the soul together, so that it cannot continue to spread among a
attractive delight. It is vigorous to begin with and introduces the soul into what can be sensed, which is a purer and less exquisite pleasure than the first; from what can be sensed, into faith sustained and working by love; passing in this way from natural perception to the spiritual, and from the spiritual to naked faith, which, causing us to be dead to all spiritual experiences, makes us die to ourselves and pass into God, that we may live only from the life of God. 25. In the economy of grace, then, we begin with natural perception, continue with what is spiritual, and end by leading the soul gradually into its centre, and uniting it with God. 26. The more deeply this natural support fades, the more it knits the soul together, so that it cannot continue to spread among a thousand things which it can no longer either affect or even sense; and, entirely stripped, it is gradually obliged to desert even itself. 27. It is stripped without mercy, then, of everything within and without, and what is worst of all, is delivered over to temptations; and the more fully it is given up to temptation, the more completely is it deprived of strength to resist them; thus it is weakened still farther at the very time when it is subjected to more violent attacks, and finally its internal support is removed, which, while it served as a refuge, would be an evidence of the goodness of God, and of its faithfulness to itself. 28. So you may see a man pursued by a powerful adversary; he fights, and defends himself as well as he can, always managing to get nearer and nearer to a place of safety; but the longer he fights the weaker he becomes, while his opponent is gets stronger. What will he do? He will get to the door of the stronghold as quickly as he can, for there he will find help. But, on reaching it, he sees that it is closed, and finds that, far from helping him, the keepers have barricaded every way in; he must fall into the hands of his powerful enemy, whom he recognizes as his best and truest friend when, defenceless and despairing, he has given himself up. 29. Be sure, then, that this stage includes all these; the loss of every good, all sorts of weaknesses, defencelessness, no inner refuge; God himself often seems angry; and, to crown all, temptations. 30. Willingly, I think I hear you say, provided I might be sure that my will was not in harmony with the corruption of nature and the weaknesses of the senses. Ah! you would be happy; but that cannot be. As you become weak, and lack every activity of love, the will,