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17. The fourth degree is naked faith; here we have nothing but inward and outward desolation; for the one always follows the other.

18. Every degree has its beginning, progress, and consummation.

19. All that has hitherto been granted and acquired with so much labor, is here gradually taken away.

20. This degree is the longest, and only ends with total death, if the soul be willing to be so desolated as to die wholly to self. For there is an infinite number of souls that never pass the first degrees, and of those who reach the present state there are very few in whom its perfect work is accomplished.

21. This desolation takes place in some with violence, and although they suffer more distress than others, yet they have less reason to complain, for the very severity of their affliction is a sort of consolation. There are others who experience only a feebleness and a kind of disgust for everything, which has the appearance of being a failure in duty and unwillingness to obey.

22. We are first deprived of our voluntary works, and become unable to do what we did in the preceding degrees; and as this increases, we begin to feel a general inability in respect to everything, which, instead of diminishing, enlarges day by day. This weakness and inability gradually taking possession of us, we enter upon a condition in which we say: “For that which I do, I allow not; for what I would, that do I not; but what I hate, that do I.” (Rom. vii. 15.)

23. After being thus deprived of all things, both inward and outward, which are not essential, the work begins upon those which are; and in proportion as the virtuous life becoming a Christian, which we regarded with so much complacency, disappears,99    It is not at all likely that any one who has attentively read thus far in this little work, will suppose that when the “virtuous life becoming a Christian” is said to disappear, it is meant that the person in this state is suffered to fall away into open sin. It simply disappears from his own eyes; to those of others, as well as to God, he exhibits in his degree, as ever, the Lord Jesus.—Editor. we are likewise spoiled of a certain interior delight and substantial support. As this support becomes weaker and more subtile, the more perceptible becomes its loss. It is to be remarked, however, that there is no loss except to our own consciousness, as it still exists in the soul, but imperceptibly and without apparent action. If it were not hidden, the death and loss of self could not be accomplished. But it retires within, and shuts itself up so closely that the soul is not aware of its presence.

24. Do you ask why this course is pursued? The whole object of the way thus far has been to cause the soul to pass from multiplicity to the distinct sensible without multiplicity; from the distinct sensible to the distinct insensible; then to the sensible indistinct, which is a general delight much less attractive than the other. It is vigorous in the beginning and introduces the soul into the perceived, which is a purer and less exquisite pleasure than the first; from the perceived, into faith sustained and working by love; passing in this way from the sensible to the spiritual, and from the spiritual to naked faith, which, causing us to be dead to all spiritual experiences, makes us die to ourselves and pass into God, that we may live henceforth from the life of God only.

25. In the economy of grace, then, we begin with sensible things, continue with those which are spiritual, and end by leading the soul gradually into its centre, and uniting it with God.

26. The more deeply this imperceptible support retires, the more does it knit the soul together, so that it cannot continue to multiply itself among a thousand things which it can no longer either affect or even perceive; and, entirely stripped, it is gradually obliged to desert even itself.

27. It is stripped without mercy, then, equally and at the same time, of everything both within and without, and what is worst of all, is delivered over to temptations; and the more fully it is thus given up to temptation, the more completely is it deprived of strength to resist them from without; thus it is weakened still farther at the very time when it is subjected to more violent attacks, and finally its internal support is removed, which, while it served as a refuse and asylum, would be an evidence of the goodness of God, and of its faithfulness to itself.

28. So you may see a man pursued by a powerful adversary; he fights, and defends himself as well as he is able, always contriving, however, to get nearer and nearer to a stronghold of safety; but the longer he fights the weaker he becomes, while the strength of his opponent is constantly increasing. What shall he do? He will gain the portal of the stronghold as adroitly as he can, for there he will find abundant aid. But, on reaching it, he sees that it is closed, and finds that, far from rendering him any assistance, the keepers have barricaded every loophole of refuge; he must fall into the hands of his powerful enemy, whom he recognizes, when, defenceless and in despair, he has given himself up, as his best and truest friend.

29. Be sure, then, that this degree comprehends all these things; the privation of every good, the accumulation of all sorts of weaknesses, powerlessness of defence, no interior asylum; God himself often appears angry; and, to crown all, temptations.

30. Willingly, I think I hear you say, provided I might be sure that my will was not in harmony with the malignity of nature and the weaknesses of the senses. Ah! you would be too happy; but that cannot be. In proportion as you become enfeebled and destitute of every operation and activity of love, however insignificant, the will, which was founded in that vigor of love, becoming weaker day by day, gradually disappears; and vanishing thus, it is certain that it takes no part in anything that is passing in the man, but is separate. But as it does not manifest itself anywhere, by any sign, it affords no assured support to the soul, but the contrary; for, no longer finding the will in an attitude of resistance, the soul believes that it is consenting to everything, and that it has joined in with the animal will, which is the only one perceptible.

31. You will, perhaps, remind one that I have before stated that, in the first contest of amorous activity, nature and the senses had become, as it were, extinguished and subdued. It is true; but the spirit of self, by the very victories that grace had thus acquired for it, has become high-minded, more tenacious of what it esteems good, and still more indomitable. God, who is determined to subdue it, makes use for that purpose, of an apparent resurrection of that same nature which the soul supposed dead. But observe that He does not use nature until He has extracted its malignity, destroyed it and separated the superior will from that which rendered it violent and criminal. He extracts the venom of the viper, and then uses it as an antidote to the spirit. Whoever shall become acquainted with the admirable economy of grace and the wisdom of God in bringing man to a total sacrifice of self, will be filled with delight, and, insensible as he may be, will expire with love. The little traces of it which have been revealed to my heart, have often overwhelmed me with ecstasy and transport.

32. Fidelity in this degree requires us to suffer spoliation to the whole extent of the designs of God, without being anxious about ourselves, sacrificing to God all our interests both for time and for eternity. Nothing must be made a pretext for reserving or retaining the slightest atom, for the least reservation is the cause of an irreparable loss, as it prevents our death, from being total. We must let God work his absolute pleasure, and suffer the winds and tempests to beat upon us from every quarter, submerged, as we may often be, beneath the tumultuous billows.

33. A wonderful thing is here perceived; far from being estranged by our suffering and wretched state, it is then that God appears; and if any weakness has been apparent, He gives us some token of his immediate presence, as if to assure the soul for a moment, that He was with it in its tribulation. I say for a moment, for it is of no service subsequently, as a support, but is rather intended to point out the way and invite the soul to the further loss of self.

34. These states are not continuous in their violence; there are remissions, which, while they afford space for taking breath, serve, at the same time, to render the subsequent trial more painful. For nature will make use of anything to sustain its life, as a drowning man will support himself in the water by clinging to the blade of a razor, without adverting to the pain it causes him, if there be nothing else within his reach.

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