Section 3

barely ;
Method of Prayer. 39
I barely to confider the dates of Jefus Chrift. St. Paul did bear in his body the dates of Jefus Chrift. I ~ bear (faith hej in my body the marks of the Lord Jefus ; Gal. vi. 17. but he does not fay that he reafoned iupon them.
1 In this date of refignation, Jefus Chrift often giveth us fame views of his dates after a very particular 13 manner. Then it behoveth us to receive them, and to differ our- minds to be applied to any thing ;r that pleafeth him ; taking equally tj all the difpofitions that he {hall fee n fit to place us in, not chufing any ” one of ourfelves but only this, of continuing always with him, of af- fectionately defiring him, and of giving up ourfelves entirely to him ; receiving with an evennefs [of mind all that he doth give us, whether light or darknefs, fruitful- nefs or barrennefs, drength or i weaknefs.
40 A Short and Eafy
weaknefs, fweeinefs, or bitternefs, temptation, pains, troubles, or dou brings ; nothing of all thefe fhould flop us. There are fome perfons whom God doth apply for the fpace of whole years to a feel- ing fenfe of fome one or other of thd'e myfteries The Ample view or thought of fuch a myftery, ga- thers them inwards ; therefore they ought to be faithful to it : but when God removes it from them, then let them willingly be deprived of it. There be others who are troubl- ed becaufe they cannot think of any one mvfterv ; but this is without reafon, feeing that the afl’e&ionate attention of the mind to God, in- cludeth all particular devotion : and whofoever is united to God alone by finding his reft in him, is indeed applied to all the myfteries in a more excellent manner. He
that
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that loves God, loveth every thing that proceedeth fiom him.
Sect. IX.
Of Virtue.
^TpHIS is the Ihort and certain X way to acquire virtue ; be- - i all virtue, to poffefs him is indeed to poffefs all virtue ; and the nearer \ve approach unto this poffeffion, the more we have of virtue in an emin- j ent degree. Again, 1 fay, that all virtue which is not given from with- in is but a mafk of virtue and is like a garment which is put on or off at pleafure. But the virtue 1 that is communicated from within is the only true effential and per- manent virtue : The beauty of the king’s daughter cometh from within ; Pf. 44, 13, vulg. and of all people
there
42 A Short and Eafy
there are none who pra&ife it more vigoroufly than thefe, tho' they do not think of the virtue in particular. For God. to whom they keep themfelves united, makes them to perform it in all its kinds. O what hunger have thefe devout fouls after fufferings ! They think only on what may pleafe their be- loved, and fo they begin to negledt themfelves and contemn them- felves: the more they love their God, the more do they hate them- felves and difrelifh the creatures. O if men could but learn this moll eafy method, which is fitted for every one, for the dull and ignor- ant as well as the learned, how ea- fily would the whole church of God be reformed ! There needs no more but to love. Love (faith St. Aujtin } and do then what ye will. For when we love indeed, we can- not will any thing that may dif-
pleafe
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pleafe our beloved. God is love , and he that abidetk in love dwelleth in God, and God in him. 1 Tohniv. 16.
Sect. X.
Of Mortif cation.
T Say further, that ’tis next to im» J. poffible for one ever to arrive at the perfefl mortification of his fenfes and paflions by any other way than the love of God. The reafon is very plain, for it is the foul that gives life and vi- * gour to the fenfes ; and likewife 0 the fenfes which irritate and raife m the paflions. A dead man hath no more any fenfe or paflion left in 0 him becaufe of the feparation which is made betwixt the foul and the fen- fes. All the labour which is done
in
44 A Short and Eafy
in the outward part carries ftill the foul more outwardly into the things ij to which it doth apply itfelfj-nore ftrongly. It is in thefe things, that it exerts itfelf mod : as for exam- pie : being applied directly t.o ftrid-! nefs and rigour in externals, it isf wholly turned that way, and there- by invigorates the fenfes in dead of mortifying them. For it is only from the application of the foul that the fenfes can draw any thing of force or vigour, and the more the foul is in them, the more doth it ftill enliven them. This life of fenfe doth move and provoke the paflions, fo far is it from extinguifhing them. Aufteries may well weaken the body, but can never blunt the edge or vigour of the fenfes, for the rea- fon juft now mention’d. One thing! alone can do it, which is this, that j the foul by the means of recollec- tion
Method of Prayer. 45
tion be turn’d wholly inward or within itfelf, to the end it may be taken up with God, who is there prefent. If the foul turn all its vi- gour and force within itfelf it is fe- parated from the fenfesby this very iftion alone, and fo employing its re whole force and ftrength within, it leaves, the fenfes without vigour ; ill and the more it advances and ap- proaches to God, the more it is fe- parated and disjoyned from itfelf.
This is the reafon why thofe per- il jfons in whom the attra&ions, of it grace are flrong, do find them- felves wholly weakened in the out- a ward man, fo as many times to u fwoon or faint away- I don’t by In -this mean, we ought not at all to mortify ourfelves ; no ! for mortifi- cation mull always accompany pray - , er, according to the meafure of every ones ftrength, and circum- ftances. But I fay, that none ought
to
46 A Short and Eafy
to make mortification their chief exercife, nor abfolutely to tie themfelves to fuch and fuch au- fterities; but by fimply following the inward attra&ion and em- ploying themfelves with the divine prefence, without thinking of mor- tification in particular, God doe; make them to undergo all forts oi it : and he gives no refpite to the fouls that are faithful in furrender- ing themfelves unto him, until he has mortified in them all that re- mains there to be mortified.
Therefore we muff keep ourfelve; only attentive to God. All perfon; are not capable of outward aufte- rities, but all are capable of this, There are two of ourfenfes, in the mortifying of which we cannot well exceed ; namely, the feeing anc the hearing; becaufe thefe take ir the fpecies and ideas of things ; bu
God
Method of Prayer. 4 7
jod doth it effectually, we need )nly to follow his Spirit.
The foul has a double advantage )y obferving this conduft ; name- y, that according as it withdraws rom the outward, it ftill draws tearer unto God : and by ap- jroaching unto God, befides the ecret power and virtue it receives vhich fupports and preferves it, it leceffarily departs as far from fin, is it approaches nearer to God ; till at laft it is brought to an ha- )itual converfion.
Sect XL Of Converfion.
rU R N ye and be converted unto God m the bottom of your hearts, according as you have deeply re- plied from him, I fa. xxxi. 6, vulg.
Converfion
48 A Short and Eafy
Converfion is nothing elfe but the turning away from the creature tc return unto God.
The foul being once converted, or turned to God, finds a very great facilitv to continue thus turn- ed unto him : and the more it con- tinues turned, the nearer it ap- proached God, and cleaveth tc him ; and the nearer it approach- eth God, the farther doth it necef farily withdraw from the creature which is oppofite to God. So tha; hereby the foul is fo powerfull) confirmed in its converfion, tha it becomes habitual, and as it were natural unto it. But you mufj know that this is not done by an) violent working or exercife of the! creature. The only exercife i can and ought to do on its part, h by the grace of God, to exert ftrong endeavour to turn and ga ther itfclf inward ; after which the r '
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is nothing more to be done, but to remain thus turned towards God in a continual adherence unto him.
God has an attractive virtue; which iraweth the foul always more and Tiore ftronglyto himfelf, and in draw- ng it he purifies it; juft as we fee he fun drawing up a thick vapour o itfelf; it attraCts it gradually, the /apour ufing no other endeavour, )ut to let itfelf be drawn by the fun; vhich the nearer it brings it to its elf, the more it fubtilifes and pu- ifies it. There is only this differ- ence, that this vapour is not drawn feely, and followeth not volun- arily, as the foul doth.
This manner of introverting or urning inward, is moft eafy, and sidvanceth the foul not by con- ftraint or violence, but by her moft mural propenfion or bias to God, jecaufe he is our center of reft, The centre hath always a moft E powerful
50 A Short and Eafy
powerful attra&ive virtue ; and the more eminent and fpiritual the centre is, the more violent and im- petuous is its attraflion or mag- netifm, and the more difficult it it to ftop it.
But befides the attraftive virtue of the centre, there is alfo giver to all the creatures a mighty ftrong propenfion to a re-union with thei) centre: hence the moll fpiiitua! and perfeft have this inclination ftrongeft in them. No fooner doe; a thing return towards its. centre than it precipitates with an extreme fwiftnefs into it, if fo be tha it be not ftopt by fome invincible impediment in the way. A ftone in the air is no foone let go, towards the earth, than bj its own proper weight it tends t it as its centre. Juft fa is itwitl the water and fire, which unlel they are hindred, run inceffantl
Method of Prayer. 51
to their centre. And thus it is that the foul, by the ftrong endeavour which it ufes to gather itfelf in- ward, being once turned into this propenfion to its center, falls gra- dually into its centre, without any other effort but the weight of its love ; and the more it continues peaceable and calm, without its own motion, the more fwiftly doth it advance, becaufe it gives the more place to this attra&ive and central virtue, to draw it ftrongly unto itfelf.
We ought then to make the recolle&ing ourfelves the moft in- wardly that is poffible, the chief concern, and not be troubled at the pain and difficulty which this exercife may give us; for that will be very foon recompenced by a won- derful concurrence on God’s part, which will render it moll eafy ; provided we be faithful, meekly E 2 and
52 A Short and Eafy
and gently to call back our heart, by a little fweet and peaceful re- treat, and by ferene and tender af- fe&ions, whenever it is withdrawn through diftraftionsor outward bu- finefs. When at any time the paf- fions arife, a little retreat inwards unto God. who is there prefent, doth allay them with great facility : any other way of engaging with them does rather exafperate than quiet them.
Of the Prayer of God’s fmple prefence.
HE foul that is faithful in ex-
ercifing itfelf, as hath been faid, in love and affedticn to iis God, is all amazed when it feels how by little and little he gets the entire pofleffion of it. His prefence
Sect, XII.
becometh
Method of Prayer. 53
becometh now fo eafy to the foul, that it can no more be without it ; it has acquir’d a habit of this as well as prayer. The foul feels the calm and ferenity prevailing upon it by degrees : the filence maket'n up its whole prayer, and God giveth it an infus’d love, which is the begin- ning of an unfpeakable bappinefs. O! were I permitted to proceed and declare the infinite degrees that fol- low ! But here I mult Hop, fince that I write only for beginners, .waiting till God (hall be pleas’d to bring forth what may be fervice- able for all ftates,
1 It muft fuffice only to fay, that then it is of great confequence to iceafe from all felf-aftivity, that God alone may aft in us. Be Jlill 2nd acknowledge that 1 am God ; is what he advifeth us by David. Pf» 45. 10. But the creature is fo fond af what it does itfelf, that it be-
lieves it doth nothing, if it do not feel, know and diftinguifh its own operation. It does not fee that the fwiftnefs of its motion hindereth it from perceiving its fteps, and that God’s operation becoming more ftrong fwalloweth up that of the creature ; even as we fee that the fun as it arifes, doth gradually fwal- low up all the light of the ftars, which were very dittin£t before he ap- peared. It is not for want of light that we cannot then diftinguifh the ftars, but the excefs of light.
The cafe is the fame here ; the creature can’t diftinguifh its own operation, becaufe a general and ftrong light abforbeth all its little diftinft lights, and by his furpafs- ing fplendor and brightnefs makes them entirely difappear. So that they who charge this fort of prayer with idlenefs, are very much mif- taken : and’tisfor want of experi- ence
Method of Prayer. 55
enee that they fay fo. O did they but give themfelves fome little trouble to make tryalofit ! they would in a very little time know it experimentally.
I tell you therefore that this abate- ment of felf-activity proceeds not of want, but of abundance, as any that will make the experiment, will clearly perceive. He will know that it is not an unfruitful filence, occafroned through want, but a fi- lence full, and unctuous proceed- ing from abundance.
Two forts of perfons are lilent, the one becaufe they have nothing to fay ; and the other, becaufe they have too much. The cafe is the fame in this degree of prayer we fpeak of. They are filent not for want-, but thro' fulnefs and excefs. •
The water caufes death to two perfons in a very different manner.
One
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One dieth of third, and the other is drowned: one dieth thro’ the want, and the other thro’ the abundance of it. Even fo here, it is the abund- ance that makes the operations to ceafe. Therefore ’tis of great im- portance in this degree for one to remain in as much lilence as pofli- bly he can.
An infant at the nurfes breafts gives us a fenfible demondfation of this. It begins to move its ten- der lips, that it may caufe the milk to come ; but when the milk com- eth in abundance, it is content to fwallow it down, without making any fenfible motion : if it fhould make any, it would but prejudice itfelf by fpilling the milk, and fo be oblig’d to give over.
Jud fo at the beginning of pray- er, we ought fird of all to move the lips of our affeftion, but when I the milk of grace doth flow, there is nothing by us to be done, but to
abide
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abide in ftilnefs and repofe, gently fwallowing down what is given in ; and when the milk ceafeth to come, to move again the affefilion a little, as the infant doth the lip. Should we do otherwife. we could not profit by the grace, which is here communi- cated to draw the foul into the re- pofe of love, and not to excite it to the multiplicity of its own mo- tions.
But what becometh of this child that fwalloweth the milk fo gently and in peace, without moving or birring ? Who could believe that it was nourilhed by this manner ? And yet the more it fucks in peace, the more it thrives by the milk. What is it, I fay, that happeneth to this child ? Why, it falleih afieep in its mother’s bofom : and like- wife the foul that is quiet and peace- ful in prayer, falleth oftentimes into a fpiritual ( or inward ) Hum- ber,
58 A Short and Eafy
ber, wherein all the faculties and powers thereof are filent, until they are prepared to enter into the fub fiance of that which is given there tranfiently. You fee how the fou is here led in a way that is wholl) natural, without pain, without vio fence, without ftudy, without ar tifice.
The inward ground is not i ftrong hold that is to be taken bj canon and florm : ’ds a kingdon of peace which is gain’d only In love. And thus if any one will bu fweetly follow this little train, in th forefaid manner, he fhall quick!] arrive at infufed prayer. God doe not require any thing that is extra ordinary or too difficult ; but oil the contrary, a meerly fimple ant child-like way of proceeding dotl pleafe him be ft.