The prophet says, the Lord carries his children in his arms, as a nurse. A nurse could wish that the child could walk alone, but she waits in patience the time. Let us do the same, and never discourage the weak. Let us not destroy the good grain with the tares. Who does not admire "the long suffering patience of G.o.d?" And I may add to St.

Paul's words, all unworthy as I am, and of those who admire it, how few imitate it! If those to whom G.o.d has given so much grace, have so many faults themselves, with how much patience should they bear with those who are less favored.

BEARING THE STATES OF CHRIST.

During my late severe illness, a strong impression rested on my mind, that I was called to partic.i.p.ate in the last sufferings of Jesus Christ. The language of my heart was, I am ready, O, Father, to suffer all thy will! In thus yielding my heart, as Abraham when called to sacrifice his beloved Isaac, I realized a new bond of alliance with Christ, and these words, "I will betroth thee unto me forever," was the voice of the Bridegroom to my soul.

When Paul said, "I bear in my body the marks of the Lord Jesus," he did not refer to any external marks in the flesh, but to bearing the states of Jesus Christ. In David are expressed all the states of Christ, with the difference only there is between the type and the original. Job was an eminent instance of being reduced to nothingness, and also of exaltation by the favor of G.o.d. Those who pa.s.s through the furnace, and suffer with Christ, are prepared to wear the white robe, which adorns the bride, the Lamb's wife. Their souls become the dwelling-place of the Most High.

Are not those beautiful subterranean palaces, which we read of in fable, and which are reached after crossing deep caverns, and so hidden that none can find them, only those to whom the secret is revealed, representative of the interior palace of the soul, where the Lord inhabits. "The king's daughter is all glorious within."

OUR IMPERFECTIONS SHOULD NOT HINDER OUR LABORS FOR OTHERS.

Although I am so weak and unworthy in myself, G.o.d uses me for the good of others. The many defects of our temperament, should not hinder our labors in behalf of others. These faults have nothing to do with the grace, which operates effectively on the souls for whom we labor. G.o.d reveals himself, through the fathers and mothers in Israel, and thus increases confidence in them; while, at the same time, their weaknesses forbid placing too much dependence on them.

Although our Lord acquaints us with his designs regarding others, and the aid we may render them, yet this should not give us the least desire to aid them, only in the order of his providence. Neither should we be arrested in his work, although the souls we aid repulse the effort. G.o.d will make good the results in due time. It implies great death to self, never to put our hand selfishly to the work of the Lord, as it does, also, never to go a step out of the path in which he leads us. When we mingle self, we r.e.t.a.r.d, rather than advance, his work. Nature is so corrupt that it deeply infests spiritual things, and so subtle as to conceal itself under all artifices.

I do not know why I have written you thus. G.o.d knows, and that is sufficient.

DEATH, RESURRECTION.

This is no time to be disheartened. When the sinful l.u.s.ts rebel, leave them to their disorderly cravings. Let them cry, as a child from whom we take away a dangerous yet pleasing toy. Strengthen yourself for crosses and humiliations. You will soon be made alive in Jesus Christ.

The extraordinary peace you have tasted, is the commencement of the resurrection-life. This peace is not invariable, because the new life is given little by little, yet, I a.s.sure you, it will soon fill your whole soul. As G.o.d has rapidly advanced inward death, and caused you to run, with a giant step, in the way of self-crucifixion, and this, notwithstanding all the oppositions of the carnal man, he will also thus rapidly advance the resurrection.

The loss, of all things of the earthly life, which follows the resuscitated life, will be deep and extended. The death and burial which precede the resurrection, cannot compare with that total loss, which follows the resuscitated life. This is something different, and in a new state. You will arise from the sepulchre, as the Spouse of the Beloved.

All is consumed in myself, not in the ordinary way, but in a total loss; so that there remains nothing which can be named or known. It seems to me, the death of self is carried almost to infinity, it makes so many unknown steps. Since this morning, this unworthy creature experiences a still greater reduction of self than ever before. Die, live; lose yourself, and find yourself again; then you will have experience of this state.

GRACE DEEPLY INTERIOR.

While you perceive nothing sensible, or apparent, in your religious state, there is, at the same time, evidence to others of a hidden spring of life within your soul. G.o.d does not give you the sweet rain which, falling, clothes all the surface of the soul with verdure, but he gives you the deep well-spring, by which means you live and flourish, and produce, not herbs and flowers, which are born and die in the same day, but substantial fruits, ripening for eternity. David said, the life of man upon the earth is as gra.s.s, which groweth up in the morning, and withers in the evening. This refers to the natural life, but it is also true of the selfish life of man. It flourishes in the morning of the spiritual life, but no sooner does the sun of righteousness arise in his warmth, than this life withers and is cut down. The righteous are as a tree planted by the rivers of water, whose leaf is always green. This is because the roots are well watered by the deep-flowing current.

G.o.d never ceases to operate in your heart. The calm, resigned state of your soul is proof of this.

Take good care of your health. Do not labor beyond your strength. G.o.d will abundantly reward you for your labors of love in behalf of others.

These are labors he never fails to recompense. I pray G.o.d, my dear F., to preserve you for his work. I have many things to say, but I forbear. Your time is precious.

SELF-RENUNCIATION.

G.o.d designs you, my friend, for himself, but he will lead you by a way, entirely opposed to what you have marked out. He does this in order to destroy your self-love. This is accomplished only by the overthrow of all your purposes, preconceived views, natural reason and sagacity.

Self-love has many hiding-places. G.o.d alone can search them out. You seek the honor that cometh from man, and love to occupy a high position. G.o.d wishes to reduce you to littleness, and poverty of spirit. Believe me, dear sir, you will grow in grace, not by knowledge acquired from books; not from reasonings upon divine truths, but by an efflux from G.o.d. This efflux will reach and fill your soul, in proportion as you are emptied of self. You are so much occupied of yourself in speaking, reading and writing, that you give no place to G.o.d. Make room, and G.o.d will come in.

You speak of your many cares. If you will give yourself wholly to G.o.d, these cares will be greatly diminished. G.o.d will think for you, and arrange by his Providence, what you cannot effect by long years of planning. In the name of G.o.d, I entreat you to renounce your own wisdom, your self-leadings, and yield up yourself to G.o.d. Let Him become your wisdom. You Will then find the place of rest, you so much need.

May you read this letter, with dependence on the Spirit, which has dictated it, and without regard to the instrument, and your heart will testify to the truth of what I have written. Take courage, and be persuaded that if G.o.d destroys the natural life, it is only to give you himself. Endeavor to be nothing, that G.o.d may be all. When void, G.o.d himself fills the s.p.a.ce.

UNEXPECTED FAULTS.

Yesterday, after I left the parlor, I uttered some words hastily, and suffered very much in consequence; a suffering not like the pangs of penitence I formerly experienced, but more subtle and interior; and the soul was more acquiescent. Whether it was the words I uttered too precipitately, or the reflections that followed, which caused this suffering, I could not determine. A part of myself seemed to be thrown out of G.o.d, as we see the ocean reject certain things, which it receives again more deeply into its bosom. Thus I seemed to myself to be rejected, and without any power to make the least movement to return, and without even a regret that I was rejected. I was willing to remain where G.o.d placed me, until the moment he received me again to himself. If I should afflict myself on account of this experience, which was new and unexpected, I believe it would be wrong, and sully still more the soul. The depths of my soul remain unchanged--fixed in G.o.d. He removes the impurity, that has exteriorly sullied it, and holds the soul still his own.

APOSTOLIC STATE.

I have read your letter, my dear F., with great pleasure. The true Apostolic state is to become all things to all men; that is, to impart to each one spiritually, according to his necessities. Only those who are reduced to littleness and simplicity, have this power of communicating grace. They have also the ability to sympathise deeply in the states of others; of bearing in some measure their burdens, and are sometimes in great heaviness on their account. This communication of grace and aid, is not necessarily restricted to the personal presence of the individual. We may be "absent in body, yet present in spirit," after the manner of G.o.d's operations; and as the angelic powers communicate to us. It is only by the enlightening of G.o.d's Spirit, that we realise the state of those to whom we are spiritually united.

Unity of souls is experienced, not only with those in the body, who have affinity with ourselves, but also with those out of the body. I realise with the holy prophet David, a correspondence and unity, which renders our souls one in G.o.d. You will experience this unity with the saints more fully, when all perception of self is taken away. St. Paul says, "_Ye are come_ to an innumerable company of _angels_--to the _spirits of just men made perfect_." David was in the Old Testament, what Paul was in the New. They were both deeply interior Christians.

The Apostles, after having received the Holy Ghost, spake all languages. This has also a spiritual meaning. They communicated grace, according to the necessities of each one. This is speaking the word--the efficacious word, which replenishes the soul. This nourishing, life-giving word is represented by the manna, and the reality is found in the Lord Jesus Christ, who is himself the bread of life in the soul. Amen, Jesus!

PAINFUL EXPERIENCE.

To-day my health is better, and I find myself able to reply to your letter. Let the view of yourself that G.o.d gives you, be accepted, whether it relates to your fallen condition in general, or to particular faults; but add nothing to this view by your own reflections. These continual reflex acts of the mind, do not help you; they do not remove the faults. I am not surprised, that you find in yourself so many evils; evils which render you almost insupportable to yourself. When G.o.d accomplishes the work of purification, he removes all that is opposed to the divine inflowing life.

These evils of your nature, which are now apparent, and which were deeply concealed, are perceived by you, only because they are pa.s.sing out from their hiding-places. All persons do not have so deep a knowledge of themselves; therefore do not suffer so much, because all are not destined to so profound a death and burial while in the body.

Be silent, and drink the bitter cup. These humiliations will endure until your state is in some degree perfected; after which they will become more and more slight, and only at intervals, until the death and burial is consummated.

ECSTACY OF THE MIND, AND THE WILL OR HEART.--THE DIFFERENCE.

The intellectual part of man can be in some degree united to G.o.d; but the soul loses itself in G.o.d, only by the loss of the will and by love.

This loss of the will is the true ecstasy, which is a permanent state, and is effected without any violence to nature. When love is the controlling exercise, the will follows, and the soul is reduced to unity; as in the natural exercise of love, the stronger the love, the greater the submission of the soul to the object beloved. Sacred love does not bind parts, but draws it fully, until it is absorbed wholly in this divine oneness.

The mind may tend towards its divine object, with ardor, but the will not concurring, causes dissonance and swooning, or impetuous transports. I call this momentary ecstasy; it cannot long endure without separating the soul from the body.