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just mentioned, can never take off the keenness of the senses, or lessen their activity. The one only method to effect this, is inward recollection; by which the soul is turned, wholly and altogether inward, to possess a PRESENT GOD. 'If she directs all her vigour and energy towards this centre of her being, the simple act separates and withdraws her from the senses; the exercising all her powers internally, leaves them faint and impotent; and the nearer she draws to Gon, the farther, is she separated from the senses, and the less are the passions influenced by them.

Hence it is, that those, in whom the attractions of grace are very powerful, find the outward man altogether weak and feeble, and even liable to faintings. I do not mean, by this, to discourage mortification; for it should ever accompany prayer, according to the strength and state of the person, or as obedience will allow. But I say, that mortification should not be our principal exercise; nor should we prescribe ourselves such and such austerities, but follow simply and merely the internal attractions of grace; and being possessed and occupied with the Divine presence (without thinking particularly on mortification) Gop will enable us to perform every species of it; and most assuredly, he will give no relaxation to those who abide faithful in their abandonment to him, until he has mortified in them every thing that remains to be mortified. We have only then to continue stedfast in the utmost attention to GOD, and all things will be rightly performed. All are not capable of outward austerities, but all are capable of this. In the mortification of the eye and ear, which continually supply the busy imagination with new subjects, there is little danger of falling into excess; but GOD will teach us this also, and we have only to follow where his spirit guides.

The soul has a double advantage by proceeding thus: for, in withdrawing from outward objects, she draws the nearer to God; and in approaching him, besides the secret sustaining and preserving power and virtue she receives, she is farther removed from sin, the nearer her approaches are made; so that conversing becomes habitual.

CHAP

CHAP. XI.

OF CONVERSION.

"BE ye truly converted unto that GOD from whom 66 ye have so deeply revolted.” (Isa. xxxi. 6.) To be truly converted is to avert wholly from the creature, and turn wholly unto God.

For the attainment of salvation, it is absolutely neces sary, that we should forsake outward sin, and turn unto righteousness: but this alone is not perfect conversion, which consists in a total change of the whole man from an outward to an inward life.

When the soul is once turned to GOD, she finds a wonderful facility in continuing stedfast in her conversion; and the longer she remains thus converted, the nearer she approaches, and the more firmly she adheres to GOD; and the nearer she draws to him, of necessity she is the farther removed from the creature, which is so contrary to him: so that she is so effectually established and rooted in her conversion, that it becomes habitual, and as it were natural to her. Now we must not suppose, that this is effected by a violent exertion of her own powers; for she is not capable of, nor should she attempt any other co-operation with Divine Grace, than that of endeavouring to withdraw herself, from external objects, and to turn inwards: after which she has nothing farther to do, than to continue stedfast in her adherence to God.

GOD has an attractive virtue which draws the soul more and more powerfully to himself, the nearer she approaches towards him, and in attracting, he purifies and refines her; just as it is with a gross vapour exhaled by the sun, which, as it gradually ascends, is rarified and rendered pure: the vapour indeed, contributes to its exhalation only by its passiveness; but the soul co-operates with the attractions of her GOD, by a free and affectionate correspondence. This kind of introversion is both easy and efficacious, advancing the soul naturally, and without constraint, because GOD himself is her centre,

Every centre has a powerful attractive virtue; and the more pure and exalted it is, the stronger and more irresistable are its attractions. But besides the potent magnetism

magnetism of the centre itself, there is, in every crea ture, a correspondent tendency to re-union with its peculiar centre, which is vigorous and active in proportion to the spirituality and perfection of the subject.

As soon as any thing is turned towards its centre, its own gravitation instigates and accelerates it thereto, unless it be withheld by some invincible obstacle: a stone held in the hand is no sooner disengaged, than by its own weight it falls to the earth as to its centre; so also water and fire, when un-obstructed, tend and flow incessantly to their principle or centre. Now when the soul, by its efforts to abandon outward objects, and gather herself inwards, is brought into the influence of the central tendency; without any other exertion, she falls gradually by the weight of Divine Love, into her proper centre; and the more passive and tranquil she remains, and the freer from self-motion and self-exertion, the more rapidly she advances, because the energy of the central attractive virtue is un-obstructed, and has full liberty for action.

All our care and attention should, therefore, be to acquire inward recollection: nor let us be discouraged by the pains and difficulties we encounter in this exercise, which will soon be recompensed, on the part of our GOD, by such abundant supplies of grace, as will render the exercise perfectly easy, provided we be faithful in meekly withdrawing our hearts from outward distractions and occupations, and returning to our centre, with affections full of tenderness and serenity. When at any time the passions are turbulent, a gentle retreat inwards unto a present GOD, easily deadens and pacifies them; and any other way of contending with them, rather irritates than appeases them.

CHAP. XII.

OF THE PRAYER OF THE SIMPLE PRESENCE OF GOD.

THE soul that is faithful in the exercise of love and

and adherence to God above described, is astonished to feel him gradually taking possession of her whole being; she now enjoys a continual sense of that Presence, which is become as it were natural to her; and this, as well as prayer, is the result of habit. She feels an unusual serenity gradually diffusing itself throughout

all

all her faculties; and silence now wholly constitutes her prayer; whilst GoD communicates an infused love, which is the beginning of ineffable blessedness. O that I were permitted to pursue this subject, and describe some degrees of the endless progression of subsequent states! But I now write only for beginners; and shall, therefore, proceed no farther, but wait our LORD'S time for publishing what may be applicable to every conceivable degree of " stature in CHRIST JESUS.”

We must, however, urge it as a matter of the highest import, to cease from self-action and self-exertion, that GOD himself may act alone: he saith by the mouth of his Prophet David, "Be still and know that I am God.” (Ps. xlvi. 10.) But the creature is so infatuated with a love and attachment to its own working, that it doth not perceive and distinguish all its operations. She is ignorant that her inability minutely to observe the manner of her motion, is occasioned by the swiftness of her progress; and that the operations of GOD, in extending and diffusing their influence, absorb those of the creaThe stars may be seen distinctly before the sun rises; but as his light advances, their rays are gradually absorbed by his; and they become invisible, not from the want of light in themselves, but from the superior effulgence of their chief luminary.

ture.

The case is similar here; for there is a strong and universal light which absorbs all the little distinct lights of the soul; they grow faint and disappear under its powerful influence, and self-activity is now no longer distinguishable: yet those greatly err, who accuse this prayer of idleness, a charge that can only arise from inexperience. If they would but make some efforts towards the attainment of this prayer, they would soon experience the contrary of what they suppose, and find their accusation groundless.

This appearance of inaction is, indeed, not the consequence of sterility and want, but of fruitfulness and abundance; which will be clearly perceived by the experienced soul, who will know and feel, that her silence is full and unctuous, and the result of causes totally the reverse of apathy and barrenness. There are two kinds of people that keep silence; the one because they have nothing to say, the other because they have too much it is so with the soul in this state; her silence is occasioned

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occasioned by the super-abundance of matter, too great for utterance.

To be drowned, and to die of thirst, are deaths widely different; yet water may, in some sense, be said to cause both; abundance destroys in one case, and want in the other. So in this state the abundance and overflowing of grace still the activity of self; and therefore, it is of the utmost importance to remain as silent as possible.

The infant hanging at the mother's breast, is a lively illustration of our subject: it begins to draw the milk, by moving its little lips; but when the milk flows abundantly, it is content to swallow, and suspend its suction; by doing otherwise, it would only hurt itself, spill the milk, and be obliged to quit the breast.

We must act in like manner in the beginning of Prayer, by exerting the lip of the affections; but as soon as the milk of Divine Grace flows freely, we have nothing to do, but, in repose and stillness, sweetly to imbibe it; and when it ceases to flow, we must again stir up the affections as the infant moves its lips. Whoever acts otherwise, cannot turn this grace to advantage; which is bestowed, to allure and draw the soul into the repose of Love, and not into the multiplicity of Self.

But what becometh of this child, who gently and without motion drinketh in the milk? Who could believe that it can thus receive nourishment? Yet the more peacefully it feeds, the better it thrives. What, I say, becomes of this infant? It drops gently asleep on its mother's bosom. So the soul that is tranquil and peaceful in prayer, sinketh frequently into a mystic slumber, wherein all her powers are at rest; till at length she is wholly fitted for that state, of which she enjoys these transient anticipations. In this process the soul is led naturally, without effort, art or study.

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The interior is not a strong hold, to be taken by storm and violence; but a kingdom of peace, which is to be gained only by Love.

If any will thus pursue the little path I have pointed out, it will lead them to infused prayer. God demands nothing extraordinary nor difficult; on the contrary, he is best pleased by a simple and child-like conduct.

That which is most sublime and elevated in religion, is the easiest attained: the most necessary sacraments

are

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