[7]. Prov. viii. 31: "Deliciæ meæ esse cum filiis hominum."
[Chapter XV.]
Instructions for Those Who Have Attained to the Prayer of Quiet. Many Advance So Far, But Few Go Farther.
[1]. Let us now go back to the subject. This quiet and recollection of the soul makes itself in great measure felt in the satisfaction and peace, attended with very great joy and repose of the faculties, and most sweet delight, wherein the soul is established. [[1]] It thinks, because it has not gone beyond it, that there is nothing further to wish for, but that its abode might be there, and it would willingly say so with St. Peter. [[2]] It dares not move nor stir, because it thinks that this blessing it has received must then escape out of its hands; now and then, it could wish it did not even breathe. [[3]] The poor little soul is not aware that, as of itself it could do nothing to draw down this blessing on itself, it is still less able to retain it a moment longer than our Lord wills it should remain.
[2]. I have already said that, in the prior recollection and quiet, [[4]] there is no failure of the powers of the soul; but the soul is so satisfied in God that, although two of its powers be distracted, yet, while the recollection lasts, as the will abides in union with God, so its peace and quiet are not disturbed; on the contrary, the will by degrees brings the understanding and the memory back again; for though the will is not yet altogether absorbed, it continues still occupied without knowing how, so that, notwithstanding all the efforts of the memory and the understanding, they cannot rob it of its delight and joy [[5]]--yea, rather, it helps without any labour at all to keep this little spark of the love of God from being quenched.
[3]. Oh, that His Majesty would be gracious unto me, and enable me to give a clear account of the matter; for many are the souls who attain to this state, and few are they who go farther: and I know not who is in fault; most certainly it is not God; for when His Majesty shows mercy unto a soul, so that it advances so far, I believe that He will not fail to be more merciful still, if there be no shortcomings on our part.
[4]. And it is of great importance for the soul that has advanced so far as this to understand the great dignity of its state, the great grace given it by our Lord, and how in all reason it should not belong to earth; because He, of His goodness, seems to make it here a denizen of heaven, unless it be itself in fault. And miserable will that soul be if it turns back; it will go down, I think so, even to the abyss, as I was going myself, if the mercy of our Lord had not brought me back; because, for the most part, it must be the effect of grave faults--that is my opinion: nor is it possible to forsake so great a good otherwise than through the blindness occasioned by much evil.
[5]. Therefore, for the love of our Lord, I implore those souls to whom His Majesty has given so great a grace--the attainment of this state--to know and make much of themselves, with a humble and holy presumption, in order that they may never return to the flesh-pots of Egypt. And if through weakness and wickedness, and a mean and wretched nature, they should fall, as I did, let them always keep in mind the good they have lost; let them suspect and fear--they have reason to do so--that, if they do not resume their prayer, they may go on from bad to worse. I call that a real fall which makes us hate the way by which so great a good was obtained. I address myself to those souls; but I am not saying that they will never offend God, nor fall into sin,--though there are good reasons why those who have received these graces should keep themselves carefully from sin; but we are miserable creatures. What I earnestly advise is this: let there be no giving up of prayer; it is by prayer they will understand what they are doing, and obtain from our Lord the grace to repent, and strength to rise again; they must believe and believe again that, if they cease from praying, they run--so I think--into danger. I know not if I understand what I am saying; for, as I said before, I measure others by myself. [[6]]
[6]. The prayer of quiet, then, is a little spark of the true love of Himself, which our Lord begins to enkindle in the soul; and His will is, that the soul should understand what this love is by the joy it brings. This quiet and recollection and little spark, if it is the work of the Spirit of God, and not a sweetness supplied by Satan, or brought about by ourselves, produces great results. A person of experience, however, cannot possibly fail to understand at once that it is not a thing that can be acquired, were it not that our nature is so greedy of sweetness, that it seeks for it in every way. But it becomes cold very soon; for, however much we try to make the fire burn, in order to obtain this sweetness, it does not appear that we do anything else but throw water on it, to put it out. This spark, then, given of God, however slight it may be, causes a great crackling; and if men do not quench it by their faults, it is the beginning of the great fire, which sends forth--I shall speak of it in the proper place [[7]]--the flames of that most vehement love of God which His Majesty will have perfect souls to possess.