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1. On mortification: that it is never perfect when it is solely exterior.

2. But it must be accomplished by dwelling upon God within.

3. Which, however, does not dispense with its outward practice to some degree.

4. Hence, a sound conversion.

I say further, that, in any other way, it is next to impossible to acquire a perfect mortification of the senses and passions.

The reason is obvious: the soul gives vigor and energy to the senses, and the senses raise and stimulate the passions; a dead body has neither sensations nor passions, because its connection with the soul is dissolved. All endeavors merely to rectify the exterior impel the soul yet farther outward into that about which it is so warmly and zealously engaged. Its powers are diffused and scattered abroad; for, its whole attention being immediately directed to austerities and other externals, it thus invigorates those very senses it is aiming to subdue. For the senses have no other spring whence to derive their vigor than the application of the soul to themselves, the degree of their live and activity being proportioned to the degree of attention which the soul bestows upon them. This life of the senses stirs up and provokes the passions, instead of suppressing or subduing them; austerities may indeed enfeeble the body, but for the reasons just mentioned, can never take off the keenness of the senses, nor lessen their activity.

2. The only method of effecting this, is inward recollection, by which the soul is turned wholly and altogether inward, to possess a present God. If it direct all its vigor and energy within, this simple act separates it from the senses, and, employing all its powers internally, it renders them faint; and the nearer it draws to God, the farther is it separated from self. Hence it is, that those in whom the attractions of grace are very powerful, find the outward man altogether weak and feeble, and even liable to faintings.

3. I do not mean by this, to discourage mortification; for it should ever accompany prayer, according to the strength and state of the person, or as obedience demands. But I say, that mortification should not be our principal exercise; nor should we prescribe to ourselves such and such austerities, but simply following the internal attractions of grace, and being occupied with the divine presence, without thinking particularly on mortification, God will enable us to perform every species of it. He gives those who abide faithful to their abandonment to Him, no relaxation until He has subdued everything in them that remains to be mortified.

We have only, then, to continue steadfast in the utmost attention to God, and all things will be perfectly done. All are not capable of outward austerities, but all are capable of this. In the mortification of the eye and ear, which continually supply the busy imagination with new subjects, there is little danger of falling into excess; but God will teach us this also, and we have only to follow his Spirit.

4. The soul has a double advantage by proceeding thus; for, in withdrawing from outward objects, it constantly draws nearer to God; and besides the secret sustaining and preserving power and virtue which it receives, it is farther removed from sin the nearer it comes to Him; so that its conversion becomes firmly established as a matter of habit.49

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