Chapter 2
As the soul advances in the life of God, its natural or selfish movements decrease; and it depends less on mere emotional exercises, and there is really less _variation_ of the emotions.
Rest assured, it is the same God who causes the scarcity and the abundance, the rain and the fair weather. The high and low states, the peaceful and the state of warfare, are each good in their season. These vicissitudes form and mature the interior, as the different seasons compose the year. Each change in your inward experience, or external condition, is a new test, by which to try your faith and love; and will be a help towards perfecting your soul, if you receive it with love and submission.
Leave yourself therefore in the hands of Love. Love is always the same, although it causes you often to change your position. He who prefers one state to another, who loves abundance more than scarcity, when God orders otherwise, loves the gifts of God more than God himself.
God loves you; let this thought equalise all states. Let him do with us as with the waves of the sea, and whether he takes us to his bosom, or casts us upon the sand, that is, leaves us to our own barrenness, all is well.
For myself, I am pleased with all the Lord orders for me. I hold myself ready to suffer, not only imprisonment but death; perils everywhere--perils on the land--perils on the sea--among false brethren; all is good in Him, to whom I am united forever.
PATIENCE WITH THE FAULTS OF OTHERS.
I love you very much, my dear M. If my love could be of any avail, it would console you, for I feel a greater tenderness and sympathy for you, than I am able to express. I am more certain than ever, that God designs you for himself. Live exteriorly with N., as being entirely reconciled. Make not too much account of his coldness, his passionate temper, his contempt. It is not by these you are to regulate your conduct, but by a motive more elevated--God and his glory. Let your heart endure his bitterness, for the love of Him, who preferred grief to pleasure. At the same time, do no violence to your own sacred feelings, to accommodate yourself to him, in order to give him a pleasure he cannot appreciate. Regard your present condition, as a means God has given you, to manifest your love to himself, by a willingness to sacrifice yourself. Reject not this cross, shall I not rather say _crown_, and let all be accomplished between God and your soul, in such a quiet manner, that the struggle with your own feelings will not be perceived.
While you are bearing this daily cross--this real crucifixion--I am certain God will sustain you, from the fulness of his love. All is alike good, when God is with us. I love you tenderly. God loves you; let this make amends for all. In Him devotedly yours.
HOW TO DISTINGUISH THE MOVEMENTS OF GOD.
You enquire, how one who desires to follow the movements of God's spirit, may distinguish these movements, from the natural operations of the mind. There is not, at all times, a positive certainty regarding divine movements. If it were so, we should become infallible as the angels; that is, if we were as pure in our intentions. We must walk with God, in entire abandonment and uncertainty, at the risk of sometimes making mistakes, which in the infancy of experience is unavoidable. He who wishes for a particular inspiration, or direction in common matters, which his own reason and judgment can determine, is liable to deception.
A pure soul acts in simplicity, and without certainty, being persuaded that what is good comes from God, and what is not good from self. The greater the simplicity,--the more separate from the mingling of self-activity--the purer are these operations; because the soul in this state is only a simple instrument, that the Word, which is in her, moves, so that it is the Word which speaks and not herself. This manner of speaking, relates to matters of importance, and not to the minute concerns of every-day life. The divine Word, _in all exigencies_, is found in the soul, that is wholly consecrated to Christ. "When they bring you before magistrates and kings, etc., it shall be given you in _that hour_ what ye shall speak." This method of divine leading--by the hour and by the moment--leaves the soul always free and unencumbered, and ready for the slightest breath of the Lord. This breath, in the pure soul, is as the gentle zephyr, and not as the whirlwind, which shakes the earth. Do not then expect to have anticipated movements, or movements beforehand from God. I have an experience of many years, that God often makes known his will, only in the time of action.
If a pure soul, wholly sacrificed to God, should undertake something contrary to the will of God, it would feel a slight repugnance, and desist at once. If one does not feel this repugnance, let the act be performed in simplicity. A mother who holds her child by a leading-string, loosens it, that it may walk; but if about to make a mis-step, she draws the string. The repugnance which a holy soul feels to do a thing, is as when the mother draws the leading-string.
STATE OF SIMPLICITY.
I experienced recently, a marked perception of your state, as one in which God took delight, and upon which he had infinite designs, regarding himself and his glory. I saw clearly the state to which God desired to bring you--the means to be used, and the obstacles in the way--the mutual sympathy and confidence he required between us--and the openness and freedom of communication necessary for our mutual benefit, and that we should not hesitate to speak freely of each other's faults.
The peculiarity you remark in my experience, needs some explanation. You say I do not seem to be wounded, nor blame myself when reproved for a fault. To which I reply simply, there is no more of self remaining in me to be wounded. This indifferent state you notice in me, arises from the state of innocency and infancy in which I find myself. Our Lord holds me so far removed from myself, or from my natural state, that it is impossible for me to take a painful view of myself. When a fault is committed by me, it leaves no traces on the soul; it is as something external, which is easily removed. Do not infer that I am blind to my faults. The light of truth is so subtle and penetrating, that it discovers the slightest fault. Souls which are in the natural life, have real faults, as a paper written over with ink is strongly marked, therefore they see and feel them. But souls, transformed into God, have faults, as a writing traced on sand when the wind is high, the wind defacing it as soon as it is traced. This is the economy of divine wisdom, relating to souls in union and harmony with God. Oh! the greatness and simplicity of the way of Truth! How unlike the world's apprehension of it!
QUENCHING THE SPIRIT.
Desiring to follow closely the divine leading, I expressed to you the other day, some sentiments you were not able to receive. I perceived at once, that on account of your resistance, I could say no more. From this experience, although painful as regards yourself, I learnt the extreme delicacy of the spirit that seeks to aid others; and the strength of man's freedom to oppose this operation. I realized, also, my inability to act of myself; for, as soon as the spirit in me was silent, I had nothing to say. I had, however, the extreme satisfaction of knowing, that this good spirit alone conducted me; and that I would not, in the least degree, add, nor diminish from its operations.
It was from a knowledge, gained by experience, of the extreme delicacy and purity of this divine spirit, that I remarked to you, the other day, that if you did not receive the instructions I then imparted, I should have nothing farther to communicate to you. O, how pure and how unlike the impetuous operation of man's spirit, is this operation of God!
SUFFER THE CRUCIFIXIONS AND REDUCTIONS OF SELF.
All the graces of the Christian, spring from the death of self. Let us, then, bear patiently the afflictions, which reduce this overflowing life. There is a suffering in connection with confusions and uncertainties, very trying to bear. Unbounded patience is necessary, to bear not only with ourselves, but with others, whose various tempers and dispositions are not congenial with our own. "Offences,"--wounds of spirit will occur while we live in the flesh. These offences must be borne in silence, and thus subjugated and controlled by the spirit of grace. By a law of our nature, we feel, more or less, the influence of the spheres in which we move.
While we honor, we think, the true cross, the affliction that comes from God, let us remember, that these instruments, so disagreeable, are the true cross that providence daily furnishes us.
Do not sully the cross and mar its operations, by your murmurs and reflections. Let us welcome any trials, that teach us what we are, and lead us to renounce ourselves and find our all in God.
Jesus Christ says, "He who renounces not all that he hath, cannot be my disciple." Of all possessions, that of ourselves is the most dangerous.
Please present my cordial regards to your brother. I sympathize deeply in his misfortunes. I use this expression, in conformity to common usage, but it does not express the sentiments of my heart. I am convinced that the loss of wealth, worldly honor, persecutions, are the best instruments to unite us to Jesus Christ. All evils, or apparent evils, are great blessings when they unite us to our All in All. I pray God, to sustain him. His sufferings only increase my sympathy and love for him in our Lord. My health is still feeble, but all is well in the depths of my heart. God is there.
REPROVE IN LOVE.
It is important to use great care and sweetness in reproving others. Reprove only when alone with the person, and take not your own time, but the moment of God. As we are not free from faults ourselves, we must not expect too much from others. Be yourself very humble and child-like, and this character will act sympathetically on others. Jesus Christ was full of sweetness and charity. How patiently did he bear with his imperfect disciples, even with Judas, without anger, without bitterness, and even without coldness.
How lowly was Jesus! He "did not break the bruised reed." He imparts to his little ones no tyrannic power. They use no violence in dealing with souls, but say with John, "Behold the _Lamb of God_, who taketh away the sins of the world." Our Lord, "rejoiced in spirit," in an unusual manner, such as we find nowhere else in Scripture, when he said, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto _babes_." How happy are we in the presence of a little child; how much at ease! It imposes on us no burden of restraint, of fear, of management! It is in this childlike disposition of meekness, of sweetness, of innocency, that we should seek to benefit others.
In the love of Jesus, yours.
SILENT OPERATION OF GRACE.
I perceive, by your letter, you are in doubt about the grace which passes interiorly from heart to heart. We notice an illustration of this in the woman who touched our Lord, when he said: "I perceive that virtue is gone out of me." In a similar manner, without words, one heart may communicate grace to another heart, as God imparts grace to the soul. But if the soul is not in a state to receive it, the grace of the interior is not communicated, as is expressed in another passage; "If they are not children of peace, your peace will return to you again." This illustrates, according to my view, pure interior communications of the grace of God, from heart to heart, which the soul relishes in silence, and which silence is often more efficacious than a multitude of words.
At our last interviews I had an inclination for silence, but finding in you an aversion to silent communion, I entered into conversation, but without any interior correspondence on my part, and, evidently, without any benefit to you. God would teach you, my dear child, there is a silence of the soul through which he operates, filling it with the unction of grace, to be diffused on other hearts who are in a state of receptivity, often more efficacious than words to replenish the soul.
We find this still harmonious action in nature. The sun, the moon, and stars, shine in silence. The voice of God is heard in the silence of the soul. The operation of grace is in silence, as it comes from God, and may it not reach and pass from soul to soul without the noise of words? O, that all Christians knew what if means to _keep silence_ before the Lord!
LIMIT NOT YOUR SPHERE.
Let me urge you, my child, to enlarge your heart; or, rather, suffer it to become enlarged by grace. This contraction shuts you up in yourself, and hinders an agreeable openness which we should ever maintain, even towards those who have no particular affinity with ourselves. An open, frank exterior wins confidence. Let it not appear, that you have so much relish for yourself, as not to think of others. What seems to us a virtue is sometimes regarded by God as a fault; and which we shall so perceive, when we have clearer light.
You seem to mark out for yourself a certain sphere, and if you go beyond it, you think you do yourself an injury. Thus, while you have an apparent movement, you are only describing a circle, whose centre and circumference is self. I entreat you, pass beyond the narrow bounds of self;--suffer yourself to be led out of self into the will and way of God. Thus you will be much more happy and useful. If I loved you less, I should be less severe.
Let God be the sovereign Master over our hearts, and instruct, and reprove, and operate in us, by himself, or through others, as pleases him.
Adieu. God bless you, my child.
SECRET OF DIVINE OPERATIONS UPON THE SOUL.
Do not suppose, Dear Sir, that you are to be purified by great trials and extraordinary events. All is accomplished in you by the suppleness of your will,--by the state of infancy. It must be so on account of the pride of your natural reason. God conducts the soul in a way opposed to human philosophy. Hence the necessity of being reduced to the state of infancy, and to the subjection of the will. What we call the _death_ of the _will_, is the passage of our will into the will of God. This change implies not only a change in externals, but the inward subjection of the desires and sentiments of the heart. Here most persons, who commence the religious life, stop short. They cannot submit to the interior crucifixion, which lays prostrate the whole of the natural carnal life, and consequently there follows a mingling of the spirit of the flesh with grace, and it is this which produces such monsters in the religious world. Do we not read in Scripture, that in consequence of the alliance of the sons of God with the daughters of men, giants were born, who so filled the earth with wickedness, they drew down a deluge of wrath upon the world? It is from this abominable alliance of the flesh with the spirit, that all those who appear in the world, as "mighty men, men of renown," are produced and sustained. One may be full of the natural life, while apparently dead to the external things of the world. Thus they are dead to inferior things, and alive in the most essential points--dead in name, but not in reality.
By an authority as gentle as efficacious, God accomplishes his will in us, when we have surrendered our souls to him. The consent we give to his operations, and our relish of them, is sweet and sustaining, in proportion to the perfection of our abandonment. God does not arrest the soul with violence. He adjusts all things in such a manner, that we follow him happily, even across dangerous precipices. So good is this Divine Master, so well does he understand the methods of conducting the soul, that it runs after him, and makes haste to walk in the path he orders.
Suppleness of soul is, therefore, of vital consequence to its progress. It is the work of God to effect this. Happy are the souls, who yield to his discipline. God renders the soul, in the commencement, supple to follow illuminated reason; afterwards to follow the way of faith. He then conducts the soul by unknown steps, causing it to enter into the wisdom of Jesus Christ which is so different from all its former experience, that without the testimony of divine filiation, which remains in the soul in a manner hidden, and the ease and liberty the soul finds in this unknown way, it would consider itself as being separated continually from God, being left, as it were, to act of itself. Human wisdom being here lost, and the powers of the soul controlled by the wisdom of Jesus Christ, born in the soul, it increases in its proportions, even unto the stature of a perfect man in Christ Jesus.
The soul, having now passed into God, is in its proper place, and will be happy, provided it remains fixed and separate from its former manner of acting.
Reason may at times oppose with all its strength, and cause some fears, some hesitations; but, being fixed in God, it is impossible for the soul to change its course; and, after the experience of many useless sufferings, having their origin in self, it suffers itself to be drawn in the current of love. There is now no more of violence to nature. The soul is in its natural state. The ease and naturalness of this state causes, at times, some fear, some anxiety. It is as much the nature of man, originally, and in his new creation in the likeness of Christ, to be in God, and to be there in perfect enlargement, simplicity, and innocence, as it is the nature of water to flow in its channel. When man is as he should be, his state is one of infinite ease and without limitations, because he is created sovereign, or master of himself, and cannot be subjected by anything created, although he is subjected to God, if that may be called subjection, which brings the soul into affinity with God, and makes it partaker of his nature.
Be therefore persuaded, that God uses no violence in dealing with the soul. This commotion in the soul, arises from the resistance of man's will to divine operations. When the soul is disenfranchised of all that is opposed to the will of God; when it is not arrested either by desires or repugnancies, it runs without stopping or weariness in the way. This is what is called death,--death to self; but the soul was never so much alive; it now lives the true life, the life of God.
When the soul becomes one with God by the loss of its own will and life, it has purposes, and it is important to follow them; but they are purposes in God, and have in them nothing of self. All that has rapport to self is no more, and God is all. Being passed into God, the soul is changed and transformed in him. This is what the mystics call _Resurrection_. But the word used in this way, does not bear its usual signification. To resuscitate is to revive the former life. But in this case, the will, or natural life is consumed, and gives place to the will or life of God. Thus the Holy Spirit operates effectively in the soul, transforming it into the likeness of the Son of God.
Now the soul participates in the qualities of God, one of which qualities, is that of communicating itself to other souls. Or rather, it is as a stream, which, being lost in a large river, follows the course of the river, communicating itself where the river communicates, watering where it waters, drawing into itself all the smaller rivers, which are destined alike to lose themselves in the great ocean of Love. These streams have no independent life, but proceed from, and flow back into their origin. Here is the consummation of souls in oneness, as Jesus Christ has expressed it,--"_One in us_."
There is divine reality in this truth. Blessed are those who comprehend it! How many walk side by side along these rivers, and yet never mingle their waters! And many there are, also, who haste with eagerness, to precipitate themselves into this divine stream, and flow together, as the souls of the celestial ones, in the fulness of divine love.
This is not a chimera of the fancy; it is the wonderful economy of divinity. It is the end and object of the creation of the soul--the end and compass of all the efforts of God, regarding his creatures. Here is consummated all the glory, God derives from their existence. All beside are only the means approaching this final end, this glorious termination, and absorption of the soul in Deity. Here is the light which ravishes the soul. A light which does not precede, but follows the soul in its progress; unfolding more and more, as a man in a dark cavern, discovers the concealed places, only when he has remained in it for some time.
This is the pure Theology in which God instructs the angels and the saints. It is the Theology of Experience, that God teaches only to his children, who having abandoned their own wisdom, he has himself become their wisdom and their life. This is the law of wisdom, my friend, for us,--the way of the Lord in us. In him we are one.
NO UNION WITH SELFISH SOULS.
There are some souls which cause me great suffering. These are selfish souls, full of compromises, speculations and human arrangements, and desiring others to accommodate themselves to their humors and inclinations. I find myself unable to administer in the least degree to their self-love; and when I would be a little complaisant, a Master, more powerful than myself, restrains me. I cannot give such persons any other place in my heart, than God gives them. I cannot adapt myself to their superficial state, neither respond to their professions of friendship; these are very repulsive to my feelings.
The love which dwells in my heart, is not a natural love, but arises from a depth which rejects, what is not in correspondence with it, or rather what is not in unison with the heart of God. I cannot be with a child without caressing it, nor with a child-like soul without a tender attachment. I do not regard the exterior, but the state of the soul; its affinity and oneness with God. The only perfect union, is the union of souls in God; such as exists in heaven, and on earth after the resurrection, life takes effect in the soul.
NEVER YIELD TO DISCOURAGEMENT.
Do not be disheartened, my friend, on account of your slow progress. A long martyrdom is sometimes necessary, in order to purify our souls from the concealed faults of self-love--faults interwoven in our nature, and strengthened by long indulgence. As you cannot control at once the agitations of nature, arm yourself with patience, to accomplish the task little by little; not in the way of direct effort, but rather by ceasing from effort, remaining quiet, permitting neither gestures nor words to betray your feelings.
Could we enter into the highest state of grace, as we enter into a room, it might be easily accomplished. But alas! the door is straight, and there are many deaths to pass; in a word, death to self. It is this long martyrdom, or dying of the old man of sin, which causes all the pains of the interior life. It is rare to find persons, who are willing to die entirely to self, and therefore few reach the highest state of grace.
Have good courage. It is a great work to draw a large ship from her moorings, but when she is in the waters, how easily she rolls! What happiness, when by perseverance, you have triumphed over nature, to find yourself in the abundant waters of grace! I pray God to put his own hand to the work. He will.
In Him, devotedly yours.
WEAKNESS AND IMPERFECTION.