Chapter IV: Part 4

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.

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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_.