. Lvii. 10). 

CHAPTER XI. 

OF REST IN THE PRESENCE OF GOD--ITS FRUITS--INWARD SILENCE--GOD COMMANDSIT--OUTWARD SILENCE. 

The soul, being brought to this place, needs no other preparation thanthat of repose: for _the presence of God_ during the day, which is thegreat result of prayer, or rather prayer itself, begins to be_intuitive_ and _almost continual_. The soul is conscious of a deepinward happiness, and feels that God is in it more truly than it is initself. It has only one thing to do in order to find God, which is toretire within itself. As soon as the eyes are closed, it finds itself inprayer. 

It is astonished at this infinite happiness; there is carried on withinit a conversation which outward things cannot interrupt. It might besaid of this method of prayer, as was said of Wisdom, "All good thingstogether come to me with her" (Wisdom of Solomon vii. 11), for virtueflows naturally into the soul, and is practised so easily, that it seemsto be quite natural to it. It has within it a germ of life andfruitfulness, which gives it a facility for all good, and aninsensibility to all evil. Let it then remain faithful, and seek noother frame of mind than that of simple rest. It has only to sufferitself to be filled with this divine effusion. 

"The Lord is in His holy temple: let all the earth keep silence beforeHim" (Hab. Ii. 20). The reason why inward silence is so necessary is, that Christ, being the eternal and essential Word, in order that He maybe received into the soul, there must be a disposition correspondingwith what He is. Now it is certain that in order to receive words wemust listen. Hearing is the sense given to enable us to receive thewords which are communicated to us. Hearing is rather a passive than anactive sense, receiving, and not communicating. Christ being the Wordwhich is to be communicated, the soul must be attentive to this Wordwhich speaks within it. 

This is why we are so often exhorted to listen to God, and to beattentive to His voice. Many passages might be quoted. I will becontent to mention a few: "Hearken unto me, O my people; and give earunto me, O my nation" (Isa. Li. 4). "Hearken unto me, O house of Jacob, and all the remnant of the house of Israel" (Isa. Xlvi. 31). "Hearken, Odaughter, and consider, and incline thine ear; forget also thine ownpeople, and thy father's house; so shall the King greatly desire thybeauty" (Ps. Xlv. 10, 11). 

We must _listen_ to God, and be attentive to Him, _forgetting ourselves_and all self-interest. These two actions, or rather passions--for thiscondition is essentially a passive one--arouse in God a "desire" towardsthe "beauty" He has Himself communicated. 

Outward silence is extremely necessary for the cultivation of inwardsilence, and it is impossible to acquire inward silence without having alove for silence and solitude. 

God tells us by the mouth of His prophet, "I will allure her, and bringher into the wilderness, and speak to her heart" (marginal reading ofHosea ii. 14). 

To be inwardly occupied with God, and outwardly occupied with countlesstrifles, this is impossible. 

It will be a small matter to pray, and to retire within ourselves forhalf an hour or an hour, if we do not retain the unction and the spiritof prayer during the day. 

CHAPTER XII. 

SELF-EXAMINATION AND CONFESSION. 

Self-examination should always precede confession. Those who arrive atthis degree should expose themselves to God, who will not fail toenlighten them, and to make known to them the nature of their faults. This examination must be conducted in peace and tranquillity, expectingmore from God than from our own research the knowledge of our sins. 

When we examine ourselves with an effort, we easily make mistakes. We"call evil good, and good evil;" and self-esteem easily deceives us. Butwhen we remain exposed to the searching gaze of God, that Divine Sunbrings to light even the smallest atoms. We must then, forself-examination, abandon ourselves utterly to God. 

When we are in this degree of prayer, God is not slow to reveal to usall the faults we commit. We have no sooner sinned than we feel aburning reproach. 

It is God Himself who conducts an examination which nothing escapes, andwe have only to turn towards God, and suffer the pain and the correctionwhich He gives. As this examination by God is continual, we can nolonger examine ourselves; and if we are faithful to our abandonment toGod, we shall soon be better examined by the divine light than we couldbe by all our own efforts. Experience will make this known. One thingwhich often causes astonishment to the soul is, that when it isconscious of a sin, and comes to confess it to God, instead of feelingregret and contrition, such as it formerly felt, a sweet and gentle lovetakes possession of it. 

Not having experienced this before, it supposes that it ought to drawitself out of this condition to make a definite act of contrition. Butit does not see that, by doing this, it would lose true contrition, which is this _intuitive love_, infinitely greater than anything itcould create for itself. It is a higher action, which includes theothers, with greater perfection, though these are not possesseddistinctly. 

We should not seek to do anything for ourselves when God acts moreexcellently in us and for us. It is hating sin as God hates it to hateit in this way. This love, which is the operation of God in the soul, isthe purest of all love. All we have to do then is to remain as we are. 

Another remarkable thing is, that we often forget our faults, and findit difficult to remember them; but this must not trouble us, for tworeasons: The first, that this very forgetfulness is a proof that the sinhas been atoned for, and it is better to forget all that concernsourselves, that we may remember God alone. The second reason is, thatGod does not fail, whenever confession is needful, to show to the soulits greatest faults, for then it is He Himself who examines it. 

CHAPTER XIII. 

ON READING--VOCAL PRAYER--REQUESTS. 

The proper manner of reading in this degree is, as soon as we feelattracted to meditation, to cease reading, and remain at rest. 

The soul is no sooner called to inward silence, than it should cease toutter vocal prayers; saying but little at any time, and when it does saythem, if it finds any difficulty, or feels itself drawn to silence, itshould remain silent, and make no effort to pray, leaving itself to theguidance of the Spirit of God. 

The soul will find that it cannot, as formerly, present definiterequests to God. This need not surprise it, for it is now that "theSpirit maketh intercession for the saints, according to the will of God. The Spirit also helpeth our infirmities: for we know not what we shouldpray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered" (Rom. Viii. 26, 27). 

We must second the designs of God, which are to strip the soul of itsown works, to substitute His in their place. 

Let Him work then, and bind yourself to nothing of your own. Howevergood it may appear to you, it cannot be so if it comes in the way ofGod's will for you. The will of God is preferable to all other good. Seek not your own interests, but live by abandonment and by faith. 

It is here that _faith_ begins to operate wonderfully in the soul. 

CHAPTER XIV. 

THE FAULTS COMMITTED IN THIS DEGREE--DISTRACTIONS, TEMPTATIONS--THECOURSE TO BE PURSUED RESPECTING THEM. 

As soon as we fall into a fault, or have wandered, we must turn againwithin ourselves; because this fault having turned us from God, weshould as soon as possible turn towards Him, and suffer the penitencewhich He Himself will give. 

It is of great importance that we should not be anxious about thesefaults, because the anxiety only springs from a secret pride and a loveof our own excellence. We are troubled at feeling what we are. 

If we become discouraged, we shall grow weaker yet; and reflection uponour faults produces a vexation which is worse than the sin itself. 

A truly humble soul does not marvel at its weakness, and the more itperceives its wretchedness, the more it abandons itself to God, andseeks to remain near to Him, knowing how deeply it needs His help. God's own word to us is, "I will instruct thee, and teach thee in theway which thou shalt go: I will guide thee with mine eye" (Ps. Xxxii. 8). 

In distractions or temptations, instead of combating them directly, which would only serve to augment them, and to wean us from God, withwhom alone we ought to be occupied, we should simply turn away fromthem, and draw nearer to God; as a little child, seeing a fierce animalapproaching it, would not stay to fight it, nor even to look at it, butwould run for shelter to its mother's arms, where it would be safe. "Godis in the midst of her, she shall not be moved: God shall help her, andthat right early" (Ps. Xlvi. 5). 

If we adopt any other course of action, if we attempt to attack ourenemies in our weakness, we shall be wounded, even if we are notentirely defeated; but remaining in the simple presence of God, we findourselves immediately fortified. 

This was what David did: he says, "I have set the Lord always before me;because He is at my right hand, I shall not be moved. Therefore myheart is glad, and my glory rejoiceth; my flesh also shall rest inhope. " It is also said by Moses, "The Lord shall fight for you, and yeshall hold your peace" (Exod. Xiv. 14). 

CHAPTER XV. 

PRAYER AND SACRIFICE EXPLAINED BY THE SIMILITUDE OF A PERFUME--OURANNIHILATION IN THIS SACRIFICE--SOLIDITY AND FRUITFULNESS OF THIS PRAYERAS SET FORTH IN THE GOSPEL. 

Prayer ought to be both petition and sacrifice. 

Prayer, according to the testimony of St John, is an incense, whoseperfume rises to God. Therefore it is said in the Revelation (chap. Viii. 3), that an angel held a censer, which contained the incense ofthe prayers of saints. 

Prayer is an outpouring of the heart in the presence of God. "I havepoured out my soul before the Lord, " said the mother of Samuel (1 Sam. I. 15). Thus the prayers of the Magi at the feet of the infant Jesus inthe stable of Bethlehem were signified by the incense which theyoffered. 

Prayer is the heat of love, which melts and dissolves the soul, andcarries it to God. In proportion as it melts, it gives out its odour, and this odour comes from the love which burns it. 

This is what the Bride meant when she said, "While the King sitteth atHis table, my spikenard sendeth forth the smell thereof" (Cant. I. 12). The table is the heart. When God is there, and we are kept near to Him, in His presence, this presence of God melts and dissolves the hardnessof our hearts, and as they melt, they give forth their perfume. Therefore the Bridegroom, seeing His Bride thus melted by the speech ofher Beloved, says, "Who is this that cometh out of the wilderness, perfumed with myrrh and frankincense?" (Cant. Iii. 6). 

Thus the soul rises up towards its God. But in order to this, it mustsuffer itself to be destroyed and annihilated by the force of love. Thisis a state of _sacrifice_ essential to the Christian religion, by whichthe soul suffers itself to be destroyed and annihilated to render homageto the sovereignty of God; as it is written, "The power of the Lord isgreat, and He is honoured of the lowly" (Ecclus. Iii. 20). And thedestruction of our own being confesses the sovereign being of God. 

We must cease to be, so that the Spirit of the Word may be in us. Inorder that He may come to us, we must yield our life to Him, and die toself that He may live in us, and that we being dead, our life may behidden with Christ in God (Col. Iii. 3). 

"Come unto me, " says God, "all ye that be desirous of me, and fillyourselves with my fruits" (Ecclus. Xxiv. 19). But how can we be filledwith God? Only by being emptied of self, and going out of ourselves inorder to be lost in Him. 

Now, this can never be brought about except by our becoming nothing. Nothingness is true prayer, which renders to God "honour, and glory, andpower, for ever and ever" (Rev. V. 13). 

This prayer is the prayer of truth. It is worshipping the Father inspirit and in truth. In _spirit_, because we are by it drawn out of ourhuman and carnal action, to enter into the purity of the Spirit, whoprays in us; and in _truth_, because the soul is led into the truth ofthe ALL of God, and the NOTHING of the creature. 

There are but these two truths, the ALL and the NOTHING. All the rest isuntruth. 

We can only honour the ALL of God by our NOTHINGNESS; and we have nosooner become nothing, than God, who will not suffer us to be empty, fills us with Himself. Oh, if all knew the blessings which come to thesoul by this prayer, they would be satisfied with no others: it is thepearl of great price; it is the hidden treasure. He who finds it gladlysells all that he has to buy it (Matt. Xiii. 44, 46). It is the well ofliving water, which springs up into everlasting life (John iv. 14). Itis the practice of the pure maxims of the gospel. 

Does not Christ Himself tell us that the kingdom of God is within us?(Luke xvii. 21). This kingdom is set up in two ways. The first is, whenGod is so thoroughly master of us that nothing resists Him: then ourheart is truly His kingdom. The other way is, that by possessing God, who is the sovereign Lord, we possess the kingdom of God, which is theheight of felicity, and the end for which we were created. As it hasbeen said, _to serve God is to reign_. 

The end for which we were created is to enjoy God in this life, and mendo not believe it!

CHAPTER XVI. 

THIS STATE OF PRAYER NOT ONE OF IDLENESS, BUT OF NOBLE ACTION, WROUGHTBY THE SPIRIT OF GOD, AND IN DEPENDENCE UPON HIM--THE COMMUNICATION OFHIS LIFE AND UNION. 

Some people, hearing of the prayer of silence, have wrongly imaginedthat the soul remains _inactive_, _lifeless_, and _without movement_. 

But the truth is, that its action is more noble and more extensive thanit ever was before it entered this degree, since it is moved by GodHimself, and acted upon by His Spirit. St Paul desires that we should be_led by the Spirit of God_ (Rom. Viii. 14). I do not say that there mustbe no action, but that we must act in dependence upon the divinemovement. This is admirably set forth by Ezekiel. The prophet saw wheelswhich had the spirit of life, and wherever this spirit was to go, theywent; they went on, or stood, or were lifted up, as they were moved, for the spirit of life was in them: but they never went back (see Ezek. I. 19-21). It should be the same with the soul: it should suffer itselfto be moved and guided by the living Spirit who is in it, following Hisdirection, and no other. Now this Spirit will never lead it to gobackwards, that is, to reflect upon the creature, or to lean uponitself, but always to go forward, pressing continually towards the mark. 

This action of the soul is a restful action. When it acts of itself, itacts with effort; and is therefore more conscious of its action. Butwhen it acts in dependence upon the Spirit of grace, its action is sofree, so easy, so natural, that it does not seem to act at all. "Hebrought me forth also into a large place; He delivered me, because Hedelighted in me" (Ps. Xviii. 19). 

As soon as the soul has commenced its course towards its centre, [2] fromthat moment its action becomes vigorous--that is, its course towards thecentre which attracts it, which infinitely surpasses the velocity of anyother movement. 

 2. See chap. Ix. 

It is action then, but an action so _noble_, so _peaceful_, so_tranquil_, that it seems to the soul as though it were not acting atall; because it rests, as it were, naturally. When a wheel is onlyturning with a moderate speed, it can easily be distinguished; but whenit goes quickly, no part of it can be distinctly seen. So the soul whichremains at rest in God has an action infinitely noble and exalted, yetvery peaceful. The greater its peace, the greater is its velocity, because it is abandoned to the Spirit, who moves it and makes it act. This Spirit is God Himself, who draws us, and in drawing makes us run toHim, as the Bride well knew when she said, "Draw me, we will run" (Cant. I. 4). Draw me, O my Divine Centre, by my inmost heart: my powers and mysensibilities will run at Thy attraction! This attraction alone is abalm which heals me, and a perfume which draws. "We will run, " she says, "because of the savour of Thy good ointments. " This attracting virtue is_very strong_ but the soul follows it _very gladly_; and as it isequally strong and sweet, it attracts by its strength and delights byits sweetness. 

The Bride says, "Draw me, we will run. " She speaks of herself, and toherself: "Draw _me_;" there is the unity of the object which isattracted: "_We_ will run;" there is the correspondence of all thepowers and sensibilities which follow in the train of the centre of theheart. 

It is not then a question of remaining in idleness, but of acting _independence upon the Spirit of God_, who animates us, since it is in Himthat "we live, and move, and have our being" (Acts xvii. 23). This calmdependence upon the Spirit of God is absolutely necessary, and causesthe soul in a short time to attain the simplicity and unity in which itwas created. It was created one and simple, like God. In order, then, toanswer the end of our creation, we must quit the multiplicity of our ownactions, to enter into the simplicity and unity of God, in whose imagewe were created (Gen. I. 27). The Spirit of God is "one only, " "yetmanifold" (Wisdom of Solomon vii. 22), and its unity does not preventits multiplicity. We enter into God's unity when we are united to HisSpirit, because then we have the same Spirit that He has; and we aremultiplied outwardly, as regards His dispositions, without leaving theunity. 

So that, as God acts infinitely, and we are of one spirit with Him, weact much more than we could do by our own action. We must sufferourselves to be guided by Wisdom. This "Wisdom" is more moving than anymotion (Wisdom of Solomon vii. 24). Let us, then, remain in dependenceupon His action, and our action will be vigorous indeed. 

"All things were made by (the Word); and without Him was not anythingmade that was made" (John i. 3). God, in creating us, created us in Hisimage, after His likeness (Gen. I. 26). He gave to us the Spirit of theWord by the breath of life (Gen. Ii. 7), which He breathed into us whenwe were created in the image of God, by the participation of the life ofthe Word, who is the image of His Father. Now this life is one, simple, pure, intimate, and fruitful. 

The devil having disfigured this beautiful image, it became necessarythat this same Word, whose breath had been breathed into us at ourcreation, should come to restore it. It was necessary that it should beHe, because He is the image of the Father; and a defaced image cannot berepaired by its own action, but by the action of him who seeks torestore it. Our _action_ then should be, to _put ourselves_ into aposition to suffer the action of God, and to allow the Word to retraceHis image in us. An image, if it could move, would by its movementprevent the sculptor's perfecting it. Every movement of our own hindersthe work of the Heavenly Sculptor, and produces false features. 

We must then remain silent, and only move as He moves us. Jesus Christhas _life in Himself_ (John v. 26), and He must communicate life to allwho live. 

That this action is the most noble cannot be denied. Things are only ofvalue as the principle in which they originate is noble, grand, andelevated. Actions committed by a divine principle are _divine actions_;whereas the actions of the creature, however good they may appear, are_human actions_ or at best they are virtuous actions, if they are donewith the help of grace. 

Jesus says that He has life in Himself; all other beings have but aborrowed life, but the Word has life in Himself; and as He iscommunicative, He desires to communicate this life to men. We must thengive place to this life, that it may flow in us, which can only be doneby evacuation, and the loss of the life of Adam and of our own action, as St Paul assures us: "If any man be in Christ, he is a new creature:old things are passed away; behold all things are become new" (2 Cor. V. 17). This can only be brought about by the death of ourselves and of ourown action, that the action of God may be substituted for it. We do notprofess, then, to be without action, but only to act in dependence uponthe Spirit of God, suffering His action to take the place of our own. Jesus shows us this in the gospel. Martha did good things, but becauseshe did them of her own spirit, Christ reproved her for them. The spiritof man is turbulent and boisterous; therefore it does little, though itappears to do much. "Martha, Martha, " said Jesus, "thou art careful andtroubled about many things; but one thing is needful; and Mary hathchosen that good part, which shall not be taken away from her" (Luke x. 41, 42). 

What had she chosen, this Magdalene? Peace, tranquillity, and repose. She apparently ceased to act, that she might be moved by the Spirit ofGod; she ceased to live, that Christ might live in her. 

This is why it is so necessary to renounce ourselves and all our ownworks to follow Jesus; for we cannot follow Him unless we are animatedwith His Spirit. In order that the Spirit of Christ may dwell in us, ourown spirit must give place to Him. "He that is joined to the Lord, " saysSt Paul, "is one spirit" (1 Cor. Vi. 17). "It is good for me to drawnear to God: I have put my trust in the Lord God" (Ps. Lxxiii. 28). Whatis this "drawing near"? It is the beginning of union. 

Union has its beginning, its continuation, its completion, and itsconsummation. The commencement of union is an inclination towards God. When the soul is converted in the manner I have described, it has aninclination to its centre, and a strong tendency to union: this tendencyis the commencement. Then it adheres, which happens when it approachesnearer to God; then it is united to Him, and finally becomes one withHim--that is, it becomes one spirit with Him; and it is then that thisspirit, which proceeded from God, returns to Him as its end. 

It is, then, necessary that we should enter this way, which is thedivine motion, and the Spirit of Jesus Christ. St Paul says, "If any manhave not the Spirit of Christ, he is none of His" (Rom. Viii. 9). To beChrist's, then, we must suffer ourselves to be filled with His Spirit, and emptied of our own: our hearts must be evacuated. St Paul, in thesame place, proves to us the necessity of this divine motion: he says, "As many as are led by the Spirit of God, they are the sons of God"(Rom. Viii. 14). 

The divinely-imparted Spirit is the Spirit of divine sonship; therefore, the same apostle continues, "Ye have not received the spirit of bondageagain to fear; but ye have received the spirit of adoption, whereby wecry, Abba, Father" (Rom. Viii. 15). This spirit is no other than theSpirit of Christ, by whom we participate in His Sonship; and this"Spirit itself beareth witness with our spirit that we are the sons ofGod. "

As soon as the soul leaves itself to be moved by the Spirit of God, itexperiences the witness of this divine sonship; and this witness servesthe more to increase its joy, as it makes it know _that it is called tothe liberty of the sons of God_, and that the spirit it has received isnot a spirit of bondage, but of liberty. 

The Spirit of the divine motion is so necessary for all things, thatPaul founds this necessity upon our ignorance of the things that we askfor. "The Spirit, " he says, "helpeth our infirmities; for we know notwhat we should pray for as we ought; but the Spirit itself makethintercession for us, with groanings which cannot be uttered. " This isconclusive: if we do not know what to pray for, nor how to ask as weought for what is necessary for us, and if it is needful that the Spiritwho is in us, to whose motion we abandon ourselves, should ask it forus, ought we not to leave Him to do it? He does it "with groanings whichcannot be uttered. "

This Spirit is the Spirit of the Word, who is always heard, as He saysHimself: "I know that Thou hearest me always" (John xi. 42). If we leaveit to the Spirit within us to ask and to pray, we shall always beanswered. Why so? O great apostle, mystic teacher, so deeply taught inthe inner life! teach us why. "It is, " he adds, "because He thatsearcheth the hearts knoweth what is the mind of the Spirit, because Hemaketh intercession for the saints according to the will of God;" thatis to say, this Spirit only asks that which it is God's will to give. Itis God's will that we should be saved and that we should be perfect. Heasks, then, for all that is necessary to our perfection. Why, afterthis, should we be burdened with superfluous cares, and be wearied inthe greatness of our way, without ever saying, There is no hope inourselves, and therefore resting in God? God Himself invites us to castall our care upon Him, and He complains, in inconceivable goodness, thatwe employ our strength, our riches, and our treasure, in countlessexterior things, although there is so little joy to be found in themall. "Wherefore do ye spend money for that which is not bread, and yourlabour for that which satisfieth not? Hearken diligently unto me, andeat ye that which is good, and let your soul delight itself in fatness"(Isa. Lv. 2). 

Oh, if it were known what happiness there is in thus hearkening untoGod, and how the soul is strengthened by it! All flesh must be silentbefore the Lord (see Zech. Ii. 13). All self-effort must cease when Heappears. In order still further to induce us to abandon ourselves to Himwithout reserve, God assures us that we need fear nothing from suchabandonment, because He has a special individual care over each of us. He says, "Can a woman forget her sucking-child, that she should not havecompassion on the son of her womb? Yea, she may forget, yet will I notforget thee" (Isa. Xlix. 15). Ah, words full of consolation! Who onhearing them can fear to abandon himself utterly to the guidance ofGod?

CHAPTER XVII. 

DISTINCTION BETWEEN EXTERIOR AND INTERIOR ACTIONS--THOSE OF THE SOUL INTHIS CONDITION ARE INTERIOR, BUT HABITUAL, CONTINUED, DIRECT, PROFOUND, SIMPLE, AND IMPERCEPTIBLE--BEING A CONTINUAL SINKING IN THE OCEAN OFDIVINITY--SIMILITUDE OF A VESSEL--HOW TO ACT IN THE ABSENCE OF SENSIBLESUPPORTS. 

The actions of men are either exterior or interior. The _exterior_ arethose which appear outwardly, and have a sensible object, possessingneither good nor evil qualities, excepting as they receive them from theinterior principle in which they originate. It is not of these that Iintend to speak, but only of interior actions, which are those actionsof the soul by which it _applies itself_ inwardly to some object, or_turns away_ from some other. 

When, being applied to God, I desire to commit an action of a differentnature from those which He would prompt, I turn away from God, and Iturn towards created things more or less according to the strength orweakness of my action. If, being turned towards the creature, I wish toreturn to God, I must commit the action of turning away from thecreature, and turning towards God; and thus the more perfect is thisaction, the more complete will be the conversion. 

Until I am perfectly converted, I need several actions to turn metowards God. Some are done all at once, others gradually; but my actionought to lead me to turn to God, employing all the strength of my soulfor Him, as it is written, "Therefore even now, saith the Lord, turn yeeven to me with all your heart" (Joel ii. 12). "Thou shalt return untothe Lord thy God . .. With all thine heart and with all thy soul" (Deut. Xxx. 2). God only asks for our heart: "My son, give me thy heart, andlet thine eyes observe my ways" (Prov. Xxiii. 26). To give the heart toGod is to have its gaze, its strength, and its vigour all centred inHim, to follow His will. We must, then, after we have applied to God, remain always turned towards Him. 

But as the mind of man is weak, and the soul, being accustomed to turntowards earthly things, is easily turned away from God, it must, as soonas it perceives that it is turned towards outward things, resume itsformer position in God by a simple act of return to Him. 

And as several repeated acts form a habit, the soul contracts a habit ofconversion, and from action it passes to a habitual condition. 

The soul, then, must not seek by means of any efforts or works of itsown to come near to God; this is seeking to perform one action by meansof others, instead of by a simple action remaining attached to Godalone. 

If we believe that we must commit no actions, we are mistaken, for _weare always acting_; but each one must act according to his degree. 

I will endeavour to make this point clear, as, for want of understandingit, it presents a difficulty to many Christians. 

There are _passing_ and _distinct_ actions, and _continued_ actions;_direct_ acts and _reflected_ acts. All cannot perform the first, andall are not in a condition to perform the others. The first actionsshould be committed by those who are turned away from God. They ought toturn to Him by a distinct action, more or less strong according to theirdistance from Him. 

By a _continued_ action I understand that by which the soul iscompletely turned towards its God by a _direct_ action, which it doesnot renew, unless it has been interrupted, but which exists. The soulbeing altogether turned in this way, is in love, and remains there: "Andhe that dwelleth in love, dwelleth in God" (1 John iv. 16). Then thesoul may be said to be in a habitual act, resting even in this action. But its rest is not idle, for it has an action _always in force_, viz. , _a gentle sinking in God_, in which God attracts it more and morestrongly; and, following this attraction, and resting in love, it sinksmore and more in this love, and has an action infinitely stronger, morevigorous, and more prompt, than that action which forms only the return. Now the soul which is in this _profound and strong action_, being turnedtowards its God, does not perceive this action, because it is direct, and not reflex; so that persons in this condition, not knowing howrightly to describe it, say that _they have no action_. But they aremistaken; they were never more active. It would be better to say they donot distinguish any action, than that they do not commit any. 

The soul does not act of itself, I admit; but it is drawn, and itfollows the attracting power. Love is the weight which sinks it, as aperson who falls in the sea sinks, and would sink to infinity if the seawere infinite; and without perceiving its sinking, it would sink to themost profound depths with an incredible speed. It is, then, incorrect tosay that no actions are committed. All commit actions, but all do notcommit them in the same manner; and the abuse arises from the fact, thatthose who know that action is inevitable wish it to be _distinct_ and_sensible_. But sensible action is for beginners, and the other forthose more advanced. To stop with the first would be to depriveourselves of the last; and to wish to commit the last before havingpassed the first would be an equal abuse. 

Everything must be done in its season; each state has its commencement, its progress, and its end. There is no act which has not its beginning. At first we must work with _effort_, but afterwards we enjoy the fruitof our labour. 

When a vessel is in the harbour, the sailors have a difficulty inbringing it into the open sea; but once there, they easily turn it inthe direction in which they wish to navigate. So, when the soul is insin, it needs an effort to drag it out; the cords which bind it must beloosened; then, by means of strong and vigorous action, it must be drawnwithin itself, little by little leaving the harbour, and being turnedwithin, which is the place to which its voyage should be directed. 

When the vessel is thus turned, in proportion as it advances in the sea, it leaves the land behind it, and the further it goes from the land, theless effort is needed to carry it along. At last it begins to sailgently, and the vessel goes on so rapidly that the oars become useless. What does the pilot do then? He is contented with spreading the sailsand sitting at the helm. 

_Spreading the sails_ is simply laying ourselves before God, to bemoved by His Spirit. _Sitting at the helm_ is preventing our heart fromleaving the right way, rowing it gently, and leading it according to themovement of the Spirit of God, who gradually takes possession of it, asthe wind gradually fills the sails, and impels the vessel forward. Solong as the vessel sails before the wind, the mariners rest from theirlabour. They voyage farther in an hour, while they rest in this mannerand leave the ship to be carried along by the wind, than they would in amuch longer time by their own efforts; and if they wished to row, besides the fatigue which would result from it, their labour would beuseless, and would only serve to retard the vessel. 

This is the conduct we should pursue in our inner life, and in actingthus we shall advance more in a short time by the Divine guidance, thanwe ever could do by our own efforts. If only you will try this way, youwill find it the easiest possible. 

When the wind is contrary, if the wind and the tempest are violent, theanchor must be thrown in the sea to stop the vessel. This _anchor_ istrust in God and hope in His goodness, waiting in patience for thetempest to cease, and for a favourable wind to return, as David did:"I waited patiently for the Lord, " he says, "and He inclined unto me"(Ps. Xl. 1). 

CHAPTER XVIII. 

THE DRYNESS OF PREACHERS, AND THE VARIOUS EVILS WHICH ARISE FROM THEIRFAILING TO TEACH HEART-PRAYER--EXHORTATION TO PASTORS TO LEAD PEOPLETOWARDS THIS FORM OF PRAYER, WITHOUT AMUSING THEM WITH STUDIED ANDMETHODICAL DEVOTION. 

If all those who are working for the conquest of souls sought to winthem _by the heart_, leading them first of all to prayer and to theinner life, they would see many and lasting conversions. But so long asthey only address themselves to the outside, and instead of drawingpeople to Christ by occupying their hearts with Him, they only give thema thousand precepts for outward observances, they will see but littlefruit, and that will not be lasting. 

When once the heart is won, other defects are easily corrected. This iswhy God particularly asks for the _heart_. By this means alone would beprevented the drunkenness, blasphemy, lewdness, enmity, and robberywhich are prevalent in the world. Jesus Christ would reign universally, and the Church everywhere would be revived. 

Error only takes possession of the soul in the absence of faith andprayer. If men could be taught to _believe simply_ and to _pray_, instead of disputing amongst themselves, they would be gently led toChrist. 

Oh, how inestimable is the loss of those who neglect the inner life! Oh, what an account will they have to render to God who have the charge ofsouls, for not having discovered this hidden treasure to all those whomthey serve in the ministry of the Word!

The excuse given is that there is _danger_ in this way, or that ignorantpeople are incapable of spiritual things. The oracle of truth assures usthat God has hid these things from the wise and prudent, and hasrevealed them to babes. And what danger can there be in walking in theonly true way, which is Jesus Christ, in giving ourselves to Him, looking to Him continually, putting all our trust in His grace, andtending, with all the forces of our souls, to His pure love?

Far from the simple ones being _incapable_ of this perfection, they arethe most suitable for it, because they are more docile, more humble, andmore innocent; and as they do not reason, they are not so attached totheir own light. Having no science, they more readily suffer themselvesto be guided by the Spirit of God: while others who are blind in theirown sufficiency resist the divine inspiration. 

God tells us, too, that it is to the _simple_ He gives understanding bythe entrance of His Word (Ps. Cxix. 130). "The testimony of the Lord issure, making wise the _simple_" (Ps. Xix. 7). "The Lord preserveth the_simple_: I was brought low, and He helped me" (Ps. Cxvi. 6). 

O ye who have the oversight of souls! see that you do not prevent thelittle ones from going to Christ. His words to His disciples were, "Suffer little children to come unto me, and forbid them not; for ofsuch is the kingdom of God" (Luke xviii. 16). Jesus only said this toHis disciples, because they wished to keep the children away from Him. Often the remedy is applied to the body, when the disease is at the_heart_. The reason why we have so little success in seeking to reformmen, is that we direct our efforts to the outside, and all that we cando there soon passes off. But if we were to give them first _the key ofthe interior_, the outside would be reformed at once with a naturalfacility. 

And this is very easy. To teach them to seek God in their heart, tothink of Him, to return to Him when they find they have turned away, todo all and suffer all for the sake of pleasing Him--this is to directthem to the source of all grace, and to make them find there all that isnecessary for their sanctification. O you who serve souls! I conjure youto put them first of all into this way, which is Jesus Christ; and it isHe who conjures you to do this by the blood He has shed for the souls Heconfides to your care. "Speak to the heart of Jerusalem" (Isa. Xl. 2, marg. ) O dispensers of His grace, preachers of His Word, ministers ofsacraments! establish His kingdom; and, in order to establish it truly, make it reign over HEARTS. For as it is the heart alone which can opposeHis empire, it is by the subjection of the heart that His sovereignty ismost honoured. Alas! we seek to make _studied_ prayers; and by wishingto arrange them too much, we render them impossible. We have alienatedchildren from the best of Fathers, in seeking to teach them a polishedlanguage. Go, poor children, and speak to your Heavenly Father in yournatural language: however uncultivated it may be, it is not so to Him. Afather loves best the speech which is put in disorder by love andrespect, because he sees that it comes from the heart: it is more to himthan a dry harangue, vain and unfruitful though well studied. Oh, howcertain glances of love charm and ravish Him! They express infinitelymore than all language and reason. By wishing to teach how to love LoveHimself with method, much of this love has been lost. Oh! it is notnecessary to teach the art of loving. The language of love is barbarousto him who does not love; and we cannot learn to love God better thanby loving Him. The Spirit of God does not need our arrangements; Hetakes shepherds at His pleasure to make them prophets; and, far fromclosing the palace of prayer to any, as it is imagined, He leaves thedoors open to all, and Wisdom is ordered to cry in the public places, "Whoso is simple, let him turn in hither: as for him that wantethunderstanding, she saith to him, Come, eat of my bread, and drink of thewine which I have mingled" (Prov. Ix. 4, 5). Did not Christ thank HisFather that He had hidden these things from the wise and prudent, andhad revealed them to babes? (Matt. Xi. 25. )

CHAPTER XIX. 

AFTER THE PRECEDING WAYS, THERE REMAINS AN AFTER WAY, PREPARATORY TODIVINE UNION, IN WHICH WISDOM AND JUSTICE MAKE THE PASSIVE PURIFICATIONOF THE SOUL, ALL WHICH IS TREATED IN DETAIL IN THE FOLLOWING TREATISE, ENTITLED "SPIRITUAL TORRENTS. "

It is impossible to attain divine union by the way of meditation alone, or even by the affections, or by any luminous or understood prayer. There are several reasons. These are the principal. 

First, according to Scripture, "No man shall see God and live" (Exod. Xxxiii. 20). Now all discursive exercises of prayer, or even of _activecontemplation_, regarded as an end, and not as a preparation for the_passive_, are exercises of life by which we cannot see God, that is, become united to Him. All that is of man, and of his own industry, however noble and elevated it may be, must die. 

St John tells us that "there was silence in heaven. " Heaven representsthe depths and centre of the soul, where all must be in silence when themajesty of God appears. All that belongs to our own efforts, or toourselves in any way, must be destroyed, because nothing is opposed toGod but appropriation, and all the malignity of man is in thisappropriation, which is the source of his evil; so that the more a soulloses its appropriation, the more it becomes pure. 

Secondly, in order to unite two things so opposed as the purity of Godand the impurity of the creature, the simplicity of God and themultiplicity of the creature, God must operate alone; for this can neverbe done by the effort of the creature, since two things cannot be unitedunless there is some relation or resemblance between them, as an impuremetal would never unite with one that was pure and refined. 

What does God do then? He sends before Him His own Wisdom, as fire willbe sent upon the earth to consume by its activity all the impurity thatis there. Fire consumes all things, and nothing resists its activity. Itis the same with Wisdom; it consumes all impurity in the creature, toprepare him for divine union. 

This impurity, so opposed to union, is appropriation and activity. _Appropriation_, because it is the source of the real impurity which cannever be united to essential purity; as the sun's rays may touch the mudbut cannot unite with it. _Activity_, because God being in an infiniterepose, in order that the soul may be united to Him, it must participatein His repose, without which there can be no union, because of thedissemblance; and to unite two things, they must be in a proportionaterest. 

It is for this reason that the soul can only attain divine union by therest of its will; and it can only be united to God when it is in a_central rest_ and in the purity of its creation. 

To purify the soul God makes use of wisdom as fire is used for thepurification of gold. It is certain that gold can only be purified byfire, which gradually consumes all that is earthly and foreign, andseparates it from the gold. It is not sufficient that the earth shouldbe changed into gold; it is necessary that the fire should melt anddissolve it, to remove from it all that is earthly; and this gold is putin the fire so many times that it loses its impurity, and all necessityof purification. Then it is fit to be employed in the most excellentworkmanship. 

And if this gold is impure in the end, it is because it has contractedfresh defilement by coming in contact with other bodies. But thisimpurity is only superficial, and does not prevent its being used;whereas its former impurity was hidden within it, and, as it were, identified with its nature. 

In addition to this, you will remark that gold of an inferior degree ofpurity cannot mix with that of a superior purity. The one must contractthe impurity of the other, or else impart its own purity to it. Put arefined gold with an unrefined one, what can the goldsmith ever do withit? He will have all the impurity taken from the second piece, that itmay be able to mix with the first. This is what St Paul tells us, that"the fire shall try every man's work of what sort it is;" he adds, thatif any man's work should be found to deserve burning, he should be saved"so as by fire" (1 Cor. Iii. 13, 15). That means, that though there aresome works which are good, and which God receives, yet, so that he whohas done them may be pure, they too must pass through the fire, in orderthat all appropriation, that is, all that was his own, may be takenfrom them. God will judge our righteousness, because "by the deeds ofthe law there shall no flesh be justified, " but by "the righteousness ofGod, which is by faith" (Rom. Iii. 20, 22). 

This being understood, I say that, in order that man may be united tohis God, wisdom and divine justice, like a pitiless and devouring fire, must take from him all appropriation, all that is terrestrial, carnal, and of his own activity; and having taken all this from him, they mustunite him to God. 

This is never brought about by the labours of the creature; on thecontrary, it even causes him regret, because, as I have said, man soloves what is his own, and is so fearful of its destruction, that if Goddid not accomplish it Himself, and by His own authority, man would neverconsent to it. 

It will be objected to this, that God never deprives man of his liberty, and that therefore he can always resist God; for which reason I oughtnot to say that _God acts absolutely, without the consent of man_. Inexplanation I say, that it is sufficient that man should give a_passive consent_, that he may have entire and full liberty; becausehaving at the beginning given himself to God, that He may do as He willboth with him and in him, he gave from that time an _active_ and generalassent to all that God might do. But when God destroys, burns, andpurifies, the soul does not see that all this is for its advantage; itrather believes the contrary: and as at first the fire seems to tarnishthe gold, so this operation seems to despoil the soul of its purity. Sothat if an _active_ and _explicit_ consent were required, the soul wouldfind a difficulty in giving it, and often would not give it. All that itdoes is to remain in a passive contentment, enduring this operation aswell as it can, being neither able nor willing to prevent it. 

God then so purifies this soul of all natural, distinct, and perceivedoperations, that at last He makes it more and more _conformed_ toHimself, and then _uniform_, raising the passive capacity of thecreature, enlarging it and ennobling it, though in a hidden andunperceived manner, which is termed mystical. But in all theseoperations the soul must concur passively, and in proportion as theworking of God becomes stronger, the soul must continually yield to Him, until He absorbs it altogether. We do not say, then, as some assert, that there must be no _action_; since, on the contrary, this is _thedoor_; but only that _we must not remain in it_, seeing that man shouldtend towards the perfection of his end, and that he can never reach itwithout quitting the first means, which, though they were necessary tointroduce him into the way, would greatly hinder him afterwards, if heattached himself obstinately to them. This is what Paul said, "I forgetthose things which are behind, and reach forth unto those things whichare before; I press toward the mark" (Phil. Iii. 13, 14). 

Should we not consider a person destitute of reason who, afterundertaking a journey, stopped at the first inn, because he was assuredthat several had passed it, that a few had lodged there, and that thelandlord lived there? What the soul is required to do, then, is _toadvance towards its end_, to take the shortest road, not to stop at thefirst point, and, following the advice of St Paul, to suffer itself tobe "led by the Spirit of God" (Rom. Viii. 14), who will lead it to theend for which it was created, which is the enjoyment of God. 

It is well known that the sovereign good is God; that essentialblessedness consists in union with God, and that this union cannot bethe result of our own efforts, since God only communicates Himself tothe soul according to its capacity. We cannot be united to God withoutpassivity and simplicity; and this union being bliss, the way whichleads to it must be the best, and there can be no risk in walking in it. 

This way is not _dangerous_. If it were, Christ would not haverepresented it as the most perfect and necessary of all ways. All canwalk in it; and as all are called to blessedness, all are called to theenjoyment of God, both in this life and in that which is to come, sincethe enjoyment of God is blessedness. I say the enjoyment of God Himself, not of His gifts, which can never impart essential blessedness, notbeing able fully to satisfy the soul, which is so constituted that eventhe richest gifts of God cannot thoroughly content it. The desire of Godis to give Himself to us, according to the capacity with which He hasendowed us; and yet we fear to leave ourselves to God! We fear topossess Him, and to be prepared for divine union!

You say, _we must not bring ourselves to this condition_. I agree tothat; but I say too, that no one ever could bring himself to it, sinceno man could ever unite himself to God by his own efforts, and GodHimself must do the work. 

You say that some pretend to have attained it. I say that this statecannot be feigned, any more than a man dying of hunger can for anylength of time pretend to be satisfied. It will soon be known whether orno men have attained this end. 

Since, then, none can arrive at the end unless he be brought there, itis not a question of introducing people to it, but of showing them theway which leads to it, and begging them not to rest in those practiceswhich must be relinquished at God's command. 

Would it not be cruelty to show a fountain to a thirsty man, and thenhold him bound, and prevent his going to it, leaving him to die ofthirst? That is what is being done now. Let us all be agreed both as tothe way and the end. The way has its commencement, its progress, andits terminus. The more we advance towards the terminus, the farther wego from the commencement; and it is impossible to reach the terminus butby constantly going farther from the starting-point, being unable to gofrom one place to another without passing through all that comes betweenthem: this is incontestable. 

Oh, how blind are the majority of men, who pride themselves upon theirlearning and talent!

O Lord! how true it is that Thou hast hidden Thy secrets from the wiseand prudent, and hast revealed them unto babes!