"To pure natures doubtless it is so," said M. Bertolot, "but I need not point out to you that facts of every-day occurrence show us that man's nature is no longer pure, and therefore is it that he is blinded by prejudice and five bent of his inclination. Few have been found willing to lay aside the pride of rank, the demands of human comfort, and the conceit of human learning, and come like little children to be taught by the inspired angel of truth."
"I, at least, would like to try," said Eugene. "Would that the angel of truth were to be found!"
"Pray! and you may find him yet!" replied M. Bertolot.
"Prayer is your constant theme, I perceive," said Eugene, smiling.
"It is man's most constant friend, and the powerful preserver of his soul," replied M. Bertolot. "Man's soul is by its origin aspirative, panting after reunion with God, even when ignorant of the cause of his disquietude. The soul has faculties which need gratification, and can be gratified only in God. These faculties are nourished by prayer, and to prayer is annexed the promise of being heard; but then we must accept and fulfil the conditions."
"And what are those conditions?" asked Eugene.
"The prayer must be humble," said his friend, "diffident of self, confident in God; and it must be accompanied by a firm resolve to let no private bias, no motive of interest, interfere with the inspirations sent in answer. The influences exercised over us by the exterior world, with all the empire of physical enjoyment, must be ready to give way as soon as they interfere with the recognition of the divinity speaking to our souls, as this interference is most fatal; for the 'fall of man' in the first place, the rise of paganism in the second, and in the third place the failure of the Jews in recognizing the spiritual character of our Lord's kingdom, all arose from this undue empire of self-love, of private interest, latent or patent, in the human soul. And this empire must be subdued ere we can hope to regain our position as 'sons of the eternal and essentially spiritual God.'"
"And yet," said Eugene, "we are of flesh as well as of the spirit, and the demands of the flesh are loud and manifold."
"Yes, and to a certain extent they must be gratified, or life would fail. Only, let the body be the servant and not the master of the soul. Let the object of existence be reunion with God, not the mere gratification of animalism. This aspiration, or this object—and, I may say, this alone—forms the distinctive mark between paganism and true religion. It is not the outer idol that injures the soul, but the inward feeling that is directed to false worship; that accords to beauty, glory physical power, and animal gratification, the inward adoration due alone to God, the creator, redeemer, sanctifier. Have I made myself understood?"