There are _passing_ and _distinct_ actions, and _continued_ actions; _direct_ acts and _reflected_ acts. All cannot perform the first, and all are not in a condition to perform the others. The first actions should be committed by those who are turned away from God. They ought to turn to Him by a distinct action, more or less strong according to their distance from Him. By a _continued_ action I understand that by which the soul is completely turned towards its God by a _direct_ action, which it does not renew, unless it has been interrupted, but which exists. The soul being altogether turned in this way, is in love, and remains there: "And he that dwelleth in love, dwelleth in God" (1 John iv. 16). Then the soul may be said to be in a habitual act, resting even in this action. But its rest is not idle, for it has an action _always in force_, viz., _a gentle sinking in God_, in which God attracts it more and more strongly; and, following this attraction, and resting in love, it sinks more and more in this love, and has an action infinitely stronger, more vigorous, and more prompt, than that action which forms only the return. Now the soul which is in this _profound and strong action_, being turned towards its God, does not perceive this action, because it is direct, and not reflex; so that persons in this condition, not knowing how rightly to describe it, say that _they have no action_. But they are mistaken; they were never more active. It would be better to say they do not distinguish any action, than that they do not commit any. The soul does not act of itself, I admit; but it is drawn, and it follows the attracting power. Love is the weight which sinks it, as a person who falls in the sea sinks, and would sink to infinity if the sea were infinite; and without perceiving its sinking, it would sink to the most profound depths with an incredible speed. It is, then, incorrect to say that no actions are committed. All commit actions, but all do not commit them in the same manner; and the abuse arises from the fact, that those who know that action is inevitable wish it to be _distinct_ and _sensible_. But sensible action is for beginners, and the other for those more advanced. To stop with the first would be to deprive ourselves of the last; and to wish to commit the last before having passed the first would be an equal abuse. Everything must be done in its season; each state has its commencement, its progress, and its end. There is no act which has not its beginning. At first we must work with _effort_, but afterwards we enjoy the fruit of our labour.