Miscellaneous Writings

FENELON, CHRISTIAN COUNSEL or MAXIMS ON DIVERS MATTERS PERTAINING TO THE INNER LIFE

"I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eye-salve, that thou mayest see." - Rev. iii. 18.

I. OF THE LITTLE KNOWLEDGE OF GOD THERE IS IN THE WORLD

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.

II. OF THE NECESSITY OF KNOWING AND LOVING GOD.

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.

III.

ON PURE LOVE.

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.

IV. ON PRAYER AND THE PRINCIPAL EXERCISES OF PIETY.

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.

V. ON CONFORMITY TO THE LIFE OF JESUS CHRIST.

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!

VI. ON HUMILITY.

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.

VII. ON PRAYER

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!

VIII.

ON MEDITATION.

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!

IX.

ON MORTIFICATION.

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.

X.

ON SELF-ABANDONMENT.

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.

XI. ON TEMPTATIONS.

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.

XII.

ON WANDERING THOUGHTS AND DEJECTION.

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.

XIII. ON CONFIDENCE IN 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.

XIV. IN WHAT MANNER WE ARE TO WATCH OURSELVES.

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.

XV. ON THE INWARD TEACHING OF THE SPIRIT OF GOD.

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.

XVI. ON DAILY FAULTS AND THE TOLERATION OF OURSELVES.

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.

XVII.

ON FIDELITY IN SMALL MATTERS.

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