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What
men stand most in need of, is the knowledge of God. They know, to be sure, by
dint of reading, that history gives an account of a certain series of miracles
and marked providences; they have reflected seriously on the corruption and
instability of worldly things; they are even, perhaps, convinced that the
reformation of their lives on certain principles of morality is desirable in
order to their salvation; but the whole of the edifice is destitute of
foundation; this pious and Christian exterior possesses no soul. The living
principle which animates every true believer, God, the all and in all, the
author and the sovereign of all, is wanting. He is, in all things,
infinite—in wisdom power and love,—and what wonder, if everything
that comes from his hand should partake of the same infinite character and set
at nought the efforts of human reason. When He works, his ways and his thoughts
are declared by the prophet to be as far above our ways and our thoughts as the
heavens are above the earth (Isaiah iv. 9). He makes no effort when He would
execute what He has decreed; for to Him all things are equally easy; He speaks
and causes the heavens and the earth to be created out of nothing, with as
little difficulty as he causes water to descend or a stone to fall to the
ground. His power is co-extensive with his will; when He wills, the thing is
already accomplished. When the Scriptures represent Him as speaking in the
creation of the world, it is not to be understood as signifying that it was
necessary that the word of command should issue from Him, in order that the
universe he was about to create should hear and obey his will; that word was
simple and interior, neither more nor less than the thought which he conceived
of what He was about to do and the will to do it. The thought was fertile, and
without being rendered exterior, begat from Him as the fountain of all life, the
sum of the things that are. His mercy, too, is but his pure will; He loved us
before the creation of the world; He saw and knew us, and prepared his blessings
for us; He loved and chose us from all Eternity. Every new blessing we receive
is derived from this Eternal origin; He forms no new will respecting us; it is
not He that changes, but we. When we are righteous and good, we are conformable
to his will and agreeable to Him; when we depart from well doing and cease to be
good, we cease to be conformable to Him and to please Him. This is the immutable
standard which the changeable creature is continually approaching and leaving.
His justice against the wicked and his love towards the righteous are the same
thing; it is the same quality that unites Him to everything that is good, and is
incompatible with everything that is evil. Mercy is the goodness of God,
beholding our wickedness and striving to make us good; perceived by us in time,
it has its source in the eternal love of God for his creature. From Him alone
proceeds true goodness; alas! for that presumptuous soul that seeks it in
itself! It is God’s love towards us that gives us everything; but the richest
of his gifts is that we may love Him with that love which is his due. When He is
able by his love to produce that love in us, He reigns within; He constitutes
there our life, our peace, our happiness, and we then already begin to taste
that blissful existence which He enjoys. His love towards us is stamped with his
own character of infinity: it is not like ours, bounded and constrained; when He
loves, all the measures of his love are infinite. He comes down from Heaven to
earth to seek the creature of clay whom he loves; He becomes creature and clay
with him; He gives him his flesh to eat. These are the prodigies of Divine love
in which the Infinite outstrips all the affection we can manifest. He loves like
a God, with a love utterly incomprehensible. It is the height of folly to seek
to measure infinite love by human wisdom. Far from losing any element of its
greatness in these excesses, He impresses upon his love the stamp of his own
grandeur, while He manifests a delight in us bounded only by the infinite. O!
how great and lovely is He in his mysteries! But we want eyes to see them, and
have no desire to behold God in everything.
It
is not astonishing that men do so little for God and that the little which they
do costs them so much. They do not know Him; scarcely do they believe that He
exists; and the impression they have is rather a blind deference for general
opinion than a lively and distinct conviction of the Divinity. They suppose it
is so, because they do not dare to examine, and because they are indifferent in
the matter, their souls being distracted by the inclination of their affections
and passions for other objects; but their only idea of Him is of something
wonderful, far off and unconnected with us. They think of Him as a stern and
powerful Being, ever making requisitions upon us, thwarting our inclinations,
threatening us with great evils, and against whose terrible judgment it behooves
every one to be on his guard. Such is the inward thought of those who think
seriously about religion, and their number even is small enough. “He is one
who fears God,” say they; and in truth such an one fears only, but does not
love; as the child is in awe of the master who punishes him, or as the servant
is in dread of the blows of one whom he serves from fear, and of whose interests
is he utterly regardless. Would he like to be treated by a son or a servant as
he treats God? It is because God is not known; if He were known, He would be
loved. God is love, says the apostle John (1 John iv. 8, 16); he who
loves Him not, does not know Him, for how could we know love without loving it?
It is plain, then, that all those who have hitherto only feared God, have not
known Him.
But
who shall know Thee, O! my God? He who shall seek with his whole heart to know
Thee, who shall know himself with approbation no longer, and to whom all that is
not Thou shall be as though it were not! The world cannot receive this saying
because it is full of self, and vanity, and lies, and is empty of God; but I
trust that there will always be souls hungering for God, who will relish the
truth which I am about to set forth.
O
my God! before Thou madest the Heavens and the earth, there was none other but
Thee. Thou wert, because of thy years there was no beginning; but Thou wert
alone. Out of Thee there was nothing, and Thou did’st rejoice in this blessed
solitude; Thou are all sufficient in Thyself, and thou hadst no need of anything
out of Thyself, for none can give unto Thee, and it is Thou that givest to all
by thine all-powerful word, that is, by thy simple will. To it, nothing is
difficult, and it doeth whatsoever it will from its own labor. Thou didst cause
that this world, which was not as yet, should begin to be; not as the workmen of
the earth, who find the materials for their work ready made to their hands, and
whose art consists in bringing them together, and arranging them by slow degrees
in the requisite order; Thou didst find nothing ready made, but didst create all
the materials for thy work. It was to nothing that Thou didst say, “Let the
world be,” and it was. Thou didst only speak and it was done.
But
why didst Thou create all these things? They were all made for man and man was
made for Thee. This is the order which is of thine appointment, and woe to him
who inverts it, who would that all should be for him and shuts himself in self!
He breaks the fundamental law of creation.
No!
Lord, Thou canst not yield the essential prerogatives of a creator; it would
degrade Thee. Thou canst pardon the guilty soul that has warred against Thee,
because Thou canst fill it with thy pure love; but thou canst not cease to be at
variance with the soul which refers all thy gifts to itself, and refuses to
embrace Thee as its Creator with a sincere and disinterested affection. To have
no feeling but fear, is not to refer to itself to Thee, but on the contrary, to
think of Thee solely with reference to self. To love Thee with a single eye to
the good Thou canst bestow, is not to lose one’s self in Thee, but to lose
Thee in self! What then must be done in order that we may be lost in Thee? We
must renounce, forget and forever lose sight of self, take part with Thee and
shine, O God, against ourselves and ours; have no longer any will, glory or
peace, but thine only; in a word, we must love Thee without loving self except
in and for Thee.
God
who made us out of nothing, re-creates us, as it were, every moment. It does not
follow that because we were yesterday, we shall of course be to-day; we should
cease to exist and return into the nothingness out of which He formed us, did
not the same all-powerful hand prevent. Of ourselves we are nothing; we are but
what God has made us, and for so long time only as He pleases. He has but to
withdraw the hand that sustains us and we plunge into the abyss of annihilation,
as a stone held in the air falls by its own weight when its support is removed.
Existence and life, then, are only ours because they are conferred by God.
There
are blessings, however, of a purer and higher order than these; a well-ordered
life is better than life; virtue is of higher price than health; uprightness of
heart and the love of God are as far above temporal goods as the heavens are
above the earth. If then these lower and baser gifts are held only through the
mercy and at the pleasure of God, with how much more reason must it be true of
the sublime gift of his love!
They
know Thee not, then, O my God, who regard Thee as an all-powerful Being,
separate from themselves, giving laws to all nature, and creator of everything
which we behold; they know Thee but in part! they know not that which is most
marvelous and which most nearly concerns thy rational creatures! To know that
Thou art the God of my heart, that Thou there doest what pleaseth Thee, this it
is that elevates and affects me! When I am good, it is because Thou renderest me
so; not only dost Thou turn my heart as pleaseth Thee, but Thou givest me one
like thine own! It is Thyself that Thou lovest in me; Thou art the life of my
soul as my soul is the life of my body; Thou art more intimately present to me
than I am to myself; this I, to which I am so attached and which I have so
ardently loved, ought to be strange to me in comparison with Thee; Thou art the
bestower of it; without Thee it never would have been; therefore it is that Thou
desirest that I should love Thee better than it.
O
incomprehensible power of my Creator! O rights of the Creator over the creature
which the creature will never sufficiently comprehend! O prodigy of love which
God alone could perform! God interposes himself as it were, between me and
myself; He separates me from myself; He desires to be nearer to me by his pure
love than I am to myself. He would have me look upon this “me” as a
stranger; He would have me escape from its walls, sacrifice it whole to Him,
returning it absolutely and unconditionally to Him from whom I received it. What
I am ought certainly to be less precious to me than He by whom I am. He made me
for himself and not to be my own; that is, to love Him and to will what He
wills, and not to seek my own will. Does any one feel his heart revolt at this
total sacrifice of self to Him who has created us? I weep for his blindness; I
compassionate his bondage to self, and pray God to deliver him from it, by
teaching him to love Him above every other object.
O
my God! in these souls, offended at thy pure love, I behold the darkness and
rebellion resulting from the fall! Thou didst not make man’s heart will this
monstrous passion of appropriation. The uprightness wherein the scriptures teach
us he was originally created consisted in this, that he had no claim upon
himself but acknowledged that he belonged to his Creator. O Father! thy children
are sadly changed, and no longer bear thine image! They are enraged, they are
discouraged when they are told they should belong to Thee as Thou belongest to
Thyself! They desire to reverse this holy order, and would madly raise
themselves into Gods; they desire to be their own, to do everything for self, or
at least, to surrender themselves with certain reservations and conditions, and
for their own advantage. O monstrous usurpation! O unknown rights of God! O the
ingratitude and insolence of the creature! Miserable nothing! what hast thou to
keep for thyself! What hast thou which belongs to thee? What hast thou which did
not come from on high, and ought not to return thither? Everything, yea, even
this I which would divide with God his gifts, is a gift of God, and was only
made for Him; everything within thee cries out against thee and for thy Creator.
Be still, then, thou who, having been created, wouldst deny thy Creator, and
surrender thyself wholly to Him.
But
alas! O my God! what a consolation is it to know that everything within as well
as without me, is the work of thy hand! Thou art ever with me. When I do wrong,
Thou are within me, reproaching me with the evil which I do, raising within me
regrets for the good which I abandon, and opening to me thine arms of mercy.
When I do good, Thou inspirest the desire, and doest it in me and with me; it is
Thou who lovest good and hatest evil in my heart, who sufferest and prayest, who
doest good to the neighbor and givest alms: I do all these things but by thy
means; Thou causest me to do them; it is Thou who puttest them in me. These good
works, which are thy gifts, become my works; but they do not cease to be thy
gifts; and they cease to be good works if I look at them for a moment as
emanating from myself, or if I forget that they are good only because they come
from Thee.
Thou,
then, (it is my delight to believe it!) art incessantly working within me; there
Thou laborest invisibly like a miner in the bowels of the earth. Thou doest
everything and yet the world beholds Thee not, attributes nothing to Thee; and
even I myself wandered everywhere vainly searching for Thee outside of myself; I
ran over all the wonders of nature that I might form some conception of thy
greatness; I asked thy creatures of Thee and not once thought of finding Thee in
the depths of my heart where Thou hadst never ceased to dwell. No, O my God! it
is not necessary to descent into the depths nor to pass beyond the seas; it is
not necessary to ascend into the heavens to find Thee; Thou art nearer to us
than we are to ourselves.
O
my God! who art at once so great and so condescending, so high above the heavens
and so accommodating to the misery of the creature, so infinite and so
intimately enclosed in the depths of my heart, so terrible and so lovely, so
jealous and so easy to be entreated of those who converse with Thee with the
familiarity of pure love, when will thy children cease to be ignorant of Thee?
Where shall I find a voice loud enough to reproach the whole world with its
blindness, and to tell it with authority all that Thou art? When we bid men look
for Thee in their own hearts, it is as though we bade them search for Thee in
the remotest and most unknown lands! What territory is more distant or more
unknown to the greater part of them, vain and dissipated as they are, than the
ground of their own hearts? Do they ever know what it is to enter within
themselves? Have they ever endeavored to find the way? Can they even form the
most distant conception of the nature of that interior sanctuary, that
impenetrable depth of the soul where Thou desirest to be worshipped in spirit
and in truth? They are ever outside of themselves in the objects of their
ambition or of their pleasure. Alas! how can they understand heavenly truths,
since, as our Lord says, they cannot even comprehend those which are earthly?
(John iii. 12.) They cannot conceive what it is to enter within themselves by
serious reflexion; what would they say if they were told bid to come out of
themselves that they might be lost in God?
As
for me, my Creator, I shut my eyes to all exterior things, which are but vanity
and vexation of spirit, (Eccles. i. 14,) that I may enjoy in the deepest
recesses of my heart an intimate companionship with Thee through Jesus Christ
thy Son, who is thy Wisdom and Eternal Understanding. He became a child that by
his childhood and the folly of his cross, he might put to shame our vain and
lying wisdom. Cost what it may, and in spite of my fears and speculations, I
desire to become lowly and a fool, still more despicable in my own eyes than in
those of the wise in their own conceit. Like the apostles, I would become drunk
with the Holy Spirit, and be content with them to become the sport of the world.
I
find Thee everywhere within. It is Thou that doest every good thing which I seem
to do. I have a thousand times experienced that I could not of myself govern my
temper, overcome my habits, subdue my pride, follow my reason nor will again the
good which I had once willed. It is Thou that must both bestow the will and
preserve it pure; without Thee I am but a reed shaken by the wind. Thou art the
author of all the courage, the uprightness and the truth which I possess; Thou
has given me a new heart which longs after thy righteousness, and which is
athirst for thine eternal truth; Thou has taken away the old man full of filth
and corruption, and which was jealous, vain, ambitious, restless, unrighteous
and devoted to its own pleasure. In what a state of misery did I live. Ah! could
I ever have believed that I should be enabled thus to turn to Thee, and shake
off the yoke of my tyrannical passions?
But,
behold a marvel that eclipses all the rest! Who but Thee could ever have
snatched me from myself, and turned all my hatred and contempt against mine own
bosom? I have not done this; for it is not by our own power that we depart from
self; no! Thou, O Lord, didst shine with thine own light into the depth of my
heart which could not be reached by any other, and didst there reveal the whole
of my foulness. I know that, even after beholding, I have not changed it; that I
am still filthy in thy sight, that my eyes have not been able to discover the
extent of my pollution; but I have, at least, seen a part, and I desire to
behold the whole. I am despised in my own sight, but the hope that I have in
Thee causes me to live in peace; for I will neither flatter my defects nor
suffer them to discourage me. I take thy side, O God, against myself; it is only
by thy strength that I am able to do this. Behold what hath God wrought within
me! and Thou continuest thy work from day to day in cleansing me from the old
Adam and in building up the new. This is the new creation which is gradually
going on.
I
leave myself, Father, in thy hands; make and re-make this clay, shape it or
grind it to atoms; it is thine own, it has nought to say; only let it always be
subservient to thine ever-blessed designs, and let nothing in me oppose thy good
pleasure for which I was created. Require, command, forbid; what wouldst Thou
have me do? what not do? Exalted, or abased, rejoicing or suffering, doing thy
work or laid aside, I will always praise Thee alike, ever yielding up all my own
will to Thine! Nothing remains for me but to adopt the language of Mary:
“Be it unto me according to thy words,” (Luke i. 38.)
Let
me, O my God, stifle forever in my heart, every thought that would tempt me to
doubt thy goodness. I know that Thou canst not but be good. O merciful Father!
let me no longer reason about grace, but silently abandon myself to its
operation. Grace performs everything in us, but does it with and through us; it
is by it, therefore, that I act, that I forbear, that I suffer, that I wait,
that I resist, that I believe, that I hope, and that I love, all in co-operation
with grace. Following its guidance, it will do all things in me, and I shall do
all things through it; it moves the heart, but the heart must move; there is no
salvation without man’s action. I must work, then, without losing a moment,
that I may put no hinderance in the way of that grace which is incessantly
working within me. All the good is of grace, all the evil is of self; when I do
right, it is grace that does it; when I do wrong, it is because I resist grace.
I pray God that I may not seek to know more than this; all else will but serve
to nourish a presumptuous curiosity. O my God! keep me ever in the number of
those babes to whom Thou revealest thy mysteries, while Thou concealest them
from the wise and prudent!
Thou
causest me clearly to understand that Thou makest use of the evils and
imperfections of the creature to do the good which thou hast determined
beforehand. Thou concealest thyself under the importunate visitor, who intrudes
upon the occupation of thy impatient child, that he may learn not to be
impatient, and that he may die to the gratification of being free to study or
work as he pleases. Thou availest thyself of slanderous tongues to destroy the
reputation of thine innocent children, that, beside their innocence, they may
offer Thee the sacrifice of their too highly-cherished reputation. By the
cunning artifices of the envious, Thou layest low the fortunes of those whose
were too much set upon their prosperity. It is thy hand that sends death upon
him to whom life is a constant source of danger, and the tomb a harbor of
refuge. It is Thou that makest his death a remedy, bitter enough, it is true,
but effectual, for those who were too fondly attached to him, and thus, while
saving one, by removing him from life, Thou preparest the others, by that very
act, for a happy death. Thus Thou mercifully strewest bitterness over everything
that is not Thyself, to the end that our hearts, formed to love Thee and to
exist upon thy love, may be, as it were, constrained to return to Thee by a want
of satisfaction in everything else.
And
this is because Thou art all Love, and consequently all Jealousy. O jealous God!
(for thus art thou called!) a divided heart displeases Thee; a wandering one
excites thy pity. Thou art infinite in all things, in love as well as in wisdom
and power. Thou lovest like an infinite God when thou lovest; Thou movest heaven
and earth to save thy loved ones; Thou becomest man, a babe, the vilest of men,
covered with reproaches, dying with infamy and under the pangs of the cross; all
this is not too much for an infinite love. Our finite love and limited wisdom
cannot understand it; how should the finite comprehend the Infinite? it has
neither eyes to see it nor a heart to take it in; the debased and narrowed soul
of man and his vain wisdom are offended, and can perceive no trace of God in
this excess of love. But for myself, it is by this very character of infinity
that I recognize it: this is the love that does all things; that brings to pass
even the evils we suffer, so shaping them that they are but the instruments of
preparing the good which, as yet, has not arrived.
But
ah! when shall we return love for Love? When shall we seek Him who seeks us and
constantly carries us in his arms? When He bears us along in his tender and
paternal bosom, then it is that we forget Him; in the sweetness of his gifts, we
forget the Giver; his ceaseless blessings, instead of melting us into love,
distract our attention and turn it away from Him.
The
Lord hath made all things for Himself (Prov. xvi. 4), says the Scripture; everything
belongs to Him, and He will never release his right to anything. Free and
intelligent creatures are his as much as those which are otherwise. He refers
every unintelligent thing totally and absolutely to Himself, and He desires that
his intelligent creatures should voluntarily make the same disposition of
themselves. It is true that He desires our happiness, but that is neither the
chief end of his work, nor an end to be compared with that of his glory. It is
for his glory only that He wills our happiness; the latter is a subordinate
consideration, which He refers to the final and essential end of his glory.
That
we may enter into his designs in this respect, we must prefer God before
ourselves, and endeavor to will our own happiness for his glory; in any other
case, we invert the order of things. And we must not desire his glory on account
of our own salvation, but, on the other hand, the desire for his glory should
impel us to seek our own happiness as a thing which He has been pleased to make
a part of his glory. It is true that all holy souls are not capable of
exercising this explicit preference for God over themselves, but there must at
least be an implicit preference; the former, which is more perfect, is reserved
for those whom God has endowed with light and strength to prefer Him to
themselves, to such a degree as to desire their own happiness simply because it
adds to his glory.
Men
have a great repugnance to this truth, and consider it to be a very hard saying,
because they are lovers of self from self-interest. They understand, in a
general and superficial way, that they must love God more than all his
creatures, but they have no conception of loving God more than themselves, and
loving themselves only for Him. They can utter these great words without
difficulty, because they do not enter into their meaning, but they shudder when
it is explained to them, that God and his glory are to be preferred before
ourselves and everything else to such a degree that we must love his glory more
than our own happiness, and must refer the latter to the former, as a
subordinate means to an end.
1.
True prayer is only another name for the love of God. Its excellence does not
consist in the multitude of our words; for our Father knoweth what things we
have need of before we ask Him. The true prayer is that of the heart, and the
heart prays only for what it desires. To pray, then is to desire—but
to desire what God would have us desire. He who asks what he does not from the
bottom of his heart desire, is mistaken in thinking that he prays. Let him spend
days in reciting prayers, in meditation or in inciting himself to pious
exercises, he prays not once truly, if he really desire not the things he
pretends to ask.
2.
O! how few there are who pray! for how few are they who desire what is truly
good! Crosses, external and internal humiliation, renouncement of our own wills,
the death of self and the establishment of God’s throne upon the ruins of self
love, these are indeed good; not to desire these, is not to pray; to desire them
seriously, soberly, constantly, and with reference to all the details of life,
this is true prayer; not to desire them, and yet to suppose we pray, is an
illusion like that of the wretched who dream themselves happy. Alas! how many
souls full of self, and of an imaginary desire for perfection in the midst of
hosts of voluntary imperfections, have never yet uttered this true prayer of the
heart! It is in reference to this that St. Augustine says: He that loveth
little, prayeth little; he that loveth much, prayeth much.
3.
On the other hand, that heart in which the true love of God and true desire
exist, never ceases to pray. Love, hid in the bottom of the soul, prays without
ceasing, even when the mind is drawn another way. God continually beholds the
desire which He has himself implanted in the soul, though it may at times be
unconscious of its existence; his heart is touched by it; it ceaselessly
attracts his mercies; it is that Spirit which, according to St. Paul, helpeth
our infirmities and maketh intercession for us with groanings which cannot be
uttered. (Rom. viii. 26.)
4.
Love desires of God that he would give us what we need, and that He would have
less regard to our frailty than to the purity of our intentions. It even covers
over our trifling defects, and purifies us like a consuming fire; “He
maketh intercession for the Saints, according to the will of God. (Rom.
viii. 27.) For “we know not what we should pray for as we ought,” and,
in our ignorance, frequently request what would be injurious; we should like
fervor of devotion, distinct sensible joys and apparent perfections, which would
serve to nourish within us the life of self and a confidence in our own
strength; but love leads us on, abandons us to all the operations of grace, puts
us entirely at the disposal of God’s will, and thus prepares us for all his
secret designs.
5.
Then we will all things and yet nothing. What God gives, is precisely what we
should have desired to ask; for we will whatever He wills and only that. Thus,
this state contains all prayer: it is a work of the heart which includes all
desire. The Spirit prays within us for those very things which the Spirit
himself wills to give us. Even when we are occupied with outward things, and our
thoughts drawn off by the providential engagements of our position, we still
carry within us a constantly burning fire, which not only cannot be
extinguished, but nourishes a secret prayer, and is like a lamp continually
lighted before the throne of God, “I sleep but my heart waketh.” (Sol.
Song v. 2.) “Blessed are those servants, whom the Lord when he cometh,
shall find watching.” (Luke xii. 37.)
6.
There are two principal points of attention necessary for the preservation of
this constant spirit of prayer which unites us with God: we must continually
seek to cherish it, and we must avoid everything that tends to make us lose it.
In
order to cherish it, we should pursue a regulated course of reading; we must
have appointed seasons of secret prayer, and frequent states of recollection
during the day; we should make use of retirement when we feel the need of it, or
when it is advised by those of greater experience, and unite in the ordinances
appropriate to our condition.
We
should greatly fear and be exceedingly cautious to avoid all things that have a
tendency to make us lose this state of prayer. Thus we should decline those
worldly occupations and associates which dissipate the mind, pleasures which
excite the passions, and everything calculated to awaken the love of the world
and those old inclinations that have caused us so much trouble.
There
is an infinity of detail in these two heads; general directions only can be
given, because each individual case presents features peculiar to itself.
7.
We should choose those works for reading which instruct us in our duty and in
our faults; which, while they point out the greatness of God, teach us what is
our duty to Him, and how very far we are from performing it; not those barren
productions which melt and sentimentalize the heart; the tree must bear
fruit; we can only judge of the life of the root by its fecundity.
8.
The first effect of a sincere love is an earnest desire to know all that we
ought to do to gratify the object of our affection. Any other desire is a proof
that we love ourselves under a pretence of loving God; that we are seeking an
empty and deceitful consolation in Him; that we would use God as an instrument
for our pleasure, instead of sacrificing that for his glory. God forbid that his
children should so love Him! Cost what it may, we must both know and do without
reservation what he requires of us.
9.
Seasons of secret prayer must be regulated by the leisure, the disposition, the
condition, and the inward impulse of each individual.
Meditation
is not prayer, but it is its necessary foundation; it brings to mind the truths
which God has revealed. We should be conversant not only with all the mysteries
of Jesus Christ, and the truths of his Gospel, but also with everything they
ought to operate in us for our regeneration; we should be colored and penetrated
by them as wool is by the dye.
10.
So familiar should they become to us, that, in consequence of seeing them at all
times and ever near to us, we may acquire the habit of forming no judgment
except in their light; that they may be to us our only guide in matters of
practice, as the rays of the sun are our only light in matters of perception.
When
these truths are once, as it were, incorporated in us, then it is that our
praying begins to be real and fruitful. Up to that point it was but the shadow;
we thought we had penetrated to the inmost recesses of the gospel, when we had
barely set foot upon the vestibule—all our most tender and lively
feelings, all our firmest resolutions, all our clearest and farthest views, were
but the rough and shapeless mass from which God would hew in us his likeness.
11.
When his celestial rays begin to shine within us, then we see in the true light;
then there is no truth to which we do not instantaneously assent, as we admit,
without any process of reasoning, the splendor of the sun, the moment we behold
his rising beams. Our union with God must be the result of our faithfulness in
doing and suffering all his will.
12.
Our meditations should become every day deeper and more interior. I say deeper,
because by frequent and humble meditation upon God’s truth, we penetrate
farther and farther in search of new treasures; and more interior,
because as we sink more and more to enter into these truths, they also descend
to penetrate the very substance of our souls. Then it is that a simple word goes
farther than whole sermons.
13.
The very things which had been, fruitlessly and coldly, heard a hundred times
before, now nourish the soul with a hidden manna, having an infinite variety of
flavors for days in succession. Let us beware, too, of ceasing to meditate upon
truths which have heretofore been blessed to us, so long as there remains any
nourishment in them, so long as they yet yield us anything; it is a certain sign
that we still need their ministration; we derive instruction from them without
receiving any precise or distinct impression; there is an indescribable
something in them, which helps us more than all our reasonings. We behold a
truth, we love it and repose upon it; it strengthens the soul and detaches us
from ourselves; let us dwell upon it in peace as long as possible.
14.
As to the manner of meditating, it should not be subtle, nor composed of long
reasonings; simple and natural reflections derived immediately from the subject
of our thoughts are all that is required.
We
need take a few truths; meditate upon these without hurry, without effort, and
without seeking for far-fetched reflections.
Every
truth should be considered with reference to its practical bearing. To receive
it without employing all means to put it faithfully in practice at whatever
cost, is to desire “to hold the truth in unrighteousness” (Rom. i.
18); it is a resistance to the truth impressed upon us, and of course, to the
Holy Spirit. This is the most terrible of all unfaithfulness.
15.
As to a method in prayer, each one must be guided by his own experience. Those
who find themselves profited in using a strict method, need not depart from it,
while those who cannot so confine themselves, may make use of their own mode,
without ceasing to respect that which has been useful to many, and which so many
pious and experienced persons have highly recommended. A method is intended to
assist; if it be found to embarrass, instead of assisting, the sooner it is
discarded the better.
16.
The most natural mode, at first, is to take a book, and to cease reading
whenever we feel so inclined by the passage upon which we are engaged, and,
whenever that no longer ministers to our interior nourishment, to begin again.
As a general rule, those truths which we highly relish, and which shed a degree
of practical light upon the things which we are required to give up for God, are
leadings of Divine Grace, which we should follow without hesitation. The
Spirit bloweth where it listeth, (John iii. 8,) and where the Spirit of
the Lord is, there is liberty. (2 Cor. iii. 17.)
In
the course of time the proportion of reflections and reasonings will diminish,
and that of tender feelings, affecting views and desires, will increase as we
become sufficiently instructed and convinced by the Holy Spirit. The heart is
satisfied, nourished, warmed, set on fire; a word only will give it employment
for a long time.
17.
Finally, increase of prayer is indicated by an increase of simplicity and
steadiness in our views, a great multitude of objects and considerations being
no longer necessary. Our intercourse with God resembles that with a friend; at
first, there are a thousand things to be told, and as many to be asked; but
after a time, these diminish, while the pleasure of being together does not.
Everything has been said, but the satisfaction of seeing each other, of feeling
that one is near the other, or reposing in the enjoyment of a pure and sweet
friendship, can be felt without conversation; the silence is eloquent and
mutually understood. Each feels that the other is in perfect sympathy with him,
and that their two hearts are incessantly poured one into the other, and
constitute but one.
18.
Thus it is that in prayer, our communion with God becomes a simple and familiar
union, far beyond the need of words. But let it be remembered that God himself
must alone institute this prayer within us; nothing would be more rash nor more
dangerous, than to dare to attempt it of ourselves. We must suffer ourselves to
be led step by step, by some one conversant with the ways of God, who may lay
the immovable foundations of correct teaching, and of the complete death of self
in everything.
19.
As regards retirement and attending upon ordinances, we must be governed by the
advice of some one in whom we have confidence. Our own necessities, the effect
produced upon us, and many other circumstances, are to be taken into
consideration.
20.
Our leisure and our needs must regulate our retirements; our needs, because
it is with the soul as with the body; when we can no longer work without
nourishment, we must take it; we shall otherwise be in danger of fainting. Our
leisure, because, this absolute necessity of food excepted, we must attend
to duty before we seek enjoyment in spiritual exercises. The man who has public
duties and spends the time appropriate to them in meditating in retirement,
would miss of God while he was seeking to be united to Him. True union with God
is to do his will without ceasing, in spite of all our natural disinclination
and in every duty of life, however disagreeable or mortifying.
21.
As precautions against wanderings we must avoid close and intimate intercourse
with those who are not pious, especially when we have been before led astray by
their infectious maxims. They will open our wounds afresh: they have a secret
correspondence deep in our souls; there is there a soft and insinuating
counsellor who is always ready to blind and deceive us.
22.
Would you judge of a man? says the Holy Spirit. (Prov. xiii. 20.) Observe who
are his companions. How can he who loves God, and who loves nothing except in
and for God, enjoy the intimate companionship of those who neither love, nor
know God, and who look upon love to Him as a weakness? Can a heart full of God
and sensible of its own frailty, ever rest, and be at ease with those who have
no feelings in common with it, but are ever seeking to rob it of its treasure?
Their delights, and the pleasures of which Faith is the source, are
incompatible.
23.
I am well aware that we cannot, nay, that we ought not to break with those
friends to whom we are bound by esteem of their natural amiability, by their
services, by the tie of sincere friendship, or by the regard consequent upon
mutual good offices. Friends whom we have treated with a certain familiarity and
confidence, would be wounded to the quick, were we to separate from them
entirely; we must gently and imperceptibly diminish our intercourse with them,
without abruptly declaring our alteration of sentiment; we may see them in
private, distinguish them from our less intimate friends, and confide to them
those matters in which their integrity and friendship enable them to give us
good advice, and to think with us, although our reasons for so thinking are more
pure and elevated than theirs. In short, we may continue to serve them, and to
manifest all the attentions of a cordial friendship, without suffering our
hearts to be embarrassed by them.
24.
How perilous is our state without this precaution! If we do not, from the first,
boldly adopt all measures to render our piety entirely free and independent of
our unregenerate friends, it is threatened with a speedy downfall. If a man
surrounded by such companions be of a yielding disposition and inflammable
passions, it is certain that his friends, even the best-intentioned ones, will
lead him astray. They may be good, honest, faithful, and possessed of all those
qualities which render friendship perfect in the eye of the world; but, for him,
they are infected, and their amiability only increases the danger. Those who
have not this estimable character, should be sacrificed at once; blessed are we,
when a sacrifice that ought to cost us so little, may avail to give us so
precious a security for our eternal salvation!
25.
Not only, then, should we be exceedingly careful whom we will see, but we must
also reserve the necessary time that we may see God alone in prayer. Those who
have stations of importance to fill, have generally so many indispensable duties
to perform, that without the greatest care in the management of their time, none
will be left to be alone with God. If they have ever so little inclination for
dissipation, the hours that belong to God and their neighbor disappear
altogether.
We
must be firm in observing our rules. This strictness seems excessive, but
without it everything falls into confusion; we become dissipated, relaxed and
lose strength; we insensibly separate from God, surrender ourselves to all our
pleasures, and only then begin to perceive that we have wandered, when it is
almost hopeless to think of endeavoring to return.
Prayer,
prayer! this is our only safety. “Blessed be God which hath not turned away
my prayer, nor his mercy from me.” (Ps. 116:20.) And to be faithful in
prayer it is indispensable that we should dispose all the employments of the
day, with a regularity nothing can disturb.
We
must imitate Jesus; live as He lived, think as He thought, and be conformed to
his image, which is the seal of our sanctification.
What
a contrast! Nothingness strives to be something, and the Omnipotent becomes
nothing! I will be nothing with Thee, my Lord! I offer Thee the pride and vanity
which have possessed me hitherto. Help Thou my will; remove from me occasions of
my stumbling; turn away mine eyes from beholding vanity (Psalm cxviii.
37); let me behold nothing but Thee and myself in thy presence, that I may
understand what I am and what Thou art.
Jesus
Christ was born in a stable; he was obliged to fly into Egypt; thirty years of
his life were spent in a workshop; he suffered hunger, thirst, and weariness; he
was poor, despised and miserable; he taught the doctrines of Heaven, and no one
would listen. The great and the wise persecuted and took him, subjected him to
frightful torments, treated him as a slave and put him to death between two
malefactors, having preferred to give liberty to a robber, rather than to suffer
him to escape. Such was the life which our Lord chose; while we are horrified at
any kind of humiliation, and cannot bear the slightest appearance of contempt.
Let
us compare our lives with that of Jesus Christ, reflecting that he was the
Master and that we are the servants; that He was all-powerful, and that we are
but weakness; that he was abased and that we are exalted. Let us so constantly
bear our wretchedness in mind, that we may have nothing but contempt for
ourselves. With what face can we despise others, and dwell upon their faults,
when we ourselves are filled with nothing else? Let us begin to walk in the path
which our Saviour has marked out, for it is the only one that can lead us to
Him.
And
how can we expect to find Jesus if we do not seek Him in the states of his
earthly life, in loneliness and silence, in poverty and suffering, in
persecution and contempt, in annihilation and the cross? The saints find him in
heaven, in the splendors of glory and in unspeakable pleasures; but it is only
after having dwelt with Him on earth in reproaches, in pain and in humiliation.
To be a Christian is to be an imitator of Jesus Christ. In what can we imitate
Him if not in his humiliation? Nothing else can bring us near to Him. We may
adore him as Omnipotent, fear him as just, love him with all our heart as good
and merciful,—but we can only imitate him as humble, submissive, poor and
despised.
Let
us not imagine that we can do this by our own efforts; everything that is
written is opposed to it; but we may rejoice in the presence of God. Jesus has
chosen to be made partaker of all our weaknesses; He is a compassionate
high-priest who has voluntarily submitted to be tempted in all points like as we
are; let us, then, have all our strength in Him who became weak that he might
strengthen us; let us enrich ourselves out of his poverty, confidently
exclaiming, I can do all things through Christ which strengtheneth me. (Philip.
iv. 13.)
Let
me follow in thy footsteps, O Jesus! I would imitate Thee, but cannot without
the aid of thy grace! O humble and lowly Saviour, grant me the knowledge of the
true Christian, and that I may willingly despise myself; let me learn the
lesson, so incomprehensible to the mind of man, that I must die to myself by an
abandonment that shall produce true humility.
Let
us earnestly engage in this work, and change this hard heart, so rebellious to
the heart of Jesus Christ. Let us make some approaches toward the holy soul of
Jesus; let Him animate our souls and destroy all our repugnances. O lovely
Jesus! who hast suffered so many injuries and reproaches for my sake, let me
esteem and love them for thine, and let me desire to share thy life of
humiliation!
What
a mercy is humiliation to a soul that receives it with a steadfast faith! There
are a thousand blessings in it for ourselves and for others; for our Lord
bestows his grace upon the humble. Humility renders us charitable towards our
neighbor; nothing will make us so tender and indulgent to the faults of others
as a view of our own.
Two
things produce humility when combined; the first is a sight of the abyss of
wretchedness from which the all-powerful hand of God has snatched us, and over
which he still holds us, as it were, suspected in the air, and the other is the
presence of that God who is ALL.
Our
faults, even those most difficult to bear, will all be of service to us, if we
make use of them for our humiliation, without relaxing our efforts to correct
them. It does no good to be discouraged; it is the result of a disappointed and
despairing self-love. The true method of profiting by the humiliation of our
faults, is to behold them in all their deformity, without losing our hope in
God, and without having any confidence in ourselves.
We
must bear with ourselves without either flattery or discouragement, a mean
seldom attained; for we either expect great things of ourselves and of our good
intentions, or wholly despair. We must hope nothing for self, but wait for
everything from God. Utter despair of ourselves, in consequence of a conviction
of our helplessness, and unbounded confidence in God, are the true foundations
of the spiritual edifice.
That
is a false humility, which, acknowledging itself unworthy of the gifts of God,
dares not confidently expect them; true humility consists in a deep view of our
utter unworthiness, and in an absolute abandonment to God, without the slightest
doubt that He will do the greatest things in us.
Those
who are truly humble, will be surprised to hear anything exalted of themselves.
They are mild and peaceful, of a contrite and humble heart, merciful and
compassionate; they are quiet, cheerful, obedient, watchful, fervent in spirit
and incapable of strife; they always take the lowest place, rejoice when they
are despised, and consider every one superior to themselves; they are lenient to
the faults of others in view of their own, and very far from preferring
themselves before any one. We may judge of our advancement in humility, by the
delight we have in humiliations and contempt.
Many
are tempted to believe that they no longer pray, when they cease to enjoy a
certain pleasure in the act of prayer. But, if they will reflect that perfect
prayer is only another name for love to God, they will be undeceived.
Prayer,
then, does not consist in sweet feelings, nor in the charms of an excited
imagination, nor in that illumination of the intellect that traces with ease the
sublimest truths in God; nor even in a certain consolation in the view of God:
all these things are external gifts from his hand, in the absence of which, love
may exist even more purely, as the soul may then attach itself immediately and
solely to God, instead of to his mercies.
This
is that love by naked faith which is the death of nature, because it
leaves it no support; and when we are convinced that all is lost, that very
conviction is the evidence that all is gained.
Pure
love is in the will alone; it is no sentimental love, for the imagination has no
part in it; it loves, if we may so express it, without feeling, as faith
believes without seeing. We need not fear that this love is an imaginary
thing—nothing can be less so than the mere will separate from all
imagination: the more purely intellectual and spiritual are the operations of
our minds, the nearer are they, not only to reality but to the perfection which
God requires of us: their working is more perfect; faith is in full exercise
while humility is preserved.
Such
love is chaste: for it is the love of God in and for God; we are attached to
Him, but not for the pleasure which he bestows on us; we follow Him, but not for
the loaves and fishes.
What!
some may say, can it be that a simple will to be united with God, is the whole
of piety? How can we be assured that this will is not a mere idea, a trick of
the imagination, instead of a true willing of the soul?
I
should indeed believe that it was a deception, if it were not the parent of
faithfulness on all proper occasions; for a good tree bringeth forth good fruit;
and a true will makes us truly earnest and diligent in doing the will of God;
but it is still compatible in this life with little failings which are permitted
by God that the soul may be humbled. If, then, we experience only these little
daily frailties, let us not be discouraged, but extract from them their proper
fruit, humility.
True
virtue and pure love reside in the will alone. Is it not a great matter always
to desire the Supreme Good whenever He is seen; to keep the mind steadily turned
towards Him, and to bring it back whenever it is perceived to wander; to will
nothing advisedly but according to his order; in short, in the absence of all
sensible enjoyment, still to remain the same in the spirit of a submissive,
irreclaimable burnt-offering? Think you it is nothing to repress all the uneasy
reflections of self-love; to press forward continually without knowing whither
we go, and yet without stopping; to cease from self-satisfied thoughts of self,
or at least, to think of ourselves as we would of another; to fulfill the
indications of Providence for the moment, and no further? Is not this more
likely to be the death of the Old Adam than fine sentiments, in which we are, in
fact, thinking only of self, or external acts, in the performance of which we
congratulate self on our advancement?
It
is a sort of infidelity to simple faith when we desire to be continually assured
that we are doing well; it is, in fact, to desire to know what we are doing,
which we shall never know, and of which it is the will of God that we should be
ignorant. It is trifling by the way in order to reason about the way. The safest
and shortest course is to renounce, forget and abandon self, and through
faithfulness to God to think no more of it. This is the whole of
religion—to get out of self and of self-love in order to get into God.
As
to involuntary wanderings, they are no hinderance to love, inasmuch as love is
in the will, and the will only wanders when it wills to wander. As soon as we
perceive that they have occurred, we drop them instantly and return to God, and
thus, while the external senses of the spouse are asleep, the heart is watching;
its love knows no intermission. A tender parent does not always bear his son
distinctly in mind; he thinks and imagines a thousand things disconnected with
him, but they do not interfere with the paternal affection; the moment that his
thoughts rest again upon his child, he loves, and feels in the depths of his
soul that though he has ceased to think of him he has not for an instant failed
to love him. Such should be our love to our Heavenly Father; a love simple,
trustful, confident and without anxiety.
If
our imagination take wing and our thoughts wander, let us not be perplexed; all
these things are not that “hidden man of the heart in that which is not
corruptible, even the ornament of a meek and quiet spirit,” of which St.
Peter speaks. (1 Pet. iii. 4.) Let us only turn our thoughts, whenever we can,
towards the face of the Well-beloved without being troubled at our wanderings.
When He shall see fit to enable us to preserve a more constant sense of his
presence with us, He will do so.
He
sometimes removes it for our advancement; it amuses us with too many reflections
which are true distractions, diverting the mind from a simple and direct look
toward God and withdrawing us from the shades of naked faith.
We
often seek in these reflections a resting-place for our self-love and
consolation in the testimony we endeavor to extract from them for self; and thus
the warmth of our feelings causes us to wander. On the contrary, we never pray
so purely as when we are tempted to believe that we do not pray at all; we fear
that we pray ill, but we should only fear being left to the desolation of sinful
nature, to a philosophical infidelity, seeking perpetually a demonstration of
its own operations in faith; in short, to impatient desires for consolation in
sight and feeling.
There
is no more bitter penance than this state of pure faith without sensible
support; and hence it seems to me the most effective, the most crucifying, and
the least illusive. Strange temptation! We look impatiently for sensible
consolation from the fear of not being penitent enough! Ah! why do we not
consider the renouncement of that consolation which we are so strongly tempted
to seek, as a proof of our penitence? Remember our Lord abandoned by his Father
on the cross: all feeling, all reflection withdrawn that his God might be hidden
from him; this was indeed the last blow that fell upon the man of sorrows, the
consummation of the sacrifice!
Never
should we so abandon ourselves to God as when He seems to abandon us. Let us
enjoy light and consolation when it is his pleasure to give it to us, but let us
not attach ourselves to his gifts, but to Him; and when He plunges us into the
night of Pure Faith, let us still press on through the agonizing darkness.
Moments
are worth days in this tribulation; the soul is troubled and yet at peace; not
only is God hidden from it, but it is hidden from itself, that all may be
of faith; it is discouraged, but feels nevertheless an immovable will to bear
all that God may choose to inflict; it wills all, accepts all, even the troubles
that try its faith, and thus in the very height of the tempest, the waters
beneath are secretly calm and at peace, because its Will is one with God’s.
Blessed be the Lord who performeth such great things in us, notwithstanding our
unworthiness!
When
the solid foundations of a perfect conversion of heart, a scrupulous repentance
and a serious meditation of all the Christian virtues have been laid, both
theoretically and practically, we become gradually so accustomed to these
truths, that we regard them at last with a simple and steady look, without the
necessity of going back to examine and convince ourselves of each of them in
detail. They are then all embraced in a certain enjoyment of God, so pure and so
intimate, that we find everything in Him. It is no longer the intellect that
examines and reasons; it is the will which loves and plunges into the infinite
Good.
But
this is not your state. You must walk for a long while in the way of the sinners
who are beginning to seek God; ordinary meditation is your lot, too happy that
God condescends to admit you to it.
Walk
then in the spirit, like Abraham, without knowing whither you go; be content
with your daily bread, and remember that in the desert the manna of to-day could
not be preserved until to-morrow without corrupting. The children of God must be
shut up to the grace of the present moment, without desiring to foresee the
designs of Providence concerning them.
Meditate,
then, since now is your opportunity, upon all the mysteries of Jesus Christ and
upon all the Gospel truths which you have for so long a time ignored and
rejected. When God shall have entirely effaced from your mind the impression of
all your worldly maxims, and the Spirit shall have left there no trace of your
old prejudices, then it will be necessary to ascertain the direction in which
you are attracted by grace, and to follow step by step without anticipating.
In
the meantime, dwell in peace in the bosom of God, like a little child on the
breast of its mother; be satisfied with thinking on your chosen subject simply
and easily; suffer yourself to be led gently to the truths which affect you, and
which you find to nourish your heart. Avoid all exertions that excite the
intellect, which often tempt us to believe that there is more piety in a
dangerous vivacity of the imagination, than in a pure and upright intention of
abandonment to God. Avoid likewise all refined speculation; confine yourself to
simple reflections, and recur to them frequently. Those who pass too rapidly
from one truth to another, feed their curiosity and restlessness; they even
distract their intellect by too great a multiplicity of views.
Give
every truth time to send down deep roots into the heart; the main point
is—to love. Nothing gives rise to such severe fits of indigestion as
eating too much and too hastily. Digest every truth leisurely, if you would
extract the essence of it for your nourishment, but let there be no restless
self-reflective acts. Be sure that your exercise will not be acceptable unless
performed without agitation or tumult.
I
am well aware that you will have distractions enough; bear them without
impatience, dismiss them and recur quietly to your subject as soon as you
perceive that your imagination has wandered. In this way these involuntary
distractions will produce no injurious effects, and the patience with which you
bear them without being discouraged, will advance you farther than a more
continuous meditation, in which you might take more self-satisfaction. The true
method of conquering wandering thoughts, is never to attack them directly with
bitterness, and never to be discouraged by their frequency or duration.
Suffer
yourself, then, to be quietly occupied by the subject you have chosen; only let
the exercise be as holy as you can make it, to which end take the following
directions:
Do
not encumber yourself with a great number of thoughts upon a subject; but dwell
upon each sufficiently long to allow it to afford its proper nourishment to the
heart. You will gradually become accustomed to regard each truth steadily by
itself, without flitting from one to another; this habit will serve to fix them
deeply in your soul. You will thus, also, acquire a habit of dwelling upon your
themes with pleasure and peaceful acquiescence, instead of considering them
rapidly and intellectually as most persons do. Thus the foundations will be
firmly laid for all that God intends to do in you; he will thus mortify the
natural activity of the mind, that ever inclines it to seek novelties, instead
of deeply imprinting the truths already in some degree familiar. You must not,
however, forcibly restrain your mind to a subject which no longer seems to
afford any nourishment; I would advise only that you should not abandon it so
long as it still ministers food.
As
to your affections, retain all which the view of your subject naturally and
quietly induces; but do not attempt to stir yourself up to great efforts, for
they will exhaust and agitate you, and even cause aridities; they will occupy
you too much with your own exertions, and implant a dangerous confidence in your
own power; in short, they will attach you too firmly to sensible pleasures, and
will thus prepare you great trouble in a time of dryness. Be content, then, to
follow with simplicity, and without too many reflections, the emotions which God
shall excite in view of your subject, or of any other truth. As for higher
things, have no thoughts of them; there is a time for everything, and it is of
the greatest importance that nothing should be precipitated.
One
of the cardinal rules of the spiritual life is, that we are to live exclusively
in the present moment, without casting a look beyond. You remember that the
Israelites in the desert followed the pillar of fire, or of cloud, without
knowing whither it was leading them; they had a supply of manna but for one day;
all above that became useless. There is no necessity now for moving rapidly;
think only of laying a solid foundation; see that it is deep and broad by an
absolute renunciation of self, and by an abandonment without reserve to the
requirements of God. Let God, then, raise upon this foundation such a building
as He pleases. Shut your eyes and commit yourself to Him. How wonderful is this
walking with Abraham in pure faith, not knowing whither we go! and how full of
blessings is the path!
God
will then be your guide; He himself will travel with you, as we are told He did
with the Israelites, to bring them step by step across the desert to the
promised land. Ah! what will be your blessedness if you will but surrender
yourself into the hands of God, permitting him to do whatever He will, not
according to your desires, but according to His own good pleasure!
God
calls us hourly and momentarily to the exercise of mortification; but nothing
can be more false than the maxim that we should always choose that which
mortifies us the most. Such a plan would soon destroy our health, our
reputation, our business, our intercourse with our relatives and friends, and
the good works which Providence requires of us. I have no hesitation in saying
that we ought to avoid certain things which experience has shown us to injure
our health, such as certain kinds of food, etc. This course will, no doubt,
spare us some suffering; but it does not tend to pamper the body nor require the
employment of expensive or delicious substitutes; on the contrary, it conduces
to a sober, and, therefore, in many respects, mortified life.
Failures
in regimen are owing to a want of mortification; they are not due either to
courage in enduring pain, or to indifference to life, but to a weak hankering
for pleasure, and impatience of anything that annoys. Submitting to regimen for
the purpose of preserving health, is a great constraint; we would much rather
suffer and be sick, than be constantly restraining our appetites; we love
liberty and pleasure more than health. But God arranges all that in the heart
which is devoted to Him; He causes us to fall in quietly with every regulation,
and takes away a certain want of pliability in the will, and a dangerous
confidence in ourselves; He blunts the desires, cools the passions, and detaches
the man, not only from exterior things, but from self, renders him mild,
amiable, simple, lowly, ready to will or not, according to His good pleasure.
Let it be so with us; God desires it, and is ready to effect it; let us not
resist his will. The mortification which comes in the order of God, is more
serviceable than any enjoyment in devotion which should result from our own
affection and choice.
In
regard to austerities, every one must regard his attraction, his state, his need
and his temperament. A simple mortification, consisting in nothing more than an
unshaken fidelity in providential crosses, is often far more valuable than
severe austerities which render the life more marked, and tempt to a vain
self-complacency. Whoever will refuse nothing which comes in the order of God,
and seek nothing out of that order, need never fear to finish his day’s work
without partaking of the cross of Jesus Christ. There is an indispensable
Providence for crosses as well as for the necessities of life; they are a part
of our daily bread; God never will suffer it to fail. It is sometimes a very
useful mortification to certain fervent souls, to give up their own plans of
mortification, and adopt with cheerfulness those which are momentarily revealed
in the order of God.
When
a soul is not faithful in providential mortifications, there is reason to fear
some illusion in those which are sought through the fervor of devotion; such
warmth is often deceitful, and it seems to me that a soul in this case would do
well to examine its faithfulness under the daily crosses allotted by Providence.
If
you would fully comprehend the meaning of self-abandonment,[1]
recall the interior difficulty which you felt, and which you very naturally
testified when I directed you always to count as nothing this self which
is so dear to us. To abandon one’s self is to count one’s self as
nought; and he who has perceived the difficulty of doing it, has already learned
what that renunciation is, which so revolts our nature. Since you have felt the
blow, it is evident that it has fallen upon the sore spot in your heart; let the
all-powerful hand of God work in you as he well knows how, to tear you from
yourself.
The
origin of our trouble is, that we love ourselves with a blind passion that
amounts to idolatry. If we love anything beyond, it is only for our own sakes.
We must be undeceived respecting all those generous friendships, in which it
appears as though we so far forgot ourselves as to think only of the interests
of our friend. If the motive of our friendship be not low and gross, it is
nevertheless still selfish; and the more delicate, the more concealed, and the
more proper in the eyes of the world it is, the more dangerous does it become,
and the more likely to poison us by feeding our self-love.
In
those friendships which appear, both to ourselves and to the world, so generous
and disinterested, we seek, in short, the pleasure of loving without recompense,
and by the indulgence of so noble a sentiment, of raising ourselves above the
weak and sordid of our race. Besides the tribute which we pay to our own pride,
we seek from the world the reputation of disinterestedness and generosity; we
desire to be loved by our friends, although we do not desire to be served by
them; we hope that they will be charmed with what we do for them without any
expectation of return; and in this way we get that very return which we seem to
despise: for what is more delicious to a delicate self-love, than to hear itself
applauded for not being self-love?
You
may have seen some one who seemed to think of every one but himself, who was the
delight of good people, who was well disciplined, and seemed entirely forgetful
of self. The self-oblivion is so great that self-love even would imitate it, and
finds no glory equal to that of seeming to seek none at all. This moderation and
self-renunciation which, if genuine, would be the death of nature, become, on
the other hand, the most subtle and imperceptible food of a pride which despises
all ordinary forms of glory, and desires only that which is to be secured by
trampling under foot all the gross objects of ambition which captivate ordinary
minds.
But
it is not a difficult matter to unmask this modest arrogance—this pride
which seems no pride at all, so much does it appear to have renounced all the
ordinary objects of desire. Condemn it and it cannot bear to be found fault
with; let those whom it loves fail to repay it with friendship, esteem, and
confidence, and it is stung to the quick. It is easy to see that it is not
disinterested, though it tries so hard to seem so: it does not indeed accept
payment in as gross coin as others; it does not desire insipid praise, or money,
or that good fortune which consists in office and dignities. It must be paid,
nevertheless; it is greedy of the esteem of good people; it loves that it may be
loved again and be admired for its disinterestedness; it seems to forget self,
that, by that means, it may draw the attention of the whole world upon self
alone.
It
does not, indeed, make all these reflections in full detail; it does not say in
so many words, I will deceive the whole world with my generosity, in order that
the world may love and admire me; no, it would not dare to address such a gross
and unworthy language to itself; it deceives itself with the rest of the world;
it admires itself in its generosity, as a belle admires her beauty in a mirror;
it is affected by perceiving that it is more generous and more disinterested
than the rest of mankind; the illusion it prepares for others extends to itself;
it passes with itself for what it passes itself upon others, that is, for
generosity, and this is what pleases it more than anything else.
However
little we may have looked within to study the occasions of our pleasure and our
grief, we shall have no difficulty in admitting that pride, as it is more or
less delicate, has various tastes. But give it what taste you will, it is still
pride; and that which appears the most restrained and the most reasonable is the
most devilish; in esteeming itself, it despises others; it pities those who are
pleased with foolish vanities; it recognizes the emptiness of greatness and
rank; it cannot abide those who are intoxicated with good fortune; it would, by
its moderation, be above fortune, and thus raise itself to a new height, by
putting under foot all the false glory of men; like Lucifer, it would become
like to the Most High. It would be a sort of divinity, above all human passions
and interests, and it does not perceive that it seeks to place itself above men
by this deceitful pride which blinds it.
We
may be sure, then, that it is the love of God only that can make us come out of
self. If his powerful hand did not sustain us, we should not know how to take
the first step in that direction.
There
is no middle course; we must refer everything either to God or to self; if to
self, we have no other God than self; if to God, we are then in order, and
regarding ourselves only as one among the other creatures of God, without
selfish interests, and with a single eye to accomplish his will, we enter into
that self-abandonment which you desire so earnestly to understand.
But
let me say again, that nothing will so shut your heart against the grace of
abandonment, as that philosophic pride and self love in the disguise of worldly
generosity, of which you should be especially in fear, on account of your
natural disposition towards it. The greater our inherent endowment of frankness,
disinteredness, pleasure in doing good, delicacy of feeling, love of honor, and
generous friendship, the more lively should be our distrust of self, and our
fear lest we take complacency in these gifts of nature.
The
reason why no creature can draw us out of ourselves is, that there is none that
deserves to be preferred before ourselves. There is none which has the right so
to detach us, nor the perfection which would be necessary to unite us to them
without reference to ourselves, nor the power to satisfy the soul in such an
attachment. Hence it is that we love nothing out of ourselves, except for the
reference it has to self; we choose under the direction of our coarse and brutal
passions, if we are low and boorish, or under the guidance of a refined desire
for glory, if we are so delicate as not to be satisfied with what is gross and
vulgar.
But
God does two things, which He only has the power to do. He reveals himself to
us, with all his rights over the creature, and in all the charms of his
goodness. Then we feel that, not having made ourselves, we are not made for
ourselves; that we are created for the glory of Him whom it has pleased to form
us; that He is too great to make anything except for Himself, and that thus all
our perfection and our happiness should be to be lost in Him.
This
is what no created thing, dazzling though it may be, can make us realize in
respect to itself. Far from finding in them that infinity which so fills and
transports us in God, we discover only a void, a powerlessness to fill our
hearts, an imperfection that continually drives us into ourselves.
The
second miracle which God works is, to operate in our hearts that which He
pleases, after having enlightened our understanding. He is not satisfied with
having displayed his own charms; He makes us love Him by producing, by his
grace, his love in our hearts; and He thus himself performs within us, what He
makes us see we owe to Him.
You
desire, perhaps, to know more in detail in what this self-abandonment consists.
I will endeavor to satisfy you.
There
is little difficulty in comprehending that we must reject criminal pleasures,
unjust gains, and gross vanities, because the renouncement of these things
consists in a contempt which repudiates them absolutely, and forbids our
deriving any enjoyment from them; but it is not so easy to understand that we
must abandon property honestly acquired, the pleasures of a modest and
well-spent life, and the honors derivable from a good reputation, and a virtue
which elevates us above the reach of envy.
The
reason why we do not understand that these things must be given up, is, that we
are not required to discard them with dislike, but, on the contrary, to preserve
them to be used according to the station in which the Divine Providence places
us.
We
have need of the consolation of a mild and peaceful life, to console us under
its troubles; in respect to honors, we must regard “that which is
convenient,” and we must keep the property we possess to supply our wants. How
then are we to renounce these things at the very moment when we are occupied in
the care of preserving them? We are, moderately and without inordinate emotion,
to do what is in our power to retain them, in order to make a sober use of them,
without desiring to enjoy them or placing our hearts upon them.
I
say, a sober use of them, because, when we are not attached to a thing
for the purposes of self-enjoyment and of seeking our happiness in it, we use
only so much of it as we are necessarily obliged to; as you may see a wise and
faithful steward study to appropriate only so much of his master’s property as
is precisely requisite to meet his necessary wants.
The
abandonment of evil things then, consists in refusing them with horror; of good
things, in using them with moderation for our necessities, continually studying
to retrench all those imaginary wants with which greedy nature would flatter
herself.
Remember
that we must not only renounce evil, but also good things; for Jesus has said, “Whatsoever
he be of you that forsaketh not all he hath, he cannot be my disciple.” (Luke
xiv. 33.)
It
follows, then, that the Christian must abandon everything that he has, however
innocent; for, if he do not renounce it, it ceases to be innocent.
He
must abandon those things which it is his duty to guard with the greatest
possible care, such as the good of his family, or his own reputation, for he
must have his heart on none of these things; he must preserve them for a sober
and moderate use; in short, he must be ready to give them all up whenever it is
the will of Providence to deprive him of them.
He
must give up those whom he loves best, and whom it is his duty to love; and his
renouncement of them consists in this, that he is to love them for God only; to
make use of the consolation of their friendship soberly, and for the supply of
his wants; to be ready to part with them whenever God wills it, and never to
seek in them the true repose of his heart. This is that chastity of true
Christian friendship which seeks in the mortal and earthly friend, only the
heavenly spouse. It is thus that we use the world and the creature as not
abusing them, according to Saint Paul. (1 Cor. vii. 31.) We do not desire to
take pleasure in them; we only use what God gives us, what he wills that we
should love, and what we accept with the reserve of a heart, receiving it only
for necessity’s sake, and keeping itself for a more worthy object.
It
is in this sense that Christ would have us leave father and mother, brothers and
sisters, and friends, and that he is come to bring a sword upon earth.
God
is a jealous God; if, in the recesses of your soul, you are attached to any
creature, your heart is not worthy of Him: He must reject it as a spouse that
divides her affections between her bridegroom and a stranger.
Having
abandoned everything exterior, and which is not self, it remains to complete the
sacrifice by renouncing everything interior, including self.
The
renouncement of the body is frightful to most delicate and worldly-minded
persons. They know nothing, so to speak, that is more themselves than this body,
which they flatter and adorn with so much care; and even when deprived of its
graces, they often retain a love for its life amounting to a shameful cowardice,
so that the very name of death makes them shudder.
Your
natural courage raises you above these fears, and I think I hear you say, I
desire neither to flatter my body, nor to hesitate in consenting to its
destruction, whenever it shall be the will of God to waste and consume it to
ashes.
You
may thus renounce the body, and yet there may remain great obstacles in the way
of your renouncing the spirit. The more we are able, by the aid of our natural
courage, to despise the clay tenement, the more apt are we to set a higher value
upon that which it contains, by the aid of which we are enabled to look down
upon it.
We
feel towards our understanding, our wisdom, and our virtue, as a young and
worldly woman feels towards her beauty. We take pleasure in them; it gives us a
satisfaction to feel that we are wise, moderate, and preserved from the
excitement which we see in others; we are intoxicated with the pleasure of not
being intoxicated with pleasure; we renounce with courageous moderation the most
flattering temptations of the world, and content us with the satisfaction
derived from a conviction of our self-control.
What
a dangerous state! What a subtle poison! How recreant are you to God, if you
yield your heart to this refinement of self-love! You must renounce all
satisfaction and all natural complacency in your own wisdom and virtue.
Remember,
the purer and more excellent the gifts of God, the more jealous He is of them.
He
showed mercy to the first human rebel, and denied it to the angels. Both sinned
by the love of self, but as the angel was perfect, and regarded as a sort of
divinity, God punished his unfaithfulness with a fiercer jealousy than He did
man’s disobedience. We may infer from this, that God is more jealous of his
most excellent gifts than He is of the more common ones; He would have us
attached to nothing but Himself, and to regard his gifts, however excellent, as
only the means of uniting us more easily and intimately to Him. Whoever
contemplates the grace of God with a satisfaction and sort of pleasure of
ownership, turns it into poison.
Never
appropriate exterior things to yourself then, such as favor or talents, nor even
things the most interior. Your good will is no less a gift of God’s mercy,
than the life and being which you receive direct from his hands. Live, as it
were, on trust; all that is in you, and all that you are, is only loaned you;
make use of it according to the will of Him who lends it, but never regard it
for a moment as your own.
Herein
consists true self-abandonment; it is this spirit of self-divesting, this
use of ourselves and of ours with a single eye to the movements of God, who
alone is the true proprietor of his creatures.
You
will desire to know, probably, what should be the practice of this renouncement
in detail. But I answer that the feeling is no sooner established in the
interior of the soul, than God himself will take you by the hand, that you may
be exercised in self-renunciation in every event of every day.
Self-abandonment
is not accomplished by means of painful reflections and continual struggles; it
is only by refraining from self-contemplation, and from desiring to master
ourselves in our own way, that we lose ourselves in God.
I
know of but two resources against temptations. One is, faithfully to follow the
interior light in sternly and immediately cutting off everything we are at
liberty to dismiss, and which may excite or strengthen the temptation. I say
everything which we are at liberty to dismiss, because we are not always
permitted to avoid the occasions of evil. Such as are unavoidable connected with
the particular position in which Providence has placed us, are not considered to
be within our power.
The
other expedient consists in turning towards God in every temptation, without
being disturbed or anxious to know if we have not already yielded a sort of half
consent, and without interrupting our immediate recourse to God. By examining
too closely whether we have not been guilty of some unfaithfulness, we incur the
risk of being again entangled in the temptation. The shortest and surest way is
to act like a little child at the breast; when we show it a frightful monster,
it shrinks back and buries its face in its mother’s bosom, that it may no
longer behold it.
The
sovereign remedy is the habit of dwelling continually in the presence of God. He
sustains, consoles, and calms us.
We
must never be astonished at temptations, be they never so outrageous. On this
earth all is temptation. Crosses tempt us by irritating our pride, and
prosperity by flattering it. Our life is a continual combat, but one in which
Jesus Christ fights for us. We must pass on unmoved, while temptations rage
around us, as the traveller, overtaken by a storm, simply wraps his cloak more
closely about him, and pushes on more vigorously towards his destined home.
If
the thought of former sins and wretchedness should be permitted to come before
us, we must remain confounded and abashed before God, quietly enduring in his
adorable presence all the shame and ignominy of our transgressions. We must not,
however, seek to entertain or to call up so dangerous a recollection.
In
conclusion, it may be said that in doing what God wills, there is very little to
be done by us; and yet there is a wonderful work to be accomplished, no less
than that of reserving nothing, and making no resistance for a moment, to that
jealous love, which searches inexorably into the most secret recesses of the
soul for the smallest trace of self, for the slightest intimations of an
affection of which itself is not the author. So, on the other hand, true
progress does not consist in a multitude of views, nor in austerities, trouble
and strife; it is simply willing nothing and everything, without reservation and
without choice, cheerfully performing each day’s journey as Providence
appoints it for us; seeking nothing, refusing nothing; finding everything in the
present moment, and suffering God, who does everything, to do his pleasure in
and by us, without the slightest resistance. O how happy is he who has attained
to this state! and how full of good things is his soul, when it appears emptied
of everything!
Let
us pray the Lord to open to us the whole infinitude of his paternal heart, that
our own may be there submerged and lost, so that it may make but one with His!
Such was the desire of Paul for the faithful, when he longed for them in the
bowels of Jesus Christ.
1.
Two things trouble you; one is, how you may avoid wandering thoughts; the other,
how you may be sustained against dejection. As to the former, you will never
cure them by set reflections; you must not expect to do the work of grace by the
resources and activity of nature. Be simply content to yield your will to God
without reservation; and whenever any state of suffering is brought before you,
accept it as his will, in an absolute abandonment to his guidance.
Do
not go out in search of these crucifixions, but when God permits them to reach
you without your having sought them, they need never pass without your deriving
profit from them.
Receive
everything that God presents to your mind, notwithstanding the shrinking of
nature, as a trial by which He would exercise and strengthen your faith. Never
trouble yourself to inquire whether you will have strength to endure what is
presented, if it should actually come upon you, for the moment of trial will
have its appointed and sufficient grace; that of the present moment is to behold
the afflictions presented tranquilly, and to feel willing to receive them
whenever it should be the will of God to bestow them.
Go
on cheerfully and confidently in this trust. If this state of the will should
not change in consequence of a voluntary attachment to something out of the will
of God, it will continue forever.
Your
imagination will doubtless wander to a thousand matters of vanity; it will be
subject to more or less agitation, according to your situation and the character
of the objects presented to its regard. But what matter? The imagination, as St.
Theresa declares, is the fool of the household; it is constantly busy in making
some bustle or other, to distract the mind which cannot avoid beholding the
images which it exhibits. The attention is inevitable, and is a true
distraction, but, so long as it is involuntary, it does not separate us from
God; nothing can do that but some distraction of the will.
You
will never have wandering thoughts if you never will to have them, and may then
say with truth that you have prayed without ceasing. Whenever you perceive that
you have involuntarily strayed away, return without effort, and you will
tranquilly find God again without any disturbance of soul. As long as you are
not aware of it, it is no wandering of the heart; when it is made manifest, look
to God at once with fidelity, and you will find that this simple faithfulness to
Him will be the occasion of blessing you with his more constant and more
familiar indwelling.
A
frequent and easy recollection is one of the fruits of this faithful readiness
to leave all wanderings as soon as they are perceived; but it must not be
supposed that it can be accomplished by our own labors. Such efforts would
produce trouble, scrupulosity, and restlessness in all those matters in which
you have most occasion to be free. You will be constantly dreading lest you
should lose the presence of God and continually endeavoring to recover it; you
will surround yourself with the creations of your own imagination, and thus, the
presence of God, which ought, by its sweetness and illumination, to assist us in
everything which comes before us in his providence, will have the effect of
keeping us always in a tumult, and render us incapable of performing the
exterior duties of our condition.
Be
never troubled, then, at the loss of the sensible presence of God; but, above
all, beware of seeking to retain Him by a multitude of argumentative and
reflective acts. Be satisfied during the day, and while about the details of
your daily duties, with a general and interior view of God, so that if asked, at
any moment, whither your heart is tending, you may answer with truth that it is
toward God, though the attention of your mind may then be engrossed by something
else. Be not troubled by the wanderings of your imagination which you cannot
restrain; how often do we wander through the fear of wandering and the regret
that we have done so! What would you say of a traveller who, instead of
constantly advancing in his journey, should employ his time in anticipating the
falls which he might suffer, or in weeping over the place where one had
happened? On! on! you would say to him, on! without looking behind or stopping.
We must proceed, as the Apostle bids us, that we may abound more and more. (1
Thess. iv. 1.) The abundance of the love of God will be of more service in
correcting us than all our restlessness and selfish reflections.
This
rule is simple enough; but nature, accustomed to the intricacies of reasoning
and reflection, considers it as altogether too simple. We want to help
ourselves, and to communicate more impulse to our progress; but it is the very
excellency of the precept that it confines us to a state of naked faith,
sustained by God alone in our absolute abandonment to Him, and leads us to the
death of self by stifling all remains of it whatever. In this way we shall not
be led to increase the external devotional practices of such as are exceedingly
occupied, or are feeble in body, but shall be contented with turning them all
into simple love; thus, we shall only act as constrained by love, and shall
never be overburdened, for we shall only do what we love to do.
2.
Dejection often arises from the fact that, in seeking God, we have not so found
Him as to content us. The desire to find Him, is not the desire to possess Him:
it is simply a selfish anxiety to be assured, for our own consolation, that we
do possess Him. Poor Nature, depressed and discouraged, is impatient of the
restraints of naked faith, where every support is withdrawn; it is grieved to be
travelling, as it were, in the air, where it cannot behold its own progress
towards perfection. Its pride is irritated by a view of its defects, and this
sentiment is mistaken for humility. It longs, from self-love, to behold itself
perfect; it is vexed that it is not so already; it is impatient, haughty, and
out of temper with itself and everybody else. Sad state! As though the work of
God could be accomplished by our ill-humor! As though the peace of God could be
attained by means of such interior restlessness!
Martha,
Martha! why art thou troubled and anxious about many things? One thing is
needful, to love Him and to sit attentively at his feet!
When
we are truly abandoned to God, all things are accomplished without the
performance of useless labor; we suffer ourselves to be guided in perfect trust;
for the future, we will whatever God wills, and shut our eyes to everything
else; for the present, we give ourselves up to the fulfillment of his designs.
Sufficient
for every day is the good and the evil thereof. This daily doing of the will of
God is the coming of his kingdom within us, and at the same time our daily
bread. We should be faithless indeed, and guilty of heathen distrust, did we
desire to penetrate the future, which God has hidden from us; leave it to Him:
let Him make it short or long, bitter or sweet; let Him do with it even as it
shall please Himself.
The
most perfect preparation for this future, whatever it may be, is to die to every
will of our own, and yield ourselves wholly up to his; we shall in this frame of
mind, be ready to receive all the grace suitable to whatever state it shall be
the will of God to develop in and around us.
3.
When we are thus prepared for every event, we begin to feel the Rock under our
feet at the very bottom of the abyss; we are ready to suppose every imaginable
evil of ourselves, but we throw ourselves blindly into the arms of God,
forgetting and losing everything else. This forgetfulness of self is the most
perfect renouncement of self and acceptance of God; it is the sacrifice of
self-love; it would be a thousand times more agreeable to accuse and condemn
ourselves, to torment body and mind, rather than to forget.
Such
an abandonment is an annihilation of self-love, in which it no longer finds any
nourishment. Then the heart begins to expand; we begin to feel lighter for
having thrown off the burden of self, which we formerly carried; we are
astounded to behold the simplicity and straightness of the way. We thought there
was a need of strife and constant exertion, but we now perceive that there is
little to do; that it is sufficient to look to God with confidence, without
reasoning either upon the past or the future, regarding Him as a loving Father,
who leads us every moment by the hand. If some distraction or other should hide
Him for a moment, without stopping to look at it, we simply turn again to Him
from whom we had departed. If we commit faults, we repent with a repentance
wholly of love, and, returning to God, he makes us feel whatever we ought. Sin
seems hideous, but we love the humiliation of which it is the cause, and for
which God permitted it.
As
the reflections of our pride upon our defects are bitter, disheartening and
vexatious, so the return of the soul towards God is recollected, peaceful and
sustained by confidence. You will find by experience how much more your progress
will be aided by this simple, peaceful turning to God, than by all your chagrin
and spite at the faults that exist in you. Only be faithful in turning quietly
towards God alone, the moment you perceive what you have done; do not stop to
argue with yourself; you can gain nothing from that quarter; when you accuse
yourself of your misery, I see but you and yourself in consultation; poor wisdom
that will issue from where God is not!
Whose
hand is it that must pluck you out of the mire? Your own? Alas! you are buried
deeper than thought, and cannot help yourself; and more, this very slough is
nothing but self; the whole of your trouble consists in the inability to leave
yourself, and do you expect to increase your chances by dwelling constantly upon
your defects, and feeding your sensitiveness by a view of your folly? You will
in this way only increase your difficulties, while the gentlest look towards God
would calm your heart. It is his presence that causes us to go forth from self,
and when He has accomplished that, we are in peace. But how are we to go forth?
Simply by turning gently towards God, and gradually forming the habit of so
doing, by a faithful persistence in it, whenever we perceive that we have
wandered from Him.
As
to that natural dejection which arises from a melancholic temperament, it
belongs purely to the body, and is the province of the physician. It is true
that it is constantly recurring, but let it be borne in peace, as we receive
from his hands a fever or any other bodily ailment.
The
question is not, what is the state of our feelings, but what is the condition of
our will. Let us will to have what is the condition of our will. Let us will to
have whatever we have, and not to have whatever we have not. We would not even
be delivered from our sufferings, for it is God’s place to apportion to us our
crosses and our joys. In the midst of affliction we rejoice, as did the Apostle;
but it is not joy of the feelings, but of the will. The wicked are wretched in
the midst of their pleasures, because they are never content with their state;
they are always desiring to remove some thorn, or to add some flower to their
present condition. The faithful soul, on the other hand, has a will which is
perfectly free; it accepts, without questioning, whatever bitter blessings God
develops, wills them, from them, and embraces them; it would not be freed from
them, if it could be accomplished by a simple wish; for such a wish would be an
act originating in self, and contrary to its abandonment to Providence, and it
is desirous that this abandonment should be absolutely perfect.
If
there be anything capable of setting a soul in a large place, it is this
absolute abandonment to God. It diffuses in the soul a peace which flows as a
river, and a righteousness which is as the waves of the sea. (Isaiah xlviii.
18.) If there be anything that can render the soul calm, dissipate its scruples
and dispel its fears, sweeten its sufferings by the anointing of love, impart
strength to it in all its actions, and spread abroad the joy of the Holy Spirit
in its countenance and words, it is this simple, free, and child-like repose in
the arms of God.
The
best rule we can ever adopt, is to receive equally, and with the same
submission, everything that God sends us during the day, both within and
without.
Without,
there are things disagreeable that must be met with courage, and things pleasant
that must not be suffered to arrest our affections. We resist the temptations of
the former by accepting them at once, and of the latter by refusing to admit
them into our hearts. The same curse is necessary in regard to the interior
life; whatever is bitter serves to crucify us, and works all its benefit in the
soul, if we receive it simply, with a willingness that knows no bounds, and a
readiness that seeks no alleviation.
Pleasant
gifts, which are intended to support our weakness by giving us a sensible
consolation in our external acts, must be accepted with equal satisfaction, but
in a different way. They must be received, because God sends them, and not
because they are agreeable to our own feelings; they are to be used, like any
other medicine, without self-complacency, without attachment to them, and
without appropriation. We must accept them, but not hold on to them; so that
when God sees fit to withdraw them, we may neither be dejected nor discouraged.
The
source presumption lies in attachment to these transitory and sensible gifts. We
imagine we have no regard to anything but the gift of God, while we are really
looking to self, appropriating his mercy and mistaking it for Him. And thus we
become discouraged whenever we find that we have been deceived in ourselves; the
soul, however, that is sustained upon God, is not surprised at its own misery;
it is delighted to find new proof that it can do nothing of itself, and that God
must do everything. I am never in the least troubled at being poor, when I know
that my Father has infinite treasures which He will give me. We shall soon
become independent of trust in ourselves, if we suffer our hearts to feed upon
absolute confidence in God.
We
must count less upon sensible delights and the measures of wisdom which devise
for our own perfection, than upon simplicity, lowliness, renunciation of our own
efforts, and perfect pliability to all the designs of grace. Everything else
tends to emblazon our virtues, and thus inspire a secret reliance upon our own
resources.
Let
us pray God that he would root out of our hearts everything of our own planting,
and set out there, with his own hands, the tree of life, bearing all manner of
fruits.
The
following seem to me to be useful practical directions as to the manner in which
we ought to watch ourselves, without being too much occupied with the duty.
The
wise and diligent traveller watches all his steps, and keeps his eyes always
directed to that part of the road which is immediately before him; but he does
not incessantly look backwards to count his steps and examine his
footmarks,—he would lose time and hinder his progress by so doing.
The
soul which God truly leads by the hand (for I do not now speak of those who are
learning to walk, and who are yet looking for the road), ought to watch its
path, but with a simple, tranquil vigilance confined to the present moment, and
without restlessness from love of self. Its attention should be continually
directed to the will of God, in order to fulfill it every instant, and not be
engaged in reflex acts upon itself in order to be assured of its state, when God
prefers it should be uncertain. Thus the Psalmist exclaims, Mine eyes are
ever toward the Lord; for he shall pluck my feet out of the net. (Ps. xxv.
15.)
Observe
how, in order to keep his feet in safety in a way sown with snares, instead of
fixing his eyes upon the ground to scrutinize every step, he raises them to the
Lord. We never watch so diligently over ourselves as when we walk in the
presence of God, as He commanded Abraham. And, in fact, what should be the end
of all our vigilance? To follow step by step the will of God. He who conforms to
that in all things, watches over himself and sanctifies himself in everything.
If,
then, we never lost sight of the presence of God, we should never cease to
watch, and always with a simple, lovely, quiet and disinterested vigilance;
while, on the other hand, the watchfulness which is the result of a desire to be
assured of our state, is harsh, restless, and full of self. We must walk not by
our own light, but by that of God. We cannot behold the holiness of God without
feeling horror at the smallest of our transgressions.
In
addition to the presence of God and a state of recollection, we may add, the
examination of conscience according to our need, but conducted in a way that
grows more and more simple, easy, and destitute of restless self-contemplations.
We examine ourselves not for our own satisfaction, but to conform to the advice
we receive, and to accomplish the will of God.
In
short, we abandon ourselves into the hands of God, and are just as happy in
knowing ourselves there, as we should be miserable if we were in our own. We
desire to see nothing of what it pleases Him to conceal. As we love Him
infinitely more than we do ourselves, we make an unconditional sacrifice of
ourselves to his good pleasure; desiring only to love Him and to forget
ourselves. He who thus generously loses his soul, shall find it again with
eternal life.
It
is certain from the Holy Scriptures (Rom. viii.; John xiv.,) that the Spirit of
God dwells within us, acts there, prays without ceasing, groans, desires, asks
for us what we know not how to ask for ourselves, urges us on, animates us,
speaks to us when we are silent, suggests to us all truth, and so unites us to
Him that we become one spirit. (1 Cor. vi. 17.) This is the teaching of faith,
and even those instructors who are farthest removed from the interior life,
cannot avoid acknowledging so much. Still, notwithstanding these theoretical
principles, they always strive to maintain that in practice the external law, or
at least a certain light of learning and reason, illuminates us within, and that
then our understanding acts of itself from that instruction. They do not rely
sufficiently upon the interior teacher, the Holy Spirit, who does everything in
us. He is the soul of our soul; we could not form a thought or a desire without
Him. Alas! what blindness is ours! We reckon ourselves alone in the interior
sanctuary, when God is much more intimately present there than we are ourselves.
What,
then! you will say, are we all inspired? Yes, doubtless; but not as were the
prophets and apostles. Without the actual inspiration of the Spirit of grace, we
could neither do, nor will, nor believe any good thing. We are, then, always
inspired, but we incessantly stifle the inspiration. God does not cease to
speak, but the noise of the creatures without, and of our passions within,
confines us and prevents our hearing. We must silence every creature, including
self, that in the deep stillness of the soul we may perceive the ineffable voice
of the Bridegroom. We must lend an attentive ear, for his voice is soft and
still, and is only heard of those who hear nothing else!
Ah,
how rare is it to find a soul still enough to hear God speak! The slightest
murmur of our vain desires, or of a love fixed upon self, confounds all the
words of the Spirit of God. We hear well enough that he is speaking, and that he
is asking for something, but we cannot distinguish what is said, and are often
glad enough that we cannot. The least reserve, the slightest self-reflective
act, the most imperceptible fear of hearing too clearly what God demands,
interferes with the interior voice. Need we be astonished, then, if so many
people, pious indeed, but full of amusements, vain desires, false wisdom, and
confidence in their own virtues, cannot hear it, and consider its existence as a
dream of fanatics? Alas! what would they with their proud reasonings? Of what
efficacy would be the exterior word of pastors, or even of the Scriptures
themselves, if we had not within, the word of the Holy Spirit giving to the
others all their vitality? The outward word, even of the Gospel, without the
fecundating, vivifying, interior word would be but an empty sound. It is the
letter that alone killeth (2 Cor. iii. 6), and the Spirit alone can
give us life.
O!
eternal and omnipotent word of the Father, it is thou that speakest in the depth
of our souls! The word that proceeded from the mouth of the Saviour, during the
days of his mortal life, has only had energy to produce such wonderous fruits,
because it has been animated by that Spirit of life which is The Word itself.
Hence it is that St. Peter says: Lord, to whom shall we go? Thou hast the
words of eternal life. (John vi. 68.)
It
is not, then, the outward law of the Gospel alone which God shows us internally,
by the light of reason and faith; it is his Spirit that speaks, touches,
operates in and animates us; so that it is the Spirit which does in us and with
us whatever we do that is good, as it is our soul that gives life to our body,
and regulates all its movements.
It
is, then, true, that we are continually inspired, and that we do not lead a
gracious life, except so far as we act under this interior inspiration. But O
God! how few Christians feel it! how few are they, who do not annihilate it by
their voluntary distractions, or by their resistance!
Let
us recognize, then, the fact that God is incessantly speaking in us.[2]
He speaks in the impenitent also, but, stunned by the noise of the world and
their passions, they cannot hear Him; the interior voice is to them a fable. He
speaks in awakened sinners; they are sensible of remorse of conscience, which is
the voice of God reproaching them inwardly for their sins. When they are deeply
moved, they have no difficulty in understanding about this interior voice, for
it is it that pierces them so sharply. It is in them that two-edged sword of
which Paul speaks as piercing even to the dividing asunder of soul and
spirit. (Heb. iv. 12.) God causes himself to be perceived, enjoyed,
followed; they hear that sweet voice that buries a reproach in the bottom of the
heart, and causes it to be torn in pieces. Such is true and pure contrition.
God
speaks, too, in wise and enlightened persons, whose life, outwardly correct,
seems adorned with many virtues; but such are often too full of themselves and
their lights, to listen to God. Everything is turned into reasoning; they
substitute the principles of natural wisdom and the plans of human prudence, for
what would come infinitely better through the channel of simplicity and docility
to the word of God. They seem good, sometimes better than others; they are so,
perhaps, up to a certain point, but it is a mixed goodness. They are still in
possession of themselves, and desire always to be so, according to the measure
of their reason; they love to be in the hands of their own counsel, and to be
strong and great in their own eyes.
I
thank thee, O my God with Jesus Christ, that Thou hast hid thine ineffable
secrets from these great and wise ones, whilst Thou takest pleasure in revealing
them to feeble and humble souls! It is with babes alone that Thou art wholly
unreserved; the others Thou treatest in their own way; they desire knowledge and
great virtues, and Thou givest them dazzling illuminations, and convertest them
into heroes. But this is not the better part; there is something more hidden for
thy dearest children; they lie with John on thy breast. As for these great ones
who are constantly afraid of stooping and becoming lowly, Thou leavest them in
all their greatness; they shall never share thy caresses and thy familiarity,
for to deserve these, they must become as little children, and play upon thy
knees.
I
have often observed that a rude, ignorant sinner, just beginning to be touched
by a lively sense of the love of God, is much more disposed to listen to this
inward language of the Spirit of Grace, than those enlightened and learned
persons who have grown old in their own wisdom. God, whose sole desire is to
communicate Himself, cannot, so to speak, find where to set his foot in souls so
full of themselves, who have grown fat upon their own wisdom and virtues; but,
as says the Scripture, “his secret is with the simple.” (Prov. iii.
32. vulg.)
But
where are they? I do not find them; God sees them and loves to dwell in them; “My
Father and I,” says Jesus Christ, “will come unto him and make our
abode with him.” (John xiv. 23.) Ah! a soul delivered from self, and
abandoned to grace, counting itself as nothing, and walking, without thought, at
the will of that pure love which is its perfect guide, has an experience which
the wise can neither receive nor understand!
I
was once as wise as any; thinking I saw everything, I saw nothing; I crept along
feeling my way by a succession of reasonings, but there was no ray to enlighten
my darkness; I was content to reason. But when we have silenced everything
within, that we may listen to God, we know all things without knowing anything,
and then perceive that, until then, we were utterly ignorant of all that we
thought we understood. We lose all that we once had, and care not for it; we
have then no more that belongs to self; all things are lost, and we with them.
There is something within that joins with the spouse in the Canticles in saying;
“Let me see thy countenance, let he hear thy voice; for sweet is thy voice
and thy countenance is comely.” (Sol. Song, ii. 14.) Ah! how sweet is that
voice, it makes me all tremulous within! Speak, O beloved, and let none other
dare to speak but Thee! Be still, my soul; speak, Love!
Then
it is that we know all things without knowing anything. Not that we have
the presumption to suppose that we possess in ourselves all truth. No! on the
contrary, we feel that we see nothing, can do nothing, and are nothing: we feel
it and are delighted at it. But in this unreserved abandonment, we find
everything we need from moment to moment, in the infinity of God. There we find
the daily bread of knowledge, as of everything else, without lying up; then the
unction from above teaches us all truth, while it takes away our own wisdom,
glory, interest, yea, our own will; it makes us content with our powerlessness,
and with a position below every creature; we are ready to yield to the merest
worms of the dust, and to confess our most secret miseries before the whole
world, fearing unfaithfulness more than punishment and confusion of face.
Here
it is, I say, that the Spirit teaches us all truth; for all truth is eminently
contained in this sacrifice of love, where the soul strips itself of everything
to present it to God.
You
understand that many of our faults are voluntary in different degrees, though
they may not be committed with a deliberate purpose of failing in our allegiance
to God. One friend sometimes reproaches another for a fault not expressly
intended to be offensive, and yet committed with the knowledge that it would be
so. In the same way, God lays this sort of faults to our charge. They are
voluntary, for although not done with an express intention, they are still
committed freely and against a certain interior light of conscience, which
should have caused us to hesitate and wait.
Of
these offences, pious souls are often guilty; as to those of deliberate purpose,
it would be strange indeed if a soul consecrated to God should fall into such.
Little
faults become great, and even monstrous in our eyes, in proportion as the pure
light of God increases in us; just as the sun in rising, reveals the true
dimensions of objects which were dimly and confusedly discovered during the
night. Be sure that, with the increase of the inward light, the imperfections
which you have hitherto seen, will be beheld as far greater and more deadly in
their foundations, than you now conceive them, and that you will witness, in
addition, the development of a crowd of others, of the existence of which you
have not now the slightest suspicion. You will there find the weaknesses
necessary to deprive you of all confidence in your own strength; but this
discovery, far from discouraging, will serve to destroy your self-reliance, and
to raze to the ground the edifice of pride. Nothing marks so decidedly the solid
progress of a soul, as that it is enabled to view its own depravity without
being disturbed or discouraged.
It
is an important precept to abstain from doing a wrong thing whenever we perceive
it in time, and when we do not, to bear the humiliation of the fault
courageously.
If
a fault is perceived before it is committed, we must see to it that we do not
resist and quench the Spirit of God, advising us of it inwardly. The Spirit is
easily offended, and very jealous; He desires to be listened to and obeyed; He
retires if He be displeased; the slightest resistance to Him is a wrong, for
everything must yield to Him, the moment He is perceived. Faults of haste and
frailty are nothing in comparison with those where we shut our ears to the voice
of the Holy Spirit beginning to speak in the depths of the heart.
Restlessness
and an injured self-love will never mend those faults which are not perceived
until after they are committed; on the contrary, such feelings are simply the
impatience of wounded pride at beholding what confounds it. We must quietly
humble ourselves in peace; I say in peace, for it is no humiliation to do
it in a vexed and spiteful way. We must condemn our faults, mourn over them,
repent of them, without seeking the slightest shadow of consolation in any
excuse, and behold ourselves covered with confusion in the presence of God; and
all this without being bitter against ourselves or discouraged; but peacefully
reaping the profit of our humiliation. Thus from the serpent itself we draw the
antidote to his venom.
It
often happens that what we offer to God, is not what he most desires to have of
us; that we are frequently the most unwilling to give, and the most fearful He
will ask. He desires the sacrifice of the Isaac, the well-beloved son;
all the rest is as nothing in his eyes, and he permits it to be offered in a
painful unprofitable manner, because He has no blessings for a divided soul. He
will have everything, and until then there is no rest. Who hath hardened
himself against Him and hath prospered? (Job ix. 4.) Would you prosper, and
secure the blessing of God upon your labors? Reserve nothing, cut to the quick
and burn, spare nothing, and the God of peace will be with you. What
consolation, what liberty, what strength, what enlargedness of heart, what
increase of grace, will follow when there remains nothing between God and the
soul, and when the last sacrifices have been offered up without hesitation!
We
must neither be astonished nor disheartened. We are not more wicked than we
were; we are really less so; but while our evil diminishes, our light increases,
and we are struck with horror at its extent. But let us remember, for our
consolation, that the perception of our disease is the first step to a cure;
when we have no sense of our need, we have no curative principle within; it is a
state of blindness, presumption and insensibility, in which we are delivered
over to our own counsel, and commit ourselves to the current, the fatal rapidity
of which we do not realize, until we are called to struggle against it.
We
must not be discouraged either by experience of our weakness, or by dislike of
the constant activity which may be inseparable from our condition in life.
Discouragement is not a fruit of humility, but of pride; nothing can be worse.
Suppose we have stumbled, or even fallen, let us rise and run again; all our
falls are useful, if they strip us of a disastrous confidence in ourselves,
while they do not take away a humble and salutary trust in God.
The
repugnances which we feel towards our duties, come, no doubt, of imperfections;
if we were perfect, we should love everything in the order of God, but since we
are born corrupt, and with a nature revolting against his laws, let us praise
Him that He knows how to evolve good from evil, and can make use even of our
repugnances as a source of virtue. The work of grace does not always advance as
regularly as that of nature, says St. Theresa.
Carefully
purify your conscience, then, from daily faults; suffer no sin to dwell in your
heart; small as it may seem, it obscures the light of grace, weighs down the
soul, and hinders that constant communion with Jesus Christ which it should be
your pleasure to cultivate; you will become lukewarm, forget God, and find
yourself growing in attachment to the creature. A pure soul, on the other hand,
which is humiliated, and rises promptly after its smallest faults, is always
fervent and always upright.
God
never makes us sensible of our weakness except to give us of His strength; we
must not be disturbed by what is involuntary. The great point is, never to act
in opposition to the inward light, and to be willing to go as far as God would
have us.
St.
Francis of Sales says that great virtues and fidelity in small things are like
sugar and salt; sugar is more delicious, but of less frequent use, while salt
enters into every article of our food. Great virtues are rare; they are seldom
needed, and when the occasion comes, we are prepared for it by everything which
has preceded, excited by the greatness of the sacrifice, and sustained either by
the brilliancy of the action in the eyes of others, or by self-complacency in
our ability to do such wonderful things. Small occasions, however, are
unforeseen; they recur every moment, and place us incessantly in conflict with
our pride, our sloth, our self-esteem, and our passions; they are calculated
thoroughly to subdue our wills, and leave us no retreat. If we are faithful in
them, nature will have no time to breathe, and must die to all her inclinations.
It would please us much better to make some great sacrifices, however painful
and violent, on condition of obtaining liberty to follow our own pleasure, and
retain our old habits in little things. But it is only by this fidelity in small
matters that the grace of true love is sustained and distinguished from the
transitory excitements of nature.
It
is with piety as it is with our temporal goods; there is more danger from little
expenses than from larger disbursements, and he who understands how to take care
of what is insignificant, will soon accumulate a large fortune. Everything great
owes its greatness to the small elements of which it is composed; he that loses
nothing, will soon be rich.
Consider,
on the other hand, that God does not so much regard our actions, as the motive
of love from which they spring, and the pliability of our wills to his. Men
judge our deeds by their outward appearance; with God, that which is most
dazzling in the eyes of man, is of no account. What he desires is a pure
intention, a will ready for anything, and ever pliable in his hands, and an
honest abandonment of self; and all this can be much more frequently manifested
on small than on extraordinary occasions; there will also be much less danger
from pride, and the trial will be far more searching. Indeed, it sometimes
happens, that we find it harder to part with a trifle than with an important
interest; it may be more of a cross to abandon a vain amusement, than to bestow
a large sum in charity.
We
are the more easily deceived about these small matters, in proportion as we
imagine them to be innocent, and ourselves indifferent to them. Nevertheless,
when God takes them away, we may easily recognize, in the pain of the
deprivation, how excessive and inexcusable were both the use and the attachment.
If we are in the habit of neglecting little things, we shall be constantly
offending our families, our domestics, and the public. No one can well believe
that our piety is sincere, when our behavior is loose and irregular in its
little details. What ground have we for believing that we are ready to make the
greatest sacrifices, when we daily fail in offering the least?
But
the greatest danger of all consists in this, that by neglecting small matters,
the soul becomes accustomed to unfaithfulness. We grieve the Holy Spirit, we
return to ourselves, we think it a little thing to be wanting towards God. On
the other hand, true love can see nothing small; everything that can either
please or displease God, seems to be great; not that true love disturbs the soul
with scruples, but it puts no limits to its faithfulness. It acts simply with
God; and as it does not concern itself about those things which God does not
require from it, so it never hesitates an instant about those which He does, be
they great or small.
Thus
it is not by incessant care that we become faithful and exact in the smallest
things, but simply by a love which is free from the reflections and fears of
restless and scrupulous souls. We are, as it were, drawn along by the love of
God; we have no desire to do anything but what we do, and no will in respect to
anything which we do not do. At the very moment when God is following the soul,
relentlessly pursuing it into the smallest details, and seemingly depriving it
of all its liberty, it finds itself in a large place, and enjoys a perfect peace
in Him. Happy soul!
Those
persons who are by nature less strict in small matters, should lay down and
preserve inviolate the most rigid laws in respect to them. They are tempted to
despise them; they habitually think little of them, and do not sufficiently
estimate their importance; they do not consider the insensible progress of our
passions, and even forget their own sad experience on the subject. They prefer
rather to be deluded by the promise of an imaginary firmness, and to trust to
their own courage that has so often deceived them, than to subject themselves to
a never-ceasing fidelity. It is a small matter, say they; true, but it is of
amazing consequence to you; it is a matter that you love well enough to refuse
to give it up to God; a matter which you sneer at in words, that you may have a
pretence to retain it; a small matter, but one that you withhold from your
Maker, and which will prove your ruin.
It
is no nobility of soul that despises small things; on the contrary, it is a
contracted spirit that regards as unimportant, what it cannot trace to its
necessary and overwhelming results. The more trouble it occasions us to be on
our guard against small matters, the more need have we to fear negligence, to
distrust our strength, and to interpose impregnable barriers between ourselves
and the least remissness.
Finally,
judge by your own feelings. What would you think of a friend who owed everything
to you, and who was willing from a sense of duty to serve you on those rare
occasions which are called great, but who should manifest neither affection nor
the least regard for your wishes in the common intercourse of life?
Do
not be frightened at this minute attention to small matters. It needs courage at
first; but this is a penance which you deserve, which you need, and which will
work out for you peace and security; without it, all is trouble and relapse. God
will gradually make it pleasant and easy to you, for true love is obedient
without constraint, and without strife or effort.
We
must not be surprised if we frequently perceive in ourselves emotions of pride,
of self-complacency, of confidence in ourselves, of desire to follow our own
inclination contrary to right, of impatience at the weakness of others, or at
the annoyances of our own state. In such cases we must instantly let them drop
like a stone to the bottom of the sea, recollect ourselves in God, and wait,
before acting, until we are in such a frame as our recollection should induce in
us. If the distraction of business, or of vivacity of imagination, should hinder
us from calmly and easily entering into such a state, we must at least endeavor
to be quiet by the rectitude of the will, and by the desire for recollection. In
such a case, the will to be recollected, answers to deprive the soul of its own
will, and to render it docile in the hands of God.
If
perchance in your excitement, some emotion too nearly allied to depraved nature,
should have escaped you, be not discouraged; go straight on; quietly bear the
humiliation of your fault before God, without being delayed by the smarting of
self-love at the betrayal of its weakness. Proceed confidently, without being
troubled by the anguish of a wounded pride that cannot bear to see itself
imperfect. Your fault will be of service in causing you to die to self, and to
become nothing before Him.
The
true method of curing this defect is to become dead to the sensitiveness of
self-love, without hindering the course of grace, which had been a little
interrupted by this transitory unfaithfulness.
The
great point is to renounce your own wisdom by simplicity of walk, and to be
ready to give up the favor, esteem, and approbation of every one, whenever the
path in which God leads you passes that way. We are not to meddle with things
which God does not lay upon us, nor uselessly utter hard sayings which those
about us are not able to bear.
We
must follow after God, never precede Him; when He gives the signal, we must
leave all and follow Him. If, after an absolute consecration to Him, and a
conviction in conscience that he requires something of us, we hesitate, delay,
lose courage, dilute what He would have us do, indulge fears for our own comfort
or safety, desire to shield ourselves from suffering and obloquy, or seek to
find some excuse for not performing a difficult and painful duty, we are truly
guilty in his sight. God keep you from such unfaithfulness! Nothing is more
dreadful than this inward resistance to Him; it is that sin against the Holy
Ghost of which our Lord assures us that it shall not be forgiven, neither in
this world, neither in the world to come. (Matt. xii. 32.)
Other
faults committed in the simplicity of your good intentions, will be of service
if they produce humility, and render you of less account in your own eyes. But
resistance to the Spirit of God through pride and a pusillanimous worldly
wisdom, tender of its own comfort in performing the work of God, is a fault
which will insensibly quench the Spirit of Grace in your heart. God, jealous and
rejected after so much mercy, will depart and leave you to your own resources;
you will then turn round in a kind of circle instead of advancing with rapid
strides along the King’s highway; your inward life will grow dim and dimmer,
without your being able to detect the sure and deep-seated source of your
disease.
God
would behold in you a simplicity which will contain so much the more of his
wisdom as it contains less of your own; He desires to see you lowly in your own
eyes, and as docile in his hands as a babe. He desires to create in your heart
that child-like disposition so distasteful to the spirit of man, but so
agreeable to the spirit of the Gospel, in spite of the infection of a scornful
and contemptuous world.
By
this very simplicity and lowliness He will heal all the remains of haughty and
self-confident wisdom in you, and you shall say with David, And I will yet be
more vile than this, and will be base in mine own sight, (Sam. vi. 22,) from
the moment that you give yourself to the Lord.
You
must endeavor to be as silent as the proprieties of human intercourse will
permit. This grace cherishes the presence of God, saves us many proud and rude
expressions, and suppresses a great multitude of idle words and dangerous
judgments of our neighbor. Silence humbles our spirit, and gradually detaches it
from the world; it constitutes in the heart a sort of solitude like that you so
much long after, and will supply all your wants in the many perplexities that
surround you. If we never unnecessarily open our mouths, we may enjoy many
moments of communion even when unavoidably detained in society.
You
desire to be at liberty, that you may pray to God; and God, who knows so much
better than we do, what we really want, sends perplexity and restraint, that you
may become mortified. This trial from the hand of God, will be far more
serviceable to you, than the self-sought sweetness of prayer. You know very well
that constant retirement is not necessary, in order to love God. When He gives
you the time, take it and profit by it, but until then, wait in faith, well
persuaded that what He orders is best.
Frequently
raise your heart to Him in abstraction from the world; speak only when obliged
to; bear with patience whatever happens to cross you. You are already acquainted
with religion, and God treats you according to your necessity; you have more
need of mortification than of illumination. The only thing I fear for you in
this state, is wanderings, and you may avoid those by silence. Only be faithful
in keeping silence, when it is not necessary to speak, and God will send grace
to preserve you from dissipation when it is.
When
you are not permitted to enjoy long seasons of leisure, economize the short
ones; ten minutes thus faithfully employed before God, in the midst of your
distractions, will be as valuable to you as whole hours devoted to Him, in your
more unoccupied moments. Farther, these little odds and ends of time, will
amount to quite a sum in the course of the day, and present this advantage, that
God will very likely have been more in mind than if you had given it to Him all
at once. Love, silence, suffering, yielding our own pleasure to the will of God,
and to the love of our neighbor, such is our portion; too happy in bearing the
burden which God himself lays upon us in the order of his Providence!
The
crosses which originate with ourselves, are not near as efficient in eradicating
self-love, as those which come in the daily allotments of God. These latter
contribute no ailment for the nourishment of our own wills, and as they proceed
immediately from a merciful Providence, they are accompanied by grace sufficient
for all our needs. We have nothing to do, then, but to surrender ourselves to
God each day, without looking farther; He will carry is in his arms as a tender
mother bears her child. Let us believe, hope, and love with all the simplicity
of babes; in every necessity turning a loving and trusting look towards our
Heavenly Father. For what says the Scripture, “Can a woman forget her
sucking child that she should not have compassion on the son of her womb? Yea,
they may forget, yet will I not forget thee!” (Isaiah xlix. 15.)
There
is scarce any one who desires to serve God, but does so for selfish reasons; we
expect gain and not loss, consolation and not suffering, riches and not poverty,
increase and not diminution. But the whole interior work is of an opposite
character; to be lost, sacrificed, made less than nothing, and despoiled of an
excessive delight, even in the gifts of God, that we may be forced to cling to
Him alone.
We
are like a patient eagerly desiring returning health, who feels his own pulse
forty times a day, and requires his physician to prescribe frequent doses of
various remedies, and to give him a daily assurance that he is getting better.
Such is almost the only use we make of our spiritual conductors. We travel in a
little round of every-day virtues, never gathering sufficient courage to pass
generously beyond it, and our guides, like the doctor, flatter, console,
encourage and strengthen our selfish sensitiveness, and administer pleasant
remedies, to the effects of which we soon become insensible.
The
moment we find ourselves deprived of the delights of grace, that milk for babes,
we are at once in despair; a manifest proof that we were looking to the means,
instead of to the end, and solely for selfish gratification.
Privations
are meat for men; by them the soul is rendered hardy, is separated from self,
and offered in a pure sacrifice to God; but we give up all, the moment they
commence. We cannot but think that everything is going to ruin, when, in fact,
the foundations are just beginning to be solidly laid. Nothing would give us
more delight than that God should do all his pleasure with us, provided it
should always be to magnify and perfect us in our own eyes. But if we are not
willing to be destroyed and annihilated, we shall never become that whole
burnt offering, which is entirely consumed in the blaze of God’s love.
We
desire to enter into a state of pure faith, and retain our own wisdom! To be a
babe, and great in our own eyes! Ah! what a sad delusion!
We
are hardly to be persuaded of the goodness of God in loading those whom He loves
with crosses. Why, we say, should He take pleasure in causing us to suffer?
Could he not render us good without making us miserable? Yes, doubtless, He
could, for all things are possible with God. He holds in his omnipotent hands
the hearts of men, and turns them as He will; as the skill of the workman can
give direction to the stream on the summit of a hill. But able as He was to save
us without crosses, He has not chosen to do it; as he has not seen fit to create
men at once in the full vigor of manhood, but has suffered them to grow up by
degrees amid all the perils and weaknesses of infancy and youth. In this matter,
He is the Master; we have only to adore in silence the depths of His wisdom,
without comprehending it. Nevertheless, we see clearly that we never could
become wholly good without becoming humble, unselfish, and disposed to refer
everything to God, without any restless self-reflective acts.
The
work of grace, in detaching us from self and destroying our self-love, could not
be otherwise than painful, without a miracle. Neither in his gracious nor
providential dealings does God work a miracle lightly. It would be as great a
wonder to see a person full of self become in a moment dead to all self-interest
and all sensitiveness, as it would be to see a slumbering infant wake in the
morning a fully-developed man. God works in a mysterious was in grace as well as
in nature, concealing his operations under an imperceptible succession of
events, and thus keeps us always in the darkness of faith. He not only
accomplishes his designs gradually, but by means that seem the most simple, and
the most competent to the end, in order that human wisdom may attribute the
success to the means, and thus his own working be less manifest; otherwise every
act of God would seem to be a miracle, and the state of faith, wherein it is the
will of God that we should live, would come to an end.
This
state of faith is necessary, not only to stimulate the good, causing them to
sacrifice their reason in a life so full of darkness, but also to blind those
who, by their presumption, deserve such a sentence. They behold the works of
God, but do not understand them; they can see nothing in them but the effects of
material laws; they are destitute of true knowledge, for that is only open to
those who distrust their own abilities; proud human wisdom is unworthy to be
taken into the counsels of God.
God
renders the working of grace slow and obscure, then, that he may keep us in the
darkness of faith. He makes use of the inconstancy and ingratitude of the
creature, and of the disappointments and surfeits which accompany prosperity, to
detach us from them both; He frees us from self by revealing to us our
weaknesses, and our corruptions, in a multitude of backslidings. All this
dealing appears perfectly natural, and it is by this succession of natural means
that we are burnt as by a slow fire. We should like to be consumed at once by
the flames of pure love, but such an end would scarce cost us anything; it is
only an excessive self-love that desires thus to become perfect in a moment and
at so cheap a rate.
Why
do we rebel against the length of the way? Because we are wrapt up in self; and
God must destroy an infatuation which is a constant hinderance to his work. Of
what, then, can we complain? Our trouble is, that we are attached to creatures,
and still more to self; God prepares a series of events which gradually detaches
us from creatures, and separates us from self. The operation is painful, but is
rendered necessary by our corruption, and the same cause makes it distressing;
if our flesh were sound, the surgeon would use no knife; he only cuts in
proportion to the depth of the wound, and the diseased condition of the parts;
if we suffer greatly, it is because the evil is great; is the surgeon cruel
because he cuts to the quick? Nay, on the contrary, it is both love and skill;
he would treat in the same way his only and well-beloved son.
It
is the same with God. He never afflicts us, if we may so say, except against his
own inclination; his paternal heart is not gratified by the sight of our misery,
but he cuts to the quick, that He may heal the disease in our souls. He must
snatch away from us whatever we cling to too fondly, and all that we love
irregularly and to the prejudice of his rights. He acts in this as we do by
children; they cry because we take away the knife, which was their amusement,
but might have been their death. We weep, we become discouraged, we cry aloud;
we are ready to murmur against God, as children get angry with their mothers.
But God lets us weep, and secures our salvation; He afflicts only to amend; even
when He seems to overwhelm, He means nothing but good; it is only to spare us
the evils we were preparing for ourselves. The things we now lament for a little
space, would have caused us to mourn forever; what we think lost, was indeed
lost when we seemed to have it, but now God has laid it aside for us, that we
may inherit it in the eternity so near at hand. He only deprives us of what we
cherish, to teach us how to love it purely, solidly, and moderately, and to
secure to us its eternal enjoyment in his own bosom; to do us a thousand times
more good than we could ask or think of ourselves.
With
the exception of sin, nothing happens, in this world, out of the will of God. It
is He who is the author, ruler, and bestower of all; He has numbered the hairs
of our head, the leaves of every tree, the sand upon the sea-shore, and the
drops of the ocean. When He made the universe, his wisdom weighed and measured
every atom. It is he that breathes into us the breath of life, and renews it
every moment; He it is that knows the number of our days, and that holds in his
all-powerful hand, the keys of the tomb to open or to shut.
What
we admire, is as nothing in the eyes of God: a little more or less of life, is a
difference that disappears in the light of eternity. What matter whether this
fragile vessel, this clay tabernacle, be broken and reduced to ashes, a little
sooner or later?
Ah!
what short-sighted and deceitful views are ours! We are thrown into
consternation at the death of a man in the prime of life. What a dreadful loss!
exclaims the world. Who has lost anything? The dead? He has lost some years of
vanity, illusion, and danger to his immortal soul; God has snatched him from the
midst of his iniquities, and separated him from a corrupt world and his own
weakness. The friends whom he has left? They are deprived of the poison of
worldly felicity; they lose a perpetual intoxication; they get rid of the
forgetfulness of God and themselves, in which they lay sunk—say, rather,
they gain the bliss of detachment from the world, through the virtue of the
cross. The same blow that saves the dying, prepares the survivors, by their
suffering, to labor courageously for their own salvation. O! is it not true that
God is good, tender, compassionate towards our misery, even when He seems to
launch his thunders at us, and we are open-mouthed in our complaints of his
severity!
What
difference can we discover between two persons who lived a century ago? The one
died twenty years before the other, but now they are both gone; the separation
which then seemed so abrupt and so long, appears as nothing to us, and was, in
fact, but short. Those things which are severed, shall soon be reunited, and no
trace of the separation will be visible. We look upon ourselves as immortal, or
at least as having a duration of ages. O folly and madness! those who die from
day to day, tread upon the heels of those that are already dead; life flows like
a torrent; that which is gone is but a dream, and even while we contemplate that
which now is, it vanishes and is lost in the abyss of the past. So will it be
with the future; days, months, and years, glide like the billows of a torrent,
each hurrying along the other. A few moments more, and all is over! Alas! how
short will that existence then appear, which now wearies us with its sad and
tedious length!
The
disgust of life is the result of the weakness of our self-love. The sick man
thinks the night will never end, because he sleeps not, but it is no longer than
others; we exaggerate all our sufferings by our cowardice; they are great, it is
true, but they are magnified by timidity. The way to lessen them is to abandon
ourselves courageously into the hands of God; we must suffer, but the end of our
pain is to purify our souls, and make us worthy of Him.
In
the beginning God attacked us in externals; little by little he withdrew such of
his creatures as we loved too much, and contrary to his law. But this outward
work, though essential in laying the foundation of the building, goes but a
little way towards the completion of the whole edifice. The interior operation,
although invisible, is beyond comparison, greater, more difficult, and more
wonderful!
There
comes a time, when God, having completely stripped us, having mortified the
flesh as to the creatures to which it clung, commences an interior work for the
purpose of forcing from us our hold upon Self. External objects are now no
longer the subjects of his spoliations: he would tear from us the I, which
is the centre of our self-love. It was only for the sake of this I that
we loved all the rest; and He now pursues it relentlessly and without cessation.
To deprive a man of his clothing, would be harsh treatment enough; but that is
nothing in comparison with the discipline which should strip off his skin and
muscles, and reduce him to a skeleton of bones. Trim up the branches of a tree,
and far from killing it, you even add to its vigor, and it shoots out again on
every side; but attack the trunk, wither the root, and it fades, languishes and
dies. It is the good will of God towards us, thus to make us die to self.
As
to the external mortification of the senses, He causes us to accomplish it be
certain courageous efforts against ourselves. The more the senses are destroyed
by the courage of the soul, the more highly does the soul estimate its own
virtue, and live by its own labor. But in process of time, God reserves for his
own hand the work of attacking the soul in its depths, and depriving it finally
of the last vestige of the life of Self. It is no longer the strength of the
soul that is then employed against the things without, but its weakness that is
turned against itself. It looks at self; it is shocked at what it sees: it
remains faithful, but it no longer beholds its own fidelity. Every defect in its
previous history rises up to view, and often new faults, of which it had never
before even suspected the existence. It no longer finds those supports of fervor
and courage which formerly nourished it. It faints; like Jesus, it is heavy even
unto death. All is taken away but the will to retain nothing, and to let God
work without reservation.
It
has not even the consolation of perceiving that it has such a will. It is no
longer a perceptible, designed will, but simple, without reflex acts, and so
much the more hidden, as it is deeper and more intimate in the soul. In such a
state, God sees to everything that is necessary to detach the soul from self. He
strips it little by little, removing one after another all the investments in
which is was wrapped.
The
last operations, though not always the greatest, are, nevertheless, the most
severe. Though the outside garments may be more costly than those within, yet
the removal of the latter is more painful than that of the former. During the
first, we are consoled by reflecting upon what is left us; during the last,
nought remains but bitterness, nakedness, and confusion.
I
shall perhaps be asked, in what these deprivations consist; but I cannot say.
They are as various as the characters of men. Each man suffers according to his
necessity, and the designs of God. How is it possible to know what will be taken
off from us, when we do not know what we have on? We cling to an infinity of
things which we should never suspect; we only feel that they are a part of us
when they are snatched away, as I am only conscious that I have hairs when they
are pulled from my head. God develops to us, little by little, what is within
us, of which we are, until then, entirely ignorant, and we are astonished at
discovering in our very virtues, defects of which we should never have believed
ourselves capable. It is like a grotto which appears perfectly dry, but in which
the water suddenly sprout out from every point, even from those that were least
suspended.
These
spoliations are not commonly such as could have been anticipated. That which we
expect, finds us prepared, and is scarce proper to hasten the death of self. God
surprises us in the most unlooked-for quarters. They are nothings, but nothings
which desolate us and crucify self-love. Great and striking virtues are no
longer appropriate; they would nourish pride, and communicate a certain degree
of strength and interior assurance contrary to the design of God, which is, to
make us lose ground. Then it is a simple, single way; everything is commonplace.
Others see nothing great, and the person himself discovers within, only what
seems natural, weak, and feeble; but he would rather a hundred times, fast all
his life on bread and water, and practice the greatest austerities, than suffer
what is going on within him. Not because he enjoys a certain taste of fervor in
austerities; not at all, that delight is gone; but he finds in the pliability
which God requires in an infinity of little things, more of self-abandonment and
death than there would be in great sacrifices.
Nevertheless,
God never leaves the soul until He has rendered it supple and pliable, by
twisting it all manner of ways. At one time the person must speak frankly; at
another be still; he must be praised, then blamed, then forgotten, and then
examined anew; he must be low, he must be high, he must suffer condemnation
without uttering a word in self-defence, and again he must speak well of
himself. He must be willing to find himself weak, restless, and irresolute in
the merest trifles; manifesting the waywardness of a little child; shocking his
friends by his coldness; becoming jealous and suspicious without reason; even
relating his most foolish jealousies to those in regard to whom he feel them;
speaking with patience and labor to persons, contrary to their desire and his
own, and without fruit; appearing artificial and faithless; in short, to find
himself arid, languishing, weary of God, dissipated in mind, and so far
separated from every gracious thought as to be tempted to despair. Such are
examples of some of the spoliations which now desolate myself; but there is an
infinity of others which God apportions to each one according to his own wise
purposes.
Let
no one tell me that these are only empty imaginations. Can we doubt that God
acts immediately in the soul? that He so acts as to make it die to self? that,
after having subdued the grosser passions, He attacks all the subtle resources
of self-love within, especially in those souls who have generously and without
reserve delivered themselves up to the operations of his grace? The more He
would purify them, the more He exercises them interiorly. The world has neither
eyes to see nor ears to hear these trials; but the world is blind; its wisdom is
dead; it cannot coexist with the Spirit of truth. “The things of God,” says
the Apostle, “knoweth no man but the Spirit of God;” “the Spirit
searcheth the deep things of God.” (1 Cor. ii. 10,11.)
We
are not, at first, accustomed to this interior supervision, which thus tends to
raze us to the foundation. We are willing to be silent and recollected; to
suffer all things; to be at the disposal of Providence, like a man passively
trusting himself to the current of a river; but we dare not yet risk listening
to the interior voice, calling us to the sacrifices which God is preparing. We
are like the child Samuel, who did not yet know the Lord; when the Lord called,
he thought it was Eli, but he was told that he had been dreaming, and that no
one spoke to him. Just so, we are uncertain whether it may not be some
imagination which would carry us too far. Often the high-priest Eli, that is,
our spiritual advisers, tell us that we have been dreaming, and bid us lie down
again. But God does not leave us, and continues to wake us, until we lend an ear
to what He has to say.
If
it were a matter of visions, apparitions, revelations, extraordinary
illuminations, miracles, things contrary to true teaching, we should be right in
not being detained by them. But when God has led us to a certain point of
abandonment, and we subsequently have an interior conviction that He still
desires us to give up certain innocent things, the tendency of all which is only
to make us more simple and more profoundly dead to self, can it be an illusion
to yield to such drawings? Probably no one follows them without good counsel.
The repugnance which our wisdom and self-love manifest to them, is a sufficient
evidence that they are of grace; for we see that we are only hindered from
following them by selfish considerations. The more we fear to do these things,
the more we have need to do them; for it is a fear which arises only from
delicacy, want of pliability and attachment either to our pleasures or our
views. We must die to all the sentiments of the natural life. Thus every pretext
for retreat is cut off by the conviction in the depths of the soul, that the
sacrifices required will assist in causing us to die.
Ease
and promptness in yielding to these movements, are the means by which souls make
the greatest advances. Those who are ingenuous enough never to hesitate, soon
make incredible progress. Others argue, and never fail to find a sufficient
reason for not following the interior monitor. They are willing and not willing;
they want to wait for certainties; they search about for advisers, who will bid
them not do what they are afraid of doing; they stop at every step, and look
back; then languish in irresolution, and insensibly estrange the Spirit of God.
At first they grieve Him by their hesitation; then they irritate Him by formal
resistance, and finally quench his operations by repeated opposition.
While
they thus resist, they find pretexts both to conceal and justify the resistance;
but they insensibly grow dry; they lose their simplicity, and, make what effort
they may to deceive themselves, they are not at peace; there is always at the
bottom of the conscience, a feeling of reproach that they have been wanting
toward God. But as God becomes more distant, because they are departing from
Him, the soul becomes hardened by degrees. It is no longer peaceful; but it no
longer seeks true peace; on the contrary, it wanders farther and farther from
it, by seeking it where it is not; like a dislocated bone, a continual source of
pain, and out of its natural position, yet, it manifests no tendency to resume
its place, but, on the contrary, binds itself fast in its false relations.
Ah!
how much to be pitied is that soul which is just beginning to reject the secret
invitations of God, when he demands that it shall die to all! At first, it is
but an atom; but the atom becomes a mountain, and soon forms a sort of chaos
between it and God. We play deaf when God demands a lowly simplicity; we are
afraid to listen; we should be glad enough to be able to convince ourselves that
we had not heard; we say so, but are not persuaded. We get into a tumult; we
doubt all our past experience; and the graces which had served the most
effectually to make us humble and simple before God, begin to look like
illusions. We seek without, for spiritual advisers who may calm the trouble
within; we readily find them, for there are so many, gifted even with much
knowledge and piety, who have yet but little experience.
In
this condition, the more we strive to recover, the sicker we get. We are like
the wounded deer, bearing in his side the fatal arrow; the more he struggles
through the woods to be delivered of his enemy, the more deeply he buries it in
his body. Alas! “Who hath hardened himself against Him and hath
prospered.” (Job ix. 4.) Can God, who is Himself the true Peace, leave
that heart peaceful which opposes itself to his designs? Such a person is like
one with an unknown disorder. Physicians employ their art in vain to give him
any solace. You behold him sad, depressed, languishing; no food, no remedy can
avail to do him good; he dies day by day. Can we wonder that, wandering from the
true way, we should ceaselessly continue to stray farther and farther from the
right course?
But,
as you will say, the commencement of these things is a small matter; true, but
the end is deplorable. In the sacrifice which we made when we devoted ourselves
wholly to God, we reserved nothing and felt happy in so doing, while we were
looking at things with a general view and at a distance; but when God takes us
at our word and accepts our offer in detail, we are made aware of a thousand
repugnances, the existence of which we had not so much as suspected before. Our
courage fails; frivolous excuses are suggested to flatter our feeble and tempted
souls; then we hesitate and doubt whether it is our duty to obey; we do only the
half of what God requires of us, and we mix with the divine influence a
something of self, trying still to secure some nutriment for that corrupt
interior which wills not to die. A jealous God retires: the soul begins to shut
its eyes, that it may not see that it has no longer the courage to act, and God
leaves it to its weakness and corruption, because it will be so left. But think
of the magnitude of its error!
The
more we have received of God, the more ought we to render. We have received
prevenient love and singular grace: we have received the gift of pure and
unselfish love, which so many pious souls have never tasted; God has spared
nothing to possess us wholly; He has become the interior Bridegroom; He has
taken pains to do everything for his bride—but He is infinitely jealous.
Do not wonder at the exacting nature of his jealousy! What is its object? Is it
talents, illuminations, the regular practice of external virtues? Not at all; He
is easy and condescending in such matters. Love is only jealous about love; the
whole of his scrutiny falls upon the state of the will. He cannot share the
heart of the spouse with any other; still less can He tolerate the excuses by
which she would convince herself that her heart is justly divided; this it is
that lights the devouring fires of his jealousy. As long, O spouse! as pure and
disinterested love shall guide thee, so long the Bridegroom will bear with
inexhaustible patience all thy wrong doing through weakness or inadvertence,
without prejudice to the purity of thy love; but from the moment that thou shalt
refuse anything that God asks, and begin to deceive thyself in the refusal, from
that moment He will regard thee as a faithless spouse, and one seeking to
conceal her infidelity!
How
many souls, after having made great sacrifices, fall into these ways! False
wisdom is the source of the whole difficulty; it is not so much through defect
of courage as through excess of reason, that we are arrested at this point. It
is true that when God has called souls to this state of absolute sacrifice, he
treats them in accordance with the gifts He has lavished upon them; He is
insatiable for deaths, losses, renunciation; He is jealous of his own gifts
even, because the excellence of the blessings secretly breeds within us a sort
of self-condfidence. All must be destroyed, every vestige must perish! We have
abandoned everything—and He comes now to take everything, leaving us
absolutely nothing. If there be the smallest thing to which we cling, however
good it may appear, there He comes sword in hand, and cuts into the remotest
corner of the soul. If we are still fearful in any recess, to that spot He
comes, for He always attacks us in our weakest points. He pushes hard, without
giving us time to breathe. Do you wonder? Can we be dead while we yet breathe?
We desire that God would give us the death-stroke; but we long to die without
pain; we would die to our own will by the power of the will itself; we want to
lose all and still hold all. Ah! what agony, what distress, when God has brought
us to the end of our strength! We faint like a patient under a painful surgical
operation. But the comparison is nought, for the object of the surgeon is to
give us life—that of God to make us die.
Poor
souls! weak in spirit! how these last blows overwhelm you! The very apprehension
of them makes you tremble and fall back! How few are there who make out to cross
the frightful desert! Scarcely shall two or three behold the promised land! Woe
to those from whom God had reason to expect everything, and who do not accept
the grace! Woe to him who resists the interior guidance! strange sin, that
against the Holy Spirit! Unpardonable either in this world or in the next, what
is it but resistance to the divine monitor within? He who resists the Spirit,
striving for his conversion shall be punished in this world by affliction, and
in the next by the pains of hell. Happy is he who never hesitates; who fears
only that he follows with too little readiness; who would rather do too much
against self than too little! Blessed is he who, when asked for a sample, boldly
presents his entire stock, and suffers God to cut from the whole cloth! happy he
who, esteeming himself as nothing, puts God to no necessity of sparing him!
Thrice happy he whom all this does not affright!
It
is thought that this state is a painful one; it is a mistake; here is peace and
liberty; here the heart, detached from everything, is immeasurably enlarged, so
as to become illimitable; nothing cramps it; and in accordance with the promise,
it becomes, in a certain sense, one with God himself.
Thou
only O my God! canst give the peace which is then enjoyed! The less timid the
soul is in the sacrifice of itself, the greater liberty does it acquire! At
length, when it no longer hesitates to lose all and forget self, it possesses
all. It is true that it is not a conscious possession, so that the soul
addressed itself as happy, for that would be to return to self after having
quitted it forever; but it is an image of the condition of the blessed, who will
be always ravished by the contemplation of God, without having a moment, during
the whole of eternity, to think of themselves and their felicity. They are so
satisfied in these transports, that they will be eternally rejoicing, without
once saying to themselves that they are happy.
Thou
grantest to those souls who never resist thee, O bridegroom of souls! even in
this life, a foretaste of this felicity. They will all things and nothing. As it
is things created which hem up the heart, these souls, being restrained by no
attachment to the creature, and no reflections of self, enter as it were into
thine immensity! Nothing stops them; they become continually more and more lost;
but though their capacity should increase to an infinite extent, Thou wouldst
fill it; they are always satisfied. They do not say that they are happy, but
feel that they are so; they do not posses happiness, but their happiness
possesses them. Let any one ask them at any moment, Do you will to suffer what
you suffer? Would you have what you have not? They will answer without
hesitation and without reflection, I will to suffer what I suffer, and to want
that which I have not; I will everything which God wills; I will nothing else.
Such,
my God, is true and pure worship in spirit and in truth. Thou seekest such to
worship Thee, but scarce findest them! There are few but seek self in thy gifts,
instead of seeking Thee alone in the cross and in spoliation. Most seek to guide
Thee instead of being guided by Thee. They give themselves up to Thee, that they
may become great, but withdraw when they are required to become little. They say
they are attached to nothing, and are overwhelmed by the smallest losses. They
desire to possess Thee, but are not willing to lose self, that they may be
possessed by Thee. This is not loving Thee; it is desiring to be loved by Thee.
O God, the creature knows not to what end Thou hast made him; teach him, and
write in the depths of his soul, that the clay must suffer itself to be shaped
at the will of the potter!
Christian
Perfection is not that rigorous, tedious, cramping thing that many imagine. It
demands only an entire surrender of everything to God from the depths of the
soul, and the moment this takes place, whatever is done for Him becomes easy.
They who are God’s without reserve, are in every state content; for they will
only what He wills, and desire to do for Him whatever he desires them to do;
they strip themselves of everything, and in this nakedness find all things
restored an hundred fold. Peace of conscience, liberty of spirit, the sweet
abandonment of themselves and theirs into the hand of God, the joy of perceiving
the light always increasing in their hearts, and finally the freedom of their
souls from the bondage of the fears and desires of this world, these things
constitute that return of happiness which the true children of God receive an
hundred fold in the midst of their crosses, while they remain faithful.
They
are sacrificed, it is true, but it is to that which they love best; they suffer,
but they will to endure all that they do receive, and prefer that anguish to all
the false joys of the world; their bodies are subject to excruciating pain;
their imaginations are troubled; their minds become languid and weak, but the
will is firm and peacefully quiet in the interior of the soul, and responds a
joyful Amen! to every stroke from the hand that would perfect the
sacrifice.
What
God requires of us, is a will which is no longer divided between Him and any
creature; a simple, pliable state of will which desires what He desires, rejects
nothing but what He rejects, and wills without reserve what He wills, and under
no pretext wills what He does not. In this state of mind, all things are proper
for us; our amusements, even, are acceptable in his sight.
Blessed
is he who thus give himself to God! He is delivered from his passions, from the
opinions of men, from their malice, from the tyranny of their maxims, from their
cold and miserable raillery, from the misfortunes which the world attributes to
chance, from the infidelity and fickleness of friends, from the artifices and
snares of enemies, from the wretchedness and shortness of life, from the horrors
of an ungodly death, from the cruel remorse that follows sinful pleasures, and
finally from the everlasting condemnation of God!
The
true Christian is delivered from this innumerable multitude of evils, because,
putting his will into the hands of God, he wills only what He wills, and thus
finds comfort in the midst of all his suffering in the way of faith, and its
attendant hope.
What
weakness it is, then, to be fearful of consecrating ourselves to God, and of
getting too far into so desirable a state!
Happy
those who throw themselves, as it were, headlong, and with their eyes shut, into
the arms of “the Father of mercies, and the God of all comfort!” (2
Cor. i. 3.) Their whole desire then, is to know what is the will of God
respecting them; and they fear nothing so much as not perceiving the whole of
his requirements. So soon as they behold a new light in his law, they are
transported with joy, like a miser at the finding of a treasure.
No
matter what cross may overwhelm the true child of God, he wills everything that
happens, and would not have anything removed which his Father appoints; the more
he loves God, the more is he filled with content; and the most stringent
perfection, far from being a burthen, only renders his yoke the lighter.
What
folly to fear to be too devoted to God! to fear to be happy! to fear to love the
will of God in all things! to fear to have too much courage under inevitable
crosses, too much consolation in the love of God, and too great a detachment
from the passions which make us miserable!
Let
us refuse, then, to set our affections upon things of the earth that we may set
them exclusively upon God. I do not say, that we must abandon them entirely; for
if our lives be already moral and well ordered, we have only to change the
secret motive of our actions into Love, and we may continue almost the same
course of life. God does not overturn our conditions nor the duties attached to
them, but we may go on doing that now for the service of God which we did
formerly to satisfy the world, and to please ourselves. There will only be this
difference: instead of being harassed by pride, by overbearing passion, and by
the malicious censures of the world, we shall act with liberty, with courage,
and with hope in God. We shall be animated with confidence; the expectation of
things eternal, which advance as things temporal recede from us, will support us
in the midst of suffering; the love of God, who will cause us to perceive how
great is his love toward us, will lend us wings to fly in his ways, and to raise
us above all our miseries. Is this hard to believe? Experience will convince us.
“O taste and see that the Lord is good!” says the Psalmist. (Ps.
xxxiv. 8.)
The
Son of God says to every Christian without exception, “If any man will come
after me, let him deny himself, and take up his cross and follow me.” (Matt.
xix. 24.) The broad way leadeth unto destruction; we must walk in the strait
way, though there be few that travel therein. It is only the violent who take
the Kingdom by force. We must be born again, renounce and hate ourselves, become
children, be poor in spirit, mourn that we may be comforted, and not be of this
world, which is cursed because of offences.
Many
are affrighted at these truths, and their fear arises from this: that while they
know the exacting nature of religion, they are ignorant of its gifts, and of the
spirit of love which renders everything easy. They are not aware that religion
leads to the highest perfection, while bestowing peace through a principle of
love that smooths every rough place.
They
who are in truth and indeed wholly consecrated to God, are ever happy. They
prove that the yoke of our Redeemer is easy and his burden light; that in Him is
the peace of the soul, and that He gives rest to them that are weary and heavy
laden, according to his own blessed promise. But how unhappy are those poor,
weak souls, who are divided between God and the world! They will and they do not
will; they are lacerated at once by their passions and their remorse; they are
afraid of the judgments of God and of the opinions of men; they dislike the
evil, but are ashamed of the good; they suffer the pains of virtue, without
enjoying its consolations. Ah! could they but have a little courage,—just
enough to despise the vain conversation, the cold sneers, and the rash judgments
of men,—what peace would they not enjoy in the bosom of God!
It
is dangerous to our salvation, unworthy of God and of ourselves, and destructive
even of our peace of mind, to desire to remain always in our present position.
Our whole life is only given us that we may advance with rapid strides towards
our heavenly country. The world recedes like a deceptive shadow, and eternity
already approaches to receive us. Why do we linger and look behind, while the
light of the Father of Mercies is shining upon us from before? Let us make haste
to reach the Kingdom of God.
All
the vain pretexts which are used to cover our reservations toward God are
instantly dissipated by the first commandment of the law: “Thou shalt love
the Lord thy God with all thy heart, and with all thy soul, and with all thy
strength, and with all thy mind.” (Luke x. 27.) Notice how many
expressions are here brought together by the Holy Spirit, to forestall all the
reservations the soul might make to the prejudice of this jealous Love; not only
with the whole extent and strength of the soul, but with all the intensity of
the intellect. How then can we conclude that we love Him if we cannot make up
our minds to receive his law, and to apply ourselves at once to fulfil all his
blessed will?
They
who fear that they shall discover too clearly what this love demands, are very
far indeed from possessing the active and incessant affection required by this
commandment.
There
is but one way in which God should be loved, and that is to take no step except
with Him and for Him, and to follow, with a generous self-abandonment,
everything which He requires.
They
who live in some self-denial, but have still a wish to enjoy a little of the
world, think that this is a small matter; but they run the risk of being
included in the number of those lukewarm ones whom God will spue out of his
mouth. (Rev. iii. 16.)
God
is not pleased with the souls that say, “thus far will I go and no farther.”
Should the creature prescribe laws to the Creator? What would a master say of
his servants, or a king of his subjects, who should be willing to serve him, but
only after their own fashion? who should be afraid of becoming too much
interested in his service and his interests, and who should be ashamed publicly
to acknowledge themselves attached to him? Or rather, what will the King of
kings say to us if we serve Him in this wicked manner?
The
time is not far distant; it is near, it is even at hand; let us hasten to
anticipate it; let us love that eternal beauty which never grows old, and which
preserves in endless youth those who love nought but it; let us despise this
miserable world which is already falling to pieces on every side! Have we not
beheld for years, that they, who to-day are high in honor and in the esteem of
men, to-morrow, surprised by death, are laid side by side in the tomb? This poor
world, the object of so much insane attachment, we are daily about to leave; it
is but misery, vanity and folly; a phantom,—the very fashion of which passeth
away! (1 Cor. vii. 31.)
Those
who are attached to God, only so far as they enjoy pleasure and consolation,
resemble those who followed the Lord, not to hear his teaching, but because they
did eat of the loaves and were filled. (John vi. 26.) They are ready to say with
Peter, “Master, it is good for us to be here; and let us make three
tabernacles; (Mark ix. 5); but they know not what they say. After being
intoxicated with the joys of the mountain they deny the Son of God and refuse to
follow him to Calvary. Not only do they desire delights, but they seek
illuminations also; the mind is curious to behold, while the heart requires to
be filled with soft and flattering emotions. Is this dying to self? Is this the
way in which the just shall live by faith? (Heb. x. 38.)
They
desire to have extraordinary revelations, which may be regarded as supernatural
gifts, and a mark of the special favor of God. Nothing is so flattering to
self-love; all the greatness of the world at once could not so inflate the
heart; these supernatural gifts nourish in secret the life of nature. It is an
ambition of the most refined character, as it is wholly spiritual; but it is
merely ambition; a desire to feel, to enjoy, to posses God and his gifts, to
behold his light, to discern spirits, to prophesy, in short, to be an
extraordinarily gifted person; for the enjoyment of illuminations and delights,
leads the soul little by little towards a secret coveting of all these things.
Yet
the apostle shows us a more excellent way, (1 Cor. xii. 31,) for which he
inspires us with a holy emulation; it is the way of charity which seeketh not
her own, (1 Cor. xiii. 5,) and desires not to be clothed upon, if we may
adopt the apostle’s language, but suffers herself to be unclothed. She is less
in search of pleasure than of God, whose will she longs to fulfil. If she finds
pleasure in devotion, she does not rest in it, but makes it serve to strengthen
her weakness, as a convalescent uses a staff to aid in walking, but throws it
aside on his restoration. In the same way the tender and child-like soul that
God fed with milk in the beginning, suffers itself to be weaned when He sees it
is time that it should be nourished upon strong meat.
We
must not be ever children, always hanging upon the breast of heavenly
consolations; we must put away childish things with St. Paul. (1 Cor. xiii. 11.)
Our early joys were excellent to attract us, to detach us from gross and worldly
pleasures by others of a purer kind, and to lead us into a life of prayer and
recollection; but to be constantly in a state of enjoyment that takes away the
feeling of the cross, and to live in a fervor of devotion, that continually
keeps paradise open, this is not dying upon the cross and becoming nothing.
This
life of illumination and sensible delights, is a very dangerous snare, if we
become so attached to it as to desire nothing farther; for he who has no other
attraction to prayer, will quit both it and God, whenever this source of his
gratification is dried up. St. Theresa says, you know, that a vast number of
souls leave off praying at the very moment when their devotion is beginning to
be real. How many are there who, in consequence of too tender rearing in Jesus
Christ, and too great fondness for the milk of his word, go back and abandon the
interior life as soon as God undertakes to wean them! We need not be astonished
at this, for they mistake the portico of the temple for the very sanctuary
itself; they desire the death of their gross external passions, that they may
lead a delicious life of self-satisfaction within. Hence so much infidelity and
disappointment, even among those who appeared the most fervent and the most
devoted; those who have talked the loudest of abandonment, of death to self, of
the darkness of faith and of desolation, are often the most surprised and
discouraged, when they really experience these things, and their consolation is
taken away. O how excellent is the way pointed out by John of the Cross, who
would have us believe without seeing, and love without desiring to feel!
This
attachment to sensible delights, is the fruitful source of all our illusions;
souls are earthly in desiring something tangible, as it were, before they can
feel firm. But this is all wrong; it is these very things of sense that produce
vacillation; we think, while the pleasure lasts, that we shall never desert God;
we say in our prosperity, that we shall never be moved (Ps. xxx. 6.); but the
moment our intoxication is over, we give up all for lost, thus substituting our
own pleasure and imagination in place of God. Naked faith, alone, is a sure
guard against illusion. When our foundation is not upon any imagination,
feeling, pleasure, or extraordinary illumination; when we rest upon God only in
pure and naked faith, in the simplicity of the gospel receiving the consolations
which He sends, but dwelling in none; abstaining from judging, and ever
obedient; believing that it is easy to be deceived, and that others may be able
to set us right; in short, acting every moment with simplicity and an upright
intention, following the light of the faith of the present moment; then we are
indeed in a way that is but little subject to illusion.
Experience
will demonstrate, better than anything else, how much more certain this path is
than that of illuminations and sensible delights. Whoever will try it, will soon
find that this way of naked faith, rigidly followed, is the profoundest and most
complete death of self. Interior delights and revelations indemnify our
self-love for all its external sacrifices, and cherish a secret and refined life
of nature; but to suffer ourselves to be stripped within and without at once,
without by Providence, and within by the night of pure faith, this is a total
sacrifice, and a state the farthest possible from self-deception.
Those,
then, who seek to guard against being deceived by a constant succession of
emotions and certainties, are by that very course exposing themselves most
surely to such a result. On the other hand, those who follow the leadings of the
love that strips them and the faith that walks in darkness, without seeking any
other support, avoid all the sources of error and illusion. The author of the Imitation
of Christ (book iii.) tells you, that if God takes away your inward
delights, it should be your pleasure to remain pleasureless. O how beloved of
God is a soul thus crucified, that rests calmly upon the cross, and desires only
to expire with Jesus! It is not true to say that we are afraid of having lost
God, on being deprived of feeling; it is impatience under the trial, the
restlessness of a pampered and dainty nature, a search for some support for
self-love, a weariness of abandonment, and a secret return to self, after our
consecration to God. O God, where are they who stop not in the road to death? If
they persevere unto the end, they shall receive a crown of life.
The
true source of all our perfection is contained in the command of God in Abraham,
“Walk before me, and be thou perfect.” (Gen. xvii. 1.)
The
presence of God calms the soul, and gives it quiet and repose even during the
day, and in the midst of occupation—but we must be given up to God without
reserve.
When
we have once found God, we have nothing to seek among men; we must make the
sacrifice of our dearest friendships; the best of friends has entered into our
hearts, that jealous Bridegroom who requires the whole of it for himself.
It
takes no great time to love God, to be refreshed by his presence, to elevate our
hearts to Him, or to worship Him in the depths of our soul, to offer to Him all
we do and all we suffer; this is the true kingdom of God within us, which
cannot be disturbed.
When
the distraction of the senses and the vivacity of the imagination hinder the
soul from a sweet and peaceful state of recollection, we should at least be calm
as to the state of the will: in that case, the will to be recollected is a
sufficient state of recollection for the time being. We must return toward God,
and do everything which He would have us do with a right intention.
We
must endeavor to awake within ourselves, from time to time, the desire of being
devoted to God in all the extent of our powers; in our intellect, to know him
and think on him, and in our will, to love him. We must desire too, that our
outward senses may be consecrated to him in all their operations.
Let
us be careful how we voluntarily engage, either externally or internally, in
matters which cause such distraction of the will and intellect, and so draw them
out of themselves that they find difficulty in re-entering and finding God.
The
moment we discover that anything causes excessive pleasure or joy within us, let
us separate our heart from it, and, to prevent it from seeking its repose in the
creature, let us present it to God, the true object of love, the sovereign good.
If we are faithful in breaking up all attachment to the creature, that is, if we
prevent its entering into those depths of the soul which our Lord reserves for
Himself, to dwell there and to be there respected, adored, and loved, we shall
soon experience that pure joy which He never fails to give to a soul freed and
detached from all human affections.[3]
Whenever
we perceive within us anxious desires for anything, whatever it may be, and find
that nature is hurrying us with too much haste to do what is to be done, whether
it be to say something, see something, or to do something, let us stop short,
and repress the precipitancy of our thoughts and the agitation of our
actions—for God has said, that his Spirit does not dwell in disquiet.
Be
careful not to take too much interest in what is going on around you, nor to be
much engaged in it—it is a fruitful source of distraction. As soon as we
have found what it is that God requires of us in anything that comes up, let us
stop there and separate ourselves from all the rest. By that means we shall
always preserve the depths of the soul free and equable, and rid ourselves of
many things that embarrass our hearts, and prevent them from turning easily
toward God.
An
excellent means of preserving our interior solitude and liberty of soul, is to
make it a rule to put an end, at the close of every action, to all reflections
upon it, all reflex acts of self-love, whether of a vain joy or sorrow. Happy is
he whose mind contains only what is necessary, and who thinks of nothing except
when it is time to think of it! so that it is God who excites the impression, by
calling us to perform his will as soon as it is exhibited, rather than the mind
laboriously foreseeing and seeking it. In short, let us be accustomed to
recollect ourselves during the day and in the midst of our occupations, by a
simple view of God. Let us silence by that means all the movements of our
hearts, when they appear in the least agitated. Let us separate ourselves from
all that does not come from God. Let us suppress our superfluous thoughts and
reveries. Let us utter no useless word. Let us seek God within us, and we shall
find Him without fail, and with Him, joy and peace.
While
outwardly busy, let us be more occupied with God than with everything else. To
be rightly engaged, we must be in his presence and employed for Him. At the
sight of the Majesty of God, our interior ought to become calm and remain
tranquil. Once a single word of the Saviour suddenly calmed a furiously agitated
sea: one look of his at us, and of ours toward Him, ought always to perform the
same miracle within us.
We
must often raise our hearts to God. He will purify, enlighten, and direct them.
Such was the daily practice of the sacred Psalmist: “I have set the Lord
always before me.” (Ps. xvi. 8.) Let us often employ the beautiful words
of the same holy prophet, “Whom have I in heaven but thee? And there is
none upon earth that I desire beside thee! God is the strength of my heart and
my portion forever!” (Ps. lxxiii. 25.)
We
must not wait for a leisure hour, when we can bar our doors; the moment that is
employed in regretting that we have no opportunity to be recollected, might be
profitably spent in recollection. Let us turn our hearts toward God in a simple,
familiar spirit, full of confidence in him. The most interrupted moments, even
while eating or listening to others, are valuable. Tiresome and idle talk in our
presence, instead of annoying, will afford us the delight of employing the
interval in seeking God. Thus all things work together for good to them that
love God.
We
must read according to our necessity and desire, but with frequent
interruptions, for the purpose of recollection. A word or two, simple and full
of the Spirit of God, will be to us as hidden manna. We forget the words, but
the effect remains; they operate in secret, and the soul is fed and enriched.
The
essence of virtue consists in the attitude of the will. This is what the Lord
would teach us when he said, “The kingdom of God is within you.” (Luke
xvii. 21.) It is not a question of extensive knowledge, of splendid talents, nor
even of great deeds; it is a simple matter of having a heart and loving. Outward
works are the fruits and consequences of loving, and the spring of all good
things is at the bottom of the soul.
There
are some virtues which are appropriate to certain conditions, and not to others;
some are good at one time, and some at another; but an upright will is
profitable for all times and all places. That kingdom of God which is within us,
consists in our willing whatever God wills, always, in everything, and without
reservation; and thus his kingdom comes; for his will is then done as it is in
Heaven, since we will nothing but what is dictated by his sovereign pleasure.
Blessed
are the poor in spirit! Blessed are they who are stripped of everything, even of
their own wills, that they may no longer belong to themselves! How poor in
spirit does he become who has given up all things to God! But how is it that our
will becomes right, when it unreservedly conforms to that of God? We will
whatever He wills; what He does not will, we do not; we attach our feeble wills
to that all-powerful one that regulates everything. Thus nothing can ever come
to pass against our wishes; for nothing can happen contrary to the will of God,
and we find in his good pleasure an inexhaustible source of peace and
consolation.
The
interior life is the beginning of the blessed peace of the saints, who eternally
cry, Amen, Amen! We adore, we praise, we bless God in everything; we see Him
incessantly, and in all things his paternal hand is the sole object of our
contemplation. There are no longer any evils; for even the most terrible that
come upon us, work together for good, as St. Paul says, to those that love God.
(Rom. viii. 28.) Can the suffering that God destines to purify and make us
worthy of himself, be called an evil?
Let
us cast all our cares, then, into the bosom of so good a Father, and suffer Him
to do as He pleases. Let us be content to adopt his will in all points, and to
abandon our own absolutely and forever. How can we retain anything of our own,
when we do not even belong to ourselves? The slave has nothing; how much less,
then, should we own anything, who in ourselves are but nothingness and sin, and
who are indebted for everything to pure grace! God has only bestowed upon us a
will, free and capable of self-possession, that we may the more generously
recompense the gift by returning it to its rightful owner.
We
have nothing but our wills only; all the rest belongs elsewhere. Disease removes
life and health; riches make to themselves wings; intellectual talents depend
upon the state of the body. The only thing that really belongs to us is our
will, and it is of this, therefore, that God is especially jealous, for He gave
it to us, not that we should retain it, but that we should return it to Him,
whole as we received it, and without the slightest reservation.
If
the least desire remain, or the smallest hesitation, it is robbing God, contrary
to the order of creation; for all things come from Him, and to Him they are all
due.
Alas!
how many souls there are full of self, and desirous of doing good and serving
God, but in such a way as to suit themselves; who desire to impose rules upon
God as to his manner of drawing them to Himself. They want to serve and possess
Him, but they are not willing to abandon themselves to Him, and be possessed by
Him.
What
a resistance they offer to Him, even when they appear so full of zeal and
fervor! It is certain that in one sense, their spiritual abundance becomes an
obstacle to their progress; for they hold it all, even their virtues, in
appropriation, and constantly seek self, even in good. O how superior to such
fervid and illuminated souls, walking always in virtue, in a road of their own
choice, is that humble heart that renounces its own life, and every selfish
movement, and dismisses all will except such as God gives from moment to moment,
in accordance with his Gospel and Providence!
Herein
lies the meaning of those words of the Lord; “If any man will come after
me, let him deny himself and take up his cross and follow me.” (Matt. xvi.
24; Luke xiv. 33.) We must follow Jesus Christ, step by step, and not open up a
path for ourselves. We can only follow Him by denying ourselves; and what is
this but unreservedly abandoning every right over ourselves? And so St. Paul
tells us; “Ye are not your own (1 Cor. vi. 19): no, not a thing remains
that belongs to us! Alas for him that resumes possession of anything after once
abandoning it!
To
desire to serve God in one place rather than in another, in this way rather than
in that, is not this desiring to serve Him in our own way rather than in his?
But to be equally ready for all things, to will everything and nothing, to leave
ourselves in his hands, like a toy in the hands of a child, to set no bounds to
our abandonment, inasmuch as the perfect reign of God cannot abide them, this is
really denying ourselves; this is treating Him like a God, and ourselves like
creatures made solely for his use.
There
is no peace to them that resist God: if there be joy in the world, it is
reserved for a pure conscience; the whole earth is full of tribulation and
anguish to those who do not possess it.
How
different is the peace of God from that of the world! It calms the passions,
preserves the purity of the conscience, is inseparable from righteousness,
unites us to God and strengthens us against temptations. The peace of the soul
consists in an absolute resignation to the will of God.
“Martha,
Martha, thou are careful and troubled about many things; but one thing is
needful.” (Luke
x. 41.) The pain we suffer from so many occurrences, arises from the fact that
we are not entirely abandoned to God in everything that happens.
Let
us put all things, then, into his hands, and offer them to Him in our hearts, as
a sacrifice beforehand. From the moment that you cease to desire anything
according to your own judgment, and begin to will everything just as God wills
it, you will be free from your former tormenting reflections and anxieties about
your own concerns; you will no longer have anything to conceal or take care of.
Until
then, you will be troubled, vacillating in your views and enjoyments, easily
dissatisfied with others and but little satisfied with yourself, and full of
reserve and distrust. Your good intentions, until they become truly humble and
simple, will only torment you; your piety, however sincere, will be the occasion
of more internal reproach then of support or consolation. But if you will
abandon your whole heart to God, you will be full of peace and joy in the Holy
Ghost.
Alas
for you, if you will regard man in the work of God! In our choice of a guide,
men must be counted as nothing; the slightest respect for their opinion dries up
the stream of grace, and increases our indecision. We suffer and we displease
God besides.
How
can we refuse to bestow all our love upon God, who first loved us with the
tender love of a Father, pitying our frailty, and well knowing the mire from
which we have been dragged? When a soul is filled with this love, it enjoys
peace of conscience, it is content and happy, it requires neither greatness nor
reputation, nor pleasure, nor any of the perishing gifts of time; it desires
only the will of God, and watches incessantly in the joyful expectation of its
Spouse.
We
know that we must suffer, and that we deserve it; nevertheless, we are always
surprised at affliction, as if we thought we neither merited nor had need of it.
It is only true and pure love that delights to endure, for nothing else is
perfectly abandoned. Resignation induces us to bear pain, but there is a
something in it which is afflicted in suffering, and resists. The resignation
that measures out its abandonment to God with selfish reflection, is willing to
suffer, but is constantly examining to ascertain whether it suffers acceptably.
In fact, the resigned soul is composed as it were of two persons; one keeping
the other in subjection, and watching lest it should revolt.
In
pure love, unselfish and abandoned, the soul is fed in silence on the cross, and
on union with the crucified Saviour, without any reflections on the severity of
its sufferings. There exists but a single, simple will, which permits God to see
it just as it is, without endeavoring to behold itself. It says nothing, does
nothing. What then does it do? It suffers. And is this all? Yea, all; it has
nothing else to do but to suffer. Love can be heard easily enough, without
speech or thought. It does all that it is required to do, which is, to have no
will when it is stripped of all consolation. The purest of all loves is a will
so filled with that of God, that there remains nothing else.
What
a consolation is it to think that we are then rid of so many anxieties about our
exercise of patience and the other virtues in the sight of those about us? It is
enough to be humbled and abandoned in the midst of suffering. This is not
courage; it is something both more and less; less in the eyes of the ordinary
class of Christians, more in the eyes of pure faith. It is a humiliation which
raises the soul into all the greatness of God; a weakness which strips it of
every resource, to bestow upon it his omnipotence. “When I am weak,” says
St. Paul, “then I am strong; I can do all things through Christ which
strengtheneth me.” (2 Cor. xii. 10; Phil. iv. 13.)
It
suffices then, to feed upon some short sentences suited to our state and our
taste, with frequent interruptions to quiet the senses and make room for the
inward spirit of recollection. We sometimes suffer, scarcely knowing that we are
in distress; at other times we suffer, and know that we bear it ill, but we
carry this second and heavier cross without impatience. True love goes ever
straightforward, not in its own strength, but esteeming itself as nothing. Then
indeed we are truly happy. The cross is no longer a cross when there is no self
to suffer under it, and to appropriate its good and evil.
Why
do the gifts of God confer more pleasure when they exist in ourselves than when
they are conferred upon our neighbor, if we are not attached to self? If we
prefer to see them in our possession rather than in that of those about us, we
shall certainly be afflicted when we see them more perfect in them than they are
in ourselves; and this constitutes envy. What is our duty then? We must rejoice
that the will of God is done in us, and that it reigns there not for our
happiness and perfection, but for his own good pleasure and glory.
Now,
take notice of two matters. The first is, that this distinction is not an empty
subtlety; for God, in his desire to desolate the soul for its own perfection,
causes it really to pass through these trials of self, and never lets it alone
until He has deprived its love of selfish reflection and support. There is
nothing so jealous, so exacting, and so searching as this principle of pure
love; it cannot abide a thousand things that were imperceptible in our previous
state; and what pious persons would call an unprofitable nicety, seems an
essential point to the soul that is desirous of destroying self. As with gold in
the furnace, the fire consumes all that is not gold, so it seems necessary that
the heart should be melted with fervent heat, that the love of God may be
rendered pure.
The
second remark is, that God does not pursue every soul in this way in the present
life. There is an infinite number of truly pious persons whom He leaves in some
degree under the dominion of self-love; these remains of self help to support
them in the practice of virtue, and serve to purify them to a certain point.
Scarce
anything would be more injudicious or more dangerous than to deprive them of the
contemplation of the grace of God in them as tending to their own personal
perfection. The first class exercise disinterested gratitude; they are thankful
to God for whatever He does in them, solely because He does it for his own
glory; the second are also grateful, but partly because their own perfection is
secured at the same time. If the former should endeavor to deprive the latter of
this mixed motive and this interior comfort in self, in reference to grace, they
would cause them as much injury as they would an infant by weaning it before it
was able to eat; to take away the breast, would be to destroy it. We must never
seek to deprive a soul of the food which still contains nutriment for it, and
which God suffers to remain as a stay to its weakness. To forestall grace is to
destroy it. Neither must the latter condemn the former because they do not see
them as much concerned as themselves about their own perfection in the grace
ministered unto them. God works in every one as he pleases; the wind bloweth
where it listeth, (John iii. 8,) and as it listeth. The forgetfulness of
self in the pure contemplation of God, is a state in which God can do in our
souls whatever most pleases Himself. The important point is, that those who are
still in a measure supported by self, should not be too anxious about the state
of such as are in pure love, nor should these latter endeavor to make the former
pass through the trials peculiar to a higher state of grace before God calls
them to it.
When
we are no longer embarrassed by the restless reflections of self, we begin to
enjoy true liberty.
False
wisdom, on the other hand, always on the watch, ever occupied with self,
constantly jealous of its own perfection, suffers severely whenever it is
permitted to perceive the smallest speck of imperfection.
Not
that the man who is simple minded and detached from self, fails to labor toward
the attainment of perfection; he is the more successful in proportion as he
forgets himself, and never dreams of virtue in any other light than as something
which accomplishes the will of God.
The
source of all our defects is the love of self; we refer everything to that,
instead of to the love of God. Whoever, then, will labor to get rid of self, to
deny him-self, according to the instructions of Christ, strikes at once
at the root of every evil, and finds, in this simple abandonment of self, the
germ of every good.
Then
those words of Scripture are heard within and understood, “Where the Spirit
of the Lord is, there is liberty.” (2 Cor. iii. 17.) We neglect nothing to
cause the kingdom of God to come both within and without; but in the midst of
our frailties we are at peace. We would rather die than commit the slightest
voluntary sin, but we have no fear for our reputation from the judgment of man.
We court the reproach of Christ Jesus, and dwell in peace though surrounded by
uncertainties; the judgments of God do not affright us, for we abandon ourselves
to them, imploring his mercy according to our attainments in confidence,
sacrifice, and absolute surrender. The greater the abandonments, the more
flowing the peace; and in such a large place does it set us, that we are
prepared for everything; we will everything and nothing; we are as guileless as
babes.
Our
illumination from God discovers the lightest transgressions, but never
discourages. We walk before Him; but if we stumble, we hasten to resume our way,
and have no watchword but Onward!
If
we would find God, we must destroy the remains of the old Adam within. The Lord
held a little child in his arms, when He declared, “of such is the kingdom
of Heaven.” The sum of the principal directions is this: do not reason too
much, always have an upright purpose in the smallest matters, and pay no
attention to the thousand reflections by which we wrap and bury ourselves in
self, under pretence of correcting our faults.
I
understand perfectly well that you do not ask at my hands any proof that it is
incumbent upon us to employ all our time to good purpose; grace has long since
convinced you of this. It is a pleasant thing to come in contact with those who
can meet us half way; but, notwithstanding this, much remains to be done, and
there is a wonderful distance between the conviction of the intellect, even
combined with the good intention of the heart, and a faithful and exact
obedience.
Nothing
has been more common in ancient, as well as in modern times, then to meet souls
who were perfect and holy, theoretically. (Matt. vii. 16,) “Ye shall know
them by their fruits,” says the Saviour. And this is the only rule that
never deceives, when it is properly understood; it is that by which we must
judge ourselves.
There
is a time for everything in our lives; but the maxim that governs every moment,
is, that there should be none useless; that they should all enter into the order
and sequence of our salvation; that they are all accompanied by duties which God
has allotted with his own hand, and of which He will demand an account; for from
the first instant of our existence to the last, He has never assigned us a
barren moment, nor one which we can consider as given up to our own discretion.
The great thing is to recognize his will in relation to them. This is to be
effected, not by an eager and restless seeking, which is much more likely to
spoil everything, than to enlighten us as to our duty, but by a true submission
to those whom God has set over us, and a pure and upright heart which seeks God
in its simplicity, and heartily opposes all the duplicity and false wisdom of
self, as fast as it is revealed. For we misemploy our time, not only when we do
wrong or do nothing, but also when we do something else than what was incumbent
on us at the moment, even though it may be the means of good. We are strangely
ingenious in perpetually seeking our own interest; and what the world does
nakedly and without shame, those who desire to be devoted to God do also, but in
a refined manner, under favor of some pretext which serves as a veil to hide
from them the deformity of their conduct.
The
best general means to ensure the profitable employment of our time, is to
accustom ourselves to living in continual dependence upon the Spirit of God and
his law, receiving, every instant, whatever He is pleased to bestow; consulting
Him in every emergency requiring instant action, and having recourse to Him in
our weaker moments, when virtue seems to fail; invoking his aid, and rising our
hearts to Him whenever we are solicited by sensible objects, and find ourselves
surprised and estranged from God, and far from the true road.
Happy
is the soul that commits itself, by a sincere self-abandonment, into the hands
of its Creator, ready to do all his will, and continually crying, “Lord,
what wouldst Thou have me to do? Teach me to do thy will, for Thou art my
God!” (Acts. ix. 6; Psalm cxliii. 10.)
During
our necessary occupations, we need only pay a simple attention to the leadings
of Divine Providence. As they are all prepared for us, and presented by Him, our
only care should be to receive them with a child-like spirit, and submit
everything absolutely to Him; our temper, our own will, our scruples, our
restlessness, our self-reflections, our overflowing emotions of hurry, vain joy,
or other passions which assault us according as we are pleased or displeased
with the different events of the day. Let us be careful, however, not to suffer
ourselves to be overwhelmed by the multiplicity of our exterior occupations, be
they what they may.
Let
us endeavor to commence every enterprise with a pure view to the glory of God,
continue it without distraction, and finish it without impatience.
The
intervals of relaxation and amusement are the most dangerous seasons for us, and
perhaps the most useful for others; we must, then, be on our guard, that we be
as faithful as possible to the presence of God. We must make use of all that
Christian vigilance so much recommended by our Lord; raise our hearts to God in
the simple view of faith, and dwell in sweet and peaceful dependence upon the
Spirit of grace, as the only means of our safety and strength. This is
especially necessary for such as are looked up to as in authority, and whose
words may be the cause of so much good or evil.
Our
leisure hours are ordinarily the sweetest and pleasantest for ourselves; we can
never employ them better than in refreshing our spiritual strength, by a secret
and intimate communion with God. Prayer is so necessary, and the source of so
many blessings, that he who has discovered the treasure cannot be prevented from
having recourse to it, whenever he has an opportunity.
I
could add much more concerning these matters, and I may perhaps do so, if my
present views do not escape me; but, if they do, it is of little consequence.
God gives others when He pleases; if He does not, it is a proof that they are
not necessary; and if so, we should be well satisfied with their loss.
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