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important; } - .biggap {margin-top: 4em ! important; } - .ls0 {letter-spacing: 0 ! important; } - .nw {white-space: nowrap; } - -</style> -</head> -<body> - - -<pre> - -The Project Gutenberg EBook of Spiritual Torrents, by -Jeanne Marie Bouvières de la Mot Guyon - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Spiritual Torrents - -Author: Jeanne Marie Bouvières de la Mot Guyon - -Translator: A. W. Marston - -Release Date: April 22, 2008 [EBook #25133] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK SPIRITUAL TORRENTS *** - - - - -Produced by Free Elf, David Wilson and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -book was produced from scanned images of public domain -material from the Google Print project.) - - - - - - -</pre> - - - - -<hr class="pg" /> - -<div class="tnote"> -<h3>Transcriber's note:</h3> -<p>This eBook contains the front matter from a combined edition of <cite>A Short Method of Prayer</cite> -and <cite>Spiritual Torrents</cite>, but only contains the text of <cite>Spiritual Torrents</cite>.</p> -</div> -<div class="frontmatter"> - -<h1><a name="png.001" id="png.001"></a><span class="ns">[p </span><span - class="pgmark">i</span><span class="ns">]<br - /></span><small>A</small><br - />Short Method of Prayer<br - /><small><span>AND</span></small><br - />Spiritual Torrents.</h1> - -<p class="auth"><small>BY</small><br - />J. M. B. DE LA MOTHE GUYON.</p> - -<p class="transl"><strong>Translated from the Paris Edition of 1790</strong><br - /><small>BY</small><br - />A. W. MARSTON.</p> - -<p class="publ"><big>LONDON:</big><br - />SAMPSON LOW, MARSTON, LOW, & SEARLE,<br - /><small>CROWN BUILDINGS, 188 FLEET STREET.<br - />1875.<br - />[<em>All rights reserved.</em>]</small></p> - -<p class="printer"><a name="png.002" id="png.002"></a><span class="ns">[p </span><span - class="pgmark">ii</span><span class="ns">]<br - /></span>PRINTED BY BALLANTYNE AND COMPANY<br - />EDINBURGH AND LONDON</p> - -</div> -<div class="preface"> - -<h2><a name="png.003" id="png.003"></a><span class="ns">[p </span><span - class="pgmark">iii</span><span class="ns">]<br - /></span><i>PREFACE TO THE<br - />ENGLISH PROTESTANT EDITION.</i></h2> - -<hr class="tiny" /> - -<p class="first"><span class="smc">Some</span> apology is perhaps needed when a Protestant -thus brings before Protestant readers the works of -a consistent Roman Catholic author. The plea must -be, that the doctrine and experience described are -essentially Protestant; and so far from their receiving -the assent of the Roman Catholic Church, their -author was persecuted for holding and disseminating -them.</p> - -<p>Of the experience of Madame Guyon, it should be -borne in mind, that though the glorious heights of -communion with God to which she attained may be -scaled by the feeblest of God’s chosen ones, yet it is -by no means necessary that they should be reached -by the same apparently arduous and protracted path -along which she was led.</p> - -<p>The “Torrents” especially needs to be regarded -rather as an account of the personal experience of -the author, than as the plan which God invariably, -or even usually, adopts in bringing the soul into a -state of union with Himself. It is true that, in order -that we may “live unto righteousness,” we must be -<a name="png.004" id="png.004"></a><span class="ns">[p </span><span - class="pgmark">iv</span><span class="ns">] - </span>“dead indeed unto sin;” and that there must be a -crucifixion of self before the life of Christ can be -made manifest in us. It is only when we can say, “I -am crucified with Christ,” that we are able to add, -“Nevertheless I live, yet not I, but Christ liveth in -me.” But it does not follow that this inward death -must always be as lingering as in the case of Madame -Guyon. She tells us herself that the reason was, -that she was not wholly resigned to the Divine will, -and willing to be deprived of the gifts of God, that -she might enjoy the possession of the Giver. This -resistance to the will of God implies suffering on -the part of the creature, and chastisement on the -part of God, in order that He may subdue to Himself -what is not voluntarily yielded to Him.</p> - -<p>Of the joy of a complete surrender to God, it is -not necessary to speak here: thousands of God’s -children are realising its blessedness for themselves, -and proving that it is no hardship, but a joy unspeakable, -to present themselves a living sacrifice to God, -to live no longer to themselves, but to Him that died -for them, and rose again.</p> - -<p class="pgbrk">A simple trust in a living, personal Saviour; a -putting away by His grace of all that is known to be -in opposition to His will; and an entire self-abandonment -to Him, that His designs may be worked out in -and through us; such is the simple key to the hidden -sanctuary of communion.</p> - - -<h2><a name="png.005" id="png.005"></a><span class="ns">[p </span><span - class="pgmark">v</span><span class="ns">]<br - /></span><i>A SHORT METHOD OF PRAYER.</i></h2> - -<hr class="tiny" /> - -<h2 class="chap nogap">CONTENTS.</h2> - -<div class="toc"> -<table summary="Table of Contents for first book"> -<tr><td class="chap"><small>CHAP.</small></td><td></td><td class="pg"><small>PAGE</small></td></tr> - -<tr><td class="chap">I.</td><td>PRAYER POSSIBLE AT ALL TIMES, BY THE MOST SIMPLE</td><td class="pg">1</td></tr> - -<tr><td class="chap">II.</td><td>FIRST DEGREE OF PRAYER</td><td class="pg">6</td></tr> - -<tr><td class="chap">III.</td><td>SECOND DEGREE OF PRAYER, CALLED HERE THE PRAYER OF SIMPLICITY</td><td class="pg">13</td></tr> - -<tr><td class="chap">IV.</td><td>SPIRITUAL DRYNESS</td><td class="pg">16</td></tr> - -<tr><td class="chap">V.</td><td>ABANDONMENT TO GOD</td><td class="pg">18</td></tr> - -<tr><td class="chap">VI.</td><td>SUFFERING</td><td class="pg">21</td></tr> - -<tr><td class="chap">VII.</td><td>MYSTERIES</td><td class="pg">23</td></tr> - -<tr><td class="chap">VIII.</td><td>VIRTUE</td><td class="pg">25</td></tr> - -<tr><td class="chap">IX.</td><td>PERFECT CONVERSION</td><td class="pg">27</td></tr> - -<tr><td class="chap">X.</td><td>HIGHER DEGREE OF PRAYER, THAT OF THE SIMPLE PRESENCE OF GOD</td><td class="pg">30</td></tr> - -<tr><td class="chap">XI.</td><td>REST IN THE PRESENCE OF GOD—INWARD AND OUTWARD SILENCE</td><td class="pg">35</td></tr> - -<tr><td class="chap">XII.</td><td>SELF-EXAMINATION AND CONFESSION</td><td class="pg">39</td></tr> - -<tr><td class="chap"><a name="png.006" id="png.006"></a><span class="ns">[p </span><span - class="pgmark">vi</span><span class="ns">]<br - /></span>XIII.</td><td>READING AND VOCAL PRAYER</td><td class="pg">42</td></tr> - -<tr><td class="chap">XIV.</td><td>THE FAULTS AND TEMPTATIONS OF THIS DEGREE</td><td class="pg">44</td></tr> - -<tr><td class="chap">XV.</td><td>PRAYER AND SACRIFICE EXPLAINED BY THE SIMILITUDE OF A PERFUME</td><td class="pg">47</td></tr> - -<tr><td class="chap">XVI.</td><td>THIS STATE NOT ONE OF IDLENESS, BUT OF ACTION</td><td class="pg">51</td></tr> - -<tr><td class="chap">XVII.</td><td>DISTINCTION BETWEEN EXTERIOR AND INTERIOR ACTIONS</td><td class="pg">63</td></tr> - -<tr><td class="chap">XVIII.</td><td>EXHORTATIONS TO PREACHERS</td><td class="pg">71</td></tr> - -<tr><td class="chap">XIX.</td><td>PREPARATION FOR DIVINE UNION</td><td class="pg">77</td></tr> - -</table> -</div> - -<h2><a name="png.007" id="png.007"></a><span class="ns">[p </span><span - class="pgmark">vii</span><span class="ns">]<br - /></span><i>SPIRITUAL TORRENTS.</i></h2> - -<hr class="tiny" /> - -<h2 class="chap nogap">CONTENTS.</h2> - - -<div class="toc"> -<table summary="Table of Contents for this book"> -<tr><td colspan="3"><h2><i>PART I.</i></h2></td></tr> -<tr><td class="chap"><small>CHAP.</small></td><td></td><td class="pg"><small>PAGE</small></td></tr> - -<tr><td class="chap">I.</td><td>THE DIFFERENT WAYS IN WHICH SOULS ARE LED TO SEEK AFTER GOD</td><td class="pg"><a href="#png.t.005">91</a></td></tr> - -<tr><td class="chap">II.</td><td>OF THE FIRST WAY, WHICH IS ACTIVE AND MEDITATIVE</td><td class="pg"><a href="#png.t.008">94</a></td></tr> - -<tr><td class="chap">III.</td><td>OF THE SECOND WAY, WHICH IS THE PASSIVE WAY OF LIGHT</td><td class="pg"><a href="#png.t.017">103</a></td></tr> - -<tr><td class="chap">IV.</td><td>OF THE THIRD WAY, WHICH IS THE PASSIVE WAY OF FAITH, AND OF ITS FIRST DEGREE</td><td class="pg"><a href="#png.t.025">111</a></td></tr> - -<tr><td class="chap">V.</td><td>IMPERFECTIONS OF THIS FIRST DEGREE</td><td class="pg"><a href="#png.t.039">125</a></td></tr> - -<tr><td class="chap">VI.</td><td>SECOND DEGREE OF THE PASSIVE WAY OF FAITH</td><td class="pg"><a href="#png.t.053">139</a></td></tr> - -<tr><td class="chap">VII.</td><td>SECT. I.—COMMENCEMENT OF THE THIRD DEGREE OF THE - PASSIVE WAY OF FAITH—FIRST DEGREE OF THE SPOLIATION OF THE SOUL</td><td class="pg"><a href="#png.t.065">151</a></td></tr> - -<tr><td></td><td>SECT. II.—SECOND DEGREE OF THE SPOLIATION OF THE SOUL</td><td class="pg"><a href="#png.t.078">164</a></td></tr> - -<tr><td><a name="png.008" id="png.008"></a><span class="ns">[p </span><span - class="pgmark">viii</span><span class="ns">]<br - /></span></td><td>SECT. III.—THIRD DEGREE OF SPOLIATION</td><td class="pg"><a href="#png.t.083">169</a></td></tr> - -<tr><td></td><td>SECT. IV.—ENTRANCE INTO MYSTICAL DEATH</td><td class="pg"><a href="#png.t.093">179</a></td></tr> - -<tr><td class="chap">VIII.</td><td>THIRD DEGREE OF THE PASSIVE WAY OF FAITH, IN ITS CONSUMMATION</td><td class="pg"><a href="#png.t.099">185</a></td></tr> - -<tr><td class="chap">IX.</td><td>FOURTH DEGREE OF THE PASSIVE WAY OF FAITH, WHICH IS THE COMMENCEMENT OF THE DIVINE LIFE</td><td class="pg"><a href="#png.t.107">193</a></td></tr> - - -<tr><td colspan="3"><h2><i>PART II</i>.</h2></td></tr> - -<tr><td class="chap">I.</td><td>MORE PARTICULAR DESCRIPTION OF SEVERAL CHARACTERISTICS OF THE RESURRECTION LIFE</td><td class="pg"><a href="#png.t.125">211</a></td></tr> - -<tr><td class="chap">II.</td><td>STABILITY, EXPERIENCE, ELEVATION, AND EXTREME PURITY OF THE ABANDONED SOUL</td><td class="pg"><a href="#png.t.135">221</a></td></tr> - -<tr><td class="chap">III.</td><td>PERFECT UNION OR DEIFORMITY</td><td class="pg"><a href="#png.t.144"><ins class="TNsilent" title="Transcriber's note: - original has '231'">230</ins></a></td></tr> - -<tr><td class="chap">IV.</td><td>ACTIONS AND SUFFERINGS OF THOSE IN A STATE OF UNION WITH GOD</td><td class="pg"><a href="#png.t.153"><ins class="TNsilent" title="Transcriber's note: - original has '240'">239</ins></a></td></tr> -</table> -</div> - - - -<h2><a name="png.t.003" id="png.t.003"></a><span class="ns">[p </span><span - class="pgmark">89</span><span class="ns">]<br - /></span><big><i>SPIRITUAL TORRENTS.</i></big></h2> - -<p class="author"><small>BY</small><br - />MADAME J. M. B. DE LA MOTHE-GUYON.</p> - -<hr class="tiny" /> - -<p class="quote"><small>“Let judgment run down as waters; and righteousness -as a mighty stream.”—<span class="smc">Amos</span> v. 24.</small></p> - -</div> - -<div class="main"> - -<h1><a name="png.t.005" id="png.t.005"></a><span class="ns">[p </span><span - class="pgmark">91</span><span class="ns">]<br - /></span>SPIRITUAL TORRENTS.</h1> - -<hr class="tiny" /> - -<h2 class="chap ls0 nogap"><i>PART I.</i></h2> - -<hr class="tiny" /> - -<h2 class="chap nogap">CHAPTER I.</h2> - -<h3 class="chap">SOULS UNDER DIVINE INFLUENCE ARE IMPELLED TO SEEK -AFTER GOD, BUT IN DIFFERENT WAYS—REDUCED TO -THREE, AND EXPLAINED BY A SIMILITUDE.</h3> - - -<p class="chapstart"><span>As</span> soon as a soul is brought under divine influence, -and its return to God is true and sincere, -after the first cleansing which confession and -contrition have effected, God imparts to it a certain -instinct to return to Him in a most complete manner, -and to become united to Him. The soul feels -then that it was not created for the amusements -and trifles of the world, but that it has a centre -and an end, to which it must be its aim to return, -<a name="png.t.006" id="png.t.006"></a><span class="ns">[p </span><span - class="pgmark">92</span><span class="ns">] - </span>and out of which it can never find true repose. -This instinct is very deeply implanted in the soul, -more or less in different cases, according to the -designs of God; but all have a loving impatience -to purify themselves, and to adopt the necessary -ways and means of returning to their source and -origin, like rivers, which, after leaving their source, -flow on continuously, in order to precipitate themselves -into the sea. You will observe that some -rivers move gravely and slowly, and others with -greater velocity; but there are rivers and <em>torrents</em> -which rush with frightful impetuosity, and which -nothing can arrest. All the burdens which might -be laid upon them, and the obstructions which might -be placed to impede their course, would only serve -to redouble their violence. It is thus with souls. -Some go on quietly towards perfection, and never -reach the sea, or only very late, contented to lose -themselves in some stronger and more rapid river, -which carries them with itself into the sea. Others, -which form the second class, flow on more vigorously -and promptly than the first. They even carry -with them a number of rivulets; but they are slow -<a name="png.t.007" id="png.t.007"></a><span class="ns">[p </span><span - class="pgmark">93</span><span class="ns">] - </span>and idle in comparison with the last class, which -rush onward with so much impetuosity, that they are -utterly useless: they are not available for navigation, -nor can any merchandise be trusted upon them, -except at certain parts and at certain times. These -are bold and mad rivers, which dash against the -rocks, which terrify by their noise, and which stop -at nothing. The second class are more agreeable and -more useful; their gravity is pleasing, they are all -laden with merchandise, and we sail upon them without -fear or peril.</p> - -<p class="pgbrk">Let us look, with divine aid, at these three classes -of persons, under the three figures that I have proposed; -and we will commence with the first, in order -to conclude happily with the last.</p> - - - - -<h2 class="chap"><a name="png.t.008" id="png.t.008"></a><span class="ns">[p </span><span - class="pgmark">94</span><span class="ns">]<br - /></span>CHAPTER II.</h2> - -<h3 class="chap">OF THE FIRST WAY, WHICH IS ACTIVE, AND OF MEDITATION—WHAT -IT IS—ITS WEAKNESSES, HABITS, OCCUPATIONS, -ADVANTAGES, ETC.—GENERAL OPINION—WANT OF OBSERVATION -THE CAUSE OF MOST OF THE DISPUTES AND -DIFFICULTIES WHICH HAVE ARISEN UPON THE PASSIVE -WAY, AND THE ABSURD OBJECTIONS WHICH HAVE -BEEN MADE TO IT—SOULS FOR MEDITATION—THEY -SHOULD BE LED TO IT THROUGH THE AFFECTIONS—OPINION -CONCERNING THEIR BARRENNESS AND POWERLESSNESS—SPIRITUAL -BOOKS AND AUTHORS ON THE -INNER LIFE, IN CONTRAST TO OTHERS—CAPACITY AND -INCAPACITY OF SOULS—THE SIMPLE ARE BETTER THAN -THE GREAT REASONERS.</h3> - -<p class="chapstart"><span>The</span> first class of souls are those who, after -their conversion, give themselves up to meditation, -or even to works of charity. They perform -some exterior austerities; endeavour, little by little, -to purify themselves, to rid themselves of certain -notable sins, and even of voluntary venial ones. -They endeavour, with all their little strength, to -advance gradually, but it is feebly and slowly.</p> - -<p>As their source is not abundant, the dryness -<a name="png.t.009" id="png.t.009"></a><span class="ns">[p </span><span - class="pgmark">95</span><span class="ns">] - </span>sometimes causes delay. There are even periods, -in times of aridity, when they dry up altogether. -They do not cease to flow from the source, but it -is so feebly as to be barely perceptible. These -rivers carry little or no merchandise, and, therefore, -for the public need, it must be taken to them. It -is necessary, at the same time, that art should assist -nature, and find the means of enlarging them, either -by canals, or by the help of other rivers of the -same kind, which are joined together and united -to it, which rivers thus joined increase the body -of water, and, helping each other, put themselves in -a condition to carry a few small boats, not to the -sea, but to some of the chief rivers, of which we -shall speak later. Such beings have usually little -depth of spiritual life. They work outwardly, and -rarely quit their meditations, so that they are not -fit for great things. In general they carry no merchandise—that -is to say, they can impart nothing to -others; and God seldom uses them, unless it be to -carry a few little boats—that is, to minister to bodily -necessities; and in order to be used, they must be -discharged into the canals of sensible graces, or -<a name="png.t.010" id="png.t.010"></a><span class="ns">[p </span><span - class="pgmark">96</span><span class="ns">] - </span>united to some others in religion, by which means -several, of medium grace, manage to carry the small -boat, but not into the sea itself, which is God: into -that they never enter in this life, but only in the -next.</p> - -<p>It is not that souls are not sanctified in this -way. There are many people, who pass for being -very virtuous, who never get beyond it, God giving -them lights conformed to their condition, which are -sometimes very beautiful, and are the admiration -of the religious world. The most highly favoured -of this class are diligent in the practice of virtue; -they devise thousands of holy inventions and practices -to lead them to God, and to enable them to -abide in His presence; but all is accomplished by -their own efforts, aided and supported by grace, and -their own works appear to exceed the work of God, -His work only concurring with theirs.</p> - -<p>The spiritual life of this class only thrives in proportion -to their work. If this work be removed, the -progress of grace within them is arrested: they resemble -pumps, which only yield water in proportion -as they are agitated. You will observe in them a -<a name="png.t.011" id="png.t.011"></a><span class="ns">[p </span><span - class="pgmark">97</span><span class="ns">] - </span>great tendency to assist themselves by means of their -natural sensibilities, a vigorous activity, a desire to -be always doing something more and something -new to promote their perfection, and, in their seasons -of barrenness, an anxiety to rid themselves of -it. They are subject to great variation: sometimes -they do wonders, at other times they languish and -decline. They have no evenness of conduct, because, -as the greater part of their religion is in -these natural sensibilities, whenever it happens that -their sensibilities are dry, either from want of work -on their part, or from a lack of correspondence on -the part of God, they fall into discouragement, or -else they redouble their efforts, in the hope of recovering -of themselves what they have lost. They -never possess, like others, a profound peace or calmness -in the midst of distractions; on the contrary, -they are always on the alert to struggle against them -or to complain of them.</p> - -<p>Such minds must not be directed to passive devotion; -this would be to ruin them irrecoverably, taking -from them their means of access to God. For as -with a person who is compelled to travel, and who -<a name="png.t.012" id="png.t.012"></a><span class="ns">[p </span><span - class="pgmark">98</span><span class="ns">] - </span>has neither boat nor carriage, nor any other alternative -than that of going on foot, if you remove his -feet, you place advancement beyond his reach; so -with these souls; if you take away their works, which -are their feet, they can never advance.</p> - -<p>And I believe this to be the cause of the contests -which now agitate the religious world. Those who -are in the <em>passive</em> way, conscious of the blessedness -they experience in it, would compel all to walk with -them; those, on the contrary, who are in what I -have termed the state of <em>meditation</em>, would confine -all to their way, which would involve inestimable -loss.</p> - -<p>What must be done then? We must take the -middle course, and see for which of the two ways -souls are fitted.</p> - -<p>This may be known in some by the opposition -they have to remaining at rest, and allowing themselves -to be led by the Spirit of God; by a confusion -of faults and defects into which they fall without -being conscious of them; or, if they are possessed of -natural prudence, by a certain skill in concealing their -faults from others and from themselves; by their -<a name="png.t.013" id="png.t.013"></a><span class="ns">[p </span><span - class="pgmark">99</span><span class="ns">] - </span>adherence to their sentiments, and by a number of other -indications which cannot be explained.</p> - -<p>The way to deliver them from such a state would -be, to lead them to live less in the intellect and more -in the affections, and if it be manifest that they are -gradually substituting the one for the other, it is a sign -that a spiritual work is being carried on within them.</p> - -<p>I am at a loss to understand why so loud a cry is -raised against those books and writers that treat of -the inner life. I maintain that they can do no harm, -unless it be to some who are willing to lose themselves -for the sake of their own pleasure, to whom -not only these things, but everything else, would be -an injury: like spiders, which convert flowers into -venom. But they can do no injury to those humble -souls who are desirous for perfection, because it is -impossible for any to understand them to whom the -special light is not accorded; and whatever others -may read, they cannot rightly understand those conditions -which, being beyond the range of imagination, -can be known only by experience. Perfection goes -on with a steady advancement corresponding to the -progress of the inner life.</p> - -<p><a name="png.t.014" id="png.t.014"></a><span class="ns">[p </span><span - class="pgmark">100</span><span class="ns">]<br - /></span>Not that there are no persons advanced in sanctification -who have faults in appearance even greater -than those of others, but they are not the same either -as to their nature or their quality.</p> - -<p>The second reason why I say that such books can -do no harm is, that they demand so much natural -death, so much breaking off, so many things to be -conquered and destroyed, that no one would ever -have strength for the undertaking without sincerity -of purpose; or even if any one undertook it, it would -only produce the effect of <em>meditation</em>, which is to -endeavour to destroy itself.</p> - -<p>As for those who wish to lead others in their -groove, and not in God's, and to place limits to their -further advancement—as for those, I say, who know -but one way, and would have all the world to walk in -it, the evils which they bring upon others are irremediable, -for they keep them all their lives stopping -at certain things which hinder God from blessing -them infinitely.</p> - -<p>It seems to me that we must act in the divine life -as in a school. The scholars are not kept always in -the same class, but are passed on to others more -<a name="png.t.015" id="png.t.015"></a><span class="ns">[p </span><span - class="pgmark">101</span><span class="ns">] - </span>advanced. O human science! you are so little worth, -and yet with you men do not fail to take every precaution! -O science mysterious and divine! you -are so great and so necessary; and yet they neglect -you, they limit you, they contract you, they do -violence to you! Oh, will there never be a school of -religion! Alas! by wishing to make it a study, man -has marred it. He has sought to give rules and -limits to the Spirit of God, who is without limit.</p> - -<p>O poor powerless souls! you are better fitted to -answer God's purposes, and, if you are faithful, your -devotion will be more pleasing to Him, than that of -those great intellects which make prayer a study -rather than a devotion. More than this, I say that -such souls as these, who appear so powerless and so -incapable, are worthy of consideration, provided they -only knock at the door, and wait with a humble -patience until it be opened to them. Those persons -of great intellect and subtle understanding, who cannot -remain a moment in silence before God, who -make a continual Babel, who are so well able to give -an account of their devotion in all its parts, who go -through it always according to their own will, and -<a name="png.t.016" id="png.t.016"></a><span class="ns">[p </span><span - class="pgmark">102</span><span class="ns">] - </span>with the same method, who exercise themselves as -they will on any subject which suggests itself to them, -who are so well satisfied with themselves and their -light, who expatiate upon the preparation and the -methods for prayer, will make but little advance in -it; and after ten or twenty years of this exercise, -will always remain the same.</p> - -<p class="pgbrk">Alas! when it is a question of loving a miserable -creature, do they use a method for that? The most -ignorant in such a matter are the most skilful. It -is the same, and yet very different, with divine love. -Therefore, if one who has never known such religion -comes to you to learn it, teach him to love God -much, and to let himself go with a perfect abandonment -into love, and he will soon know it. If it be a -nature slow to love, let him do his best, and wait in -patience till love itself make itself beloved in its own -way, and not in yours.</p> - - - - -<h2 class="chap"><a name="png.t.017" id="png.t.017"></a><span class="ns">[p </span><span - class="pgmark">103</span><span class="ns">]<br - /></span>CHAPTER III.</h2> - -<h3 class="chap">OF THE SECOND WAY OF THE RETURN OF THE SOUL TO GOD, -WHICH IS THE PASSIVE WAY, BUT ONE OF LIGHT, AND OF -TWO KINDS OF INTRODUCTION TO IT—DESCRIPTION OF -THIS CLASS, AND OF THEIR STRIKING ADVANTAGES—VARIOUS -NECESSARY PRECAUTIONS AND OBSERVATIONS -CONCERNING THIS CLASS, THEIR CONDUCT, PERFECTIONS, -IMPERFECTIONS, AND EXPERIENCES.</h3> - - -<p class="chapstart"><span>The</span> second class are like those large rivers -which move with a slow and steady course. -They flow with pomp and majesty; their course is -direct and easily followed; they are charged with -merchandise, and can go on to the sea without mingling -with other rivers; but they are late in reaching -it, being grave and slow. There are even some who -never reach it at all, and these, for the most part, -lose themselves in other larger rivers, or else turn -aside to some arm of the sea. Many of these -rivers serve to carry merchandise, and are heavily -laden with it. They may be kept back by sluices, -<a name="png.t.018" id="png.t.018"></a><span class="ns">[p </span><span - class="pgmark">104</span><span class="ns">] - </span>and turned off at certain points. Such are the souls -in the <em>passive way of sight</em>. Their strength is very -abundant; they are laden with gifts, and graces, and -celestial favours; they are the admiration of their -<ins class="TNsilent" title="Transcriber's note: - semicolon invisible in original">generation;</ins> and numbers of saints who shine as stars -in the Church have never passed this limit. This -class is composed of two kinds. The first commenced -in the ordinary way, and have afterwards -been drawn to passive contemplation. The others -have been, as it were, taken by surprise; they have -been seized by the heart, and they feel themselves -loving without having learned to know the object -of their love. For there is this difference between -divine and human love, that the latter supposes a -previous acquaintance with its object, because, as it -is outside of it, the senses must be taken to it, -and the senses can only be taken to it because -it is communicated to them: the eyes see and the -heart loves. It is not so with divine love. God, -having an absolute power over the heart of man, -and being its origin and its end, it is not necessary -that He should make known to it what He is. -He takes it by assault, without giving it battle. The -<a name="png.t.019" id="png.t.019"></a><span class="ns">[p </span><span - class="pgmark">105</span><span class="ns">] - </span>heart is powerless to resist Him, even though He -may not use an absolute and violent authority, unless -it be in some cases where He permits it to be so, -in order to manifest His power. He takes hearts, -then, in this way, making them burn in a moment; -but usually He gives them flashes of light which -dazzle them, and lift them nearer to Himself. -These persons appear much greater than those of -whom I shall speak later, to those who are not -possessed of a divine discernment, for they attain -outwardly to a high degree of perfection, God -eminently elevating their natural capacity, and replenishing -it in an extraordinary manner; and yet -they are never really brought to a state of annihilation -to self, and God does not usually so draw -them out of their own being that they become -lost in Himself. Such characters as these are, however, -the wonder and admiration of men. God -bestows on them gifts upon gifts, graces upon -graces, visions, revelations, inward voices, ecstasies, -ravishments, &c. It seems as though God's only -care was to enrich and beautify them, and to communicate -to them His secrets. All joys are theirs.</p> - -<p><a name="png.t.020" id="png.t.020"></a><span class="ns">[p </span><span - class="pgmark">106</span><span class="ns">]<br - /></span>This does not imply that they bear no heavy -crosses, no fierce temptations: these are the shadows -which cause their virtues to shine with greater -brilliancy; for these temptations are thrust back -vigorously, the crosses are borne bravely; they -even desire more of them: they are all flame and -fire, enthusiasm and love. God uses them to accomplish -great things, and it seems as though they -only need to desire a thing in order to receive it -from God, He finding His delight in satisfying all -their desires and doing all their will. Yet in the -same path there are various degrees of progression, -and some attain a far higher standard of perfection -than others; their danger lies in fixing their thoughts -upon what God has done for them, thus stopping -at the gifts, instead of being led through them to -the Giver.</p> - -<p>The design of God in the bestowal of His grace, -and in the profusion with which He gives it, is to -bring them nearer to Himself; but they make use -of it for an utterly different end: they rest in it, -reflect upon it, look at it, and appropriate it; and -hence arise vanity, complaisance, self-esteem, the -<a name="png.t.021" id="png.t.021"></a><span class="ns">[p </span><span - class="pgmark">107</span><span class="ns">] - </span>preference of themselves to others, and often the -destruction of religious life. These people are -admirable, in themselves considered; and sometimes -by a special grace they are made very helpful to -others, particularly if they have been brought from -great depths of sin. But usually they are less -fitted to lead others than those who come after; for -being near to God themselves, they have a horror -of sin, and often a shrinking from sinners, and -never having experienced the miseries they see in -others, they are astonished, and unable to render -either help or advice. They expect too great perfection, -and do not lead on to it little by little, and -if they meet with weak ones, they do not aid them -in proportion to their own advancement, or in -accordance with God's designs, but often even seek -to avoid them. They find it difficult to converse -with those who have not reached their own level, -preferring a solitary life to all the ministry of love. -If such persons were heard in conversation by those -not divinely enlightened, they would be believed -equal to the last class, or even more advanced. -They make use of the same terms—of <span class="allsc">DEATH</span>, -<a name="png.t.022" id="png.t.022"></a><span class="ns">[p </span><span - class="pgmark">108</span><span class="ns">] - </span><span class="allsc">LOSS OF SELF</span>, <span class="allsc">ANNIHILATION</span>, &c.; and it is quite true -that they do die in their own way, that they are annihilated -and lose themselves, for often their natural -sensibilities are lost or suspended in their seasons -of devotion; they even lose the habit of making use -of them. Thus these souls are passive, but they -have light, and love, and strength in themselves; -they like to retain something of their own, it may -be even their virtues, but in so delicate a form that -only the Divine eye can detect it. Such as these -are so laden with merchandise that their course is -very slow. What must be done with them, then, -to lead them out of this way? There is a more safe -and certain path for them, even that of faith: they -need to be led from the sensible to the supernatural, -from that which is known and perceived to the -very deep, yet very safe, darkness of faith. It is -useless to endeavour to ascertain whether these -things be of God or not, since they must be surpassed; -for if they are of God, they will be carried -on by Him, if only we abandon ourselves to Him; -and if they are not of God, we shall not be deceived -by them, if we do not stay at them.</p> - -<p><a name="png.t.023" id="png.t.023"></a><span class="ns">[p </span><span - class="pgmark">109</span><span class="ns">]<br - /></span>This class of people find far greater difficulty in -entering the way of faith than the first, for as what -they already possess is so great, and so evidently -from God, they will not believe that there is anything -higher in the Church of God. Therefore they -cling to it.</p> - -<p class="pgbrk">O God! how many spiritual possessions there are -which appear great virtues to those who are not -divinely enlightened, and which appear great and -dangerous defects to those who are so! For those -in this way regard as virtues what others look upon -as subtle faults; and even the light to see them in -their true colours is not given to them. These -people have rules and regulations for their obedience, -which are marked by prudence; they are -strong and vigorous, though they appear dead. -They are indeed dead as to their own wants, but -not as to their foundation. Such souls as these -often possess an inner silence, certain sinkings into -God, which they distinguish and express well; but -they have not that secret longing to be nothing, -like the last class. It is true they desire to be -nothing by a certain perceptible annihilation, a deep -<a name="png.t.024" id="png.t.024"></a><span class="ns">[p </span><span - class="pgmark">110</span><span class="ns">] - </span>humility, an abasement under the immense weight -of God's greatness. All this is an annihilation in -which they dwell without being annihilated. They -have the feeling of annihilation without the reality, -for the soul is still sustained by its feelings, and -this state is more satisfactory to it than any other, -for it gives more assurance. This class usually are -only brought into God by death, unless it be some -privileged ones, whom God designs to be the lights -of His Church, or whom He designs to sanctify -more eminently; and such He robs by degrees -of all their riches. But as there are few sufficiently -courageous to be willing, after so much -blessedness, to lose it all, few pass this point, -God's intention perhaps being that they should not -pass it, and that, as in the Father's house there are -many mansions, they should only occupy this one. -Let us leave the causes with God.</p> - - - - -<h2 class="chap"><a name="png.t.025" id="png.t.025"></a><span class="ns">[p </span><span - class="pgmark">111</span><span class="ns">]<br - /></span>CHAPTER IV.</h2> - -<h3 class="chap">OF THE THIRD WAY OF RETURN TO GOD, WHICH IS THE -PASSIVE WAY OF FAITH, AND OF ITS FIRST DEGREE—DESCRIPTION -OF THIS WAY UNDER THE SIMILITUDE OF -A TORRENT—PROPENSITY OF THE SOUL TOWARDS GOD—ITS -PROPERTIES, OBSTACLES, AND EFFECTS EXPLAINED -BY THE SIMILITUDE OF FIRE—WHAT BEFALLS THE SOUL -CALLED TO WALK IN THE PASSIVE WAY OF FAITH—DESCRIPTION -OF THE FIRST DEGREE OF THIS THIRD -WAY, AND OF THE STATE OF THE SOUL IN IT—THE REST -IT FINDS IN IT WOULD BE HURTFUL IF GOD DID NOT -DRAW IT OUT OF IT, IN ORDER TO FURTHER ITS ADVANCEMENT.</h3> - - -<p class="chapstart"><span>What</span> shall we say of the souls in this <em>third way</em>, -unless it be that they resemble <span class="allsc">TORRENTS</span> -which rise in high mountains? They have their -source in God Himself, and they have not a moment's -rest until they are lost in Him. Nothing stops them, -and no burdens are laid upon them. They rush on -with a rapidity which alarms even the most confident. -These torrents flow without order, here and there, -<a name="png.t.026" id="png.t.026"></a><span class="ns">[p </span><span - class="pgmark">112</span><span class="ns">] - </span>wherever they can find a passage, having neither -regular beds nor an orderly course. They sometimes -become muddy by passing through ground which is -not firm, and which they bear away with them by -their rapidity. Sometimes they appear to be irrecoverably -lost, then they reappear for a time, but it is -only to precipitate themselves in another abyss, still -deeper than the former one. It is the sport of these -torrents to show themselves, to lose themselves, and -to break themselves upon the rocks. Their course is -so rapid as to be undiscernible; but finally, after -many precipices and abysses, after having been dashed -against rocks, and many times lost and found again, -they reach the sea, where they are lost to be found -no more. And there, however poor, mean, useless, -destitute of merchandise the poor torrent may have -been, it is wonderfully enriched, for it is not rich with -its own riches, like other rivers, which only bear a -certain amount of merchandise or certain rarities, but -it is rich with the riches of the sea itself. It bears on -its bosom the largest vessels; it is the sea which -bears them, and yet it is the river, because the river, -being lost in the sea, has become one with it.</p> - -<p><a name="png.t.027" id="png.t.027"></a><span class="ns">[p </span><span - class="pgmark">113</span><span class="ns">]<br - /></span>It is to be remarked, that the river or torrent thus -precipitated into the sea does not lose its nature, -although it is so changed and lost as not to be recognised. -It will always remain what it was, yet its -identity is lost, not as to reality, but as to quality; for -it so takes the properties of salt water, that it has -nothing peculiar to itself, and the more it loses itself -and remains in the sea, the more it exchanges its own -nature for that of the sea. For what, then, is not this -poor torrent fitted? Its capacity is unlimited, since -it is the same as that of the sea; it is capable of -enriching the whole earth. O happy loss! who can -set thee forth? Who can describe the gain which -has been made by this useless and good-for-nothing -river, despised and looked upon as a mad thing, on -which the smallest boat could not be trusted, because, -not being able to restrain itself, it would have dragged -the boat with it. What do you say of the fate of this -torrent, O great rivers! which flow with such majesty, -which are the delight and admiration of the world, -and glory in the quantity of merchandise spread out -upon you? The fate of this poor torrent, which you -regard with contempt, or at best with compassion, -<a name="png.t.028" id="png.t.028"></a><span class="ns">[p </span><span - class="pgmark">114</span><span class="ns">] - </span>what has it become? What use can it serve now, or -rather, what use can it not serve? What does it -lack? You are now its servants, since the riches -which you possess are only the overflow of its abundance, -or a fresh supply which you are carrying -to it.</p> - -<p>But before speaking of the happiness of a soul thus -lost in God, we must begin with its origin and go on -by degrees.</p> - -<p>The soul, as we have said, having proceeded from -God, has a continual propensity to return to Him, -because, as He is its origin, He is also its final end. -Its course would be interminable if it were not arrested -or interrupted by sin and unbelief. Therefore -the heart of man is perpetually in motion, and can -find no rest till it returns to its origin and its centre, -which is God: like fire, which, being removed from -its sphere, is in continual agitation, and does not rest -till it has returned to it, and then, by a miracle of -nature, this element, so active itself as to consume -everything by its activity, is at perfect rest. O poor -soul who are seeking happiness in this life! you will -never find it out of God. Seek to return to Him: -<a name="png.t.029" id="png.t.029"></a><span class="ns">[p </span><span - class="pgmark">115</span><span class="ns">] - </span>there all your longings and troubles, your agitations -and anxieties, will be reduced to perfect rest.</p> - -<p>It is to be remarked, that in proportion as fire -approaches its centre, it always approaches rest, -although its swiftness increases. It is the same with -the soul: as soon as sin ceases to hold it back, it -seeks indefatigably to find God; and if it were not -for sin, nothing could impede its course, which would -be so speedy, that it would soon attain its end. But -it is also true that, in proportion as it approaches -God, its speed is augmented, and at the same time -becomes more peaceful; for the rest, or rather the -peace, since it is not at rest, but is pursuing a peaceful -course, increases so that its peace redoubles its -speed, and its speed increases its peace.</p> - -<p>The hindrances, then, arise from sins and imperfections, -which arrest for a time the course of the soul, -more or less, according to the magnitude of the fault. -Then the soul is conscious of its activity, as though -when fire was going on towards its centre, it encountered -obstacles, such as pieces of wood or straw: it -would resume its former activity in order to consume -these obstacles or barriers, and the greater the -<a name="png.t.030" id="png.t.030"></a><span class="ns">[p </span><span - class="pgmark">116</span><span class="ns">] - </span>obstacle the more its activity would increase. If it -were a piece of wood, a longer and stronger activity -would be needed to consume it; but if it were only a -straw, it would be burned up in a moment, and -would but very slightly impede its course. You will -notice that the obstacles which the fire would -encounter would only impart to it a fresh stimulus -to surmount all which prevented its union with its -centre; again, it is to be remarked, that the more -obstacles the fire might encounter, and the more considerable -they might be, the more they would retard -its course; and if it were continually meeting with -fresh ones, it would be kept back, and prevented -from returning whence it came. We know by experience, -that if we continually add fuel to fire, we shall -keep it down, and prevent its rising. It is the same -with the souls of men. Their instincts and natural -propensities lead them towards God. They would -advance incessantly, were it not for the hindrances -they meet. These hindrances are sins and imperfections, -which prove the greater obstacles in the -way of their return to God, according as they are -serious and lasting; so that if they continue in sin, -<a name="png.t.031" id="png.t.031"></a><span class="ns">[p </span><span - class="pgmark">117</span><span class="ns">] - </span>they will never reach their end. Those, therefore, -who have not sinned so grossly as others, should -advance much more rapidly. This usually is the -case, and yet it seems as though God took pleasure -in making “grace abound where sin has most -abounded” (Rom. v. 20). I believe that one of the -reasons of this, to be found in those who have not -grossly sinned, is their estimation of their own righteousness, -and this is an obstacle more difficult to surmount -then even the grossest sins, because we cannot -have so great an attachment to sins which are -so hideous in themselves, as we have to our own -righteousness; and God, who will not do violence to -liberty, leaves such hearts to enjoy their holiness at -their own pleasure, while He finds His delight in -purifying the most miserable. And in order to -accomplish His purpose, He sends a stronger and -fiercer fire, which consumes those gross sins more -easily than a slower fire consumes smaller obstacles. -It even seems as though God loved to set up His -throne in these criminal hearts, in order to manifest -His power, and to show how He can restore the disfigured -soul to its original condition, and even make -<a name="png.t.032" id="png.t.032"></a><span class="ns">[p </span><span - class="pgmark">118</span><span class="ns">] - </span>it more beautiful than it was before it fell. Those -then who have greatly sinned, and for whom I now -write, are conscious of a great fire consuming all their -sins and hindrances; they often find their course impeded -by besetting sins, but this fire consumes them -again and again, till they are completely subdued. -And as the fire thus goes on consuming, the obstacles -are more and more easily surmounted, so that at last -they are no more than straws, which, far from impeding -its course, only make it burn the more fiercely.</p> - -<p>Let us then take the soul in its original condition, -and follow it through its various stages, if God, who -inspires these thoughts, which only occur to me as I -write, wills that we should do so.</p> - -<p>As God's design for the soul is that it should be -lost in Himself, in a manner unknown to ordinary -Christians, He begins His work by imparting to it a -sense of its distance from Him. As soon as it has -perceived and felt this distance, the natural inclination -which it has to return to its source, and which -has been, as it were, deadened by sin, is revived. -Then the soul experiences true sorrow for sin, and is -painfully conscious of the evil which is caused by this -<a name="png.t.033" id="png.t.033"></a><span class="ns">[p </span><span - class="pgmark">119</span><span class="ns">] - </span>separation from God. This sentiment thus implanted -in the soul leads it to seek the means of ridding -itself of this trouble, and of entering into a certain -rest which it sees from afar, but which only redoubles -its anxiety, and increases its desire to pursue it until -it finds it.</p> - -<p>Some of those who are thus exercised, having never -been taught that they must seek to have God within -them, and not expect to find Him in outward righteousness, -give themselves up to meditation, and seek -without what can only be found within. This meditation, -in which they seldom succeed, because God, -who has better things in store for them, does not -permit them to find any rest in such an experience, -only serves to increase their longing; for their wound -is at the heart, and they apply the plaster externally, -which does but foster the disease, instead of healing -it. They struggle a long time with this exercise, and -their struggling does but increase their powerlessness; -and unless God, who Himself assumes the charge of -them, sends some messenger to show them a different -way, they will lose their time, and will lose it just so -long as they remain unaided. But God, who is -<a name="png.t.034" id="png.t.034"></a><span class="ns">[p </span><span - class="pgmark">120</span><span class="ns">] - </span>abundant in goodness, does not fail to send them -help, though it may be but passing and temporary. -As soon, then, as they are taught that they cannot -advance because their wound is an internal one, and -they are seeking to heal it by external applications; -when they are led to seek in the depths of their own -hearts what they have sought in vain out of themselves; -then they find, with an astonishment which -overwhelms them, that they have within them a treasure -which they have been seeking far off. Then -they rejoice in their new liberty; they marvel that -prayer is no longer a burden, and that the more they -retire within themselves, the more they taste of a -certain mysterious something which ravishes them -and carries them away, and they would wish ever to -love thus, and thus to be buried within themselves. -Yet what they experience, delightful as it may appear, -does not stop them, if they are to be led into pure -faith, but leads them to follow after something more, -which they have not yet known. They are now all -ardour and love. They seem already to be in Paradise; -for what they possess within themselves is -infinitely sweeter than all the joys of earth: these -<a name="png.t.035" id="png.t.035"></a><span class="ns">[p </span><span - class="pgmark">121</span><span class="ns">] - </span>they can leave without pain; they would leave the -whole world to enjoy for one hour their present -experience. They find that prayer has become their -continual attitude; their love increases day by day, -so that their one desire is always to love and never -to be interrupted. And as they are not now strong -enough to be undisturbed by conversation, they shun -and fear it; they love to be alone, and to enjoy the -caresses of their Beloved. They have within themselves -a Counsellor, who lets them find no pleasure in -earthly things, and who does not suffer them to commit -a single fault, without making them feel by His -coldness how much sin is displeasing to Him. This -coldness of God, in times of transgression, is to them -the most terrible chastisement. It seems as though -God's only care were to correct and reprove them, and -His one purpose to perfect them. It is a surprise to -themselves and to others that they change more in a -month by this way, and even in a day, than in several -years by the other. O God! it belongs only to Thee -to correct and to purify the hearts of Thy children!</p> - -<p>God has yet another means of chastising the soul, -when it is further advanced in the divine life, by -<a name="png.t.036" id="png.t.036"></a><span class="ns">[p </span><span - class="pgmark">122</span><span class="ns">] - </span>making Himself more fully known to it after it falls; -then the poor soul is covered with confusion; it -would rather bear the most severe chastisement than -this goodness of God after it has sinned.</p> - -<p>These persons are now so full of their own feelings -that they want to impart them to others; they long -to teach the whole world to love God; their sentiments -towards Him are so deep, so pure, and so disinterested, -that those who hear them speak, if they -are not divinely enlightened, believe them to have -attained the height of perfection. They are fruitful -in good works; there is no reasoning here, nothing -but a deep and burning love. The soul feels itself -seized and held fast by a divine force which ravishes -and consumes it. It is like intoxicated persons, who -are so possessed with wine that they do not know -what they are doing, and are no longer masters of -themselves. If such as these try to read, the book -falls from their hands, and a single line suffices them; -they can hardly get through a page in a whole day, -however assiduously they may devote themselves to -it, for a single word from God awakens that secret -instinct which animates and fires them, so that love -<a name="png.t.037" id="png.t.037"></a><span class="ns">[p </span><span - class="pgmark">123</span><span class="ns">] - </span>closes both their mouth and their eyes. They cannot -utter verbal prayers, being unable to pronounce them. -A heart which is unaccustomed to this does not know -what it means; for it has never experienced anything -like it before, and it does not understand why it cannot -pray, and yet it cannot resist the power which -overcomes it. It cannot be troubled, nor be fearful -of doing wrong, for He who holds it bound does not -permit it either to doubt that it is He who thus holds -it, or to strive against it, for if it makes an effort to -pray, it feels that He who possesses it closes its lips, -and compels it, by a sweet and loving violence, to be -silent. Not that the creature cannot resist and speak -by an effort, but besides doing violence to himself he -loses this divine peace, and feels that he is becoming -dry: he must allow himself to be moved upon by -God at His will, and not in his own way. The soul -in this state imagines itself to be in an inward silence, -because its working is so gentle, so easy, and so quiet -that it does not perceive it. It believes itself to have -reached the summit of perfection, and it sees nothing -before it but enjoyment of the wealth it possesses.</p> - -<p class="pgbrk">These Christians, so ardent and so desirous after -<a name="png.t.038" id="png.t.038"></a><span class="ns">[p </span><span - class="pgmark">124</span><span class="ns">] - </span>God, begin to rest in their condition, and gradually and -insensibly to lose the loving activity in seeking after -God which formerly characterised them, being satisfied -with their joy which they substituted for God -Himself; and this rest would be to them an irreparable -loss, if God, in His infinite goodness, did not -draw them out of this state to lead them into one -more advanced. But before speaking of it, let us -look at the imperfections of this stage.</p> - - - - -<h2 class="chap"><a name="png.t.039" id="png.t.039"></a><span class="ns">[p </span><span - class="pgmark">125</span><span class="ns">]<br - /></span>CHAPTER V.</h2> - -<h3 class="chap">IMPERFECTIONS, INTERIOR AND EXTERIOR, OF THIS FIRST -DEGREE—MISTAKES THAT ARE MADE IN IT—ITS PASSIVITY—SPIRITUAL -DRYNESS, MINGLED WITH A TENDER -BUT SELF-INTERESTED LOVE, WHICH NEEDS THE -EXPERIENCE AND PURIFICATIONS OF THE FOLLOWING -DEGREE.</h3> - - -<p class="chapstart"><span>The</span> soul in the degree of which I have just spoken -can and does make great advances, going from -love to love, and from cross to cross; but it falls so -frequently, and is so selfish, that it may be said to -move only at a snail's pace, although it appears to -itself and to others to progress infinitely. The torrent -is now in a flat country, and has not yet found -the slope of the mountain down which it may precipitate -itself, and take a course which is never to be -stopped.</p> - -<p>The faults of those in this degree are a certain self-esteem, -more hidden and deeply rooted than it was -<a name="png.t.040" id="png.t.040"></a><span class="ns">[p </span><span - class="pgmark">126</span><span class="ns">] - </span>before they had received these graces and favours -from God; a certain secret contempt for others whom -they see so far behind themselves, and a certain hardness -for sin and sinners; a zeal of St John before the -descent of the Holy Ghost, when he wanted to call -down fire from heaven upon the Samaritans to consume -them; a certain confidence in their own safety -and virtue; a secret pride, which causes them to -grieve specially over the faults which they commit in -public: they appropriate the gifts of God, and treat -them as though they were their own: they forget -weakness and poverty in the strength which they -possess; so that they lose all self-distrust. Though -all this and much more is to be found in persons in -this degree, they are themselves unconscious of it; -but these faults will make themselves known in time. -The grace which they feel so strongly in themselves -being an assurance to them that they have nothing to -fear, they allow themselves to speak without being -divinely commissioned. They are anxious to communicate -what they feel to every one else. It is true -that they are of use to others, for their burning words -take hold of the hearts of those who hear them; but -<a name="png.t.041" id="png.t.041"></a><span class="ns">[p </span><span - class="pgmark">127</span><span class="ns">] - </span>apart from the fact that they cannot do the good they -would do, if God would have them impart to others -what they have received, they are giving out of their -necessity and not of their abundance; so that they -exhaust themselves; as you have seen several pools -of water under a fountain. The fountain alone gives -out of its abundance, and the pools only send into -each other of the fulness which is communicated to -them; but if the fountain be closed or turned aside, -and the pools cease to overflow, then as they are cut -off from the source, they dry up. This is precisely -what happens to those in this degree. They want to -be constantly sending out their waters, and it is not -till late that they perceive that the water which they -had was only for themselves, and that they are not in -a state to communicate it, because they are not connected -with the source. They are like bottles of -scent which are left open: they find so much sweetness -in the odour which they emit that they do not -perceive the loss they themselves sustain. Yet they -appear to practise virtue without any effort, since they -are occupied only with a general love, without reason -or motive. If you ask them what they do during -<a name="png.t.042" id="png.t.042"></a><span class="ns">[p </span><span - class="pgmark">128</span><span class="ns">] - </span>the day, they will tell you that they love; but if you -ask why they love, they will tell you that they do not -know; they only know that they love, and that they -burn with desire to suffer for the object of their love. -You may ask if it is not the sight of the sufferings of -their Beloved which inspires them with the longing to -suffer with Him, but they will reply that the thought -of His sufferings did not even enter their mind. -Neither is it the desire to imitate the virtues which -they see in Him, for they do not think of them, nor -the sight of His beauty which enraptures them, for -they do not look at it. Only they feel in the depths -of their heart a deep wound, yet so delightful that -they rest in their pain, and find their pleasure in their -grief.</p> - -<p>They believe now that they have arrived at the -consummation of all, for though they are full of -the faults I have mentioned, and many others yet -more dangerous, which are better perceived in the -following degree than in this, they rest in their -fancied perfection, and stopping at the means, -which they mistake for the end, they would remain -stationary, if God did not bring the torrent, which -<a name="png.t.043" id="png.t.043"></a><span class="ns">[p </span><span - class="pgmark">129</span><span class="ns">] - </span>is now like a peaceful lake on a mountain-top, to -the brow of the hill in order to precipitate it, and -to start it on a course which will be more or less -rapid according to the depth of its fall.</p> - -<p>It appears to me that even the most advanced -in this degree have a habit of concealing their -faults, both from themselves and others, always -finding excuses and extenuations; not designedly, -but from a certain love of their own excellence, -and a habitual dissimulation under which they hide -themselves. The faults which cause them the deepest -solicitude are those which are most apparent to -others. They have a hidden love of self, stronger -than ever, an esteem for their own position, a -secret desire to attract attention, an affected -modesty, a facility in judging others, and a preference -for private devotion rather than domestic -duties, which renders them the cause of many of -the sins of those around them. This is of great -importance. The soul, feeling itself drawn so strongly -and sweetly, desires to be always alone and in -prayer, which gives rise to two evils—the first, that -in its seasons of greatest liberty it spends too -<a name="png.t.044" id="png.t.044"></a><span class="ns">[p </span><span - class="pgmark">130</span><span class="ns">] - </span>much time in solitude; the second, that when its -vigour of love is exhausted, as it often is in this -way, it has not the same strength in times of dryness; -it finds it difficult to remain so long in prayer; -it readily shortens the time; its thoughts wander -to exterior objects; then it is discouraged and cast -down, thinking that all is lost, and does everything -in its power to restore itself to the presence -and favour of God.</p> - -<p>But if such persons were strong enough to live -an even life, and not to seek to do more in seasons -of abundance than in times of barrenness, -they would satisfy every one. As it is, they are -troublesome to those around them, to whom they -cannot condescend, making it a favour to lay -themselves out for the satisfaction of others: they -preserve an austere silence when it is unnecessary, -and at other times talk incessantly of the things of -God. A wife has scruples about pleasing her husband, -entertaining him, walking with him, or seeking to -amuse him, but has none about speaking uselessly for -two hours with religious devotees. This is a horrible -abuse. We ought to be diligent in the discharge -<a name="png.t.045" id="png.t.045"></a><span class="ns">[p </span><span - class="pgmark">131</span><span class="ns">] - </span>of all duties, whatever their nature may be; and -even if they do cause us inconvenience, we shall -yet find great profit in doing this, not perhaps in -the way we imagine, but in hastening the crucifixion -of self. It even seems as though our Lord -shows that such sacrifice is pleasing to Him by -the grace which He sheds upon it. I knew a lady -who, when playing at cards with her husband in -order to please him, experienced such deep and -intimate communion with God as she never felt in -prayer, and it was the same with everything she -did at her husband's desire; but if she neglected -these things for others which she thought better, -she was conscious that she was not walking in the -will of God. This did not prevent her often committing -faults, because the attractions of meditation -and the happiness of devotion, which are -preferred to these apparent losses of time, insensibly -draw the soul away, and lead it to change -its course, and this by most people is looked upon -as sanctity. However, those who are to be taught -the way of faith are not suffered long to remain -in these errors, because, as God designs to lead -<a name="png.t.046" id="png.t.046"></a><span class="ns">[p </span><span - class="pgmark">132</span><span class="ns">] - </span>them on to better things, He makes them conscious -of their deficiency. It often happens, too, -that persons by means of this death to self, and -acting contrary to their natural inclinations, feel -themselves more strongly drawn to their inward rest; -for it is natural to man to desire most strongly -what it is most difficult for him to obtain, and to -desire most intensely those things which he most -earnestly resolves to avoid. This difficulty of being -able to enjoy only a partial rest increases the rest, -and causes them even in activity to feel themselves -acted upon so powerfully that they seem to have -two souls within them, the inner one being infinitely -stronger than the outer. But if they leave -their duties in order to give the time to devotion, -they will find it an empty form, and all its joy -will be lost. By devotion I do not mean compulsory -prayer, which is gone through as a duty -that must not be avoided; neither do I understand -by activity the labours of their own choice, but -those which come within the range of positive -duty. If they have spare time at their disposal, by -all means let them spend it in prayer; nor must -<a name="png.t.047" id="png.t.047"></a><span class="ns">[p </span><span - class="pgmark">133</span><span class="ns">] - </span>they lay upon themselves unnecessary burdens, and -call them obligations. When the taste for meditation -is very great, the soul does not usually fall -into these last-named errors, but rather into the -former one, that of courting retirement. I knew a -person who spent more time in prayer when it was -painful to her than when she felt it a delight, -struggling with the disinclination; but this is injurious -to the health, because of the violence which -it does to the senses and the understanding, which -being unable to concentrate themselves upon any -one object, and being deprived of the sweet communion -which formerly held them in subjection to -God, endure such torment, that the subject of it -would rather suffer the greatest trial than the -violence which is necessary to enable it to fix its -thoughts on God. The person to whom I alluded -sometimes passed two or three hours successively -in this painful devotion, and she has assured me -that the strangest austerities would have been delightful -to her in comparison with the time thus -spent. But as a violence so strong as this in subjects -so weak is calculated to ruin both body and -<a name="png.t.048" id="png.t.048"></a><span class="ns">[p </span><span - class="pgmark">134</span><span class="ns">] - </span>mind, I think it is better not in any way to regulate -the time spent in prayer by our varying -emotions. This painful dryness of which I have -spoken belongs only to the first degree of faith, -and is often the effect of exhaustion; and yet -those who have passed through it imagine themselves -dead, and write and speak of it as the most -sorrowful part of the spiritual life. It is true they -have not known the contrary experience, and often -they have not the courage to pass through this, -for in this sorrow the soul is deserted by God, -who withdraws from it His sensible helps, but it is -nevertheless caused by the senses, because, being -accustomed to see and to feel, and never having -experienced a similar privation, they are in despair, -which however is not of long duration, for the -forces of the soul are not then in a state to bear -for long such a pressure; it will either go back -to seek for spiritual food, or else it will give -all up. This is why the Lord does not fail to -return: sometimes He does not even suffer the -prayer to cease before He reappears; and if -He does not return during the hour of prayer, -<a name="png.t.049" id="png.t.049"></a><span class="ns">[p </span><span - class="pgmark">135</span><span class="ns">] - </span>He comes in a more manifest way during the -day.</p> - -<p>It seems as though He repented of the suffering -He has caused to the soul of His beloved, or that -He would pay back with usury what she has suffered -for His love. If this consolation last for many -days, it becomes painful. She calls Him sweet -and cruel: she asks Him if He has only wounded -her that she may die. But this kind Lover laughs -at her pain, and applies to the wound a balm so -sweet, that she could ask to be continually receiving -fresh wounds, that she might always find a -new delight in a healing which not only restores -her former health, but imparts one yet more abundant.</p> - -<p class="pgbrk">Hitherto it has only been a play of love, to -which the soul would easily become accustomed if -her Beloved did not change His conduct. O poor -hearts who complain of the flights of love! You -do not know that this is only a farce, an attempt, -a specimen of what is to follow. The hours of -absence mark the days, the weeks, the months, -and the years. You must learn to be generous at -<a name="png.t.050" id="png.t.050"></a><span class="ns">[p </span><span - class="pgmark">136</span><span class="ns">] - </span>your own expense, to suffer your Beloved to come -and go at His pleasure. I seem to see these -young brides. They are at the height of grief when -their Beloved leaves them: they mourn His absence -as if it were death, and endeavour, as far as -they can, to prevent His departure. This love -appears deep and strong, but it is not so by any -means. It is the pleasure they derive from the -sight of their Beloved which they mourn after. It -is their own satisfaction they seek, for if it were -the pleasure of their Beloved, they would rejoice -in the pleasure which He found apart from them, -as much as in that which He found with them. -So it is self-interested love, though it does not -appear such to them; on the contrary, they believe -that they only love Him for what He is. It is true, -poor souls, you do love Him for what He is, but -you love Him because of the pleasure you find in -what He is. You reply that you are willing to -suffer for your Beloved. True, provided He will -be the witness and the companion of your suffering. -You say you desire no recompense. I agree; but -you do desire that He should know of your suffering, -<a name="png.t.051" id="png.t.051"></a><span class="ns">[p </span><span - class="pgmark">137</span><span class="ns">] - </span>and approve of it. You want Him to take -pleasure in it. Is there anything more plausible -than the desire that He for whom we suffer should -know it, and approve of it, and take delight in it? -Oh, how much you are out in your reckoning! -Your jealous Lover will not permit you to enjoy -the pleasure which you take in seeing His satisfaction -with your sorrow. You must suffer without -His appearing to see it, or to approve of it, or to -know it. That would be too great a gratification. -What pain would we not suffer on such conditions! -What! to know that our Beloved sees our -woes, and takes an infinite pleasure in them! -This is too great a pleasure for a generous heart! -Yet I am sure the greatest generosity of those in -this degree never goes beyond this. But to suffer -without our Beloved being aware of it, when He -seems to despise what we do to please Him, and -to turn away from it; to have only scorn for what -formerly seemed to charm Him; to see Him repay -with a terrible coldness and distance what we do -for His sake alone, and with terrible flights all our -pursuit of Him; to lose without complaint all that -<a name="png.t.052" id="png.t.052"></a><span class="ns">[p </span><span - class="pgmark">138</span><span class="ns">] - </span>He had formerly given as pledges of His love, -and which we think we have repaid by our love, -our fidelity, and our suffering; not only uncomplainingly -to suffer ourselves to be thus despoiled, -but to see others enriched with our spoils, and -nevertheless not to cease to do what would please -our absent Lover; not to cease following after Him; -and if by unfaithfulness or surprise we stop for a -moment, to redouble our speed, without fearing or -contemplating the precipices, although we fall a -thousand times, till we are so weary that we lose -our strength, and die from continual fatigue; when, -perhaps, if our Beloved turns and looks upon us, -His glance restores life by the exquisite pleasure -it gives; until at last He becomes so cruel that -He lets us die for want of help: all this, I say, -belongs not to this state, but to that which follows. -I must remark here, that the degree of which I -have been speaking is of very long duration, at -least unless God intends the soul to make great -advances; and many, as I have said, never pass it.</p> - - - - -<h2 class="chap"><a name="png.t.053" id="png.t.053"></a><span class="ns">[p </span><span - class="pgmark">139</span><span class="ns">]<br - /></span>CHAPTER VI.</h2> - -<h3 class="chap">SECOND DEGREE OF THE PASSIVE WAY OF FAITH—SHORT -DESCRIPTION OF THIS DEGREE—ENTRANCE INTO IT AND -USELESS EFFORTS TO AVOID IT—GRADATIONS AND -ADVANCEMENTS IN THIS DEGREE, IN WHICH OCCUR -FREQUENT MANIFESTATIONS OF CHRIST TO THE SOUL—THE -USES AND ABUSES WHICH IT MAKES OF THEM, BY -WHICH IT IS BROUGHT TO MYSTICAL DEATH, OR TO THE -THIRD DEGREE OF THIS PASSIVE WAY <span class="nw">OF FAITH</span>.</h3> - - -<p class="chapstart"><span>The</span> torrent having come to the brow of the -hill, enters at the same time into the <em>second -degree of the passive way of faith</em>. This soul, which -was so peacefully resting on the mountain-top, had -no thought of leaving it. However, for want of a -declivity, these waters of Heaven by their stay -upon earth were becoming tainted; for there is this -difference between stagnant waters which have no -outlet, and those which are in motion and have an -outlet, that the first, with the exception of the sea, -and those large lakes which resemble it, grow -putrid, and their want of motion causes their destruction. -<a name="png.t.054" id="png.t.054"></a><span class="ns">[p </span><span - class="pgmark">140</span><span class="ns">] - </span>But when, after leaving their source, they -have an easy outlet, the more rapidly they flow, the -more they are preserved.</p> - -<p>You will remember I remarked before of this -soul, that as soon as God imparted to it the gift of -<em>passive</em> faith, He gave it at the same time an -instinct to seek after Him as its centre; but in its -unfaithfulness it stifles by its repose this instinct to -seek God, and would remain stationary, if God did -not revive this instinct by bringing it to the edge -of the mountain, whence it is compelled to precipitate -itself. At first it is sensible that it has lost -that calmness which it expected to retain for ever. -Its waters, formerly so tranquil, begin to be noisy. -A tumult is seen in its waves; they run and dash -over. But where do they run? Alas! as they -imagine, it is to their own destruction. If it were -in their power to desire anything, they would wish -to restrain themselves, and return to their former -calm. But this is impossible. The declivity is -found; they must be precipitated from slope to -slope. It is no longer a question of abyss or of -loss. The water, that is the soul, always reappears, -<a name="png.t.055" id="png.t.055"></a><span class="ns">[p </span><span - class="pgmark">141</span><span class="ns">] - </span>and is never lost in this degree. It is embroiled -and precipitated; one wave follows another, and the -other takes it up and crashes it by its precipitation. -Yet this water finds on the slope of the mountain -certain flat places where it takes a little relaxation. -It delights in the clearness of its waters; and it -sees that its falls, its course, this breaking of its -waves upon the rocks, have served to render it -more pure. It finds itself delivered from its noise -and storms, and thinks it has now found its resting-place; -and it believes this the more readily because -it cannot doubt that the state through which it has -just passed has greatly purified it, for it sees that -its waters are clearer, and it no longer perceives -the disagreeable odour which certain stagnant parts -had given to it on the top of the mountain; it has -even acquired a certain insight into its own condition; -it has seen by the troubled state of its -passions (the waves) that they were not lost, but -only asleep. As when it was descending the mountain, -on its way to this level, it thought it was -losing its way, and had no hope of recovering its -lost peace, so now that it no longer hears the dash -<a name="png.t.056" id="png.t.056"></a><span class="ns">[p </span><span - class="pgmark">142</span><span class="ns">] - </span>of its waves, that it finds itself flowing calmly and -pleasantly along the sand, it forgets its former -trouble, and never imagines there will be a return -of it: it sees that it has acquired fresh purity, and -does not fear that it will again become soiled; for -here it is not stagnant, but flows as gently and -brightly as possible. Ah, poor torrent! You think -you have found your resting-place, and are firmly -established in it! You begin to delight in your -waters. The swans glide upon them, and rejoice -in their beauty. But what is your surprise while, -as you are flowing along so happily, you suddenly -encounter a steeper slope, longer and more dangerous -than the first! Then the torrent recommences its -tumult. Formerly it was only a moderate noise; -now it is insupportable. It descends with a crash -and a roar greater than ever. It can hardly be -said to have a bed, for it falls from rock to rock, -and dashes down without order or reason; it alarms -every one by its noise; all fear to approach it. Ah, -poor torrent! what will you do? You drag away -in your fury all that comes in your way; you feel -nothing but the declivity down which you are -<a name="png.t.057" id="png.t.057"></a><span class="ns">[p </span><span - class="pgmark">143</span><span class="ns">] - </span>hurried, and you think you are lost. Nay, do not -fear; you are not lost, but the time of your happiness -is not yet come. There must be many more -disturbances and losses before then; you have but -just commenced your course.</p> - -<p>At last this dashing torrent feels that it has gained -the foot of the mountain and another level spot. -It resumes its former calm, and even a deeper one; -and after having passed it may be years in these -changes, it enters the third degree, before speaking -of which I will touch upon the condition of those -who enter it, and the first steps in it. The soul -having passed some time in the tranquillity of which -we have spoken, which it imagines it has secured -for ever, and having, as it supposes, acquired all -the virtues in their full extent, believing all its -passions to be dead; when it is expecting to enjoy -with the greatest safety a happiness it has no fear -of losing, is astonished to find that, instead of mounting -higher, or at least remaining in its present position, -it comes to the slope of the mountain. It -begins, to its amazement, to be sensible of an inclination -for the things it had given up. It sees -<a name="png.t.058" id="png.t.058"></a><span class="ns">[p </span><span - class="pgmark">144</span><span class="ns">] - </span>its deep calm suddenly disturbed; distractions -come in crowds, one upon another; the soul finds -only stones in its path, dryness and aridity. A -feeling of distaste comes into prayer. Its passions, -which it thought were dead, but which were only -asleep, all revive.</p> - -<p>It is completely astonished at this change. It -would like either to return to the top of the mountain, -or at least to remain where it is; but this -cannot be. The declivity is found, and the soul -must fall (not into sin, but into a privation of the -previous degree and of feeling). It does its best -to rise after it falls; it does all in its power to -restrain itself, and to cling to some devotional -exercise; it makes an effort to recover its former -peace; it seeks solitude in the hope of recovering -it. But its labour is in vain. It resigns itself to -suffer its dejection, and hates the sin which has -occasioned it. It longs to put things right, but -can find no means of doing it; the torrent must -go on its way; it drags with it all that is opposed -to it. Then, seeing that it no longer finds support -in God, it seeks it in the creature; but it finds -<a name="png.t.059" id="png.t.059"></a><span class="ns">[p </span><span - class="pgmark">145</span><span class="ns">] - </span>none; and its unfaithfulness only increases its -apprehension. At last, the poor bride, not knowing -what to do, weeping everywhere the loss of her -Beloved, is filled with astonishment when He again -reveals Himself to her. At first she is charmed -at the sight, as she feared she had lost Him for -ever. She is all the more happy, because she finds -that He has brought with Him new wealth, a new -purity, a great distrust of self. She has no longer -the desire to stop, as she formerly had; she goes -on continuously, but peacefully and gently, and yet -she has fears lest her peace should be disturbed. -She trembles lest she should again lose the treasure -which is all the dearer to her because she had -been so sensible of its loss. She is afraid she may -displease Him, and that He will leave her again. -She tries to be more faithful to Him, and not to -make an end of the means.</p> - -<p>However, this repose carries away the soul, -ravishes it, and renders it idle. It cannot help -being sensible of its peace, and it desires to be -always alone. It has again acquired a spiritual -greediness. To rob it of solitude is to rob it of -<a name="png.t.060" id="png.t.060"></a><span class="ns">[p </span><span - class="pgmark">146</span><span class="ns">] - </span>life. It is still more selfish than before, what it -possesses being more delightful. It seems to be -in a new rest. It is going along calmly, when all -at once it comes to another descent, steeper and -longer than the former one. It is suddenly seized -with a fresh surprise; it endeavours to hold itself -back, but in vain; it must fall; it must dash on -from rock to rock. It is astonished to find that -it has lost its love for prayer and devotion. It does -violence to itself by continuing in it. It finds only -death at every step. That which formerly revived -it is now the cause of its death. Its peace has -gone, and has left a trouble and agitation stronger -than ever, caused as much by the passions, which -revive (though against its will) with the more -strength as they appeared the more extinct, as by -crosses, which increase outwardly, and which it has -no strength to bear. It arms itself with patience; -it weeps, groans, and is troubled. The Bride -complains that her Beloved has forsaken her; but -her complaints are unheeded. Life has become -death to her. All that is good she finds difficult, -but has an inclination towards evil which draws -<a name="png.t.061" id="png.t.061"></a><span class="ns">[p </span><span - class="pgmark">147</span><span class="ns">] - </span>her away. But she can find no rest in the creature, -having tasted of the Creator. She dashes on more -vehemently; and the steeper the rocks, and the -greater the obstacles which oppose her course, the -more she redoubles her speed. She is like the -dove from the ark, which, finding no rest for the -sole of its foot, was obliged to return. But alas! -what could the poor dove have done if, when it -desired to re-enter the ark, Noah had not put out -his hand to take it in? It could only have fluttered -round about the ark, seeking rest but finding none. -So this poor dove flutters round the ark till the Divine -Noah, having compassion on her distress, opens -the door and receives her to Himself. Oh, wonderful -and loving invention of the goodness of God! He -only eludes the search of the soul to make it flee -more quickly to Him. He hides Himself that He -may be sought after. He apparently lets her fall, -that He may have the joy of sustaining her and -raising her up. Oh, strong and vigorous ones, who -have never experienced these artifices of love, these -apparent jealousies, these flights, lovely to the soul -which has passed them, but terrible to those who -<a name="png.t.062" id="png.t.062"></a><span class="ns">[p </span><span - class="pgmark">148</span><span class="ns">] - </span>experience them! You, I say, who do not know -these flights of love, because you are satisfied with -the abiding presence of your Beloved; or, if He -hide Himself, it is for so short a time that you -cannot judge of the joy of His presence by the -pain of a long absence; you have never experienced -your weakness, and your need of His help; but -those who are thus forsaken learn to lean no -longer on themselves, but only on the Beloved. -His rigours have rendered His gentleness the more -needful for them.</p> - -<p>These persons often commit faults through sheer -weakness, and because they are deprived of all sensible -support; and these faults so fill them with -shame, that, if they could, they would hide themselves -from their Beloved. Alas! in the terrible -confusion into which they are thrown, He gives them -a glimpse of Himself. He touches them with His -sceptre, like another Ahasuerus (Esther v. 2), that -they may not die; but His tender caresses only -serve to increase their confusion at the thought of -having displeased Him. At other times He makes -them sensible, by His severity, how much their -<a name="png.t.063" id="png.t.063"></a><span class="ns">[p </span><span - class="pgmark">149</span><span class="ns">] - </span>unfaithfulness displeases Him. Oh! then if they could -sink into dust, they would. They would do anything -to repair the injury done to God; and if, by any -slight neglects, which appear crimes to them, they -have offended their neighbour, what return are they -not willing to make? But it is pitiful to see the -state of that one who has driven away her Beloved. -She does not cease to run after Him, but the faster -she goes, the further He seems to leave her behind; -and if He stops, it is only for a moment, -that she may recover breath. She feels now that -she must die; for she no longer finds life in anything; -all has become death to her; prayer, reading, -conversation—all is dead: she loses the joy of -service, or rather, she dies to it, performing it with -so much pain and weariness, that it is as death to -her. At last, after having fought well, but uselessly, -after a long succession of conflicts and rest, -of lives and deaths, she begins to see how she has -abused the grace of God, and that this state of -death is better for her than life; for as she sees -her Beloved returning, and finds that she possesses -Him more purely, and that the state which -<a name="png.t.064" id="png.t.064"></a><span class="ns">[p </span><span - class="pgmark">150</span><span class="ns">] - </span>preceded her rejoicing was a purification for her, she -abandons herself willingly to <em>death</em>, and to the -coming and going of her Beloved, giving Him full -liberty to go and come as He will. She receives -instruction as she is able to bear it. Little by -little she loses her joy in herself, and is thus prepared -for a new condition.</p> - -<p class="pgbrk">But before speaking of it, let me say, that in -proportion as the soul advances, its joys become -short, simple, and pure, and its privations long and -agonising, until it has lost its <em>own</em> joy, to find it no -more: and this is the <em>third degree</em>, that of <em>death</em>, -<em>burial</em>, and <em>decay</em>. This second degree ends in -death, and goes no further.</p> - - - - -<h2 class="chap"><a name="png.t.065" id="png.t.065"></a><span class="ns">[p </span><span - class="pgmark">151</span><span class="ns">]<br - /></span>CHAPTER VII.<br - /><span class="smc ls0">Section I</span>.</h2> - -<h3 class="chap">THIRD DEGREE OF THE PASSIVE WAY OF FAITH, IN ITS -COMMENCEMENT, AND ITS PROGRESS BY VARIOUS SPECIAL -DEATHS TO A TOTAL DEATH, TO BURIAL, AND TO DECAY—DURATION -OF THIS TRANSITION, IN WHICH THERE -MUST BE NO ADVANCEMENT BEYOND FAITH, NOR ANY -RECEDING—SPOLIATION OF THE SOUL, AND THE THREE -DEGREES OF IT—FIRST DEGREE, WHICH CONCERNS GIFTS, -GRACES, AND FAVOURS, OR ORNAMENTS—ITS NECESSITY -<span class="nw">AND EFFECTS</span>.</h3> - -<p class="chapstart"><span>You</span> have seen dying persons who, after they -have been believed to be dead, have all at -once assumed a new strength, and retained it until -their death; as a lamp whose oil is spent flickers -in the surrounding darkness, but only to die out -the more quickly: thus the soul casts out flames, -which only last for a moment. It has bravely resisted -death; but its oil is spent: the Sun of Righteousness -has so withered it up, that it is forced to -<a name="png.t.066" id="png.t.066"></a><span class="ns">[p </span><span - class="pgmark">152</span><span class="ns">] - </span>die. But does this Sun design anything else with -its fierce rays, except the consumption of the soul? -And the poor soul thus burned thinks that it is -frozen! The truth is, that the torment it suffers -prevents its recognising the nature of its pain. So -long as the Sun was obscured by clouds, and gave -out rays to a certain extent moderated, it felt the -heat, and thought it was burning, while in reality it -was but slightly warmed: but when the Sun flashed -full upon it, then the soul felt itself burning, without -believing that it was so much as warmed. O loving -deceit! O sweet and cruel Love! Have you lovers -only to deceive them thus? You wound these hearts, -and then hide your darts, and make them pursue -after that which has wounded them. You attract -them, and show yourself to them, and when they long -to possess you, you flee from them. When you see -the soul reduced to the last extremity, and out of -breath from its constant pursuit, you show yourself -for a moment that it may recover life, only to be -killed a thousand times with ever-increasing severity.</p> - -<p>O rigorous Lover! innocent murderer! Why -dost Thou not kill with a single blow? Why give -<a name="png.t.067" id="png.t.067"></a><span class="ns">[p </span><span - class="pgmark">153</span><span class="ns">] - </span>wine to an expiring heart, and restore life in order -to destroy it afresh? This is Thy sport. Thou -woundest to the death; and when Thou seest the -victim on the point of expiring, Thou healest one -wound in order to inflict another! Alas! usually -we die but once; and the very cruellest murderers -in times of persecution, though they prolonged life, -it is true, yet were content to destroy it but once. -But Thou, less compassionate than they, takest away -our life time after time, and restorest it again.</p> - -<p>O life, which cannot be lost without so many -deaths! O death, which can only be attained by -the loss of so many lives! Perhaps this soul, after -thou hast devoured it in Thy bosom, will enjoy its -Beloved. That would be too great happiness for it: -it must undergo another torture. It must be <em>buried</em> -and reduced to <em>ashes</em>. But perhaps it will then -arrive at the end of its sufferings, for bodies which -decay suffer no longer. Oh! it is not thus with the -soul: it suffers continually; and burial, decay, and -nothingness are even more sensibly felt by it than -death itself.</p> - -<p>This degree of <em>death</em> is extremely long, and as I -<a name="png.t.068" id="png.t.068"></a><span class="ns">[p </span><span - class="pgmark">154</span><span class="ns">] - </span>have said that very few pass the other degrees, so -I say that far less pass this one. Many people -have been astonished to see very holy persons, who -have lived like angels, die in terrible anguish, and -even despairing of their salvation. It is because -they have died in this mystical death; and as God -wished to promote their advancement, because they -were near their end, He redoubled their sorrow. -The work of stripping the soul must be left wholly -to God. He will do the work perfectly, and the -soul will second the spoliation and the death, without -putting hindrances in the way. But to do the -work for ourselves is to lose everything, and to -make a vile state of a divine one. There are persons -who, hearing of this spoliation, have effected -it for themselves, and remain always stationary; for -as the stripping is their own work, God does not -clothe them with Himself. The design of God in -stripping the soul is to clothe it again. He only -impoverishes that He may enrich, and He substitutes -<em>Himself</em> for all that He takes away, which -cannot be the case with those whose spoliation is -their own work. They indeed lose the gifts of -<a name="png.t.069" id="png.t.069"></a><span class="ns">[p </span><span - class="pgmark">155</span><span class="ns">] - </span>God, but they do not possess God Himself in exchange.</p> - -<p>In this degree the soul has not learned to let -itself be stripped, emptied, impoverished, killed; -and all its efforts to sustain itself will but be its -irreparable loss, for it is seeking to preserve a life -which must be lost. As a person wishing to cause -a lamp to die out without extinguishing it, would -only have to cease to supply it with oil, and it -would die out of itself; but if this person, while -persistently expressing a wish that the lamp should -go out, continued replenishing it with oil from time -to time, the lamp would never go out: it is the -same with the soul in this degree, which holds on, -however feebly, to life. If it consoles itself, does -not suffer itself to be killed, in a word, if it performs -any actions of life whatever, it will thereby -retard its death. O poor soul! fight no longer -against death, and you will live by your death. I -seem to see a drowning man before me; he makes -every effort to rise to the surface of the water; he -holds on to anything that offers itself to his grasp; -he preserves his life so long as his strength holds -<a name="png.t.070" id="png.t.070"></a><span class="ns">[p </span><span - class="pgmark">156</span><span class="ns">] - </span>out; he is only drowned when that strength fails. -It is thus with Christians. They endeavour as long -as possible to prevent their death; it is only the -failure of all power which makes them die. God, -who wishes to hasten this death, and who has -compassion upon them, cuts off the hands with -which they cling to a support, and thus obliges -them to sink into the deep. Crosses become multiplied, -and the more they increase, the greater is -the helplessness to bear them, so that they seem as -though they never could be borne. The most painful -part of this condition is, that the trouble always -begins by some fault in the sufferer, who believes -he has brought it upon himself.</p> - -<p>At last the soul is reduced to utter self-despair. -It consents that God should deprive it of the joy -of His gifts, and admits that He is just in doing it. -It does not even hope to possess these gifts again.</p> - -<p>When those who are in this condition see others -who are manifestly living in communion with God, -their anguish is redoubled, and they sink in the -sense of their own nothingness. They long to be -able to imitate them, but finding all their efforts -<a name="png.t.071" id="png.t.071"></a><span class="ns">[p </span><span - class="pgmark">157</span><span class="ns">] - </span>useless, they are compelled to die. They say in -the language of Scripture, “The thing which I -greatly feared is come upon me” (Job iii. 25). -What! they say, to lose God, and to lose Him -for ever, without the hope of ever finding Him -again! To be deprived of love for time and for -eternity! To be unable to love Him whom I -know to be so worthy of my affection!</p> - -<p>Oh! is it not sufficient, Divine Lover, to cast off -your spouse, to turn away from her, without compelling -her to lose love, and lose it, as it seems, -for ever? She believes she has lost it, and yet she -never loved more strongly or more purely. She -has indeed lost the vigour, the sensible strength of -love; but she has not lost love itself; on the contrary, -she possesses it in a greater degree than ever. -She cannot believe this, and yet it is easily known; -for the heart cannot exist without love. If it does -not love God, its affection is concentrated upon -some other object: but here the bride of Christ is -far from taking pleasure in anything. She regards -the revolt of her passions and her involuntary faults -as terrible crimes, which draw upon her the hatred -<a name="png.t.072" id="png.t.072"></a><span class="ns">[p </span><span - class="pgmark">158</span><span class="ns">] - </span>of her Beloved. She seeks to cleanse and to purify -herself, but she is no sooner washed than she seems -to fall into a slough yet more filthy and polluted -than that from which she has just escaped. She -does not see that it is because she runs that she -contracts defilement, and falls so frequently, yet she -is so ashamed to run in this condition, that she -does not know where to hide herself. Her garments -are soiled; she loses all she has in the race.</p> - -<p>Her Bridegroom aids in her spoliation for two -reasons: the first, because she has soiled her beautiful -garments by her vain complaisances, and has -appropriated the gifts of God in reflections of self-esteem. -The second, because in running, her course -will be impeded by this burden of appropriation; -even the fear of losing such riches would lessen her -speed.</p> - -<p>O poor soul! what art thou become? Formerly -thou wast the delight of thy Bridegroom, when He -took such pleasure in adorning and beautifying thee; -now thou art so naked, so ragged, so poor, that -thou darest neither to look upon thyself nor to -appear before Him. Those who gaze upon thee, -<a name="png.t.073" id="png.t.073"></a><span class="ns">[p </span><span - class="pgmark">159</span><span class="ns">] - </span>who, after having so much admired thee, see thee -now so disfigured, believe that either thou hast -grown mad, or that thou hast committed some -great crime, which has caused thy Beloved to abandon -thee. They do not see that this jealous Husband, -who desires that His bride should be His -alone, seeing that she is amusing herself with her -ornaments, that she delights in them, that she is in -love with herself; seeing this, I say, and that she -sometimes ceases looking at Him in order to look -at herself, and that her love to Him is growing -cold because her self-love is so strong, is stripping -her, and taking away all her beauties and riches -from before her eyes.</p> - -<p>In the abundance of her wealth, she takes delight -in contemplating herself: she sees good qualities in -herself, which engage her affection, and alienate it -from her Bridegroom. In her foolishness she does -not see that she is only fair with the beauties of -her Beloved; and that if He removed these, she -would be so hideous that she would be frightened -at herself. More than this, she neglects to follow -Him wherever He goes; she fears lest she may -<a name="png.t.074" id="png.t.074"></a><span class="ns">[p </span><span - class="pgmark">160</span><span class="ns">] - </span>spoil her complexion, or lose her jewels. O -jealous Love! how well is it that thou comest to -chastise this proud one, and to take from her what -Thou hast given, that she may learn to know herself, -and that, being naked and destitute, nothing may -impede her course.</p> - -<p>Thus, then, our Lord strips the soul little by -little, robbing her of her ornaments, all her gifts, -positions, and favours—that is, as to her perception or -conscious possession of them—which are like jewels -that weigh her down; then He takes away her -natural capacity for good, which are her garments; -after which He destroys her personal beauty, which -sets forth divine virtue, which she finds it impossible -to practise.</p> - -<p>This spoliation commences with the graces, gifts, -and favours of conscious love. The bride sees that -her husband takes from her, little by little, the riches -He had bestowed upon her. At first she is greatly -troubled by this loss; but what troubles her the -most, is not so much the loss of her riches, as the -anger of her Beloved; for she thinks it is in anger -that He thus takes back His gifts. She sees the -<a name="png.t.075" id="png.t.075"></a><span class="ns">[p </span><span - class="pgmark">161</span><span class="ns">] - </span>abuse she had made of them, and the delight she -had been taking in them, which so fills her with -shame that she is ready to die of confusion. She -lets Him do as He will, and dares not say, “Why -dost Thou take from me what Thou hast given?” -for she sees that she deserves it, and looks on in -silence.</p> - -<p>Though she keeps silence, it is not so profound -now as afterwards; it is broken by mingled sobs -and sighs. But she is astonished to find, when she -looks at her Bridegroom, that He appears to be -angry with her for weeping over His justice towards -her, in no longer allowing her the opportunity of -abusing His gifts, and for thinking so lightly of the -abuse she has made of them. She tries then to -let Him know that she does not care about the -loss of His gifts, if only He will cease His anger -towards her. She shows Him her tears and her -grief at having displeased Him. It is true that she -is so sensible of the anger of her Beloved that she -no longer thinks of her riches. After allowing her -to weep for a long time, her Lover appears to be -appeased. He consoles her, and with His own -<a name="png.t.076" id="png.t.076"></a><span class="ns">[p </span><span - class="pgmark">162</span><span class="ns">] - </span>hand He dries her tears. What a joy it is to her -to see the new goodness of her Beloved, after what -she has done! Yet He does not restore her former -riches, and she does not long for them, being only -too happy to be looked upon, consoled, and caressed -by Him. At first she receives His caresses with -so much confusion, that she dare not lift her eyes, -but forgetting her past woes in her present happiness, -she loses herself in the new caresses of her Beloved, -and thinking no more of her past miseries, she glories -and rests in these caresses, and thereby compels the -Bridegroom to be angry again, and to despoil her -anew.</p> - -<p>It must be observed that God despoils the loss -little by little; and the weaker the souls may be, the -longer the spoliation continues; while the stronger -they are, the sooner it is completed, because God -despoils them oftener and of more things at once. -But however rough this spoliation may be, it only -touches superfluities on the outside, that is to say, -gifts, graces, and favours.</p> - -<p>This leading of God is so wonderful, and is the -result of such deep love to the soul, that it would -<a name="png.t.077" id="png.t.077"></a><span class="ns">[p </span><span - class="pgmark">163</span><span class="ns">] - </span>never be believed, except by those who have experienced -it; for the heart is so full of itself, and so -permeated with self-esteem, that if God did not treat -it thus, it would be lost.</p> - -<p>It will perhaps be asked, If the gifts of God are -productive of such evil consequences, why are they -given? God gives them, in the fulness of His -goodness, in order to draw the soul from sin, from -attachment to the creature, and to bring it back to -Himself. But these same gifts with which He -gratifies it—that He may wean it from earth and -from self to love Him, at least from gratitude—we -use to excite our self-love and self-admiration, to -amuse ourselves with them; and self-love is so -deeply rooted in man, that it is augmented by these -gifts; for he finds in himself new charms, which he -had not discovered before; he delights in them, and -appropriates to himself what belongs only to God. It -is true, God could deliver him from it, but He does -not do it, for reasons known only to Himself. The -soul, thus despoiled by God, loses a little of its self-love, -and begins to see that it was not so rich as it -fancied, but that all its virtue was in Christ; it sees -<a name="png.t.078" id="png.t.078"></a><span class="ns">[p </span><span - class="pgmark">164</span><span class="ns">] - </span>that it has abused His grace, and consents that He -should take back His gifts. The bride says, “I shall -be rich with the riches of my Bridegroom, and -though He may keep them, yet, from my union in -heart and will with Him, they will still be mine.” -She is even glad to lose these gifts of God; she -finds herself unencumbered, better fitted for walking. -Gradually she becomes accustomed to this spoliation; -she knows it has been good for her; she is -no longer grieved because of it; and, as she is so -beautiful, she satisfies herself that she will not cease -to please her Bridegroom by her natural beauty and -her simple garments, as much as she could with all -her ornaments.</p> - - -<h2 class="chap smc ls0">Section II.</h2> - -<h3 class="chap">SECOND DEGREE OF THE SPOLIATION OF THE SOUL, AS TO ITS -GARMENTS, OR ITS FACILITY FOR THE EXTERIOR PRACTICE -OF VIRTUE—ITS CAUSES, WHICH ARE THE APPROPRIATION -OF THESE VIRTUES, AND SATISFACTION IN -THEM, INSTEAD OF THE RECOGNITION OF NATURAL HELPLESSNESS, -AND ABSENCE OF ALL GOOD <span class="nw">IN SELF</span>.</h3> - -<p>When the poor bride is expecting always to live -in peace, in spite of this loss, and sees clearly the -<a name="png.t.079" id="png.t.079"></a><span class="ns">[p </span><span - class="pgmark">165</span><span class="ns">] - </span>good which has resulted to her from it, and the -harm she had done to herself by the bad use which -she had made of the gifts which now have been -taken from her, she is completely astonished to -find that the Bridegroom, who had only given her -temporary peace because of her weakness, comes -with yet greater violence to tear off her clothing -from her.</p> - -<p>Alas, poor bride! what wilt thou do now? This -is far worse than before, for these garments are -necessary to her, and it is contrary to all propriety -to suffer herself to be stripped of them. Oh! it -is now that she makes all the resistance in her -power. She brings forward all the reasons why her -Bridegroom should not thus leave her naked: she -tells Him that it will bring reproach upon Himself. -“Alas!” she cries, “I have lost all the virtues -which Thou hast bestowed upon me, Thy gifts, the -sweetness of Thy love! But still I was able to -make an outward profession of virtue; I engaged in -works of charity; I prayed assiduously, even though -I was deprived of Thy sensible benefits: but I cannot -consent to lose all this. I was still clothed -<a name="png.t.080" id="png.t.080"></a><span class="ns">[p </span><span - class="pgmark">166</span><span class="ns">] - </span>according to my position, and looked upon by the -world as Thy bride: but if I lose my garments, it -will bring shame upon Thee.” “It matters not, poor -soul; thou must consent to this loss also: thou -dost not yet know thyself; thou believest that thy -raiment is thine own, and that thou canst use it as -thou wilt. But though I acquired it at such a cost, -thou hast given it back to me as if it were a recompense -on thy part for the labours I have endured -for Thee. Let it go; thou must lose it.” The soul -having done its best to keep it, lets it go, little by -little, and finds itself gradually despoiled. It finds -no inclination for anything; on the contrary, all is -distasteful to it. Formerly it had aversions and -difficulties, without absolute powerlessness; but here -all power is taken from it: its strength of body and -mind fails entirely; the inclination for better things -alone remains, and this is the last robe, which must -finally be lost.</p> - -<p>This is done very gradually, and the process is -extremely painful, because the bride sees all the -while that it has been caused by her own folly. -She dares not speak, lest she may irritate the -<a name="png.t.081" id="png.t.081"></a><span class="ns">[p </span><span - class="pgmark">167</span><span class="ns">] - </span>Bridegroom, whose anger is worse to her than death. -She begins to know herself better, to see that she is -nothing in herself, and that all belongs to her Bridegroom. -She begins to distrust herself, and, little by -little, she loses her self-esteem.</p> - -<p>But she does not yet hate herself, for she is still -beautiful, though naked. From time to time she -casts a pitiful look towards the Bridegroom, but -she says not a word: she is grieved at His anger. -It seems to her that the spoliation would be of -little moment if she had not offended Him, and if -she had not rendered herself unworthy to wear her -nuptial robes.</p> - -<p>If she was confused when at the first her riches -were taken from her, her confusion at the sight of -her nakedness is infinitely more painful. She cannot -bear to appear before her Bridegroom, so deep is -her shame. But she must remain, and run hither -and thither in this state. What! is it not even -permitted to her to hide herself? No; she must -appear thus in public. The world begins to think -less highly of her. It says, “Is this that bride who -was once the admiration of angels and of men? -<a name="png.t.082" id="png.t.082"></a><span class="ns">[p </span><span - class="pgmark">168</span><span class="ns">] - </span>See how she has fallen!” These words increase -her confusion, because she is well aware that her -Bridegroom has dealt justly with her. She does -what she can to induce Him to clothe her a little, -but He will do nothing, after having thus stripped -her of all, for her garments would satisfy her by -covering her, and would prevent her seeing herself -as she is.</p> - -<p>It is a great surprise to a soul that thinks itself -far advanced towards perfection to see itself thus -despoiled all at once. It imagines the old sins, -from which it was once purged, must have returned. -But it is mistaken: the secret is, that she was so -hidden by her garments as to be unable to see -what she was. It is a terrible thing for a soul to -be thus stripped of the gifts and graces of God, and -it is impossible that any should know or imagine -what it is without the actual experience of it.</p> - - - - -<h2 class="chap smc ls0"><a name="png.t.083" id="png.t.083"></a><span class="ns">[p </span><span - class="pgmark">169</span><span class="ns">]<br - /></span>Section III.</h2> - -<h3 class="chap">THIRD DEGREE OF THE SPOLIATION OF THE SOUL, WHICH -CONCERNS ITS BEAUTY, OR THE PERCEPTIBLE ACTION OF -DIVINE VIRTUE—HOW GOD THUS LEADS THE SOUL TO -SELF-DESPAIR AND TO TRUE PURITY—INTERVAL OF REST, -FOLLOWED BY THE INCREASE OF THE PRECEDING OPERATIONS, -TILL THEY END IN MYSTIC DEATH.</h3> - - -<p>All this would be but little if the bride still retained -her beauty; but the Bridegroom robs her of -that also. Hitherto she has been despoiled of -gifts, graces, and favours (facility for good): she -has lost all good works, such as outward charity, -care for the poor, readiness to help others, but she -has not lost the divine virtues. Here, however, -these too must be lost, so far as their practice is -concerned, or rather the habit of exercising them, -as acquired by herself, in order to appear fair: in -reality, they are all the while being more strongly -implanted. She loses virtue as virtue, but it is only -that she may find it again in <span class="smc">Christ</span>. This degraded -bride becomes, as she imagines, filled with pride. -She, who was so patient, who suffered so easily, -finds that she can suffer nothing. Her senses revolt -<a name="png.t.084" id="png.t.084"></a><span class="ns">[p </span><span - class="pgmark">170</span><span class="ns">] - </span>her by continual distractions. She can no longer -restrain herself by her own efforts, as formerly; and -what is worse, she contracts defilement at every step. -She complains to her Beloved that the watchmen -that go about the city have found her and wounded -her (Cant. v. 7). I ought, however, to say that -persons in this condition do not sin willingly. God -usually reveals to them such a deep-seated corruption -within themselves, that they cry with Job, -“Oh, that Thou wouldest hide me in the grave, that -Thou wouldest keep me in secret, until Thy wrath -be past!” (Job xiv. 13).</p> - -<p>It must not be supposed that either here or at -any other stage of progress God suffers the soul -really to fall into sin; and so truly is this the case, -that though they appear in their own eyes the most -miserable sinners, yet they can discover no definite sin -of which they are guilty, and only accuse themselves -of being full of misery, and of having only sentiments -contrary to their desires. It is to the glory of God -that, when He makes the soul most deeply conscious -of its inward corruption, He does not permit -it to fall into sin. What makes its sorrow so terrible -<a name="png.t.085" id="png.t.085"></a><span class="ns">[p </span><span - class="pgmark">171</span><span class="ns">] - </span>is, that it is overwhelmed with a sense of the purity -of God, and that purity makes the smallest imperfection -appear as a heinous sin, because of the -infinite distance between the purity of God and -the impurity of the creature. The soul sees that -it was originally created pure by God, and that it -has contracted not only the original sin of Adam, -but thousands of actual sins, so that its confusion -is greater than can be expressed. The reason -why Christians in this condition are despised by -others, is not to be found in any particular faults -which are observed in them, but because, as they -no longer manifest the same ardour and fidelity -which formerly distinguished them, the greatness of -their fall is judged from this, which is a great mistake. -Let this serve to explain or modify any statements -or representations in the sequel, which may -appear to be expressed too strongly, and which those -who do not understand the experience might be -liable to misinterpret. Observe, also, that when I -speak of <em>corruption</em>, of <em>decay</em>, &c., I mean the destruction -of the old man by the central conviction, -and by an intimate experience of the depth of -<a name="png.t.086" id="png.t.086"></a><span class="ns">[p </span><span - class="pgmark">172</span><span class="ns">] - </span>impurity and selfishness which there is in the heart of -man, which, bringing him to see himself as he is apart -from God, causes him to cry with David, “I am a -worm and no man” (Ps. xxii. 6), and with Job, “If -I wash myself with snow water, and make my hands -never so clean, yet shalt Thou plunge me in the -ditch, and mine own clothes shall abhor me” (Job -ix. 30, 31).</p> - -<p>It is not, then, that this poor bride commits the -faults of which she imagines herself guilty, for in -heart she was never purer than now; but her -senses and natural powers, particularly the senses, -being unsupported, wander away. Besides which, -as the speed of her course towards God redoubles, -and she forgets herself more, it is not to be -wondered at that in running she soils herself in -the muddy places through which she passes; and -as all her attention is directed towards her Beloved, -although she does not perceive it by reason of her -own condition, she thinks no more of herself, and -does not notice where she steps. So that, while -believing herself most guilty, she does not willingly -commit a single sin; though all her sins appear -<a name="png.t.087" id="png.t.087"></a><span class="ns">[p </span><span - class="pgmark">173</span><span class="ns">] - </span>voluntary to herself, they are rather faults of surprise, -which often she does not see until after they -are committed. She cries to her Bridegroom, but -He does not heed her, at least not perceptibly, -though He sustains her with an invisible hand. -Sometimes she tries to do better, but then she -becomes worse; for the design of her Bridegroom -in letting her fall <em>without wounding herself</em> (Ps. -xxxvii. 24) is that she should lean no longer on -herself; that she should recognise her helplessness; -that she should sink into complete self-despair; -and that she should say, “My soul chooseth death -rather than life” (Job vii. 15). It is here that the -soul begins truly to <em>hate itself</em> and to <em>know itself</em> -as it would never have done if it had not passed -through this experience.</p> - -<p>All our natural knowledge of self, whatever may -be its degree, is not sufficient to cause us really to -hate ourselves. “He that loveth his life shall lose -it; and he that hateth his life in this world, shall -keep it unto life eternal” (John xii. 25). It is -only such an experience as this which can reveal -to the soul its infinite depth of misery. No other -<a name="png.t.088" id="png.t.088"></a><span class="ns">[p </span><span - class="pgmark">174</span><span class="ns">] - </span>way can give true purity; if it give any at all, it -is only superficial, and not in the depth of the -heart, where the impurity is seated.</p> - -<p>Here God searches the inmost recesses of the -soul for that hidden impurity which is the effect of -the self-esteem and self-love which He designs to -destroy. Take a sponge which is full of impurities, -wash it as much as you will, you will clean -the outside, but you will not render it clean -throughout unless you press it, in order to squeeze -out all the filth. This is what God does. He -squeezes the soul in a painful manner, but He brings -out from it that which was the most deeply hidden.</p> - -<p>I say, then, that this is the only way in which -we can be purified radically; and without it we -should always be filthy, though outwardly we might -appear very clean. It is necessary that God should -make the soul thoroughly sensible of its condition. -We could never believe, without the experience, of -what nature left to itself is capable. Yes, indeed, -our own being, abandoned to itself, is worse than -all devils. Therefore we must not believe that the -soul in this state of misery is abandoned by God. -<a name="png.t.089" id="png.t.089"></a><span class="ns">[p </span><span - class="pgmark">175</span><span class="ns">] - </span>It was never better sustained; but nature is, as it -were, left a little alone, and makes all these -ravages without the soul in itself taking any part -in them. This poor desolate bride, running hither -and thither in search of her Beloved, not only -soils herself grievously, as I have said, by falling -into faults of surprise and self-esteem, but she -wounds herself with the thorns that come in her -way. She becomes so wearied at length that she -is forced to die in her race for want of help; that is, -to expect nothing from herself or her own activity.</p> - -<p>That which is productive of the highest good to -the soul in this condition is that God manifests -no pity towards it; and when He desires to promote -its advancement, He lets it run even to -death; if He stops it for a moment, by doing -which He ravishes and revives it, it is because of -its weakness, and in order that its weariness may -not compel it to rest.</p> - -<p>When He sees that it is becoming disheartened -and inclined to give up the race altogether, He -looks upon it for a moment, and the poor bride -finds herself wounded anew by this look. She -<a name="png.t.090" id="png.t.090"></a><span class="ns">[p </span><span - class="pgmark">176</span><span class="ns">] - </span>would willingly say to Him, “Alas! why hast -Thou thus compelled me to run? Oh, that I could -find Thee; and see Thee face to face!” But -alas! when she seems to lay hold of Him, He -flees from her again. “I sought Thee,” she cries, -“but I found Thee not” (Cant. iii. 1).</p> - -<p>As this look from her Bridegroom has increased -her love, she redoubles her speed in order to find -Him: nevertheless she was delayed just so long as -the look lasted, that is, in sensible joy. This is why -the Bridegroom does not often cast such looks upon -her, and only when He sees that her courage is failing.</p> - -<p>The soul then dies at the end of its race, because -all its active strength is exhausted; for -though it had been passive, it had not lost its -active strength, though it had been unconscious -of it. The bride said, “Draw me, we will run -after thee” (Cant. i. 3). She ran indeed, but -how? By the loss of all; as the sun travels incessantly, -yet without quitting his repose. In this -condition she so hates herself, that she can hardly -suffer herself. She thinks her Bridegroom has good -reason to treat her as He does, and that it is His -<a name="png.t.091" id="png.t.091"></a><span class="ns">[p </span><span - class="pgmark">177</span><span class="ns">] - </span>indignation against her which makes Him leave -her. She does not see that it is in order to make -her run that He flees, that it is in order that He -may purify her that He suffers her to become so -soiled. When we put iron in the fire, to purify it -and to purge it from its dross, it appears at first -to be tarnished and blackened, but afterwards it -is easy to see that it has been purified. Christ -only makes His bride experience her own weakness, -that she may lose all strength and all support -in herself, and that, in her self-despair, He may -carry her in His arms, and she may be willing to -be thus borne; for whatever her course may be, -she walks as a child; but when she is in God, -and is borne by Him, her progress is infinite, since -it is that of God Himself.</p> - -<p>In addition to all this degradation, the bride sees -others adorned with her spoils. When she sees a -holy soul, she dare not approach it; she sees it -adorned with all the ornaments which her Bridegroom -has taken from her; but though she admires it, and -sinks into the depths of nothingness, she cannot -desire to have these ornaments again, so conscious -<a name="png.t.092" id="png.t.092"></a><span class="ns">[p </span><span - class="pgmark">178</span><span class="ns">] - </span>is she of her unworthiness to wear them. She thinks -it would be a profanation to put them upon a person -so covered with mud and defilement. She even rejoices -to see that, if she fills her Beloved with horror, -there are others in whom He can take delight, and -whom she regards as infinitely happy in having -gained the love of her God: as for the ornaments, -though she sees others decorated with them, she does -not suppose that these are the sources of their happiness. -If she sees any blessedness in the possession -of them, it is because they are the tokens of the love -of her Beloved. When she is thus sensible of her -littleness in the presence of such as these, whom she -regards as queens, she does not know the good which -will result to her from this nakedness, death, and -decay. Her Bridegroom only unclothes her that He -may be Himself her clothing: “Put ye on the Lord -Jesus Christ,” says St Paul (Rom. xiii. 14). He only -kills her that He may be her life: “If we be dead -with Christ, we believe that we shall also live with -Him.” He only annihilates her that she may be transformed -in Himself.</p> - -<p>This loss of virtue is only brought about by -<a name="png.t.093" id="png.t.093"></a><span class="ns">[p </span><span - class="pgmark">179</span><span class="ns">] - </span>degrees, as well as the other losses, and this apparent -inclination for evil is involuntary; for that evil -which makes us so vile in our own eyes is really no -evil at all.</p> - -<p>The things which bring defilement to these persons -are certain faults which only lie in the feelings. As -soon as they see the beauty of a virtue, they seem -to be incessantly falling into the contrary vice: for -example, if they love truth, they speak hastily or with -exaggeration, and fancy they lie at every moment, -although in fact they do but speak against their -sentiments; and it is thus with all the other virtues; -the more important these virtues are, and the more -strongly they cling to them, because they appear the -more essential, the greater is the force with which -they are torn from them.</p> - - - - -<h2 class="chap smc ls0">Section IV.</h2> - -<h3 class="chap">ENTRANCE OF THE SOUL INTO MYSTIC DEATH, AS TO ITS -SENSIBILITIES, POWERS, AND EVEN ITS PERCEIVED -FOUNDATION—IMPORTANT OBSERVATIONS ON THIS CONDITION.</h3> - - -<p>This poor soul, after having lost its all, must at -last lose <em>its own life</em> by an utter self-despair, or -<a name="png.t.094" id="png.t.094"></a><span class="ns">[p </span><span - class="pgmark">180</span><span class="ns">] - </span>rather it must die worn out by terrible fatigue. -Prayer in this degree is extremely painful, because -the soul being no longer able to make use of its own -powers, of which it seems to be entirely deprived, -and God having taken from it a certain sweet and -profound calm which supported it, is left like those -poor children whom we see running here and there -in search of bread, yet finding no one to supply their -need, so that the power of prayer seems to be as -entirely lost as if we had never possessed it; but -with this difference, that we feel the pain occasioned -by the loss, because we have proved its value by its -possession, while others are not sensible of the loss, -because they have never known its enjoyment. The -soul, then, can find no support in the creature; and -if it feels itself carried away by the things of earth, it -is only by impetuosity, and it can find nothing to -satisfy it. Not that it does not seek to abandon -itself to the things in which it formerly delighted; but -alas! it finds in them nothing but bitterness, so that -it is glad to leave them again, taking nothing back -but sadness at its own unfaithfulness.</p> - -<p>The <em>imagination</em> goes altogether astray, and is -<a name="png.t.095" id="png.t.095"></a><span class="ns">[p </span><span - class="pgmark">181</span><span class="ns">] - </span>scarcely ever at rest. The three powers of the soul, -the <em>understanding</em>, the <em>memory</em>, and the <em>will</em>, by degrees -lose their life, so that at length they become altogether -dead, which is very painful to the soul, especially as -regards the will, which had been tasting I know not -what of sweetness and tranquillity, which comforted -the other powers in their deadness and powerlessness.</p> - -<p>This unexplainable something which sustains the -soul at its foundation, as it were, is the hardest of all -to lose, and that which the soul endeavours the most -strenuously to retain; for as it is too delicate, so it -appears the more divine and necessary: it would consent -willingly to be deprived of the two other powers, -and even of the will, so far as it is a distinct and -perceived thing, if only this something might be left; -for it could bear all its labours if it may have within -itself the witness that it is born of God.</p> - -<p>However, this must be lost, like the rest—that is, -as to the sentiment—and then the soul enters into the -sensible realisation of all the misery with which it is -filled. And it is this which really produces <em>the -spiritual death</em>; for whatever misery the soul might -endure, if this, I know not what, were not lost, it -<a name="png.t.096" id="png.t.096"></a><span class="ns">[p </span><span - class="pgmark">182</span><span class="ns">] - </span>would not die; and if, on the other hand, this were -lost without the soul being conscious of its misery, -it would be supported, and would not die. It can -easily understand that it must give up all dependence -upon its own feelings or upon any natural support, -but to lose an almost imperceptible comfort, and to -fall from weakness, to fall into the mire, to this it cannot -consent. This is where reason fails, this is where -terrible fears fill the heart, which seems to have only -sufficient life to be sensible of its death.</p> - -<p>It is, then, the loss of this imperceptible support, -and the experience of this misery, which causes death.</p> - -<p>We should be very careful, in such times as these, -not to let our senses be led away willingly to creatures, -seeking willingly consolation and diversion. I say -<em>willingly</em>, for we are incapable of mortifications and -attentions reflected upon ourselves, and the more -we have mortified ourselves, the stronger will be -the bearing in the contrary direction, without being -aware of it; like a madman, who goes wandering -about, if you attempt to keep him too rigorously -within bounds, apart from its being useless, it would -retard his death.</p> - -<p><a name="png.t.097" id="png.t.097"></a><span class="ns">[p </span><span - class="pgmark">183</span><span class="ns">]<br - /></span>What must we do then? We must be careful to -give no support to the senses, to suffer them, and to -let them find recreation in innocent ways; for as they -are not capable of an inward operation, by endeavouring -to restrain them we should injure health, -and even mental strength. What I say applies only -to this degree; for if we were to make this use of -the senses in the time of the strength and activity -of grace, we should do wrong; and our Lord Himself -in His goodness makes us see the conduct that -we should pursue; for at first, He puts such a pressure -on the senses, they have no liberty. They only -have to desire something in order to be deprived -of it; God orders it thus that the senses may be -drawn from their imperfect operation, to be confined -within the heart; and in severing them outwardly, -He binds them inwardly so gently, that it costs them -little to be deprived of everything; they even find -more pleasure in this deprivation than in the possession -of all things. But when they are sufficiently -purified, God, who wishes to draw the soul out of -itself with a contrary movement, permits the senses -to expand outwardly, which appears to the soul as -<a name="png.t.098" id="png.t.098"></a><span class="ns">[p </span><span - class="pgmark">184</span><span class="ns">] - </span>a great impurity. However, it has now happened -seasonably, and to endeavour to order things otherwise, -would be to purify ourselves in a different way -from that which God desires, and therefore to defile -ourselves anew.</p> - -<p class="pgbrk">This does not prevent our making mistakes in -this outward development of the senses; but the -confusion which it occasions us, and our fidelity in -making use of it, is the furnace in which we are -most quickly purified, by dying the soonest to ourselves. -It is here also that we lose the esteem of -men. They look on us with contempt, and say, -“Are not these the persons whom we formerly -admired? How are they become thus disfigured?” -“Alas!” we reply, “look not upon me, because I -am black” (Cant. i. 6). “It is the sun which has -thus discoloured me.” It is at this point that we -suddenly enter the third degree, that of burial and -decay.</p> - - - - -<h2 class="chap"><a name="png.t.099" id="png.t.099"></a><span class="ns">[p </span><span - class="pgmark">185</span><span class="ns">]<br - /></span>CHAPTER VIII.</h2> - -<h3 class="chap">THIRD DEGREE OF THE PASSIVE WAY OF FAITH IN ITS -CONSUMMATION—CONSUMMATED STATE OF SPIRITUAL -DEATH—BURIAL—DECAY—ADVICE AS TO THE CONDUCT -OF PERSONS IN THESE CONDITIONS, WHICH ARE FOLLOWED -BY A <span class="nw">NEW LIFE</span>.</h3> - - -<p class="chapstart"><span>The</span> torrent, as we have said, has passed through -every imaginable vicissitude. It has been -dashed against rocks; indeed, its course has been -but a succession of falls from rock to rock; but it -has always reappeared, and we have never seen it -really lost. Now it begins to lose itself in gulf after -gulf. Formerly it still had a course, though it was so -precipitate, so confused, and so irregular; but here it -is engulphed with a yet greater precipitation in unsearchable -depths. For a long time it disappears -altogether from view, then we perceive it slightly, but -more by hearing than by sight, and it only appears -to be again precipitated in a deeper gulf. It falls -from abyss to abyss, from precipice to precipice, -<a name="png.t.100" id="png.t.100"></a><span class="ns">[p </span><span - class="pgmark">186</span><span class="ns">] - </span>until at last it falls into the depths of the sea, where, -losing all form, it is lost to be found no more, having -become one with the sea itself. The soul, after -many deaths, expires at last in the arms of Love; -but it does not even perceive those arms. It has -no sooner expired, than it loses all vital action, all -desire, inclination, tendency, choice, repugnance, and -aversion. As it draws near to death, it grows -weaker; but its life, though languishing and agonising, -is still life, and “while there is life there is -hope,” even though death be inevitable. The torrent -must be buried out of sight.</p> - -<p>O God! what is this? What were only precipices -become abysses. The soul falls into a depth -of misery from which there is no escape. At first -this abyss is small, but the further the soul advances, -the stronger does it appear, so that it goes from bad -to worse; for it is to be remarked, that when we -first enter a degree, there clings to us much that we -have brought in with us, and at the end we already -begin to feel symptoms of that which is to come. It -is also noticeable that each degree contains within it -an infinitude of others.</p> - -<p><a name="png.t.101" id="png.t.101"></a><span class="ns">[p </span><span - class="pgmark">187</span><span class="ns">]<br - /></span>A man, after his death and before his burial, is -still among the living: he still has the face of a man, -though he is an object of terror; thus the soul, in -the commencement of this degree, still bears some -resemblance to what it was before; there remains in -it a certain secret impression of God, as there remains -in a dead body a certain animal heat which -gradually leaves it. The soul still practises devotion -and prayer, but this is soon taken away from it. It -must lose not only all prayer, every gift of God, but -God Himself to all appearance—that is, so far as -He was possessed selfishly by the <em>ego</em>—and not lose -Him for one, two, or three years, but for ever. All -facility for good, all active virtue, are taken from it; -it is left naked and despoiled of everything. The -world, which formerly esteemed it so much, begins -to fear it. Yet it is no visible sin which produces -the contempt of men, but a powerlessness to practise -its former good works with the same facility. -Formerly whole days were spent in the visitation of -the sick, often even against natural inclination; such -works as these can be practised no longer.</p> - -<p>The soul will soon be in an entire oblivion. Little -<a name="png.t.102" id="png.t.102"></a><span class="ns">[p </span><span - class="pgmark">188</span><span class="ns">] - </span>by little, it loses everything in such a degree, that it -is altogether impoverished. The world tramples it -under foot, and thinks no more of it. O poor soul! -thou must see thyself treated thus, and see it with -terror, without being able to prevent it. It must -suffer itself to be buried, covered with earth, and -trodden under foot by all men.</p> - -<p>It is here that heavy crosses are borne, and all the -heavier that they are believed to be merited. The -soul begins to have a horror of itself. God casts it -so far off, that He seems determined to abandon it -for ever. Poor soul! thou must be patient, and -remain in thy sepulchre. It is content to remain -there, though in terrible suffering, because it sees no -way of escape from it; and it sees, too, that it is its -only fit place, all others being even sadder to it. It -flees from men, knowing that they regard it with -aversion. They look upon this forlorn Bride as an -outcast, who has lost the grace of God, and who is -only fit to be buried in the earth.</p> - -<p>The heart endures its bitterness; but, alas! how -sweet this state is even now, and how easy it would -be to remain in the sepulchre, if it were not necessary -<a name="png.t.103" id="png.t.103"></a><span class="ns">[p </span><span - class="pgmark">189</span><span class="ns">] - </span>to decay! The old man becomes gradually corrupted; -formerly there were weaknesses and failings, now the -soul sees a depth of corruption of which it had -hitherto been ignorant, for it could not imagine what -were its self-esteem and selfishness. O God! what -horror this soul suffers in seeing itself thus decaying! -All troubles, the contempt and aversion of man, affect -it no longer. It is even insensible to the deprivation -of the Sun of Righteousness; it knows that His light -does not penetrate the tomb. But to feel its own -corruption, that it cannot endure. What would it -not rather suffer? But it must experience, to the -very depths of its being, what it is.</p> - -<p>And yet, if I could decay without being seen by -God, I should be content: what troubles me is the -horror which I must cause Him by the sight of my -corruption. But, poor desolate one! what canst -thou do? It should suffice thee, one would think, -to <em>bear</em> this corruption, without <em>loving</em> it: but now -thou art not even sure that thou dost not desire it! -The soul is in darkness, without being able to judge -whether its terrible thoughts proceed from itself or -from the evil one.</p> - -<p><a name="png.t.104" id="png.t.104"></a><span class="ns">[p </span><span - class="pgmark">190</span><span class="ns">]<br - /></span>It is no longer troubled at being cast off by God; -it is so conscious of its demerit, that it consents to -the deprivation of the sensible presence of God. -But it cannot endure the thought that the taint of -its corruption reaches even to God. It does not -wish to sin. Let me decay, is its cry, and find my -home in the depths of hell, if only I may be kept -free from sin. It no longer thinks of love, for it -believes itself to be incapable of affection. It is, in -its own opinion, worse than when it was in a state -of nature, since it is in the state of corruption usual -to the body deprived of life.</p> - -<p>At length by degrees the soul becomes accustomed -to its corruption: it feels it less, and finds -it natural, except at certain times, when it is tried -by various temptations, whose terrible impressions -cause it much anguish. Ah, poor torrent! wast -thou not better off on the mountain-top than here? -Thou hadst then some slight corruption, it is true; -but now, though thou flowest rapidly, and nothing -can stop thee, thou passest through such filthy -places, so tainted with sulphur and saltpetre, that -thou bearest away their odours with thee.</p> - -<p><a name="png.t.105" id="png.t.105"></a><span class="ns">[p </span><span - class="pgmark">191</span><span class="ns">]<br - /></span>At last the soul is reduced to a state of nothingness, -and has become like a person who does not -exist, and never will exist; it does nothing, either -good or ill. Formerly it thought of itself now it -thinks no longer. All that is of grace is done as -if it were of nature, and there is no longer either -pain or pleasure. All that there is, is that its ashes -remain as ashes, without the hope of ever being -anything but ashes: it is utterly dead, and nothing -affects it either from without or within—that is, it -is no longer troubled by any sensible impressions. -At last, reduced to nonentity, there is found in the -ashes <em>a germ of immortality</em>, which lives beneath -these ashes, and in due time will manifest its life. -But the soul is in ignorance of it, and never expects -to be revived or raised from the dead.</p> - -<p class="pgbrk">The faithfulness of the soul in this condition consists -in letting itself be buried, crushed, trampled -on, without making any more movement than a -corpse, without seeking in any way to prevent its -putrefaction. There are those who wish to apply -balm to themselves. No, no; leave yourselves as -you are. You must know your corruption, and see -<a name="png.t.106" id="png.t.106"></a><span class="ns">[p </span><span - class="pgmark">192</span><span class="ns">] - </span>the infinite depth of depravity that is in you. To -apply balm is but to endeavour by good works to -hide your corruption. Oh, do it not! You will -wrong yourselves. God can suffer you; why cannot -you suffer yourselves? The soul, reduced to -nothingness, must remain in it, without wishing to -change its state; and it is then that the torrent -loses itself in the sea, never to find itself in itself -again, but to become one with the sea. It is -then that this corpse feels without feeling, that it -is gradually reanimated, and assumes <em>a new life</em>; -but this is done so gradually that it seems like a -dream. And this brings us to the last degree, -which is the commencement of the <em>divine and truly -inner life</em>, including numberless smaller degrees, and -in which the advancement is infinite: just as this -torrent can perpetually advance in the sea, and -imbibe more of its nature, the longer it remains -in it.</p> - - - - -<h2 class="chap"><a name="png.t.107" id="png.t.107"></a><span class="ns">[p </span><span - class="pgmark">193</span><span class="ns">]<br - /></span>CHAPTER IX.</h2> - -<h3 class="chap">FOURTH DEGREE OF THE PASSIVE WAY OF FAITH, WHICH -IS THE COMMENCEMENT OF THE DIVINE LIFE—TRANSITION -FROM THE HUMAN STATE TO THE DIVINE, AND -TO THE RESURRECTION OF THE SOUL IN GOD—DESCRIPTION -OF THIS LIFE AND OF ITS PROPERTIES, GRADATIONS, -IDENTITY, INDIFFERENCE—SENTIMENTS OF THE -SOUL—ITS EXISTENCE IN GOD—ITS PEACE, ETC.—POWER -AND VIEWS WITH REGARD TO OTHERS, TO ITSELF, TO -ITS CONDITION, TO ITS ACTIONS, TO ITS WORDS, TO ITS -FAULTS—MIND OF CHRIST—VARIOUS OBSERVATIONS.</h3> - - -<p class="chapstart"><span>When</span> the torrent begins to lose itself in the -sea, it can easily be distinguished. Its -movement is perceptible, until at length it gradually -loses all form of its own, to take that of the sea. -So the soul, leaving this degree, and beginning to -lose itself, yet retains something of its own; but -in a short time it loses all that it had peculiar to -itself. The corpse which has been reduced to -ashes is still dust and ashes; but if another person -were to swallow those ashes, they would no -<a name="png.t.108" id="png.t.108"></a><span class="ns">[p </span><span - class="pgmark">194</span><span class="ns">] - </span>longer have an identity, but would form part of the -person who had taken them. The soul hitherto, -though dead and buried, has retained its own -being; it is only in this degree that it is really -taken out of itself.</p> - -<p>All that has taken place up to this point has -been in the individual capacity of the creature; -but here the creature is taken out of his own -capacity to receive an infinite capacity in God -Himself. And as the torrent, when it enters the -sea, loses its own being in such a way that it -retains nothing of it, and takes that of the sea, or -rather is taken out of itself to be lost in the sea; -so this soul loses the human in order that it may lose -itself in the divine, which becomes its being and -its subsistence, not essentially, but mystically. Then -this torrent possesses all the treasures of the sea, and -is as glorious as it was formerly poor and miserable.</p> - -<p>It is in the tomb that the soul begins to resume -life, and the light enters insensibly. Then -it can be truly said that “The people which sat in -darkness saw great light; and to them which sat -in the region and shadow of death light is sprung -<a name="png.t.109" id="png.t.109"></a><span class="ns">[p </span><span - class="pgmark">195</span><span class="ns">] - </span>up” (Matt. iv. 16). There is a beautiful figure of -this resurrection in Ezekiel (chap. xxxvii.), where -the dry bones gradually assume life: and then -there is that other passage, “The hour is coming, -and now is, when the dead shall hear the voice of the -Son of God; and they that hear shall live” (John v. -25). O you who are coming out of the sepulchre! -you feel within yourselves a germ of life springing -up little by little: you are quite astonished to -find a secret strength taking possession of you: -your ashes are reanimated: you feel yourselves to -be in a new country. The poor soul, which only -expected to remain at rest in its grave, receives an -agreeable surprise. It does not know what to think: -it supposes that the sun must have shed upon it a few -scattered rays through some opening or chink, whose -brightness will only last for a moment. It is still -more astonished when it feels this secret vigour permeating -its entire being, and finds that it gradually -receives a new life, to lose it no more for ever, -unless it be by the most flagrant unfaithfulness.</p> - -<p>But this new life is not like the former one: -it is a <em>life in God</em>. It is a perfect life. The soul -<a name="png.t.110" id="png.t.110"></a><span class="ns">[p </span><span - class="pgmark">196</span><span class="ns">] - </span><em>lives no longer</em> and works no longer of itself, but -<em>God</em> lives, acts, and operates in it (Gal. ii. 20); -and this goes on increasing, so that it becomes -perfect with God's perfection, rich with God's -riches, and loving with God's love.</p> - -<p>The soul sees now that whatever it owned formerly -had been in its own possession: now it no -longer possesses, but is possessed: it only takes a -new life in order to lose it in God; or rather it -only lives with the life of God; and as He is the -principle of life, the soul can want nothing. What -a gain it has made by all its losses! It has lost -the created for the Creator, the nothing for the -All in all. All things are given to it, not in itself, -but in God; not to be possessed by itself, but to -be possessed by God. Its riches are immense, for -they are God Himself. It feels its capacity increasing -day by day to immensity: every virtue is -restored to it, but in God.</p> - -<p>It must be remarked, that as it was only despoiled -by degrees, so it is only enriched and -vivified by degrees. The more it loses itself in -God, the greater its capacity becomes; just as the -<a name="png.t.111" id="png.t.111"></a><span class="ns">[p </span><span - class="pgmark">197</span><span class="ns">] - </span>more the torrent loses itself in the sea, the more -it is enlarged, having no other limits than those of -the sea: it participates in all its properties. The -soul becomes strong and firm: it has lost all means, -but it has found the end. This divine life becomes -quite natural to it. As it no longer feels itself, sees -itself, or knows itself, so it no longer sees or understands -or distinguishes anything of God as distinct or -outside of itself. It is no longer conscious of love, -or light, or knowledge; it only knows that God is, -and that it no longer lives except in God. All -devotion is action, and all action is devotion: all -is the same; the soul is indifferent to all, for all -is equally God. Formerly it was necessary to exercise -virtue in order to perform virtuous works; -here all distinction of action is taken away, the -actions having no virtue in themselves, but all being -God, the meanest action equally with the greatest, -provided it is in the order of God and at His time: -for all that might be of the natural choice, and -not in this order, would have another effect, leading -the soul out of God by unfaithfulness. Not -that it would be brought out of its degree or its -<a name="png.t.112" id="png.t.112"></a><span class="ns">[p </span><span - class="pgmark">198</span><span class="ns">] - </span>loss, but out of the divine plan, which makes all -things one and all things God. So the soul is <em>indifferent</em> -as to whether it be in one state or another, -in one place or another: all is the same to it, and -it lets itself be carried along naturally. It ceases -to think, to wish, or to choose for itself; but remains -content, without care or anxiety, no longer -distinguishing its inner life to speak of it. Indeed -it may be said not to possess one: it is no longer -in itself; it is all in God. It is not necessary for it -to shut itself up within itself; it does not hope to -find anything there, and does not seek for it. If -a person were altogether penetrated with the sea, -having sea within and without, above and below, on -every side, he would not prefer one place to -another, all being the same to him. So the soul -does not trouble itself to seek anything or to do -anything; that is, of itself, by itself, or for itself. -It remains as it is. But what does it do? Nothing—always -nothing. It does what it is made -to do, it suffers what it is made to suffer. Its -peace is unchangeable, but always natural. It -has, as it were, passed into a state of nature; and -<a name="png.t.113" id="png.t.113"></a><span class="ns">[p </span><span - class="pgmark">199</span><span class="ns">] - </span>yet how different from those altogether without -God!</p> - -<p>The difference is, that it is compelled to action -by God without being conscious of it, whereas -formerly it was nature that acted. It seems to -itself to do neither right nor wrong, but it lives -satisfied, peaceful, doing what it is made to do in -a steady and resolute manner.</p> - -<p>God alone is its guide; for at the time of its -loss, it lost its own will. And if you were to ask -what are its desires, it could not tell. It can -choose for itself no longer: all desire is taken -away, because, having found its centre, the heart -loses all natural inclination, tendency, and activity, -in the same way as it loses all repugnance and -contrariety. The torrent has no longer either a -declivity or a movement: it is in repose, and at -its end.</p> - -<p>But with what satisfaction is this soul satisfied? -With the satisfaction of God, immense, general, -without knowing or understanding what it is that -satisfies it; for here all sentiments, tastes, views, -particular opinions, however delicate they may be, -<a name="png.t.114" id="png.t.114"></a><span class="ns">[p </span><span - class="pgmark">200</span><span class="ns">] - </span>are taken from it: that certain vague, indefinable -something, which formerly occupied without occupying -it, is gone, and nothing remains to it. But this -insensibility is very different to that of death, burial, -and decay. That was a deprivation of life, a distaste, -a separation, the powerlessness of the dying -united with the insensibility of the dead; but this -is an <em>elevation</em> above all these things, which does -not remove them, but renders them useless. A -dead man is deprived of all the functions of life -by the powerlessness of death; but if he were to -be raised gloriously, he would be full of life, without -having the power to preserve it by means of -the senses: and being placed above all means by -virtue of his germ of immortality, he would no -longer feel that which animated him, although he -would know himself to be alive.</p> - -<p>In this degree God cannot be tasted, seen, or felt, -being no longer distinct from ourselves, but one -with us. The soul has neither inclination nor taste -for anything: in the period of death and burial it -experienced this, but in a very different manner. -Then it arose from distaste and powerlessness, but -<a name="png.t.115" id="png.t.115"></a><span class="ns">[p </span><span - class="pgmark">201</span><span class="ns">] - </span>now it is the effect of <em>plenitude</em> and <em>abundance</em>; -just as if a person could live on air, he would be -full without feeling his plenitude, or knowing in -what way he had been satisfied; he would not be -empty and unable to eat or to taste, but free from -all necessity of eating by reason of his satisfaction, -without knowing how the air, entering by all his -pores, had penetrated equally at all parts.</p> - -<p>The soul here is in God, as in the air which is -natural to it, and it is no more sensible of its fulness -than we are of the air we breathe. Yet it is full, -and nothing is wanting to it; therefore all its desires -are taken from it. Its peace is great, but not as it -was before. Formerly it was an inanimate peace -a certain sepulture, from which there sometimes -escaped exhalations which troubled it. When it -was reduced to ashes, it was at peace; but it was -a barren peace, like that of a corpse, which would -be at peace in the midst of the wildest storms of -the sea: it would not feel them, and would not be -troubled by them, its state of death rendering is -insensible. But here the soul is raised, as it were, -to a mountain-top, from which it sees the waves -<a name="png.t.116" id="png.t.116"></a><span class="ns">[p </span><span - class="pgmark">202</span><span class="ns">] - </span>rolling and tossing, without fearing their attacks; -or rather it is at the bottom of the sea, where there -is always tranquillity, even while the surface is agitated. -The senses may suffer their sorrows, but at -the centre there is always the same calm tranquillity, -because He who possesses it is immutable.</p> - -<p>This, of course, supposes the faithfulness of the -soul; for in whatever state it may be, it is possible -for it to recede and fall back into itself. But here -the soul progresses infinitely in God; and it is -possible for it to advance incessantly; just as, if the -sea had no bottom, any one falling into it would -sink to infinitude, and going down to greater and -greater depths of the ocean, would discover more -and more of its beauties and treasures. It is even -thus with the soul whose home is in God.</p> - -<p>But what must it do in order to be faithful to -God? Nothing, and less than nothing. It must -simply suffer itself to be possessed, acted upon, and -moved without resistance, remaining in the state -which is natural to it, waiting for what every moment -may bring to it, and receiving it from Him, without -either adding to or taking from it; letting itself be -<a name="png.t.117" id="png.t.117"></a><span class="ns">[p </span><span - class="pgmark">203</span><span class="ns">] - </span>led at all times and to any place, regardless of sight -or reason, and without thinking of either; letting -itself go naturally into all things, without considering -what would be best or most plausible; remaining in -the state of evenness and stability in which God has -placed it, without being troubled to do anything; -but leaving to God the care of providing its opportunities, -and of doing all for it; not making definite -acts of abandonment, but simply resting in the state -of abandonment in which it already is, and which is -natural to it.</p> - -<p>The soul is unable to act in any way of itself without -a consciousness of unfaithfulness. It possesses -all things by having nothing. It finds a facility for -every duty, for speaking and for acting, no longer -in its own way, but in God's. Its faithfulness does -not consist in ceasing from all activity, like one who -is dead, but in doing nothing except by the principle -which animates it. A soul in this state has no -inclination of its own in anything, but lets itself go -as it is led, and beyond that does nothing. It cannot -speak of its state, for it does not see it; though -there is so much that is extraordinary, it is no longer -<a name="png.t.118" id="png.t.118"></a><span class="ns">[p </span><span - class="pgmark">204</span><span class="ns">] - </span>as it was in the former degrees, where the creature -had some part in it, that which was in a great -measure its own; but here the most wonderful -things are perfectly natural, and are done without -thought. It is the same principle that gives life to -the soul which acts in it and through it. It has a -sovereign power over the hearts of those around it, -but not of itself. As nothing belongs to it, it can make -no reserves; and if it can say nothing of a state so -divine, it is not because it fears vanity, for that no -longer exists; it is rather because what it has, while -possessing nothing, passes all expression by its extreme -simplicity and purity. Not that there are -not many things which are but the accessories of -this condition, and not the centre, of which it can -easily speak. These accessories are like the crumbs -which fall from that eternal feast of which the soul -begins to partake in time; they are but the sparks -which prove the existence of a furnace of fire and -flame; but it is impossible to speak of the principle -and the end, because only so much can be imparted -as God is pleased to give at the moment to be -either written or spoken.</p> - -<p><a name="png.t.119" id="png.t.119"></a><span class="ns">[p </span><span - class="pgmark">205</span><span class="ns">]<br - /></span>It may be asked, Is the soul unconscious of its -faults, or does it commit none? It does commit -them, and is more conscious of them than ever, -especially in the commencement of its new life. -The faults committed are often more subtile and -delicate than formerly. The soul knows them -better, because its eyes are open; but it is not -troubled by them, and can do nothing to rid itself -of them. It is true that, when it has been guilty of -unfaithfulness or sin, it is sensible of a certain cloud; -but it passes over, without the soul itself doing anything -to dispel it, or to cleanse itself; apart from -which, any efforts it might make would be useless, -and would only serve to increase its impurity; so -that it would be deeply sensible that the second -stain was worse than the first. It is not a question -of returning to God, because a <em>return</em> presupposes a -departure; and if we are in God, we have but to -abide in Him; just as, when there arises a little -cloud in the middle region of air, if the wind blows, -it moves the clouds, but does not dissipate them; -if, on the contrary, the sun shines forth, they will -soon be dispelled. The more subtile and delicate -<a name="png.t.120" id="png.t.120"></a><span class="ns">[p </span><span - class="pgmark">206</span><span class="ns">] - </span>the clouds are, the more quickly they will be dissipated.</p> - -<p>Oh! if we had sufficient fidelity never to look at -ourselves, what progress might we not make! Our -sights of ourselves resemble certain plants in the -sea, which, just so long as their support lasts, prevent -bodies from falling. If the branches are very -delicate, the weight of the body forces them down, -and we are only delayed for a moment; but if we -look at ourselves willingly and long, we shall be -delayed just so long a time as the look may occupy, -and our loss will be great indeed. The defects of -this state are certain light emotions or sights of self, -which are born and die in a moment—certain -winds of self, which pass over the calm sea, and -cause ripples; but these faults are taken from us -little by little, and continually become more delicate.</p> - -<p>The soul, on leaving the tomb, finds itself, without -knowing how, clothed with the <em>inclinations</em> of Christ; -not by distinct and natural views of Him, but by its -natural condition, finding these inclinations just when -they are needed, without thinking of them; as a person -who possesses a hidden treasure might find it -<a name="png.t.121" id="png.t.121"></a><span class="ns">[p </span><span - class="pgmark">207</span><span class="ns">] - </span>unexpectedly in the time of his need. The soul is -surprised when, without having reflected on the mind -and disposition of Christ, it finds them naturally implanted -within it. These dispositions of Christ are -lowliness, meekness, submission, and the other virtues -which He possessed. The soul finds that all these -are acting within it, but so easily, that they seem to -have become natural to it. Its treasury is in God -alone, where it can draw upon it ceaselessly in every -time of need, without in any degree diminishing it. -It is then that it really “puts on” Jesus Christ (Rom. -xiii. 14); and it is henceforth He who acts, speaks, -moves in the soul, the Lord Jesus Christ being its -moving principle. Now those around it do not -inconvenience it; the heart is enlarged to contain -them. It desires neither activity nor retreat, but -only to be each moment what God makes it to be.</p> - -<p>As in this condition the soul is capable of infinite -advancement, I leave those who are living in it to -write of it, the light not being given me for the -higher degrees, and my soul not being sufficiently -advanced in God to see or to know them. All that -I shall add is, that it is easy to see by the length of -<a name="png.t.122" id="png.t.122"></a><span class="ns">[p </span><span - class="pgmark">208</span><span class="ns">] - </span>the road necessary to be taken in order to arrive -at God that the end is not so soon attained as we -are apt to imagine, and that even the most spiritual -and enlightened mistake the consummation of the -<em>passive way of light and love</em> for the end of this -one, when in reality it is but the commencement.</p> - -<p>I must also remark, that what I have said touching -the <em>mind</em> of Christ commences as soon as we enter -the way of <em>naked faith</em>. Although the soul in the -former degrees has no distinct sights of Christ, it -has nevertheless a desire to be conformed to His -image. It covets the cross, lowliness, poverty; then -this desire is lost, and there remains a secret inclination -for the same things, which continually deepens -and simplifies, becoming every day more intimate -and more hidden. But here the mind of Christ is the -mind of the soul, natural and habitual to it, as something -no longer distinct from itself, but as its own -being and its own life; Christ exercising it without -going out of the soul, and the soul exercising it with -Him, in Him, without going out of Him; not like -something distinct, which it knows, sees, attempts, -practises, but as that which is natural to it. All the -<a name="png.t.123" id="png.t.123"></a><span class="ns">[p </span><span - class="pgmark">209</span><span class="ns">] - </span>actions of life, such as breathing, are done naturally, -without thought, rule, or measure; and they are -done unconsciously by the person who does them. -It is thus with the mind of Christ in this degree, -which continually develops, as the soul is more transformed -in Him, and becomes more thoroughly one -with Him.</p> - -<p>But are there no crosses in this condition? As the -soul is strong with the strength of God Himself, -God lays upon it more crosses and heavier ones than -before; but they are borne divinely. Formerly the -cross charmed it; it was loved and cherished; now -it is not thought of, but is suffered to go and come; -and the cross itself becomes God, like all other -things. This does not involve the cessation of suffering, -but of the sorrow, the anxiety, the bitterness -of suffering. It is true that the crosses are no longer -crosses, but God. In the former stages, the cross is -virtue, and is exalted more and more as the condition -is more advanced: here the soul feels it to be -God, like the rest; all that constitutes the life of this -soul, all that it has, moment by moment, being God -to it.</p> - -<p><a name="png.t.124" id="png.t.124"></a><span class="ns">[p </span><span - class="pgmark">210</span><span class="ns">]<br - /></span>The outward appearance of these persons is quite -ordinary, and nothing unusual is observed in them -except by those who are capable of understanding -them.</p> - -<p class="pgbrk">All is seen in God, and in its true light; therefore -this state is not subject to deception. There -are no visions, revelations, ecstasies, ravishments, or -translations. All these things do not belong to this -state, which is above them all. This way is simple, -pure, and naked, seeing nothing out of God; and -thus seeing all as God sees it, and with His eyes.</p> - - - - -<h2 class="chap biggap ls0"><a name="png.t.125" id="png.t.125"></a><span class="ns">[p </span><span - class="pgmark">211</span><span class="ns">]<br - /></span><i>PART II.</i></h2> - -<hr class="tiny" /> - - -<h2 class="chap nogap">CHAPTER I.</h2> - -<h3 class="chap">MORE PARTICULAR DESCRIPTION OF SOME OF THE CHARACTERISTICS -OF THE DIVINE RESURRECTION LIFE—TRUE -LIBERTY AND THE RISEN LIFE, IN DISTINCTION FROM -THAT WHICH IS NOT SO, OF WHICH JOB IS AN ILLUSTRATION—COMMENCEMENT -OF THE APOSTOLIC LIFE—ITS -FUNCTIONS AND ITS FRUITS—ON THE PRACTICE OF -VIRTUE, PARTICULARLY OF HUMILITY—BLESSEDNESS OF -BEING LOST IN GOD—RARITY OF PERFECT ABANDONMENT—RAYS -OF GLORY ESCAPED <span class="nw">FROM WITHIN</span>.</h3> - - -<p class="chapstart"><span>I omitted</span> to say that this is where true liberty -begins; not, as some imagine, a liberty which -necessitates idleness; that would be imprisonment -rather than liberty, fancying ourselves free because, -having an aversion to our own works, we no longer -practise them. The liberty of which I speak is of a -different nature; it does all things easily which God -would have done, and the more easily in proportion -<a name="png.t.126" id="png.t.126"></a><span class="ns">[p </span><span - class="pgmark">212</span><span class="ns">] - </span>to the duration and the painfulness of the incapacity -to do them which we have previously experienced. -I confess I do not understand the -resurrection state of certain Christians, who profess -to have attained it, and who yet remain all their -lives powerless and destitute; for here the soul takes -up a true life. The actions of a raised man are the -actions of life; and if the soul remain lifeless, I say -that it may be dead or buried, but not risen. A -risen soul should be able to perform without difficulty -all the actions which it has performed in the -past, only they would be done in God. Did not -Lazarus, after his resurrection, exercise all the -functions of life as formerly, and Jesus Christ after -His resurrection was willing to eat and to converse -with men. And so of those who believe themselves -to be risen with Christ, and who are nevertheless -stunted in their spiritual growth and incapable of -devotion,—I say, that they do not possess a resurrection -life, for there everything is restored to the soul -a hundred-fold. There is a beautiful illustration of -this in the case of Job, whose history I consider a -mirror of the spiritual life. First God robbed him -<a name="png.t.127" id="png.t.127"></a><span class="ns">[p </span><span - class="pgmark">213</span><span class="ns">] - </span>of his wealth, which we may consider as setting -forth gifts and graces; then of his children; this -signifies the destruction of natural sensibilities, and -of our own works, which are as our children and -our most cherished possessions: then God deprived -him of his health, which symbolises the loss of -virtue; then He touched his person, rendering him -an object of horror and contempt. It even appears -that this holy man was guilty of sin, and failed in -resignation; he was accused by his friends of being -justly punished for his crimes; there was no healthy -part left in him. But after he had been brought -down to the dunghill, and reduced as it were to a -corpse, did not God restore everything to him, his -wealth, his children, his health, and his life?</p> - -<p>It is the same with spiritual resurrection; everything -is restored, with a wonderful power to use it -without being defiled by it, clinging to it without -appropriating it as before. All is done in -God, and things are used as though they were not -used. It is here that true liberty and true life are -found. “If we have been planted in the likeness -of Christ's death, we shall be also in the likeness of -<a name="png.t.128" id="png.t.128"></a><span class="ns">[p </span><span - class="pgmark">214</span><span class="ns">] - </span>His resurrection” (Rom. vi. 5). Can there be -freedom where there are powerlessness and restrictions? -No; “If the Son shall make you free, ye -shall be free indeed,” but with His liberty.</p> - -<p>This is where true liberty begins. Nothing that -God desires is difficult to us, or costs us anything; -and if a person is called to preach, to instruct, &c., -he does it with a marvellous facility, without the -necessity of preparing a discourse, being well able -to practise what Jesus commanded His disciples, -“Take no thought how or what ye shall speak: -for I will give you a mouth and wisdom, which all -your adversaries shall not be able to gainsay nor -resist” (Matt. x. 19; Luke xxi. 15). This is not -given till after an experience of powerlessness; and -the deeper that experience has been, the greater is -the liberty. But it is useless to endeavour to force -ourselves into this condition; for as God would not -be the source, we should not realise the desired -results. It may well be said of this risen life, that -all good things are given with it. In this state, -the soul cannot practise the virtues as virtues; it is -not even conscious of them; but all the virtues -<a name="png.t.129" id="png.t.129"></a><span class="ns">[p </span><span - class="pgmark">215</span><span class="ns">] - </span>have become so habitual to it, that it practises -them naturally, almost instinctively. When it hears -others speak of deep humiliation, it is surprised to -find that it experiences nothing of the kind; and if -it sought to humble itself, it would be astonished, -as though it were guilty of unfaithfulness, and would -even find it impossible, because the state of annihilation -through which it has passed has placed it -below all humiliation; for in order to be humbled, -we must <em>be something</em>, and nothingness cannot be -brought lower; its present state has placed it above -all humility and all virtue by its transformation into -God, so that its powerlessness arises both from its -annihilation and its elevation. Those persons have -nothing outwardly to distinguish them from others, -unless it be that they do no harm to any one; for, -so far as the exterior is concerned, they are very -ordinary, and therefore do not attract observation, -but live in a state of quiet rest, free from all care -and anxiety. They experience a deep joy, arising -from the absence of all fear, or desire, or longing, -so that nothing can disturb their repose or diminish -their joy. David possessed this experience when -<a name="png.t.130" id="png.t.130"></a><span class="ns">[p </span><span - class="pgmark">216</span><span class="ns">] - </span>he said, “The Lord is my light and my salvation, -whom shall I fear? The Lord is the strength of my -life; of whom shall I be afraid” (Ps. xxvii. 1).</p> - -<p>A heart ravished with joy no longer looks at itself, -nor thinks of itself; and its joy, though great, is -not an object of contemplation. The soul is in -a state of ravishment and ecstasy which cause no -uneasiness, because God has enlarged its capacity -almost to infinitude. Those ecstasies which cause -the loss of consciousness are the effect of human -imperfection, and are nevertheless the admiration of -men. God is, as it were, drawing the soul out of -itself that it may be lost in Him; but as it has -neither sufficient purity nor strength to bear the -process, it becomes necessary, either that God should -cease thus to draw it, which involves the cessation -of the ecstasy, or that nature should succumb and -die, which not unfrequently happens. But in this -resurrection life, the ecstasy lasts, not for a few -hours only, but for ever, without either violence or -variation, God having purified and strengthened -the subject of it to the extent necessary to enable it -to bear this glorious ravishment. It seems to me -<a name="png.t.131" id="png.t.131"></a><span class="ns">[p </span><span - class="pgmark">217</span><span class="ns">] - </span>that when God goes out of Himself, He creates an -ecstasy,—but I dare not say this for fear of teaching -an error. What I say then is, that the soul drawn -out of itself experiences an inward ecstasy; but a -happy one, because it is only drawn out of itself -in order that it may be drowned and lost in God, -quitting its own imperfections and its own limited -thoughts to participate in those of God.</p> - -<p>O happy nothingness! where does its blessedness -end? O poverty-stricken, weary ones! how -well ye are recompensed! O unutterable happiness! -O soul! what a gain thou hast made in -exchange for all thy losses! Couldst thou have -believed, when thou wast lying in the dust, that what -caused thee so much horror could have procured -thee so great a happiness as that which thou now -possessest? If it had been told thee, thou couldst -not have credited it. Learn now by thine own -experience how good it is to trust in God, and -that those who put their confidence in Him shall -never be confounded.</p> - -<p class="pgbrk">O abandonment! what gladness canst thou impart -to the soul, and what progress it might have made if -<a name="png.t.132" id="png.t.132"></a><span class="ns">[p </span><span - class="pgmark">218</span><span class="ns">] - </span>it had found thee at first; from how much weariness -it might have been delivered if it had known how to -let God work! But, alas! men are not willing to -abandon themselves, and to trust only in God. Even -those who appear to do it, and who think themselves -well established in it, are only abandoned in imagination, -and not in reality. They are willing to abandon -themselves in one thing and not in another; they -wish to compromise with God, and to place a limit -to what they will permit Him to do. They want to -give themselves up, but on such and such conditions. -No; this is not abandonment. An entire and total -abandonment excepts nothing, keeps back nothing, -neither death, nor life, nor perfection, nor salvation, -nor heaven, nor hell. O poor souls! give yourselves up -utterly in this abandonment; you will get only happiness -and blessing from it. Walk boldly on this stormy -sea, relying on the word of Jesus, who has promised -to take upon Himself the care of all those who will -lose their own life, and abandon themselves to Him. -But if you sink like Peter, ascribe it to the weakness -of your faith. If we had the faith calmly, and without -hesitation, to face all dangers, what good should we -<a name="png.t.133" id="png.t.133"></a><span class="ns">[p </span><span - class="pgmark">219</span><span class="ns">] - </span>not receive! What do you fear, trembling heart? -You fear to lose yourself? Alas! for all that you are -worth, what would that matter? Yes, you will lose -yourself if you have strength to abandon yourself to -God, but you will be lost in Him. O happy loss! I -do not know how sufficiently to repeat it. Why can -I not persuade every one to make this abandonment? -and why do men preach anything less? Alas! men are -so blind that they regard all this as folly, as something -fit for women and weak minds; but for great minds -it is too mean; they must guide themselves by their -own meagre share of wisdom. This path is unknown -to them, because they are wise and prudent in themselves; -but it is revealed to babes, who can suffer self -to be annihilated, and who are willing to be moved -by God at His pleasure, leaving Him to do with them -as He will, without resistance, without considering what -others will say. Oh, how difficult it is to this proper -prudence to become nothing both in its own eyes and -in the sight of others! Men say that their one object -in life is to glorify God, while it is really their own glorification. -But to be willing to be nothing in the sight -of God, to live in an entire abandonment, in utter -<a name="png.t.134" id="png.t.134"></a><span class="ns">[p </span><span - class="pgmark">220</span><span class="ns">] - </span>self-despair, to give themselves to Him when they are the -most discouraged, to leave themselves in His hands, -and not to look at self when they are on the very edge -of the abyss; it is this that is so rare, and it is this -which constitutes perfect abandonment. There sometimes -occur in this life wonderful manifestations to -the natural senses, but this is not usual; it is like -Christ on the Mount of Transfiguration.</p> - - - - -<h2 class="chap"><a name="png.t.135" id="png.t.135"></a><span class="ns">[p </span><span - class="pgmark">221</span><span class="ns">]<br - /></span>CHAPTER II.</h2> - -<h3 class="chap">STABILITY, EXPERIENCES, ELEVATION, EXTREME PURITY, AND -PEACE OF THE SOUL IN THE CONDITION OF ABANDONMENT—ALL -IS PURELY GOD TO IT—FOR ITS LOST LIBERTY IT -FINDS THAT OF GOD—STATE IN WHICH ALL IS DIVINELY -SURE, EQUAL, AND INDIFFERENT.</h3> - - -<p class="chapstart"><span>The</span> soul having attained a divine state, is, as I -have already said, an immovable rock, proof -against all blows or shocks, unless it be when the -Lord desires it to do something contrary to custom; -then, if it does not yield to His first promptings, it -has to suffer the pain of a constraint to which it can -offer no resistance, and is compelled by a violence, -which cannot be explained, to obey His will.</p> - -<p>It is impossible to tell the strange proofs to which -God subjects the hearts which are perfectly abandoned, -and which offer no resistance to Him in anything; -neither, if I could speak of them, should I be -understood. All that I can say is, that He does not -<a name="png.t.136" id="png.t.136"></a><span class="ns">[p </span><span - class="pgmark">222</span><span class="ns">] - </span>leave them the shadow of anything that could be -named, either in God or out of God. And He so -raises them above all by the loss of all, that nothing -less than God Himself, either in earth or heaven, can -stop them. Nothing can harm them, because there is -no longer anything hurtful for them, by reason of their -union with God, which, in associating with sinners, -contracts no defilement, because of its essential purity.</p> - -<p>This is more real than I can express: the soul participates -in the purity of God; or rather, all natural -purity having been annihilated, the purity of God -alone exists in its nothingness; but so truly, that the -heart is in perfect ignorance of evil, and powerless to -commit it, which does not however prevent the possibility -of its falling; but this seldom happens here, -because the profound nothingness of the soul does -not leave anything that can be appropriated to itself; -and it is appropriation alone which can cause sin, for -that which no longer exists cannot sin.</p> - -<p>The peace of those in this condition is so invariable -and so profound, that nothing either in -earth or hell can disturb it for a moment. The -senses are still susceptible to suffering; but when -<a name="png.t.137" id="png.t.137"></a><span class="ns">[p </span><span - class="pgmark">223</span><span class="ns">] - </span>they are overpowered by it, and cry out with the -anguish, if they are questioned, or if they examine -themselves, they will find nothing in themselves that -suffers: in the midst of the greatest pain, they say that -they suffer nothing, being unable to admit that they -are suffering, because of the divine state of blessedness -which reigns in the centre or supreme part.</p> - -<p>And then there is such an entire and complete -separation of the two parts, the inferior and the -superior, that they live together like strangers; and -the most extraordinary trouble does not interrupt -the perfect peace, tranquillity; joy, and rest of the -superior part; as the joy of the divine life does -not prevent the suffering of the inferior.</p> - -<p>If you wish to attribute any goodness to those -who are thus transformed in God, they will object -to it, not being able to find anything in themselves -that can be named, affirmed, or heard. They are -in a complete <em>negation</em>. It is this which causes the -difference of terms and expressions employed by -writers on this subject, who find a difficulty in -making themselves understood, except by those -whose experience accords with their own. Another -<a name="png.t.138" id="png.t.138"></a><span class="ns">[p </span><span - class="pgmark">224</span><span class="ns">] - </span>effect of this negation is, that the soul having lost -all that was its own, God having substituted Himself, -it can attribute nothing either to itself or to -God; because it knows God only, of whom it can -say nothing. Here all is God to the soul, because -it is no longer a question of seeing all <em>in</em> God; -for to see things in God is to distinguish them in -Him. For instance, if I enter a room, I see all -that is there in addition to the room itself, though -it be placed within it; but if all could be transformed -into the room itself, or else were taken out -of it, I should see nothing but the room alone. -All creatures, <em>celestial</em>, <em>terrestrial</em> or <em>pure intelligences</em>, -disappear and fade away, and there remains only -God Himself, as He was before the creation. The -soul sees only God everywhere; and all is God; -not by thought, sight, or light, but by an identity -of condition and a consummation of unity, which -rendering it God by participation, without its being -able to see itself, prevents it seeing anything anywhere; -it can see no created being out of the Uncreated, -the only uncreated One being all and in all.</p> - -<p>Men would condemn such a state, saying it -<a name="png.t.139" id="png.t.139"></a><span class="ns">[p </span><span - class="pgmark">225</span><span class="ns">] - </span>makes us something less than the meanest insect; -and so it does, not by obstinacy and firmness of -purpose, but by powerlessness to interfere with -ourselves. You may ask one in this condition, -“Who leads you to do such and such a thing? Is -it God who has told you to do it, or has made -known to you His will concerning it?” He will -reply, “I know nothing, and I do not think of -knowing anything: all is God and His will; and I -no longer know what is meant by the will of God, -because that will has become natural to me.” “But -why should you do this rather than that?” “I do -not know: I let myself be guided by Him who draws -me.” “Why so?” “He draws me because I, being -no longer anything, am carried along with God, and -am drawn by Him <em>alone</em>. <em>He</em> goes hither and thither: -<em>He</em> acts; and I am but an instrument, which I neither -see nor regard. I have no longer a separate interest, -because by the loss of myself I have lost all self-interest. -Neither am I capable of giving any reason -for my conduct, for I no longer have a conduct: -yet I act infallibly so long as I have no other -principle than that of the Infallible One.”</p> - -<p><a name="png.t.140" id="png.t.140"></a><span class="ns">[p </span><span - class="pgmark">226</span><span class="ns">]<br - /></span>And this blind abandonment is the permanent -condition of the soul of which I speak; because -having become one with God, it can see nothing -but God; for having lost all separateness, self-possession, -and distinction, it can no longer be -abandoning itself, because, in order to abandon -ourselves, we must do something, and have the -power of disposing of ourselves.</p> - -<p>The soul is in this condition “hidden <em>with -Christ</em> in God” (Col. iii. 3); <em>mingled</em> with Him, -as the river of which we have spoken is mingled -with the sea, so that it can be separated no more. -It has the ebb and flow of the sea, no longer by -choice, will, and liberty, but by nature: the immense -sea having absorbed its shallow limited -waters, it participates in all the movements of the -sea. It is the sea which bears it, and yet it is -not borne, since it has lost its own being; and -having no other motion than that of the sea, it -acts as the sea acts: not because it naturally -possesses the same qualities, but because, having -lost all its natural qualities, it has no others but -those of the sea, without having the power of ever -<a name="png.t.141" id="png.t.141"></a><span class="ns">[p </span><span - class="pgmark">227</span><span class="ns">] - </span>being anything but sea. It is not, as I have said, -that it does not so retain its own nature, that, if -God so willed it, in a moment it could be separated -from the sea; but He does not do this. -Neither does it lose the nature of the creature; -and God could, if He pleased, cast it off from -His divine bosom: but He does not do it, and -the creature acts as it were divinely.</p> - -<p>But it will be said that by this theory I deprive -man of his liberty. Not so; he is no longer free -except by an excess of liberty, because he has lost -freely all created liberty. He participates in the -uncreated freedom, which is not contracted, bounded, -limited by anything; and the soul's liberty is so -great, so broad, that the whole earth appears to -it as a speck, to which it is not confined. It is -free to do all and to do nothing. There is no -state or condition to which it cannot accommodate -itself; it can do all things, and yet takes no part -in them. O glorious state! who can describe -thee, and what hast thou to fear or to apprehend? -O Paul! thou couldst say, “who shall separate -us from the love of Christ?” “I am persuaded,” -<a name="png.t.142" id="png.t.142"></a><span class="ns">[p </span><span - class="pgmark">228</span><span class="ns">] - </span>says the great apostle, “that neither death, nor -life, nor angels, nor principalities, nor powers, nor -things present, nor things to come, nor height, nor -depth, nor any other creature, shall be able to -separate us from the love of God, which is in -Christ Jesus our Lord” (Rom. viii. 35, 38, 39). -Now these words, “I am persuaded,” exclude all -doubt. But what was the foundation of Paul's -assurance? It was in the infallibility of God alone. -The epistles of this great apostle, this mystical -teacher, are often read, but seldom understood; -yet all the mystic way, its commencement, its -progress, its end, are described by St Paul, and -even the divine life; but few are able to understand -it, and those to whom the light is given see -it all there clearer than the day.</p> - -<p>Ah! if those who find it so difficult to leave -themselves to God could only experience this, -they would confess that though the way might be -arduous, a single day of this life was a sufficient -recompense for years of trouble. But by what -means does God bring the soul here? By ways -altogether opposed to natural wisdom and imagination. -<a name="png.t.143" id="png.t.143"></a><span class="ns">[p </span><span - class="pgmark">229</span><span class="ns">] - </span>He builds up by casting down; He gives life -by killing. Oh! if I could tell what He does, and -the strange means which He uses to bring us -here. But silence! men are not able to hear it; -those who have experienced it know what it is. -Here there is no need of place or time; all is -alike, all places are good; and wherever the order -of God may take us, it is well, because all means -are useless and infinitely surpassed: when we have -reached the end, there is nothing left to wish for.</p> - -<p class="pgbrk">Here all is God: God is everywhere and in -everything, and therefore to the soul all is the same. -Its religion is God Himself, always the same, -never interrupted; and if sometimes God pours -some stream of His glory upon its natural powers -and sensibilities, it has no effect upon the centre, -which is always the same. The soul is indifferent -either to solitude or a crowd: it no longer looks -forward to deliverance from the body in order that -it may be united to God. It is now not only -united, but transformed, changed into the Object of -its love, which causes it no longer to think of -loving; for it loves God with His own love, and -naturally, though not inamissibly.</p> - - - - -<h2 class="chap"><a name="png.t.144" id="png.t.144"></a><span class="ns">[p </span><span - class="pgmark">230</span><span class="ns">]<br - /></span>CHAPTER III.</h2> - -<h3 class="chap">IN WHICH IS EXPLAINED BY A COMPARISON THAT WHICH -CONCERNS PERFECT UNION OR DEIFORMITY—SECRETS OF -GOD REVEALED TO HIS HIDDEN ONES, AND BY THEM TO -OTHERS—PERMANENCE AND PROGRESS OF THIS CONDITION, -THOUGH VARIABLE—NATURAL CAPACITY MUST BE -LOST—THE PARTICIPATED CAPACITY OF GOD BY TRANSFORMATION -GLOWS INFINITELY.</h3> - - -<p class="chapstart"><span>A similitude</span> occurs to my mind which appears -very appropriate to this subject: it is that of -grain. First it is separated from the husk, which -sets forth conversion and separation from sin: when -the grain is separate and pure, it must be ground -(by affliction, crosses, sickness, &c.); when it is -thus bruised and reduced to flour, there must still -be taken from it, not that which is impure, for -this is gone, but all that is coarse, that is, the bran; -and when there is nothing left but the fine flour, -then it is made into bread for food. It appears as -though the flour were soiled, blackened, and blighted; -<a name="png.t.145" id="png.t.145"></a><span class="ns">[p </span><span - class="pgmark">231</span><span class="ns">] - </span>that its delicacy and whiteness were taken from it, -in order that it may be made into a paste which -is far less beautiful than the flour. Lastly, this -paste is exposed to the heat of the fire. Now this -is precisely what happens to the soul of which I -have been speaking. But after the bread is baked, -it is fit for the mouth of the king, who not only -unites it to himself by contact with it, but eats it, -digests it, consumes it, and annihilates it, that it may -enter into his composition, and become part of -himself.</p> - -<p>You will observe that though the bread has been -eaten by the king, which is the greatest honour it can -receive, and is its end, yet it cannot be changed into -his substance unless it be annihilated by digestion, -losing all its natural form and quality. Oh, how well -this sets forth all the conditions of the soul; that of -union being very different to that of transformation, -in which the soul, in order to become one with God, -transformed and changed into Him, must not only -be eaten, but digested, that, after having lost all that -was its own, it may become one with God Himself: -“That they all may be one, as Thou, Father, art in -<a name="png.t.146" id="png.t.146"></a><span class="ns">[p </span><span - class="pgmark">232</span><span class="ns">] - </span>me, and I in Thee; that they also may be one in us, -I in them, and Thou in me, that they may be made -perfect in one.” (John xvii. 21, 23). “He that is -joined unto the Lord is one spirit” (1 Cor. vi. 17).</p> - -<p>This state is very little known, therefore it is not -spoken of. O state of life! how narrow is the way -which leadeth unto thee! O love the most pure of -all, because Thou art God Himself! O love immense -and independent, which nothing can limit or -straiten!</p> - -<p>Yet these people appear quite common, as I have -said, because they have nothing outwardly to distinguish -them, unless it be an infinite freedom, which is often -scandalised by those who are limited and confined -within themselves, to whom, as they see nothing -better than they have themselves, all that is different -to what they possess appears evil. But the holiness -of these simple and innocent ones whom they -despise is a holiness incomparably more eminent -than all which they consider holy, because their own -works, though performed with such strictness, have -no more strength than the principle in which they -originate, which is always the effort, though raised -<a name="png.t.147" id="png.t.147"></a><span class="ns">[p </span><span - class="pgmark">233</span><span class="ns">] - </span>and ennobled, of a weak creature; but those who are -consummated in the divine union act in God by a -principle of infinite strength; and thus their smallest -actions are more agreeable to God than the multitude -of heroic deeds achieved by others, which -appear so great in the sight of men. Therefore those -in this degree do not seek for great things to do, resting -contented with being what God makes them at each -moment. These do more, without doing anything, -for the conversion of a kingdom, than five hundred -preachers who have not attained this condition.</p> - -<p>God sometimes, however, permits these people to -be known, though not fully. Many people apply to -them for instruction, to whom they communicate a -vivifying principle, by means of which many more -are won to Christ; but this is done, without care or -anxiety, by pure Providence. If people only knew -the glory which is rendered to God by such as -these, who are scorned by the world, they would be -astonished; for it is they who render to God a glory -worthy of Himself; because God, acting as God -within them, brings into them a glory worthy of Him.</p> - -<p>Oh, how many Christians, quite seraphic in appearance, -<a name="png.t.148" id="png.t.148"></a><span class="ns">[p </span><span - class="pgmark">234</span><span class="ns">] - </span>are far from this! But in this condition, as in -all others, there are souls more or less divine. God -hides them in His bosom, and under the veil of a -most common life, so that they may be known to -Him alone, though they are His delight. Here the -secrets of God, in Himself and in the hearts of those -in whom He dwells, are revealed; not by word, sight, -or light, but by the science of God, which abides -in Him; and when such people have to write or -speak, they are themselves astonished to find that -all flows from a divine centre, without their having -been aware that they possessed such treasures. They -find themselves in a profound science, without -memory or recollection; like an inestimable treasure, -which is unobserved until there is a necessity for -its manifestation; and it is in the manifestation -to others that they find the revelation to themselves. -When they write, they are astonished to -find themselves writing of things with which they -neither knew nor believed themselves to be acquainted; -although, as they write, they cannot doubt -their apprehension of them. It is not so with other -Christians; their light precedes their experience, as a -<a name="png.t.149" id="png.t.149"></a><span class="ns">[p </span><span - class="pgmark">235</span><span class="ns">] - </span>person sees from afar the things which he does not -possess, and describes what he has seen, known, -heard, &c. But these are persons who hold a -treasure within themselves, which they do not see -until after the manifestation, although it is in their -possession.</p> - -<p>Yet, after all, this does not well express the idea -which I wish to convey. God is in this soul; or -rather the soul no longer exists; it no longer acts, -but God acts, and it is the instrument. God includes -all treasures in Himself, and manifests them -through this soul to others; and thus, as it draws -them from its centre, it becomes aware of their -presence, though it had never reflected upon them -before. I am sure that any who have attained this -degree will enter into my meaning, and will easily -distinguish the difference between the states I have -described. Those whom I mentioned first, see -things and enjoy them as we enjoy the sun; but -the others have become one with the sun itself, -which does not enjoy nor reflect upon its own light. -This condition is permanent, and its only vicissitude, -so far as its centre is concerned, is a greater -<a name="png.t.150" id="png.t.150"></a><span class="ns">[p </span><span - class="pgmark">236</span><span class="ns">] - </span>advancement in God: and as God is infinite, He -can continually make the soul more divine by enlarging -its capacity, as the water of which we have -spoken expands in proportion as it is lost in the -sea, with which it mingles incessantly without ever -leaving it. It is the same with these souls. All -who are in this degree have God, but some more -and some less fully. They are all full, but all do -not possess an equal plenitude. A little vase when -full is as truly filled as a larger one, yet it does -not contain an equal quantity. So all these souls -are filled with the fulness of God, but it is according -to their receptive capacity, which capacity -God continually enlarges. Therefore the longer -Christians live in this divine condition, the more -they expand, and their capacity becomes continually -more immense, without anything being left for -them to do or desire; for they always possess God -in His fulness, and He never leaves an empty -corner in their hearts. As they grow and enlarge, -He fills them with Himself, as we see with the air. -A small room is full of air, but a large one contains -more. If you continually increase the size of a -<a name="png.t.151" id="png.t.151"></a><span class="ns">[p </span><span - class="pgmark">237</span><span class="ns">] - </span>room, in the same proportion the air will enter, infallibly -though imperceptibly: and thus, without -changing its state or disposition, and without any -new sensation, the soul increases in capacity and in -plenitude. But this growing capacity can only be -received in a state of nothingness, because in any -other condition there is an opposition to growth.</p> - -<p>It may be well here to explain what may appear -a contradiction, when I say, that the soul must be -brought to nothing in order to pass into God, and -that it must lose all that is its own; and yet I speak -of capacity which it retains.</p> - -<p>There are two capacities. One is natural to the -creature, and this is narrow and limited: when it -is purified, it is fitted to receive the gifts of God, -but not God Himself; because what we receive -within us must of necessity be less than ourselves, -as that which is enclosed in a vase must be of less -extent, though it may be of greater value, than the -vase which contains it.</p> - -<p class="pgbrk">But the capacity of which I speak here is a -capacity to extend and to lose itself more and more -in God, after the soul has lost its appropriation, -<a name="png.t.152" id="png.t.152"></a><span class="ns">[p </span><span - class="pgmark">238</span><span class="ns">] - </span>which confined it to itself; and this capacity being -no longer restricted nor limited, because its annihilation -has deprived it of all form, disposes the -soul to flow into God, so that it loses itself, and -flows into Him who is beyond comprehension. The -more it is lost in Him, the more it develops and -becomes immense, participating in His perfections, -and being more and more transformed in Him, as -water in communication with its source continually -mingles with it. God, being our original source, -has created us with a nature fit to be united, transformed, -and made one with Himself.</p> - - - - -<h2 class="chap"><a name="png.t.153" id="png.t.153"></a><span class="ns">[p </span><span - class="pgmark">239</span><span class="ns">]<br - /></span>CHAPTER IV.</h2> - -<h3 class="chap">THE FIRST MOVEMENTS OF THESE SOULS ARE DIVINE—THEIR -SUFFERINGS ARE NOT BY REFLECTION, BUT BY IMPRESSION—GREATNESS -OF THESE SUFFERINGS, WHICH, -HOWEVER, DO NOT VARY THEIR REST OR CONTENTMENT -BECAUSE OF THEIR DEIFICATION, WHICH PROGRESSES -INFINITELY, BUT GRADUALLY—THEIR PEACE -DISTURBED NEITHER BY GOOD NOR EVIL, AS GOD IS -NEITHER TROUBLED NOR DISTURBED BY THE SIGHT OF -MAN'S SIN, ALL THINGS CONTRIBUTING TO <span class="nw">HIS GLORY</span>.</h3> - - -<p class="chapstart"><span>The</span> soul has now nothing to do but to remain as -it is, and to follow without resistance all the -movements of its Guide. All its movements are of -God, and He guides it infallibly. It is not thus in -the inferior conditions, unless it be when the soul -begins to taste of the centre; but then it is not so infallible, -and they would be deceived who applied this -rule to any but the most advanced state.</p> - -<p>It is the duty of this soul to follow blindly with -reflection all the movings of God. Here all reflection -<a name="png.t.154" id="png.t.154"></a><span class="ns">[p </span><span - class="pgmark">240</span><span class="ns">] - </span>is banished, and the soul would find a difficulty -in indulging in it, even if it desired to do so. But -as by an effort it might accomplish it, this habit -should be scrupulously avoided; because reflection -alone has the power of leading man to enter into -himself, and of drawing him out of God. Now, I say, -that if man does not go out of God he will never sin; -and if he sin, it is because he has gone out of Him, -which can only be the effect of appropriation; and -the soul can only take itself back from its abandonment -by reflex action, which would be to it a hell -similar to that into which the great angel fell when, -looking with complacency upon himself, and preferring -himself to God, he became a devil. And this state -would be more terrible as that which had been previously -attained was more advanced.</p> - -<p>It will be objected that suffering is impossible in -this condition, not only as to the centre, but also as -to the senses, because in order to <ins class="TNsilent" title="Transcriber's note: - there is no indication of any elision in the original, but the sense here suggests a word—'feel'?—is missing">suffering</ins> there -must be reflex action, and it is reflection which constitutes -the principal and the most painful part of -suffering. All this is true in a certain sense; and as -it is a fact that souls far less advanced than these -<a name="png.t.155" id="png.t.155"></a><span class="ns">[p </span><span - class="pgmark">241</span><span class="ns">] - </span>suffer sometimes by reflection, sometimes by impression, -I maintain that it is also true that those in this -degree cannot suffer otherwise than by impression. -This does not imply that sorrow may not be unlimited, -and far more intense than that which is reflected, as -the burning of one brought into actual contact with -fire would be much more severe than that of one who -is burned by the reflection of fire. It will be said, -But God can teach them by means of reflection how -to suffer. God will not make use of reflection for -this end. He can show them in a moment what -they have to suffer by a direct view, and not by a reflected -one, as those in heaven see in God that which -is in Him, and that which passes out from Him to His -creatures, without looking at these things or reflecting -upon them, but remaining absorbed and lost in God. -It is this which deceives so many spiritually-minded -people, who imagine that nothing can be either known -or suffered but by reflection. On the contrary, this -kind of knowledge and suffering is very slight compared -to that which is imparted in other ways.</p> - -<p>All such suffering as can be distinguished and -known, though expressed in such exaggerated terms, -<a name="png.t.156" id="png.t.156"></a><span class="ns">[p </span><span - class="pgmark">242</span><span class="ns">] - </span>does not equal that of those who do not know their -suffering, and cannot admit that they do suffer, because -of the great separation between the two parts. -It is true that they suffer extreme pain; it is true -that they suffer nothing, and that they are in a state -of perfect contentment.</p> - -<p>I believe that, if such a soul were taken to hell, it -would suffer all the cruel tortures of its fate in a complete -contentment, because of the beatitude of its -transformed centre; and this is the cause of the indifference -which they feel towards all conditions.</p> - -<p>As I have said, this does not prevent their experiencing -the extremity of suffering, as the extremity -of suffering does not hinder their perfect happiness. -Those who have experienced it will be well able to -understand me.</p> - -<p>It is not here as in the passive state of love. -There the soul is filled with a love of suffering -and of the good pleasure of God: here it is a loss -of the will in God by a state of deification, where -all is God without its being recognised as such. -The soul is established by its condition in its -sovereign, unchangeable good. It is in a perfect -<a name="png.t.157" id="png.t.157"></a><span class="ns">[p </span><span - class="pgmark">243</span><span class="ns">] - </span>beatitude, where nothing can cross its perfect happiness, -which is rendered its permanent condition; -for many possess it temporarily, or know it temporarily, -before it becomes their permanent condition. -God gives first the knowledge of the condition, -then a desire for it; then He gives it confusedly -and indistinctly; and lastly, He makes it a normal -condition, and establishes the soul in it for ever.</p> - -<p>It will be said that when once the soul is established -in this condition, nothing more can be done -for it. It is just the reverse: there is always an -infinitude to be done on the part of God, not on -that of the creature. God does not make the life -divine all at once, but by degrees. Then, as I -have said, He enlarges the capacity of the soul, -and can continually deify it more and more, God -being an unfathomable depth.</p> - -<p>O Lord! “how great is Thy goodness, which -Thou hast laid up for them that fear Thee!” (Ps. -xxxi. 19).</p> - -<p>It was the sight of this state of blessedness which -elicited such frequent exclamations from David after -he had been purified from sin.</p> - -<p><a name="png.t.158" id="png.t.158"></a><span class="ns">[p </span><span - class="pgmark">244</span><span class="ns">]<br - /></span>But in conclusion, I say that these persons cannot -be troubled by sin, because, although they hate -it infinitely, they no longer suffer from it, seeing it -as God sees it; and though, if it were necessary, -they would give their lives to prevent the commission -of a single sin, if God so willed it, they are -without action, without desire, without inclination, -without choice, without impatience, in a state of -complete death, seeing things only as God sees -them, and judging them only with God's judgment.</p> - - -<p class="fin">THE END.</p> - - -<hr class="middling" /> -<p class="printed">PRINTED BY BALLANTYNE AND COMPANY<br - />EDINBURGH AND LONDON</p> - - -</div> - -<hr class="pg" /> - - - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Spiritual Torrents, by -Jeanne Marie Bouvières de la Mot Guyon - -*** END OF THIS PROJECT GUTENBERG EBOOK SPIRITUAL TORRENTS *** - -***** This file should be named 25133-h.htm or 25133-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/2/5/1/3/25133/ - -Produced by Free Elf, David Wilson and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -book was produced from scanned images of public domain -material from the Google Print project.) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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