and who is, with regard to himself, as a stranger is, in spite of all his defects, infinitely pleasing: and for this reason, that man is delighted with the shadow of so noble a virtue: and this false simplicity is admired instead of the true. On the contrary, a person replete with every acquired virtue, of eminent talents, and adorned with outward graces; yet, notwithstanding these perfections, if he is too formal, if he appears always attentive to himself, be his actions ever so meritorious, he is a wearisome and disgusting companion, whom every one disaffects. Nothing then is more great or excellent than to be simple, that is to say, not engrossed by self. This is a state we can never arrive at while attached to the creatures. We may be by nature, less jealous than others of certain punctilios, and less apt to disquiet ourselves by vexatious reflections on the conduct of others towards us; but be that as it may, we only seek the creatures; and can, while we seek them, never truly forget self: for our attachment to them, is only that we may enjoy them, that is to say, they are always considered with regard to self. But you will say, must we then never think or speak of ourselves, nor of any thing that is interesting to us? No, no, that would be too laborious a restraint: by thus studying to be simple, we should remove to a still greater distance from simplicity. What then is to be done? Nothing by rule; let us avoid affecting any thing, and when we are inclined to seek or speak of ourselves, let us only despise this vain desire, and turn our attention to God, or the things he requires from us. Thus simplicity excludes all improper bashfulness or false modesty, as well as ostentation, vain complacency, and an uneasy attention to ourselves. I am When the desire to speak of self occurs through vanity, we have nothing to do but immediately to drop the subject, and check the inclination: but on the contrary, when there is any useful occasion for our introducing ourselves into conversation, we must not reason, but directly proceed to the matter. But (say you) what will they think of me? They will think that a foolish boaster, that I speak only through interested views. All these uneasy reflections are not worth a single thought: let us speak of ourselves, when we are concerned, with simplicity and generosity, as we would of another: it is in this manner that St. Paul frequently speaks of himself in his epistles. With regard to his birth he declares himself to be a Roman citizen, and set such a value on the privileges annexed to it, as terrified his judge. He says he has not done less than the very greatest of the apostles: that he learned nothing of the doctrine he taught from them: that "he had withstood Peter to the face, because he was to be blamed:" that he had been caught up into the third heaven: that he had nothing to reproach his conscience with: that he was a chosen vessel to enlighten the Gentiles: and lastly, he says to the faithful, "Be ye followers of me, even as I also am of Christ." What a grandeur is there in thus speaking of ourselves! And St. Paul, when talking of the highest matters, does so without appearing either moved or taken up with himself. He relates it, as he would a story that happened two thousand years ago. Every body ought not to pretend in these instances to follow his example; but whenever we are under a necessity to mention ourselves, it should be done in simplicity; though few can attain to the sublimity of his, and we should be careful not to aim at it before the proper time; but whenever there is G a real necessity to speak of ourselves in the common occurrences of life, let us do it with ease and without premeditation, avoiding all affected modesty, or a bashfulness which is the effect of a faulty pride, and is frequently concealed under a modest and reserved appearance. They are unwilling to display the excellencies they possess, but are impatient to have them discovered by others, that they may have the honour both of their virtues, and the desire of concealing them. To judge of the expediency of thinking or speaking of yourself, you should advise with some person who is acquainted with your soul and progress in grace. By this means you will avoid conducting and judging yourself, which is a fruitful source of blessings. It is then by the advice of some pious and enlightened man, that you ought to be determined, whether the occasion of speaking of yourself be just or imaginary: his examination and decision will save you from much self reflection, and he will consider whether the person to whom you are to speak, is capable of enduring without offence, that freedom and simplicity with which you are to speak advantageously and without affectation of yourself. In unforeseen cases, where you have not time for consultation, you must give yourself up to God and act as his light directs, doing what you think best without hesitating; for hesitation will perplex you. You must therefore immediately proceed even though you should proceed wrong; for the rectitude of our intention will convert the wrong into right, and God will never impute that to us for a fault which we have done for want of good advice, or by giving up ourselves to the simplicity of his spirit. With regard to self accusation, I care not either to condemn or advise it. When a soul in the way of simplicity arrives to that hatred and contempt of itself, which God inspires, it becomes miraculous, as is exemplified in many saints. But in general the safest way is not to speak causelessly either good or bad of ourselves; for even injuries mortify self love less than silent forgetfulness. When we cannot avoid mentioning our defects, we are very near being reconciled to them; like those extravagant lovers, who are on the point of renewing their follies, when they seem to be the most incensed against each other. But we ought attentively to correct our defects, in such a manner, as is suited to our inward state. There are as many different ways of watchfully correcting them, as there are different states in the inward life. Our labour ought always to be proportioned to the state in which we find ourselves; but in general, it is certain our faults will be more completely eradicated by suppressing our desires, and all voluntary opposition to the will of God, by pure love and disinterested resignation to him, than by uneasy reflections on ourselves. When God acts and we do not prevent him, the work goes on with rapidity. This simplicity extends even to all that is outward: and as we are deprived of self by cutting off all voluntary returns to it, our actions become more natural. When there is an end to these reflections, all art falls to the ground. We then act without premeditation by a certain rectitude of the will, which cannot be explained to those who have never experienced it. Then our very defects work together for our good: for they humble without discouraging us. When God would make us his instrument for some good purpose, he either removes our defects, or causes them to forward his designs, or prevents those whom he would have us influence from being disgusted at them. When in the end we attain true inward simplicity, even all our outward carriage will be more ingenuous and natural; to some perhaps it may appear less simple, than that of those who are more grave and artificial: but this can only be in the eyes of those who have a false taste, who mistake the affectation of modesty for the thing itself, and who have no idea of genuine simplicity. This genuine simplicity sometimes appears a little negligent and deficient in regularity: but it has a taste for truth and integrity which makes us sensible of something so sweet, ingenuous, innocent, cheerful, and peaceable, as inexpressibly charms us on a clear and attentive view of it. O how amiable is this simplicity! who will impart it to me? How gladly would I part with all for this pearl of the gospel. O my God, thou wilt give it to all those who desire it, and it alone. The wisdom of this world despises it, and is in return despised by it. Vain wisdom, thou shalt fall to the ground, and the children of God shall detest that "prudence" which, as the apostle says, is nothing else but death. CHAP. IX. On the inward teaching of God's holy Spirit. It is certain from scripture, that the Spirit of God dwelleth in us, that it acts there, that it there prays without ceasing, that it groans there, that it desires there, that it there asks for us what we ourselves know |