[p151]CHAPTER VII.Section I.

[p151]CHAPTER VII.Section I.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 NECESSITYAND EFFECTS.Youhave 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[p152]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.O rigorous Lover! innocent murderer! Why dost Thou not kill with a single blow? Why give[p153]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.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 beburiedand reduced toashes. 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.This degree ofdeathis extremely long, and as I[p154]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 substitutesHimselffor all that He takes away, which cannot be the case with those whose spoliation is their own work. They indeed lose the gifts of[p155]God, but they do not possess God Himself in exchange.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[p156]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.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.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[p157]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!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[p158]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.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.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,[p159]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.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[p160]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.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.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[p161]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.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[p162]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.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.This leading of God is so wonderful, and is the result of such deep love to the soul, that it would[p163]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.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[p164]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.Section II.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 GOODIN SELF.When the poor bride is expecting always to live in peace, in spite of this loss, and sees clearly the[p165]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.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[p166]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.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[p167]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.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.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?[p168]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.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.[p169]Section III.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.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 inChrist. 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[p170]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).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[p171]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 ofcorruption, ofdecay, &c., I mean the destruction of the old man by the central conviction, and by an intimate experience of the depth of[p172]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).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[p173]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 fallwithout wounding herself(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 tohate itselfand toknow itselfas it would never have done if it had not passed through this experience.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[p174]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.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.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.[p175]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.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.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[p176]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).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.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[p177]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.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[p178]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.This loss of virtue is only brought about by[p179]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.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.Section IV.ENTRANCE OF THE SOUL INTO MYSTIC DEATH, AS TO ITS SENSIBILITIES, POWERS, AND EVEN ITS PERCEIVED FOUNDATION—IMPORTANT OBSERVATIONS ON THIS CONDITION.This poor soul, after having lost its all, must at last loseits own lifeby an utter self-despair, or[p180]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.Theimaginationgoes altogether astray, and is[p181]scarcely ever at rest. The three powers of the soul, theunderstanding, thememory, and thewill, 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.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.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 producesthe spiritual death; for whatever misery the soul might endure, if this, I know not what, were not lost, it[p182]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.It is, then, the loss of this imperceptible support, and the experience of this misery, which causes death.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 saywillingly, 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.[p183]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[p184]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.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.[p185]CHAPTER VIII.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 ANEW LIFE.Thetorrent, 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,[p186]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.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.[p187]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 theego—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.The soul will soon be in an entire oblivion. Little[p188]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.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.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[p189]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.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, tobearthis corruption, withoutlovingit: 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.[p190]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.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.[p191]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 ashesa germ of immortality, 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.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[p192]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 assumesa new life; 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 thedivine and truly inner life, 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.[p193]CHAPTER IX.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.Whenthe 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[p194]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.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.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[p195]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.But this new life is not like the former one: it is alife in God. It is a perfect life. The soul[p196]lives no longerand works no longer of itself, butGodlives, 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.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.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[p197]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[p198]loss, but out of the divine plan, which makes all things one and all things God. So the soul isindifferentas 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[p199]yet how different from those altogether without God!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.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.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,[p200]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 anelevationabove 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.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[p201]now it is the effect ofplenitudeandabundance; 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.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[p202]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.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.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[p203]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.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[p204]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.[p205]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 areturnpresupposes 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[p206]the clouds are, the more quickly they will be dissipated.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.The soul, on leaving the tomb, finds itself, without knowing how, clothed with theinclinationsof 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[p207]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.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[p208]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 thepassive way of light and lovefor the end of this one, when in reality it is but the commencement.I must also remark, that what I have said touching themindof Christ commences as soon as we enter the way ofnaked faith. 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[p209]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.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.[p210]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.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.

Youhave 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[p152]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.

O rigorous Lover! innocent murderer! Why dost Thou not kill with a single blow? Why give[p153]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.

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 beburiedand reduced toashes. 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.

This degree ofdeathis extremely long, and as I[p154]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 substitutesHimselffor all that He takes away, which cannot be the case with those whose spoliation is their own work. They indeed lose the gifts of[p155]God, but they do not possess God Himself in exchange.

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[p156]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.

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.

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[p157]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!

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[p158]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.

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.

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,[p159]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.

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[p160]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.

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.

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[p161]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.

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[p162]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.

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.

This leading of God is so wonderful, and is the result of such deep love to the soul, that it would[p163]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.

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[p164]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.

When the poor bride is expecting always to live in peace, in spite of this loss, and sees clearly the[p165]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.

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[p166]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.

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[p167]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.

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.

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?[p168]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.

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.

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 inChrist. 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[p170]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).

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[p171]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 ofcorruption, ofdecay, &c., I mean the destruction of the old man by the central conviction, and by an intimate experience of the depth of[p172]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).

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[p173]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 fallwithout wounding herself(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 tohate itselfand toknow itselfas it would never have done if it had not passed through this experience.

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[p174]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.

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.

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.[p175]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.

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.

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[p176]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).

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.

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[p177]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.

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[p178]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.

This loss of virtue is only brought about by[p179]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.

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.

This poor soul, after having lost its all, must at last loseits own lifeby an utter self-despair, or[p180]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.

Theimaginationgoes altogether astray, and is[p181]scarcely ever at rest. The three powers of the soul, theunderstanding, thememory, and thewill, 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.

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.

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 producesthe spiritual death; for whatever misery the soul might endure, if this, I know not what, were not lost, it[p182]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.

It is, then, the loss of this imperceptible support, and the experience of this misery, which causes death.

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 saywillingly, 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.

[p183]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[p184]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.

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.

Thetorrent, 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,[p186]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.

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.

[p187]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 theego—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.

The soul will soon be in an entire oblivion. Little[p188]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.

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.

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[p189]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.

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, tobearthis corruption, withoutlovingit: 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.

[p190]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.

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.

[p191]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 ashesa germ of immortality, 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.

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[p192]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 assumesa new life; 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 thedivine and truly inner life, 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.

Whenthe 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[p194]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.

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.

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[p195]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.

But this new life is not like the former one: it is alife in God. It is a perfect life. The soul[p196]lives no longerand works no longer of itself, butGodlives, 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.

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.

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[p197]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[p198]loss, but out of the divine plan, which makes all things one and all things God. So the soul isindifferentas 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[p199]yet how different from those altogether without God!

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.

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.

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,[p200]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 anelevationabove 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.

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[p201]now it is the effect ofplenitudeandabundance; 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.

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[p202]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.

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.

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[p203]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.

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[p204]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.

[p205]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 areturnpresupposes 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[p206]the clouds are, the more quickly they will be dissipated.

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.

The soul, on leaving the tomb, finds itself, without knowing how, clothed with theinclinationsof 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[p207]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.

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[p208]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 thepassive way of light and lovefor the end of this one, when in reality it is but the commencement.

I must also remark, that what I have said touching themindof Christ commences as soon as we enter the way ofnaked faith. 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[p209]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.

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.

[p210]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.

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.

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