Fene lon ' s Max ims o f t he Sa in t s

ART ICLE F IRST . Of t h e l o ve o f God , t h e r e a re va r i o u s k i nds . t h e r e a r e va r i o u s f e e l i n g s wh i ch go unde r t h a t name . Fi rs t , l o ve ; t ha t The re i s t ha t wha t may be ca l l e d mercena r y o r se l f i s h l o ve of God wh i ch o r i g i na t e s in a so l e Those who l o ve God w i t h no o t he r as t h e mise r h i s money , and t h e end i s t he g ra t i f i c a t i o n name , of is At l eas t ,

is,

r e ga r d t o ou r own happ i ness . l o v e t h an t h i s , as a means to l o ve H im j u s t an end ; l o ve ,

vo l up t uous man h i s p l easu r e s ; a t t a ch i ng no va l ue t o God , excep t and t h a t if it t h emse l v es . In t he Such , can be ca l l e d by t h a t He w i l l "it is

unwo r t h y o f God . imp i ous . "

He does no t ask i t ; F ranc i s de Sa l e s ,

no t r e ce i ve i t . sac r i l e g i ous and

l a nguage o f

Second ,

Ano t he r

k i nd

of

l o ve

does

no t

exc l ude

r e ga r d t o ou r own happ i ness as a mo t i v e o f l o ve , o f a r e ga r d t o God s g l o r y . r e ga r d ou r se l v e s and God a t necessa r i l y ob j e c t s o f pos i t i o n , is se l f i s h it, t ha t is to in It is a mixed s t a t e , Th i s con t r a r y ,

bu t r e qu i r e s i n wh i ch we l o ve i s when t h e in to no t two be

t h i s mo t i v e t o be subo rd i na t e t o a much h i ghe r one , name l y , t h a t t h e same t ime . On t h e

and wrong . say ,

God and ou r se l v e s ,

a re r e l a t i v e l y

t he r i gh t

when we l o ve God as He ough t subo rd i na t ed , is

l o v ed , and l o ve ou r se l ve s no more t h an we ough t t o be l o ved , i t a l o v e wh i ch , be i ng p rope r l y unse l f i s h and i s r i g h t .

ART ICLE SECOND I. advanced . II. o f God . i n t he i r Mixed l o ve becomes pu re l o ve , when t h e l o ve o f se l f i s Th i s i s a lways t h e case , when t h e two ob j e c t s a re l o ved due p ropo r t i o n . So t h a t pu re l o ve i s mixed l o ve when Of t h e sub j e c t s o f t h i s mixed l o ve a l l a re no t equa l l y

r e l a t i v e l y , t h ough no t abso l u t e l y , l o s t i n a r e ga r d t o t h e w i l l

i t i s comb i ned r i g h t l y . III. t a i n ed , f i l ls Pu re l o ve i s no t i n cons i s t en t w i t h mixed l o ve , bu t i s When t h i s r e su l t i s a t expands r e cedes It i t se l f , of f r om ou r and ou r so own t ha t t he t he mo t i v e mind , becomes of t ha t so God ' s t he sma l l , g lo ry o t he r and so so

mixed l o v e ca r r i e d t o i t s t r u e r e su l t .

mo t i v e ,

happ i ness ,

i nwa r d to

no t i c e , as t o be p ra c t i c a l l y wh i ch a l l

ann i h i l a t ed .

i s t h en t h a t God

becomes wha t He eve r ough t t o be -

t h e cen t e r o f t h e sou l ,

i t s a f f e c t i o n s t e nd ; t h e g rea t mora l sun o f t h e sou l , I t i s t h en

f r om wh i ch a l l i t s l i g h t and a l l i t s wa rm th p roceed . " s i n g l e eye . " H i s own happ i ness , and a l l

t h a t a man t h i n k s no more o f h imse l f . He has become t h e man o f a t h a t r ega r d s h imse l f , i s en t i r e l y l o s t s i gh t o f i n h i s s imp l e and f i x ed l o o k t o God ' s w i l l and God ' s g l o r y . IV . We l a y ou r se l ve s a t H i s f e e t . is Se l f i s known no more ;

no t because i t

wrong t o r ega r d and t o des i r e ou r own good , w i t hd r awn f r om ou r no t i c e . When God i s we l o ve God , in t he and God t h e s t a r s d i sappea r . h imse l f ? So t h a t

bu t because t h e ob j e c t o f des i r e i s When t h e sun sh i nes , sou1 who can t h i n k o f

a l one ; and a l l o t he r t h i n g s i n and f o r God .

ART ICLE TH IRD . I n t h e ea r l y pe r i o d s o f r e l i g i o u s expe r i en ce , mo t i v e s , wh i ch have a r e ga r d t o ou r pe r sona l happ i ness , a re more p rom inen t

and e f f e c t i v e t h an a t l a t e r pe r i o d s ; no r a re t h e y t o be condemned . It is p r ope r , i n add re ss i ng even r e l i g i o u s men , t o appea l t o t h e Such appea l s a re r e cogn i zed i n acco r dance of to t he a ids wi th wo r l d . t he in v i ews and The mo t i v e s f e a r o f dea t h , t o t h e impend i ng j u dgmen t s o f God , t o t h e t e r r o r s o f he l l t he Ho l y f ee l i ngs i n v o l v ed and t h e j o y s o f heaven . Sc r i p t u r e s , of in good t h em men a re and in a re al l in

ages

powe r f u l

beg i nne r s

r e l i g i on ;

ass i s t i n g , as t h e y do , ve r y much i n r e p r e s s i ng t h e pass i on s , and i n s t r eng t hen i ng t h e p rac t i c a l v i r t u e s . We shou l d no t t h i n k l i g h t l y , t h e r e f o r e , o f t h e g ra ce o f God , as man i f e s t ed i n t h a t i n f e r i o r f o rm o f r e l i g i o n wh i ch s t ops sho r t o f t h e more g l o r i o u s and pe r f e c t ed f o rm o f pu re l o ve . f o l l ow God ' s g ra ce , and no t t o go be f o r e i t . o f pu r e l o ve we a re t o advance s t ep by s t ep ; by imp r o v i ng t h e g ra ce we have , t i l l pe r f e c t day . We a re t o To t h e h i ghe r s t a t e wa t ch i ng ca r e f u l l y

God ' s i nwa rd and ou twa rd p ro v i dence ; and r e ce i v i n g i n c r eased g r a ce t h e dawni n g l i g h t becomes t h e

ART ICLE FOURTH . He who i s al l t he mora l f o r bea r ance , chas t i t y , be r e ga r ded as v i r t u e s , i n c l uded i n ho l y l o ve . no t f a i l in t h e s t a t e o f pu re o r pe r f e c t v i r t ues in h imse l f . If l o ve , has may

and Ch r i s t i a n t ru th ,

t empe rance , t h e y a re a l l

k i ndness , f o r g i v eness , j u s t i c e ,

t h e r e can be no doub t t h a t

Tha t i s t o say , t h e p r i n c i p l e o f l o ve w i l l S t . Augus t i n e

t o deve l op i t s e l f i n each o f t h e se f o rms .

r ema r k s , t h a t l o ve i s t h e f o unda t i o n , sou r ce , o r p r i n c i p l e o f a l l t h e v i r t u e s . Th i s v i ew i s and by Thomas Aqu i nas . The s t a t e o f pu re l o ve does no t exc l ude t h e men ta l s t a t e wh i ch i s ca l l e d Ch r i s t i a n hope . Hope i n t h e Ch r i s t i a n , when we ana l y ze i t i n t o i t s e l emen ts , may be desc r i b ed as t h e des i r e o f be i ng un i t e d w i t h God i n heaven , accompan i ed w i t h t h e expec t a t i o n o r be l i e f o f be i ng so . sus t a i ned a l so by S t . F ranc i s de Sa l e s

ART ICLE F IFTH . Sou l s t h a t , by be i ng pe r f e c t ed i n l o ve , a re t r u l y t h e sub j e c t s o f sanc t i f i c a t i o n , do no t cease , neve r t he l e s s , t o g row i n g r a ce . I t may no t be easy t o spec i f y and desc r i b e t h e deg rees o f sanc t i f i c a t i o n ; bu t t h e r e seem t o be a t l e a s t t wo mod i f i c a t i o n s o f expe r i en ce a f t e r pe r sons have r e ached t h i s s t a t e . 1. The f i rst may be desc r i b ed as t he s ta te of ho l y

r es igna t i on . Such a sou l t h i n k s more f r e quen t l y t h an i t w i l l , a t a subsequen t pe r i o d , o f i t s own happ i ness . 2. sou l it The second s t a t e i s t h a t o f ho l y i nd i f f e r ence . ceases e i t he r to des i r e I ts or to wi l l , des i r e s f o r Such a in as

abso l u t e l y

excep t i t se l f ,

coope r a t i o n w i t h t h e D i v i ne l e ad i ng . has g r ea t e r l i g h t ,

a re more comp l e t e l y and pe rmanen t l y merged

in

t h e one h i ghe r and more abso rb i ng des i r e o f God ' s g l o r y ,

and

t h e f u l f i l lmen t o f H i s w i l l .

I n t h i s s t a t e o f expe r i en ce , ceas i ng

t o do wha t we sha l l be l i k e l y t o do , and wha t we may ve r y p rope r l y do i n a l owe r s t a t e , we no l o nge r des i r e ou r own sa l v a t i o n mere l y as an e t e r na l of de l i v e r ance , or mere l y bu t as i n vo l v i n g it t he g rea t e s t as t he amoun t pe r sona l happ i ness ; we des i r e ch i e f l y

f u l f i l lmen t o f God ' s p l easu r e , and as r e su l t i n g i n H i s g l o r y , and because l i e H imse l f and w i l l . 3. ou t of Ho l y i n d i f f e r ence i s no t i n a c t i v i t y . It is God ' s wi l l ; bu t it is t he h i ghes t It i s t he f u r t hes t and ac t i v i t y to des i r e s and w i l l s t h a t we shou l d t h u s des i r e

poss i b l e f r om i t .

i n d i f f e r ence t o any t h i ng and eve r y t h i ng l i fe

any t h i ng and eve r y t h i ng i n t h a t w i l l .

ART ICLE S IXTH . One o f t h e c l ea r e s t is, God . s ta te i ts t ha t t he ho l y sou l , men t i o ned , of and bes t es t ab l i s hed max ims o f ho1 i ness when is a r r i v ed r ea l l y in at t he second s ta te

sou l ,

ceases t o have des i r e s f o r any t h i ng ou t o f t h e w i l l o f when i t may , i ts t h e s t a t e ca l l e d t h e des i r e and eve r y t h i ng i ts in and weaknesses , u l t ima t e t empo r a l and is non - des i r e , neve r t h e l e s s , i ts r e l i g i ous It

The ho l y to t he

r e l a t i on

co r r e c t i o n o f in

impe r f e c t i o n s s ta te ,

pe r seve r ance

sa l v a t i o n , wh i ch i t

has r e ason t o know f r om t h e Sc r i p t u r e s , o r i n may a l so des i r e a l l

any o t he r way , t h a t God des i r e s . exemp t i on f r om phys i c a l on l y so far , as it su f f e r i n g , r e a son

good , houses and l a nds , f o od and c l o t h i n g , f r i e nds and books , and and any t h i ng e l se , so f a r to t h ink t ha t such des i r e has

co i n c i den t w i t h t h e D i v i n e des i r e . The ho l y sou l no t on l y des i r e s pa r t i c u l a r t h i n g s , sanc t i o ned by t h e known w i l l t h e f u l f i l lmen t o f H i s w i l l known . we l l as Be i ng i n in fa i th , I ts it l i gh t . in al l r e spec t s , is s imp l y comm i t s i t s e l f o f God ; bu t a l s o as da r kness as no t des i r i n g unknown as we l l i ts

t o God i n

non - des i r e

any t h i ng ou t o f God

ART ICLE SEVENTH . I n t h e h i s t o r y o f i nwa rd expe r i en ce , we no t i n f r equen t l y f i nd accoun t s of as i n d i v i d ua l s whose i nwa rd They l i fe may p rope r l y t h emse l ve s v i s i ons , be as cha r a c t e r i z ed hav i ng t i ons . Wi thou t ex t r ao rd ina ry . i n qu i r e r ep r e sen t

ex t r ao r d i na r y

commun i ca t i o n s

; - d reams , whe t he r

r e ve l a -

s t opp i ng t o

t h e se i nwa rd r e su l t s t h a t t h e se cons t i t u t e

a r i s e f r om an exc i t e d and d i so r de r ed s t a t e o f t h e phys i ca l sys t em o r f r om God , t h e impo r t an t r ema r k t o be made he re i s , t h i ngs , ho l i ness . The t he i r sust a i n s name l y , pr inc ip le , t he t he l i fe of wh i ch is is t he l i fe of common Ch r i s t i a n s " the pure i n by in to wha t e ve r ex t en t t hey may ex i s t , do no t

common mixed s t a t e , pr inc ip le of

t he pr inc ip le t ru ly work ing fa i th

wh i ch o r i g i na t e s and hea r t , " l o ve , - - ex i s t i n g ,

t h o se who a re

howeve r ,

in

t he

case

of

t h o se

l as t

men t i oned ,

in

g rea t l y t he

i n c r eased deg ree .

Th i s i s

obv i ous l y

t h e doc t r i n e o f

John o f

Cross , who t e a ches us , t h a t we mus t wa l k i n t h e n i gh t o f f a i t h ; t h a t i s t o say , w i t h n i gh t a round us , wh i ch ex i s t s i n consequence of ou r en t i r e i g no r ance of wha t is be f o r e us , and wi th fa i th a l one , f a i t h i n God , i n H i s Word , and i n h i s Prov i dences , f o r t h e sou l ' s gu i de . Aga i n , t he pe r sons who have , or a re supposed t o have , t he a re

v i s i o n s and o t he r r ema r kab l e s t a t e s t o wh i ch we have r e f e r r ed some t imes d i sposed t o make t h e i r and as above t h e wr i t t e n l aw . such an e r r o r as t h i s . own expe r i en ce , impe r f e c t

as i t

obv i ou s l y i s , t h e gu i de o f t h e i r l i f e , cons i de r ed as sepa r a t e f r om Grea t ca r e shou l d be t a ken aga i n s t God ' s wo rd i s ou r t r u e r u l e . t he re i s no i n t e r p r e t e r If o f t he

Neve r t he l e s s , of t h e Ho l y Ghos t al l dwe l l i n g i n t ha t t ru th

D i v i ne Word l i k e t h a t o f a ho l y hea r t ; o r , wha t i s t h e same t h i n g , t h e hea r t . wh i ch wi l l we g i ve ou r se l v e s for us . a He i ts who l l y t o God , t h e Comfo r t e r w i l l gu i de T ru l y p r ope r wi l l us i n t o ho l y gu i de sou l s , t he re fo re , t a ke up H i s abode w i t h us , and be necessa r y l o o k i ng in t he to t rus t God f o r t ha t of

con t i n ua l l y sou l ,

unde r s t and i ng o f t h em a r i gh t . powe r s of

H i s Word , A ho l y

may con f i d en t l y

exe r c i s e

l e g i t ima t e

i n t e rp re ta t i on ,

may deduce impo r t an t

v i ews

f r om t h e Word o f God wh i ch wou l d no t o t he rw i se be known ; bu t i t canno t add any t h i ng t o i t . Aga i n , God i s t h e r egu l a t o r o f t h e a f f e c t i o n s , as we l l as o f t h e ou twa rd ac t i o n s . wh i ch have l o ve and f a i t h cha r a c t e r , and t h en appea r f o r g i v eness , g ra t i t u de . God . I n a l l Man ' s app l i c ab l e Some t imes t h e s t a t e wh i ch He i n sp i r e s for t he i r al l bas i s , bu t have a spec i f i c no t h i ng ho l y , w i t h i n us i s t h a t o f ho l y l o ve ; - some t imes He i n sp i r e s a f f e c t i o n s unde r o t he r names , such as hum i l i t y ,

Bu t i n

cases t h e r e i s

excep t wha t i s based upon t h e an t e ceden t o r " p r e ven i en t " g ra ce o f t h e un i ve r se , t h e r e i s hu t one l e g i t ima t e Or i g i na t o r . is al l t ha t t he of concu r r ence . of Ch r i s t i a n And th is v i ew is to s t ages expe r i e n ce , f r om t h e bus i ness

l owes t t o t h e h i ghes t .

ART ICLE E IGHTH . Wr i t e r s o f t en speak o f mean i ng somewha t spec i f i c . The abandonmen t . in th is The t e rm has a s ta te does no t

sou l

r e nounce eve r y t h i ng , and t h u s become b ru t i s h i n i t s i n d i f f e r ence ; bu t r e nounces eve r y t h i ng excep t God ' s w i l l . Sou l s i n ou twa r d t h i ngs , bu t , t h emse l v es . Abandonmen t , r e nunc i a t i o n se l f i s hness . The s t a t e o f abandonmen t , o r en t i r e se l f - r enunc i a t i o n , is gene r a l l y by a t t ended , and pe rhaps we may say , more o r l ess seve r e . ca r r i e d ou t and we l l pe r f e c t ed , t emp t a t i o n s We canno t of fa i th or of or l o ve se l f - r e nunc i a t i o n , or of any t h i ng is no t t he t he s ta te o f wha t is abandonmen t , more no t on l y f o r s a ke f o r s a ke

st i l l

impo r t an t ,

e l se ,

excep t

know , whe t he r we have r enounced ou r se l v e s , o r supposed , r e l a t e s .

excep t by be i ng t r i e d e i t h e r r ea l t ha t and

on t h o se ve r y po i n t s t o wh i ch ou r se l f - r enunc i a t i o n , by wh i ch we a re t a ken o f f f r om a l l

One o f t h e seve r e s t i nwa rd t r i a l s i s i nwa rd sens i b l e suppo r t s ,

a r e made t o l i v e and wa l k by f a i t h a l one . t r i a l s wh i ch have been expe r i e n ced by t h em .

P i ous and ho l y men who They some t imes speak "On l y mad and t h e mos t known in

have been t h e sub j e c t s o f i nwa rd c r u c i f i x i o n , o f t en r e f e r t o t h e o f t h em as a so r t o f i nwa rd and t e r r i b l e pu rgat o r y . r ema r kab l e expe r i en ces , vene r ab l e v i r t ue , who t h emse l v es . " T r i a l s a re no t a lways o f t h e same du ra t i o n . fu l ly and f a i t h f u l l y any and a l l sho r t e r w i l l o f ou r i d o l s , be t h e wo r k . The more chee r t he

w i c ked men , " says Ca rd i na l Bona , "w i l l deny t h e ex i s t ence o f t h e se a t t e s t ed as t h e y a re by men o f speak on l y of wha t t hey have

we g i ve ou r se l ve s t o God , t o be sm i t t e n i n wheneve r and whe re ve r He chooses , God makes us t o su f f e r no l o nge r t h an

He sees t o be necessa r y f o r us . We shou l d no t be p rema tu r e in conc l ud i ng t ha t i nwa rd c ru-

c i f i x i on i s i n c i p i en t

comp l e t e , s t ep , can may be

and ou r abandonmen t t o be known s i n ce r e ; on l y wi l l when bu t God t he

God i s

w i t hou t of t he

any t he apt he

r e se r va t i o n wha te ve r . consec r a t i o n Lo r d ' s .

The ac t o f consec ra t i o n , wh i ch i s a so r t o f r ea l i t y app l i e d has

p r op r i a t e t e s t s .

The t r i a l

show whe t he r

we a re who l l y

Those who p rema tu r e l y d raw t h e conc l u s i on t h a t

t hey a re

so , expose t h emse l ve s t o g rea t i l l u s i o n and i n j u r y .

ART ICLE N INTH . The s t a t e o f abandonmen t , o r o f en t i r e se l f - r enunc i a t i o n , does no t t a ke f r om t h e sou l t h a t mora l powe r wh i ch i s essen t i a l t o i t s mora l agency ; no r t h a t an t e ceden t o r p re ven i en t g race , w i t hou t wh i ch even abandonmen t i t s e l f wou l d be a s t a t e o f mora l dea t h ; no r t h e p r i n c i p l e o f f a i t h , wh i ch p reven i en t g race o r i g i na t ed , and t h r ough wh i ch i t now ope ra t e s ; no r t h e des i r e and hope o f f i n a l sa l v a t i o n , a l t h ough i t t a ke s away a l l uneas i ne ss and unbe l i e f connec t ed w i t h such a des i r e ; no r t h e f o un t a i n s o f l o ve wh i ch sp r i n g up deep l y and f r e sh l y w i t h i n i t ; no r t h e ha t r ed o f s i n ; no r t h e t e s t imony o f a good consc i ence . Bu t it t a ke s away t h a t i nwa rd o r na t u r e , t a kes uneasy hanke r i ng t oo impa t i e n t of of to t he t he wa i t sou l sou l a f te r and and

p l easu r e e i t h e r eage r ness o f upon God , i t se l f so r r ow it

ou twa rd ,

and t h e se l f i s h v i v a c i t y ca lm l y to

wh i ch i s away t h e

subm i s s i v e l y f o r God ' s t ime o f ac t i o n . w i t h r e f l e x ac t s ; na t u r a l l y bu t t ha t i s , It away to ou r

By f i x i n g t h e mind who l l y occupy

d i spos i t i o n

w i t h t h e undue exam inat i o n and does no t t a ke away t h e pa i n and phys i c a l al l s ta te and al l na t u r a l mur mur i ng uneas i ne ss ,

ana l y s i s o f i t s own f e e l i n g s . i n c i den t it t a kes sens i b i l i t i e s ;

; - l e a v i ng t h e sou l i n i t s i n ne r na t u r e , and i n eve r y pa r t o f i t s na t u r e whe re t h e powe r o f f a i t h r ea ches , ca lm and peaceab l e as t h e God t h a t dwe l l s t h e r e .

ART ICLE TENTH .

God has p rom i sed l i f e Wha t He has p rom i sed can neve r f a i l it t o l e a ve t h emse l ves en t i r e l y i n deg r ee , o f t h e p rom i se .

and happ i ness t o t o t a ke p l a ce .

H i s peop l e . Neve r t he l e s s , in some

i s t h e d i spos i t i o n o f t h o se who l o ve God w i t h a pe r f e c t hea r t , H i s hands , i r r e spec t i v e , By t h e a i d o f t h e p rom i se , w i t hou t wh i ch

t h e y mus t have r ema i ned i n t h e i r o r i g i na l weakness , t h e y r i s e , as i t we re , above t h e p rom i se ; and r e s t i n t h a t essen t i a l and e t e r na l w i l l , i n wh i ch t h e p rom i se o r i g i na t ed . So much i s th is t he case , t ha t some i n d i v i d ua l s ,

ac r o s s whose pa t h God had sp r ead t h e da r kness o f H i s p ro v i dences , and who seemed t o t h emse l ves f o r f a vo r and t o be hope l e s s l y l o s t , was t he s ta te in of mind of a t ime t o be t h r own ou t o f H i s have acqu i e s ced w i t h subm i s s i on de Sa l e s , as he p ro s t r a t ed

i n t h e t e r r i b l e des t i n y wh i ch was t h u s p re sen t ed be f o r e t h em . Such F ranc i s h imse l f t h e chu r ch o f S t . S tephen des Grez . The l a nguage o f

such pe r sons , u t t e r ed w i t hou t comp l a i n t , i s , " My God , my God , why has t t h ou f o r sa ken me? " abandon t h e i r unde r t he i r al l l o ve to They c l a im God as t h e i r God , and w i l l no t H im , a l t h ough t h e y en t i r e l y be l i e ve , in at t he t ime , God : They choose t o l e a ve t h emse l v e s , t h e hands o f shou l d be H i s p l easu r e t o sepa r a t e No t my w i l l ,

t h a t t h e y a re f o r s a ken o f H im . poss i b l e l a nguage i s , even i f it

c i r c ums t ances ,

t h em f o r eve r f r om t h e en j o ymen t s o f H i s p re sence , bu t t h i n e be done . " It l i fe, as it s i t ua t i on . d i f f i cu l t

i s pe rhaps d i f f i c u l t t o pe r ce i ve , how minds whose is t he t he case pr inc ip le of t he of fa i th , can It is be in th is Sav i ou r . ce r t a i n l y

we re , Take

t o conce i ve how t h e Sav i ou r ,

whose f a i t h neve r f a i l e d ,

cou l d ye t be l i e ve H imse l f f o r s a ken ; and ye t i t was so . We know t h a t i t i s imposs i b l e f o r God t o f o r s ake t h o se who pu t t h e i r t r u s t i n H im . wo rd ; unde r and , wha t is more , wh i ch na t u r e . Ho l y sou l s , He can j u s t as soon f o r sa ke H i s own j us t as soon f o r sa ke in unde r s t and , His own may some t imes , fu l ly a way and be l i e ve He can

neve r t he l e s s ,

c i r c ums t ances

we may no t

t h emse l v es t o be f o r sa ken , beyond a l l poss i b i l i t y o f hope ; and ye t such i s t h e i r f a i t h i n God a r i d t h e i r l o ve t o H im , t h a t t h e w i l l

of

God ,

even

unde r

such

c i r c ums t ances ,

is

dea re r

to

t h em t h an

any t h i ng and eve r y t h i ng e l se .

ART ICLE ELEVENTH . One and l i ve , " and g rea t t he po i n t of d i f f e r ence or t he be tween covenan t t he of Fi rs t g ra ce , d id

Covenan t , o r t h e covenan t o f wo r ks , wh i ch sa i d t o men , " Do t h i s Second Covenan t , is wh i ch says , Be l i e ve and l i v e , " th is : - The f i r s t covenan t

no t l e ad men t o any t h i ng t h a t was pe r f e c t . r i g h t and good ; bu t i t wha t r i gh t t he covenan t r equ i r ed . Men no t

I t showed men wha t was unde r s t ood bu t , in wha t t he i r was l o ve

f a i l e d i n g i v i n g t h em t h e powe r t o f u l f i l l on l y

and good , bu t t h e y knew wha t was ev i l ;

and p r ac t i c e o f dep rav i t y , t h e y had no l o nge r powe r o f t h emse l v es t o f l e e f r om i t . The new o r Ch r i s t i a n covenan t of g r a ce , no t on l y

p r e s c r i b e s and commands , bu t g i ve s a l so t h e powe r t o f u l f i l l . In t he p rac t i c a l d i spensa t i o n s of d i v i ne g race , t he re a re

numbe r o f p r i n c i p l e s wh i ch i t may be impo r t an t t o r emembe r . 1 . God be i ng LOVE , i t commun i ca t e H imse l f wi th t h em i n to al l a pe r f e c t is a pa r t of o f H i s na t u r e t o des i r e t o one The t he r e l a t i ons t he b l ood and f ee l i ngs . of

mora l be i ngs , and t o make H imse l f

ha rmony wi th

pos i t i o n o f God i s t h a t o f g i ve r ; t h e pos i t i o n o f man i s t h a t o f r e c i p i en t . ha rmon i zed man by and powe r Cross , he has once more become t h e i n f i n i t e f u l l n e s s , t h e o r i g i na l and ove r f l ow i ng f o un t a i n , g i v i n g and eve r r e ady t o g i ve . 2. Such a re t h e r e l a t i o n s be tween God and man , i n vo l ved i n

t h e f a c t o f man ' s mora l agency , t h a t man ' s bus i ness i s t o r e ce i v e . 3. cond i t i o n wi th wha t deduc i b l e Sou l s t r u e t o t h e g ra ce g i ven t h em , w i l l neve r su f f e r any of of it. On t h e con t r a r y , Th i s is t he g rea t in l aw of and unchangeab l e coope ra t i o n no t on l y and r e vea l ed g row th , con t i n uance and o f t he D i v i ne g row th t he bu t g ra ce i s

d im i nu t i o n

we now have . f r om

na t u r e ,

exp re ss l y

dec l a r ed i n t h e Sc r i p t u r e s : - " Fo r whosoeve r ha t h , t o h im sha l l be

g i v en , and he sha l l

have more abundance ; bu t whosoeve r ha t h no t ,

f r om h im sha l l be t a ken away even t h a t he ha t h . " - Ma t t . x i i i . 12 . A e f f e c t ua l g r a ce . deg r ees Th i s wh i ch is fa i th fu l t he a re coope ra t i o n sec r e t of wi th g ra ce , is to t he t h o se mos t h i gh

p re pa ra t i o n f o r a t t r a c t i n g and r e ce i v i n g and i n c r eas i ng g rea t advancemen t a pe rm i t t e d ; name l y , str ic t , unwave r i n g ,

f a i t h f u l coope ra t i o n , momen t by momen t . 4. t he s in fu l It i s impo r t an t co r r e c t l y t o unde r s t and t h e doc t r i n e o f A d i spos i t i o n t o coope ra t e , i n do l ence wh i ch f a l l s beh i nd , It is no t more opposed t o t he has t y and t h an t o

coope r a t i o n .

un r i gh t eous zea l wh i ch r u n s be f o r e . a t t h e bo t t om , t h a t we r u n be f o r e God . 5. sou l s of

i s i n t h e e xcess o f zea l ,

wh i ch has a good appea rance , bu t i n r e a l i t y has unbe l i e f and se l f

Coope ra t i o n , by be i ng ca lm and peaceab l e , does no t cease Sou l s i n t h i s pu r i f i e d bu t t r a nqu i l and t r i umphan t aga i n s t se l f ; Bu t i t s ta te a re r es i s t i ng i s , neve r powe r ; wa t ch f u l

t o be e f f i c a c i ous .

t emp t a t i o n ; f i g h t i n g even t o b l ood aga i n s t s i n .

t h e l e s s , a comba t f r e e f r om t h e t u r bu l en ce and i n cons i s t enc i e s o f human pass i on ; because t h e y con t end i n t h e p re sence o f God , who i s t he i r s t r eng t h , i n t h e sp i r i t o f t h e h i ghes t f a i t h and l o ve , and who i s a lways t r a n qu i l in unde r t h e gu i dance o f t h e Ho l y Ghos t , H i s ope r a t i o n s .

ART ICLE TWELFTH . Those i n des i r e not h i n g , accomp l i s hmen t th is , t he in t ha t f o rm o f excep t of His for t he t ha t ho l y h i ghes t wi l l . s ta te No r The i r for of is r e l i g i ons it expe r i en ce t h em by t h e wi th in

God may be g l o r i f i e d i n na t u r a l

i n cons i s t en t l o ve ,

ho l y sou l s possess t h a t l o ve t h emse l ve s . it ceases ,

l o ve wh i ch ex i s t s

na t u r a l

howeve r , t o be a t hey

wh i ch , w i t h i n i t s p rope r deg ree , i s i n nocen t l o ve , i s so abso r bed t h e l o ve o f God , t h a t ob j e c t t h e mos t pa r t , d is t i nc t o f consc i ousness ; and p rac t i c a l l y and t r u l y

may be sa i d t o l o ve t h emse l ve s IN and FOR God .

Adam, i n h i s s t a t e

o f i n nocence , l o ved h imse l f , cons i de r ed as t h e r e f l e x image o f God

and f o r God ' s sake . i n h imse l f , because ho l y l im i t , name l y , l o ve IN sou l s , t he i r and

So t h a t we may e i t h e r say , t h a t he l o ved God IN and FOR God . a f f ec t i ons same may be pr inc ip le sa i d to And i t of is own ex t end i ng t h e i r ne i ghbo r on t he t hey t ha t beyond t h e i r l o ve

o r t h a t he l o ved h imse l f

l o v i ng , t he i r

FOR God ,

ne i ghbo r s as t h emse l ve s . It l os t in t he does no t f o l l ow , because t h e l o ve o f ou r se l v e s i s God , t ha t we a re to t a ke no ca re , and t o IN and a t he No man w i l l be so se r i o u s l y and as he who l o ve s h imse l f God i n as t h a t h imse l f , he has

l o ve o f

exe r c i s e no wa t ch ove r ou r se l v e s . cons t an t l y wa t ch f u l ove r h imse l f t he FOR God a l one . mo t i v e s t r ong , Hav i ng we migh t

image o f

pe rhaps say ,

wh i ch con t r o l s

ac t i o n s o f ange l s , t o gua rd and p ro t e c t i t . It may be t h ough t , pe rhaps , t h a t t h i s i s i n cons i s t en t

w i t h t h e p r i n c i p l e i n t h e doc t r i n e s o f ho l y l i v i n g , wh i ch r equ i r e s i n t h e h i ghes t s t ages o f i nwa rd expe r i e n ce , t o avo i d t h o se r e f l e x ac t s is wh i ch cons i s t in in th is se l f - i n spec t i o n , f r om God . The ho l y us , Our It is way . because such ac t s sou l is a sou l have a God ; If, l ea rn and t e n dency t o t u r n t h e mind o f f r e conc i l e d The appa ren t d i f f i c u l t y wi th

mov i ng as God moves ; do i ng as God does ; l o o k i ng as God l o o k s . t he re fo re , a re of to His God i s l ook i ng wi th i n ou r se l v e s . as we may gene ra l l y l i t t le t hus eye , t ha t ou r sma l l

f r om t h e i n t ima t i o n s o f H i s p ro v i dences , t h en i t i s a s i gn t h a t we l ook g r ea t wi th in a lmos t impe r cep t i b l e r a y , mus t l o o k i n , i n t h e mids t o f t h e l i g h t and bu rn i ng eye . we may i n spec t ou r se l v e s w i t hou t a sepa ra t i o n f r om God . On t h e same p r i n c i p l e , we may be wa t ch f u l and ca re f u l ove r God ' s ou r ne i ghbo r s ; no t in wa t ch i ng t h em , no t t he censo r i o u sness in of ou r own t ime , bu t bu t in in t he t ime ; na t u r e ,

k i ndness and f o r bea r ance o f g ra ce ; no t as sepa ra t e f r om God , bu t i n concu r r ence w i t h H im .

ART ICLE TH IRTEENTH . The sou l , in t he s ta te of pu re l o ve , ac t s in

s imp l i c i t y . t ha t on l y t h em a re to

I t s i n wa rd r u l e o f ac t i o n i s f r om se l f - i n t e r e s t , in pa r t ; bu t t hey and may no t

f o und i n t h e dec i s i o n s a lways to be abso l u t e l y be r e l a t i v e l y sou l a mora l

o f a sanc t i f i e d consc i ence . f r ee t h i ngs

These dec i s i o n s , based upon j u dgmen t s

r i g h t , because ou r v i ews and j u dgmen t s , be i ng l im i t e d , can ex t end may be sa i d convey to r i gh t : t h e y con f o rm t o t h i n g s so f a r and unde r s t and t h em , as we a re pe rm i t t e d t o see t he

assu r ance , t h a t , when we ac t i n acco r dance w i t h t h em , we a re do i ng as God wou l d have us do . Sp i r i t r i gh t l o o k i ng a t of wha t now i s Such a consc i ence i s en l i g h t ened by t h e t hus , at unde r i t s may be , D i v i ne gu i dance , l o o k i ng a t pe r sona l t he and ou r and no t at wha t o f God ; and when we ac t t h i n g s and no t

t he i r

r e l a t i ons t o

se l f i s h i n t e r e s t s , we a re sa i d t o ac t i n s imp l i c i t y . t r u e mode o f ac t i o n . Thus , i n t h i s s i ng l eness o f sp i r i t , some expe r imen t a l wr i t e r s exp re ss i t , o f do i ng i t r i gh t l y ,

Th i s i s t h e

we do t h i n g s , as

w i t hou t know i ng wha t we do . Pe r f e c t l o ve has

We a r e so abso rbed i n t h e t h i n g t o be done , and i n t h e impo r t ance t h a t we f o r ge t ou r se l v e s . no t h i ng t o spa re f r om i t s ob j e c t f o r i t s e l f , and he who p ra ys pe r f e c t l y i s neve r t h i n k i ng how we l l he p ra ys .

ART ICLE FOURTEENTH . Ho l y of sou l s a re w i t hou t in impa t i e n ce , bu t no t w i t hou t t wo

t r o ub l e ; a re above murmu r i n g , bu t no t above a f f l i c t i o n . t h o se who a re t h u s of v i ew , or p ropens i t i e s , t he who l l y in Ch r i s t t wo po i n t s may be r a t he r i n fe r io r pa r t s ; and t he name l y , j u dgmen t ,

The sou l s na t u r a l wh i ch mora l

may be r ega r ded i n t he on t h e one hand , t he

appe t i t e s ,

and a f f e c t i o n s , pa r t ;

ca l l e d

sense , and t h e w i l l , supe r i o r pa r t .

on t h e o t he r , wh i ch may be desc r i b ed as t h e

As t h i n gs a re , i n t h e p re sen t l i f e , t h o se who a r e The i r w i l l s may be i n ha rmony w i t h t h e be app ro ved may in t he i r j u dgmen t s in and t he i r same t ime su f f e r g rea t l y

who l l y devo t ed t o God may su f f e r i n t h e i n f e r i o r pa r t , and may be a t r e s t i n t h e supe r i o r . D i v i ne wi l l ; t hey and at may t he consc i en ce ,

phys i c a l

r e l a t i ons ,

and i n

t he i r

na t u r a l

sens i b i l i t i e s .

In th is

manne r , Ch r i s t upon t h e c r o s s , wh i l e H i s w i l l r ema i ned f i rm i n i t s un i on w i t h t h e w i l l H i s phys i c a l o f H i s heaven l y Fa t he r , su f f e r ed much t h r ough t h e pa i n f u l l o ng i ngs o f t h i r s t , t he He was deep l y H imse l f sys t em ; He f e l t

p r e s su r e o f t h e t h o r n s , and t h e agony o f t h e spea r . wo r l d .

a f f l i c t e d a l so f o r t h e f r i e nds He l e f t beh i nd H im , and f o r a dy i ng Bu t i n H i s i n ne r and h i ghe r na t u r e , whe re He f e l t sus t a i n ed by t h e sec r e t vo i ce u t t e r ed i n H i s sanc t i f i e d consc i ence and i n H i s unchangeab l e f a i t h , He was peace f u l and happy .

ART ICLE F IFTEENTH . A su i t a b l e p ro f i t ab l e and necessa r y . r ep r e s s i on We a re of to ld t he na t u r a l t he appe t i t e s is be

t ha t

body shou l d

b r ough t i n t o sub j e c t i o n . Those phys i c a l mor t i f i c a t i o n s , t h e r e f o r e , wh i ch a r e i n s t i t u t ed t o t h i s end , denom ina t ed aus t e r i t i e s , a re no t t o be d i s app roved . t o co r r e c t ev i l g i v e se l f - con t r o l . The p rac t i c e o f aus t e r i t i e s , w i t h t h e v i ews and on t h e pr inc ip les i n d i c a t ed , of shou l d and be accompan i ed p raye r . wi th t he sp i r i t of r e co l l e c t i o n , l o ve , Ch r i s t h imse l f , whose When p ra c t i c ed w i t h i n p rope r l im i t s , t h e y t e nd hab i t s , t o p re se r ve us aga i n s t t emp t a t i o n , and t o

r e t i r emen t t o so l i t a r y p l a ces , whose p ra ye r s and f a s t i n g s a re no t t o be f o r go t t e n , has g i ven us t h e pa t t e r n wh i ch i t us t o na t u r e . f o l l ow . We mus t some t imes use f o r ce aga i n s t i s p rope r f o r ou r s t ubbo r n

"S i n ce t h e days o f John , t h e k i ngdom o f heaven su f f e r s

v i o l e nce ; and t h e v i o l en t t a ke i t by f o r c e . "

ART ICLE S IXTEENTH. The s imp l e des i r e o f ou r own happ i ness , subo r d i na t i o n , i s p r ope r l y pr inc ip le of i n nocen t . t he Th i s des i r e i s pr inc ip le of na t u r a l denom ina t ed SELF - LOVE . l im i t , kep t in due t he

t o us ; and i s When it becomes

se l f - l o ve passes i t s

app rop r i a t e

se l f i s hness . Se l f i s hness h imse l f , " as

Se l f - l o ve was St . t he s in

is of

i n nocen t ; t he f i rst exp re sses

se l f i s hness ange l , "who it, i n s t ead

is of

wrong . in r e fe r r i ng

r e s t ed

Augus t i n e

h imse l f t o God . I n many Ch r i s t i a n s a p rom i nen t p r i n c i p l e o f ac t i o n i s t h e des i r e o f happ i ness . to do good , and t h e y They l o ve God and t h e y l o ve heaven ; t h e y r ewa rd s o f do i ng good . Th i s is l o v e ho l i n e ss , and t h e y l o ve t h e p l easu r e s o f ho l i n e ss ; t h e y l o v e l o ve t h e we l l ; bu t t h e r e i s some t h i ng be t t e r . Such Ch r i s t i a n s a re i n f e r i o r

t o t h o se who f o r ge t t h e no t h i ngness o f t h e c r ea t u r e i n t h e i n f i n i t u de o f t h e Crea t o r , and l o ve God f o r H i s own g l o r y a l one .

ART ICLE SEVENTEENTH . No t emp t a t i o n . d i f f e r en t pe r i od of t he to Ch r i s t i a n to a l a te r l i fe pe r i o d , is exemp t s t ages f r om a re be

The t emp t a t i o n s

i n c i den t

t he

ea r l i e r

f r om t h o se i n c i den t

and a re t o

r e s i s t ed i n a d i f f e r en t manne r . Some t imes t he t emp t a t i o n s i n c i d en t to t he t r ans i t i on - s ta te f r om

mixed l o v e t o

pu re l o ve a re somewha t

pecu l i a r ,

be i ng adap t ed t o

t e s t whe t he r we l o ve God f o r H imse l f a l one . I n t h e l owe r o r mixed s t a t e t h e me thods o f r e s i s t i n g t emp t a t i o n s bo l d l y pu r e f a ces l o ve , t ha t r e s i s t ance . a re va r i o u s . t h em , when it and t he is Some t imes t h e endeavo r s sou l t he has common to sub j e c t of t h e se t r i a l s a d i rec t D i v i ne t he t he s ta te o f t he by r e l i g i ous ove r come t h em by Bu t i n s t r ong la id in down

Some t imes he t u r n s and f l e e s . become ru le

con t emp l a t i o n , wr i t e r s ,

t h e sou l

shou l d keep i t s e l f

f i x ed upon God i n

exe r c i s e o f i t s ho l y l o ve as a t o t he r t imes , as t h e mos t e f f e c t ua l way o f r e s i s t i n g t h e t emp t a t i o n , wh i ch wou l d na t u r a l l y expand i t s e f f o r t s i n va i n upon a sou l i n t h a t s t a t e . ART ICLE E IGHTEENTH . The w i l l ac t i o n . of God i s in t h e u l t ima t e and on l y va r i o u s ways . The w i l l ru le of

God man i f e s t s H i s w i l l

o f God

may i n

some cases be asce r t a i ned by t h e ope ra t i o n s o f t h e human ch i e f l y i n H i s wr i t t e n wo rd . And no t h i ng can

mind , espec i a l l y when unde r a r e l i g i o u s o r g rac i ous gu i dance . Bu t He r e vea l s H i s w i l l be dec l a r ed t o be t h e w i l l wr i t t e n o r r e vea l ed w i l l , wi l l . If we s i n , i t i s t h a t t h a t God pe rm i t s i t ; bu t i t is o f God , wh i ch i s a t va r i a n ce w i t h H i s wh i ch may a l so be ca l l e d H i s pos i t i v e

a l s o t r u e , t h a t He d i sapp ro ves and condemns i t immu t ab l e ho l i n e ss . It s ta te of is t he has bus i ness of t he

as con t r a r y t o H i s

s i nne r to

to

r epen t . He as i f

The is he

pen i t e n ce

t emp t a t i o n s

pecu l i a r

i t se l f .

some t imes t emp t ed t o murmu r i ng and r ebe l l i o u s f e e l i n g s , had been un j u s t l y l e f t o f God .

When pen i t e n ce i s t r u e , and i n t h e

h i ghes t s t a t e , i t i s f r e e f r om t h e va r i a t i o n s o f human pass i on .

ART ICLE N INETEENTH . Among o t he r d i s t i n c t i o n s o f p ra ye r , we may make t h a t o f voca l and s i l e n t , t h e p ra ye r o f t h e l i p s and t h e p ra ye r o f t h e a f f ec t i ons. supe r s t i t i o u s r e co l l e c t i o n i n Voca l and p ra ye r , who l l y w i t hou t t he is hea r t a t t e nd i ng To p ra y it, is unp ro f i t a b l e . l o ve , w i t hou t

God and w i t hou t

t o p ray as t h e hea t hen

d i d , who t h ough t t o be hea rd f o r t h e mu l t i t u de o f t h e i r wo rds . Neve r t he l e s s , voca l p ra ye r , when a t t ended by r i g h t a f f ec t i ons , ough t t o be bo t h r e cogn i zed and encou raged , as be i ng s t r eng t hen t h e t h ough t s and f e e l i n g s i t exp r e sses , ca l c u l a t ed t o

and t o awaken new ones , and a l so f o r t h e r ea son t h a t i t was t a ugh t by t h e Son o f God t o H i s Apos t l e s , and t h a t i t by t h e who l e Chu r ch i n a l l ages . has been p ra c t i c ed To make l i g h t o f t h i s sac r i f i c e

o f p r a i s e , t h i s f r u i t o f t h e l i p s , wou l d be an imp i e t y . S i l en t p ro f i t ab l e . p l a ce . The re i s a l so a mod i f i c a t i o n o f p ra ye r , wh i ch may be Each has p raye r , i ts in i ts common f o rm , is a l so i ts

pecu l i a r

advan t ages ,

as each has

t e rmed t h e p ra ye r o f s i l e n ce . Th i s i s a p ra ye r t o o deep f o r wo rds . The common f o rm o f s i l e n t p ra ye r i s t he wi l l . vo l un t a r y . I n t h e p raye r o f con t emp l a t i v e s i l e n ce , t h e l i p s seem t o be c l o sed a lmos t aga i n s t

ART ICLE TWENT IETH . The p r i n c i p l e s o f ho l y l i v i n g ex t end t o eve r y t h i n g . Fo r i n s t ance , i n t h e ma t t e r o f r e ad i ng , he who has g i ven h imse l f who l l y to God , can r e ad on l y wha t God pe rm i t s h im t o r e ad . He canno t r ead books , howeve r cha ra c t e r i z ed by w i t o r powe r , mere l y

t o i n du l ge an i d l e cu r i o s i t y , o r t o p l ease h imse l f a l one . I n r e ad i ng t h i s may be a su i t a b l e d i r e c t i o n , name l y , to r e ad bu t l i t t le at a t ime , and t o i n t e r r up t t he r e ad i ng by i n t e r v a l s o f r e l i g i o u s r e co l l e c t i o n , i n o rde r t h a t we may l e t t h e Ho l y Sp i r i t more deep l y imp r i n t i n us Ch r i s t i a n t r u t h s . God , i n t h e pe r son o f t h e Ho l y Ghos t , becomes t o t h e fu l ly r e nova t ed mind t h e g rea t i nwa rd Teache r . Th i s of is a g r ea t t r u t h . A t t h e same t ime we a re no t t o suppose t h a t t h e p re sence o f t h e i nwa r d t e a che r l e s son . The Ho l y exemp t s us f r om t h e necess i t y Ghos t , ope ra t i n g t h r ough t he t h e ou twa r d med i um of a

pu r i f i e d j u dgmen t , t e a ches us by t h e means o f books , espec i a l l y by t h e wo rd o f God , wh i ch i s neve r t o be l a i d as i de .

ART ICLE TWENTY-F IRST . One cha r a c t e r i s t i c expe r i en ce i s , of t h e l owe r s ta tes o f r e l i g i ous

t h a t t h e y a r e sus t a i ned , i n a cons i de r ab l e deg ree , As f a i t h i s compa ra t i v e l y weak by t h e cons i de r a t i o n o f and o f t h e mo t i v e s becomes necessa r y t o ga i n s t r eng t h s i t ua t i on ,

by med i t a t i v e and r e f l e c t i v e ac t s . and t emp t a t i o n s a re s t r ong , i t

by such med i t a t i v e and r e f l e c t i v e ac t s , var i o u s t r u t h s app l i c ab l e t o t h e i r d r awn f r om such t r u t h s .

Acco rd i ng l y , sou l s a r r a y be f o r e t h em a l l

t h e va r i o us mo t i v e s d rawn f r om t h e cons i de r a t i o n o f mise r y on t h e one hand , and o f happ i ness on t h e o t he r ; a l l and hope . It is d i f f e r en t w i t h t h o se who have g i ven t h emse l v es The sou l ac t i o n a necessa r y t o de l a y and t o med i t a t e , i n o rde r t o of ac t i o n . It f i nds i ts mo t i v e of and s t i l l powe r f u l beyond any t h e mo t i v e s o f f e a r

who l l y t o God i n t h e exe r c i s e o f pu re o r pe r f e c t l o ve . does no t f i n d i t d i s cove r mo t i v e s mo t i v e s imp l e ,

un i f o rm , peaceab l e ,

o t he r powe r , i n i t s own p r i n c i p l e o f l i f e . Med i t a t i o n , exceed i ng l y abso l u t e l y necessa r y to t he to i n d i s pensab l e i n qu i r y , g rea t t h o se in body t he and of r ea son i ng , Ch r i s t i a n s ; of a re and t he t hey

beg i nn i ngs

Ch r i s t i a n l i f e . To t a ke away t h e se he l p s wou l d be t o t a ke away t h e ch i l d f r om t h e b reas t be f o r e i t can d i ges t so l i d f o od . a r e on l y t h e p rops , and no t t h e l i f e i t s e l f . St i l l

ART ICLE TWENTY-SECOND . The ho l y sou l any i n t e r r up t i o n , p r e sen t l i fe. It is de l i g h t s i n ac t s o f con t emp l a t i o n ; to

t h i n k o f God and o f God on l y . Bu t t h e con t emp l a t i v e s t a t e , w i t hou t ha rd l y cons i s t en t w i t h t h e cond i t i o n o f t h e ex i s t , howeve r , and ough t may be pe rm i t t e d t o

no t t o be r e s i s t ed , when t h e a t t r a c t i o n t owa rd s God i s so s t r ong , t h a t we f i n d ou r se l v e s i n capab l e o f p ro f i t a b l y emp l o y i ng ou r minds i n med i t a t i v e and d i s cu r s i v e ac t s .

ART ICLE TWENTY-TH IRD . Of t h e two s t a t e s , i t se l f on t he t h e med i t a t i v e and d i s cu r s i v e on

t h e one hand , wh i ch r e f l e c t s , compa re s , and r e asons , and suppo r t s by a i d s and me thods o f t h a t na t u r e , and t h e con t emp l a t i v e o t he r , wh i ch res ts in God w i t hou t such a ids , t he t h e h i ghe r . God w i l l t e a ch t h e t imes o f bo t h .

con t emp l a t i v e i s

Ne i t he r s t a t e i s , o r ough t t o be , en t i r e l y exc l u s i v e o f t h e o t he r .

ART ICLE TWENTY-FOURTH . I n some cases God g i ve s such em inen t g ra ce , t h a t t h e con t emp l a t i v e p r a ye r t ha t t he of t he p ra ye r , wh i ch in in is th is essen t i a l l y s ta te ; bu t it t he same wi th t he mean , t he and s i l e n ce , mind i s becomes t h e hab i t ua l a lways s ta te , s ta te . We do no t hab i t ua l l y

t ha t ,

wheneve r med i t a t i v e

season o f r e co l l e c t i o n and p raye r r e t u r n s , cont emp l a t i v e d i s t i nc t i on d i s cu r s i v e . It is i n va r i ab l e .

assumes

f r om t h e

does no t f o l l ow t h a t t h i s s t a t e , em inen t as i t Sou l s may f a l l f r om t h i s s ta te by some ac t

is, of

i n f i d e l i t y i n t h emse l ves ; o r God may p l a ce t h em t empo ra r i l y i n a d i f f e r en t s t a t e .

ART ICLE TWENTY-F IFTH . " Co r . X .31 . Whe the r , t he re fo re , " says t h e Apos t l e , " " y ou ea t o r t h i n 9 s be

d r i n k , o r wha t soeve r you do , do a l l t h i n 9 s t o t h e g l o r y o f God , " 1 And i n ano t he r passage he says , Le t a l l done w i t h cha r i t y , " t h i ngs ; f i rs t , t ha t 1Co r . XV I . 14 . And aga i n , "By l o ve se r ve one eve r y t h i ng wh i ch is done by t he Ch r i s t i a n th is

ano t he r , " Ga l . V .13 : - passages wh i ch , w i t h many o t he r s , imp l y t wo ough t t o be done f r om a ho l y p r i n c i p l e ; p r i n c i p l e i s l o ve . and , second , t h a t

ART ICLE TWENTY S IXTH . Ou r accep t ance w i t h God , when ou r hea r t s a re who l l y g i v en to H im , does no t us depend to of upon ou r The be i ng in a of pa r t i c u l a r ho l i n e s s , app rop r i a t e s t a t e , bu t s imp l y upon ou r be i ng i n t h a t s t a t e i n wh i ch God i n H i s p r o v i dence t he re fo re , occas i on s , bu t i s r equ i r e s wh i l e t he it be . doc t r i n e or of r e cogn i ze s and r equ i r e s , con t emp l a t i o n on i t s

p raye r

con t emp l a t i v e

s i l e n ce , i s no t on l y no t i n cons i s t en t w i t h o t he r f o rms o f p ra ye r , no t a t a l l i n cons i s t e n t w i t h t h e p ra c t i c e o f t h e o rd i na r y I t wou l d be a g rea t mis t a ke t o ac t s , du t i e s , and v i r t u e s o f l i f e .

suppose , t h a t a man who bea r s t h e Sav i ou r ' s image , i s any t h e l e s s on t h a t accoun t a good ne i ghbo r or a good c i t i z en ; t ha t he can t h i n k l e s s o r wo r k l e s s when he i s ca l l e d t o i t ; o r t h a t he i s no t cha r a c t e r i z ed by t h e va r i o u s v i r t u e s , s i t ua t i on , na t u r e of of t empe rance , t ru th , it k i ndness , chas t i t y , j u s t i c e . ho l i n e ss , va r i e t y o f s i t u a t i o n . app rop r i a t e t o ou r p re sen t f o r bea rance , to adap t f o r g i v eness , to eve r y

The re i s a l aw , i n vo l v ed i n t h e ve r y i t se l f

wh i ch r e qu i r e s

ART ICLE TWENTY-SEVENTH . It is it is i n acco r dance w i t h t h e v i ews o f D ionys i u s t h e Div i n i t y . Tha t i s t o say ,

A reopag i t e , t o say , t h a t t h e ho l y sou l i n i t s con t emp l a t i v e s t a t e , occup i ed w i t h t h e pu re o r sp i r i t u a l is occup i ed w i t h God , in d i s t i n c t i o n f r om any mere image o f

God , such as cou l d be add re ssed t o t h e t o u ch , t h e s i gh t , o r any o f t h e senses . And t h i s i s no t a l l . of t h e sou l in i ts It does no t sa t i s f y t h e des i r e s to occupy i t s e l f mere l y

con t emp l a t i v e s t a t e ,

w i t h t h e a t t r i bu t e s o f God ; w i t h H i s powe r , w i sdom , goodness , and t he l i ke ; bu t i t r a t he r seeks and un i t e s i t s e l f The a t t r i b u t e s o f God a re no t w i t h t h e God o f The The no t t he a t t r i bu tes . no r i s God , God h imse l f .

powe r o f God i s no t an i d en t i c a l exp r ess i on w i t h t h e God o f powe r ; t h e w i sdom o f God i d en t i c a l as t he sub j e c t of of w i t h t h e God o f w i sdom . His a t t r i bu tes . can be It is ho l y sou l , i n i t s con t emp l a t i v e s t a t e , l o ve s t o un i t e i t s e l f w i t h cons i de r ed i n f i n i t e w i sdom , i n f i n i t e powe r , o r i n f i n i t e goodness , cons i de r ed sepa r a t e l y wh i ch i t f r om t h e ex i s t ence whom t h e y p red i ca t ed , l o ve s and ado re s ; bu t t h e God o f i n f i n i t e w i sdom , powe r ,

and goodness .

ART ICLE TWENTY- E IGHTH . Ch r i s t i s " t h e way , and t h e t r u t h , and t h e l i f e . " The g r a ce wh i ch sanc t i f i e s as we l l as t h a t wh i ch j u s t i f i e s , i s by

H im and t h r ough H im .

He i s

t h e t r u e and l i v i n g way ; and no man

can ga i n t h e v i c t o r y ove r s i n , and be b rough t i n t o un i on w i t h God , w i t hou t Ch r i s t . And when , i n some mi t i g a t ed sense , we may be sa i d t o have a r r i v ed a t t h e end o f t h e way by be i ng b rough t home t o t h e D i v i ne f o l d and r e i n s t a t ed i n i n deed i f ca l l e d . be , ou r t h e D i v i ne image , i t wou l d be sad may The we shou l d f o r ge t t h e way i t s e l f , l i fe is as Ch r i s t i s some t imes H im .

A t eve r y pe r i o d o f ou r p rog r e ss , howeve r advanced i t de r i v ed f r om God t h r ough H im and f o r

mos t advanced sou l s a re t h o se wh i ch a re mos t possessed w i t h t h e t h ough t s and t h e p resence o f Ch r i s t . Any o t he r v i ew wou l d be ex t r eme l y pe rn i c i o u s . It

wou l d be t o sna t ch f r om t h e f a i t h f u l e t e r na l l i f e , wh i ch cons i s t s i n know i ng t h e on l y t r u e God and Jesus Ch r i s t H i s Son , whom he has sen t .

ART ICLE TWENTY-N INTH . The way of ho l i n e ss is wonde r f u l , bu t it is no t

mi r a cu l ou s . Those i n i t ,

wa l k by s imp l e f a i t h a l one .

And pe rhaps t h an t h a t a

t h e r e i s no t h i ng more r ema r kab l e no r wonde r f u l i n i t ,

r e su l t so g rea t shou l d be p roduced by a p r i n c i p l e so s imp l e . When pe r sons have a r r i v ed at t he s ta te of d i v i ne

un i on , so t h a t , i n acco r dance w i t h t h e p ra ye r o f t h e Sav i ou r , t h e y a r e made one w i t h Ch r i s t i n God , t h e y no l o nge r seem t o pu t f o r t h d i s t i n c t i nwa rd ac t s , bu t t h e i r s t a t e appea r s t o be cha ra c t e r i z ed by a deep and D i v i ne r epose . The con t i n uous ac t i s t h e ac t o f f a i t h , wh i ch b r i n g s i n to wh i ch , mora l and r e l i g i ous t he un i on of wi th t he D i v i ne g race , na t u r e ; is kep t fa i th f i rm , t h r ough p l en i t u de D i v i ne

unb r o ken . The appea rance o f t h i s b l e s sed s t a t e i s t h e mind f r om a l l on l y at un i t y wi th abso l u t e con t i n u i t y and un i t y in

i n c r eased pe rhaps by t h e en t i r e f r e edom o f The sou l i s no t wh i ch have been i t se l f in t he r e spec t s

eage r , anx i ous , unqu i e t ac t s .

men t i o ned , bu t i t has a l so a un i t y o f r e s t . Th i s r e pose i n sou l , at God i s s ta te of con t i n uous fa i th t he and of consequen t s ta te . The

some t imes denom ina t ed ceases t o in

pass i v e

such t imes ,

o r i g i na t e ac t s wh i ch p recede t h e a re t h e l i s t e ns Bu t i f du t y she f i r s t

g r a ce o f God . The dec i s i o n s o f he r consec r a t ed j u dgmen t , vo i c e o f t h e Ho l y Ghos t t h e sou l . pass i v e l y , i t

i s subsequen t l y he r bus i ness t o y i e l d an ac t i v e and t he l i ne o f wh i ch t h e y i n d i c a t e . t h ough w i t hou t

e f f e c t i v e coope ra t i o n i n t h e more r e a l

The more p l i a n t and supp l e t h e sou l i s t o t h e D i v i ne sugges t i o n s , and e f f i c a c i ous i s to he r own ac t i o n , H im o f any exc i t e d and t r o ub l ed movemen t . God , t h e more she ough t H im . Th i s ebb i ng commun i ca t i o n on t h e pa r t t h e pa r t and f l ow i ng , if The more a sou l r e ce i v e s f r om wha t she has f r om it, th is one may so exp r ess

r es to re t o

o f God and t h e co r r e sponden t ac t i on on o t he r .

o f man , cons t i t u t e t h e o rde r o f g race on t h e one hand ,

and t h e ac t i o n and f i d e l i t y o f t h e c r ea t u r e on t h e

ART ICLE TH IRT IETH . It wou l d be a mis t a ke t o suppose , t ha t t h e h i ghes t

s t a t e o f i nwa rd expe r i e n ce i s cha r a c t e r i z ed by g rea t exc i t emen t s , by r ap t u r e s and ecs t a s i e s , o r by any movemen t s o f f e e l i n g wh i ch wou l d be r ega r ded as pa r t i c u l a r l y ex t r ao r d i na r y . One o f fa i th is t he so l e peace f u l . re f l ec ts No th i ng d is t i nc t l y t he r ema r kab l e it. i ts r e su l t s is, be i ng image of in t ha t t hus a sou l it is of wh i ch it t he

gove r n i ng p r i n c i p l e , d i s tu rbs and in And t he c l ea r l y

en t i r e l y l i ke

peace f u l ,

Ch r i s t ;

p l a c i d l a ke ,

wh i ch shows ,

own c l ea r

and beau t i f u l

bosom ,

t h e exac t f o rms o f t h e ob j e c t s a round and above i t . t h a t hav i ng f u l l r e s i s t ance i n i t se l f , it is pe r f e c t l y access i b l e

Ano t he r i s , to

f a i t h i n God and d i ves t ed o f a l l se l f i s hness and and p l i a b l e

a l l t h e imp r e ss i ons o f g race .

ART ICLE TH IRTY - F IRST .

It

does no t f o l l ow , t h a t t h o se who possess t h e g races They exe r c i s e and w i sdom . to The momen t make a as t h e

o f a t r u l y sanc t i f i e d hea r t , a re a t l i b e r t y t o r e j e c t t h e o rd i na r y me thods and r u l e s o f pe r cep t i o n and j u dgmen t . va l ue w i sdom , wh i l e ru les o f fa i th fu l ho l y use o f a l l t hey r e j ec t t h e na t u r a l l i v i n g wou l d r equ i r e t h em eve r y t h e s e l f i s hness o f l i gh t

o f r ea son , as we l l

h i ghe r and sp i r i t u a l l i g h t o f g ra ce . A ho l y sou l va l ues and seeks w i sdom , bu t does no t seek it i n an unho l y and wo r l d l y sp i r i t . No r , when i t i s made w i se by and t h e Sp i r i t o f w i sdom , who dwe l l s i n a l l hea r t s t h a t a re who l l y devo t ed t o God , does i t t u r n back f r om t h e g i ve r t o t h e g i f t , r e j o i c e i n i t s w i sdom as i t s own . The w i sdom o f t h e t r u l y ho l y sou l i s a w i sdom wh i ch es t ima t e s t h i ngs i n wh i ch p r e sen t now to r e l a t i on t h e p re sen t momen t . a re ; t he i n c l u d i ng , p re sen t . It It is j u dges o f du t y f r om t h e f a c t s t h o se t h i n gs wh i ch have t ha t a an impo r t an t r ema r k , t he howeve r ,

momen t necessa r i l y

possesses a mora l

ex t ens i on ;

so t h a t , I t is in commi t t i n g

i n j u dg i ng o f i t , th is manne r t h a t

we a re t o i n c l u de a l l t h o se t h i n g s wh i ch have a t h e ho l y sou l l i ves i n t h e p re sen t ,

na t u r a l and nea r r e l a t i o n t o t h e t h i n g ac t ua l l y i n hand .

t h e pas t t o God , and l e a v i ng t h e f u t u r e w i t h t h a t app roach i ng hou r wh i ch sha l l conve r t i t i n t o t h e p resen t . "Su f f i c i e n t t o t h e day i s t h e ev i l b r i ng , at t h e r eo f . " i ts To - mor row w i l l i ts t a ke ca r e o f i t se l f ; it wi l l com i ng , app rop r i a t e g race and l i g h t . When we

l i v e t h u s , God w i l l no t f a i l t o g i ve us ou r da i l y b read . Such sou l s d raw on t h emse l ves t h e spec i a l p ro t e c t i o n o f P ro v i dence , unqu i e t t he i r unde r whose ca re t h e y l i v e , f o r e cas t , l i ke l i t t le Consc i ou s o f t h e i r a re s l ow to pass w i t hou t a far in ex t ended and t he bosom o f ch i l d r en r es t i ng

mo the r . t hey

own l im i t e d v i ews , and keep i ng j u dgmen t upon o t he r s . They a re

i n 000 mind t h e d i r e c t i o n o f t h e Sav i ou r , Judge no t t h a t you be no t j u dged , w i l l i n g t o r e ce i v e r ep r oo f and co r r e c t i o n ; and , sepa ra t e f r om t h e w i l l o f God , t h e y have no cho i ce o r w i l l o f t h e i r own i n any t h i ng . These a re t h e ch i l d r en whom Ch r i s t pe rm i t s t o come nea r H im .

They comb i ne t h e p rudence o f t he dove . Bu t t hey do t h emse l v es as t h e i r l i gh t .

t h e se r pen t

w i t h t h e s imp l i c i t y t he i r p rudence

of to

no t

app rop r i a t e

own p rudence , any more t h an t h e y app rop r i a t e

t o t h emse l ve s t h e beams o f t h e na t u r a l sun , when t h e y wa l k i n i t s

These a re t h e poo r i n sp i r i t , dec l a r ed b l e s sed ; in and who a re as much ca l l we l l comp l a cency t he " l i t t le wha t to o t he r s migh t

whom Ch r i s t Jesus ha t h t a ken t he i r p l eased of f mer i t s , to f r om as any al l His

Ch r i s t i a n s ough t t o be f r om t h e i r t empo ra l possess i on s . ones , " whom God i s mys t e r i e s , wh i l e He h i des t h em f r om t h e w i se and p ruden t .

They a r e r e vea l

ART ICLE TH IRTY - SECOND . The ch i l d r en , i n d i s t i n c t i o n f r om t h e mere se r van t s o f God , fu l l have t h e l i b e r t y o f i n nocency . excep t good . of ch i l d r en . They have a peace and j o y , They do no t speak o f p ro v i dence , and and in of t ru th They t a ke w i t h s imp l i c i t y and w i t hou t hes i t a when ca l l e d And such is to do i t in

t i o n t h e r e f r e shmen t s bo t h o f mind and body . t h emse l v es , o r de r sp i r i t , momen t ; to do t he i r

s imp l i c i t y

t h e y speak o f t h i n g s j u s t

as t h e y appea r t o t h em a t t h e own wo r k s , o r howeve r , t h e y j oy , t ha t it

and when t h e conve r sa t i o n t u r n s upon t h e i r t h e y we re speak i ng o f o t he r s . speak o f a lways any good o f acknow l edge , wi th If;

cha r a c t e r s , t h e y exp r e ss t h emse l ve s f a vo r ab l y o r un f a vo r ab l y , much as t h e y wou l d i f have occas i on t o i n s t r umen t , t hey wh i ch t h e y have been t h e humb l e

comes f r om God a l one . The re ca l l e d l i c ense . is a l i be r t y , pe r sons wh i ch migh t more p rope r l y pu r i t y be of

The re

a re

who ma in t a i n

t ha t

hea r t r e n de r s pu re , i n t h e sub j e c t s o f t h i s pu r i t y , wha t eve r t h e y a r e p r omp t ed t o do , howeve r i r r e gu l a r i t may be i n o t he r s . Th i s i s a g r ea t e r r o r .

ART ICLE TH IRTY - TH IRD .

It Aqu i nas , o t he r wi l l His t ha t necessa r i l y no t l o ve ,

is

t h e doc t r i n e o f i t se l f ; l aws of

Augus t i n e ,

as a l so o f

Thomas

t he p r i nc i p l e o f v i r t ues . t he such

ho l y l o ve ex i s t i n g i n al l it t he

t h e hea r t , his wou l d hea r t , be a of

i n c l u des i n

o r imp l i e s t h e ex i s t ence , o f a l l pu r i t y , because becomes

Ch r i s t i a n

He who l o ve s God w i t h

v io la te unde r

d i s r ega r d o f t h e w i l l chas t i t y . l o ve , And

o f God , wh i ch he l o ve s above a l l c i r c ums t ances ,

t h i ngs . o f God

v i r t ue

He has t o o much l o ve and r e ve r ence f o r t h e w i l l becomes t h e v i r t u e o f by As t u rns , h is l o ve on is t he i r

t o murmu r o r r e p i ne unde r t h e d i spensa t i o n s o f H i s p ro v i dence . H i s unde r such c i r c ums t ances , t hus th is al l l o ve t he becomes v i r t ues . pa t i e n ce . app rop r i a t e so wi l l t he no t

occas i on s , be l e s s so .

pe r f e c t ,

v i r t u e s wh i ch f l ow ou t o f i t ,

and a re mod i f i e d f r om i t ,

It ho l y sou l i s The ho l y sou l

i s a max im i n t h e doc t r i n e s o f ho l i n e ss , t h a t t h e own v i r t u e s , a l t hough i t in al l i ts possesses th is : The mean i ng o f t h i s say i ng i s

c ruc i f i ed t o i t s is

t h em i n t h e h i ghes t deg ree .

so c r u c i f i e d t o se l f

f o rms , t h a t i t

p r a c t i c e s t h e v i r t u e s w i t hou t t a k i ng comp l a cency i n i t s v i r t u e s as i t , own , and even w i t hou t t h i n k i ng how v i r t u ous i t i s .

ART ICLE TH IRTY - FORTH . The Apos t l e iii. to l o ve . l o ve 3. Pau l speaks o f Ch r i s t i a n s as dead . app l y , i n t h e i r f u l l t he s ta te of " You a r e

dead , he says , " and you r l i f e i s h i d w i t h Ch r i s t i n God . " (Co l . These exp r ess i ons w i l l who a re in The i r of dea t h i s own im po r t , on l y or pu r e t h o se Ch r i s t i a n s unse l f i s h

a dea t h t o se l f i s hness . any t h i ng and of

They a re dead t o i n o r d i na t e wh i ch eve r y - t h i n g

p r i d e and j e a l o usy , t he i r

se l f - seek i ng and envy , r epu t a t i o n ,

t o ma l i c e , na t u r e .

cons t i t u t e s t h e f a l l e n and v i t i a t ed l i f e

They have a

new l i f e , wh i ch i s " h i d w i t h Ch r i s t i n God . "

ART ICLE TH IRTY - F IFTH .

Some pe r sons o f g rea t p i e t y , i n desc r i b i n g t h e h i ghes t r e l i g i o u s s t a t e , have denom ina t ed i t s t a t e o f pu re l o ve . I n t h e t r a n s f o rmed s t a t e o f t h e sou l , as i n t h e s t a t e o f pu r e l o ve , l o ve i s i t s l i f e . a f f ec t i ons of t he sou l , of cons t i t u t i n g o r t h e i r I n t h i s p r i n c i p l e o f l o ve a l l t h e wha t e ve r cha r a c t e r , have t he i r The re can be no l o v e t h e s t a t e o f t r a n s f o rma t i o n . Bu t t h i s can be r ega r ded as on l y a synonymous exp re ss i on f o r t h e

con t r o l l i n g e l emen t .

w i t hou t an ob j e c t o f l o ve .

As t h e p r i n c i p l e o f l o ve , t h e r e f o r e , I n i t se l f i t g race , r ema i n s w i t hou t p r e t h e y may and even bu t In one th is

a l l i e s t h e sou l w i t h ano t he r , so f r om t h a t o t he r wh i ch i s God , a l l i t s powe r o f movemen t p roceeds . al l be . in f e r ence f o r any t h i ng ; and consequen t l y i s access i b l e and p l i a n t t o t h e t o u ches and gu i dances o f It th is is l i k e a sphe r i c a l hav i ng no body , howeve r s l i g h t p l a ced upon a l e ve l of i t se l f , has

su r f a ce , wh i ch i s moved w i t h equa l ease i n any d i r e c t i o n . The sou l s ta te , p re f e r ences t ha t pr inc ip le o f movemen t , name l y , wh i ch God g i ve s i t .

s t a t e t h e sou l can say w i t h t h e Apos t l e Pau l , " I l i v e ; Ye t no t I , bu t Ch r i s t l i v e s i n me . "

ART ICLE TH IRTY - S IXTH . Sou l s t imes a r i d p l a ces f o r wh i ch have expe r i e n ced Such i s t he g ra ce of and They

sanc t i f i c a t i o n i n i t s h i ghe r deg rees , have no t so much need o f se t wo r sh i p as o t he r s . t h e pu r i t y t h e s t r eng t h o f t h e i r l o ve , t h a t i t i s ve r y easy f o r t h em t o un i t e w i t h God i n ac t s o f i nwa rd wo r sh i p , a t a l l t imes and p l a ces . have an i n t e r i o r c l o se t . in i t . Th i s , howeve r , does no t exemp t t h em f r om t h o se ou twa rd me thods and obse r vances wh i ch God has p re sc r i b ed . owe some th i ng t o min i s t r a t i o n s of o t he r s ; t he and a d i s r ega r d cou l d no t to t he to Chu r ch fa i l be Bes i des , t hey to o rd i nances and i n j u r i ous The sou l i s t h e i r t emp l e , and God dwe l l s

beg i nne r s i n t h e r e l i g i o n s l i f e .

ART ICLE TH IRTY - SEVENTH . The p ra c t i c e o f con f e s s i on i s t h e s t a t e o f pu re l o ve . and knowi n g l y , st i l l Fo rg i v e us ou r t r e spasses . i ts f o r go t t en . If it no t i n cons i s t en t w i t h say , be

The t r u l y r e nova t ed sou l can s t i l l f o rme r s ta te of s in can neve r

does no t s i n now , de l i b e r a t e l y

ART ICLE TH IRTY - E IGHTH . I n t h e t r a n s f o rmed s t a t e , o r s t a t e o f pu re l o ve , t h e r e shou l d be no t on l y t h e con f e ss i on o f s i n s , p rope r l y so ca l l e d , bu t a l so t he f au l t s . con f e s s i on o f We shou l d shou l d t h o se more ven i a l d i sapp ro ve t r a n sg re ss i ons , such t he i r f au l t s t e rmed in ou r and s i n ce r e l y

con f e s s i on ;

condemn t h em and des i r e

r em i s s i on ;

no t mere l y w i t h a v i ew t o ou r own c l eans i ng and de l i v e r ance , bu t a l s o because God w i l l s i t , f o r His g lo r y . and because He wou l d have us t o do i t

ART ICLE TH IRTY - N INTH . I t i s some t imes t h e case , t h a t pe r sons mis j udge o f t h e ho l i n e s s o f t he ou t wa rd i n d i v i d ua l s , appea rance . by es t ima t i n g i t Ho l i n e ss is f r om t h e i n c i den t s cons i s t en t wi th of t he

ex i s t ence , i n t h e same pe r son , o f va r i o u s i n f i rm i t i e s ; ( s u ch as an unp r epossess i ng f o rm , an impe r f e c t mode of phys i c a l weakness , a deb i l i t a t ed j u dgmen t , manne r s , a wan t of exp r e ss i on , de f e c t i v e

know l edge , and t h e l i k e . )

ART ICLE FORT IETH . The ho l y w i t hou t pa r t i c u l a r s . Fi rs t . - I t is t h u s un i t ed i n t e l l e c t ua l l y ; - t h a t is to sou l may be sa i d to be un i t e d wi th in God , t h r ee

any t h i ng i n t e r ven i ng o r p roduc i ng a sepa ra t i o n ,

say , no t by any i d ea wh i ch i s based upon t h e senses , and wh i ch o f

cou r se cou l d g i ve on l y

a ma te r i a l

image o f

God ,

bu t

by an i d ea

wh i ch i s i n t e r na l and sp i r i t u a l i n i t s o r i g i n , and makes God known t o us as a Be i ng w i t hou t f o rm . Second . - The sou l i s t h u s un i t ed t o God , i f exp r e s s i t , a f f e c t i o na t e l y . Tha t i s t o say , when i t s we may so a f f ec t i ons

a r e g i v en t o God , no t i n d i r e c t l y t h r ough a se l f - i n t e r e s t ed mo t i v e , bu t s imp l y because He i s wha t He i s . sake . Th i r d . - The sou l is t hus un i t e d to God p ra c t i c a l l y The sou l i s un i t e d t o God i n l o ve s H im f o r H i s o wn l o v e w i t hou t any t h i ng i n t e r ven i ng , when i t

; - and t h i s i s t h e case when i t does t h e w i l l o f God , no t by s imp l y f o l l ow i ng a p re sc r i b ed f o rm , bu t f r om t h e cons t an t l y ope ra t i v e im pu l s e o f ho l y l o ve .

ART ICLE FORTY -F IRST . We f i n d i n some devou t wr i t e r s on i nwa rd expe r i en ce , t h e ph r ase sp i r i t u a l nup t i a l s . It i s a f a vo r i t e me thod w i t h some S im i l a r exp re ss i on s o f t h e se wr i t e r s , t o r ep r e sen t t h e un i on o f t h e sou l w i t h God by t h e f i g u r e o f t h e b r i d e and t h e b r i d eg r oom . a r e f o und i n t h e Sc r i p t u r e s . We a re any t h i ng more , i n l o ve . no t to suppose t h an t h a t t ha t such exp r ess i on s mean

r ea l i t y ,

i n t ima t e un i on wh i ch ex i s t s i n t h e s t a t e o f pu r e

be tween God and t h e sou l ,

when t h e sou l i s

ART ICLE FORTY -SECOND . We f i n d aga i n o t he r f o rms o f exp r e ss i on , wh i ch i t p r ope r t o no t i c e . des c r i b ed by " s ubs t an t i a l " t h em as un i on , an as i f " e s sen t i a l " t he re un i on , and some t imes essence , as is a

The un i on be tween God and t h e sou l i s some t imes we re a un i on o f sub-

s t ance , o r be i ng , i n t h e l i t e r a l o r phys i ca l sense . t h e add i t i o na l i d ea t h a t t h e un i on i s

They mean t o no t

exp r e s s no t h i ng more t h an t h e f a c t o f t h e un i on o f pu re l o ve , w i t h f i rm and es t ab l i s hed ;

sub j e c t

to

t h o se and

b reaks

and of

i n equa l i t i e s , l o ve wh i ch

to

t ha t

wan t

of

con t i n u i t y

un i f o rm i t y

cha ra c t e r i z e

i n fe r io r

deg r ees o f expe r i en ce .

ART ICLE FORTY -TH IRD . It unde r s t ood 14 . ) Those who a re i n " l i t t le ones " of t he a s t a t e o f s imp l e f a i t h , of whom we a re to ld wh i ch can t ha t God is t he to ho l y sou l of wh i ch St . Pau l may be

espec i a l l y

speak ,

whe re he says ,

"As many as a r e (Rom . v i i i .

l e d by t h e Sp i r i t o f God , t h e y a re t h e sons o f God . "

a lways be sa i d o f t h o se who a re i n t h e s t a t e o f pu re l o ve , a re t h e Sc r i p t u r e s , t e a ches t h em . p r uden t , sou l s , t h em , neve r and " I t h ank you , says t h e Sav i ou r , "O Fa t he r , Lo rd o f has a r e vea l ed know l edge Bu t such t h em t o wh i ch t he babes . " of ( L u ke x. 21 . ) wo r l d Such cou l d

heaven and ea r t h , t h a t you have h i d t h e se t h i n g s f r om t h e w i se and t a ugh t possess impa r t . as t h e y a re by t h e Sp i r i t know l edge neve r al l God wh i ch dwe l l s i n t he t h em o t he rw i s e

w i sdom o f r ende r s

t h an r e spec t f u l o f t h e Chu r ch , t h e Sc r i p t u r e s .

t o r e l i g i o u s t e a che r s , doc i l e t o t h e i n s t r u c t i o n s and con f o rmab l e i n t h i n gs t o t h e p recep t s o f

ART ICLE FORTY -FOURTH . The doc t r i n e of pu re l o ve has been known and

r e cogn i z ed as a t r u e doc t r i n e among t h e t r u l y devou t i n a l l ages o f t h e Chu r ch . al l it

con t emp l a t i v e and

The doc t r i n e , howeve r , has been

so f a r above t h e common expe r i en ce , t h a t t h e pas t o r s and sa i n t s o f ages have exe r c i s ed a deg ree o f d i s c r e t i o n and ca r e i n mak i ng known , excep t t o t h o se t o whom God had a l r eady g i ven bo t h t h e to r e ce i v e i t . in t he Ac t i n g on t h e p r i n c i p l e o f to on t h o se t h a t of t he we re more t he of body Ch r i s t i a n s cons i de r a t i o n to f ea r i n f an t s and of and s t r ong mea t g rea t hope , f o unded

a t t r a c t i o n and l i g h t g i v i ng mi l k advanced , mo t i v e s of t hey

add re ssed

happ i ness

or

of

mise r y .

It

seemed t o

t h em ,

t ha t

t he

mo t i v e

of

God ' s g l o r y ,

i n i t se l f

cons i de r ed , a mo t i v e wh i ch r equ i r e s us t o

l o v e God f o r H imse l f a l one w i t hou t a d i s t i n c t r ega r d and r e f e r ence t o ou r own happ i ness , cou l d he p ro f i t a b l y add ressed , as a gene ra l ru le , on l y to t h o se who a re somewha t advanced in i n wa rd expe r i en ce .

ART ICLE FORTY -F IFTH . Among t h e va r i o u s f o rms o f o r " un i on w i t h God . " Un i on w i t h God , no t a phys i ca l bu t mora l o r r e l i g i o us un i on , necessa r i l y ex i s t s i n sou l s t h a t a re i n t h e s t a t e o f pu re l o v e . The s t a t e o f "D i v i n e un i on " i s no t a h i ghe r s t a t e t h an t h a t o f pu r e l o ve , bu t may r a t he r be desc r i b ed as t h e same s t a t e . St r i ve a f t e r be l i e ve t h a t l ooks ve r y ab road nea r . f a t i g ues and dange r s , f r om a tmosphe r e , pos i t i o n , j o u r ney . supposed . ove r h i l l s , it; bu t do no t it. t o o r ead i l y or eas i l y many As he c l ea r be h is c l imb exp re ss i on i n d i c a t i v e o f

t h e h i ghes t expe r i en ce , we some t imes f i n d t h a t o f "D i v i n e un i on , "

you have a t t a i ned t o a r r i ves a t t ha t h i gh t he

The t r a ve l e r , and in

af te r t ha t

t he t op o f em inence , and i t a l r eady

a moun t a i n . seems t o at t he

he sees h i s Ove r j o yed a t he p ro c l a ims

na t i v e c i t y ; s i gh t , as h imse l f

h im t o of

and pe rhaps dece i ved by h i s end

Bu t he soon f i n d s t h a t t h e d i s t ance was g rea t e r t h an he He i s ob l i g ed t o descend i n t o va l l e y s , and t o and t o and t o su rmoun t r u gged r o c k s , w ind h i s t i r e d

s t eps ove r many a mi l e o f wea r y way , be f o r e he r e aches t h a t home and c i t y , wh i ch he once t h ough t so nea r . It is t h u s i n r e l a t i o n t o t h e sanc t i f i c a t i o n o f t h e hea r t .

T rue ho l i n e ss o f hea r t i s t h e ob j e c t a t wh i ch t h e Ch r i s t i a n a ims . He beho l d s i t be f o r e h im , as an ob j e c t o f t r a n scenden t beau t y , and as pe r haps nea r a t hand . Bu t as he advances t owa rd s i t , he f i n d s on t h e way l o nge r and more d i f f i c u l t t h an he had imag i ned . Bu t i f t h e one hand we shou l d be ca r e f u l s t opp i ng p l a ce for t he end of t he way , we shou l d be

no t t o mis t a ke au i n t e rmed i a t e equa l l y

ca r e f u l on t h e o t he r no t t o be d i s cou raged by t h e d i f f i c u l t i e s we mee t w i t h ; i n H im . "Wha t soeve r i s bo rn o f God , ove r comes t h e wo r l d ; and t h i s i s t h e v i c t o r y t h a t ove r comes t h e wo r l d , EVEN OUR FA ITH . " ( 1 John v . 4.) r emembe r i ng t h a t t h e ob l i g a t i o n t o be ho l y i s a lways b i nd i ng upon us , and t h a t God w i l l he l p t h o se who pu t t h e i r t r u s t

No te by T .C . Upham : I n t h e p re ced i ng v i ew I

have om i t t e d a numbe r

o f passages wh i ch we re exc l u s i v e l y Roman Ca tho l i c i n t h e i r aspec t , i n be i ng o f l e s s i n t e r e s t and va l ue t o t h e Pro t e s t an t r eade r t h an o t he r pa r t s .

Taken f r om : The S to r y o f Madame Guyon s L i f e , by : T .C . Upham Rep r i n t ed by Ch r i s t i a n Books , A t l an t a , Ga . 1984 f r om A r e p r i n t by Sampson and Low I n c . , Eng l and Or i g i n a l l y pub l i s hed : Upham , Thomas Cogswe l l , and Expe r i en ce o f b r o t he r s , 1847 ) . 1799 1872 , L i f e and Re l i g i o u s Op in i ons Ha rpe r & ( 1 907 )

Madame de La Mo the Guyon (New Yo r k ,