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diff --git a/old/52057-0.txt b/old/52057-0.txt deleted file mode 100644 index 00c05e7..0000000 --- a/old/52057-0.txt +++ /dev/null @@ -1,4190 +0,0 @@ -The Project Gutenberg EBook of Abandonment, by J. P. de Caussade - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Abandonment - or Absolute Surrender to Divine Providence - -Author: J. P. de Caussade - -Translator: Ella McMahon - -Release Date: May 13, 2016 [EBook #52057] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK ABANDONMENT *** - - - - -Produced by Heiko Evermann, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - - - - - Abandonment; - - OR, - - Absolute Surrender to Divine Providence. - - - Posthumous Work - - OF - - REV. J. P. DE CAUSSADE, S.J. - - - REVISED AND CORRECTED BY - Rev. H. RAMIÈRE, S.J. - - _Translated from the Eighth French Edition_ - - BY - - Miss ELLA McMAHON. - - - NEW YORK, CINCINNATI, AND ST. LOUIS: - BENZIGER BROTHERS, - _Printers to the Holy Apostolic See_. - - R. WASHBOURNE, M. H. GILL & SON, - _18 Paternoster Row, London_. _50 Upper O’Connell St., Dublin_. - - 1887. - - -[Illustration: Coat of Arms of Archbishop of New York] - - - Imprimatur, - ☩ MICHAEL AUGUSTINE, - ARCHBISHOP OF NEW YORK. - - NEW YORK, Feb. 15, 1887. - - - Copyright, 1887, by BENZIGER BROTHERS. - - - - - A PREFACE - - ON THE - - _FOUNDATION AND TRUE NATURE OF THE VIRTUE OF ABANDONMENT_, - - TO EXPLAIN AND DEFEND - - FATHER CAUSSADE’S DOCTRINE. - - -There is no truth however clear which does not become error the moment -it is lessened or exaggerated; and there is no food however salutary -for the soul which may not, when ill-applied, become a fatal poison. - -The virtue of abandonment does not escape this danger; the more holy -and profitable it is in itself the more serious are the dangers we risk -by misunderstanding its just limits. - -These dangers, unfortunately, are not mere possibilities. The -seventeenth century witnessed the birth of a heresy,--that of the -Quietists,--which, while claiming to teach its followers perfect -abandonment to God, led them into the most terrible disorders. For a -time this sect wrought its ravages in the very capital of Catholicism, -and put forth such specious sophistries that the pious Fénelon himself, -while abhorring the practical consequences drawn from this teaching, -was for a time misled by its false appearance of perfection. - -To preserve Father Caussade’s readers from these dangers, we think it -well to add to these writings a succinct exposition of the rules which -should guide us in a matter so delicate. By the light of the principles -jointly furnished us by reason and faith, we shall have no difficulty -in determining the just limits which should mark our abandonment to -divine Providence; and it will be easy for us afterwards to elucidate -the points in our author’s doctrine which might be wrongly interpreted. - - -I. - -Father Caussade explains very clearly in his “Letters” the two -principles which form the unalterable basis of the virtue of -abandonment. - -First principle: Nothing is done, nothing happens, either in the -material or in the moral world, which God has not foreseen from all -eternity, and which He has not willed, or at least permitted. - -Second principle: God can will nothing, He can permit nothing, but in -view of the end He proposed to Himself in creating the world; _i.e._, -in view of His glory and the glory of the Man-God, Jesus Christ, His -only Son. - -To these two principles laid down by our author we shall add a third, -which will complete the elucidation of this whole subject: As long as -man lives upon earth, God desires to be glorified through the happiness -of this privileged creature; and consequently in God’s designs the -interest of man’s sanctification and happiness is inseparable from the -interest of the divine glory. - -If we do not lose sight of these principles, which no Christian can -question, we shall understand that our confidence in the Providence of -our Father in heaven cannot be too great, too absolute, too childlike. -If nothing but what He permits happens, and if He can permit nothing -but what is for our happiness, then we have nothing to fear, except -not being sufficiently submissive to God. As long as we keep ourselves -united with Him and we walk after His designs, were all creatures to -turn against us they could not harm us. He who relies upon God becomes -by this very reliance as powerful and as invincible as God, and created -powers can no more prevail against him than against God Himself. - -This confidence in the fatherly providence of God cannot, evidently, -dispense us from doing all that is in our power to accomplish His -designs; but after having done all that depends upon our efforts we -will abandon ourselves completely to God for the rest. - -This abandonment should extend, in fact, to everything--to the past, to -the present, to the future; to the body and all its conditions; to the -soul and all its miseries, as well as all its qualities; to blessings; -to afflictions; to the good will of men, and to their malice; to the -vicissitudes of the material, and the revolutions of the moral, world; -to life and to death; to time and to eternity. - -However, as these different orders of things do not enter in the -same manner in the designs of divine Providence, neither should our -abandonment in regard to these be practised in the same manner; and -the rules which we should follow in the practice of this virtue should -be founded on the nature itself of the objects which call it forth. We -shall indicate the principal ones. - -I. Among all the dispositions to which our abandonment can be applied, -there are first, those which depend solely upon God, where human -liberty has no part either in producing or averting them. Such are, for -example, certain scourges, and vicissitudes of the atmosphere; certain -accidents impossible to foresee, certain natural defects of body or -soul. - -In regard to facts of this order, whether of the past, present, or -future, it is evident that our abandonment cannot be too absolute. - -There is nothing to do here but to passively and lovingly endure all -that God sends us; to blindly accept in advance all that it may please -Him to send us in the future. Resistance would be useless, and only -serve to make us unhappy; a loving and frequently renewed acceptance, -on the contrary, would make these inevitable sufferings very -meritorious. And oh, the marvels of God’s goodness! Our abandonment -will not only sanctify and fructify real trials; it will enable us to -derive great merit from trials to which we shall never be subjected. -For, if we lovingly accept these trials when they present themselves to -our minds as probable, or simply possible, this willing acquiescence, -this _fiat_ uttered in the depths of the heart, cannot fail to please -God, and be very useful to our souls. Therefore, in regard to this -first order of events, the practice of abandonment cannot but be very -sanctifying, as it changes into means of sanctification not only real -but even purely imaginary trials. - - * * * * * - -II. There are other sufferings which come to us through the malice of -creatures: persecutions, calumnies, ill-treatment, neglect, injustice, -and offences of every kind. What are we to do when we find ourselves -exposed to vexatious things of this sort? - -1st. We evidently cannot like the offence against God with which they -are accompanied; we should, on the contrary, deplore and detest it, not -because it wounds our self-love, but because it is an offence against -the divine rights, and compromises the salvation of the offending souls. - -2d. As for that which concerns us, on the contrary, we should regard -as a blessing that which is in itself an evil; and to do this we need -only recall the principles previously laid down: not to look only at -the creature who is the immediate cause of our sufferings, but to raise -our eyes higher and behold God, who has foreseen and permitted them -from all eternity, and who in permitting them had only our happiness in -view. This thought will be sufficient to dissipate the bitterness and -trouble which would take possession of our hearts were we to look only -at the injustice of which we are the victims. - -3d. In regard to the effects of this injustice already consummated -and irreparable, we have only to resign ourselves as lovingly as -possible, and carefully gather their precious fruits. It is frequently -not difficult to divine the spiritual fruits God destined for us -in exposing us to temporal evils: to detach us from creatures; to -deliver us from inordinate affections, from our pride, from our -tepidity,--veritable maladies of the soul, frequently all the more -dangerous that they are less perceptible, and of which the heavenly -Physician wishes to cure us, using the malice of our neighbor as a -sharp instrument. We do not hesitate to endure much greater sufferings -to be delivered from corporal infirmities; then let us gratefully -accept the spiritual health, infinitely more precious, which God offers -us, however disagreeable the instrument through which He gives it to us. - -4th. If it is in our power to avert the consequences of malice and -injustice, and if in our true interest, and in the interest of the -divine glory, we deem it necessary to take any measures to this end, -let us do so without departing from the practice of the holy virtue of -abandonment. Let us commit the success of our efforts to God, and be -ready to accept failure if God judges it more suitable to His designs -and more profitable to our souls. We are so blind that we always have -reason to fear being deceived; but God cannot be deceived, and we may -be certain, in advance, that what He determines will be best. Therefore -we cannot do better than abandon with fullest confidence the result of -our efforts to Him. - - * * * * * - -III. But should this abandonment extend equally to our acts of -imprudence, to our faults, and all the annoyances of every kind in -which they may result? - -It is important to distinguish here two things which self-love tends to -confound. In the fault itself we must distinguish what is culpable and -what is humiliating. Likewise in its consequences we must distinguish -what is detrimental to the divine glory and the confusion inflicted on -our self-love. Evidently we cannot hate too much the fault, properly so -called, nor regret too keenly the injury done to the divine glory. But -as for our humiliation, and the confusion inflicted on our self-love, -we should rejoice, and acquiesce in it with complete abandonment. -This kind of sacrifice is undoubtedly the best fitted to destroy in -us the most secret fibres of self-love, and to cause us to make rapid -progress in virtue. To souls who have attained a certain degree of -regularity and detachment, exterior humiliations are very little. When -we have learned the vanity of human glory, we easily endure the sting -of contempt; but we may still unite with this exterior detachment great -attachment to our own esteem and approbation, and a wholly egotistical -desire of perfection. In this case, self-love, by changing its object, -would only become more subtle and more dangerous. To destroy it, there -is no remedy more efficacious than the humiliation resulting from our -faults; and we cannot, consequently, strive too earnestly to apply the -practice of abandonment to this humiliation, endeavoring at the same -time to correct the faults themselves. - -And what we say of faults of the past applies equally to faults of the -future. The practice of abandonment well understood should deliver us -from that impatience which makes us wish to at once attain the summit -of perfection, and which only serves to keep us from it by turning us -from the only path which leads to perfection. This path is humility, -and the impatience which we are censuring is only another form of -pride. Let us make every effort to correct our faults; but let us be -resigned to not seeing them all disappear in a day. Let us earnestly, -and with the most filial confidence, ask God to grant us that decisive -grace which will completely wrest us from ourselves, to make us -live only in Him; but let us leave to Him, with an equally filial -abandonment, the care of determining the day and hour in which this -grace shall be given us. - -With still greater reason should we abandon to God the determining -of the degree of sanctity which we shall attain upon earth, the -extraordinary graces which will accompany this sanctity here below, -and the glory with which it will be crowned in heaven. In as far as -it depends upon us, we should leave nothing undone to increase this -sanctity and this glory, in order not to fall short of the degree -God has marked for us; but if we must earnestly devote ourselves to -realizing His designs, we must not desire to have them other than they -are. If our love for God is what it should be, we will thank Him for -having granted other souls favors that He has refused us, and we will -praise Him no less for our poverty than for our riches. - - * * * * * - -IV. Should our abandonment go still farther? Should we, in view of -the hypothesis--perfectly possible, alas!--of our damnation, resign -ourselves thereto, and thus make to God the complete and absolute -sacrifice of all our own interests? - -To this point would Fénelon have carried the purity of love and the -perfection of abandonment; and he did not lack plausible motives with -which to support this doctrine. He drew from the example and the -writings of the Saints arguments still more specious to prove that God -frequently requires this complete sacrifice of elect souls; and that to -obtain it He impresses them with an irresistible conviction of their -eternal loss. According to this great prelate, divine love is only -perfect in souls who have gone through this trial without faltering, -and who by a sacrifice have renounced, at least hypothetically, all -their own interest, even that of their eternal salvation. - -But the Church has condemned this doctrine which, in proposing to man a -perfection contrary to his nature, reverses the order of God’s designs. -How, in fact, can perfection consist in destroying the most essential -law of our moral nature, viz., that irresistible inclination which -leads us to seek our happiness? How could love of God require that we -rob God of one of His attributes--the one which makes Him the supreme -object of our beatitude? How could one of the theological virtues -be contrary to another, and charity exclude hope? What is eternal -happiness if not the eternal reign of pure love? and how could the -pure love of time consist in excluding, even hypothetically, from our -desires the pure love of eternity? - -That which perfect abandonment asks is that we observe in our desires -the order of God’s designs. God created all things for His glory -first; and secondly, but inseparably, for our happiness. Let us do as -He does: let us never separate the interest of His glory from that of -our happiness, but let us always make the second subordinate to the -first. Let us love God as the object of our beatitude, but let us love -Him above all for His infinite goodness. Let us desire and hope for our -eternal happiness; but since this happiness, when we shall enjoy it, -must result from the love of God for Himself, let us begin now to seek -it as it must be when we realize it, and refer the desire of it, as we -will one day refer its enjoyment, to the glory of this great God who -desires to be all in all things. - -Thus, at one and the same time, we can practise charity and hope, -seek the glory of God and our own happiness, fill the designs of our -Creator, and satisfy the deepest and most imperative needs of our -nature. - -The saints did not do otherwise; and Father Caussade, in one of his -letters, proves very clearly that the formulas of apparent despair that -they have sometimes used in the transports of their cruel sufferings -contained in reality acts of the most meritorious confidence. Elsewhere -he also shows most perfectly how ill-founded is this even hypothetic -separation between God’s interests and our true interests; and he -justly concludes therefrom that perfection cannot consist in supposing -this separation and sacrificing the interest of our eternal happiness -to that of the divine glory. - - -II. - -We have no reason, therefore, to fear that in reading Father Caussade’s -treatise we are liable to confound, at least in this respect, the -abandonment he recommends with the Quietism condemned in Fénelon. - -Is our author equally irreproachable in all the other points of his -doctrine? Might he not be accused of turning his readers from duties -which require labor and effort to keep them in an indolent repose? - -There would be ground for this reproach if Father Caussade promised -to give his readers a complete treatise on Christian and religious -perfection; but this he does not do. He addresses himself to souls -already advanced in virtue and accustomed not only to faithfully -fulfil the essential precepts of Christianity, but also to observe -the prescriptions of religious discipline. Like the young man in -the Gospel who from his youth had kept the commandments, and who -begged our Saviour to show him a higher perfection, these souls ask -Father Caussade what they must do to sanctify themselves after having -accomplished all the duties imposed upon their free will. The man -of God answers them like our Saviour: If you would be perfect, rid -yourself of all that may still cling to you of attachment to your -own interests, your own ideas, your own will, and abandon yourself -completely to God. Practise the virtue of abandonment; practise it so -habitually that it will become the constant state of your soul: thus -you will cease to live to yourself, to live only in God. - -This is a summary of the book we are re-editing to-day. To understand -it we must bear in mind, as we read it, the situation of the author, -and that of the souls to whom his counsels are addressed; viz., that -it is not, as we have already said, a complete treatise of Christian -perfection which he has claimed to write; his only object was to set -forth the advantages of a special virtue and a particular state. It is -true that this virtue is one of the most essential bases of sanctity, -and that this state is sanctity itself as far as it is attainable on -earth. But it is no less true that Father Caussade had no idea whatever -of telling all Christians what they should do to save their souls. -Therefore it would be a serious mistake to believe ourselves dispensed -from all duties of which he makes no mention, in order to devote -ourselves only to this great duty of abandonment, the importance of -which he so justly and eloquently portrays. - -To avoid this dangerous error, and reap all the profit of this true -and very consoling doctrine of Father Caussade, it will be sufficient -to cast a general glance over the divine economy in the salvation of -souls, and to see what place abandonment to divine Providence occupies -in this great work. - -We all know that sanctification is a work both divine and human. It is -divine through its immediate principle, the Holy Spirit; through its -meritorious cause, the Incarnation and the death of the Son of God; -through its end, the happiness of the Holy Trinity, in which holy souls -are to participate for all eternity; finally, through its chief means, -the teachings and the graces of Jesus Christ transmitted to men through -the Church. - -But this work is human also, since the graces of the Holy Spirit, the -merits of the Son of God, the designs of the Holy Trinity, and all -the efforts of Providence can bear fruit in a soul only as far as she -freely co-operates with them. - -This co-operation in our sanctification which God requires of us is -composed of three parts. - -It consists first of all in the destruction of everything in our -corrupt nature which is an obstacle to the divine action: sins, vices, -sensible inclinations, defects, imperfections. This first labor is -what the masters of the spiritual life call the _purgative way_. It -is accomplished by examinations of conscience, works of penance and -mortification, and the various practices in use in the Church. - -The second part of the labor which God imposes on the soul desirous -to attain sanctity is less painful, and easier. It is what is called -the _illuminative way_. The soul that God introduces therein exercises -herself in producing the interior acts of virtue with which grace -inspires her, and in practicing the good works to which this same grace -impels her. - -Finally, when the obstacles are removed and the soul’s preparation -is completed, God unites Himself to her, fills her with His grace, -inflames her with His love, and uses her as a docile instrument for the -accomplishment of His designs: this is the _unitive way_. - -But let us not misapprehend this condition. Even in this perfect state -in which God is fully master of His reasonable creature, He does not -act in her without her co-operation; He requires of her great fidelity -in avoiding the smallest faults, great vigilance over her affections, -great generosity in denying herself in all things, great fervor in -prayer. So far from dispensing her from the works of the illuminative -way by which she prepared herself for the divine union, He causes her -to accomplish them with greater perfection and merit. - -Among these works common to the two ways of which we have just spoken, -there are some which are strictly of obligation, either because they -are prescribed to all Christians by the commandments of God and -the Church, or because they are imposed on each one by the special -circumstances of his state. There are others which are simply of -counsel, or even purely of supererogation, and which each one embraces -according to his more or less ardent desire of sanctification. In the -same way, among the works of penance which form the purgative way there -are some from which no one can dispense himself; but there are others -which, without being of absolute necessity, are more or less useful, or -even relatively necessary to certain souls, because of their particular -position, and the violence of the inclinations which impel them to -evil. - -Such is man’s threefold part in the beginning, progress, and -consummation of the eminently divine work of sanctification--a part -essentially active, and so necessary that without it God’s part would -be hopelessly sterile. Father Caussade, however, says very little of -it in his book. Does he doubt its immense importance and absolute -necessity? Far from it. On the contrary, in many passages he is careful -to warn us that the _passiveness_ which he recommends to the soul in -no way dispenses her from the very active accomplishment of all that -is _duty_, whether general or special. He adds that the souls who walk -in the ordinary ways should not dispense themselves from the practices -of supererogation in use in the Church among pious persons, and from -following the rules traced by the masters of the spiritual life. -Even upon persons who have reached the passive state he imposes the -obligation of actively following the inspirations of grace when they -lead to action, and of doing all to which they are impelled by grace. - -Why, then, after making these reservations in some parts of his -work does he seem to forget them, to solely extol the advantages of -abandonment to the divine action? We have already said why: because the -souls to whom he addressed himself, long exercised in the practice of -active virtue, had special need to perfect themselves in this passive -abandonment. - -How many such souls there are in religious communities, or even in -the midst of the world, who have no need to be urged to activity in -the pursuit of sanctity, but who, on the contrary, need above all -things to learn to let God act in them! Father Caussade addresses -himself specially to these souls. Had his book no other result than -to enlighten them upon God’s real designs concerning them, to deliver -them from their disquieting agitation in order to introduce them into -a broad and peaceful path, and enable them to find powerful means of -salvation in unfortuitous events which they regard as obstacles, we -should still believe that in offering this work to them we are doing -them an eminent service. - -But the salutary teaching of this book is not limited to a special -class of persons. Though written specially for souls who have already -attained a high degree of perfection, the doctrine it develops is -suited to all Christians. It makes it clear to all that if God does -not dispense them from laboring actively for their salvation, He takes -upon Himself the greatest part of this work; that He unceasingly labors -thereon; that He employs all creatures and all events to further it; -and that if they will only permit Him to do His will,--without doing -any more than they are doing, without suffering any more than they are -suffering, but only by recognizing and loving God’s action in things -which He obliges them to do and suffer, they will amass infinite merits -and attain great perfection. - -Thus Father Caussade does not suppress our active co-operation in the -work of our sanctification, but he teaches us to profit much better -than we do of God’s part therein, by abandoning ourselves more to -Him. In events where too frequently we see only misfortunes, because -we regard them as more or less reprehensible effects of the malice -or the imperfection of creatures, he teaches us to see the divine -love using these same creatures as instruments either to correct our -vices or to cause us to practise virtue. Therefore he changes the -principal obstacles to the success of this great work into means of -sanctification, and teaches us the art of changing creatures the most -indifferent or the most hostile into powerful auxiliaries. With good -reason does he desire to be able to inculcate this doctrine in men of -all conditions; for there is no doubt that, if they understood it well, -sanctity would seem to them much more attainable; and that, seeing -God laboring unceasingly upon this work, they would fulfil with much -greater courage the duties imposed upon their free will. - - H. RAMIÈRE, S.J. - - - - -CONTENTS. - - PAGE - - PREFACE BY REV. H. RAMIÈRE, S.J. 3 - - BOOK FIRST. - - _OF THE NATURE AND EXCELLENCE OF THE - VIRTUE OF HOLY ABANDONMENT._ - - CHAPTER - - I. The sanctity of the righteous of the Old Law, - and of Joseph and of Mary herself, consisted - in fidelity to the order of God 31 - - II. The duties of each moment are the shadows - which veil the divine action 33 - - III. How much easier sanctity becomes when - studied from this point of view 36 - - IV. Perfection does not consist in knowing the - order of God, but in submitting to it 42 - - V. Reading and other exercises only sanctify us - in so far as they are the channels of the - divine action 44 - - VI. The mind and other human means are useful - only in so far as they are the instruments of - the divine action 49 - - VII. There is no enduring peace but in submission - to the divine action 52 - - VIII. The perfection of souls and the excellence of - different states are in proportion to their conformity - to the order of God 54 - - IX. All the riches of grace are the fruit of purity of - heart and perfect self-abandonment 62 - - - BOOK SECOND. - - _THE DIVINE ACTION AND THE MANNER IN - WHICH IT UNCEASINGLY WORKS THE - SANCTIFICATION OF SOULS._ - - CHAPTER PAGE - - I. The divine action is everywhere and always - present, though only visible to the eye of - Faith 69 - - II. The divine action is all the more visible to the - eye of Faith when hidden under appearances - most repugnant to the senses 74 - - III. The divine action offers us at each moment - infinite blessings which we receive in proportion - to our faith and love 79 - - IV. God reveals Himself to us as mysteriously, as - adorably, and with as much reality in the - most ordinary events as in the great events of - history and the Holy Scriptures 82 - - V. The divine action continues in our hearts the - revelation begun in Holy Scripture; but the - characters in which it is written will be only - visible at the last day 86 - - VI. Divine love is communicated to us through - the veil of creatures, as Jesus communicates - Himself to us through the veil of the Eucharistic - species 92 - - VII. The divine action, the will of God, is as unworthily - treated and disregarded, in its daily - manifestation, by many Christians, as was - Jesus in the flesh by the Jews 94 - - VIII. The revelation of the present moment is the - more profitable that it is addressed directly - to us 97 - - IX. The revelation of the present moment is an inexhaustible - source of sanctity 99 - - X. The present moment is the manifestation of the - name of God and the coming of His kingdom 101 - - XI. The divine will imparts the highest sanctity - to souls; they have but to abandon themselves - to its divine action 106 - - XII. The divine action alone can sanctify us, for - it forms us after the divine Model of our - perfection 114 - - - BOOK THIRD. - - _THE PATERNAL CARE WITH WHICH GOD - SURROUNDS SOULS WHOLLY ABANDONED - TO HIM._ - - CHAPTER PAGE - - I. God Himself guides souls who wholly abandon - themselves to Him 119 - - II. The more God seems to withdraw light from - the soul abandoned to His direction, the more - safely He guides her 125 - - III. The afflictions with which God visits the soul - are but loving artifices at which she will one - day rejoice 129 - - IV. The more God seems to take from a soul wholly - abandoned to Him, the more generous He is - to her 133 - - V. The less capable the faithful soul is of defending - herself, the more powerfully does God - defend her 136 - - VI. The soul abandoned to the will of God, so far - from resisting its enemies, finds in them useful - auxiliaries 140 - - VII. The soul that abandons itself to God has no - need to justify herself by words or actions; - the divine action abundantly justifies her 142 - - VIII. God gives life to the soul abandoned to Him - by means which apparently lead only to - death 144 - - IX. Love holds the place of all things to souls who - walk in the way of abandonment 149 - - X. The faithful soul finds in submission to the will - of God more force and strength than the - proudest of those who resist Him 154 - - XI. The soul abandoned to God learns to recognize - His will, even in the proud who resist Him. - All creatures, whether good or evil, reveal - Him to her 158 - - XII. God assures to faithful souls a glorious victory - over the powers of earth and hell 160 - - - APPENDIX. - PAGE - - I. A very easy means of acquiring peace of heart, - by Fr. Surin 165 - - II. On perfect abandonment, by Bossuet 172 - - III. A short and easy method of making the prayer - of faith, and of the simple presence of God, - by Bossuet 173 - - IV. Exercise of loving union of our will with that - of God, by St. Francis de Sales 185 - - V. Acts of abandonment 188 - - - - -Book First. - -The Nature and Excellence of the Virtue of Holy Abandonment. - - - - -_CHAPTER I._ - - The Sanctity of the Righteous of the Old Law, and of Joseph and of - Mary herself, consisted in Fidelity to the Order of God. - - -God speaks to-day as He spoke to our fathers, when directors were -not so numerous, nor methods of direction so well defined. All their -spirituality consisted in simple fidelity to the order of God; but -it was not reduced to a science which explained it so sublimely or -minutely, or contained so many precepts, so many maxims, so much -instruction. Our present wants, no doubt, require this explanation. It -was not so in the first ages of the Church, when men were more simple -and upright. Each moment brought a duty to be faithfully fulfilled: -this was sufficient for interior souls of that day. Their whole -attention was concentrated simply upon the duty of each successive -moment with the fidelity of the hour-hand of a clock which steadily -traverses stroke by stroke the circle in which it is appointed to move. -The mind, unceasingly moved by divine grace, turned insensibly to the -new duty which presented itself in the order of God every hour. Such -were the hidden springs of Mary’s life, the most perfect example of -simple and absolute self-abandonment to the will of God. The simple -words, _Fiat mihi secundum verbum tuum_, with which she was content to -answer the angel, expressed all the mystic theology of the ancients. -Then, as now, it was all reduced to the simplest and most absolute -abandonment of the soul to the will of God under whatever form it -manifested itself. This noble and exalted disposition, the basis of -all Mary’s spirituality, is brilliantly manifested in the words _Fiat -mihi_. Observe how perfectly they accord with those which our Lord -would have ever on our lips and in our hearts: _Fiat voluntas tua_. -True, the duty required of Mary at that supreme moment was a glorious -one for her. But all the splendor of that glory would have made no -impression upon her if the divine will, alone capable of influencing -her, had not arrested her attention. It was this divine will which -guided her in everything. Her occupations, whether ordinary or exalted, -were in her eyes but shadows more or less obscure in which she found -equal means of glorifying God and recognizing the workings of the -Almighty. She joyfully accepted the duty or suffering of each moment -as a gift from Him who fills with good things the hearts which are -nourished by Him alone, and not by appearances or created things. - - - - -_CHAPTER II._ - - The Duties of each Moment are the Shadows which veil the Divine Action. - - -“_The power of the Most High shall overshadow thee_,” said the angel to -Mary. - -This shadow, behind which the power of God effects the entrance and -growth of Jesus Christ in our souls, is the form assumed by the duties, -attractions, and crosses of each moment. - -They are in truth but shadows like those to which we give the name in -the order of nature, and which envelop sensible objects and hide them -from our view. Thus in the moral and supernatural order the duties -of each moment under their obscure appearances conceal the truth of -the divine will, which alone merits our attention. Thus Mary regarded -them. Therefore these shadows passing before her senses, so far from -deceiving her, filled her with faith in Him who is always the same. -Withdraw, Archangel; thy moment passes; thou vanishest. Mary passes -beyond thee; she is ever in advance; but the Holy Ghost, with whom she -has been filled through the sensible appearances of thy mission, will -never abandon her. - -There are few extraordinary events in the exterior life of Mary. At -least it is not to these that Holy Scripture calls our attention. -Her exterior life is represented as very simple, very ordinary. She -did and suffered as did others of her condition. She goes to visit -her cousin Elizabeth: the other relatives go also. She retires to a -stable: it is a consequence of her poverty. She returns to Nazareth: -the persecution of Herod had driven her forth. Jesus and Joseph lived -there with her, by the labor of their hands. Behold the daily bread of -the holy family! But with what bread was the faith of Mary and Joseph -nourished? What was the sacrament of all their sacred moments? What -did they discover under the ordinary appearance of the events which -filled their lives? Exteriorly, nothing more than was happening to the -rest of mankind; interiorly, faith discovers and develops nothing less -than God working great things. O bread of angels! Heavenly manna! Pearl -of the Gospel! Sacrament of the present moment! Thou givest God under -appearances as poor and mean as the manger, the hay, and the straw! -But to whom dost thou give Him? _Esurientes reples bonis._ God reveals -Himself to the humble in little things; and the proud, regarding only -the exterior, find Him not even in great things. - - - - -_CHAPTER III._ - - How much Easier Sanctity becomes when studied from this Point of View. - - -If the work of our salvation offers obstacles apparently so -insurmountable, it is because we have not a just idea of it. In truth, -sanctity consists in but one thing--fidelity to the order of God; and -this fidelity is equally within the reach of all, whether in its active -or in its passive part. - -The active part of fidelity consists in fulfilling the duties imposed -upon us either by the general commands of God and the Church, or by the -particular state we have embraced. - -Its passive part consists in lovingly accepting all that God sends us -each moment. - -Which of these two parts of sanctity is above our strength? Not the -active part, since the duties it enjoins cease to be duties for us the -moment our strength is really unequal to them. Will not the state of -your health permit you to hear Mass? You are no longer obliged to do -so. And so it is with all positive obligations which prescribe duties -to be fulfilled. Only those precepts which forbid things evil in -themselves admit of no exception, for it is never permitted to do evil. - -Is there anything easier or more reasonable? What excuse can be urged -against it? Yet this is all the co-operation God requires of the soul -in the work of its sanctification. - -He requires it of great and small, of strong and weak; in a word, of -all, at all times, in all places. - -Therefore He only requires of us what is easy, since to attain eminent -sanctity requires but a simple good-will. - -If over and above the commandments He shows us the counsels as the more -perfect end of our efforts, He is ever careful to accommodate their -observance to our position and character. As the chief mark of our -vocation for the counsels He sends us the attractions and graces which -facilitate the practice of them. He urges no one but in proportion to -his strength and according to his attainments. Again I ask, what could -be more just? - -O you who aspire to perfection and are tempted to discouragement by -what you read in the lives of the saints and find prescribed in certain -pious books! O you who are overwhelmed by the terrible ideas that you -form of perfection! It is for your consolation that God permits that I -write this. - -Learn what you seem not to know. - -In the order of nature, necessary things, as air, water, earth, the God -of all goodness has made common and easy of attainment. Nothing is more -necessary than breath, sleep, food, and nothing is more common. Love -and fidelity are no less necessary in the spiritual order; therefore -the difficulty of acquiring them cannot be as great as you represent it -to yourselves. - -Observe your life; of what does it consist? Of a multitude of -unimportant actions. Yet with these same unimportant actions God deigns -to be content. This is the co-operation required of the soul in the -work of its perfection. God Himself expresses it too clearly to admit -of doubt: “Fear God, and keep His commandments: for this is all man” -(Eccles. xii. 13). That is to say, this is all that is required on -man’s part; in this consists his active fidelity. Let him fulfil his -part; God will do the rest. Grace, working by itself, effects marvels -which surpass the intelligence of man. For ear has not heard, eye has -not seen, heart has not felt, what God conceives in His mind, resolves -in His will, executes by His power in souls wholly abandoned to Him. - -The passive part of sanctity is still easier, since it consists in -accepting what very often we cannot avoid, and bearing with love, that -is, with consolation and sweetness, what we too frequently endure -with weariness and irritation. Again let me repeat, herein lies all -sanctity. It is the grain of mustard-seed the fruits of which we do not -gather, because we fail to recognize it in its littleness. It is the -drachma of the Gospel, the treasure which we do not find, do not seek, -because we imagine it too far beyond us. - -Ask me not the secret of finding this treasure, for secret there is -none. This treasure is everywhere; it is offered to all, at all times, -in all places. - -Through creatures, friends, and enemies it flows plentifully; it -flows over the faculties of our bodies, of our souls, and into the -very centre of our hearts. Let us but open our mouths and they will -be filled. The divine action floods the universe; it penetrates all -creatures; it floats above them, about them; it is ever present with -them; it precedes them; it accompanies them; it follows them, and they -have but to allow themselves to be borne onward on its tide. - -Would to God kings and their ministers, princes of the Church and of -the world, priests, soldiers, peasants, laborers, in a word, all men, -knew how easily they can attain eminent sanctity! They have but to -fulfil the simple duties of religion and their state in life, and bear -with submission the crosses these duties bring, and accept with faith -and love the work and suffering which unsought and unceasingly come to -them through the order of Providence. This is the spirituality which -sanctified the patriarchs and prophets before there were so many -methods and so many masters in the spiritual life.[1] - - [1] It would be a gross misapprehension of the author’s words to - suppose that he wishes to urge souls to enter the paths of the - spiritual life without a director. He himself expressly states - elsewhere that to be able to do without a director, one must have been - long and skilfully directed. Still less does he wish to discourage - the practices adopted by the Church for the extirpation of vice and - the acquisition of virtue. What he desires to say, and what we cannot - impress too much upon Christians, is that the first of all directions - is the guidance of Providence, and that the most necessary and the - most perfect of all practices is the faithful accomplishment and - loving acceptance of all that this fatherly Providence sends us to do - and suffer. - -This is the spirituality of all ages and of all states, which cannot be -more surely sanctified, or in a manner more noble, more extraordinary, -more easy, than by the simple use of that which God, the Sovereign -Director of souls, gives them each moment to do or suffer. - - - - -_CHAPTER IV._ - - Perfection does not consist in knowing the Order of God, but in - submitting to it. - - -The order of God, the good pleasure of God, the will of God, the action -of God, the grace of God, all these are one and the same thing in this -life. It is God laboring to render the soul like unto Him. Perfection -is nothing but the soul’s faithful co-operation in this labor of -God. This work is silently effected in our souls, where it thrives, -increases, and is consummated unconsciously to ourselves. - -Theology is full of conceptions and expressions which explain the -wonders of this work effected in individual souls according to their -capacity. - -We may know all the theory of this work, admirably write and speak -thereon, and instruct and direct souls; but if our knowledge be only -theoretical, then I say that in comparison with souls which live and -act by the order of God and are guided by His divine will, though -ignorant of the theory of its operations or its different effects, -and unable to speak thereof, we are like a sick physician compared to -ordinary persons in perfect health. - -The order of God, His divine will, received with simplicity by a -faithful soul, effects this divine work in her unconsciously to -herself, just as a remedy submissively taken restores the health of a -sick man, although he have not, and need not have, any knowledge of -medicine. - -It is the fire which warms us, and not the philosophical knowledge of -the element and its effects; so it is the order of God, His divine -will, and not the curious speculation on its principles and its -methods, which produces the sanctification of our souls. - -If we thirst, we must drink; theoretical explanations will not quench -our thirst. Curiosity for knowledge only makes us thirst still more. -Therefore, if we thirst for sanctification, curious speculations only -keep us farther from it. We must abandon all theories and drink in -simplicity of all that the will of God sends us of work and suffering. - -That which comes to us each moment by the order of God is best and -holiest and most divine for us. - - - - -_CHAPTER V._ - - Reading and other Exercises only sanctify us in so far as they are the - Channels of the Divine Action. - - -All our science consists in recognizing God’s will in regard to the -present moment. All reading pursued in any other spirit than that of -submission to the order of God is injurious. The will of God, the order -of God, is the grace which works in the depths of our hearts by means -of our readings and by all our other works. Without it our readings -are but shadows, vain appearances, which, coming to us devoid of the -vivifying virtue of the order of God, serve only to empty the heart by -the very plenitude they cause in the mind. - -The virtue of this divine will flowing into the soul of a simple, -ignorant girl by means of suffering or ordinary actions, effects in -the depths of her heart this mysterious work of the supernatural Being -without filling her mind with any idea likely to awaken pride; while -the proud man who studies spiritual books only through curiosity, and -does not unite his reading to the will of God, receives into his mind -the letter without the spirit, and becomes colder and more hardened -than ever. - -The order of God, His divine will, is the life of the soul under -whatever appearances the soul receives it or applies it to herself. - -Whatever may be the relation of the divine will to the mind, it -nourishes the soul, and unceasingly strengthens her growth by giving -her each moment what is best for her. Nor is one thing more efficacious -than another in producing these happy effects; no, it is simply the -duty of the present moment which comes to us by the order of God. That -which was best for us in the past moment is no longer best for us, for -it is stripped of the will of God, which has passed on to other things -from which it creates for us the duty of the present moment; and it is -this duty, under whatever appearance it is manifested, which will now -most perfectly sanctify our souls. - -If the divine will make reading the duty of the present moment, the -reading will effect His mysterious work in the depths of the soul. If, -in obedience to the divine will, we leave the reading for the duty -of contemplation, this duty will create the new man in the depths of -the heart, and reading would then be injurious and useless. If the -divine will withdraw us from contemplation to hear confessions or to -other duties, and that during a considerable time, these duties form -Jesus Christ in the depths of the heart, and all the sweetness of -contemplation would only serve to banish Him. - -The order of God is the fulness of all our moments. It flows under a -thousand different appearances which, successively becoming our present -duty, form, increase, and complete the new man in us, in all the -fulness which the divine wisdom has destined for us. This mysterious -growth of Jesus Christ in us is the work produced by the order of God; -it is the fruit of His grace and of His divine will. - -This fruit, as we have said, is germinated, increased, and nourished by -the succession of our present duties filled with the virtue of this -same divine will. - -In fulfilling these duties we are always sure of possessing the “better -part,” for this holy will is itself the better part. We have but to -yield to it, blindly abandon ourselves to it with perfect confidence. -It is infinitely holy, infinitely wise, infinitely powerful, for souls -which unreservedly hope in it, which love and seek but it alone, and -which believe with unfaltering faith that what it assigns to each -moment is best without seeking elsewhere for more or less, and without -pausing to consider the relation of material things with the order of -God, which is the seeking of pure self-love. - -The will of God is the essential, the reality and virtue, of all -things; it is that which adapts and renders them suitable to the soul. - -Without it all is emptiness, nothingness, falsehood, the empty husk, -the letter without the spirit, vanity, death. - -The will of God is the health, the life, the salvation of soul and -body, whatever its manifestation or ways of reaching us. - -Therefore we must not judge of the virtue of things by the relations -they bear to mind or body, for these relations are unimportant. It is -the will of God alone which gives to all things, whatever they may be, -the power to form Jesus Christ in the depth of our hearts. We must -frame no laws for this will and place no limit to its action, for it is -all-powerful. - -Whatever the ideas which fill the mind, whatever the feelings which the -body experiences, were it for the mind but distractions and trouble, -for the body but sickness and death, the divine will nevertheless is -ever for the present moment the life of body and soul; for both one and -the other, whatever their condition, are sustained by it alone. Bread -without it is poison; and through it poison becomes a salutary remedy. -Without it, books but confuse and trouble us; with it, darkness is -turned into light. It is the wisdom, the truth, of all things. In all -things it gives us God: and God is the infinite Being who holds the -place of all things to the soul which possesses Him. - - - - -_CHAPTER VI._ - - The Mind and other Human Means are Useful only in as far as they are - the Instruments of the Divine Action. - - -The mind with all its powers would hold the first place among the -instruments of the divine will; but it must, like a dangerous slave, be -reduced to the last. - -The simple of heart who know how to use it can derive great profit -therefrom; but it can also do much injury when not kept in subjection. - -When the soul sighs after created means, the divine action whispers to -the heart that it sufficeth; when she would injudiciously reject them, -the divine action whispers that they are instruments not to be taken or -rejected at will, but to be simply received from Providence and adapted -to the order of God--the soul thus using all things as though not using -them, being deprived of all things, yet wanting nothing. - -The divine action, being limitless in its fulness, can take possession -of a soul only in as far as the soul is void of all confidence in her -own action; for this confidence and self-activity fill the heart to -the exclusion of the divine action. It is an obstacle which, existing -in the soul herself, is more likely to arrest the divine action than -exterior obstacles, which Providence can change at will into powerful -aids; for it can work with all things, even those which are in -themselves useless. With the divine will nothing is everything, and -without it everything is nothing. - -Whatever the value in itself of meditation, contemplation, vocal -prayer, interior silence, acts of the will whether sensible, distinct, -or less perceptible, retreat, or active life,--better than all of them -is what God wills for the soul at the present moment; and the soul -should regard everything else with perfect indifference, as being of no -value whatever. - -Thus seeing God alone in all things, she should take or leave them at -His pleasure in order to live in, hope in, and be nourished by Him, and -not by the things which have force and virtue only through Him. Under -all circumstances the soul should constantly say with St. Paul, “Lord, -what wouldst Thou have me do?” Not this more than that, but simply Thy -adorable will! The spirit loves one thing, the flesh another; but, -Lord, let Thy will be mine. Contemplation, action, prayer vocal or -mental, affective or passive, light or darkness, special or general -graces,--all these are nothing, Lord, for in Thy will lies their sole -virtue. Thy will alone is the end of all my devotion, and not these -things, however elevated or sublime in themselves; for the end of -divine grace is the perfection of the heart, not of the mind. - -The presence of God which sanctifies our souls is that indwelling of -the Trinity which penetrates to the depths of our hearts when they are -submissive to the divine will; for the presence of God which we enjoy -through the exercise of contemplation effects this intimate union in us -only as do all other things which come to us in the order of God. It -holds, however, the first rank among them, for it is the most excellent -means of uniting one’s self with God when He wills that we should use -it. - -We may therefore justly esteem and love contemplation and other pious -exercises, provided the foundation of this esteem and love be wholly -God, who mercifully deigns through them to communicate Himself to our -souls. - -We receive the prince himself when we receive his suite. It would be -showing him little respect to neglect his officers under pretext of -possessing him alone. - - - - -_CHAPTER VII._ - - There is no Enduring Peace but in Submission to the Divine Action. - - -The soul that is not united solely to the will of God will find neither -rest nor sanctification in any self-chosen means--not even in the most -excellent exercises of piety. If that which God Himself chooses for you -does not suffice, what other hand can minister to your desires? If you -turn from the food the divine will itself has prepared for you, what -viands will not prove insipid to a taste so depraved? A soul cannot be -truly nourished, strengthened, purified, enriched, sanctified, except -by the fulness of the present moment. Then what more would you have? -Since you here find all good, why seek it elsewhere? Are you wiser -than God? Since He ordains it should be thus, how could you desire it -should be otherwise? Can His wisdom and goodness err? Should you not -from the moment He ordains an event be utterly convinced that it is the -best that could happen? Do you think you will find peace in struggling -with the Almighty? On the contrary, is it not this struggle too often -renewed, almost unconsciously, which is the cause of all our disquiet. -It is but just that the soul which is not satisfied with the divine -fulness of the present moment should be punished by an inability to -find contentment in anything else. - -If books, the example of the saints, spiritual discourses, destroy -the peace of the soul, if they fill without satisfying, it is a mark -that we have not received them in simple abandonment to the divine -action, but have taken them ourselves in a spirit of proprietorship. -Their fulness, therefore, bars the entrance of God to the soul, and we -must rid ourselves of it as an obstacle to grace. But when the divine -action ordains the use of these means, the soul receives them as it -does everything else--that is, in the order of God. She accepts them as -she finds them, in her fidelity simply using them, never appropriating -them; and their moment passed she abandons them to find her contentment -in what follows in the order of Providence. In truth there is nothing -really beneficial for me but that which comes to me in the order -of God. Nowhere can I find any means, however good in itself, more -efficacious for my sanctification and more capable of giving peace to -my soul. - - - - -_CHAPTER VIII._ - - The Perfection of Souls and the Excellence of Different States are in - Proportion to their Conformity to the Order of God. - - -The order of God gives to all things which concern the faithful soul -a supernatural and divine value; all that it exacts, all that it -embraces, and all the objects upon which it sheds its light become -holiness and perfection, for its virtue is limitless: it makes all -that it touches divine. But in order to keep ourselves in the path of -perfection, swerving neither to the right nor the left, the soul must -follow no inspiration which she assumes comes from God without first -assuring herself that it does not interfere with the duties of her -state in life. These duties are the most certain indications of the -will of God, and nothing should be preferred to them; in fulfilling -them there is nothing to be feared, no exclusion or discrimination -to be made; the moments devoted to them are the most precious and -salutary for the soul from the fact that she is sure of accomplishing -the good pleasure of God. All the perfection of the saints consists in -their fidelity to the order of God; therefore we must refuse nothing, -seek nothing, but accept all from His hand, and nothing without Him. -Books, wise counsels, vocal prayers, interior affections, if they -come to us in the order of God, instruct, guide, and unite the soul -to Him. Quietism errs when it disclaims these means and all sensible -appearances, for there are souls whom God wills shall be always led in -this way, and their state and their attractions clearly indicate it. In -vain we picture to ourselves methods of abandonment whence all action -is excluded. When the order of God causes us to act, our sanctification -lies in action. - -Besides the duties of each one’s state, God may further ask certain -actions which are not included in these duties, though not contrary -to them. Attraction and inspiration, then, indicate the divine order; -and the most perfect for souls whom God leads in this way is to add to -things of precept, things inspired, but always with the precautions -which inspiration requires to prevent its interfering with the duties -of one’s state and the ordinary events of Providence. - -God makes saints as He chooses. They are formed by His divine action, -to which they are ever submissive, and this submission is the truest -abandonment and the most perfect. - -Fidelity to the duties of one’s state and submission to the -dispositions of Providence are common to all the saints. They live -hidden in obscurity, for the world is so fatal to holiness that they -would avoid its quicksands; but not in this does their sanctity -consist, but wholly in their entire submission to the order of God. -The more absolute their submission the greater their sanctity. We must -not imagine that those whose virtues God is pleased to brilliantly -manifest by singular and extraordinary works, by undoubted attractions -and inspirations, are any less faithful in the path of abandonment. -Once the order of God makes these brilliant works a duty they fail -in abandonment to Him and His will which ceases to rule their every -moment, and their every moment ceases to be the exponent of the will -of God if they content themselves with the duties of their state and -the ordinary events of Providence. They must study and measure their -efforts according to the standard of God’s designs for them in that -path which their attractions indicate to them. Fidelity to inspiration -is for them a duty; and as there are souls whose whole duty is marked -by an exterior law, and who must be guided by it because God confines -them to it, so also there are others who, besides their exterior -duties, must be further faithful to that interior law which the Holy -Spirit engraves upon their hearts. - -But who are the most perfect? Vain and idle research! Each one -must follow the path which is traced for him. Perfection consists -in absolute submission to the order of God and carefully availing -ourselves of all that is most perfect therein. It advances us little to -weigh the advantages of the different states considered in themselves, -since it is neither in the quality nor quantity of things enjoined that -sanctity is to be sought. If self-love be the principle of our actions, -or if we do not correct it when we recognize its workings, we will be -always poor in the midst of an abundance not provided by the order -of God. However, to decide in a measure the question, I think that -sanctity corresponds to the love one has for God’s good pleasure, and -the greater one’s love for this holy will and this order, whatever the -character of their manifestations, the greater one’s sanctity. This is -manifest in Jesus, Mary, and Joseph, for in their private life there -is more of love than of grandeur, and more of spirit than of matter; -and it is not written that these sacred persons sought the holiest of -things, but holiness in all things. - -We must therefore conclude that there is no special way which can -be called the most perfect, but that the most perfect in general is -fidelity to the order of God, whether in the accomplishment of exterior -duties or in the interior dispositions, each one according to his state -and calling. - -I believe that if souls seriously aspiring to perfection understood -this, and knew how direct is their path, they would be spared much -difficulty. I say the same equally of souls living in the world and of -souls consecrated to God. If the first knew the means of merit afforded -them by their ever-recurring daily duties and the ordinary actions of -their state in life; if the second could persuade themselves that the -foundation of sanctity lies in those very things which they consider -unimportant and even foreign to them; if both could understand that the -crosses sent by Providence which they constantly find in their state -in life lead them to the highest perfection by a surer and shorter -path than do extraordinary states or extraordinary works; and that -the true philosopher’s stone is submission to the order of God, which -changes into pure gold all their occupations, all their weariness, -all their sufferings--how happy they would be! What consolation and -what courage they would gather from this thought, that to acquire the -friendship of God and all the glory of heaven they have but to do -what they are doing, suffer what they are suffering; and that what -they lose and count as naught would suffice to obtain them eminent -sanctity. O my God, that I might be the missionary of Thy holy will, -and teach the whole world that there is nothing so easy, so simple, -so within the reach of all, as sanctity! Would that I could make them -understand that just as the good and bad thief had the same to do and -suffer to obtain their salvation, so two souls, one worldly and the -other wholly interior and spiritual, have nothing more to do, one than -the other; that she who sanctifies herself acquires eternal happiness -by doing in submission to the will of God what she who is lost does -through caprice; and that the latter is lost by suffering unwillingly -and impatiently what she who is saved endures with resignation. The -difference, therefore, is only in the heart. - -O dear souls who read this, let me repeat to you: Sanctity will cost -you no more; do what you are doing; suffer what you are suffering: it -is only your heart that need be changed. By the heart we mean the will. -This change, then, consists in willing what comes to us by the order of -God. Yes, holiness of heart is a simple _fiat_, a simple disposition of -conformity to the will of God. And what is easier? For who could not -love so adorable and merciful a will? Let us love it, then, and through -this love alone all within us will become divine. - - - - -CHAPTER IX. - - All the Riches of Grace are the Fruit of Purity of Heart and Perfect - Self-abandonment. - - -He, therefore, who would abundantly enjoy all good has but to -purify his heart, detach himself from creatures, and completely -abandon himself to the will of God. In this purity of heart and -self-abandonment he will find all things. - -Let others, Lord, ask Thee all gifts, let them multiply their -petitions; I have but one gift to ask, but one prayer to make: Give -me a pure heart. O blessed pure of heart! In thy lively faith thou -beholdest God within thee. Thou seest Him in all things, and thou seest -Him at all times working within thee and about thee. Thou art in all -things His subject and His instrument. He guides thee in all things and -leads thee to all things. Frequently thou art unmindful; but He thinks -for thee. He only asks that thou _desire_ all that comes to thee or may -come to thee by His divine order. He _understands the preparation of -thy heart_. In thy salutary blindness thou seekest in vain to discover -this desire; but oh! it is clear to Him. How great is thy simplicity! -Knowest thou not that a well-disposed heart is no other than a heart -in which God dwells? Beholding His own desires in this heart He knows -it will be ever submissive to His order. He knows at the same time -that thou art ignorant what is best for thee, therefore it is His care -to provide for thee. He cares not that thy designs are thwarted. Thou -wouldst go east: He leads thee west. Thou art just upon the rocks: -He turns the helm and brings thee safely into port. Though knowing -neither chart, nor route, nor winds, nor tides, thy voyages are ever -prosperous. If pirates cross thy way an unexpected breeze bears thee -beyond their reach. - -O good will! O purity of heart! Well did Jesus know your value when He -placed ye among the beatitudes. What greater happiness than to possess -God and be possessed by Him? O state most blessed and full of charm! -In it we sleep peacefully in the bosom of Providence, sporting like a -child with the divine wisdom, unheedful of our course, which is ever -onward; in spite of shoals, and pirates, and continual storms, we are -borne on to a prosperous end. - -O purity of heart! O good will! Ye are the sole foundation of -all spiritual states. To you are given, and through you are made -profitable, the gifts of pure faith, pure hope, pure confidence, and -pure love. Upon your stem are grafted the desert flowers--I mean those -graces which we rarely find blooming but in utterly detached souls, of -which God takes possession as of an uninhabited dwelling, and there -abides to the exclusion of all other things. You are that bountiful -source whence flow all the streams which water the parterre of the -bridegroom and the garden of the bride. Alas! how truly mayest thou -say to all souls: Consider me well; I am the mother of fair love--that -love which develops all that is best and takes it to itself. It is I -who give birth to that sweet and salutary fear which inspires a horror -of evil, and makes you peacefully avoid it; I who ripen the sublime -knowledge of God’s greatness and reveal the value of the virtues which -honor Him. It is I, finally, who inspire those ardent desires which, -unceasingly sustained by holy confidence, stimulate you to practise -virtue in the expectation of that divine object, the enjoyment of which -will one day become, even as it is now (though then in a much more -perfect degree), the happiness of faithful souls. Well mayest thou -invite them all to enrich themselves from thy inexhaustible treasures, -for thou art the source of all spiritual conditions and ways. From thee -do they draw all their beauty, attraction, and charm. Those marvellous -fruits of grace and virtue which dazzle us on all sides, and with -which our devotion is nourished, are thy harvests. Thine is the land -of abundance and honey; thy breasts distil milk, thy bosom gives out -the sweet odor of myrrh; through thy fingers flow in all its purity -the divine wine which usually must be obtained by the labor of the -wine-press. - -Let us fly then, dear souls, and plunge ourselves in that sea of love -which invites us. What await we? Why do we tarry? Let us hasten to lose -ourselves in God, in His very heart, that we may inebriate ourselves -with the wine of His charity; in this heart we shall find the key to -all heavenly treasures. Then let us proceed on our way to heaven, for -there is no secret of perfection which we may not penetrate: every -avenue is open to us, even to the garden, the cellar, the vineyard of -the Bridegroom. If we would breathe the air of the fields we have but -to direct our steps thither; in a word, we may come and go at will -armed with this key of David, this key of knowledge, this key of the -abyss which contains the hidden treasures of the divine wisdom. With -it we may also open the gates of the mystic death and descend into -its sacred shades; we may go down into the depths of the sea and into -the den of the lion. It is this divine key which unlocks those dark -dungeons into which it thrusts souls, to withdraw them purified and -sanctified; it introduces us into those blissful abodes where light -and knowledge dwell, where the Bridegroom takes His repose at midday, -and where He reveals to His faithful souls the secrets of His love. O -divine secrets, which may not be revealed, and which no mortal tongue -can express! This key, dear souls, is love. All blessings wait only -for love to enrich us. It gives sanctity and all its accompaniments; -its right hand and its left are filled with it that it may pour it in -abundance from all sources into hearts open to divine grace. O divine -seed of eternity! who can sufficiently praise thee? But why seek to -praise thee? It is better to possess thee in silence than to praise -thee by feeble words. What am I saying? We must praise thee, but only -because thou possessest us. For once thou possessest the heart, whether -we read or write, or speak, or act, or are silent, it is all one and -the same. We assume nothing, we refuse nothing; we are hermits, we are -apostles; we are ill, we are well, we are simple, we are eloquent; in a -word, we are what God wills we should be. The heart hears thy mandates, -and, as thy faithful echo, repeats them to the other faculties. In -this material and spiritual combination which thou deignest to regard -as thy kingdom the heart governs under thy guidance; as it contains -no desires uninspired by thee, all objects please it under whatever -form thou presentest them. Those which nature or the Evil One would -substitute for thine only fill it with disgust and horror. If sometimes -thou permittest the heart to be surprised, it is only that it may -become wiser and more humble; but as soon as it recognizes its illusion -it returns to thee with more love, and binds itself to Thee with -greater fidelity. - - - - -Book Second. - - The Divine Action and the Manner in which it unceasingly works the - Sanctification of Souls. - - - - -_CHAPTER I._ - - The Divine Action is everywhere and always Present, though only - Visible to the Eye of Faith. - - -All creatures are living in the hand of God; the senses perceive -only the action of the creature, but faith sees the divine action -in all things. Faith realizes that Jesus Christ lives in all things -and works through all ages; that the least moment and the smallest -atom contain a portion of this hidden life, this mysterious action. -The instrumentality of creatures is a veil which covers the profound -mysteries of the divine action. The apparition of Jesus to His Apostles -after His resurrection surprised them: He presented Himself to them -under forms which disguised Him, and as soon as He manifested Himself -He disappeared. This same Jesus, who is ever living and laboring for -us, still surprises souls whose faith is not sufficiently lively to -discern Him. - -There is no moment when God is not present with us under the appearance -of some obligation or some duty. All that is effected within us, -about us, and through us involves and hides His divine action: it is -veritably present, though in an invisible manner; therefore we do not -discern it, and only recognize its workings when it has ceased to -act. Could we pierce the veil which obscures it, and were we vigilant -and attentive, God would unceasingly reveal Himself to us, and we -would recognize His action in all that befell us. At every event we -would exclaim, _Dominus est!_--It is the Lord! and we should feel -each circumstance of our life an especial gift from Him. We should -regard creatures as feeble instruments in the hands of an all-powerful -workman; we should easily recognize that we lacked nothing, and that -God’s watchful care supplied the needs of every moment. Had we faith, -we should be grateful to all creatures; we should cherish them, and -in our hearts thank them that in the hand of God they have been so -serviceable to us and so favorable to the work of our perfection. - -If we lived an uninterrupted life of faith we should be in continual -communion with God, we should speak with Him face to face. Just as the -air transmits our words and thoughts, so would all that we are called -to do and suffer transmit to us the words and thoughts of God; all -that came to us would be but the embodiment of His word; it would be -exteriorly manifested in all things; we should find everything holy and -profitable. The glory of God makes this the state of the blessed in -heaven, and faith would make it ours on earth; there would be only the -difference of means. - -Faith is God’s interpreter; without its enlightenment we understand -nothing of the language of created things. It is a writing in cipher, -in which we see naught but confusion; it is a burning bush, from the -midst of which we little expect to hear God’s voice. But faith reveals -to us as to Moses the fire of divine charity burning in the midst of -the bush; it gives the key to the ciphers, and discovers to us in the -midst of the confusion the wonders of the divine wisdom. Faith gives -to the whole earth a heavenly aspect; faith transports, enraptures the -heart, and raises it above the things of this earth to converse with -the blessed. - -Faith is the light of time: it alone grasps the truth without seeing -it; it touches what it does not feel; it sees this world as though it -existed not, beholding quite other things than those which are visible. -It is the key of the treasure-house, the key of the abyss, the key -of the science of God. It is faith which shows the falseness of all -creatures: through it God reveals and manifests Himself in all things; -by it all things are made divine; it lifts the veil from created things -and reveals the eternal truth. - -All that our eyes behold is vanity and falsehood; in God alone lies the -truth of all things. How far above our illusions are the designs of -God! How is it that though continually reminded that all that passes -in the world is but a shadow, a figure, a mystery of faith, we are -guided by human feelings, by the natural sense of things, which after -all is but an enigma? We foolishly fall into snares instead of lifting -our eyes and rising to the principle, the source, the origin of all; -where all things bear other names and other qualities; where all is -supernatural, divine, sanctifying; where all is part of the fulness of -Jesus Christ; where everything forms a stone of the heavenly Jerusalem, -where everything leads to this marvellous edifice and enters therein. -We live by the things of sight and hearing, neglecting that light of -faith which would safely guide us through the labyrinth of shadows and -images through which we foolishly wander. He, on the contrary, who -walks by faith seeks but God alone, and all things from God; he lives -in God; unheeding and rising above the figures of sense. - - - - -_CHAPTER II._ - - The Divine Action is all the more Visible to the Eye of Faith when - hidden under Appearances most Repugnant to the Senses. - - -The soul enlightened by faith is far from judging of created things, -like those who measure them by their senses, and ignore the inestimable -treasure they contain. He who recognizes the king in disguise treats -him very differently from him who, judging by appearances alone, fails -to recognize his royalty. So the soul that sees the will of God in the -smallest things, and in the most desolating and fatal events, receives -all with equal joy, exultation, and respect. That which others fear and -fly from with horror she opens all her doors to receive with honor. -The retinue is poor, the senses despise it; but the heart, under these -humble appearances, discerns and does homage to the royal majesty; and -the more this majesty abases itself, coming secretly with modest suite, -the deeper is the love it inspires in the heart. - -I have no words with which to portray the feelings of the heart when -it receives this divine will in the guise of humiliation, poverty, -annihilation. Ah! how moved was the beautiful heart of Mary at sight of -that poverty of a God, that annihilation which brought Him to lodge in -a manger, to repose on a handful of straw a trembling, weeping infant! -Ask the people of Bethlehem what they think of this child: were He in -a palace with royal surroundings they would do Him homage. But ask -Mary, Joseph, the Magi, the shepherds: they will tell you that in this -extreme poverty they find that which manifests God to them more sublime -and adorable. By just that which the senses lack is faith heightened, -increased, and nourished; the less there is to human eyes, the more -there is to the soul. The faith which adores Jesus on Thabor, which -loves the will of God in extraordinary events, is not that lively -faith which loves the will of God in common events and adores Jesus on -the cross. For the perfection of faith is seen only when visible and -material things contradict it and seek to destroy it. Through this war -of the senses faith comes out gloriously victorious. - -It is not an ordinary but a grand and extraordinary faith which finds -God equally adorable in the simplest and commonest things as in the -greatest events of life. - -To content ones’ self with the present moment is to love and adore -the divine will in all that comes to us to do or suffer through the -things which successively form the duties of the present moment. -Souls thus disposed adore God with redoubled ardor and respect in the -greatest humiliations; nothing hides Him from the piercing eye of their -faith. The more vehemently the senses exclaim, This is not from God! -the closer do they press this bundle of myrrh from the hand of the -Bridegroom; nothing disturbs them, nothing repels them. - -Mary sees the Apostles fly, but she remains constant at the foot of -the cross; she recognizes her Son in that face spat upon and bruised. -These disfiguring wounds only render Him more adorable and worthy of -love in the eyes of this tender mother; and the blasphemies poured -forth against Him only serve to increase her profound veneration. In -like manner, a life of faith is but a continual pursuit of God through -all which disguises and disfigures Him; through all which, so to speak, -destroys and annihilates Him. It is truly a reproduction of the life -of Mary, who from the manger to Calvary remained constant to a God -whom the world despised, persecuted, and abandoned. So faithful souls, -despite a continual succession of deaths, veils, shadows, semblances -which disguise the will of God, perseveringly pursue it, and love it -unto death on the cross. They know that, unheeding all disguises, they -must follow this holy will; for, beyond the heaviest shadows, beyond -the darkest clouds, the divine Sun is shining to enlighten, enflame, -and vivify those constant hearts who bless, praise, and contemplate Him -from all points of this mysterious horizon. - -Hasten, then, happy, faithful, untiring souls; hasten to follow this -dear Spouse who with giant strides traverses the heavens and from whom -nothing can be hidden. He passes over the smallest blade of grass as -above the loftiest cedars. The grains of sand are under His feet no -less than the mountains. Wherever your foot may rest He has passed, and -you have only to follow Him faithfully to find Him wherever you go. - -Oh, the ineffable peace that is ours when faith has taught us thus -to see God through all creatures as through a transparent veil! Then -darkness becomes light, and bitter turns to sweet. Faith, manifesting -all things in their true light, changes their deformity into beauty, -and their malice into virtue. Faith is the mother of meekness, -confidence, and joy; she can feel naught but tenderness and compassion -for her enemies who so abundantly enrich her at their own expense. The -more malignant the action of the creature, the more profitable does God -render it to the soul. While the human instrument seeks to injure us, -the divine Artisan in whose hand it lies makes use of its very malice -to remove what is prejudicial to the soul. - -The will of God has only consolations, graces, treasures, for -submissive souls; our confidence in it cannot be too great, nor our -abandonment thereto be too absolute. It always wills and effects that -which contributes most to our sanctification, provided meanwhile we -yield ourselves to its divine action. Faith never doubts it; the more -unbelieving, rebellious, despondent, and wavering the senses, the -louder Faith cries, “This is God! All is well!” - -There is nothing Faith does not penetrate and overcome; it passes -beyond all shadows and through the darkest clouds to reach Truth; -clasps it in a firm embrace, and is never parted from it. - - - - -_CHAPTER III._ - - The Divine Action offers us at each Moment Infinite Blessings, which - we receive in proportion to our Faith and Love. - - -If we knew how to greet each moment as the manifestation of the divine -will, we would find in it all the heart could desire. For what indeed -is more reasonable, more perfect, more divine than the will of God? -Can its infinite value be increased by the paltry difference of time, -place, or circumstance? Were you given the secret of finding it at all -times and in all places, you would possess a gift most precious, most -worthy of your desires. What seek ye, holy souls? Give free scope to -your longings; place no limit to your aspirations; expand your heart to -the measure of the infinite. I have that wherewith to satisfy it: there -is no moment in which I may not cause you to find all you can desire. - -The present moment is always filled with infinite treasures: it -contains more than you are capable of receiving. Faith is the measure -of these blessings: in proportion to your faith will you receive. By -love also are they measured: the more your heart loves the more it -desires, and the more it desires the more it receives. The will of -God is constantly before you as an unfathomable sea, which the heart -cannot exhaust: only in proportion as the heart is expanded by faith, -confidence, and love can it receive of its fulness. All created things -could not fill your heart, for its capacity is greater than anything -which is not God. - -The mountains which affright the eye are but atoms to the heart. The -divine will is an abyss, of which the present moment is the entrance; -plunge fearlessly therein and you will find it more boundless than your -desires. Offer no homage to creatures; adore not phantoms: they can -give you nothing, they can take nothing from you. The will of God alone -shall be your fulness, and it shall leave no void in your soul. Adore -it; go direct to it, penetrating all appearances, casting aside all -impediments. The spoliation, the destruction, the death of the senses -is the reign of faith. The senses adore creatures; faith adores the -divine will. Wrest from the senses their idols, they will weep like -disconsolate children; but faith will triumph, for nothing can take -from her the will of God. When all the senses are famished, affrighted, -despoiled, then does the will of God nourish, enrich, and fortify -faith, which smiles at these apparent losses, as the commander of an -impregnable fortress smiles at the futile attacks of an enemy. - -When the will of God reveals itself to a soul manifesting a desire -to wholly possess her, if the soul freely give herself in return she -experiences most powerful assistance in all difficulties; she then -tastes by experience the happiness of that coming of the Lord, and -her enjoyment is in proportion to the degree in which she learned to -practise that self abandonment which must bring her at all moments face -to face with this ever adorable will. - - - - -_CHAPTER IV._ - - God reveals Himself to us as Mysteriously, as Adorably, and with as - much Reality in the most Ordinary Events as in the great Events of - History and the Holy Scriptures. - - -The written word of God is full of mystery; His word expressed in the -events of the world is no less so. These two books are truly sealed; -the letter of both killeth. - -God is the centre of faith which is an abyss from whose depths -shadows rise which encompass all that comes forth from it. God is -incomprehensible; so also are His works, which require our faith. -All these words, all these works, are but obscure rays, so to speak, -of a sun still more obscure. In vain do we strive to gaze upon this -sun and its rays with the eyes of our body; the eyes of the soul -itself, through which we behold God and His works, are no less closed. -Obscurity here takes the place of light; knowledge is ignorance, and -we see though not seeing. Holy Scripture is the mysterious language -of a still more mysterious God. The events of the world are the -mysterious utterances of this same hidden and inscrutable God. They -are drops of the ocean, but an ocean of shadows. Every rivulet, every -drop of the stream, bears the impress of its origin. The fall of the -angels, the fall of man, the wickedness and idolatry of men before and -after the deluge, in the time of the Patriarchs who knew the history -of creation, with its recent preservation, and related it to their -children,--these are the truly mysterious words of Holy Scripture. A -handful of men preserved from idolatry amid the general corruption of -the whole world until the coming of the Messias; evil always dominant, -always powerful; the little band of the defenders of the faith always -ill-treated, always persecuted; the persecution of Christ; the plagues -of the Apocalypse--in these behold the words of God. It is what He has -revealed. It is what He has dictated. And the effects of these terrible -mysteries, which endure till the end of time, are still the living -words of God by which we learn His wisdom, goodness, and power. All -the events in the history of the world show forth these attributes and -glorify Him therein. We must believe it blindly, for, alas! we cannot -see. - -What does God teach us by Turks, heretics, and all the enemies of -His Church? They preach forcibly. They all show forth His infinite -perfections. So do Pharao and all the impious hosts who followed him -and will still follow him; though truly, to the evidence of our senses, -the end of all these is most contrary to the divine glory. We must -close our corporal eyes and cease to reason if we would read the divine -mysteries in all this. - -Thou speakest, Lord, to all mankind by general events. All revolutions -are but the tides of Thy Providence, which excite storms and tempests -in the minds of the curious. Thou speakest to each one in particular -by the events of his every moment. But instead of respecting the -mystery and obscurity of Thy words, and hearing Thy voice in all the -occurrences of life, they only see therein chance, the acts, the -caprice of men; they find fault in everything; they would add to, -diminish, reform--in fact, they indulge in liberties with these living -words of God, while they would consider it a sacrilege to alter a -comma of the Holy Scriptures. The Scriptures they revere: they are the -word of God, they tell you; they are true and holy. Though they may -comprehend them little, their veneration for them is no less great, and -they justly give honor and glory to God for the depth of His wisdom. - -But, dear souls, have you no respect for the words God addresses you -each moment,--words which are not conveyed to you by means of ink -and paper, but by what you have to do and suffer from moment to -moment,--do these words merit nothing from you? Why do you not revere -the truth and will of God in all things? There is nothing which fully -satisfies you; you criticise and cavil at all that happens. Do you not -see that you try to measure by the senses and reason that which can be -measured by faith alone? And that while reading the word of God in the -Holy Scriptures with the eyes of faith, you gravely err when you read -this same word with other eyes in His works? - - - - -_CHAPTER V._ - - The Divine Action continues in our Hearts the Revelation begun in Holy - Scripture; but the Characters in which it is written will be Visible - only at the Last Day. - - -“Jesus Christ,” says the Apostle, “is the same yesterday, to-day, and -forever.” From the beginning of the world He was, as God, the principle -of the life of just souls. From the first moment of His incarnation His -humanity shared this prerogative of His divinity. Throughout our whole -lives He is working within us. The time of this world is but a day, -and this day is full of Him. Jesus Christ lived, and He still lives. -He began in Himself, and He continues in His saints, a life which will -never end. O life of Jesus, which embraces and exceeds all ages! Life -which unceasingly worketh new wonders! If the world is incapable of -embracing all that could have been written of the actual life of Jesus, -of all that He said and did upon earth; if the Gospel gives us only a -few traits of it; if so little is known even of that first hidden yet -fruitful hour of Bethlehem,--how many gospels must needs be written -to relate all the moments of that mystic life of Jesus Christ which -multiplies wonders infinitely, multiplies them eternally!--for all -times, properly speaking, are but the history of the divine action. - -The Holy Spirit has marked in infallible and incontestable characters -certain moments of this vast duration, and gathered in the Scriptures -some drops of this boundless ocean. We see therein the secret and -hidden ways by which He has manifested Jesus Christ to the world. We -can follow the channels and veins which, amid the confusion of the -children of men, distinguish this Firstborn. The Old Testament is but -a small portion of the innumerable and inscrutable ways of this divine -work; it only contains what is necessary to reach Jesus Christ. The -Holy Spirit held the rest hidden in the treasures of His wisdom. And -from out this vast sea of the divine action but a thread of water -appears which reaches Jesus, loses itself in the Apostles, and is -swallowed up in the Apocalypse. So that by our faith alone can we learn -the history of this divine action which consists in the life which -Jesus Christ leads, and will lead in just souls until the end of time. - -To the manifestation of God’s truth by word succeeded the manifestation -of His charity by action. The Holy Spirit continues the work of the -Saviour. While He assists the Church in preaching the gospel of Christ, -He Himself at the same time writes His own gospel in our hearts. Each -moment, each act, of the Saints is the gospel of the Holy Spirit. Holy -souls are the paper; their sufferings, their actions, are the ink. The -Holy Spirit by the pen of His action writes a living gospel; but we can -only read it on the last day, when it will be drawn from the press of -this life and published. - -Oh, the glorious history, the beautiful book, which the Holy Spirit is -now writing! It is in press, holy souls; and not a day passes in which -type is not set, ink applied, and sheets of it printed. But we are in -the night of faith: the paper is blacker than the ink; the characters -are confused; it is the language of another world; we understand it -not; we shall only read its gospel in heaven. Oh, if we could but -see this life of God in all creatures, in all things, and learn to -regard them, not in themselves, but as the instruments of His will! -If we could see how the divine action impels them hither and thither, -unites them, disperses them, opposes them, and leads them by contrary -ways to the same end, we should recognize that all things have their -purpose, their reason, their proportion, their relations in this divine -work. But how shall we read this book with its hidden, innumerable, -contradictory, and obscure characters? If the combinations of -twenty-seven letters are incomprehensible to us and suffice to form an -unlimited number of different volumes, each admirable of its kind, who -can express what God does in His universe? Who can read and comprehend -a book so vast, in which there is not a letter which has not its own -significance and does not contain in its littleness profound mysteries? -Mysteries are neither seen nor felt; they are the subjects of faith. -Faith judges their worth and truth only by their source, for they are -so obscure in themselves that all their external appearances only serve -to conceal them, and mislead those who judge by reason alone. - -Teach me, O divine Spirit, to read in this book of life! I would become -Thy disciple, and like a little child believe what I cannot see. It -sufficeth that my Master speaks. He tells me this, He proclaims that; -His words are arranged in one form. He interprets them in another: -that sufficeth me; I receive all as He presents it; I see not the -reason thereof, but I know He is the infallible Truth. His words, His -actions, are truth. He wills that these letters should form a word; -such a number, another. They are but three, but six; yet no more are -required, and less would mar the sense. He alone who knows all thought -can combine the characters to express it. Everything is significant; -everything has a perfect meaning. This line purposely ends here; there -is not a comma lacking therein, nor one useless point. I believe it -now; but on that glorious day, when so many mysteries will be revealed -me, I will see what I now only confusedly comprehend; and that which -appears so obscure, so perplexing, so contradictory to reason, so -vague, so visionary, will enrapture and delight me to all eternity with -the beauty, the order, the meaning, the wisdom, and the inconceivable -marvels I shall discover therein. - - - - -_CHAPTER VI._ - - Divine Love is communicated to us through the Veil of Creatures, as - Jesus communicates Himself to us through the Veil of the Eucharistic - Species. - - -What sublime truths are hidden even from Christians who believe -themselves most enlightened! How many are there who realize that every -cross, every action, every attraction in the order of God gives Him -to us in a manner which cannot be better explained than by comparison -with the august mystery of the Eucharist! Yet what is more certain? -Does not reason, as well as faith, reveal to us the real presence of -divine love in all creatures, in all the events of life, as infallibly -as the word of Christ and His Church reveal to us the presence of the -sacred Body of the Saviour under the Eucharistic species? Do we not -know that the divine love seeks to communicate itself to us through all -creatures and through all events?--that it has effected, ordered, or -permitted all our surroundings, all that befalls us, only in view of -this union which is the sole end of all God’s designs?--that for this -end He makes use of the worst as well as the best creatures, of the -most grievous as well as the most pleasing events?--and that our union -with Him is even the more meritorious that the means which serve to -make the union closer are of a nature repugnant to us? But if all this -be true, why should not each moment be a form of communion in which we -receive divine love; and why should not this communion of every moment -be as profitable to our souls as that in which we receive the Body and -Blood of the Son of God? This latter, it is true, possesses sacramental -grace, which the other does not; but, on the other hand, how much -more frequently may not this first form of communion be repeated, -and how greatly may its merit be increased, by the perfection of the -dispositions with which it is accomplished! Therefore how true it is -that the holiest life is mysterious in its simplicity and apparent -lowliness! O heavenly banquet! O never-ending feast! A God always -given, and always received; not in sublime splendor or glorious light, -but in utter infirmity, weakness, and nothingness! That which the -natural man condemns, and human reason rejects, God chooses, and makes -thereof mysteries, sacraments of love, giving Himself to souls through -that which would seem to injure them most, and in proportion to their -faith which finds Him in all things. - - - - -_CHAPTER VII._ - - The Divine Action, the Will of God, is as unworthily treated and - disregarded in its Daily Manifestation by many Christians as was Jesus - in the Flesh by the Jews. - - -What infidelity we find in the world! How unworthily men think of God! -They criticise His divine action as they would not dare to criticise -the work of the humblest artisan. They would force Him to act within -the narrow limits of their weak reason and follow its rules. They -pretend to reform all things. They unceasingly complain and murmur. - -They are shocked at the treatment Jesus received at the hands of -the Jews. Ah! Divine Love! Adorable Will! Infallible Action! How do -they look upon Thee? Can the divine will err? Can anything it sends -be amiss? But I have this to do; I need such a thing; I have been -deprived of the necessary means; that man thwarts me in such good -works; is not this most unreasonable?--this sickness overtakes me when -I absolutely need my health. No, dear souls, the will of God is all -that is absolutely necessary to you, therefore you do not need what -He withholds from you--you lack nothing. If you could read aright -these things which you call accidents, disappointments, misfortunes, -contradictions, which you find unreasonable, untimely, you would blush -with confusion; you would regard your murmurs as blasphemies: but you -do not reflect that all these things are simply the will of God. This -adorable will is blasphemed by His dear children who fail to recognize -it. - -When Thou wert upon earth, O my Jesus! the Jews treated Thee as a -sorcerer, called Thee a Samaritan; and now that Thou livest in all -ages, how do we regard Thy adorable will forever worthy of praise and -blessing? Has there been a moment from the creation to this present -one in which we live, and will there be one to the last day, in which -the holy Name of God is not worthy of praise?--that Name which fills -all time, and all the events of time; that Name which renders all -things salutary! - -What! Can that which is called the will of God work me harm? Shall I -fear, shall I fly from the will of God? Ah! where shall I go to find -something more profitable if I fear the divine action and resist the -effect of the divine will? - -How faithfully we should listen to the words which are each moment -uttered in the depths of our hearts! If our senses, our reason, hear -not, penetrate not the truth and wisdom of these words, is it not -because of their incapacity to divine eternal truths? Should I be -surprised that a mystery disconcerts reason? God speaks; it is a -mystery; therefore it is death to the senses and reason, for it is -the nature of mysteries to immolate to themselves sense and reason. -Through faith mystery becomes the life of the heart, to all else it -is contradiction. The divine action killeth while it quickeneth; the -more we feel death the firmer our faith that it will give life; the -more obscure the mystery, the more light it contains. Hence it is that -the simple soul finds nothing more divine than that which is least so -externally. The life of faith wholly consists in this constant struggle -against the senses. - - - - -_CHAPTER VIII._ - - The Revelation of the Present Moment is the more Profitable that it is - addressed Directly to us. - - -We are only truly instructed by the words which God pronounces -expressly for us. It is neither by books nor curious research that we -become learned in the science of God: these means of themselves give us -but a vain knowledge, which only serves to confuse us and inflate us -with pride. - -That which really instructs us is all that comes to us by the order of -God from one moment to another: this is the knowledge of experience, -which Christ Himself was pleased to acquire before teaching. It was -indeed the only knowledge in which, according to the words of the -Gospel, He could grow; for as God there was no degree of speculative -knowledge which He did not possess. But if this knowledge was needful -to the Incarnate Word Himself, it is absolutely necessary for us if we -would speak to the hearts of those whom God sends to us. - -We only know perfectly that which we have learned by experience through -suffering and action. This is the school of the Holy Spirit, who utters -the words of life to the heart; and all that we say to others should -come from this source. Whatsoever we read, whatsoever we see, becomes -divine science only through the fecundity, the virtue, the light, which -the possession of this experience gives. Without this science all our -learning is like unleavened dough, lacking the salt and seasoning of -experience; the mind is filled with crude, unfledged ideas; and we are -like the dreamer who, knowing all the highways of the world, misses the -path to his own home. - -Therefore we have only to listen to God’s voice from moment to moment -if we would learn the science of the saints, which is all practice and -experience. - -Heed not what is said to others; listen only to what is uttered for -you and to you: you will find therein sufficient to exercise your -faith, for this hidden language of God by its very obscurity exercises, -purifies, and increases your faith. - - - - -_CHAPTER IX._ - - The Revelation of the Present Moment is an Inexhaustible Source of - Sanctity. - - -O all ye who thirst! know that you have not far to seek for the -fountain of living waters; it springs close to you in the present -moment. Hasten then to approach it. Why with the source so near do you -weary yourselves running after shallow streams, which only excite your -thirst and give you to drink in small measure? The source alone can -satisfy you; it is inexhaustible. If you would think, write, and live -like the Prophets, Apostles, and Saints, abandon yourself, like them, -to divine inspiration. - -O Love too little known! Men think Thy marvels are o’er, and that we -have but to copy Thy ancient works and quote Thy former teachings! And -they see not that Thy inexhaustible action is an infinite source of new -thoughts, new sufferings, new works, new Patriarchs, new Prophets, new -Apostles, new Saints, who have no need to copy the life or writings -one of the other, but only to live in perpetual self-abandonment to -Thy secret operations. We are wont to quote the “first ages of the -Church!--the times of the saints!” But is not all time the effects of -the divine action, the workings of the divine will, which absorbs all -moments, fills them, sanctifies them, supernaturalizes them? Has there -ever been a method of self-abandonment to the divine will which is not -now practicable? From the earliest ages had the saints other secrets of -holiness than that of becoming from moment to moment what the divine -action would make them? And will not this action even to the end of -time continue to pour its grace upon those who abandon themselves to -it without reserve? - -Yes, adorable, eternal Love! Love eternally fruitful and always -marvellous! Will of my God, Thou art my book, my doctrine, my science; -in Thee are my thoughts, my words, my deeds, my crosses. Not by -consulting Thy other works can I become what Thou wouldst make me, but -only by receiving Thee through all things in that one royal way of -self-abandonment to Thy will--that ancient way, that way of my fathers. -I will think, speak, and be enlightened like them; following in this -way, I will imitate them, quote them, copy them, in all things. - - - - -_CHAPTER X._ - - The Present Moment is the Manifestation of the Name of God and the - Coming of His Kingdom. - - -The present moment is like an ambassador which declares the will of -God. The heart must ever answer _fiat_, and the soul will go steadily -on by means of all things to her centre and her term--never pausing -in her course, spreading her sails to all winds; all ways, all methods -equally further her progress towards the great, the infinite. All -things afford her equal means of sanctification. The one only essential -the soul finds in the present moment. It is no longer either prayer or -silence, retirement or conversation, reading or writing, reflections or -cessation of thought, avoidance or seeking of spiritualities, abundance -or privation, illness or health, life or death, but simply what -comes to her each moment by the order of God. In this consists that -privation, abnegation, renouncement of created things, whether real or -in will, in order that a soul may be nothing of herself or for herself, -but live wholly by the order of God, and at His good pleasure content -herself with the duty of the present moment, as though it were the one -thing in the world. - -If whatsoever comes to a soul thus self-abandoned is her one essential, -we see clearly that she lacks nothing, and therefore should never -complain; that if she murmur she lacks faith, and lives by reason and -the senses alone, which, failing to recognize this sufficiency of -grace, are ever discontented. - -To bless the name of God according to the expression of the Scriptures -is to love Him, adore Him, and recognize His holiness in all things. -In fact, all things like words proceed from the mouth of God. The -events of each moment are divine thoughts expressed by created objects; -thus all things which intimate His will to us are so many names, so -many words, by which He manifests His desires. This will is one in -itself; it bears but one incomprehensible, ineffable name; but it is -multiplied infinitely in its effects, and assumes their names. To -sanctify the name of God is to study, adore, and love the ineffable -Being whom this name represents. It is also to study, adore, and love -His blessed will at all times, in all its effects; regarding all things -as so many veils, shadows, names of this eternally holy will. It is -holy in all its works, holy in all its words, holy in all its forms of -manifestation, holy in all the names it bears. - -It was thus Job blessed the name of God. The holy man blessed his -terrible desolation which expressed the will of God: he called it -not ruin, but a name of the Lord; and blessing it he declared that -this divine will expressed by the most terrible afflictions was ever -holy, whatever form, whatever name it bore. David also blessed it -at all times and in all places. Therefore it is by this continual -manifestation, this revelation of the will of God in all things that -His kingdom is within us that His will is done upon earth as it is in -heaven, that He gives us our daily bread. - -Abandonment to the divine will contains the substance of that -incomparable prayer which Christ Himself has taught us. We repeat it -vocally many times a day according to the order of God and His holy -Church; but we utter it in the depth of our hearts each moment that we -lovingly receive or suffer whatever is ordained by this adorable will. -What the lips need words and time to express, the heart effectively -utters with each pulsation, and thus simple souls unceasingly bless -Him in the depth of their hearts. They sigh nevertheless over their -inability to praise Him as they desire: so true it is that God gives -His graces and favors to such souls by the very means which seem to -deprive them of these blessings. This is the secret of the divine -wisdom--to impoverish the senses while it enriches the heart, and to -fill the heart in proportion to the aching void in the senses. - -Let us learn then to recognize in the event of each moment the imprint -of the will of God, of His adorable name. This name is infinitely -holy. It is but just therefore to bless it and receive it as a form -of sacrament which by its own virtue sanctifies the souls in which it -finds no obstacle to its grace. Can we do other than infinitely esteem -that which bears this august name? It is a divine manna which falls -from heaven to continually strengthen us in grace. It is a kingdom -of holiness which is established in the soul. It is the bread of -angels which is given upon earth as it is in heaven. No moment can be -unimportant since they all contain treasures of grace, angelic food. - -Yes, Lord, let Thy kingdom come to my heart to sanctify it, to nourish -it, to purify it, to render it victorious over my enemies. Precious -moment! how insignificant thou art to the eyes of the world, but how -grand to the eyes enlightened by faith! And can I call that little -which is great in the eyes of my Father who reigns in heaven? All that -comes thence is most excellent. All that descends therefrom bears the -impress of its origin. - - - - -_CHAPTER XI._ - - The Divine Will imparts the Highest Sanctity to Souls; they have but - to abandon Themselves to its Divine Action. - - -It is only because they know not how to profit by the divine action -that so many Christians spend their lives anxiously seeking hither and -thither a multitude of means of sanctification; these are profitable -when the divine will ordains them, but become injurious the moment they -prevent one from simply uniting himself with the will of God. These -multiplied means cannot give what we will find in the will of God--that -principle of all life, which is ever present with us, and which -imparts to its every instrument an original and incomparable action. - -Jesus has sent us a master whom we do not heed. He speaks to all -hearts, and to each one he utters the word of life, the incomparable -word; but we hear it not. We would know what he says to others, and we -hearken not to what is said to us. We do not sufficiently regard things -in the supernatural light which the divine action gives them. We must -always receive and worthily meet the divine action with an open heart, -full confidence and generosity; for to those who thus receive it it -can work no ill. This illimitable action, which from the beginning to -the end of all ages is ever the same in itself, flows on through all -moments, and gives itself in its immensity and its virtue to the simple -soul which adores it, loves it, and solely rejoices in it. You would be -enraptured, you say, to find an occasion of sacrificing your life for -God; such heroism enchants you. To lose all, to die forsaken and alone, -to sacrifice one’s self for others--such are the glorious deeds which -enchant you. - -But let me, O Lord, render glory, all glory, to Thy divine action! In -it I find the happiness of the martyrs, austerities and sacrifice of -self for others. This action, this will, sufficeth me. Whatever life -or death it ordains for me I am content. It pleases me in itself far -more than all its instruments and its effects, since it permeates all -things, renders them divine, and transforms them into itself. It maketh -heaven for me everywhere; all my moments are purely filled with the -divine action; and living or dying, it is my sole contentment. - -Yes, my Beloved, I will cease to prescribe Thee hours or methods; Thou -shalt be ever welcome. O divine action, Thou seemest to have revealed -me Thy immensity. I will but walk henceforth in the bosom of Thy -infinity. The tide of Thy power flows to-day as it flowed yesterday. -Thy foundation is the bed of the torrent whence graces unceasingly -flow; Thou holdest the waters thereof in Thy hand, and movest them at -will. No longer will I seek Thee within the narrow limits of a book, -the life of a saint, a sublime thought. No: these are but drops of that -great ocean which embraces all creatures. The divine action inundates -them all. They are but atoms which sink into this abyss. No longer will -I seek this action in spiritual intercourse. No more will I beg my -bread from door to door. I will depend upon no creature. - -Yes, Lord, I would live to Thy honor as the worthy child of a true -Father, infinitely good, wise, and powerful. I would live as I believe, -and since the divine action labors incessantly and by means of all -things for my sanctification, I would draw my life from this great and -boundless reservoir, ever present, and ever practically available. -Is there a creature whose action equals that of God? And since this -uncreated hand directs all that comes to me, shall I go in search of -aid from creatures who are impotent, ignorant, and indifferent to me? -I was dying of thirst; I ran from fountain to fountain, from stream -to stream; and behold at hand was a source which caused a deluge; -water surrounded me on all sides! Yes, everything becomes bread to -nourish me, water to cleanse me, fire to purify me, a chisel to give -me celestial form. Everything is an instrument of grace for my -necessities; that which I sought in other things seeks me incessantly -and gives itself to me by means of all creatures. - -O Love! will men never see that Thou meetest them at every step, while -they seek Thee hither and thither, where Thou art not? When in the open -country, what folly not to breathe its pure air; to pause and study -my steps when the path is smooth before me; to thirst when the flood -encompasses me; to hunger for God when I may find Him, relish Him, and -receive His will through all things! - -Seek you, dear souls, the secret of union with God? There is none other -than to avail yourselves of all that He sends you. All things may -further this union; all things perfect it, save sin, and that which is -contrary to your duty. You have but to accept all that He sends and let -it do its work in you. - -Everything is a banner to guide you, a stay to uphold you, an easy and -safe vehicle to bear you on. - -Everything is the hand of God. Everything is earth, air, and water to -the soul. God’s action is more universally present than the elements. -His grace penetrates you through all your senses provided you but use -them according to His order; for you must guard and close them to all -that is not His will. There is not an atom which, entering your frame, -may not cause this divine action to penetrate to the very marrow of -your bones. It is the source and origin of all things. The vital fluid -which flows in your veins moves only by order of the divine will; -all the variations of your system, strength or weakness, languor or -vigor, life or death, are but the instruments with which the divine -action effects your sanctification. Under its influence all physical -conditions become operations of grace. All your thoughts, all your -emotions, whatever their apparent source, proceed from this invisible -hand. No created mind or heart can teach you what this divine action -will do in you; you will learn it by successive experience. Your life -unceasingly flows into this incomprehensible abyss, where we have but -to love and accept as best that which the present moment brings, with -perfect confidence in this divine action which of itself can only work -you good. - -Yes, my Beloved, all souls might attain supernatural, admirable, -inconceivably sublime states if they would but submit themselves to -Thy divine action! Yes, if they would but yield to this divine hand -they would attain eminent sanctity. All could reach it, since it is -offered to all. You have but to open your heart and it will enter of -itself: for there is no soul which does not possess in Thee, my God, -its infinitely perfect model; no soul in which Thy divine action labors -not unceasingly to render it like unto Thy image. If they were faithful -they would all live, act, speak divinely; they need only copy one -another; the divine action would signalize each one of them through the -most ordinary things. - -How, O my God! can I cause Thy creatures to relish what I advance? Must -I, possessing a treasure capable of enriching all, see souls perish in -their poverty? Must I see them die like desert plants when I point out -to them the source of living waters? Come, simple souls, who have no -feeling of devotion whatever, no talent, not even the first elements -of instruction,--you who understand nothing of spiritual terms, who -are filled with admiration and astonishment by the eloquence of the -learned,--come and I will teach you the secret of excelling these -brilliant intellects; and I will make perfection so attainable that -you will find it within you, about you, around you, at every step. I -will unite you to God, and He will hold you by the hand from the moment -you begin to practise what I tell you. Come, not to learn the chart of -this spiritual country, but to possess it, and to walk at ease therein -without fear of going astray. Come, not to study the theory of divine -grace, nor to learn what it has effected in all ages and is still -effecting, but to be simply the subjects of its operations. You have -no need to learn and ingenuously repeat the words addressed to others: -divine grace shall utter to you alone all that you require. - - - - -_CHAPTER XII._ - - The Divine Action alone can sanctify us, for it forms us after the - Divine Model of our Perfection. - - -The divine action executes in time the designs of the eternal Wisdom in -regard to all things. God alone can make known to each soul the design -which it is destined to realize. Though you read the will of God in -regard to others, this knowledge cannot direct you in anything. In the -Word, in God Himself, is the design after which you should be formed, -and after which you are modelled by the divine action. In the Word the -divine action finds that to which every soul may be conformed. Holy -Scripture contains a portion of this design, and the work of the Holy -Spirit in souls completes it after the model which the Word presents. -Is it not evident that the only secret for receiving the impress of -this eternal design is to be passively submissive in His hands, and -that no intellectual effort or speculation will help us to attain it? -Is it not manifest that skill, intelligence, or subtlety of mind will -not effect this work, but passive self-abandonment to the divine will, -yielding ourselves like metal to the mould, like canvas to the brush, -or like stone to the sculptor? It is clear that a knowledge of the -divine mysteries which the will of God effects in all ages is not what -renders us conformable to the design which the Word has conceived for -us. No: it is the impress of the divine Hand; and this imprint is not -graven in the mind through the medium of thought, but upon the will -through its submission to the will of God. - -The wisdom of the simple soul consists in contentment with what is -suitable to her, in confining herself to the sphere of her duties, and -in never going beyond its boundary. She is not curious to know the -secrets of the divine economy: she is content with God’s will in her -regard, never striving to decipher its hidden meaning by conjecture -or comparison, desiring to know no more than each moment reveals, -listening to the voice of the Word when it speaks in the depth of her -heart, never asking what the Spouse of her soul utters to others, -contenting herself with what she receives in the depth of her soul; -so that from moment to moment all things, however insignificant or -whatever their nature, sanctify her unconsciously to herself. Thus the -Beloved speaks to His spouse by the palpable effects of His action, -which the spouse does not curiously study, but accepts with loving -gratitude. Therefore the spirituality of this soul is simple, most -solid, and interwoven with her whole being. Neither tumultuous thoughts -nor words influence her conduct; for these, when not the instruments -of divine grace, only inflate the mind. Many there are who assign an -important part to intellect in piety, yet it is of little account -therein, and not unfrequently prejudicial. We must make use of that -only which God sends us to do and suffer. Yet many of us leave this -divine essential to occupy our minds with the historic wonders of the -divine work, instead of increasing these wonders by our fidelity. - -The marvels of this work which gratify the curiosity of our readings -serve only to disgust us with the apparently unimportant events -through which, if we despise them not, the divine love effects great -things in us. Foolish creatures that we are! We admire, we bless, this -divine action in its written history; but when it would continue to -write its gospel in our hearts, we hold the paper in continual unrest, -and we impede its action by our curiosity to know what it effects in us -and what it effects elsewhere. - -Pardon, divine Love, for I am writing my own defects, and I have not -yet learned what it is to abandon myself to Thy hand. I have not yet -yielded myself to the mould. I have walked through Thy divine studios, -I have admired all Thy works, but I have not yet learned the needful -self-abandonment to receive the marks of Thy pencil. At last I have -found Thee, my dear Master, my Teacher, my Father, my dear Love! I will -be Thy disciple; I will learn in no other school but Thine. I return -like the prodigal hungering for Thy bread. I abandon the ideas which -only serve to gratify my curiosity. I will no longer seek after masters -or books; no, I will use these means only as Thy divine will ordains -them, and then not for my gratification, but to obey Thee by accepting -all that Thou sendest me. I would confine myself solely to the duty of -the present moment in order to prove my love, fulfil my obligations, -and leave thee free to do with me what Thou wilt. - - - - -Book Third. - - The Paternal Care with which God surrounds Souls wholly abandoned to - Him. - - - - -_CHAPTER I._ - - God Himself guides Souls who wholly abandon themselves to Him. - - -_Sacrificate sacrificium justitiæ et sperate in Domino: Sacrifice, -saith the prophet, a sacrifice of justice and hope in the Lord._ That -is to say that the grand and solid foundation of the spiritual life is -to give one’s self to God to be the subject of His good pleasure in all -things, interiorly as well as exteriorly, and to so utterly forget self -that we regard it as a thing sold and delivered, to which we have no -longer any right; so that our joy consists wholly in the good pleasure -of God, and His honor and glory are our sole contentment. - -This foundation laid, the soul has but to pass her life rejoicing that -God is God, abandoning herself so completely to His good pleasure -that she is equally content to do one thing as another, according as -this good pleasure directs, never even pausing to reflect upon the -disposition which is made of her by the will of God. - -Self-abandonment! this, then, is the grand duty which remains to -be fulfilled after one has faithfully acquitted himself of all the -obligations of his state. The perfection with which this grand duty is -accomplished is the measure of one’s sanctity. - -A holy soul is a soul who, with the aid of grace, freely abandons -herself to the divine will. All that follows this pure self-abandonment -is the work of God and not of man. God asks nothing more of this soul -than to blindly receive all that He sends, in a spirit of submission -and universal indifference to the instruments of His will; the rest -He determines and chooses according to His designs for the soul as an -architect arranges and selects his materials according to the edifice -he would construct. - -In all things, therefore, we must love God and His order; we must love -it as it is presented to us without desiring more. It is for God, -not for us, to determine the objects of our submission, and what He -sends is best for the soul. What a grand epitome of spirituality is -this maxim of pure and absolute self-abandonment to the will of God! -Self-abandonment, that continual forgetfulness of self which leaves -the soul free to eternally love and obey God, untroubled by those -fears, reflections, regrets, and anxieties which the care of one’s own -perfection and salvation gives! Since God offers to take upon Himself -the care of our affairs, let us once for all abandon them to His -infinite wisdom, that we may never more be occupied with aught but Him -and His interests. - -Arise, then, my soul; let us walk with uplifted head above all that is -passing about us and within us, ever content with God--content with -what He does with us, and with what He gives us to do. Let us beware of -imprudently falling a prey to those numerous disquieting reflections -which, like so many tangled labyrinths, entrap the mind into useless, -endless wanderings. Let us avoid this snare of self-love by springing -over it, and not by following its interminable windings. - -Onward, my soul, through weariness, sickness, dryness, infirmities -of temper, weakness of mind, snares of the devil and of men, their -suspicions, jealousies, evil thoughts, and prejudices! Let us soar -like the eagle above all these clouds, our eyes fixed upon the Sun -of Justice, and its rays which are our obligations. Doubtless we may -feel these trials; it does not depend upon us to be insensible to -them. But let us remember that our life is not a life of sentiment. -Let us live in this superior part of the soul where God and His will -work out for us an ever uniform, equable, immutable eternity. In this -wholly spiritual dwelling where the Uncreated, the Ineffable, the -Infinite holds the soul immeasurably separated from all shadows and -created atoms, reigns perpetual calm, even though the senses be the -prey of tempests. We have learned to rise above the senses; their -restlessness, their disquiet, their comings and goings, and their -hundred transformations disturb us no more than the clouds which -darken the sky for a moment and disappear. We know that in the region -of the senses all things are like the wind, without sequence or order, -in continual vicissitude. God’s will forms the eternal charm of the -heart in the state of faith, just as in the state of glory it shall -constitute its true happiness; and this glorious state of the heart -will influence the whole material being at present a prey to terrors -and temptations. Under these appearances, however terrible they may -be, the action of God, giving to the material being a facility wholly -divine, will cause it to shine like the sun; for the faculties of the -sensitive soul and those of the body are prepared here below like -gold, iron, flax, and stone. And like these different substances they -will attain the purity and splendor of their form only after they -have passed through many processes and suffered loss and destruction. -All that we endure here below at the hand of God is intended as a -preparation for our future state. - -The faithful soul who knows the secret of God’s ways dwells in perfect -peace; and all that transpires within her, so far from alarming, only -reassures her. Intimately convinced that it is God who guides her, she -accepts everything as a grace, and lives wholly forgetful of self, -the object upon which God labors, that she may think only of the work -committed to her care. Her love unceasingly animates the courage which -enables her to faithfully and carefully fulfil her obligations. - -Except the sins of a self-abandoned soul, which are light, and even -converted to her good by the divine will, there is nothing _distinctly -manifest_ in her but the action of grace. And this action is distinctly -manifest in all those painful or consoling impressions by means of -which the divine will unceasingly works the soul’s good. I use the term -“distinctly manifest,” for of all that transpires within the soul, -these impressions are what it best distinguishes. To find God under all -these appearances is the great art of faith; to make everything a means -of uniting one’s self with God is the exercise of faith. - - - - -_CHAPTER II._ - - The more God seems to withdraw Light from the Soul abandoned to His - Direction, the more Safely He guides Her. - - -It is particularly in souls wholly abandoned to God that the words of -St. John are accomplished: _You have no need that any man teach you; -but as His unction teacheth you of all things_. To know what God asks -of them, they have but to consult this unction, to sound the heart, -to heed its voice; it interprets the will of God according to their -present needs. For the divine action disguised reveals its designs, not -by thoughts, but by intuition. It manifests them to the soul either by -necessity, leaving it but the one present course to choose, or by a -first impulse, a sort of supernatural transport which impels to action -without reflection, or, finally, by a certain attraction or repulsion -which, while leaving the soul perfect liberty, no less attracts it to -or withdraws it from objects. - -Were we to judge by appearances, it would seem most unwise to thus -pursue a course so uncertain; a course of conduct in which, according -to ordinary rules, we find nothing stable, uniform, or regular. It -is nevertheless at bottom the highest state of virtue, and one which -usually is only attained after long exercise therein. The virtue of -this state is virtue in all its purity; in fact, it is perfection. The -soul is like a musician who to long practice unites great knowledge -of music; he is so full of his art that, without any effort, all that -he does therein is perfection; and if his compositions be examined, -they will be found in perfect conformity with prescribed rules. One -is convinced that he will never succeed better than when he acts -without restraint, untrammelled by rules which fetter genius when too -scrupulously followed; and his impromptus, like so many masterpieces, -are the admiration of connoisseurs. - -Thus the soul, after long exercise in the science and practice of -perfection under the empire of reason and the methods with which she -aids grace, insensibly forms a habit of acting in all things by divine -instinct. Such a soul seems to intuitively accept as best the first -duty that presents itself, without resorting to the reasoning which she -formerly found necessary. - -She has only to act according to circumstances, unable to do anything -but abandon herself to that grace which can never mislead her. The work -of a soul in this state of simplicity is nothing less than marvellous -to eyes and minds divinely enlightened. Without rule, yet exactness -itself; without measure, yet nothing better proportioned; without -reflection, yet nothing more profound; without ingenuity, yet nothing -better managed; without effort, yet nothing more efficacious; without -forethought, yet nothing better fitted to unforeseen events. - -The divine action frequently gives by means of spiritual reading -knowledge which the authors never possessed. God makes use of the -words and actions of others to inspire hidden truths. If He wills to -enlighten us by such means, it is the part of the self-abandoned soul -to accept them; and all means which become the instrument of the divine -will possess an efficacy far surpassing their natural and apparent -virtue. - -A life of self-abandonment is characterized by mystery; it is a -life which receives from God extraordinary miraculous gifts through -commonplace, fortuitous events, chance encounters, where nothing is -visible to human eyes but the ordinary workings of men’s minds and -the natural course of the elements. Thus the simplest sermons, the -most commonplace conversations, the least elevating books, become to -these souls by virtue of the will of God sources of intelligence and -wisdom. Therefore they carefully gather the crumbs of wisdom which -the worldly-wise trample under foot. Everything is precious to them, -everything enriches them; so that, while supremely indifferent to all -things, they neglect or despise nothing, drawing profit from all. - -When we behold God in all things, and use them by His order, it is not -using creatures, but enjoying the divine action which transmits its -gifts through these different channels. They are not of themselves -sanctifying, but only as instruments of the divine action which -can and frequently does communicate its graces to simple souls by -means apparently contrary to the end proposed. Yes, divine grace -can enlighten with clay as with the most subtle material, and its -instrument is always efficacious. All things are alike to it. Faith -never feels any need; she complains not of the lack of means apparently -necessary to her advancement, for the divine Workman for whom she -labors supplies all deficiencies by His will. This holy will is the -whole virtue of all creatures. - - - - -_CHAPTER III._ - - The Afflictions with which God visits the Soul are but Loving - Artifices at which she will One Day rejoice. - - -Souls who walk in light sing canticles of joy; those who walk amid -shadows sing anthems of woe. Let one and the other sing to the end the -portion and anthem God assigns them. We must add nothing to what He has -completed. There must flow every drop of this gall of divine bitterness -with which He wills to inebriate them. Behold Jeremias and Ezechiel: -theirs was the language of sighs and lamentations, and their only -consolation was in the continuation of their lament. He who would have -dried their tears would have deprived us of the most beautiful portions -of the Holy Scriptures. The spirit that afflicts is the only one which -can console. The streams of sorrow and consolation flow from the same -source. - -When God astonishes a soul she must needs tremble; when He menaces, she -cannot but fear. We have but to leave the divine operation to its own -development; it bears within itself the remedy as well as the trial. -Weep, dear souls; tremble, suffer disquiet and anguish; make no effort -to escape these divine terrors, these heavenly lamentations. Receive -into the depth of your being the waters of that sea of bitterness which -inundated the soul of Christ. Continue to sow in tears at the will -of divine grace, and insensibly by the same will their source shall -be dried. The clouds will dissolve, the sun will shed its light, the -springtime will strew your path with flowers, and your self-abandonment -will manifest to you the whole extent of the admirable variety of the -divine action. - -Truly, man disquiets himself in vain! All that passes within him -is like a dream. One shadow follows and effaces another, just as -the fancies of sleep succeed one another, some troubling, others -delighting, the mind. Man is the sport of these imaginations which -consume one another, and the grand awakening will show the equal -emptiness of them all. It will dissipate all illusions, and he will no -longer heed the perils or fortunes of this dream called life. - -Lord, can it not be said that Thy children sleep in Thy bosom during -all the night of faith, while at Thy pleasure Thou fillest their souls -with an infinite number and infinite variety of experiences which are -in reality but holy and mysterious reveries? In this obscure night of -the soul they are filled with veritable and awful terrors, with anguish -and weariness which on the glorious day Thou wilt change into true and -solid joys. - -At their awakening, holy souls, restored to a clearer vision and -fuller consciousness, will never weary admiring the skill, the art, -the invention, the loving artifices of the Bridegroom. They will -comprehend how impenetrable are His ways, how surpassing comprehension -are His devices, how beyond discovery His disguises, how impossible -consolation when He willed that they should mourn. On the day of -this awakening the Jeremias and the Davids will see that that which -wrought their bitterest pain was subject of rejoicing to God and the -angels. Wake not the spouse, worldly-wise, industrious minds filled -with self-activity; leave her to sigh and tremblingly seek for the -Bridegroom. True, He eludes her, and disguises Himself; she sleeps, and -her griefs are but as the phantoms which come with night and sleep. -But disturb her not; let the Bridegroom work upon this cherished soul -and depict in her what He alone can paint or express. Leave Him to -develop the result of this state. He will awake her when it is time. -Joseph causes Benjamin to weep; servants of Joseph, reveal not his -secret to this cherished brother! The artifice of Joseph is beyond the -penetration of Benjamin. He and his poor brothers are plunged in grief; -they see naught in the loving artifice of Joseph but irremediable -suffering. Enlighten them not: He will remedy all; He will reveal -himself to them, and they will admire the wisdom of Him who out of so -much woe and desolation wrought the truest joy they have ever known. - - - - -_CHAPTER IV._ - - The more God seems to take from a Soul wholly abandoned to Him, the - more Generous He is to her. - - -But let us go on in the study of the divine action and its loving -artifices. What the divine action seems to take from a good will -it gives in _disguise_, so to speak. It never leaves a good will -in need. For example, if we relieved the necessities of a friend -with generous gifts, allowing him to know they came from us, but -later, in his interest making a feint of withholding our gifts while -continuing to secretly assist him, the friend, not suspecting the ruse -or comprehending the kindly artifice, is grieved and hurt. Bitter -reflections and unkind thoughts of his benefactor torment him. But when -the loving ruse is revealed to him, imagine the joy, the confusion, -the love, the shame, the gratitude, which overwhelm him! And are not -his zeal and love for his benefactor greater henceforth? And has not -the trial only strengthened his love and made it proof against any -similar misunderstandings in the future? - -The application is simple. The more we seem to lose with God, the -more we really gain; the more He deprives us of natural aid, the more -He gives us of supernatural. We loved Him a little for His gifts, -but these being no longer visible we come to love Him for Himself. -It is by the apparent withdrawal of these sensible gifts and favors -that He prepares us for Himself, the greatest of all gifts. The souls -once wholly submissive to the divine action should always interpret -all things favorably--yes, were it the loss of the most excellent of -directors, were it the distrust which they feel in spite of themselves -for those who too readily offer to fill his place; for usually the -guides who of themselves seek the direction of souls merit a little -distrust. Those who are truly animated by the Spirit of God are not -ordinarily so impetuous or self-confident: they are sought, they do not -offer themselves, and never cease to distrust themselves. - -Let the soul that has wholly given herself to God walk fearlessly -through all these trials, letting none of them deprive her of -her liberty. Provided she be faithful to the divine action, this -all-powerful action will work wonders in her despite all obstacles. -God and the soul are engaged in the same work, the success of which, -though depending entirely on the action of the divine Workman, may -nevertheless be compromised by the infidelity of the soul. - -When it is well with the soul, all goes well; for that which is of -God--that is, His part and action--are, so to speak, the rebound of -the soul’s fidelity. It is the right side of the work which, like -those famous tapestries, are done stitch by stitch on the wrong side. -The workman engaged thereon sees but his needle and the canvas, every -little hole of which is successively filled, forming a beautiful design -which is only visible however, when every detail is completed, and the -right side is held up to view, but during the process of the work all -its beauty and its marvels were unseen. - -And thus it is with the self-abandoned soul: it sees only God and its -duty. The fulfilment of the duty of each moment is but the addition -of an imperceptible point, and yet it is by means of these apparent -trifles that God effects His wonders. We are given a presentment of -these wonders at times here below, but we shall only understand them -in the light of eternity. How full of wisdom and goodness are the ways -of God! He has made all that is great, elevating and ennobling so -completely the work of His grace and action, leaving to the soul what -is easy and simple to be accomplished with the aid of grace, that there -is no one who cannot attain eminent sanctity by the loving fulfilment -of obscure and humble duties. - - - - -_CHAPTER V._ - - The less Capable the Faithful Soul is of defending Herself, the more - Powerfully does God defend Her. - - -The supreme and infallible work of the divine action is always -opportunely applied to the simple soul, and she in all things wisely -corresponds to its intimate direction. She accepts all that comes -to her, all that transpires, all that she feels--all, all save sin; -sometimes consciously, sometimes unconsciously, being impelled, not by -any reason, but by an indistinct impulse, to speak, to act, or not to -act. - -Frequently the occasion and the reason which determine her course are -merely of the natural order; the simple soul sees no mystery therein, -but pure chance, necessity, conventionality; it is nothing in her eyes -or those of others: and yet the divine action, which is the wisdom, the -counsel, the knowledge of its friends, causes these simple things to -work their good. It appropriates them and turns them so energetically -against the schemes of the faithful soul’s enemies, that it is -impossible for them to injure her. - -The divine action frees the soul from the petty anxious schemes so -necessary to human prudence. Such precautions are suitable for Herod -and the Pharisees: but the Magi have but to follow their star in peace; -the Babe has but to rest in His Mother’s arms; His enemies advance -His cause more than they injure it; the more they seek to thwart and -overwhelm it, the more peacefully and freely He advances. He will not -court or temporize with them to turn their attacks from Him; their -jealousies, their distrust, their persecutions, are necessary to Him. -Thus lived Jesus in Judea; and He still lives after this manner in -simple souls, where He is generous, gentle, free, peaceful; fearing -and needing no creature, but beholding them all in the hands of His -Father; eager to turn them to His service, some through their criminal -passions, others through their good actions, others through their -obedience and submission. - -The divine action marvellously adjusts all these things: there is -neither too little nor too much; no more good and evil than needful. - -The order of God sends each moment the appropriate instrument for its -work; and the simple soul enlightened by faith finds all things good, -desiring neither more nor less than she possesses. At all times she -blesses the divine Hand which so carefully supplies her needs and -frees her from obstacles; she receives friends and foes with equal -sweetness, for it is the way of Jesus to treat the whole world as a -divine instrument. We want for none, and yet we have need of all; the -divine action renders all necessary, and we must receive all from -it, accepting each thing according to its nature and quality, and -corresponding thereto with sweetness and humility, treating the simple -with simplicity, the ungentle with gentleness, after the teaching of -St. Paul and the more beautiful practice of the divine Master. - -Divine grace alone can imprint that supernatural character which adapts -itself so marvellously to each individual nature. It is not learned -from books; it is a true spirit of prophecy, and the effect of intimate -revelation; it is the teaching of the Holy Spirit. To conceive it one -must have attained the highest degree of self-abandonment and the -most perfect detachment from all plans and interests, however holy -they may be. We must keep before our eyes the one important thing in -this world, viz., the passive abandonment to the divine action which -is required of us in order to devote ourselves to the duties of our -state, leaving the Holy Spirit to operate interiorly, indifferent as -to what He operates upon, even happy not to know it. Then, then we are -safe; for all the events of the world can only work the good of souls -perfectly submissive to the divine will of God. - - - - -_CHAPTER VI._ - - The Soul abandoned to the Will of God, so far from resisting her - Enemies, finds in them Useful Auxiliaries. - - -I fear my own action and that of my friends more than I do my enemies. -There is no prudence equal to that of offering no resistance to one’s -enemies but that of simple abandonment to the will of God; nothing -which so fully insures our peace; it is rowing with the tide, sailing -with a wind which swiftly brings us into port. There is nothing -better than simplicity with which to meet the prudence of this world; -it skilfully, though unconsciously, evades its snares without even -thinking of them. - -Dealing with a simple soul is, in a measure, dealing with God. Who -can cope with the Almighty, whose ways are inscrutable? God espouses -the cause of the simple soul; she has no need to study the intrigues -of her enemies, to meet their activity with equal alertness, watching -all their movements: her Spouse relieves her of all this; she confides -all to Him, and then rests on His breast in peace and security. The -divine action inspires her with measures so just that they who sought -to surprise her are themselves surprised. She benefits by all their -efforts, and rises by the very means with which they sought to abase -her. All contradictions turn to her good; and by leaving her enemies -to work their will she draws so great and continual profit from them -that all she need fear is that she may interfere in a work in which -God wills to be the chief actor, using her enemies as His instruments, -and in which the soul has no other part than to peacefully watch the -working of the divine will and follow its guidance with simplicity. - -The supernatural prudence of the divine Spirit, the principle of these -attractions, unerringly seizes the end and intimate relations of each -event, and, all unknown to the soul, so disposes them for her spiritual -welfare that all which opposes itself thereto must inevitably be -destroyed. - - - - -_CHAPTER VII._ - - The Soul who abandons Herself to God has no Need to justify Herself by - Words or Actions: the Divine Action justifies Her. - - -The broad, solid, firm rock upon which the faithful soul stands -sheltered from tides and storms is the order of the divine will, which -is ever present with us, veiled under crosses or the most ordinary -duties. Behind these shadows is hidden God’s Hand, which sustains and -upholds those who abandon themselves to Him. - -The moment the soul is firmly established in this perfect -self-abandonment she is henceforth safe from the contradiction of -tongues, for she ceases to have anything to do or say in her own -defence. Since the work is God’s, from no other source must its -justification be sought. Its consequences and effects will sufficiently -justify it. We have but to leave it to its own development. _Dies diei -eructat verbum._ - -When we are no longer guided by our own ideas we need not defend -ourselves by words. Our words can only represent our ideas, and where -an absence of ideas is admitted no words are needed. Of what avail are -they? To give a reason for what we do? But we know not this reason; -it is hidden in the principle which animates our actions, and which -impresses us only in a most ineffable manner. - -We must therefore leave to the results of our actions the task of -justifying their principle. All is metely sustained in this divine -procession; everything therein has a firm and solid basis, and the -reason for that which precedes is manifest in the result which follows. -It is no longer a life of thought, imagination, multiplied words: -these no longer occupy, nourish, or sustain the soul. She no longer -knows where she walks, or where her path may lie in the future; she -ceases to incite herself with reflections to bear the toils and -fatigues of the route; her strength lies in an intimate conviction of -her own weakness. A way is opened to her feet; she enters and walks -unhesitatingly therein with pure, straightforward, simple faith; -she follows the straight path of the commandments, leaning upon God -Himself, whom she finds at every turn of the way; and this God, the -sole object of her life, will take her justification upon Himself, and -so manifest His presence that she will be avenged of her detractors. - - - - -_CHAPTER VIII._ - - God gives Life to the Soul abandoned to Him by Means which apparently - lead only to Death. - - -There is a time when God wills to be the life of the soul and work -out her perfection Himself in a hidden and secret manner: then all -her own ideas, lights, efforts, researches, reasonings, become a -source of illusion. And when the soul, after many sad experiences, is -finally taught the uselessness of her self-activity, she finds that -God has hidden and obstructed all other channels of life that she may -live in Him alone. Then, convinced of her nothingness, and that her -self-activity is prejudicial to her, she abandons herself completely -to God and relies only upon Him. God then becomes a source of life to -the soul, not by means of thoughts, revelations, reflections (these are -now become a source of illusion), but effectively by the reality of -His grace hidden under the strangest appearances. The divine operation -being invisible to the soul, she receives its virtue, its substance, -under circumstances which she feels will prove her ruin. There is no -remedy for this obscurity; we must remain buried therein; for here, -in this night of faith, God gives Himself to us, and with Himself all -things. Henceforth the soul is but a blind subject; or rather she may -be likened to a sick man who, ignorant of the virtue of his remedies, -and feeling only their bitterness, frequently imagines they must lead -to death; the exhaustion and crisis which follow them seem to justify -his fears: nevertheless, under this semblance of death he receives -health, and he continues to accept the remedies at the word of the -physician. - -Thus souls abandoned to God’s will take no heed of their infirmities, -except those of a nature sufficiently evident and grave to require care -and treatment. The languor and impotence of faithful souls are but -illusions and semblances which they must courageously face. God sends -and permits them to exercise their faith and self-abandonment, and in -these virtues lies the soul’s true remedy. She must go on generously, -utterly ignoring her infirmities, accepting all that comes to her to do -or suffer in the order of God, never hesitating to treat her body as -we do those beasts of burden only destined to spend their lives going -hither and thither at our will. This treatment is more efficacious than -all that delicate care which only weakens the vigor of the mind. This -strength of purpose has an indescribable virtue and power to sustain -a feeble body; and a year of this noble and generous life is worth a -century of selfish fears and care. - -We must endeavor to habitually maintain an air of childlike gentleness -and good-will. Ah! what can we fear from this divine fortune? Guided, -sustained, and protected by the Providence of God, the whole exterior -conduct of His children should be nothing less than heroic. The -alarming objects which oppose their progress are naught in themselves: -they are only sent to embellish their lives by still more glorious -actions. They entangle them in embarrassments of every kind, whence -human prudence can see no issue, and, feeling its weakness, stops -short, confounded. Then does the divine fortune gloriously manifest -what it is for souls who wholly trust therein. It extricates them more -marvellously than the writers of fiction with unrestrained imagination -in the leisure and privacy of their study unraveled the intrigues and -perils of their imaginary heroes, bringing them invariably to a happy -end. More admirably still does it guide them safely through the perils -of death, the snares of demons, the terrors of temptation, the fears -of hell. It elevates these souls to heaven, and they are all the real -subject of those mystic histories more beautiful and curious than any -ever invented by the crude imagination of man. - -Then onward, my soul, through perils and fears, guided, directed, and -sustained by the invisible, all-powerful, unerring Hand of divine -Providence. Let us go on fearlessly in joy and peace to the end, -turning obstacles into victories, remembering that it was to struggle -and conquer that we enrolled ourselves under His banner. _Exivit -vincens ut vinceret_, and every step under His guidance is a victory. -The book of souls lies open before the Holy Spirit, and their history -is still written, for holy souls will furnish material for its pages -to the end of the world. This history is but the relation of God’s -operations and designs upon man, and it depends upon ourselves whether -we shall appear in its pages and continue its narration by uniting our -sufferings and actions to His divine will. - -No; let nothing we have to do or suffer alarm us: it can cause us no -loss; it is only sent us that we may furnish material for that holy -history, which is increasing day by day. - - - - -_CHAPTER IX._ - - Love holds the Place of All Things to Souls who walk in the Way of - Abandonment. - - -God, while He despoils a soul who wholly abandons herself to Him, -gives her something which takes the place of all things--of light, of -strength, of life, of wisdom. This gift is His love. Divine love is -like a supernatural instinct in these souls. - -Everything in nature has that which is suited to its kind; each flower -has its peculiar charm, each animal its instinct, and each creature its -perfection. And so it is in the different states of grace; each has its -special grace, and this is a recompense to every one whose good will -brings him in harmony with the state in which Providence has placed him. - -A soul becomes subject to the divine action the moment a good will is -formed in her heart; and this action influences her according to the -degree of her self-abandonment. The art of self-abandonment is simply -the art of loving; divine love grants all things to the soul who -refuses Him nothing. And as God’s love inspires the desires of a soul -who lives for him, He can never refuse them; therefore, cannot love -desire what it pleases? - -The divine action only considers the good will of a soul; the capacity -or incapacity of the other faculties neither attract nor repel it. -If it find a soul good, pure, upright, simple, submissive, it is -all it requires; it takes possession of this soul and of all her -faculties, and so disposes all things for her good that she finds -means of sanctification in everything. That which would give death to -others, should it enter this soul will be harmless, for the antidote -of her good will will arrest the effect of the poison. If she stray -to the brink of the abyss, the divine action will withhold her from -its depths, or if she fall it will rescue her. And indeed the faults -of these souls are but faults of frailty and little perceptible; -God’s love knows how to turn them to her advantage, and by secret and -ineffable ways teaches her what she should say and do according to the -circumstances in which she is placed. - -Such souls receive as it were rays of divine intelligence: _Intellectus -bonus omnibus facientibus eum_. For this divine intelligence -accompanies them in all their wanderings, and rescues them from the -snares into which their simplicity leads them. Have they committed -themselves by some mistaken measure? Providence disposes a happy -event which releases them. Vainly are intrigues multiplied against -them; Providence overcomes all the efforts of their enemies, and so -confounds and bewilders them that they fall into their own snares. Do -they seek to surprise the soul? Providence, by means of some apparently -unimportant action which she unconsciously performs, rescues her from -the embarrassments into which she has been led by her own uprightness -and the malice of her enemies. - -Oh, the exquisite wisdom of this good will! What prudence in its -simplicity, what ingenuity in its innocence, what frankness in its -mysteries, what mystery in its candor! - -Behold the young Tobias: he is a mere youth; but Raphael walks at his -side, and with such a guide he walks in safety, he feels no want, -nothing affrights him. Even the monsters he encounters furnish him food -and healing; the very creature which springs to devour him becomes his -nourishment. He is only occupied with nuptials and festivities, for -such is his present duty in the order of Providence; not that he is -without other cares, but they are abandoned to that divine intelligence -charged to assist him in all things; and the result of his affairs -is better than he could have made it, for everything succeeds and is -crowned with prosperity. Yet the mother bitterly grieves, while the -father is full of faith; but the child so sorely lamented joyfully -returns to become the happiness of his family. - -Then for those souls who wholly abandon themselves to it, divine -love is the source of all good; and an earnest desire is all that is -necessary to obtain this inestimable blessing. - -Yes, dear souls, God asks but your heart; if you seek you will find -this treasure, this kingdom where God alone reigns. - -If your heart be wholly devoted to God, within it you will find the -treasure, the kingdom itself, which is the object of your desires. The -moment we desire God and His will, that moment we enjoy them, and our -enjoyment corresponds to the ardor of our desires. The earnest desire -to love God is loving Him. Because we love Him we desire to be the -instruments of His action, that His love may freely operate in us and -through us. - -The work of the divine action is not in proportion to the capacity -of a simple holy soul, but to her purity of intention; nor does it -correspond to the means she adopts, the projects she forms, the counsel -she follows. The soul may err in all these, and this not rarely -happens; but with a good will and pure intention she can never be -misled. When God sees this good disposition He overlooks all the rest, -and accepts as done what the soul would assuredly do if circumstances -seconded her good will. - -Therefore a good will has nothing to fear; if it falter, it can but -fall under that all-powerful Hand which guides and sustains it in all -its wanderings. It is this divine Hand which draws it towards the goal -when it has wandered therefrom, which restores it to the path whence -its feet have strayed; it is the soul’s refuge in the difficulties into -which the efforts of her blind faculties lead her; and the soul learns -to despise these, efforts to wholly abandon herself to the infallible -guidance of this divine Hand. Even the errors of these good souls -lead them to self-abandonment; and never will a good will find itself -unaided, for it is a dogma of faith that _all things work the good_ of -such souls. - - - - -_CHAPTER X._ - - The Faithful Soul finds in Submission to the Will of God more Force - and Strength than the Proudest of those who resist Him. - - -What avail the most sublime intelligence and divine revelations if we -love not the will of God? It was through these that Lucifer perished. -The work of the divine action which God revealed to him in the mystery -of the Incarnation excited only his envy. A simple soul, on the -contrary, enlightened by faith alone, never wearies admiring, praising, -and loving the order of God, recognizing it not only in holy things, -but even amid the greatest confusion and disorder of events. A simple -soul is more enlightened with a ray of pure faith than was Lucifer by -His sublime revelations. - -The science of a soul faithful to her obligations, peacefully -submissive to the secret inspirations of grace, humble and gentle with -all, is worth more than the profound wisdom which penetrates mysteries. - -If we would learn to see but the will of God in the pride and cruelty -of creatures, we would always meet them with gentleness and respect. -Whatever the consequences of their disorders, they can never mar the -divine order. We must only see in creatures the will of God, whose -instruments they are, and whose grace they communicate to us when -we receive them with meekness and humility. We have not to concern -ourselves for their course, but keep steadily on in our own; and thus, -with gentle firmness, we will triumph over all obstacles, were they -firmly rooted as cedars and irresistible as rocks. - -What can resist the force of a meek, humble, faithful soul? If we -would vanquish all our adversaries, we have but to use the weapons God -has placed in our hands. He has given them for our defence, and there -is nothing to be feared in using them. We must not be cowardly but -generous, as becomes souls chosen to do God’s work. God’s workings are -sublime and marvellous; and never can human action, warring upon God, -resist one who is united to the divine will by the practice of meekness -and humility. - -What was Lucifer? A beautiful spirit, more enlightened than all the -others; but a beautiful spirit rebellious against God and His will. - -The mystery of evil is but the continuation of this rebellion in every -variety of form. Lucifer, as far as lies in his power, would subvert -all that God has done and ordained. Wherever he penetrates, God’s -work is marred. The greater one’s learning, science, understanding, -the greater his danger if he possess not that foundation of piety -which consists in submission to the will of God. It is a disciplined, -submissive heart which unites us to the divine action; without it all -our goodness is but natural virtue, and ordinarily in opposition to the -order of God. This all-powerful Workman only recognizes the humble as -His instruments, and condemns the rebellious proud to serve in spite of -themselves as the slaves of divine justice. - -When I see a soul whose first object is God and submission to His will, -however much she may be lacking in other things, I say, Here is a soul -with great talents for serving God. The Blessed Virgin and St. Joseph -appear to have been after this model. Other gifts without this alarm -me; I fear to see the action of Lucifer repeated. I am on my guard, and -intrench myself in my simplicity to resist the dazzling splendor of -those gifts, of themselves so perishable and fragile. - - - - -_CHAPTER XI._ - - The Soul abandoned to God learns to recognize His Will even in the - Proud who resist Him. All Creatures, whether Good or Evil, reveal Him - to her. - - -The will of God is the whole life of the simple soul. She respects this -will even in the evil actions by which the proud seek to abase her. The -proud despise a soul in whose eyes they are nothing; for she sees only -God in them and all their actions. Frequently they mistake her humble -demeanor for awe of themselves, when it is only a mark of her loving -fear of God and His will which is present to her in the proud. - -No, poor foolish creatures, the simple soul fears ye not. Rather, she -compassionates you. It is to God she speaks when she seems to address -you; it is with Him she treats; she regards you only as His slaves, or -rather as shadows which veil Him. Therefore, the more overbearing you -are, the more humble she becomes; and when you think to entrap her you -find yourselves the dupes. Your diplomacy, your violence, are to her, -but favors of Providence. Yes, the proud are still an enigma which the -simple soul enlightened by faith clearly reads. - -This recognition of the divine will in all that transpires each moment -within us and about us is the true science of the spiritual life; -it is a continual revelation of truth; it is a communication with -God incessantly renewed; it is the enjoyment of the Bridegroom, not -covertly, secretly, in the “clefts of the rock,” in the “vineyard,” but -openly, publicly, without fear of creatures. It is a depth of peace, -joy, love, and contentment with God, whom we see, or rather behold, -through faith, living and working the perfection of each event. It is -the eternal paradise, now tasted, it is true, only in things incomplete -and veiled in obscurity; but the Spirit of God disposes all the events -of this life by the fruitful omnipresence of His action, and on the -last day He will say, _Let there be light_ (_Fiat lux_); and then shall -be revealed the treasures of that abyss of peace and contentment with -God which each action, each cross, conceals. - -When God thus gives Himself to a soul, all that is ordinary becomes -extraordinary; therefore it is that nothing appears of the great work -which is going on in the soul; the way itself is so marvellous that it -needs not the embellishment of marvels which belong not to it. It is -a miracle, a revelation, a continuous enjoyment of God, interrupted -only by little faults; but in itself it is characterized by the absence -of anything sensible or marvellous, while it renders marvellous all -ordinary and sensible things. - - - - -_CHAPTER XII._ - - God assures to Faithful Souls a Glorious Victory over the Powers of - Earth and Hell. - - -If the divine action is veiled here below by an exterior of weakness, -it is that the merit of faithful souls may be increased; but its -triumph is no less sure. The history of the world is simply the history -of the struggle maintained from the beginning by the powers of the -world and hell with souls humbly submissive to the divine action. In -the conflict all the advantage seems to be on the side of the proud; -yet humility is always victorious. - -This world is represented to us under the form of a statue of gold, -brass, iron, and clay. This mystery of iniquity which was shown in a -dream to Nebuchadnezzar is but the confused assemblage of all the acts, -interior and exterior, of the children of darkness. These are again -represented by the beast coming up out of the abyss from the beginning -of all ages, to make war upon the interior and spiritual man; and -this war still continues. The monsters succeed one another; the abyss -swallows them and vomits them forth again, while unceasingly emitting -new and strange vapors. The combat begun in heaven between Lucifer and -St. Michael still wages. The heart of that proud and envious spirit has -become an inexhaustible abyss of every kind of evil; and his only aim -since the creation of the world has been to ever raise up among men new -workers of iniquity to replace those swallowed up in the abyss. Lucifer -is the chieftain of those who refuse obedience to the Almighty; this -mystery of iniquity is but the inversion of the order of God. It is the -order, or rather the disorder, of Satan. This disorder is a mystery, -for beneath a fair exterior it hides irremediable infinite evils. -All the wicked who have declared war against God, from Cain to those -who now lay waste the earth, have been seemingly great and powerful -princes, famous in the world and worshipped of men. But their apparent -splendor is a portion of the mystery; they are but the beasts which, -one after another, rise from the abyss to subvert the order of God. -But this order, which is another mystery, resists them with men truly -powerful and great, who give the death-blow to these monsters; and -even as hell vomits forth new monsters, heaven raises up new heroes -to battle with them. Ancient history, sacred and profane, is but the -record of this war. The will of God always triumphs. His followers -share His victories and reap a happy eternity. But iniquity can never -protect its followers, and the deserters from God’s cause reap death, -eternal death. - -The wicked ever believe themselves invincible; but oh, my God, who -shall resist Thee! Were the powers of earth and hell ranged against one -single soul, she would have naught to fear in abandoning herself to the -will of God. That apparent might and irresistible power of iniquity, -that head of gold, that body of silver, brass, and iron, is but a -phantom of glittering dust. A pebble overthrows it and makes it the -sport of the winds. - -How admirable is the work of the Holy Spirit throughout all ages! The -revolutions which irresistibly carry men along with them, the brilliant -heroes heralded with so much pomp, who shine like stars above the -rest of mankind, the marvels of the age, are all but as the dream of -Nebuchadnezzar, which at his awakening fled with all its terrors. - -All these things are only sent to exercise the courage of the children -of God; and when their virtue is proved and confirmed, He permits them -to overcome these monsters, and continues to send new warriors into the -field. So that this life is a continual warfare which exercises the -courage of the saints on earth, and causes joy in heaven and confusion -in hell. - -Thus all opposition to the will, the order of God, serves but to render -it more adorable. The servers of iniquity are the slaves of justice, -and from the ruins of Babylon the divine action builds the heavenly -Jerusalem. - - - - -APPENDIX. - - -Our readers will be grateful to us for adding to Father Caussade’s -treatise a few methods which facilitate the practice of abandonment. To -recommend these methods it suffices to say that their authors are St. -Francis de Sales, Saint Jane Frances de Chantal, Bossuet, and Father -Surin. - - - - -I. - -A very easy Means of acquiring Peace of Heart. - -BY FATHER SURIN, S. J. - - -It seems to me that the multiplicity of methods we employ to acquire -and practise virtue is one of the obstacles to our being solidly -established therein. Not that I counsel being so irrevocably bound -to one method that we are not ready to change when God’s attraction -changes. But, after all, this attraction at bottom never changes, and -only presents itself under a more spiritual form. They who will be -faithful to the following rules will have no difficulty in practising -the virtues appropriate to the circumstances, the time, and the place -in which they find themselves, and in relishing in the exercise of -these virtues the peace and holy liberty of the children of God. - -1st. Let us be fully convinced that we have but one thing to do: to -possess each moment the fulness of our mind, without permitting the -reasonable will to uselessly recall the past or excite vain anxieties -concerning the future. - -True abandonment, which makes God look upon us with love, consists -in leaving the past to His ever merciful justice, and in confiding -the future to His fatherly Providence. The remembrance of our past -infidelities should humble but not trouble us, though we were convinced -that they are much more serious than they appear. - -In regard to the future, let us place no trust whatever in our strength -and the sentiments of devotion we may experience; let us place all our -trust in Jesus alone, however contrary sensible impressions may be. -Relying on this foundation, it is no presumption to feel ourselves -stronger than earth and hell; and the greater this confidence, the more -it honors Jesus Christ, and the more it disposes His goodness to succor -us in all our needs. - -2d. We shall sanctify the present moment by renewing as frequently as -we shall feel it needful the act of recollection which we must have -made the first time with all the fervor of which we are capable; but -this recollection should be very peaceful and dwell in the depths of -the soul more than in the sensible part. - -3d. We can remain faithful to this recollection only on condition that -we frequently examine the interior and exterior condition of our soul. -As soon as we discover in her any irregularity, however small, or in -any degree displeasing to God, we should proceed to restore order with -a heart as tranquil as if we had never failed, without disquieting -ourselves with reflections springing from self-love, vexation at the -fault committed, or from a pretext of livelier contrition. These -sentiments can only retard our progress in virtue; for, while the soul -amuses itself caressing its chagrin and probing its past faults, -this useless introspection paralyzes its action and disposes it to -new falls. A peaceful regret for time ill employed, united with an -earnest endeavor to make better use of the present moment, is the true -character of love of God. - -4th. The quickest means of attaining peace of heart is love of our -own abjection and miseries, voluntary offence against God, however, -excepted. This love of one’s personal abjection derives profit from -everything, even from falls, which should never discourage us. - -A soul that loves her own abjection laughs at discouragement and -combats it with all her strength. Content to be of herself but -impotence and misery, she rejoices that Jesus Christ possesses the -fulness of all perfection, and that she cannot do without Him an -instant. She would not, were it in her power, will to have any strength -of herself, for her radical impotence for all good and her unceasing -need of Jesus Christ set forth His divine attributes to greater -advantage. This is the sole contentment of a soul that seeks only the -glory of God. - -In this peaceful, humble way we advance in purity of divine love, and -in the extermination of our bad habits more rapidly in a week than we -would in a year of unquiet vigilance. Very little experience of God’s -way will convince us of this. For self-love is the motive and end of -those who yield to disquiet, while those who proceed with the calmness -of which we have spoken rely on Jesus Christ. Now, it is most evident -that seeking only God’s interest always gives strength, and that -egotism, even spiritual egotism, being a disorder, is weakening. - -5th. The perfection of order is to be found in the complete fusion of -our interests with those of God. Therefore he who remains faithful to -this sweet habit is not astonished to see himself assailed by every -form of temptation; he bears the weary burden of them as the natural -fruit of his misery, maintains in the depth of his heart a resigned -acquiescence, and courageously drags this weary chain of his past -without permitting himself to be troubled or cast down by the memory -of his iniquities. When this thought assails him, he loses no time -examining whence it came, nor how long it has lasted, for such an -examination would be in itself a new distraction, more voluntary and -injurious than the first; he is satisfied with humbling himself at -sight of this infidelity, which, wholly involuntary as it is, proves, -nevertheless, that his heart is not wholly fixed upon God. Disquietude -in this case being a mark of self-love, we must return to God and seek -peace in love of our own abjection. - -6th. We must follow the same rule in our relations with our neighbor, -and cause him to feel the truth of these words of our Saviour: “My yoke -is sweet, and My burden light.” No one who takes this yoke upon himself -can fail to realize these words, for they are the utterance of eternal -Truth. The practice of which we have just spoken will inevitably cause -us to taste its sweetness. - -7th. When this feeling of disquiet has passed, and peace of mind -is restored, it is well then to recall our past faults in order to -humble and reprove ourselves. There is no one who should not feel the -need of doing this, so great is the depth of our pride and self-love -which never die, and never cease alas! to produce new fruits. If we -neglect this very important point, the foundation of our virtues will -inevitably lose its solidity. When, on the contrary, we persevere in -this habit, we always conceive a greater esteem for our neighbor; -unfavorable appearances no longer lead us to judge rashly, and we only -condemn ourselves, for, recognizing our nothingness and sinfulness, we -place ourselves under the feet of all. - -8th. In considering our past faults, we must first see how we could -have avoided falling; then with a tranquil heart lay before Jesus our -misery and the will to be faithful to Him which He gives us; finally, -we must not vainly amuse ourselves with estimating the difficulty -or the facility we experience in doing good. We must not go to God -circuitously, but unceasingly rouse ourselves to that pure and generous -disinterestedness which will lead us directly to His most loving and -adorable Majesty. - - - - -II. - -On Perfect Abandonment. - -BY BOSSUET. - - -When we are truly abandoned to God’s will, we are ready for all that -may come to us: we suppose the worst that can be supposed, and we cast -ourselves blindly on the bosom of God. We forget ourselves, we lose -ourselves: and this entire forgetfulness of self is the most perfect -penance we can perform; for all conversion consists only in truly -renouncing and forgetting ourselves, to be occupied with God and filled -with Him. This forgetfulness of self is the martyrdom of self-love; it -is its death, and an annihilation which leaves it without resources: -then the heart dilates and is enlarged. We are relieved by casting from -us the dangerous weight of self which formerly overwhelmed us. We look -upon God as a good Father who leads us, as it were, by the hand in the -present moment; and all our rest is in humble and firm confidence in -His fatherly goodness. - -If anything is capable of making a heart free and unrestrained, it -is perfect abandonment to God and His holy will: this abandonment -fills the heart with a divine peace more abundant than the fullest -and vastest floods. If anything can render a mind serene, dissipate -the keenest anxieties, soften the bitterest pains, it is assuredly -this perfect simplicity and liberty of a heart wholly abandoned to -the hands of God. The unction of abandonment gives a certain vigor to -all the actions, and spreads the joy of the Holy Spirit even over the -countenance and words. I will place all my strength, therefore, in this -perfect abandonment to God’s hands, through Jesus Christ, and He will -be my conclusion in all things in virtue of the Holy Spirit. Amen. - - - - -III. - - A Short and Easy Method of making the Prayer of Faith, and of the - Simple Presence of God. - -BY BOSSUET. - - -1st. We must accustom ourselves to nourish our soul with a simple and -loving thought of God, and of Jesus Christ, our Lord; and to this -end we must gently separate her from all discourse, reasoning, and -a multitude of affections, to keep her in simplicity, respect, and -attention, and thus bring her nearer and nearer to God, her sole and -sovereign good, her first principle, and her last end. - -2d. The perfection of this life consists in union with our Sovereign -Good; and the greater the simplicity, the more perfect the union. It -is for this reason that those who would be perfect are interiorly -solicited by grace to become simple, that they may finally be capable -of enjoying the _one thing_ necessary--that is, eternal unity. Then let -us frequently say, in the depth of our hearts: _O unum necessarium, -unum volo, unum quæro, unum mihi est necessarium, Deus meus et omnia._ -(Oh, one thing necessary! Thee alone do I wish, do I seek, do I desire! -Thou art all that I need, O my God and my all!) - -3d. Meditation is very good in its time, and very useful at the -beginning of the spiritual life; but we must not stop at it, as the -soul by her fidelity to mortification, and recollection, usually -receives a purer and more intimate form of prayer which may be called -the prayer of “simplicity.” It consists in a simple and loving -attention, or contemplation of some divine object, either of God in -Himself or some of His perfections, or of Jesus Christ or some of -His mysteries, or some other of the Christian truths. Then the soul, -abandoning all reasoning, falls into a sweet contemplation which keeps -her tranquil, attentive, and susceptible of the operations and the -divine impressions which the Holy Spirit communicates to her: she does -little, and receives much; her labor is sweet, and yet most fruitful; -and as she approaches nearer to the source of all light, all grace, all -virtue, she also receives more. - -4th. The practice of this prayer should begin at our awakening by an -act of faith in the presence of God, who is everywhere, and in Jesus -Christ, whose eyes never leave us though we were buried in the centre -of the earth. This act is made sensibly, in the usual manner; for -example, by saying interiorly, “I believe that my God is present;” or -by a simple thought of faith in God present with us, which is a purer -and more spiritual act. - -5th. Then we must not endeavor to multiply, or produce several other -acts or various dispositions, but remain simply attentive to this -presence of God, exposed to this divine radiance, thus continuing this -devout attention or exposition as long as God gives us the grace of it, -without being eager to make other acts than those with which we are -inspired, since this prayer is a prayer with God alone, and a union -which eminently contains all the other special dispositions; and which -disposes the soul to passiveness; that is to say, God becomes sole -master of her interior, and there effects more special work. The less -the creature labors in this state, the more powerfully God acts in her; -and since the operation of God is a repose, the soul, in this prayer, -becomes in a manner like Him, and receives, also, marvellous effects; -and as the rays of the sun cause the plants to grow and blossom and -bear fruit, so the attentive soul, exposed in tranquillity to the rays -of the divine Sun of justice, more effectually imbibes the divine -influences which enrich her with all virtues. - -6th. The continuation of this attention in faith will serve her -as thanksgiving for all the graces received during the night, and -throughout her life, as an offering of herself and all her actions, as -a direction of her intention, etc. - -7th. The soul may fear to lose much by the omission of other acts, -but experience will teach her, on the contrary, that she gains a -great deal; for the greater her knowledge of God, the greater also -will be the purity of her love, of her intentions, the greater will -be her detestation of sin, and the greater and more continual her -recollection, mortification, and humility. - -8th. This will not prevent her from making other interior or exterior -acts of virtue when she feels herself impelled thereto by grace; but -the fundamental and usual state of her interior should be that union -with God which will keep her abandoned to His hands and delivered up to -His love, to quietly accomplish all His will. - -9th. The time of meditation being come, we must begin it with great -respect by a simple recollection of God, invoking His Spirit, and -uniting ourselves intimately with Jesus Christ; then continue it in -this same way. It will be the same with vocal prayers, office, and -the Holy Sacrifice, whether we celebrate it or assist at it. Even the -examination of conscience should be made after no other method: this -same light which keeps our attention upon God will cause us to discover -our slightest imperfections, and deeply deplore and regret them. We -should go to table with the same spirit of simplicity which will keep -us more occupied with God than with the repast, and leave us free to -give better attention to what is being read. This practice binds us -to nothing but to keep our soul detached from all imperfection, and -attached only to God and intimately united with Him, in which consists -all our welfare. - -10th. We should take our recreation in the same disposition, to -give the body and mind relaxation without permitting ourselves the -dissipation of curious news, immoderate laughter, nor any indiscreet -word, etc.; always keeping ourselves pure and free interiorly without -disturbing others, frequently uniting ourselves to God by a simple and -loving thought of Him; remembering that we are in His presence, and -that He does not wish us to be separated at any moment from Him and -His holy will. The most ordinary rule of this state of simplicity and -the sovereign disposition of the soul is to do the will of God in all -things. Regarding all as coming from God and going from all to God, is -what sustains and fortifies the soul in all its occupations and in all -that comes to it, and maintains us in the possession of simplicity. -Then let us always follow the will of God, after the example of Jesus -Christ, and united to Him as our Head. This is an excellent means of -making progress in this manner of prayer, in order to attain through it -to the most solid virtue and the most perfect sanctity. - -11th. We should console ourselves in the same manner, and preserve -this simple and intimate union with God in all our actions--in the -parlor, in the cell, at table, at recreation. Let us add, that in all -our intercourse we should endeavor to edify our neighbor, by taking -advantage of every occasion to lead one another to piety, the love of -God, the practice of good works, in order that we may diffuse the good -odor of Jesus Christ. _If any man speak_, says St. Peter, _let him -speak as the words of God_, and as if God Himself spoke through him. To -do this, it suffices to follow the inspiration of the Holy Spirit: He -will inspire you as to that which is simply and unaffectedly suitable -at all times. - -Finally, we will finish the day by animating with the sentiment of this -holy presence our examen, evening prayer, and preparations for rest; -and we will go to sleep with this loving attention, interspersing our -rest, when we awake during the night, with a few fervent words, full of -unction, like so many transports, or cries of the heart to God. As for -example: My God, be all things to me! I desire only Thee for time and -eternity; Lord, who is like unto Thee? My Lord and my God; my God, and -nothing more! - -12th. It must be remarked that this true simplicity makes us live in a -state of continual death to self and of perfect detachment, by causing -us to go with the utmost directness to God without stopping at any -creature. But this grace of simplicity is not obtained by speculation, -but by great purity of heart, and true mortification and contempt of -self. He who avoids suffering, humiliations, and refuses to die to -self, will never have any part in it. This is why there are so few -who advance herein; for few indeed are willing to leave themselves, -and they endure in consequence immense losses, and deprive themselves -of incomprehensible blessings. O happy souls who spare nothing to -belong wholly to God! Happy religious who faithfully follow all -the observances of their institute! Through this fidelity they die -continually to self, to their own judgment, to their own will, to their -inclinations and natural repugnances, and are thus admirably though -unconsciously disposed for this excellent method of prayer. There is -nothing more hidden than the life of a religious who follows in all -things the observances and ordinary exercises of his or her community, -giving no exterior manifestation of anything extraordinary: it is a -life which is a complete and continual death; through it the kingdom -of God is established in us, and all other things are liberally given -us. - -13th. We should not neglect the reading of spiritual books; but we -should read with simplicity, and in a spirit of prayer, and not -through curious research. We read in a spirit of prayer when we -permit the lights and sentiments revealed to us through the reading -to be imprinted on our souls, and when this impression is made by the -presence of God rather than by our industry. - -14th. We must be armed, moreover, with two or three maxims: first, that -a devout person without prayer is a body without a soul; second, that -there can be no true and solid prayer without mortification, without -recollection, without humility; third, that we need perseverance, -never to be disheartened by the difficulties to be encountered in this -exercise. - -15th. It must be borne in mind that one of the greatest secrets of -the spiritual life is that the Holy Spirit guides us therein, not -only by lights, sweetness, consolations, and attractions, but also -by obscurities, darkness, insensibility, contradictions, anguish, -revolts of the passions, and inclinations. I say, moreover, that this -crucified way is necessary; that it is good; that it is the surest, -and that it leads us much more rapidly to perfection. An enlightened -soul dearly appreciates the guidance of God, which permits her to -be tried by creatures and overwhelmed with temptations and neglect; -and she fully understands that these things are favors rather than -misfortunes, preferring to die on the cross on Calvary than live in -sweetness on Thabor. Experience will teach her in time the truth of -these beautiful words: _Et nox illuminatio mea in deliciis meis; et mea -nox obscurum non habet; sed omnia in luce clarescunt._[2] The soul, -after her purification in the Purgatory of suffering through which she -must necessarily pass, will enjoy light, rest, and joy through intimate -union with God, who will make this world, exile as it is, a paradise -for her. The best prayer is that in which we most freely abandon -ourselves to the sentiments and dispositions which God gives the soul, -and in which we study with most simplicity, humility, and fidelity to -conform ourselves to His will and to the example of Jesus Christ. - - [2] And night shall be my light in my pleasures, and my night knoweth - no darkness, but all things shine in light. - -Great God, who by a series of marvellous and special circumstances -didst provide from all eternity for the composition of this little -work, permit not that certain minds, some of which are to be found -among scholars and others among spiritual persons, ever be accused -before Thy dread tribunal of having contributed in any way to close -Thee the entrance to innumerable hearts, because Thou didst will to -enter them in a manner the very simplicity of which shocked them, -and by a way which, opened as it was by the saints since the first -ages of the Church, was not yet, perhaps, sufficiently known to them: -grant rather that all of us becoming as little children, as our Lord -commands, we may enter upon this way, in order to teach it more safely -and efficaciously to others. Amen. - - - - -IV. - -Exercise of Loving Union of our Will with that of God. - -BY ST. FRANCIS DE SALES. - - -1st Point. Kneeling in deepest humility before the ineffable majesty -of God, adore His sovereign goodness which from all eternity called -you by your name, and resolved to save you, as He assures you in these -words of the Prophet: “I have loved thee with an everlasting love; -therefore have I drawn thee, taking pity on thee;” and destined for -you, among other means, this present day, which you can employ in works -of salvation and life. - -2d Point. With this thought so full of truth, unite your will to that -of your heavenly Father, so good and so merciful, in the following or -similar words, from the depth of your heart: O sweet will of God, be -ever accomplished! O eternal designs of the divine will, I adore Thee; -I consecrate and dedicate my will to Thee; to ever will what Thou hast -willed from all eternity. May I accomplish to-day, and always, and in -all things Thy divine will, O my loving Creator! Yes, heavenly Father, -according to Thy good pleasure from all eternity, and forever! Amen! O -infinite Goodness, may it be as Thou hast willed! O eternal Will, live -and reign in my will, now and forever! - -3d Point. Invoke again the divine assistance thus: O God, come to -my aid; let Thy strengthening hand confirm my poor, weak courage! -Behold, O my Saviour, this poor, miserable heart has conceived, through -Thy goodness, several holy affections; but alas! it is too weak and -wretched to execute the good it desires. I beg the intercession of the -Blessed Virgin, of my good angel, and of all the heavenly court. May -their assistance be given me according to Thy good pleasure. - -4th Point. Make, then, in this way a strong and loving union of your -will with that of God; and in the midst of the temporal and spiritual -actions of the day frequently renew this union which you have -established in the morning, by simply casting an interior glance upon -the divine Goodness, saying by way of acquiescence: “Yes, Lord, I wish -it; yes, my Father, yes; always yes!” You can also, if you wish, make -the sign of the cross, or kiss the cross of your rosary, your medal, or -some pious picture; for all this will signify that you remit yourself -to the Providence of God, that you adore it, that you love it with all -your heart, that you unite your will irrevocably to that supreme will. - -5th. But these whisperings of the heart, these interior words, should -be uttered peacefully and firmly; they should be distilled, so to -speak, softly and lovingly in the depths of the mind; and as we whisper -in the ear of a friend a word which we desire should penetrate his -heart alone, thus these whisperings will penetrate deeper and more -efficaciously than these transports, these ejaculatory prayers, and -these outbursts. Experience will prove this to you, provided you are -humble and simple. - -May God and His holy Mother be praised! - - - - -V. - -Act of Abandonment. - -BY ST. JANE FRANCES DE CHANTAL. - - -O sovereign goodness of the sovereign Providence of my God! I abandon -myself forever to Thy arms. Whether gentle or severe, lead me -henceforth whither Thou wilt; I will not regard the way through which -Thou wilt have me pass, but keep my eyes fixed upon Thee, my God, who -guidest me. My soul finds no rest without the arms and the bosom of -this heavenly Providence, my true Mother, my strength and my rampart. -Therefore I resolve with Thy divine assistance, O my Saviour, to follow -Thy desires and Thy ordinances, without regarding or examining why Thou -dost this rather than that; but I will blindly follow Thee according to -Thy divine will, without seeking my own inclinations. - -Hence I am determined to leave all to Thee, taking no part therein save -by keeping myself in peace in Thy arms, desiring nothing except as Thou -incitest me to desire, to will, to wish. I offer Thee this desire, O my -God, beseeching Thee to bless it; I undertake all it includes, relying -on Thy goodness, liberality, and mercy, with entire confidence in Thee, -distrust of myself, and knowledge of my infinite misery and infirmity. - - -Another Act of Abandonment. - -BY BOSSUET. - -My God, who art goodness itself, I adore this infinite goodness; -I unite myself to it, and I rely upon it, even more than upon its -effects. I find no good in me, no good work done with the fidelity -and perfection Thou desirest, nor anything which can make me pleasing -to Thee; hence I place no trust in myself or in my works, but in Thee -alone, O infinite goodness, who in one moment canst effect in me all -that is needful to make me pleasing to Thee! In this belief I live; and -while I live, to my last sigh, I remit my heart, my body, my mind, my -soul, and my will into Thy divine hands. - -O Jesus, only Son of the living God, who camest into the world to -redeem my sinful soul, I abandon it to Thee! I place Thy precious -blood, Thy holy death and passion, and Thy adorable wounds, and -particularly that of Thy Sacred Heart, between Thy divine justice and -my sins; and thus I live in the faith and hope I have in Thee, O Son of -God, who hast loved me and given Thyself for me. Amen. - - -Another Act of Abandonment. - -BY VENERABLE FATHER PIGNATELLI. - -O my God, I know not what must come to me to-day; but I am certain -that nothing can happen me which Thou hast not foreseen, decreed, and -ordained from all eternity: that is sufficient for me. I adore Thy -impenetrable and eternal designs, to which I submit with all my heart; -I desire, I accept them all, and I unite my sacrifice to that of Jesus -Christ, my divine Saviour; I ask in His name, and through His infinite -merits, patience in my trials, and perfect and entire submission to all -that comes to me by Thy good pleasure. Amen. - - - - -An Act of Confidence in God. - -BY REV. CLAUDE DE LA COLOMBIERE, S.J. - - -My God, I believe so firmly that Thou watchest over all who hope in -Thee, and that we can want for nothing when we rely upon Thee in all -things, that I am resolved for the future to have no anxieties, and to -cast all my cares upon Thee. “_In peace in the self-same I will sleep -and I will rest; for Thou, O Lord, singularly hast settled me in hope._” - -Men may deprive me of worldly goods and of honors; sickness may take -from me my strength and the means of serving Thee; I may even lose Thy -grace by sin: but my trust shall never leave me; I will preserve it to -the last moment of my life, and the powers of hell shall seek in vain -to wrest it from me. “_In peace in the self-same I will sleep and I -will rest._” - -Let others seek happiness in their wealth, in their talents; let -them trust to the purity of their lives, the severity of their -mortifications, to the number of their good works, the fervor of -their prayers; as for me, O my God, in my very confidence lies all my -hope. “_For Thou, O Lord, singularly hast settled me in hope._” This -confidence can never be vain. “_No one has hoped in the Lord and has -been confounded._” - -I am assured, therefore, of my eternal happiness, for I firmly hope for -it, and all my hope is in Thee. “_In Thee, O Lord, have I hoped; let me -never be confounded._” - -I know, alas! I know but too well that I am weak and unstable; I know -the power of temptation against the strongest virtue. I have seen stars -fall from heaven, and pillars of the firmament totter; but these things -alarm me not. While I hope in Thee I am sheltered from all misfortune, -and I am sure that my trust shall endure, for I rely upon Thee to -sustain this unfailing hope. Finally, I know that my confidence cannot -exceed Thy bounty, and that I shall never receive less than I have -hoped for from Thee. Therefore I hope that Thou wilt sustain me against -my evil inclinations; that Thou wilt protect me against the most -furious assaults of the evil one, and that Thou wilt cause my weakness -to triumph over my most powerful enemies. I hope that Thou wilt never -cease to love me, and that I shall love Thee unceasingly. - - * * * * * - -Transcriber’s Notes - -Obvious typographical errors have been silently corrected. Variations -in hyphenation have been standardised but all other spelling and -punctuation remains unchanged. - -The reference to the Quietests in the Preface has been corrected to -Quietists. - -Italics are represented thus _italic_. - - - - - -End of the Project Gutenberg EBook of Abandonment, by J. 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