and which, indeed, it cannot attempt to form without difficulty and constraint: she even finds that: she is withdrawn from her proper state, under pretence of seeking that which is in reality acquired, seeing the habit is already formed, and she is confirmed in habitual conversion and habitual love. It is seeking one act by the help of many, instead of continuing attached to God by one simple act alone.n7710 ¶1
We may, remark, that at times we form with facility many distinct, yet simple acts; which shows that we have wandered, and that we re-enter our heart after having strayed from it: yet, when we have re-entered, we should remain there in peace. We err, therefore, in supposing that we do not form acts; we form them continually: but they should be in their nature conformable to the degree of our spiritual advancement.n7710 ¶2
THE greatest difficalty with most -spiritual people, arises from their not clearly comprehending this matter. Now some acts are transient and distinct, others are continual; and again, some are direct, and others reflex. All cannot form the first, neither are all in a-state suited to form the last. The first are adapted to those who have strayed, and who require a. distinguishable exertion, . proportioned to the degree of their deviation, which, if inconen ae = a ee siderable, an act of the most simple kind as sufficient.n7710 ¶3
By the continued act, 1 mean that whereby the soul is altogether turned toward God in a direct tendency, which always subsists, and which it doth not renew unless it hath been interrupted. ‘The soul being thus turned, is “ In the Love,” and abides therein; “ and he that dwelleth in Love dweileth in God.”—1 John iv. 16. The soul then, as it were, existeth and reposeth in this habitual act, but free from sloth ‘or ‘torpitude ; for still there is an unintermitted act subsisting, which is a sweet sinking into the Deity, whose ‘attraction becomes more and more powerful: and, in following. this potent attraction, the soul presses farther, and sinks continually deeper into the ocean of divine love, maintaining an activity infinitely more powerful, vigorous, and effectual, than that which served to accomplish her first return.n7710 ¶4
Now the soul that is thus profoundly and vigorously active, being wholly given up to God, doth not perceive her activity, because it is direct and not reflex: and this is the cause why some, who do not express themselves properly, say that they do not act at all; but it is a mistake, for they were never more truly or nobly active: they should rather say, that’ they did not distinguish their ‘acts, than that they do not act. I allow they do not actn7710 ¶5
| BERS as x saanisigutesy i of themselves; but they are drawn, and they follow the attraction. Love is the weight which sinks them into God, as into 1 an infinite sea, wherein they descend with inconceivable rapidity, from one profound depth to another.n7710 ¶6
Ir is then an impropriety to say, that we do not form acts: all- form acts, but the manner of their formation is not alike in all. The cause of the mistake is this; all who know they should act, are desirous of acting distinguishably and perceptibly ; but this cannot be: distinct and sensible acts are for beginners, and acts of a higher nature for those in a more advanced state. To stop in the former, which are weak and of little profit, is to debar one’s self of the latter; and again, to attempt the latter without having passed through the former, is a no less considerable error.n7710 ¶7
Au. things should be done in their sea- + gon: every state has its commencement, its : progress, and its consummation; and it is an unhappy error to stop in the beginning, There is even no art but what has its process; and at first we must labour with diligence and toil, but at last we shall reap the harvest of our industry. When the vessel is in port, the mariners are obliged to exert all their strength, that they may clear her thence, and put to sea; but at length they turn her with facility as they please. fn like manner, while the soul remains in wt sin and creaturely entanglements, very frequent and strenuous endeavours are requisite to effect her freedom; the cords which withhold her must be loosed; and then, by strong and vigorous efforts, she gathers herself inwards, pushing off gradually from her old port; and, in leaving that at a distance, she proceeds to the interior, the haven to which she wishes to steer. Wuen the vessel is thus turned, in proportion as she advances on the. sea she leaves the land behind: andthe farther she departs from the old harbour, the less difficulty and labour is requisite in moving her forward; at length she begins to get sweetly under sail; and now proceeds so swiftly in her course, that the oar, which is become useless, is laid aside. . How is the pilot now employed? He is content with spreadmg the, sails, and holding the rudder. To spread the sails, is to lay one’s self before God in the prayer of simple exposition, that we may be acted upon by his Spirit; to hold the rudder, is to restrain our hearts from wandering from the true course, recalling it gently, and guiding it steadily to the dictates of the blessed Spirit, which gradually gain possession and dominion of the heart, just as the wind, by, degrees, fills the sails. and impels the vessel. While the winds are fair, the pilot and the mariners rest from their labours, and the. vesseln7710 ¶8
HR Ge glides rapidly. along without their toil; and when they thus repose, and leave the vessel to the wind, they make more way in one hour, than they had done in a length of time by all their former efforts: were they even now to attempt using the oar, they. would not only fatigue themselves, but retard the vessel by their illtimed labours.n7710 ¶9
Tuis is the manner of acting we should pursue interiorly ; it will, indeed, advance us in a very short time, by the divine impulsion, infinitely farther than a whole life spent in reiterated acts of self-exertion ; and, whosoever will take this path will find it easier than any other.n7710 ¶10
Ir the wind be contrary and blows a storm, we must cast anchor to withhold the vessel: our anchor is a firm confidence and hope in God, waiting patiently the calming of the tempest and the return of a more favourable gale, as David “ Waited patiently for the Lord, and he inclined unto him, and heard his cry.”—Psa. xl. 1. We must therefore, be resigned to the Spirit of God, giving up ourselves wholly to his divine guidance.n7710 ¶11
\ CHAPTER XXIII. ii AN ADMONITION TO PASTORS AND TEACHERS.n7710 ¶12
Wn IF all who laboured for the conversion of others, were to introduce them im- | mediately into prayer and the interior life, | and make it their main design to gain and Win over the heart, numberless as well as permanent conversions would certainly ensue. On the contrary,’ few and transient fruits must attend that labour which is confined to outward matters; such as burdening the disciple with a thousand precepts for external exercises, instead of leaving the soul to Christ, by the occupation of the heart in him.n7710 ¶13
Ir ministers were solicitous thus to instruct their parishioners, shepherds, while they. watched their flocks, might have the spirit of the primitive Christians, and the husbandman at the plough. maintain a ‘ blessed intercourse with his God; . the manufacturer, while he exhausts his outward man with labour,. would be renewed in internal strength: and every species of vice would shortly disappear, and every parishioner become a true follower of the Good Shepherd.n7710 ¶14
Ou! when once the heart is gained, how easily is all. moral evil corrected! it is, therefore, that God, above all things reee quires the heart. It, is the conquest of the heart alone, that can extirpate those dreadful vices which are so predominant amongst the peasantry, such as drunkenness, biasphemy, lewdness, envy and theft. Jesus Christ would become the universal and peaceful sovereign, and the face of the church would be wholly renewed.n7710 ¶15
Tae decay of internal piety is unquestionably the source of the various errors that have arisen in the church; all which would speedily be sapped and overthrown, was 77- ward religion to be re-established. Errors are only so far prejudicial to the soul, as they tend to weaken faith, and deter from prayer; and if, instead of engaging our wandering brethren in vain disputes, we could but teach them simply to believe, and diligently to pray, we should lead them sweetly unto God.n7710 ¶16
O now inexpressibly great is the loss sustained by mankind from the neglect of the interior? And how tremendous must the great day of retribution be to those who are entrusted with the care of souls; for not having discovered and dispensed to their flock this hidden manna.n7710 ¶17
Some excuse themselves by saying, that this is a dangerous way; pleading the incapacity of simple persons to comprehend spiritual matters. But the oracles of ‘T'ruth affirm ‘the contrary: ‘The Lord loveth “those who walk simply.”—Prov. xil. 22.n7710 ¶18
vulg. And where can be the danger of walking in “the only true way,” which is Jesus Christ? of giving up ourselves to him, fixing our;eye continually on him, placing all our: confidence in his grace, and tending with all the strength of our soul to his pure love?n7710 ¶19
Tue simple ones, so far fiiohd being inéapable of this perfection, are, by their docility, innocency, and humility, peculiarly adapted and qualified for its attainment ; and, as they are not accustomed to reasoning, they are less employed in speculations, less tenacious of their own opinions. Even from their want of learning they submit more freely to the teachings of the divine Spirit; whereas others, who are blinded by self-sufficiency, and enslaved by prejudice, give great resistance to the operations of grace.n7710 ¶20
We are told in Scripture, “ that unto the simple God giveth the understanding of his law. ;” (Psal. cxix. 130. vulgate :) and we are also ‘aspured: that God loveth to communicate with them: “ The Lord careth for the simple ; I was reduced to extremity and he saved me.”—Psal. exiv. 6. vulgate. ‘To warn spiritual fathers against preventing the little ones from coming to Christ, he himself said to his apostles, ‘‘ Suffer little children to come unto me, for of such is the kingdom of heaven.”—Matt. xix. 14. It was the endeavour of the apostles to prevent children from si; Perouse nae Seraretobusettisleaister gate going to our Lord, which occasioned this gracious charge. Man frequently applies a remedy to the outward body, whilst the disease lies at. the heart.n7710 ¶21
Tue cause of our being so unsuccessful in reforming mankind, especially those of the lower class, is our beginning with external matters; all our labours in this field, do but produce such fruit as endures not: but, if the key of the interior be first: given, the exterior would be ‘naturally and easily reformed. To teach man to seek God in his heart, to think of him, to return to him whenever he finds he has wandered from him, and to do and to ‘suffer all things with a single eye to please him, is the natural and ready process ; it is leading the soul’ to the very source of grace, wherein is to be found all that is necessary for sanctification.n7710 ¶22
I THEREFORE conjure you all, O ye who have the care of souls, to put them at once into this way, which is Jesus Christ ; nay, it is he himself that conjures you, by the precious blood he hath shed for those entrusted to you, “to speak to the heart of Jerusalem.”—Isa. xl. 2. vulgate. O ye dispensers of his grace, ye preachers of his word, ye ministers of his sacraments, establish his kingdom!—and, that it may indeed be established, make him ruler over the hearts of his subjects! for, as it is the heart alone that can oppose his sovereignty, it is by the subjection of the heart that his sovereigntyn7710 ¶23
Be Sara TR Ta EET oe RR is most highly exalted: ‘* Give glory to the holiness of God, and he shall become your sanctification.”—Isa. vill. 13. vulgate. Compose catechisms particularly to teach prayer, not by reasoning nor by method, for ‘the simple are incapable thereof; but, to teach the prayer of the heart, not of .the understanding ; the prayer of Goa’s Spirit, not of man’s invention.n7710 ¶24
Aas! by wanting them to ‘pray in elaborate forms, and to be curiously critical therein, you create their chief obstacles. The children have been led astray from the best of fathers, by your endeavouring to teach them too refined, too polished a language. Go then, ye poor children, to your heavenly Father, speak to him in your natural language; and, though it be ever so rude and barbarous in the opinion of men, it is not. so to him. A father is much better pleased with an address which love and respect in the child throws into disorder, because he knows it proceeds from the heart, than by a formal and barren harangue, though ever so elaborate in the composition. The simple and undisguised emotions of filial love are infinitely more expressive than all language, and all reasoning.n7710 ¶25
By forming instructions how to love by rule and method the Essential Love, men have in a great measure estranged themselves from him. © how unnecessary is it to teach an art of loving! The languagen7710 ¶26
SS of love; though natural to the lover, is nonsense and barbarism to him that loveth not. The best way to learn the love of | God, is to love Hiim.. The ignorant andn7710 ¶27
| simple, because they proceed with more | | cordiality and simplicity, often become { most perfect therein. The Spirit of God needs none of our arrangements and methods; when it pleaseth him, he turns shepherds into prophets; and, so far from excluding any from the temple of prayer, he throws wide the gates, that all may enter ; while Wisdom cries aloud in the highways, “ Whoso is simple let him turn in hither ;” (Prov. ix. 4.) and to the fools she saith, *« Come eat of my bread, and drink of the wine which I have mingled.”—Prov. ix. 5. And doth not Jesus Christ himself thank his Father, for having “ hid the secrets of his kingdom from the wise and prudent, and revealed them unto babes ?”—Matt. Ki. 25—n7710 ¶28
CHAPTER XXIV.
QF THF MOST CERTAIN METHOD TO ATTAIN DIVINE. UNION.n7710 ¶29
IT is impossible to attain divine unioy solely by the activity of meditation, or by the meltings of the affections, or even by the highest degree of luminous and distinctly comprehended prayer. There aren7710 ¶30