CHAPTER IV: THE FIRST MOVEMENTS OF THESE SOULS ARE DIVINE--THEIR SUFFERINGS ARE NOT

THE FIRST MOVEMENTS OF THESE SOULS ARE DIVINE--THEIR SUFFERINGS ARE NOT BY REFLECTION, BUT BY IMPRESSION--GREATNESS OF THESE SUFFERINGS, WHICH, HOWEVER, DO NOT VARY THEIR REST OR CONTENTMENT BECAUSE OF THEIR DEIFICATION, WHICH PROGRESSES INFINITELY, BUT GRADUALLY--THEIR PEACE DISTURBED NEITHER BY GOOD NOR EVIL, AS GOD IS NEITHER TROUBLED NOR DISTURBED BY THE SIGHT OF MAN'S SIN, ALL THINGS CONTRIBUTING TO HIS GLORY.

The soul has now nothing to do but to remain as it is, and to follow without resistance all the movements of its Guide. All its movements are of God, and He guides it infallibly. It is not thus in the inferior conditions, unless it be when the soul begins to taste of the centre; but then it is not so infallible, and they would be deceived who applied this rule to any but the most advanced state.

It is the duty of this soul to follow blindly with reflection all the movings of God. Here all reflection is banished, and the soul would find a difficulty in indulging in it, even if it desired to do so. But as by an effort it might accomplish it, this habit should be scrupulously avoided; because reflection alone has the power of leading man to enter into himself, and of drawing him out of God. Now, I say, that if man does not go out of God he will never sin; and if he sin, it is because he has gone out of Him, which can only be the effect of appropriation; and the soul can only take itself back from its abandonment by reflex action, which would be to it a hell similar to that into which the great angel fell when, looking with complacency upon himself, and preferring himself to God, he became a devil. And this state would be more terrible as that which had been previously attained was more advanced.

It will be objected that suffering is impossible in this condition, not only as to the centre, but also as to the senses, because in order to [INS: suffering :INS] there must be reflex action, and it is reflection which constitutes the principal and the most painful part of suffering. All this is true in a certain sense; and as it is a fact that souls far less advanced than these suffer sometimes by reflection, sometimes by impression, I maintain that it is also true that those in this degree cannot suffer otherwise than by impression. This does not imply that sorrow may not be unlimited, and far more intense than that which is reflected, as the burning of one brought into actual contact with fire would be much more severe than that of one who is burned by the reflection of fire. It will be said, But God can teach them by means of reflection how to suffer. God will not make use of reflection for this end. He can show them in a moment what they have to suffer by a direct view, and not by a reflected one, as those in heaven see in God that which is in Him, and that which passes out from Him to His creatures, without looking at these things or reflecting upon them, but remaining absorbed and lost in God. It is this which deceives so many spiritually-minded people, who imagine that nothing can be either known or suffered but by reflection. On the contrary, this kind of knowledge and suffering is very slight compared to that which is imparted in other ways.

All such suffering as can be distinguished and known, though expressed in such exaggerated terms, does not equal that of those who do not know their suffering, and cannot admit that they do suffer, because of the great separation between the two parts. It is true that they suffer extreme pain; it is true that they suffer nothing, and that they are in a state of perfect contentment.

I believe that, if such a soul were taken to hell, it would suffer all the cruel tortures of its fate in a complete contentment, because of the beatitude of its transformed centre; and this is the cause of the indifference which they feel towards all conditions.

As I have said, this does not prevent their experiencing the extremity of suffering, as the extremity of suffering does not hinder their perfect happiness. Those who have experienced it will be well able to understand me.

It is not here as in the passive state of love. There the soul is filled with a love of suffering and of the good pleasure of God: here it is a loss of the will in God by a state of deification, where all is God without its being recognised as such. The soul is established by its condition in its sovereign, unchangeable good. It is in a perfect beatitude, where nothing can cross its perfect happiness, which is rendered its permanent condition; for many possess it temporarily, or know it temporarily, before it becomes their permanent condition. God gives first the knowledge of the condition, then a desire for it; then He gives it confusedly and indistinctly; and lastly, He makes it a normal condition, and establishes the soul in it for ever.

It will be said that when once the soul is established in this condition, nothing more can be done for it. It is just the reverse: there is always an infinitude to be done on the part of God, not on that of the creature. God does not make the life divine all at once, but by degrees. Then, as I have said, He enlarges the capacity of the soul, and can continually deify it more and more, God being an unfathomable depth.

O Lord! "how great is Thy goodness, which Thou hast laid up for them that fear Thee!" (Ps. xxxi. 19).

It was the sight of this state of blessedness which elicited such frequent exclamations from David after he had been purified from sin.

But in conclusion, I say that these persons cannot be troubled by sin, because, although they hate it infinitely, they no longer suffer from it, seeing it as God sees it; and though, if it were necessary, they would give their lives to prevent the commission of a single sin, if God so willed it, they are without action, without desire, without inclination, without choice, without impatience, in a state of complete death, seeing things only as God sees them, and judging them only with God's judgment.

THE END. __________________________________________________________________

PRINTED BY BALLANTYNE AND COMPANY EDINBURGH AND LONDON __________________________________________________________________ __________________________________________________________________

Indexes __________________________________________________________________

Index of Pages of the Print Edition

[1]i [2]ii [3]iii [4]iv [5]89 [6]91 [7]92 [8]93 [9]94 [10]95
[11]96 [12]97 [13]98 [14]99 [15]100 [16]101 [17]102 [18]103
[19]104 [20]105 [21]106 [22]107 [23]108 [24]109 [25]110 [26]111
[27]112 [28]113 [29]114 [30]115 [31]116 [32]117 [33]118 [34]119
[35]120 [36]121 [37]122 [38]123 [39]124 [40]125 [41]126 [42]127
[43]128 [44]129 [45]130 [46]131 [47]132 [48]133 [49]134 [50]135
[51]136 [52]137 [53]138 [54]139 [55]140 [56]141 [57]142 [58]143
[59]144 [60]145 [61]146 [62]147 [63]148 [64]149 [65]150 [66]151
[67]152 [68]153 [69]154 [70]155 [71]156 [72]157 [73]158 [74]159
[75]160 [76]161 [77]162 [78]163 [79]164 [80]165 [81]166 [82]167
[83]168 [84]169 [85]170 [86]171 [87]172 [88]173 [89]174 [90]175
[91]176 [92]177 [93]178 [94]179 [95]180 [96]181 [97]182 [98]183
[99]184 [100]185 [101]186 [102]187 [103]188 [104]189 [105]190
[106]191 [107]192 [108]193 [109]194 [110]195 [111]196 [112]197
[113]198 [114]199 [115]200 [116]201 [117]202 [118]203 [119]204
[120]205 [121]206 [122]207 [123]208 [124]209 [125]210 [126]211
[127]212 [128]213 [129]214 [130]215 [131]216 [132]217 [133]218
[134]219 [135]220 [136]221 [137]2222 [138]223 [139]224 [140]225
[141]226 [142]227 [143]228 [144]229 [145]230 [146]231 [147]232
[148]233 [149]234 [150]235 [151]236 [152]237 [153]238 [154]239
[155]240 [156]241 [157]242 [158]243 [159]244 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

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