lectures11-13- 第8部分

ask　you　neither　for　health　nor　for　sickness；　for　life　nor　for



death；　but　that　you　may　dispose　of　my　health　and　my　sickness；　my



life　and　my　death；　for　your　glory；　for　my　salvation；　and　for　the



use　of　the　Church　and　of　your　saints；　of　whom　I　would　by　your



grace　be　one。　　You　alone　know　what　is　expedient　for　me；　you　are



the　sovereign　master；　do　with　me　according　to　your　will。　　Give　to



me；　or　take　away　from　me；　only　conform　my　will　to　yours。　　I　know



but　one　thing；　Lord；　that　it　is　good　to　follow　you；　and　bad　to



offend　you。　　Apart　from　that；　I　know　not　what　is　good　or　bad　in



anything。　　I　know　not　which　is　most　profitable　to　me；　health　or



sickness；　wealth　or　poverty；　nor　anything　else　in　the　world。　



That　discernment　is　beyond　the　power　of　men　or　angels；　and　is



hidden　among　the　secrets　of　your　Providence；　which　I　adore；　but



do　not　seek　to　fathom。〃＇170＇







＇170＇　B。　Pascal：　　Prieres　pour　les　Maladies；　Sections　xiii。；



xiv。；　abridged。















When　we　reach　more　optimistic　temperaments；　the　resignation　grows



less　passive。　　Examples　are　sown　so　broadcast　throughout　history



that　I　might　well　pass　on　without　citation。　　As　it　is；　I　snatch



at　the　first　that　occurs　to　my　mind。　　Madame　Guyon；　a　frail



creature　physically；　was　yet　of　a　happy　native　disposition。　　She



went　through　many　perils　with　admirable　serenity　of　soul。　　After



being　sent　to　prison　for　heresy







〃Some　of　my　friends；〃　she　writes；　〃wept　bitterly　at　the　hearing



of　it；　but　such　was　my　state　of　acquiescence　and　resignation　that



it　failed　to　draw　any　tears　from　me。　。　。　。　There　appeared　to　be



in　me　then；　as　I　find　it　to　be　in　me　now；　such　an　entire　loss　of



what　regards　myself；　that　any　of　my　own　interests　gave　me　little



pain　or　pleasure；　ever　wanting　to　will　or　wish　for　myself　only



the　very　thing　which　God　does。〃　　In　another　place　she　writes：　



〃We　all　of　us　came　near　perishing　in　a　river　which　we　found　it



necessary　to　pass。　　The　carriage　sank　in　the　quicksand。　Others



who　were　with　us　threw　themselves　out　in　excessive　fright。　　But　I



found　my　thoughts　so　much　taken　up　with　God　that　I　had　no



distinct　sense　of　danger。　　It　is　true　that　the　thought　of　being



drowned　passed　across　my　mind；　but　it　cost　no　other　sensation　or



reflection　in　me　than　thisthat　I　felt　quite　contented　and



willing　it　were　so；　if　it　were　my　heavenly　Father's　choice。〃　



Sailing　from　Nice　to　Genoa；　a　storm　keeps　her　eleven　days　at　sea。







〃As　the　irritated　waves　dashed　round　us；〃　she　writes；　〃I　could



not　help　experiencing　a　certain　degree　of　satisfaction　in　my



mind。　　I　pleased　myself　with　thinking　that　those　mutinous



billows；　under　the　command　of　Him　who　does　all　things　rightly；



might　probably　furnish　me　with　a　watery　grave。　　Perhaps　I　carried



the　point　too　far；　in　the　pleasure　which　I　took　in　thus　seeing



myself　beaten　and　bandied　by　the　swelling　waters。　Those　who　were



with　me　took　notice　of　my　intrepidity。〃＇171＇







＇171＇　From　Thomas　C。　Upham's　Life　and　Religious　Opinions　and



Experiences　of　Madame　de　la　Mothe　Guyon；　New　York；　1877；　ii。　48；



i。　141；　413；　abridged。















The　contempt　of　danger　which　religious　enthusiasm　produces　may　be



even　more　buoyant　still。　　I　take　an　example　from　that　charming



recent　autobiography；　〃With　Christ　at　Sea；〃　by　Frank　Bullen。　　A



couple　of　days　after　he　went　through　the　conversion　on　shipboard



of　which　he　there　gives　an　account







〃It　was　blowing　stiffly；〃　he　writes；　〃and　we　were　carrying　a



press　of　canvas　to　get　north　out　of　the　bad　weather。　　Shortly



after　four　bells　we　hauled　down　the　flying…jib；　and　I　sprang　out



astride　the　boom　to　furl　it。　　I　was　sitting　astride　the　boom　when



suddenly　it　gave　way　with　me。　　The　sail　slipped　through　my



fingers；　and　I　fell　backwards；　hanging　head　downwards　over　the



seething　tumult　of　shining　foam　under　the　ship's　bows；　suspended



by　one　foot。　　But　I　felt　only　high　exultation　in　my　certainty　



of　eternal　life。　　Although　death　was　divided　from　me　by　a　hair's



breadth；　and　I　was　acutely　conscious　of　the　fact；　it　gave　me　no



sensation　but　joy。　　I　suppose　I　could　have　hung　there　no　longer



than　five　seconds；　but　in　that　time　I　lived　a　whole　age　of



delight。　　But　my　body　asserted　itself；　and　with　a　desperate



gymnastic　effort　I　regained　the　boom。　　How　I　furled　the　sail　I



don't　know；　but　I　sang　at　the　utmost　pitch　of　my　voice　praises　to



God　that　went　pealing　out　over　the　dark　waste　of　waters。〃＇172＇







＇172＇　Op。　cit。；　London；　1901；　p。　230。















The　annals　of　martyrdom　are　of　course　the　signal　field　of　triumph



for　religious　imperturbability。　　Let　me　cite　as　an　example　the



statement　of　a　humble　sufferer；　persecuted　as　a　Huguenot　under



Louis　XIV：







〃They　shut　all　the　doors；〃　Blanche　Gamond　writes；　〃and　I　saw　six



women；　each　with　a　bunch　of　willow　rods　as　thick　as　the　hand



could　hold；　and　a　yard　long。　　He　gave　me　the　order；　'Undress



yourself；'　which　I　did。　　He　said；　'You　are　leaving　on　your　shift；



you　must　take　it　off。'　　They　had　so　little　patience　that　they



took　it　off　themselves；　and　I　was　naked　from　the　waist　up。　They



brought　a　cord　with　which　they　tied　me　to　a　beam　in　the　kitchen。　



They　drew　the　cord　tight　with　all　their　strength　and　asked　me；



'Does　it　hurt　you？'　and　then　they　discharged　their　fury　upon　me；



exclaiming　as　they　struck　me；　'Pray　now　to　your　God。'　　It　was　the



Roulette　woman　who　held　this　language。　　But　at　this　moment　I



received　the　greatest　consolation　that　I　can　ever　receive　in　my



life；　since　I　had　the　honor　of　being　whipped　for　the　name　of



Christ；　and　in　addition　of　being　crowned　with　his　mercy　and　his



consolations。　　Why　can　I　not　write　down　the　inconceivable



influences；　consolations；　and　peace　which　I　felt　interiorly？　　To



understand　them　one　must　have　passed　by　the　same　trial；　they　were



so　great　that　I　was　ravished；　for　there　where　afflictions　abound



grace　is　given　superabundantly。　　In　vain　the　women　cried；　'We



must　double　our　blows；　she　does　not　feel　them；　for　she　neither



speaks　nor　cries。'　　And　how　should　I　have　cried；　since　I　was



swooning　with　happiness　within？〃＇173＇







＇173＇　Claparede　et　Goty：　　Deux　Heroines　de　la　Foi；　Paris；　1880；



p。　112。















The　transition　from　tenseness；　self…responsibility；　and　worry；　to



equanimity；　receptivity；　and　peace；　is　the　most　wonderful　of　all



those　shiftings　of　inner　equilibrium；　those　changes　of　the



personal　centre　of　energy；　which　I　have　analyzed　so　often；　and



the　chief　wonder　of　it　is　that　it　so　often　comes　about；　not　by



doing；　but　by　simply　relaxing　and　throwing　the　burden　down。　　This



abandonment　of　self…responsibility　seems　to　be　the　fundamental



act　in　specifically　religious；　as　distinguished　from　moral



practice。　　It　antedates　theologies　and　is　independent　of



philosophies。　　Mind…cure；　theosophy；　stoicism；　ordinary



neurological　hygiene；　insist　on　it　as　emphatically　as



Christianity　does；　and　it　is　capable　of　entering　into　closest



marriage　with　every　speculative　creed。＇174＇　　Christians　who　have



it　strongly　live　in　what　is　called　〃recollection；〃　and　are　never



anxious　about　the　future；　nor　worry　over　the　outcome　of　the　day。　



Of　Saint　Catharine　of　Genoa　it　is　said　that　〃she　took　cognizance



of　things；　only　as　they　were　presented　to　her　in　succession；



MOMENT　BY　MOMENT。〃　　To　her　holy　soul；　〃the　divine　moment　was　the



present　moment；　。　。　。　and　when　the　present　moment　was　estimated



in　itself　and　in　its　relations；　and　when　the　duty　that　was



involved　in　it　was　accomplished；　it　was　permitted　to　pass　away　as



if　it　had　never　been；　and　to　give　way　to　the　facts　and　duties　of



the　moment　which　came　after。〃＇175＇　　Hinduism；　mind…cure；　and



theosophy　all　lay　great　emphasis　upon　this　concentration　of　the



consciousness　upon　the　moment　at　hand。







＇174＇　Compare　these　three　different　statements　of　it：　　A。　P。



Call：　　As　a　Matter　of　Course；　Boston；　1894；　H。　W。　Dresser：　



Living　by　the　Spirit；　New　York　and　London；　1900；　H。　W。　Smith：　



The　Christian's　Secret　of　a　Happy　Life；　published　by　the　Willard



Tract　Repository；　and　now　in　thousands　of　hands。







＇175＇　T。　C。　Upham：　　Life　of　Madame　Catharine　Adorna；　3d　ed。；



New　York；　1864；　pp。　158；　172…74。















The　next　religious　symptom　which　I　will　note　is　what　have　called



Purity　of　Life。　　The　saintly　person　becomes　exceedingly　sensitive



to　inner　inconsistency　or　discord；　and　mixture　and　confusion　grow



intolerable。　　All　the　mind's　objects　and　occupations　must