[Francis de Sales, at the end of his religious Maxims, relates the following conversation, as having taken place between Tauler, a learned and popular preacher of the fourteenth century, and an obscure beggar. It is introduced here, as having some connection with the foregoing chapter.]

"A great Divine prayed to God, during the space of eight years, that he would be graciously pleased to direct him to a man who might teach him the true way to heaven. It was said to him at length, 'Go to such a church porch, and there thou shalt find a man, who will instruct thee in the spiritual life.' Accordingly he went, and found a poor beggar very meanly clad. He saluted him in these words, 'God give you a good day, my friend.' The poor man answered, 'Sir, I do not remember that I ever had an evil day.' The doctor said to him, 'God give you a good and happy life.' 'Why say you that?' replied the beggar; 'I never was unhappy.' 'God bless you, my friend,' said the doctor, 'Pray, tell me what you mean.' He replied, 'That I shall willingly do. I told you first, I never had an evil day; for when I have hunger, I praise God; if it rain, hail, snow or freeze, be it fair or foul; or if I am despised or ill-used, I return God thanks; so I never had an ill day: nor have I ever been unhappy, since I have learned always to resign myself to his will, being very certain of this, that all his works are perfectly good; and therefore I never desire any thing else but the good pleasure of God.' Then said the doctor, 'But what if the good pleasure of God should be to cast you hence into hell?' 'If he would do so,' re

plied the other, 'I have two arms to embrace him with; the one whereof is a profound humility, by which I am united to his holy humanity; the other is love or charity, which joins me to his divinity. Embraced with these two arms he would descend with me thither, if thither he ordered me: and there I had infinitely rather be with him, than in paradise without him.' Hereby the doctor learned that a true resignation to the divine will, accompanied with profound humility of heart, is the shortest way to attain God's love.

After that, he asked him again from whence he came. The poor man answered, God sent him. The doctor enquired of him where he found God. He replied, 'I found him where I had renounced all the creatures.' 'And where did you leave him?' said the doctor. He replied, 'With the poor in spirit, the pure in heart, and men of charity.' 'But who are you?' says the divine. 'I am a king,' says the beggar. 'Where is your

kingdom?' says the former. 'In my soul,' says the latter: 'I have learned to bring into subjection, and to govern my senses, as well outward as inward, with my affections and passions, which kingdom is undoubtedly superior to all the kingdoms of this world.' The doctor then asked him by what means he had attained to such perfection. He answered, 'By silence, watchfulness, meditation, prayer, and the union I have with God. I could find no sure repose, or comfort, in any creature of the world; by means whereof I found out my God, who will comfort me world without end.""

CHAPTER EIGHTEENTH.

On the Joy of Faith in the want and desolation of all things else.

"IN the world ye shall have tribulation" is a declaration of the Savior, confirmed by individual and general experience. Even the most devoted

Christians are not exempt. The tribulations, to which the people of God are subject, are internal, as well as external; sorrows of the mind as well as sufferings of the body. Sometimes they are very great. There are some occasions, on which all those subordinate consolations, of which God generally permits his people in a greater or less degree to partake, are taken away. There is left to them neither the vivacity of health nor the consolation of friends; no pleasures of social intercourse; no prosperity in worldly business; no rest from outward persecutions; no cessation from the bitter temptations of the adversary. This, it will be said, is an extreme case; but it is only extreme cases, of which, in the present chapter, we propose to speak. There is reason to suppose, that many souls, whom God designs to bring to the highest degree of purity in this life, especially if they are

disposed to resist and do not render themselves up easily to his great purpose, will be called upon to pass through some heavy and perhaps extreme trials. Such trials seem oftentimes to be rendered necessary. Necessary, not in the nature of things, but on account of the corruption of the natural heart. The possession of internal purity implies the entire crucifixion of self; and this is an operation which the natural heart finds it hard to submit to. Hence it is, that earthly joys are temporarily dried up; that human consolations are taken away; and "the axe is laid at the root" of all the sources of self-seeking and self-enjoyment; in order that the soul may experience the truth and the severity of inward crucifixion.

It is at such a time, and amid these various and unmitigated trials, that the soul sustains itself by FAITH; by what is variously called in different writers, but generally as I suppose with the same meaning, "simple faith", "pure faith", or "naked faith." And there seems to be a marked propriety in these forms of expression; because faith, as the sustaining principle, stands at such times alone. All human supports are removed. On every side there appears discouragement and darkness; and it is by faith and faith only, that the soul is enabled to retain its religious integrity. It is under such circumstances, that faith becomes, as it were, a superior and guiding faculty of the soul; upon which the other, especially the various inferior principles, seem to rest. While the subordinate principles of our nature, the natural desires, and the various

forms of natural affection, are assailed by their appropriate temptations, and sometimes in a very severe and terrible manner, they derive from the sublime principle of faith, which stands in its central position of strength and grandeur, a defensive and repulsive power, which makes them more than conquerors.

But the principle or truth, which we wish particularly to impress upon the reader's mind, in these remarks, is this. When all earthly comforts are dried up, and when faith alone remains as the sustaining principle of the soul, there is an interior consolation, deep and tranquil, flowing out from faith itself. This is a circumstance, which is often overlooked. But it is a great truth, contrary to the opinion of some who do not fully understand the nature of the divine operation in the soul, that there is a JOY IN FAITH. The life of faith, though it may be destitute of every outward support and comfort, is not so desolate in itself, so wanting in every thing that brings inward happiness, as some seem to suppose. It is true, sustained in the spirit of self-sacrifice, and seeking nothing but unity with the divine will, it never aims at consolation as an ultimate object. It thinks more of what God is, than of what he gives. And thus God himself, the great original of all good, becomes the fountain of the soul's joy. And the joy, which is thus experienced, is necessarily a pure joy, uncontaminated by any mixture of self. Ask those pious persons, who in the exercise of faith are endeavoring to lay all upon the altar of God, but who, nevertheless, are