I now also see the full truth, and certainty of what you said of the nature and power of divine love; _viz._ that it brings perfect peace and joy, a freedom from all disquiet, making every thing to rejoice in itself. That wherever it comes, it comes as the blessing and happiness of every natural life; as the restorer of every lost perfection; a redeemer from all evil; a fulfiller of all righteousness. So that I am now a thousand times more than ever athirst after the spirit of love. I am willing to sell all, and buy it; its blessing is so great, and the want of it so dreadful, that I am even afraid of lying down in my bed, till every power of my soul is given up to it, wholly possessed and governed by it. _Theophilus._ You have reason for all you say, _Theogenes_; for were we truly affected with things, as they are our real good or evil, we should be much more afraid of having the serpents of covetousness, envy, pride, and wrath, kept alive within us, than of being shut up in a pest-house, or cast into a dungeon of venomous beasts. On the other hand, we should look upon the lofty eloquence, and proud virtue of a _Cicero_, but as the blessing of storm and tempest, when compared with the heavenly tranquility of that meek and lowly heart, to which our Redeemer has called us. _Theogenes._ I could almost say, that you have shewn me more than enough of this monster of self, though I would not be without this knowledge of it for half the world. But now, Sir, what must I do to be saved from the mouth of this lion, for he is the depth of all subtlety, and deceiveth the whole world. He can hide himself, under all the forms of goodness, he can watch and fast, write and instruct, pray much, and preach long, give alms to the poor, visit the sick, and yet often gets more life and strength, and a more _unmoveable abode_, in these forms of virtue, than he has in publicans and sinners. Enjoin me therefore, whatever you please, all rules, methods, and practices will be welcome to me, if you judge them to be necessary in this matter. _Theophilus._ There is no need of a number of practices, or methods. For to die to self, or to come from under its power, is not, cannot be done by any _active_ resistance we can make to it by the powers of nature. For nature can no more suppress itself, than wrath can heal wrath. So long as nature acts, nothing but natural acts are brought forth, and therefore the more labour of this kind, the more nature is fed and strengthened, with its own food. But the _one true_ way of dying to self, is most _simple_ and plain; it wants no arts or methods, no _cells_, _monasteries_, or _pilgrimages_, it is equally practicable by every body, it is always at hand, it meets you in every thing, it is free from all deceit, and is never without success.