CHAP. XVII.

OF PETITIONS.

THE soul should not be surprized, at feeling herself unable to offer up to GoD such petitions, as she had formerly made with freedom and facility; for now "the Spirit maketh intercession for her according to "the will of GOD, that Spirit which helpeth our infir"mities: for we know not what we should pray for as "we ought; but the Spirit itself maketh intercession "for us, with groanings which cannot be uttered.” (Rom. viii. 26.) We must co-operate with, and second the designs of GOD, which tend to divest us of all our own operations, that in the place thereof his own may be instituted. Let this then be done in you ; and suffer not yourself to be attached to any thing, however good it may appear; for it is no longer good, if it in any measure turns you aside from that which GOD willeth of you: the Divine Will is preferable to all things else. Shake off then all attachment to the interests of Self, and live on faith and resignation; here it is that genuine faith begins truly to operate.

CHAP. XVIII.

OF DEFECTS OR INFIRMITIES.

SHOULD we either wander among externals, or

sink into dissipation, or commit a fault, we must instantly turn inwards; for having departed thereby from our God, we should as soon as possible return unto him, and suffer in his presence, whatever sensations he is pleased to impress. On the commission of a fault, it is of great importance to guard against vexation and disquietude, which springs from a secret root of pride, and a love of our own excellence; we are hurt, by feeling what we are: and if we discourage ourselves or despond, we are the more enfeebled; and from our reflections on the fault a chagrin arises, which is often worse than the fault itself.

The truly humble soul is not surprized at her defects or failings; and the more miserable and wretched she

beholds

beholds herself, the more doth she abandon herself unto GOD, and press for a nearer and more intimate alliance with him, that she may avail herself of an eternal strength. We should the rather be induced to act thus, as GOD himself hath said, "I will make thee under"stand what thou oughtest to do; I will teach thee the way by which thou shouldst go; and I will have "mine eye continually upon thee for a guide." (Psal. xxxii. 8. vulg.

CHAP. XIX.

OF DISTRACTIONS AND TEMPTATIONS.

A DIRECT contest and struggle with distractions and temptations, rather serves to augment them; and withdraws the soul from that adherence to GOD, which should ever be her principal occupation. The surest and safest method of conquest, is simply to turn away from the evil, and draw yet nearer and closer to our GOD: a little child, on perceiving a monster, does not wait to fight with it, and will scarcely turn its eyes toward it; but quickly shrinks into the bosom of its mother, in total confidence of safety: so likewise should the soul turn from the dangers of temptation to her GOD. "GOD is in the midst of her," saith the Psalmist," she shall not be moved; GOD shall help her, and "that right early." (Psal. xlvi. 5.)

If we do otherwise, and in our weakness attempt to attack our enemies, we shall frequently feel ourselves wounded if not totally defeated; but, by casting ourselves into the simple presence of GOD, we shall find instant supplies of strength for our support. This was the succour sought for by David: "I have set," saith he, "the LORD always before me; because he is at my "right hand, I shall not be moved. Therefore my "heart is glad, and my glory rejoiceth: my flesh also "shall rest in hope." (Psal. xvi. 8, 9.) And it is said. in Exodus, "The LORD shall fight for you, and ye "shall hold your peace."

CHAP. XX.

OF THE PRAYER OF SELF-ANNIHILATION.

SUPPLICATION and sacrifice are comprehended in prayer, which, according to St. John, is " an in❝cense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse, that " unto the "Angel was given much incense, that he should offer "it with the prayers of all Saints." (Chap. viii. 3.)

Prayer is the effusion of the heart in the presence of GOD: "I have poured out my soul before God," saith the mother of Samuel. (1 Sam. i. 15,) The prayer of the Wise Men at the feet of CHRIST in the stable of Bethlehem, was signified by the incense they offered : for prayer being the energy and fire of Love, melting, dissolving, and sublimating the soul, and causing it to ascend unto God; therefore, as the soul is melted and dissolved, in like proportion do odours issue from it; and these odours proceed from the intense fire of Love within.

The

This is illustrated in the Canticles (i. 11.) where the Spouse saith, "While the King sitteth on his couch, "my spikenard sendeth forth the smell thereof." couch is the ground or centre of the soul; and when GOD is there, and we know how to dwell with him, and abide in his Presence, the sacred power and influence thereof gradually dissolves the obduration of the soul, and, as it melteth, odours issue forth; hence it is, that the Beloved saith of his spouse, in seeing her soul melt when he spake, "Who is this that cometh out of the "wilderness, like pillars of smoke perfumed with myrrh " and frankincense ?" (Cant. v. 6....and iii. 6.)

:

Thus doth the soul ascend unto GOD, by giving up Self to the destroying and annihilating power of Divine Love this, indeed, is a most essential and necessary sacrifice in the Christian religion, and that alone by which we pay true homage to the sovereignty of GOD; as it is written, "The power of the LORD is great, and he is "honoured only by the humble." (Eccles. iii. 20.) By the destruction of the existence of Self-hood within us, we truly acknowledge the supreme existence of our GOD; for unless we cease to exist in Self, the Spirit of THE ETERNAL WORD cannot exist in us now it is

by

by the giving up of our own life, that we give place for his coming; and " in dying to ourselves, he himself liveth and abideth in us.'

We should, indeed, surrender our whole being unto CHRIST JESUS; and cease to live any longer in ourselves, that he himself may become our life; "that be“ing dead, our life may be hid with CHRIST IN GOD," (Col. iii. 3.) "Pass ye into me," saith GOD, "all ye

who earnestly seek after me." (Eccles. xxiv. 16.) But how is it we pass into God? We leave and forsake ourselves, that we may be lost in him; and this can be effected only by annihilation, which being the true prayer of adoration, renders unto God alone, all ❝ Blessing, "honour, glory and power, for ever and ever." (Rev. v. 13.)

This is the prayer of Truth; " It is worshiping GoD “in spirit and in truth:" (John iv. 23.) " In spirit," because we enter into the purity of that Spirit which pray th within us, and are drawn forth and freed from our own carnal and corrupt manner of praying; "In "truth," because we are thereby placed in the Truth of THE ALL OF GOD, and THE NOTHING of the creature.

There are but these two truths, THE ALL, and THE NOTHING; every thing else is falsehood. We can pay due honour to the ALL OF GOD, only in our own annihilation; which is no sooner accomplished, than he, who never suffers a void in nature, instantly fills us with himself.

Did we but know the virtues and the blessings which the soul derives from this prayer, we should willingly be employed therein without ceasing. "It is the pearl "of great price : it is the hidden treasure," (Matt. xiii. 44, 45.) which, whoever findeth, selleth freely all that he hath to purchase it: "It is the well of living water, " which springeth up unto everlasting life:" "It is the adoration of GOD" in spirit and in truth :" (John iv. 14....23.) and it is the full performance of the purest evangelical precepts.

JESUS CHRIST assureth us, that the "Kingdom of GOD is within us:" (Luke xvii. 21.) and this is true in two senses: First God becometh so fully the Master and LORD in us, that nothing resisteth his dominion; then is

our

our interior his kingdom: And again, when we possess. Gon, who is the supreme Good, we possess his kingdom also, wherein there is fullness of joy, and where we attain the end of our creation: thus it is said, “ to "serve GOD, is to reign.""The end of our creation, indeed, is to enjoy our GOD, even in this life; but alas !. how few there are who advert to this!

THAT WE ACT MORE NOBLY, AND WITH MORE ENERGY
BY THIS SPECIES OF PRAYER, THAN BY ANY OTHER.

SOME persons, when they hear of the prayer of si

lence, falsely imagine, that the soul remains stupid, dead and inactive; but, unquestionably, it acteth therein, more nobly and more extensively, than it had ever done before; for GOD himself is her mover, and she now acteth by the agency of his Spirit. When St. Paul speaks of our being led by THE SPIRIT OF GOD, it is not meant that we should cease from action: but that we should act through the internal agency of his Grace. This is finely represented by the Prophet Ezekiel's vision of the "wheels, which had a Living Spirit; and whithersoever "the Spirit was to go, they went; they ascended, and "descended as they were moved; for the Spirit of Life " was in them, and they returned not when they went." (Ezek. i. chap. 18. verse.) Thus the soul should be equally subservient to the will of, that Vivifying Spirit wherewith she is informed, and scrupulously faithful to follow only as that moves. ^Her motions now. never tend to return, in reflection on the creatures or herself; but go forward, in an incessant approach toward her chief end.

This action of the soul is attended with the utmost tranquility. When she acteth of herself the act is forced and constrained; and, therefore, she can the more easily perceive and distinguish it: but when she acteth under the influence of the Spirit of Grace, her action is so free, so easy, and so natural, that it almost seems as if she did not act at all: "He hath set me at large, he "hath delivered me, because he delighted in me." Psal. xviii. 19.)

When