they must pass through the fire, to be purged from the contamination of Propriety and Self; and it is in this sense, that God is said "to examine and judge our " righteousness," (Psal. xiv. 3. vulg.) because that "by "the deeds of the law, there shall no flesh be justified; "but by the righteousness of GOD, which is by Faith in "JESUS CHRIST. (Rom. iii. 20, &c.)...

Thus we may see that the Divine Justice and Wisdom, as an unremitting fire, must devour and destroy all that is earthly, sensual and carnal, and all Self-activity, before the soul can be fitted for and capable of Union with GOD. Now, this purification can never be accomplished by the industry of fallen man; on the contrary he submits to it always with reluctance; he is so enamoured of Self-hood, and so averse to its destruction, that did not GoD act upon him powerfully and with authority he would for ever resist.

It may perhaps, be objected here, that God never robs man of his free will, he can always resist the Divine Operations; and that, I therefore err, in saying GOD acts thus absolutely, and without the consent of

man.

Let me, however, explain myself. By man's giving a passive consent, GOD, without usurpation, may assume a full power and an intire guidance; for having, in the beginning of his conversion, made an unreserved sur¬ render of himself, to all that God wills of him or by him, he thereby gave an active consent to whatsoever GOD thereafter might operate or require. But when GOD begins to burn, destroy, and purify, then the soul, not perceiving the salutary design of these operations, shrinks from them; and, as the gold seems rather to blacken than brighten when first put into the furnace, so she conceives, that her purity is lost, and that her temptations are her sins; insomuch, that if an active and explicit consent were then requsite, the soul could scarcely give it, nay often would withhold it. The utmost she can do is to remain firm in her passive disposition, enduring as well as she is able all these Divine Operations, which she neither can nor will obstruct.

In this manner, therefore, the soul is purified from all her proper, distinct, perceptible and multiplied operations, which constitute the great dissimilitude between her and GOD: she is rendered, by degrees, con

form,

form,* and then uniform; and the passive capacity of the creature is elevated, enobled and enlarged, though in a secret and hidden manner, and therefore called mystical: but, in all these operations, the soul must concur passively. It is true, indeed, that, at the beginning of her purification, her activity is requisite; from which, as the Divine Operations become stronger and stronger, she must gradually cease: yielding herself up to the impulses of the Divine Spirit, till she is wholly absorbed in him. But this is often a difficult and tedious process.

We do not then say, as some have falsely supposed, that there is no need of action in the process of Divine Purification on the contrary, we affirm it as the gate; at which, however, we would not have those stop, who are to attain ultimate perfection, which is impracticable, except the first helps are laid aside; for however necessary they may have been at the entrance of the road, they become afterwards mere clogs, and greatly detrimental to those who adhere to them, preventing them from ever arriving at the end of their course. This made St. Paul say, "Forgetting those things which "are behind, and reaching forth to those which are be"fore, I press toward the mark, for the prize of the "high calling in CHRIST JESUS." (Phil. iii. 13.)

Would you not say that he had lost his senses, who having undertaken an important journey, should fix his abode at the first inn, because he had been told that many travellers, who had come that way, had lodged in the house and made it their place of residence? All that we should wish then is, that souls should "press "toward the mark," should pursue their journey, and take the shortest and easiest road; not stopping at the first stage, but following the counsel and example of St. Paul, suffer themselves to be guided and governed by the Spirit of Grace, which would infallibly conduct them to the end of their creation, the enjoyment of GOD. But while we confess, that the enjoyment of GOD is the end for which alone we were created; that, "without holiness," none can attain it, and that to attain it we must necessarily pass through a severe and purifying process; how strange is it, that we should dread

* Conform, by passivity and resignation; and uniform, by "no "longer living herself, but by CHRIST living, moving, and ating in her." (Gal. ii. 20.)

7

dread and avoid this process, as if that could be the cause of evil and imperfection in the present life, which is to be productive of glory and blessedness in the life to come!

None can be ignorant that GOD is the Supreme GOOD; that essential blessedness consists in Union with him; that the saints are more or less glorified, according as the Union is more or less advanced;* and that the soul cannot attain this Union by the mere activity of its own powers: for GOD communicates himself to the soul, in proportion as its passive capacity is great, noble and extensive; it cannot be united to GOD, but in simplicity and passivity, and as this Union is be atitude itself, the way to it in simplicity and passivity, instead of being evil, must be good, must be most free from delusion and danger, the safest, the surest and the best.

Would JESUS CHRIST have made this the most perfect and necessary way, had there been evil or danger therein? No! all can travel this road to blessedness; and all are called thereto, as to the enjoyment of God, which alone is beatitude, both in this world and the next. I say the enjoyment of God himself, and not his gifts; which, as they do not constitute essential beatitude, cannot fully content the immortal spirit: the sole is so noble, so great, that the most exalted gifts of God cannot fill its immense capacity with happiness, unless the Giver also bestows himself. Now the whole desire of the Divine Being is to give himself to every creature, according to the capacity with which it is endued; and yet, alas! how reluctantly man suffers himself to be drawn to GOD! how fearful is he to prepare for Divine Union!

Some say, that we should not attempt, by our own ability, to place ourselves in this state, I grant it: but what a poor subterfuge is this? since I have all along asserted and proved, that the utmost exertion of the highest created being could never accomplish this of itself; it is God alone must do it. The creature may, indeed, open the window; but it is the sun himself, that must give the light.

The same persons say again, that some may feign to have attained this blessed state: but, alas! none can any

more

*Psal. lxxxvi. 10.

-xlvi. 10.

Zech. ii. 13,

more feign this, than the wretch, who is on the point of perishing with hunger, can for a length of time feign to be full and satisfied; some wish or word, some sigh or sign, will inevitably escape him, and betray his famished state.

Since then none can attain this blessed state, save those whom God himself leads and places therein; we do not pretend to introduce any into it, but only to point out the shortest and safest road that leads to it: beseeching ye not to be retarded in your progress by any external exercises, not to sit down a resident at the first inn, nor to be satisfied with the sweets which are tasted in the milk for babes. If the Water of Eternal Life is shown to some thirsty souls, how inexpressibly cruel would it be, by confining them to a round of external forms, to prevent their approaching it so that their longing shall never be satisfied, but they shall perish with thirst.

Let us all agree in the way, as we all agree in the end, which is evident and uncontrovertible. The way has its beginning, progress, and end; and the nearer we approach the end, the farther is the beginning behind us: it is only by proceeding from one, that we can arrive at the other. Would you get from the entrance to the distant end of the road, without passing over the intermediate space? and surely, if the end is good, holy, and necessary, and the entrance also good, can that be condemnable, as evil, which is the necessary passage, the direct road leading from the one to the other?

O ye blind and foolish men, who pride yourselves on science, wisdom, wit, and power, how well do you verify what God hath said, that " His secrets are hidden " from the great and wise, and revealed unto THE Lit"TLE ONES,....THE BABES !"