selves, and restraining all our senses from wandering abroad: this serves to extricate us speedily from numberless distractions, to remove us far from external objects, and to bring us nigh unto our God, who is only to be found in our inmost centre, which is the Holy of Holies wherein he dwelleth. He hath even promised "to come and make his abode with him that doth his "will." (John xiv 23) St Augustine accuses himself of wasting his time, by not having from the first sought GOD in this manner of prayer.

When we are thus fully introverted, and warmly penetrated throughout with a lively sense of the Divine Presence; when the senses are all recollected, and withdrawn from the circumference to the centre, and the soul is sweetly and silently employed on the truths we have read, not in reasoning, but in the feeding thereon, and animating the will by affection, rather than fatiguing the understanding by study; when, I say, the affections are in this state, which, however difficult it may appear at first, is, as I shall hereafter shew, easily attainable; we must allow them sweetly to repose, and peacefully to drink in that of which they have tasted: for as a person may enjoy the flavour of the finest viad in masticaon, yet receive no nourishment therefrom, if he does not cease the action and swallow the food; so when our affections are enkindled, if we endeavour to stir them up yet more, we extinguish the flame, and the soul is deprived of its nourishment; we should, therefore, in stillness and repose, with respect, confidence and love, swallow the blessed food of which we have tasted: this method is, indeed, highly necessary; and will advance the soul better in a short time, than any other in a course of years.

I have mentioned, that our direct and principal exercise should consist in the contemplation of the Divine Presence; we should be also exceedingly watchful and diligent in recalling our dissipated senses, as the most easy method of overcoming distractions; for a direct contest and opposition only serves to irritate and augment them; whereas, by sinking down under a sense and perception of a present GOD, and by simply turn ing inwards, we wage insensibly a very advantageous, though indirect war with them.

It

IT is proper here to caution beginners against wandering from truth to truth, and from subject to subject: the right way to penetrate every divine truth, to enjoy its full relish, and to imprint it on the heart, is dwelling on it whilst its savour continues.

Though recollection is difficult in the beginning, from the habit the soul has acquired of being always from home; yet, when by the violance it hath done itself, it becometh a little accustomed to it, it will soon be rendered perfectly easy, and become delightful. Such is the experimental taste, and sense of his Presence, and such the efficacy of those graces, which that GOD bestows, whose One Will towards his creatures is to communicate himself unto them!

CHAP. III.

INSTRUCTIONS FOR THOSE WHO ARE WHOLLY ILLITERATE.

TH

HOSE who have not been learned to read, are not, on that account, excluded from prayer; for the great book which teacheth all things, and which is legible as well internally as externally, is JESUS CHRIST

himself.

The method they should practise is this: They should first learn this fundamental rule, that the kingdom of "GOD is within them," (Luke xvii. 21.) snd that it is there only it must be sought.

It is as incumbent on the Clergy to instruct their parishioners in prayer, as in their catechism. It is true they tell them the end of their creation; but should they not give them sufficient instructions how they may attain it? They should be taught to begin by an act of profound adoration and abasement before GOD; and closing the corporeal eyes, endeavour to open those of the soul: they should then collect themselves inwardly, and by a lively faith in GOD, as dwelling within them, pierce into the Divine Presence; not suffering the senses to wander abroad, bnt withholding them as much as may be in due subjection.

They should then repeat "The LORD's Prayer," in their native tongue; pondering a little upon the meaning of the words, and the infinite willingness of that GOD who dwells within them, to become, indeed, "Their "Father.'; In this state let them pour out their wants

before

before him; and when they have pronounced the endearing word, "Father," remain a few moments in a respectful silence, waiting to have the will of this their heavenly Father made manifest unto them. Again beholding themselves in the state of a feeble child, sorely bruised by repeated falls, and defiled in the mire, destitute of strength to keep up, or of power to cleanse himself, they should lay their deplorable situation open to their Father's view in humble confusion; now sighing out a few words of love and plaintive sorrow, and again sinking into profund silence before him. Then countinuing The LORD's Prayer, let them beseech this King of Glory to reign in them, yielding to his love the just claim he has over them, and resigning up themselves wholly to his divine government.

If they feel an inclination to peace and silence, let them continue the words of the prayer so long as this sensation holds; and when it subsides go on with the second petition, "Thy will be done on earth, as it is

in heaven!" upon which these humble supplicants must beseech GOD to accomplish in them, and by them, all his will; and must surrender their hearts and freedom into his hands, to be disposed of as he pleaseth. And finding that the best employment of the will is to love, they should desire to love GoD with all their strength, and implore him for his pure love; but all this sweetly and peacefully: and so of the rest of the. prayer. in which the clergy may instruct them. But they should not overburthen themselves with frequent repetitions of set forms, or studied prayers; (Mat. vi. 7.) for the LORD's Prayer once repeated as I have just described, will produce abundant fruit.

At other times they should place themselves as sheep before their shepherd, looking up to him for their true substantial food: "O Divine Shepherd, thou feedest "thy flock with thyself, and art indeed, their daily nou"rishment!" They may also represent unto him the necessities of their families: but all upon this principle, and in this one great view of faith, that "GOD is within "them."

The ideas we form of the Divine Being fall infinitely short of what he is: a lively faith in his presence is sufficient for we must not form any image of the Deity; though we may of the second person in the ever-blessed

TRINITY

TRINITY, beholding him in the various states of his incarnation, from his birth to his crucifixion, or in some other state or mystery, provided the soul always seeks for those views in its inmost ground or centre. Again, we may look to him as our physician, at present to his healing influence of all our maladies; but always without violence or perturbation; and from time to time with pauses of silence, that being intermingled with the action, the silence may be gradually extended, and our own exertion lessened; till at length by continually yielding to GOD's operations, they gain the compleat ascendency, as shall be hereafter explained.

When the Divine Presence is granted us, and we gradually relish silence and repose, this experimental feeling and tas e of the presence of GOD introduces the soul into the second degree of prayer, which, by proceeding in the manner I have described, is attainable as well by the illiterate as the learned: some favoured souls indeed are indulged with it, even from the beginning.

CHAP. IV.

OF THE SECOND DEGREE OF PRAYER.

SOME call the second degree of prayer, "The pray"er of contemplation," The "Prayer of faith and stillness ;" and others call it, " The prayer of simpli"city." I shall here use this latter appellation, as being more just than any of the former, which imply a much more exalted state of prayer than that I am now treating of.

When the soul has been for some time exercised in the way I have mentioned, she finds that she is gradually enabled to approach God with facility; that recollection is attended with much less difficulty; and that prayer becomes easy, sweet and delightful: she knows that this is the true way of finding GOD; and she feels "his name is as ointment poured forth." (Cant. i....3.) But the method must now be altered, and that which I prescribe, followed with courage and fidelity, without being disturbed at the difficulties we may encounter therein.

First, as soon as the soul by faith places herself in "The presence of GOD," and becomes recollected be

fore

fore him, let her remain thus for a little time in a profound and respectful silence.

But if, at the beginning, in forming her act of faith she feels some little pleasing sense of the Divine Presence; let her remain there without being troubled for a subject, and proceed no farther, but carefully cherish this sensation while it continues: as soon as it abates, she may excite the will by some tender affection; and if by the first moving thereof, she finds h rself reinstated in her sweet peace, let her there remain: the smothered fire must be gently fanned, but as soon as it is kindled, we must cease that effort, lest we extinguish it by our own activity. I would warmly recommend it to al, never to finish prayer, without remaining some little time after in a respectful silence. It is also of the greatest importance, for the soul to go to prayer with courage; and such a pure and disinterested love, as seeks nothing from Gon, but the ability to please him, and to do his will: for a servant who only proportions his diligence to his hope of reward, renders himself unworthy of all reward. Go then to prayer, not that ye may enjoy spiritual delights, but that ye may be either full or empty, just as it pleaseth GoD: this will preserve you in an evenness of spirit, in disertion as well as in consolation, and prevent your being surprized at aridity or the apparent repulses of GOD. CHAP. V.

OF SPIRITUAL ARIDITY.

THOUGH GOD hath no other desire than to impart himself to the loving soul that seeks him, yet he frequently conceals himself from her, that she may be roused from sloth, and impelled to seek him with fidelity and love. But with what abundant goodness doth he recompence the faithfulness of his beloved? And how sweetly are these apparent withdrawings of himsclf succeeded by the consoling caresses of love? At these seasons, we are apt to believe, either that it proves our fidelity, and evinces a greater ardour of affection, to seek him by an exertion of our own strength and activity; or that this exertion will induce him the more speedily to revisit us. No, no, my dear souls, believe me, this is not the right procedure in this degree of prayer; with patient love, with self abasement and humiliation,

with