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1. Another and more exalted degree of prayer, the prayer of the simple presence of God, or of Active Contemplation, of which very little is said, the subject being reserved for another treatise.

2,3,4. How selfish activity merges here in an activity lively, full, abundant, divine, easy, and as it were natural; a state far different from that idleness and passivity objected to by the opponents of the inner life. The subject illustrated by several comparisons.

5. Transition to Infused Prayer, in which the fundamental, vital activity of the soul is not lost, but is more abundantly and powerfully influenced (as are the faculties) by that of God.

6. The facility of these methods of coming to God, and an exhortion to self abandonment.

The soul that is faithful in the exercise of love and adherence to God, as above described, is astonished to feel Him gradually taking possession of its whole being; it now enjoys a continual sense of that presence which is become as it were natural to it; and this, as well as prayer, becomes a matter of habit. It feels an unusual serenity gradually diffusing itself over all its faculties. Silence now constitutes its whole prayer; whilst God communicates an infused love, which is the beginning of ineffable blessedness.

O that I were permitted to pursue this subject, and describe some degrees of the endless progression of subsequent states? But I now write only for beginners; and shall therefore proceed no farther, but wait our Lord’s time for developing what may be applicable to every state.77    A design subsequently carried out in the work entitled “The Torrents,” and less diffusely in the “Concise View,” follows the present treatise.—Editor.

2. We must, however, urge it as a matter of the highest import, to cease self-action and self-exertion, that God himself may act alone: He says by the mouth of his prophet David, “Be still and know that I am God.” (Psalm xlvi. 10.) But the centre is so infatuated with love and attachment to its own working, that it does not believe that it works at all unless it can feel, know, and distinguish all its operations. It is ignorant that its inability minutely to observe the manner of its motion, is occasioned by the swiftness of its progress; and that the operations of God, abounding more and more, absorb those of the creature; just as we see that the stars shine brightly before the sun rises, but gradually vanish as his light advances, and become invisible, not from want of light in themselves, but from the excess of it in him.

The case is similar here; for there is a strong and universal light which absorbs all the little distinct lights of the soul; they grow faint and disappear under its powerful influence, and self-activity is now no longer distinguishable.

3. Those greatly err, who accuse this prayer of inactivity, a charge that can only arise from inexperience. O! if they would but make some efforts towards the attainment of it, they would soon become full of light and knowledge in relation to it.

This appearance of inaction is, indeed, not the consequence of sterility, but of abundance, as will be clearly perceived by the experienced soul, who will recognize that the silence is full and unctuous by reason of plenty.

4. There are two kinds of people that keep silence; the one because they have nothing to say, the other because they have too much: the latter is the case in this state; silence is occasioned by excess and not by defect.

To be drowned, and to die of thirst, are deaths widely different; yet water may be said to be the cause of both; abundance destroys in one case, and want in the other. So here the fullness of grace stills the activity of self; and therefore it is of the utmost importance to remain as silent as possible.

The infant hanging at its mother’s breast, is a lively illustration of our subject; it begins to draw the milk, by moving its little lips; but when its nourishment flows abundantly, it is content to swallow without effort; by any other course it would only hurt itself, spill the milk, and be obliged to quit the breast.

We must act in like manner in the beginning of prayer, by moving the lips of the affections; but as soon as the milk of divine grace flows freely, we have nothing to do, but, in stillness, sweetly to imbibe it, and when it ceases to flow, again stir up the affections as the infant moves its lips. Whoever acts otherwise, cannot make the best use of this grace, which is bestowed to allure the soul into the repose of Love, and not to force it into the multiplicity of self.

5. But what becomes of the babe that thus gently and without exertion, drinks in the milk? Who would believe that it could thus receive nourishment? Yet the more peacefully it feeds, the better it thrives. What, I say, becomes of this infant? It drops asleep on its mother’s bosom. So the soul that is tranquil and peaceful in prayer, sinks frequently into a mystic slumber, wherein all its powers are at rest, till it is wholly fitted for that state, of which it enjoys these transient anticipations. You see that in this process the soul is led naturally, without trouble, effort, art or study.

The interior is not a strong hold, to be taken by storm and violence; but a kingdom of peace, which is to be gained only by love. If any will thus pursue the little path I have pointed out, it will lead them to infused prayer. God demands nothing extraordinary nor too difficult; on the contrary, He is greatly pleased by a simple and child-like conduct.

6. The most sublime attainments in religion, are those which are easiest reached; the most necessary ordinances are the least difficult. It is thus also in natural things; if you would reach the sea, embark on a river, and you will be conveyed to it insensibly and without exertion. Would you go to God, follow this sweet and simple path, and you will arrive at the desired object, with an ease and expedition that will amaze you.

O that you would but once make the trial! how soon would you find that all I have said is too little, and that your own experience will carry you infinitely beyond it! What is it you fear? why do you not instantly cast yourself into the arms of Love, who only extended them on the cross that He might embrace you? What risk do you run in depending solely on God, and abandoning yourself wholly to Him? Ah! he will not deceive you, unless by bestowing an abundance beyond your highest hopes; but those who expect all from themselves, may hear this rebuke of God by his prophet Isaiah, “Ye have wearied yourselves in the multiplicity of your ways, and have not said, let us rest in peace.” (Isa. lvii. 10, vulgate.)51

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