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Title-page of the Latin edition, Cologne, 1630
Half-title decorations are from the same volume

HELIOTROPIUM

Conformity of tke Human Will
to the Divine

by

JEREMIAS DREXELIUS

Edited by

FERDINAND E. BOGNER

THE DEVIN-ADAIR COMPANY
NEW YORK

9.9 '89

Copyright, 1912, by

THE DEVIN-ADAIR COMPANY

PRINTED IN THE UNITED STATES o? AMERICA

Nihil Obstat REMIGIUS LAFORT, D.D. Censor
Imprimatur JOHN CARDINAL FARLEY Archbishop of New York

PREFACE

TN offering "The Heliotropium" to the public we
-*• are not presenting a new book. It was first pub
lished in Latin in 1627. An English translation, the
basis of the present edition, appeared in 1862.

The author, Jeremias Drexelius, was the most dis
tinguished ascetical writer of Germany in the seven
teenth century. Born at Augsburg, Aug. 15, 1581, he
entered the Society of Jesus at the age of seventeen
years, became teacher of rhetoric, and afterwards court
preacher at Munich — a position which he held for
twenty-three years. He was a valued friend and ad
viser of the Elector Maximilian I. By the people he
was esteemed as a saint. He died April 19, 1638.

The writings of Drexelius, without doubt, excel, in
almost every respect, all other contemporary works of
the same kind. Their popularity is attested by their
wide sale. Of one treatise alone 20,400 copies were
disposed of in Munich before the year 1642; while the
total sale of his various writings reached the astound
ing figure of 1 70,700 copies. There were subsequently
many reprints, besides translations into several foreign
languages.

Vi PREFACE

A great many, no doubt, will imagine that this book
is a difficult one to read, to follow, and to understand,
owing to the deep problem of which it treats. Quite
the contrary is the case. The language is simple and
pleasing, the statements are logically and forcefully
placed, and interest is sustained throughout.

The volume is divided into five parts or books. A
glance at the following summary will acquaint the
reader with their contents : —

Book I brings home to us the necessity of seeing
God's Will in everything. Understanding this well, we
are taught in Book II how to unite our will, which al
ways remains free, to God's Will. The Third Book
explains how we receive many benefits by uniting our
will to God's. Whatever might hinder this union is
clearly pointed out in Book IV. Numerous aids, help
ing us to attain to this true union with God, are sug
gested in Book V.

Going carefully over the pages of this book, I found
in them a wealth of material suitable for the present
day. The one great problem in life, which is not un
derstood as it should be, by the vast majority, is the
question of the Divine Will. Of all the mistakes made
by men, the failure to recognize God's Will is, un
doubtedly, the saddest and greatest. The keynote to
happiness and peace of mind is the realization that this
Will means everything. Doctrines of all kinds are
being preached and taught. Our sympathy is quickly
enlisted in the various methods of bringing help to
man's troubled mind. But all the while we lose sight

PREFACE Vll

of the fact that the Finger of God rules and dominates
all things. When this becomes plain, then, and only
then, will the heart of man find its long-sought rest.

Before turning the book over to the publishers, I
made a thorough trial of its principles and illustra
tions, in my work in the confessional and in giving
counsel, so often sought from the priest. It bore fruity
and I am convinced that such a work should be more
widely known. My brother priests, especially, will, I
am sure, be glad to know of it. There are many other
good works on the same subject, it is true, all teaching"
the same truth, but not in so simple and convincing a
manner. In this work a difficult theological problem
has been placed within easy grasp of the ordinary
reader.

The contents of this volume will prove a source of
true spiritual joy to the reader. The confessor will
find it invaluable in his direction of souls. The priest
knows how difficult it is for the majority of people
to see God's Will in the event of death, sickness, or
other calamity. God's Will is the solution to such dif
ficulties when they arise — the only answer to rash, im
petuous questioning — a sweet and soothing answer!
People struggling in the world need to realize this.
They are anxious to know it. I feel, therefore, that
the zealous priest will welcome "The Heliotropium."
These pages will help Religious to see their life of
cross and trial in the light of peace and comfort. No
one, in fact, can tire of perusing the volume as spiritual
reading. FERDINAND E. BOGNER.

CONTENTS

BOOK I

CONCERNING THE RECOGNITION OF THE DIVINE WILL

CHAPTER I

PACK

A twofold Foundation is laid, and it is shown that all
Punishments proceed from the hand of God . . 3

CHAPTER II

In what Way, and for what Reason, the Will of God

permits this or that 18

CHAPTER III

How the Divine Will is to be recognized by means of

the most secret Judgments of God . . .28

CHAPTER IV
How the Will of God may be recognized in all things 40

CHAPTER V

Of how many kinds the Will of God is, and in what
things chiefly it requires that ours should be con
formed to it 54

be

X CONTENTS

BOOK II

CONCERNING THE CONFORMITY OF THE HUMAN WILL
TO THE DIVINE

CHAPTER I PAGE

The Commencement of Conforming the Human Will

to the Divine 63

CHAPTER II

What kind of Human Will is most suitable to this

Conformity with the Will of God . . . .69

CHAPTER III

In what way the Will of man is to be conformed to
the Will of God . . 85

CHAPTER IV

With what Intention we must use the Prayer, — "Thy

Will be done on Earth, as it is in Heaven !" . 99

CHAPTER V

What are the Marks and Signs of a Human Will con
formed to the Divine no

BOOK III

CONCERNING THE BENEFITS ARISING FROM THE CONFORMITY
OF THE HUMAN WILL TO THE DIVINE

CHAPTER I

How great Tranquillity of Mind Conformity of the

Human Will to the Divine produces . . . 137

CONTENTS XI

CHAPTER II

PACK

Whether or no it can be that one should never be
sad, and whether this State is to be brought about
in the same way in which we conform our own
Will to the Divine . „ , . . . . 146

CHAPTER III

That this Conformity of the Human Will to the

Divine is a Sacrifice most acceptable to God . . 160

CHAPTER IV

That all Human Perfection consists in the Conformity

of Man's Will to the Divine .... 171

CHAPTER V

That Conformity of the Human Will to the Divine is

the supreme Good in Life . . . . '177

CHAPTER VI

That Conformity of the Human Will to the Divine is
Heaven out of Heaven, and true Happiness of
Life 187

BOOK IV

CONCERNING THE HINDRANCES TO CONFORMITY OF THE
HUMAN WILL WITH THE DIVINE

CHAPTER I

The Chief Hindrances to Conformity of the Human
Will with the Divine

X« CONTENTS

CHAPTER II

PACK

To what Destruction Man's own Will draw* him, if it
does not allow itself to be broken .... 214

CHAPTER III

In what way Man's own Will is to be brought into

Subjection to the Divine in all kinds of Adversity 220

CHAPTER IV

A most remarkable Instance of a Man who refused to
submit his own Will to the Divine . . . 244

CHAPTER V

What Things chiefly strengthen the Perversity of
one's own Will 253

CHAPTER VI

That nothing belonging to one's own Will is to be
retained, as well in Difficulties of all kinds, as in
Death itself 2$2

BOOK V

CONCERNING THE AIDS IN CONFORMING THE HUMAN WILL
TO THE DIVINE

CHAPTER I

That there can be no Conformity of the Human Will

to the Divine without great Trust in God . . 275

CONTENTS «"

CHAPTER II

PAG*

Wherein Truit in God consists 284

CHAPTER III

In what way Trust in God is to be confirmed and

encouraged in Adversity 292

CHAPTER IV

How great Trust in God was exhibited by all the

Saints 306

CHAPTER V

With how great Rewards God recompenses Man's

Trust in Him 3*7

CHAPTER VI

That Trust in God without Knowledge of Divine Provi
dence is weak and uncertain .... 326

CHAPTER VII

How great the Providence of God is in reference to
the Necessaries of Life 335

CHAPTER VIII

How great is the Providence of God towards His

Friends 345

CHAPTER IX

How great is the Providence of God towards His

Enemies as well as Friends . . . .358

* CONTENTS

CHAPTER X

PAQB

How great want of Trust in God is yet shown by very
many 368

CHAPTER XI

That from the Knowledge of Divine Providence there
arises great Trust in God, and from this Trust
true union with God and the Divine Will . . 387

BOOK I

CONCERNING THE RECOGNITION OF
THE DIVINE WILL

"Lord, what wilt Thou have me do?" Acts ix. 6.

THE HELIOTROPIUM

BOOK I
CHAPTER I

A TWOFOLD FOUNDATION IS LAID, AND IT IS SHOW1*

THAT ALL PUNISHMENTS PROCEED FROM THE

HAND OF GOD

OF all the doctrine which Christ delivered in so
many and such divine discourses this was the
sum, — that man should absolutely and entirely conform
himself to the Divine Will, in particulars as well as in
generals. And this our Saviour most fully taught,
both by precept and example, and gave Himself as a
Pattern for our imitation. In order the more com
pletely to set forth this teaching of our Lord, I pro
pose, according to the custom of Theologians, to lay
a twofold foundation. The first, — that the entire
measure of our spiritual growth lies in the conformity
and agreement of the human^will with the Divine, so
that in proportion as the one is more genuine, the
other will be more luxuriant.

Now that a Christian man's entire perfection cen
tal

RECOGNITION OF THE

sists in Love (charity) is sufficiently evident, for the
Holy Scriptures are full of testimonies to this. "Thou
shalt love the Lord thy God with thy whole heart,
and with thy whole soul, and with thy whole mind.
This is the greatest and the first commandment."
(Matt, xxii, 37.) "And now there remain faith, hope,
charity, these three; but the greater of these is char
ity." (i Cor. xin. 13.) "But above all these things
have charity, which is the bond of perfection." (Col.
in. 14.) "Now the end of the commandment is char
ity." (i Tim. I. 5.)

But that exercise of charity which is by far the
noblest, and the one to be most often repeated, is this
very conformity with the Will of God in all things.
To have the same likes and dislikes is firm friendship,
according to the judgment of S. Jerome and all wise
men.

The second foundation is, — that nothing whatever is
done in the world (sin only excepted) without the
Will of God. No power belongs to Fortune, whether
she smile or frown. These are but the dreams of
heathen, who used to feign that the changes of human
life were disposed by some goddess or other. S.
Augustine, ridiculing this idea, says (De Cizrit. iv.
18) : — "How then is the goddess Fortune sometimes
good, and sometimes bad ? Is it that when she is bad
she i? no longer a goddess, but is changed into some
malignant demon?"

Christian wisdom treats all idea of Fortune with
contempt.

DIVINE WILL

"Good things and evil, life and death, poverty and
riches, are from God." (Ecclus. XL 14.)

But this truth, which is most clearly witnessed to
in the Sacred Writings, must be unfolded a little
more fully.

2. In this way Theologians teach that all evils in
the world (sin excepted) are from God. In all sin
there are two things to be considered, — the guilt and
the punishment. Now God is the Author of the pun
ishment which attaches to sin, but in no way of the
guilt. So that, if we take away the guilt, there is no
evil belonging to the punishment which is not caused
by God, or is not pleasing to Him. The evils then
of punishment, like the evils of nature, originate in
the Divine Will. We mean by evils of nature, hun
ger, thirst, disease, grief, and the like, things which
very often have no connection with sin. And so God
truly (and, as they say in the schools, effectively and
positively) wills all the evils of punishment and na
ture for reasons of perfect justice, but only permits
sin or guilt.

So that the latter is called His Permitting Will,
the former His Ordaining Will. All, therefore, that
we call evil proceeds from the Will of God. Thus
Theologians teach; and this foundation must be laid
as deeply as possible in the soul, for it is of the ut
most importance humbly to receive, and ever to hold,
as an infallible truth, that the first cause of all punish
ments and evils is the Divine Will, always excepting
guilt, as I have said already.

RECOGNITION OF THE

Having carefully laid this foundation, we arrive at
the following conclusion : — Since whatever is done in
the world happens through the Permission or Com
mand of God, it is our duty to receive everything as
from the Hand of God, so conforming our will to His
most holy Will, through all things, and in all things,
as to ascribe nothing to accident, chance, or fortune.
These are but monstrous conceptions of the ancients,
and are not for an instant to be endured among Chris
tians. And it is not only to fortune or chance that
nothing is to be ascribed, but neither to the negligence
or persevering care of man, as prime causes. Vain
and idle are such complaints as, — "This or that hap
pened to me because this or that man hated me, or
managed my affairs badly, or did my business care
lessly. Things would certainly have turned out dif
ferently if he had only been well disposed towards
me, and had entered into the business with all his
heart, and had not spared his pains/' This kind of
philosophy is vain and foolish. But true, wise, and
holy is this, — "The Lord has done it all." For, as
I have already said, good and evil things are from
God,

3. And here very many persons deceive themselves
through miserable ignorance, for they persuade them
selves that only those evils which arise from natural
causes, — such as floods, earthquakes, landslips, barren
ness, scarcity of corn, damage caused by the weather,
troubles arising from disease, death, and the like,-:— are
inflicted by God, since in this case there very often is

C6J

DIVINE WILL

no sin which can be connected with the punishment;
but that those evils which derive their origin from vice
and human wickedness (as, for example, calumny, de
ceit, theft, treachery, wrong, rapine, oppression, war,
murder) are not from God, and do not proceed from
His Providence, but from the wickedness and per
verse will of those who devise such things as these
against others. And hence those complaints so fre
quently in people's mouths of late years : — "This scarc
ity of corn is not God's doing. It is caused by men
immoderately greedy of gain, and not by God." Such
ways of speaking are mad and impious; they are ut
terly unworthy of a Christian man, and should be ban
ished to the shades below the earth.

But in order to make my meaning as clear as pos
sible, I will illustrate it by an example. Take the case
of a man who wishes his neighbour to be stripped of
all his goods, and who, in order to put this abominable
design into execution, creeps secretly into the house
of the man he hates, sets fire to it, and immediately
hurries away. Presently, when the house is in flames,
he runs to the spot with others, as if with the inten
tion of helping to put out the fire, when all the while
it is quite different : for, if occasion serves, he does not
try to keep the flames under, but collects spoils for
himself, and secretly removes from the fire plunder to
increase his own property. All such designs as these,
regarded by themselves, without perversity of will,
and all such actions as these, considered "in genere
entis" (as the Schoolmen say) have God as their Au

RECOGNITION OF THE

thor. God brings these things about, just as He brings
about other things in creatures void of reason. For as
these last can neither move, nor do anything without
God, so cannot the incendiary either enter a house,
or leave it again, or scatter fire in it, without God.
But it does not follow that these several acts are evil
in themselves, for they may also be compatible with
virtue, but the will of the incendiary is evil ; it is a
most wicked design which that abandoned man has
followed, and of this God is not the Author and Cause,
although He has permitted this design to be carried
into execution. He might indeed have hindered it,
if it had so pleased Him. Since, however, God by
His Own just Judgment did not hinder that wicked
design, He permitted it. The causes of His Permission
I shall give further on.

4. The same line of reasoning holds good also in
reference to other sins; and this may, perhaps, appear
the clearer from the following example. Take the
case of a man who is lame in consequence of a wound
which he has received ; he attempts to walk, it is true,
but he moves over the ground with greater pain, and
with a more awkward gait than a sound man. Now
the cause of motion in the foot is the natural impel
ling force, but the cause of lameness is the wound, not
the moving power of the soul. And just in like man
ner God is the Cause of that act which any one per
forms when sinning, but the cause of error and sin in
this act is man's free will. God supplies help to the
act, but not to that wandering and departure from

[81

DIVINE WILL

law and rectitude. Although, therefore, God is not,
and cannot be, the Author of sin — for "Thy eyes are
too pure to behold evil, and thou canst not look on
iniquity" (Hab. i. 13); . . . "Thou hast loved
justice, and hated iniquity" (Ps. XLIV. 8) — yet it is,
nevertheless, most certain that all the evil of punish
ment arising from second causes, whether rational or
irrational (in whatever way, or for whatever reason it
may happen), proceeds entirely from the Hand of God,
and from His most benign Disposal and Providence.
It is God, my good friend, it is God, I say, Who guided
the hand of him who struck you. It is God Who
moved the tongue of him who slandered you. It is
God Who supplied strength to him who wickedly
trampled you under foot. God Himself, speaking of
Himself by the mouth of Isaias, declares (chap. XLV.
7) : — "I form the light, and create darkness; I make
peace, and create evil; I, the Lord that do all these
things." And how completely does the Prophet Amos
confirm this, when he says (chap in. 6), — "Shall there
be evil in a city, which the Lord hath not done ?" Just
as if he had said, there is no evil which God does not
do, by permitting the evil of guilt, and by ordaining
and working out the evil of punishment.

Thus God, intending to punish the adultery and
murder of king David by the sin of his incestuous
son Absalom, says (2 Kings xn. n, 12) : — "Behold,
I will raise up evil against thee out of thy own house,
and I will take thy wives before thy eyes, and give
them to thy neighbour, and he shall lie with thy

[03

RECOGNITION OF THE

wives in the sight of this sun. For thou didst it se
cretly: but I will do this thing in the sight of all
Israel, and in the sight of the sun." Admirably has
S. Augustine said : — "In this way God instructs good
men by means of evil ones." Thus it is that the Di
vine Justice makes wicked kings and princes its in
struments, as well for exercising the patience of good
men, as for chastising the forwardness of bad. Exam
ples of this are ready at hand from every age, in
cases where God works out His Own Good pleasure
through the wicked designs of others, and by means
of the injustice of others displays His Own just
Judgments. And just as a father seizes a rod, and
strikes his child, but a little while afterwards throws
the rod into the fire, and becomes reconciled to the
child, so God threatens by Isaias, and says (chap, x,
5, 6) : — "Woe to the Assyrian, he is the rod and the
staff of My anger, and My indignation is in their
hands. I will send him to a deceitful nation, and I
will give him a charge against the people of My wrath,
to take away the spoils, and to lay hold on the prey,
and to tread them down like the mire of the streets.
But he shall not take it so, and his heart shall not
think so; but his heart shall be set to destroy, and to
cut off nations not a few." How plainly does God
declare Himself to be the Author of such great evils!
"My indignation," He says, "is in their hands. The
rod of My fury is the king of Assyria, for punishing
the abominable wickedness of the Jews. I have sent
<iim that he should carry away spoils, and should

Cio]

DIVINE WILL

bring down the surpassingly insolent and inflated
minds of those who have cast aside their faith, and
worshipped the idols of the Gentiles with a mad serv
ice. But the king of Assyria himself will have far
different thoughts, and will not come to chastise, but
to slay, and utterly destroy them. But when I have
chastened My people by the Assyrians, then woe to
this rod! woe to the Assyrians! for as the instru
ment of My anger will I cast them into the fire."
The same may also be observed in other Divine chas
tisements.

Titus, the Roman Emperor, when he had shut up
Jerusalem with the closest siege, determined upon
making the circuit of the walls, and examining every
thing with his own eyes. When he saw the trenches
full of dead bodies, and a deep stream of corruption
flowing from the decaying corpses, he groaned aloud,
and raising his hands and eyes towards Heaven, called
God to witness that it was not his work. (JOSEPH.
de Bell. Jud. 1. vi. c. 14.)

5. But it may be objected — if this is the case, if
the Will of God is the origin of all evils, why do we
strive against it? Why do we attack disease with
medicines? Why do we oppose armed battalions to
the enemy? Why do we not at once open our gates
and welcome destruction within our walls? Why do
we not follow the example of that most holy Bishop
Lupus, and address all our misfortunes in the same
words as he did Attila, "Welcome, thou flail of God?"
It is good, my friend, not to be wiser than we ought,

[n]

RECOGNITION OF THE

but "to think soberly." (Rom. xn. 3.) That war and
deaths of all kinds are from God, it is clear enough.
But the conclusion drawn from this, viz., that there
fore we must not resist an enemy, and must not grap
ple with disease, is bad. For the will of sign (volun-
tas signi), I use the language of Theologians, is one
thing, and the will of good-pleasure (voluntas bene-
placiti) is another. Now concerning the will of sign,
made known to us by laws, it is sufficiently clear for
the most part, but concerning the will of good-pleas
ure it is not so, and we cannot at once tell how far it
extends. But more of this further on. For the pres
ent let us take disease as an example. From whatever
cause it arises, without the smallest doubt it proceeds
from the Divine Will. Since, however, the sick man
does not know how long God wills that he should be
afflicted with sickness, he may very properly strive
against it, and use any lawful remedy for recovering
his health. But when he has tried all remedies, and
has made no progress, nor recovered his health, let
him feel fully persuaded that it is the Divine Will
that he should be afflicted with a still more grievous
and protracted sickness. This is the right way, then,
to reason. God wills that you, my sick friend, should
be ill; but because you know not whether He also
wills that you should never be cured, you may, for that
reason, lawfully use remedies. If, however, He wills
that the disease should continue, He will withdraw
all efficacy from the medicines, so that you may not
be cured.

[12]

DIVINE WILL

And the same is to be said about enemies. God of
ten willed that the children of Israel should be at
tacked, lest they should fall into sluggish ways; but
as long as it did not appear that He willed that they
should also be overcome, so long might they resist
the enemy. It would have been otherwise if God had
warned them, as He did by the Prophet Jeremias, that
they should surrender themselves as servants to King
Nabuchodonosor. In the same way, too, if a fire which
has broken out cannot be extinguished by any amount
of labour, it is a plain proof that God willed not
merely that the house should catch fire, but that it
should be burnt down, either to try His friends, or
punish His enemies. And the same is to be observed
in all other cases.

Then again, as it sometimes happens that a father
puts a wooden sword into his son's hand, and says: —
"Come, my boy, defend yourself against me; let us
see what progress you have made with your fencing-
master." In this case it is not the son who is opposed
to his father, but the fencer to an adversary ; and just
in the same way when any one desires that a fire
should be extinguished, or an enemy destroyed, or a
disease subdued, he does not resist the Divine Will
which approves the punishment, but the guilt, which
God hates. For a house is set on fire either to in
flict an injury, or from envy. To resist guilt of this
kind is permitted to every one. And so he who tries
to drive away disease constitutes himself an adver
sary, not of the Divine Will, but of human offence;

[13!

RECOGNITION OF THE

for there is scarcely any disease which has not been
occasioned by some intemperance in living. Whoever
then grapples with disease does not strive against God,
but against intemperance, or certainly against its re
sult. So also he who resists an enemy with arms does
not make himself an adversary of the Divine Will,
but of him who has begun the unjust war. In such
cases as this it is by no means forbidden to defend
oneself and one's goods, unless on other grounds
it appears that the defence will be displeasing to
God.

6. But why should it be thought strange that Di
vine Providence and Justice should use wicked men
as its instruments, when even devils themselves fulfil
this office? "It happens," says S. Gregory (Mor. u.
14), "by a wonderful dispensation of piety, that,
through the very means by which the malignant
enemy tempts the heart in order to destroy it, the
merciful Creator disciplines it that it may live." It
is said of Saul, — "the day after the evil spirit from
God came upon Saul." (i Kings xvm. 10.) But how
could that spirit be evil, if it was from God? How
could it be of God, if it was evil ? And this the same
history explains, when it says — "An evil spirit from
the Lord troubled him." (i Kings xvi. 14.) It was
an evil spirit in consequence of the desire of his own
perverse will, but it was a spirit of the Lord, because
sent from the Lord to torment him. S. Augustine,
Bishop of Hippo (in Ps. xxxi. Exp. ii. 25), throws
much light on this; nor will it be amiss to quote his/

[14]

DIVINE WILL

words at length. "What is right in heart?" he in
quires. "Not resisting God. Attend, my beloved, and
understand the right heart. I speak briefly, but yet
a thing of all the most to be commended. Between
a heart right, and a heart not right, there is this dif
ference: — Whatever man, let him suffer what he may
against his will, afflictions, sorrows, labours, humilia
tions, attributeth them not but to the just will
of God (let this be well observed), not charging him
with foolishness, as though He knoweth not what he
doth, because he scourgeth such an one, and spareth
another; he indeed is right in heart. But perverse in
heart, and froward, and distorted are they, who, what
ever evils they suffer, say that they suffer them un
justly, charging Him with injustice through Whose
Will they suffer; or, because they dare not charge
Him with injustice, take from Him His government.
Because God, saith one, cannot do injustice, but it
is unjust that I suffer, and such an one suffer not; for
I grant that I am a sinner, yet surely there are some
worse, who rejoice, while I suffer tribulation; be
cause, then, this is unjust, that even some worse than
I should rejoice, while I suffer tribulation who am
either just, or less a sinner than they, and it is
certain unto me that this is unjust, and it is certain
unto me that God doth not injustice; therefore God
governeth not the things of men, nor is there any care
for us with Him. They then who are not right in
heart (that is, who are distorted in heart) have three
conclusions. Either there is no God; for, 'the fool

RECOGNITION OF THE

hath said in his heart there is no God/ (Ps. xm. i.)
Or, God is unjust, Who is pleased at these things,
and Who doeth these things. Or, God governeth not
human things, and there is no care for all men with
Him. In these three conclusions there is great im
piety." And then a little further on the same Father
continues : — "So that is the right heart, brethren. Let
every man to whomsoever anything happens say, 'The
Lord gave, and the Lord hath taken away.' (Job i.
21.) Lo, this is a right heart, 'As it hath pleased
the Lord, so is it done. Blessed be the name of the
Lord.' He said not, 'The Lord gave, and the Devil
hath taken away.' Attend, therefore, beloved, lest
haply you should say, the Devil did this for me. Unto
thy God alone refer thy scourge, for not even the
Devil doth anything against thee, unless He permit
Who hath power above, either for punishment, or for
discipline : for the punishment of the ungodly, for
the discipline of His sons. For 'He scourgeth every
son whom He receiveth.' (Heb. xn. 6.) Neither must
thou hope to be without a scourge, unless haply thou
wish to be disinherited; for 'He scourgeth every son
whom He receiveth/ What, every son? Where then
wouldest thou hide thyself? Every one; and none
will be excepted; none without a scourge. What?
even to all ? Would you hear how truly He saith all?
Even the Only-Begotten, without sin, was yet not with
out a scourge." This is, indeed, a noble piece of in
struction, and thoroughly worthy of Augustine. But
since, according to that Father's meaning, neither devil

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nor man has power against any one, except by the
Permission of God, I must now briefly mention what
sort of things God permits; for what reason, and on
what grounds He permits them.

CHAPTER II

IN WHAT WAY, AND FOR WHAT REASON, THE WILL OF
GOD PERMITS THIS OR THAT

HERE the greater part of men fall into the most
miserable error, since with them the Divine Per
mission scarcely differs from human, inasmuch as it
rests in idleness, doing nothing, and does not restrain
those who wish to act, even though it can. From this
one error countless evils spring. In consequence of
this we rush one upon another, and, as though we
were the artificers of every misfortune and the authors
of every evil, we mutually assail one another with
tongue, and hands, and teeth, as if God all the while
were an indifferent Spectator of our quarrels, and al
lowed the most grievous acts of injustice when He
could prevent them. This is the very seed-plot of all
disorders, and for the purpose of uprooting it I pro
ceed to lay down three points to be considered in
every Divine Permission. The first is the Will of per
mitting. The second, the Cause of permission. The
third, the Will which co-operates with that which is
permitted.

i. The better to understand this I must repeat that
there are two kinds of evils. The first comprising

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RECOGNITION OF THE DIVINE WILL

those things which cause vexation, pain, loss, disgrace,
such as poverty, imprisonment, disease, banishment,
death, which are not to be called evils so much as bit
ter medicines administered by the Divine Hand. The
second comprising those things which are properly
called evils, as sin. The former kind God truly wills,
either for the punishment of the wicked (as S. Au
gustine says, see above chap. i. 6), or for the cor
rection of His children. The latter God cannot be
said to will, but to permit. For since God truly wills
all things which truly exist (for by His Will all things
are, and without it nothing exists), sin (which is im
properly said to exist) He cannot will, but permits.
But since God most clearly foresees all things that
will be, He could easily prevent whatever He wills to
prevent. Since, however, He does not prevent num
berless things, we must conclude that God by His
Own most just Will, from Eternity willed, and
so decreed, to permit them. God, then, suffers any
thing to be done, not through being unwilling, but
through willing it. Men, indeed, permit many things
which they are either unable to prevent, or which
they certainly would prefer not to be done. But not
so the Supreme Ruler of all things. There is, there
fore, in God a Will of permitting, which I have set
down as the first point under the head of Permission.
And now the question arises, why God should will to
permit sin, or what is the cause in God of *his Per
mission.

2. ' Never certainly would such infinite Goodness
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permit so great wickedness in the world, unless it
could thence produce greater good, and turn to sal
vation things which were devised for destruction. God
permitted the jealousy of his brethren to exercise its
malice against innocent Joseph; but with how great
good was this Permission, not merely to his parents
and brethren, but to the whole land of Egypt! God
permitted guiltless David to be harassed with the most
cruel injuries by wicked Saul, but it was to the great
est advantage of David himself and the entire king
dom of Israel. God permitted Daniel, most unjustly
accused, to be cast into the den of lions, but it was
to his own great good and that of many others. But
why do I mention such as these? God permitted His
Own Son to be crucified by murderers, but His Per
mission was for the ineffable good of the whole human
race. And so from every Divine Permission there
flow the greatest increase to the Divine Glory, and
the richest blessings to the human race. Hence the
Goodness of God and His Mercy, hence His Bounty
and Power, hence His Providence, hence his Wisdom
and Justice shine forth in a way which is altogether
wonderful. Hence it is that the courage of many
grows, the contest thickens, rewards are multiplied,
and crowns of victory are increased.

And how worthy of wonder does Divine Providence
show itself in these daily Permissions! For what
great thing is it if you have produced good from
good? but it is great indeed if you produce good from
evil. Any one can be a pilot in a calm sea, as the

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DIVINE WILL

saying is. (SENEC. Ep. 85.) It requires no great skill,
when the wind is favourable, the ship stout, the sea
calm, the stars shining brightly, and the rowers well-
used to their work, to reach the harbour already in
sight; but when the winds are raging, the ship dis
mantled, the sky thundering, pirates lurking around,
the rowers unskilled in their work, and the stars hid
den from sight, still to reach the wished-for harbour,
this in truth is a feat to be admired in a pilot. And
such is God in His Permissions. By means of seem
ing contraries He conducts to a happy end. By means
of so many sins of men he advances His Own Glory.
In such an accumulation of wickedness He causes
His Own dear ones to shine the more conspicuously.
Under God's guidance, acts of fraud turn to the ad
vantage of the person who has been deceived; vexa
tions and injuries add strength to the vexed; the
wickedness of so many abandoned men strengthens
the piety of others, and preserves them from perish
ing; and where many are thought to be utterly swal
lowed up they emerge again. The dungeon and chains
opened for Joseph the way to an exalted throne of
dignity; the envy of his brethren was of more serv
ice to him than the kindness of all the world besides.
The treachery of Saul conferred on David a kingly
crown. The den of lions raised Daniel higher than
any courtiers or kings could have done. From the
Cross Christ passed to Paradise; from Olivet He
ascended to the Throne with the Father. But if God
did not permit sins, and did not ordain what He per-

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RECOGNITION OF THE

mitted, and did not by His Ordinance turn them into
good, we should have difficulty in recognizing the
avenging Justice of God. But in this way we are
taught lessons of deeper wisdom, and are constrained
to confess a most wonderful order and connection of
causes, by which so many blessings emerge at length
from evils of such magnitude. There are, therefore,
manifold causes for the Divine Permission. And this
was the second point.

3. The third point is the Will of God co-operating
in everything which He permits. God decreed from
eternity not only what in the course of time He would
permit, nor only the most just causes of His
Permission, but He also had, and still has, a Will
which co-operates in all His Permissions. In the
schools of Theologians it is a point most clearly laid
down, that God is the Helper of all those things which
really are done and exist. Nothing exists anywhere
without the help of the First and Chief Cause.

Since, then, God from eternity decreed to permit all
those things which He does permit, and this for the
most just reasons; and furthermore since He
makes Himself a Helper in His Permissions, why do
we assail Heaven and men with so many and such
foolish complaints? Why do we so often rail at the
Providence and most just Permissions of God?
Why do we not rather ascribe all events to the Divine
Decree, feeling sure that most just and weighty
grounds of Divine Permission are lying underneath,
and that an end of the deepest moment is proposed,

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DIVINE WILL

against which it ill beseems us to struggle? Good
and evil wills alike serve God; and among their vari
ous ends they all come to this, which, if I may so
call it, is the End of ends.

Without question the holiest men have ever held it
as the most certain truth that all things happened to
them as if God were the Doer of them; because
turning away the eyes of their mind from the thought
of another's sin, they constantly viewed the Permis
sions of God as the actual and efficient causes of what
ever happened. For God is so Good that on no account
would he permit evil, unless he knew that from it
He could produce greater good. S. Augustine speaks
most admirably to the point (Ench. torn. in. c. 27 et
1 1 ) : — "God has judged it better," he says, "to work
good out of evil, than to allow no evil. For since
He is supremely Good, He would in no way allow any
evil to be in His Works, unless He were as Omnipo
tent as Good, so as to be able to bring good even out
of evil." Excellently, too, does Theophilus Bernar-
dinus speak (De Persev. 1. xi. c. 4) : — "God," he says,
"winds Himself in among our errors and sins in a
most penetrating way, not indeed as approving and
participating in them, but as turning us away from
ihem and correcting them, since out of evil things He
brings forth the more good, just as if it was fire out
of water." And here we must reflect, as the same
writer admonishes us, that all who hurt us (in what
ever way the injury is done) support a two-fold
character. One in which they have wicked intentions

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towards us, and devise no common mischief against
us; the other, in which they are able to effect what
they have devised, and are the instrument of the Di
vine Justice which punishes us. If they only acted
out the first character, viz., of malicious people, they
would not hurt us at all ; but because they support
the other also, they do the work of God, Who justly
punishes us, even though they act in ignorance of His
designs. In this way Nabuchodonosor was a servant
of God; and so, too, Attila, Totila, and Tamerlane,
the scourge of God. Thus also Vespasian and his son,
for the love of glory, and to increase their dominion,
endeavoured to destroy the Jews; but they erred. In
reality they were the executioners and ministers of
the Divine Vengeance against that impious nation.
The Jews could not digest their happiness without the
help of these Imperial warm baths. But that we may
follow out this line of reasoning more closely, let me
ask a few questions.

3, I direct my questions to you, my Christian friend,
to you particularly who so frequently disturb heaven
and earth with your complaints. Be kind enough to
tell me what you find fault with in the man who has
injured you? Is it only with his will of injuring
you, or only with his power, or both ? With both, you
will say. But I will instruct you not to find fault with
either. Not with the will of injuring, for this without
the power is vain, and has never done you any harm
at all. Not with the power of injuring, for this is from
God, and is just and right. You know that "there is

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DIVINE WILL

no power but from God." (Rom. xin. I.) Why do
you then complain that one is able to do to you what
God permits him to do? A great injury is done to me,
you will say. But what sort of injury is it, let me
ask? God punishes your sins, exercises your patience,
multiplies your reward, and is an injury done to you?
Yes, but, you say, I am filled with indignation at this
wicked man, and his will which is so thoroughly cor
rupt. But you persist in looking at man, while I
wish you to look at God alone. However corrupt
the human will may be, what has it been able to do?
What has it done ? You do not grieve on this account,
because he willed to injure you, but because he actually
did injure you, or was able to injure you. But why,
I would ask, and how could he do this? Whence did
he derive the power? And why had he the power?
Was it not from the Divine Power and Permission?
And if it is Divine, is it not also just, laudable, and
holy? Therefore, either hold your peace, or else, di
rect your complaints against the Divine Permission,
and engrave this on your mind, that God never would
permit that the wicked will of another should devise
any evil against you, if it were not for your good, pro
vided that you yourself do not become a hindrance.
"And who is he that can hurt you, if you be zealous
of good?" (i Pet. in. 13.) S. Augustine (in Ps. LXI.
21 ) says, most admirably: — "Fear not the enemy; so
much he doeth as he hath received power to do. Him
fear thou that hath the chief power. Him fear that
doeth as much as He willeth, and that doeth nothing

[25]

RECOGNITION OF THE

unjustly, and whatever He shall have done is just.
We might suppose something or other to be unjust:
but inasmuch as God hath done it, believe it to be just.
Therefore, thou sayest, if any one slay an innocent
man, doth he justly or unjustly? Unjustly, certainly.
Wherefore doth God permit this? Thou desirest to
dispute before that thou doest anything, in considera
tion whereof thou mayest be worthy to dispute, why
God hath permitted this. The Counsel of God to tell
to thee, O man, I am not able. This thing, however,
I say, both that the man hath done unjustly that hath
slain an innocent person, and that it would not have
been done unless God permitted it ; and though the
man hath done unjustly, yet God hath not unjustly
permitted this."

And in the same way he speaks of the death of our
Lord : — "Accordingly, my brethren, both Judas, the
foul traitor to Christ, and the persecutors of Christ,
malignant all, ungodly all, unjust all, are to be con
demned all; and, nevertheless, the Father hath not
spared His Own proper Son, but for the sake of us all
He hath delivered Him up. (Rom. vm. 32.) Order
if thou art able; distinguish these things if thou art
able. Render to God thy vows which thy lips have
uttered. See what the unjust hath here done, what
the Just One. The one hath willed, the Other hath
permitted: the one unjustly hath willed, the Other
justly hath permitted. Let unjust will be condemned,
just Permission be glorified. Do not therefore won
der; God permitteth, and in judgment permitteth. He

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DIVINE WILL

permitteth, and in number, weight, and measure He
permitteth. With Him is not iniquity. Do thou only
belong to Him."

This then is the shortest way to attain tranquillity, —
not to regard the man who inflicts an injury, but God
Who permits it. It was the custom of the Saints to
think, not of him who for any reason might do them
a wrong, but of Him who did not hinder the wrong
doer. Thus they accounted even injuries to be bless
ings; "for the doers of injustice," they said, "are
those who make us blessed; but those who speak of
us as blessed, deceive us." And so, with eyes ever
fixed upon God, they rested on the Divine Will in
everything, and waited to receive all things from God.

But understand from this that no man's sin merits
pardon the more because God brings forth the greater
good from it; — for man affords the occasion of good
alone, not the cause; and even the occasion he does
not afford of himself, but through the abundance of
the Divine Goodness. If some wicked person has set
fire to the cottage of a poor man, he has not on this
account committed the less sin, because the poor man
has borne his loss patiently, or some prince has erected
in its place a ten times better house. Another per
son's virtue and a happy circumstance do not wipe
out the guilt of the incendiary; and so sin does not
acquire any excellence because it has afforded oppor
tunity for doing good. But that we may understand
this the better, we must now consider how secret are
the Judgments of God.

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CHAPTER III

HOW THE DIVINE WILL IS TO BE RECOGNIZED BY MEANS
OF THE MOST SECRET JUDGMENTS OF GOD

AND here that saying of the Prophet must con
stantly be repeated, — "O Lord, Thy Judgments
are a great deep." (Ps. xxxv. 6.) Great, great be
yond all measure! From ancient times the two serv
ants of the king of Egypt, the butler and the baker,
pointed out this "deep," as it were with a finger. Both
served the same king, both fell into disgrace, both
were thrown into prison and bonds, and for no light
reason, for with both was king Pharao angry; both of
them also he remembered during his feast; to both he
might have granted the favour of life, without preju
dice to his justice; or both he might have condemned
to death. And yet he sentenced the one to a punish
ment of shame, while he restored the other to his
former office. The baker he hanged, and exposed him
as food for the birds ; the butler he restored to favour,
and at last admitted him again to serve at the royal
table. And such are the Judgments of God, Who
banishes some from His Presence through Justice, but
admits others to it through Grace. His Judgments
are a great deep ! "Who is able to declare His works ?

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RECOGNITION OF THE DIVINE WILL

For who shall search out His glorious acts?"
(Ecclus. xvin. 4.)

i. How secret were the Judgments of God about
Nabuchodonosor, and that Pharao which knew not
Joseph! (Exod. I. 8.) S. Augustine (De Prczdest. et
Grat. 15) well says concerning them: — "Nabuchodo
nosor, having been scourged after his numberless in
iquities, merited repentance which brought forth good
fruit ; while on the other hand Pharao was made more
obdurate by the very scourges and perished. Both
were kings and wicked ones; both were admonished
by scourges; and what, I pray, made their ends so dif
ferent? One of them, when he felt the hand of God,
bewailed his sin, and came to his senses ; the other, re
fusing to acknowledge the Will of God, continued in
his sins and perished." And so it is that the same
medicine, compounded by the same hand, affects two
persons, who are labouring under the very same dis
ease, in an entirely different way, and leads one to
health, the other to the grave. Thus the two thieves
who were crucified with Christ were equally guilty, and
were punished in the same way by the self-same death,
and yet after death they shared habitations as different
as it was possible to be! The Judgments of God are
a great deep !

That excellent king Asa, who "did that which was
good and pleasing in the sight of his God, and de
stroyed the altars of foreign worship, and the high
places, and broke the statues, and cut down the groves"
(2 Par. xiv, 2, 3), he, I say, who was the best of

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kings, yet at the end of his reign corrupted his earlier
praise. For a long time he bore himself illustriously,
for thirty years he might have been considered a pat
tern for the most excellent princes; but at length,
trusting in the king of Syria more than in God, he
threw into prison the prophet Hanani who rebuked him
for what he had done, slew many of the people, and,
being afflicted with a painful disease in his feet, trusted
more to the skill of physicians than to the Divine aid.
Alas! how little did his end answer to his beginning!
How was that holy king changed from himself! And,
on the other hand, Manasses, a most wicked king, who
disfigured the whole of his life with infamy through
his evil deeds, at length came to himself, and crowned
Tiis bad beginning with a noble end. Thy Judgments,
O my God, are a great deep, — too deep to fathom !

2. What objects of wonder are Saul and David!
Both of them at the beginning were deserving of
praise; both fell into grievous sins, to the scandal of
the whole kingdom ; for this both were punished, but
with what a different effect ! Saul, a man of obstinate
impiety, perished most miserably ; David turned his
punishment into healing discipline, and thereby became
a man after God's Own Heart. And here it is impiety
to ask "why is this?" That "why" came from the
school of the devil. Many have been ruined by that
querulous "why" and "wherefore." "Why hath God
commanded you?" (Gen. in. i) asked at the begin
ning the subtlest of serpents. To whom they ought
to have replied, — "We know that God has commanded

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DIVINE WILL

but why He has commanded is not for us to inquire.
It is the Will of the Lord, and the grounds of this Will
are not to be investigated by us." 'Tor who hath
known the mind of the Lord ? Or who hath been His
counsellor? Or who hath first given to Him, and
recompense shall be made him? For of Him, and by
Him, and in Him are all things." (Rom. xi. 34-36. )
But perhaps some one will say, — "Yet it may be law
ful to require some reason for this or that command."
From whom? from God — to Whom alone that which
He pleases is lawful, and Whom nothing pleases but
that which is lawful?

How wonderful also is it that the Samaritans with
the utmost readiness believe our Lord's words, and
pray Him to remain with them, while the Gerasens are
unbelieving, and pray Him to depart from them ! The
faithless Jews cannot be induced by words, or deeds,
or by any wonders and miracles to believe in the Truth.
Thy Judgments, O Lord, are a great deep !

Julian of Alexandria (Euseb. 6, 34; Niceph. 3, 30),
a holy Martyr, being deprived of the use of his feet,
was carried in a chair to the judgment-seat by two
servants. One of them, renouncing his faith and his
master, apostatized most disgracefully ; the other, Eu-
nus by name, remained faithful to God and his master;
and so both of them, having been placed on camels,
and scourged through the whole city of Alexandria,
were at length thrown together into a fire, and ended
their life most holily. When Besa, a soldier, saw them,
and, through pity for the innocent, tried to restrain

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the violence of the wonted crowd, he was accused be
fore the judge and beheaded. In truth he received the
reward intended for that traitor. Thy Judgments, O
Lord, are a great deep !

"O Lord, how great are Thy works; Thy thoughts
are exceeding deep. The senseless man shall not know ;
nor will the fool understand these things." (Ps. xci. 6,
7.) Truly Thou art a God that hideth Thyself! In
the year 1117, when the whole of Italy was disturbed
by earthquakes, it is related that some of the nobles of
Milan were sitting in a tower, engaged in business of
the state, when a voice was heard outside, which called
one of them by name to come out. At first he hesi
tated, and doubted who called, and who it was that was
called; and so he sat still, and waited for a repetition of
the summons, when behold! a stranger presented him
self at the door, and begged him to come out. He had
scarcely gone a few steps from the place when the
tower fell, and buried them all ! Now why should this
man alone, and none of the rest, have been preserved
from death ? The Judgments of God are a great deep !
Who can fail to see that in this case the miracles of old
time were repeated? Thus it was that an angel led
out Lot and his family from the destruction of Sodom.
Thus likewise a thousand others, amid the multitude
of those who perished, have been saved from destruc
tion.

In the year 1597, there lived at Monreale, in Sicily,
a man abandoned to an evil life, who had been often
admonished that he should give up his impure life.

DIVINE WILL

Still the wretched man persisted in his wickedness, and
after the last warning was stabbed in the lap of the
wretched companion of his sin. Another man, of
similar habits, who for many years had lived in im
purity, when he heard of this sad death, determined to
grow wise through another man's sin, and reconciled
himself to God. And what can I here exclaim again,
but this same, Thy Judgments, O Lord, are past find
ing out!

3. And it was this which hurried away S. Paul into
such great wonder. To those twins, Esau and Jacob,
when they were not as yet born, and had done no
good or evil, it was said, — "Jacob I have loved, but
Esau I have hated. What shall we say then? Is
there injustice with God? God forbid. O man, who
art thou that repliest against God? Shall the thing
formed say to Him that formed it, why hast Thou
made me thus ? Or hath not the potter power over the
clay, of the same lump, to make one vessel unto honour,
and another unto dishonour?" (Rom. ix. 13, 14, 20,
21.) The goldsmith fashions his silver and gold, the
potter the clay, according to his will, although be
tween the potter and the clay there is not even the
shadow of such a relationship as exists between God
and man, the vilest worm of earth. Who therefore
will say to God, "Why dost Thou so?" (Job ix. 12.)

Dorotheus (Serm. de Occult. Dei Jud.) relates that
a ship full of slaves for sale once upon a time arrived
at a certain city. Now there was in that place a virgin
of most saintly life, and who was entirely devoted to

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the care of her soul. She was exceedingly pleased
that an opportunity was afforded her of purchasing
from the ship a little maid whom she might train,
under her own immediate guidance, while she was still
of a teachable age, to sanctity of life. And, fortu
nately, the captain had two little damsels, one of whom
the lady bought at a high price. She had hardly left
the ship when there arrived a woman of profligate
manners, who acted plays with a dancing-girl ; and she
having bid for the other little maid, when she heard
that she might be obtained for a trifling sum, bought
her and carried her away. Alas! wretched little one,
who hast fallen to a mistress as wicked as the other
has to a good one! And who can here search out
the depth of the Divine Judgment? Both of these
little maids were of an innocent age, both were offered
for sale, both were ignorant of the lot which awaited
them, both, like a new vase, would preserve the odour
of that which they earliest imbibed ; and yet the one,
from being trained in manners becoming a maiden,
without difficulty became accustomed to the practice
of virtue from her tenderest years, and in this way
worthy of the companionship of Angels; while the
other, being instructed by that Fury in every kind of
wantonness and profligacy, and imitating too success
fully the abandoned manners of her mistress, became
a noble prey for the Devil. And yet she would have
been different, if she had had a different mistress. But,
"Thy Judgments, O Lord, are a great deep!'*

The experience also of S. Gregory the Great, in his

DIVINE WILL

own family, is much the same (Horn. 38 in Evang.
torn. i. 1644.) This most holy man had three aunts
on his father's side, ./Emiliana, Tarsilla, and Gordiana,
all of whom devoted themselves to Christ, and the
Society of Holy Virgins. The first two preserved the
vow of virginity with the utmost fidelity, and finished
their life by a most blessed end. But the third, Gordi
ana, would listen to no admonitions, and so, greedily
devouring the baits of sin, burst at length from all re
straint, left the Society, and married a farm-bailiff.
"O Lord, Thy Judgments are a great deep!" Let no
one try to fathom them! "Behold, God is great, ex
ceeding our knowledge. Who can search out His
ways?" (Job xxxvi. 23, 26.) King David is very
cautious here, — "I am become," he says, "as a beast be
fore Thee." (Ps. LXXII. 21.) Into Thy Judgments,
O my God, I do not pry; I behave as Thy beast. It is
the part of a beast to obey the command of his master,
not to discuss his orders. And what wonder is it that
a man who had not been educated in the Schools, but
who had passed the earliest days of his youth in tend
ing a flock, should think thus of himself, when the very
Seraphim, those most glorious spirits, do the same?
For, when question was in heaven concerning the re
jection of the Jews, the Seraphim covered their face
and feet with two wings each (Isai. vi. 2), confessing
that they could not by their knowledge attain to such a
height, as worthily to extol the wonderful works of
God; that the Divine Judgments surpass all power of
understanding; and that they are therefore content

C3S3

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to know that the Deity is thrice holy, — holy in Itself,
holy in Its Judgments, holy in Its Works. If, then,
the most glorious Angels thus adore the secret Judg
ments of God, how much more ought we, who are
utterly insignificant men of earth, to exclaim, — "The
Lord is faithful in all His words, and holy in all His
works?" (Ps. CXLIV. 17.) And here let that most
admirable saying of S. Augustine (Cont. Jul. m. 18)
be a comfort to every one : — "God is able to save some
without any good deserts, because He is Good. He
cannot condemn any without evil deserts, because He is
Just."

4. We behold wonderful revolutions in the world,
continual changes, events altogether unexpected, and
sometimes we say, — "Pray let us see how the thing
will end." After a time we do see, and are astonished,
muttering to ourselves some such freezing exclamation
as "I could not have thought it!" But we know not,
miserable creatures that we are, what will follow ; and
however things may turn out, the reason of them is not
to be asked, — "For My thoughts are not your thoughts,
nor your ways My ways, saith the Lord. For as the
heavens are exalted above the earth, so are My ways
exalted above your ways, and My thoughts above your
thoughts." (Isai. LV. 8, 9.) To inquire the reason
of the secret Counsel of God is nothing else, according
to S. Gregory, than to wax wanton against His Or
dinance. It becomes us to say at all times with Blessed
Paul, — "O the depth of the riches of the Wisdom and
ot the Knowledge of God ! How incomprehensible are

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DIVINE WILL

His Judgments, and how unsearchable His ways!"
(Rom. XL 33.) In this life there are many things
which we shall never rightly search out Let it suf
fice us to know that God is not unjust, and that at the
last day there will not be one who will not be con
strained to say, — "Righteous art Thou, O Lord, and
true is Thy Judgment." King David, indeed, tried his
utmost to search out the secret Judgments of God. "I
studied," he says, "that I might know this thing."
(Ps. LXXII. 1 6. ) But at length, not finding any end
to his search, — "It is a labour in my sight," he con
fesses, "until I go into the sanctuary of God." This
knowledge of secret things must be postponed for a
better world.

Let us, therefore, also fold the wings of a curious
mind. The regular flow and ebb of the sea has exer
cised all the learning of philosophers, and how can we
fathom the most profound recesses of the Divine Judg
ments? Who can find out why one was born in Tur
key, and another among Christians? Why the Gospel
of Christ has come so late into many countries, and
meanwhile so many thousands of men have perished
while the same Gospel has early been spread in other
provinces? What is the reason why one country is
throughout its entire length infected with heresy, while
another flourishes in entire freedom from all contami
nation of it? Why does the Divine Vengeance pass
by some, while it falls upon others? Why are some
innocent people overthrown, and why do the sins of
ancestors descend to their posterity? Why were so

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many expeditions of kings and emperors undertaken
in vain for the recovery of the Holy Land? Let us
shrink from asking- why God gave to Adam place for
repentance, but not to Lucifer. Why Christ showed
mercy on Peter, but not on Iscariot. Why one person
dies in the cradle, another in old age. Why one per
ishes in depravity, though he has not been depraved
for long, while another recovers himself from deprav
ity, though he has for a long time wallowed in vice.
Why one is rolling in riches, while another has neither
bread nor money. What meanest thou, O wandering
mind, by this curious inquiry ? Do you desire to touch
that heavenly fire of the Divine Judgment? You will
be melted with the heat. Do you wish to §cale the
citadel of Providence? You will fall. Just as moths
and other tiny insects ever and anon in the evening fly
round the light of a candle till they are burnt, so the
human mind disports itself around that hidden flame
We have the eyes of bats for this sun. We are only
human ; we understand not the secret Counsels of God
"The works of the Highest only are wonderful, and
His works are hidden." (Ecclus. xi. 4.) There never
was a man who could at the same time read a book
written within and without. That book of the Divina
Judgments is written within full of Predestination,
without of Providence. The Eternal, all-wise God
has "ordered all things in measure, and number, and
weight; and who shall resist the strength of His Arm?"
(Wisdom xi. 21, 22.) Let us rest assured of this,
that the Cause before all causes is THE WILL OF GOD.

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DIVINE WILL

and he who seeks a different cause than this is ignorant
of the strength and power of the Divine Nature; for
it is necessary that every cause should in a certain way
be prior to, and greater than, its own effect ; but noth
ing is prior to, nothing is greater than, God and His
Will. Of this, therefore, there is no cause. And
what more do you now desire? God has permitted,
God has willed, God has done ! The Will of God is,
AS Salvian rightly and piously says, Supreme Justice.
It is the most consummate wisdom quietly to acquiesce
in the Decrees of the Divine Will and Providence.

CHAPTER IV

HOW THE WILL OF GOD MAY BE RECOGNIZED IN ALL

THINGS

IT requires a varying mode of treatment in the man
agement of a nursery full of children, a school full
of pupils, a house full of servants, a monastery full of
Religious, and a plain full of soldiers, and yet the way
of ruling is the same in all — viz. by obedience, which
constrains differing wills to unite in one.

A general will not command well unless he is able,
either with his mouth or hand, to carry about all his
soldiers with him, that is to say, either with his voice
or signal to enforce obedience to every order. Things
are then managed well, and the discipline is uniform
and regular when in a house the master of the family,
in a school the tutor, in a monastery the abbot, in a
camp the general, leads about with him all who belong
to him, either with his tongue or his hand ; that is to
say, when he governs with a word or a sign, and con
strains them to go wherever he wishes.

But as it is fitting that a soldier should wait for an
order either from the tongue or hand of his general,
holding himself in readiness to execute whatever com
mand is given him, in the same way also it is right

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RECOGNITION OF THE DIVINE WILL

that the Christian should so hang, as it were, on the
Tongue or Hand of God, that whatever He wills,
says, commands, or in whatever direction He gives a
sign, he should immediately will the same, and that he
should instantly go in that direction, yea, run, or rather
fly. We should all of us exclaim, — "In the head of
the Book it is written of me that I should do Thy
Will, O my God! I have desired it, and Thy law in
the midst of my heart." (Ps. xxxix. 8, 9.) Yea, of
my memory, my understanding, my will. Thy Will,

0 my God, is to me the summing up of all laws!
When Saul had been struck down to the earth by

Christ, his first question was, — "Lord, what wilt Thou
have me to do?" (Acts ix. 6.) And let this be the
never-ceasing question of all good men, "Lord, what
wilt Thou have me to do?" Show me, O my good
Jesus, by a word or sign, what is Thy Will, and I go,

1 obey, I do whatsoever Thou wiliest me to do.

This question, therefore, must now be answered be
fore all others — viz. in what way the Will of God is
to be recognized in all things? And here I will fur
nish some rules by means of which the Divine Will
may easily be discovered.

FIRST RULE

WHATEVER leads away from God is contrary to the
Will of God. Whatever attracts towards God is in
accordance with the Divine Will. "For this is the
Will of God, your sanctification." (i Thess. iv. 3.)

RECOGNITION OF THE

Therefore, if any one detect any such thing- in himself
as to be constrained to confess that this business, this
society, this trade, this way of living1, does not make
me more holy, but I am being led away from God,
though gradually and by easy steps, it follows that
neither that business, nor that society, nor -that trade,
nor that way of living, is according to the Divine Will.

SECOND RULE

THE Will of God is most clearly revealed to us by the
law of God and of the Church. In all doubtful cases,
therefore, we must not merely inquire what the laws
of God and the Church require, but what is more or
less conformable to them. Christ long ago pointed
out this most excellent interpreter of the Divine Will
to that rich young man who asked what was the
shortest road to eternal life, when He said, — "Thou
knowest the commandments." (Luke xvm. 20.) Of
a truth nothing is better than to have regard to the
commandments of the Lord. Abraham points out
this messenger between God and men, charged with
the Divine Will, when he says to the rich man, —
"They have Moses and the prophets; let them hear
them." (Luke xvi. 29.) Blessed Paul also says,—
"Be not conformed to this world, but be reformed in
the newness of your mind, that you may prove what
is the good, and the acceptable, and the perfect Will of
God." (Rom. xii. 2.) The "good" Will of God i*
contained in the Decalogue — the "acceptable" in the

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DIVINE WILL

evangelical counsels — the "perfect" defines that His
Will should be done on earth as it is in heaven.

THIRD RULE

IT is commanded by blessed Paul, — "In all things give
thanks; for this is the Will of God in Christ Jesus
concerning you all." (i Thess. v. 18.) And here,
first of all, it is most noteworthy that "in all things"
we must give thanks, even when things are most full
of trouble and adverse. S. Chrysostom (in loc.) has
well said : — "Have you suffered some evil ? If you
choose, it is not evil. Give thanks to God, and thou
hast already changed the evil into good. This is the
part of a philosophic mind." The ancient Germans
used to train their children in such an excellent way,
that if ever they injured their finger in the fire, they
immediately said, "Thanks be to God." It is a short
but noble precept. Whatever then, my Christian
friend, either presses upon you or afflicts you, say a
hundred times, say a thousand times, "Thanks be to
God." S. Paul adds,— "Extinguish not the Spirit."
Let there be a place for Its Divine Inspirations. God
not unfrequently unfolds His Will by means of secret
addresses, which are then safely believed to be really
Divine, when the Glory of God alone is proposed as
the thing to be followed. But S. Paul further adds,—
"Despise not prophecies." Hence it is by no means
right that commentaries on God's Book, holy sermons
in church, or admonitions of faithful men, should be

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RECOGNITION Ofr THE

despised by him who desires to conform himself to
the Divine Will. He who is not willing to hear them,
is not willing to understand the Will of God. Last of
all, S. Paul commands, — "From all appearance of evil
refrain yourselves." As good bankers know false
coin either by the ring, or the stamp and inscription,
and refuse it, so let us avoid, as contrary to the Divine
Will, whatever carries on its face the appearance of
even the faintest shadow of sin.

FOURTH RULE

BESIDES the laws of God and the Church, there are
other interpreters also of the Divine Will, chiefly in
doubtful matters. Among them are to be reckoned
the magistrate, as well civil as religious, and all such
as lawfully bear rule over others ; to which are to
be added parish priests, spiritual pastors and masters.
When Saul was now prepared to obey the Divina
Will, and had asked, — "Lord, what wilt Thou have
me to do?" — the Lord did not burden him with
precepts, nor did He suddenly infuse into him all
knowledge, but sending him as a disciple to Ananias,
said, — "Arise, and go into the city, and there it shall
be told thee what thou must do." (Acts ix. 6, 7.)
Ananias was to Paul what Peter was to Cornelius, a
most faithful interpreter of the Divine Will.

Thus it pleases God that His Will should be un
folded to man by man. And hence those admonitions
which are so frequent, — "Seek counsel always of a

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DIVINE WILL

wise man." (Tobias iv. 18.) "Do thou nothing with
out counsel, and thou shalt not repent when thou hast
done." (Ecclus. xxxn. 24.) "Be continually with a
holy man, whomsoever thou shalt know to observe the
fear of God, whose soul is according to thy own soul :
and who, when thou shalt stumble in the dark, will be
sorry for thee. And establish within thyself a heart
of good counsel; for there is no other thing of more
worth to thee than it. The soul of a holy man dis-
covereth sometimes true things, more than seven
watchmen that sit in a high place to watch. But above
all these things pray to the Most High, that He may
direct thy way in truth." (Ecclns. xxxvn. 15-19.)
In all matters, therefore, where there is doubt con
cerning the Divine Will, from no one must counsel
be sought rather than from those to whom we have
entrusted our conscience. And here it may generally
be affirmed that the entire will of spiritual masters, or
superiors, or those in any way set over us, is the Will
of God, sin alone being excepted. Whatever, then, the
director of any one, or superiors, or those placed in
authority have ordered must be received in no other
way than as a certain indication of the Divine Will.
And here blessed Paul sets us an example. Writing to
the Galatians (n. i), he says: — "Then after fourteen
years I went up again to Jerusalem with Barnabas."
And what was the cause of so long a journey? "I
conferred with them the Gospel." (n. 2.) Lo! he
who for so many years had been the evangelizer of the
whole world, now submitted his teaching to inquiry,

[45]

RECOGNITION OF THE

just as if he were the least esteemed of the disciples,
and constituted the elder Apostles as his judges, so
that whatever they should decree concerning his doc
trine, and approve by common consent, or disapprove
of, or add to, or take from, he would accept as that it
should be so believed and taught. It is more wonder
ful that he adds, — "And I went up according to reve
lation." (n. 2.) Could not He Who revealed to Paul
that this journey was to be undertaken, have just as
well revealed what He would effect by it? In good
truth God wills that man should be taught by man.
S. Paul went to Jerusalem for the purpose of inter
rogating the Apostles about his doctrine, not because
he himself stood in any doubt of it, but because others
did; and for their confirmation it seemed most pru
dent to interrogate the elder Apostles. Therefore, —
"See and ask for the old paths, which is the good way,
and walk ye in it, and you shall find refreshment for
your souls." (Jer. vi. 16.)

FIFTH RULE

BUT if neither time nor place allow of seeking advice,
let a man reason with himself, and by an easy process
he will be able in this way to unravel every doubt con
cerning knowledge of the Divine Will. Let him care
fully consider which of two things, about which he is
doubtful, is the more pleasing to his own will, which is
the more gratifying to his carnal appetite, and which is
the more desirable in his own estimation. When he

[46]

DIVINE WILL

has ascertained this, which is easily done, and has
seriously resolved with himself to conform his actions
as closely as possible to the Divine Will, then he will
safely choose that which is the less pleasing to his will,
which is the less gratifying to his carnal appetite, and
which has about it less splendour and show. For the
other choice, which is in accordance with the inclina
tion of our own will, or fleshly feelings and thoughts,
ought fairly to be held in strong suspicion by every
one, and be thought to be closely allied to error; but
this, which struggles against one's inclination, may be
believed to be, for the most part, the safer: — "While
thoti dost not/' says Isaias, "thy own ways, and thy
own will is not found, to speak a word." (LVIII. 13.)
A man who has a troublesome and sluggish digestion
may easily be convinced in this way; — that which you
most eagerly desire is the least wholesome for you.
Melons, cucumbers, mushrooms, snails, iced drinks,
undressed fruits and vegetables, and food of this kind,
things which irritate the stomach, do the utmost harm,
but at the same time they are very often heaped into
the stomach greedily. So in the matter before us ; very
often that which is pleasing and sweet to the senses of
the body is harmful to the spirit; that which pleases
the human will is displeasing to God. "Mortify, there
fore, your members which are upon the earth; forni
cation, uncleanness, lust, evil concupiscence, and cov-
etonsness, which is the service of idols; for which
things the wrath of God cometh upon the children of
unbelief." (Col. in. 5, 6.) Therefore, — "Go not

[47]

RECOGNITION OF THE

after thy lusts, but turn away from thy own will," the
son of Sirach admonishes you (Ecclus. xvm. 30), that
you may conform yourself to the Will of God.

But if the matter be one of entire indifference, as,
for instance, if two beggars meet you, both of them in
the same state of destitution, but yet your alms are not
enough to divide between the two, give to which you
please, with the intention of fulfilling the Divine Will,
and you will not do amiss. But if the indifferent thing
be one of greater moment, you must have recourse to
reflection and prayer. Then if, when considering the
propriety of undertaking some one or more things, it
is not quite clear what the Divine Will is, do not let
any of them be undertaken hastily, until it appear in
some way or other that they will not be contrary to the
Divine Will. In every deliberation of this kind Reason
and Conscience can effect very much; and no bad
counsellors are they in a doubtful case, for when they
are disposed to examine a thing with care they will
easily pronounce what is best to be done. But it may
happen that a man of tender conscience may fall into
a labyrinth where the spirit and flesh struggle together
in such a way, as that he begins to fear lest perhaps
he is opposing himself to the Divine Will. And here
let the same thing be a solace to him which often is to
a preacher. An afternoon preacher (to explain what
I mean) sees nearly all of his hearers sleeping. He is
greatly vexed at the sight of so many drooping heads,
but it seems better than if the same number of people
were shamelessly to engage in idle talk. And so long

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DIVINE WILL

as two or three do not sleep, he says to himself, that is
enough for me, and is a sufficient reason why I should
go on. One must stand for thousands. And so let the
other man thus reason with himself, however he may
be disturbed. Only let those two eyes, the Reason and
the Will, be watchful, only let them carefully observe
the Will of God, and I care nothing about other things,
for I shall stand firm and unshaken; and although I
cannot follow the indications of the Divine Will very
closely, yet I will do my best to follow them.

SIXTH RULE

IN order to discover the Divine Will it is of the utmost
avail to ask with Paul, — "Lord, what wilt Thou have
me to do?" It was the custom of the saints, in all
doubtful cares and perplexities, to take refuge in the
safeguard of prayer, as of old Moses and Aaron did
in the Tabernacle of the Testimony. And as when the
clouds collect in such dense masses that the sky begins
to thunder, bells are rung in towers to scatter them;
so, as often as the sun of the Divine Will is with
drawn from our eyes, and we know not what is to be
done, the best thing is to beat heaven with our prayers.
Thus Saul, when overtaken by that sudden tempest in
the midst of the open country, cried out, — "Lord, what
wilt Thou have me to do ?" And it is the most fitting
time for repeating this little prayer over and over
again, when we approach the heavenly feast; then
should we redouble our fervour as we exclaim, — "Lord,

[49]

RECOGNITION OF THE

what wilt Thou have me to do?" Yes, every day m
the most solemn part of Holy Mass, at the awful mo
ment of the Consecration, let this be the most ardent
of all our prayers, — "Lord, what wilt Thou have me
to do?" for it is highly desirable that a form of
heavenly aspiration should be used by devout people
every day during celebration. Jacob Lainez was ac
customed to say every day at the end of the Consecra
tion, after the words of the centurion, — "Lord, I am
not worthy" — while he held Christ in his hands. —
"May that which I have promised please Thee, O
Lord?" And so, in cases of every kind, we ought to
pray, while the heavenly Bread is being broken, —
"Lord, as Thou wiliest, so do I also will; that which
I have rightly promised I recall not." This daily
oblation of self to the Divine Will is the most excellent
preparation for the last conflict in death.

But if a person has for a long time asked some
thing of God, and has not yet obtained his desire, let
him rest assured that the Father, who is supreme in
Goodness, wills not that that should be obtained from
Him which His son has for so long a time sought, or
that the most Benignant Father wills that the patience
of His child who asks should be exercised so as to ob
tain a greater reward. There can be no doubt but
that God in His infinite mercy frequently defers the
help that has been sought, in order that He may the
more abundantly reward more persevering prayers, and
more enduring patience. These of a truth must not
unfrequently be wrested from many, just as money is

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DIVINE WILL

from misers. God would demand from us fewer pray
ers and less patience, if He did not in this way urge the
slothful forward. And so it is often very much to
our profit to have obtained nothing- by our daily pray
ers ; for oftentimes the benefit of prayers which are so
long delayed is greater than it would have been if they
had been granted. And it is this which may well
bring great comfort to everyone that he has made
many prayers, and not a few.

How did King David fast, and weep, and pray,
prostrate on the earth before he knew the Will of God
concerning his little child who was at the point of
death ; but when he heard that he was dead, he discov
ered that the Will of God had ordained that he should
die, and so he "arose from the ground, and washed
and anointed himself, and when he had changed his
apparel, he went into the house of the Lord, and wor
shipped." (2 Kings xii. 20.) Our Lord, after a
threefold prayer at the Mount of Olives, being now
certain about His Father's Will, said, — "Sleep ye now,
and take your rest: behold the hour is at hand."
(Matt. xxvi. 45.) And so, even when prayer is re
jected, its refusal is received with quietude and calm
ness of mind, if only for this reason, that it is now
evident what Almighty God wills to be done. HeU
£he priest, when Samuel related what vengeance God
would take both upon himself and his sons, made only
this reply, — "It is the Lord, let Him do what is good in
His sight" (i Kings in. 18) ; just as if he had said, —
""You have told me, Samuel, what is painful for me to

RECOGNITION OF THE

hear; but, because I am now certain concerning the
Divine Will, I cheerfully receive what you have said,
however distasteful it may be, and recognize a proof
of God's Ordinance. I and my sons deserve to be
punished, and we shall suffer punishment since it so
seems good to the Divine Will, against which it is im
piety to struggle. Let the Good God do whatever is
pleasing to His most holy Will ; we are servants, and
He is the Lord; we offend in many ways, and it is a
master's prerogative to punish faults." When the peo
ple of Caesarea were endeavouring with their tears to
stay Paul as he was setting out for Jerusalem, he said
to them, with the utmost earnestness, — "What do you
mean weeping and afflicting my heart? For I am
ready not only to be bound, but to die also at Jeru
salem, for the name of the Lord Jesus. And when we
could not persuade him, we ceased, saying, the Will
of the Lord be done." (Acts xxi. 13, 14.) This is
true serenity of soul, when we find that our prayers are
fruitless, to desire this one thing alone, that the Will
of the Lord be done.

SEVENTH RULE

No one discovers the Divine Will with greater cer
tainty than he who with entire sincerity desires to con
form himself to it in all things. This desire is, in
truth, the thread for unravelling the mazes of all
labyrinths. All uncertainty about the Divine Will is
removed, if, when one is ignorant as to what God wills,

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DIVINE WILL

or which of two lawful things He would rather have
done, he is yet so disposed in mind as to say, with per
fect sincerity of intention, — "If I knew, O Lord, what
Thou willedst to be done by me in this matter, I would
immediately do it." After this protestation has been
made, let him unhesitatingly do what he will, and
cease to disturb himself, for he will not easily offend
against the Divine Will. Such a son as this the All-
loving Father will not desert, nor will He suffer him
to wander far from His Will. If there is no man at
hand by whom He may instruct him, He will send an
angel, as He did to Joseph, when he was deliberating
as to what was best to be done in a weighty matter.
Thus also an angel was sent to the three kings from
the East, after they had worshipped the Divine Infant
in his manger-cradle, to warn them to beware of the
treachery of Herod, and to return to their own country
by another way. And so to Agar, the handmaid of
Abraham. And to numberless others in the same way,
either an angel has been sent as a defence against error,
or, instead of an angel some faithful man. So true is
it that He does not deny a knowledge of His Will to
such as truly seek it. "The spirit of Wisdom is benevo
lent" (Wisdom i. 6), and bestows itself without grudg
ing upon all. God is nigh unto all them who seek for
Him in sincerity, and reveals His Will, by a way of
teaching as wonderful as it is sweet, to all those who
with true submission are followers of Him. We best
learn to know the Will of God by doing it.

[53]

CHAPTER V

OF HOW MANY KINDS THE WILL OF GOD IS, AND IN

WHAT THINGS CHIEFLY IT REQUIRES THAT OURS

SHOULD BE CONFORMED TO IT

S CYPRIAN, bishop of Carthage, a man of the
. greatest eloquence and holiness of life, as well as
a most valiant martyr, has made a kind of summary of
what the Divine Will demands from its followers.
They are words worthy of Cyprian, and they should
be engraven in gold. And would that they were in
scribed on all the churches and houses of Christians!
Would that they were engraved also on their hearts,
as a comprehensive account of Christian life and per
fection !

"The Will of God," he says (De Orat. Dom. 10),
"is what Christ has done and taught. It is humility
in conduct, steadfastness in faith, scrupulousness in our
words, rectitude in our deeds, mercy in our works,
governance in our habits; it is innocence of injurious-
ness, and patience under it, preserving peace with the
brethren, loving God with all our heart, loving Him
as our Father, and fearing Him as our God; account
ing Christ before all things, because He accounted
nothing before us, clinging inseparably to His love,

RECOGNITION OF THE DIVINE WILL

being stationed with fortitude and faith at His Cross,
and when the battle comes for His Name and honour,
maintaining in words that constancy which makes con
fession, in torture that confidence which joins battle,
and in death that patience which receives the crown.
This it is to endeavour to be co-heir with Christ ; this
it is to perform the commandment of God, and fulfil
the will of the Father."

i. And of these we must specially store in our in
most mind the following, — innocence of injuriousness,
patience under it, preserving peace with the brethren,
and loving God with all our heart. We wretched mor
tals often deceive ourselves here most grievously; we
acknowledge the Will of God with the readiest affec
tion when it rewards us, and loads us with benefits;
but when it chastises us we turn away from it, as if it
were not the Will of God at all : but as if men, ani
mated with the most malignant feelings, had conspired
against our welfare and name, so that they might either
destroy us altogether, or grievously harass us, and
this as if God either knew nothing about it, or cer
tainly did not command it.

This is downright blindness and madness. Are we
to imagine that pleasant things only, and those which
suit us are sent from heaven? Nay, but sorrowful
things also, and things which tend to our discomfort;
nor is anything at all in this vast machine carried on,
or disturbed, or thrown out of gear (sin only ex-
cepted), of which the cause and origin is not from that
First Cause. Jeremias, in his lamentation, says, —

Cssi

RECOGNITION OF THE

"Who is he that hath commanded a thing to be done,
when the Lord commandeth it not? Shall not both evil
and good proceed out of the mouth of the Highest?
Why hath a living man murmured, a man suffering for
his sins?" (Lam. in. 37-39.) How senseless and per
verse is that man who believes that there is anything
which God does not either send, or at least does not
permit! Cassian (Coll. in. 20) puts it most clearly: —
"It behooves us/' he says, "to believe with unshaken
faith that nothing at all is done in the world without
God; for we must confess that all things are done
either by His Will or Permission."

The ancients fabled certain giants who attempted to
thrust down the gods from their abode. Let us have
done with fables; ye, O querulous ones, ye are those
giants; for if all evils which afflict us here are not
only permitted by God, but also sent upon us by Him,
what are you doing when you chase and fight against
them, but doing all that lies in your power to snatch
away His sceptre and power in ruling? All created
things willingly obey, and submit themselves to that
Supreme Law; while man alone, the noblest of all
creatures, kicks against his Maker, and resists His
Will. Why do we show our anger to so' little purpose?
Deaths of all kinds are from God, yes all, I repeat, all
of them. If an earthquake has in one direction swal
lowed up some cities, it is from the Providence of God.
If in another place a pestilence has mown down many
thousands, it is from the same. If there is slaughter,
war, tyranny, in this or that quarter, it is from the

[c6]

DIVINE WILL

same. But, not to dwell on public calamities, if your
enemy plunders you of part of your goods, if another
assails your fair name, and a third injures you in other
ways, it is all of God, Who not only permits, but also
sends it upon you by His Divine Wisdom, that you
may fully understand that all these things are sent upon
you from Heaven. The Divine Will, therefore, not
merely demands of us that we should be as averse to
inflicting injury upon others, as if we were able to
inflict none, but it also requires that we should so
endure injuries inflicted by others, as to preserve peace
with all men, even though they may not wish to pre
serve it with us.

But that we may more fully understand the mystery
of the Divine Will, let me briefly explain that which I
have already referred to above.

2. According to Theologians there is a twofold Will
of God. One of Sign whereby God commands, for
bids, permits, persuades, or works anything; and this
He declares by His laws and precepts. The other of
Good-pleasure, whereby it is decreed what He wills in
all respects to be done, either with condition or with
out it. He has willed to bestow eternal felicity on
angels and men, but on the condition that they do not
resist His Will. Other things God wills without any
condition being attached. Thus, as He has willed to
create the heaven and the earth, so He wills that the
order and the government of the universe, whereby
He disposes of all things with most consummate Wis
dom, should be perpetual. And this Will of God no

[57]

RECOGNITION OF THE

one can resist; it is subject to no laws; it does nothing
at another's command; it obeys none. God Himself
declares this by Isaias, when He says, — "My counsel
shall stand, and all my will shall be done/' (Isai. XLVI.
10.) "So shall My Word be which shall go forth
from My Mouth; it shall not return to Me void, but
it shall do whatsoever I. please." (Isai. LV. n.) But
we, miserable servants that we are, whether we will
or not, must bear whatever God has decreed concern
ing us. We are all of us coupled to manifold troubles.
With some the chain is of gold and loose; with others
it is of vile metal and pinching. But what does it
matter? The same bond surrounds us all, and even
the binders themselves are bound. Life is altogether
servitude; yea, and life is altogether punishment. We
must, therefore, accustom ourselves to this condition
of existence, and complain of it as little as possible.
And here it is a great comfort to know that God wills
it so; that it thus seems good to Him, and that there
is no one who can resist the Divine Will. Queen
Esther proclaimed this when she said, — "O Lord, al
mighty King, all things are in Thy power, and there
is none that can resist Thy will." (Esth. xm. 9.)
And this S. Augustine also sets forth most excellent
ly — "These are," he says, "the great works of the
Lord, wonderfully designed to fulfil all His Will, and
designed with such a depth of wisdom, that, when
the angelic and human creation had sinned (that is,
had done not what He, but what they, willed), even
by that same will of the creature, whereby that which

[58]

DIVINE WILL

the Creator willed not was done, He fulfilled that which
He willed, turning to a good account even the evil, as
being Himself supremely good." Although, therefore,
the wicked fight against the Divine Will, yet by their
means God performs His Own Will, and turns their
most perverse will to the best account. It is clear from
what has been said that though God wills salvation
for all, yet all will not attain to it, because, they do
not fulfil the condition which is required, being rebel
lious against the Divine Commands. And of these our
Saviour prophesied with severity when he said, — "Not
every one that saith to Me, Lord, Lord, shall enter
into the Kingdom of Heaven; but he that doth the
Will of My Father who is in heaven." (Matt. vn.
21.) A wise man early transfuses his whole self into
The Divine Will.

3. And this being so, we can do nothing better or
more profitable than absolutely submit and conform
our own will to the Divine, and say with Heli the
priestj — "It is the Lord; let Him do what is good in
His sight" (i Kings in. 18) ; with Joab,— "The Lord
will do what is good in His sight" (2 Kings x. 12) ;
with King David, — "But if He shall say to me, thou
pleaseth me not; I am ready, let Him do that which
is good before Him" (2 Kings xv. 26) ; with Judas
Machabeus, — "As it shall be the Will of God in heav
en, so be it done" (i Mach. in. 60) ; with Christ our
Saviour, — "My Father, if it be possible, let this chalice
pass from Me ; nevertheless, not as I will, but as Thou
wilt." (Matt. xxvi. 39.) For if the Son was so obedi-

RECOGNITION OF THE DIVINE WILL

ent, as perfectly to fulfil the Will of the Father — for,
"I came down from heaven," he says, "not to do My
Own Will, but the Will of Him that sent Me" (John
vi. 38) — if this was required of the Son, how much
less does it become servants to refuse to recognize
His commands. Let us think it perfectly just that
whatever from eternity has pleased God, should please
man also. The soldier in camp, when he hears the
signal for marching, collects his baggage; but when
he hears the trumpet-call for battle, he lays it down,
and takes up his arms, being prepared with mind,
hand, and eye, to execute every order of his general.
And so let it be with ourselves; and in this our war
fare let us follow our Leader cheerfully and with a
firm step, wherever He may call us. Whatever hap
pens, let us bear it, not only patiently, but cheerfully,
and let us rest assured that difficulties of all seasons
are according to the Law of Nature. And as a brave
soldier endures wounds, counts his scars, and, though
pierced through with spears, still loves the general
for whom he falls, so let us keep in mind that old
precept — "FOLLOW GOD."

I have now pointed out how we are to arrive at a
knowledge of the Divine Will. But it is not enough
to know it; we must more closely unite our own will
to it. But wherein this union consists I will set forth
in the following Book.

[60}

BOOK n

CONCERNING THE CONFORMITY OF THE
HUMAN WILL TO THE DIVINE

"Not my will, but Thine, be done." Luke xxn. 42.

THE HELIOTROPIUM

BOOK II
CHAPTER I

THE COMMENCEMENT OF CONFORMING THE HUMAN
WILL TO THE DIVINE

THERE was once upon a time an eminent Divine
who for eight years besought God with un
wearied prayers to show him a man by whom he might
be taught the most direct way to heaven. One day,
when he was possessed of an unconquerable desire to
converse with such a man, and wished for nothing so
much as to see a teacher of truth so hidden, he thought
that he heard a voice coming to him from heaven,
which gave him this command : — "Go to the porch of
the church, and you will find the man you seek."

Accordingly he went into the street, and at the door
of the church he found a beggar whose legs were cov
ered with ulcers running with corruption, and whose
clothes were scarcely worth threepence. The Divine
wished him good day. To whom the beggar replied,
— "I do not remember that I ever had a bad one."
Whereupon the man of letters, as if to amend his for
mer salutation, said, — "Well, then, God send you good

[63]

CONFORMITY OF THE

fortune." "But I never had any bad fortune," an
swered the beggar. The Divine was astonished at this
reply, but repeated his wish, in case he might have
made a mistake in what he heard, only in somewhat
different words: — "Say you so? I pray, then, that
you may be happy." But again the beggar replied, —
"I never was unhappy." The Divine, thinking that
the beggar was playing upon words merely for the
sake of talking, answered, in order to try the man's
wit, — "I desire that whatever you wish may happen
to you." "And here, also," he replied, "I have noth
ing to complain of. All things turn out according
to my wishes, although I do not attribute my suc
cess to fortune."

Upon this the man of letters, saluting him afresh,
and taking his leave, said : — "May God preserve you,
my good man, since you hate fortune! But tell
me, I pray, are you alone happy among mortals
who suffer calamity? If so, Job speaks safely when
he declares, — 'Man born of a woman, living for a
short time, is filled with many miseries/ (Job
xiv. i.) And how comes it that you alone have es
caped all evil days? I do not fully understand your
feelings." To this the beggar replied, — "It is so, sir,
as I have said. When you wished me a 'good day/
I denied that I had ever had a bad one. I am per
fectly contented with the lot which God has assigned
me in this world. Not to want happiness is my hap
piness. Those bugbears, Fortune and Misfortune,
hurt him only who wills, or at least fears, to be hurt

[64]

HUMAN WILL TO THE DIVINE

by them. Never do I offer my prayers to Fortune,
but to my Heavenly Father Who disposes the events
of all things. And so I say I never was unhappy, in
asmuch as all things turn out according to my wishes.
If I suffer hunger, I praise my most provident Father
for it. If cold pinches me, if the rain pours down
upon me, or if the sky inflicts upon me any other in
jury, I praise God just the same. When I am a laugh
ing-stock to others, I no less praise God. For sure I
am that God is the Author of all these things, and that
whatever God does must be the best. Therefore, what
ever God either gives, or allows to happen, whether
it be pleasant or disagreeable, sweet or bitter, I es
teem alike, for all such things I joyfully receive as
from the hand of a most loving Father; and this one
thing I will — what God wills. And so all things hap
pen as I will. Miserable is the man who believes that
Fortune has any power against him; and truly un
happy is he who dreams of some imaginary unhappi-
ness in this world. This is true happiness in this
life, to cleave as closely as possible to the Divine Will.
The Will of God, His most excellent, His most per
fect Will, which cannot be made more perfect, and
cannot be evil, judges concerning all things, but noth
ing concerning it. To follow this Will I bestow all
my care. To this one solicitude I devote myself with
all my might, so that whatever God wills, this I also
may never refuse to will. And, therefore, I by no
means consider myself unhappy, since I have so entire
ly transfused my own will into the Divine, that with

[65]

CONFORMITY OF THE

me there is no other will or not will than as God wills
or wills not."

"But do you really mean what you say?" asked
the Divine; "tell me, I pray, whether you would feel
the same if God had decreed to cast you down to
hell?" To which the beggar at once replied,— "If
He should cast me down to hell? But know that
I have two arms of wondrous strength, and with these
I should hold him tightly in an embrace that nothing
could sever. One arm is the lowliest humility shown
by the oblation of self, the other, purest charity shown
by the love of God. With these arms I would so en
twine myself round God, that wherever He might
banish me, thither would I draw Him with me. And
far more desirable, in truth, would it be to be out of
heaven with God, than in heaven without Him." The
Divine was astonished at this reply, and began to
think with himself that this was the shortest path to
God

But he felt anxious to make further inquiry, and
to draw forth into sight the wisdom which dwelt
in such an ill-assorted habitation ; and so he asked, —
"Whence have you come hither?" "I came from
God," replied the beggar. To whom again the Di
vine,— "And where did you find God?" "Where I
forsook all created things." Again the Divine asked,
— "But where did you leave God?" "In men of pure
minds and goodwill," replied the poor man. "Who
are you?" said the Divine. "Whoever I am," he re
plied, "I am so thoroughly contented with my lot that

C66]

HUMAN WILL TO THE DIVINE

I would not change it for the riches of all kings.
Every one who knows how to rule himself is a king."
"Am I, then, to understand that you are a king?" said
the other. "Where is your kingdom?" "There," said
the beggar, and at the same time pointed with his
finger towards heaven. "He is a king to whom that
kingdom on high is transferred by sure deeds of cove
nant." At last the Divine, intending to bring his ques
tions to an end, said, — "Who has taught you this?
Who has instilled these feelings into you ?" To which
the other replied, — "I will tell you, Sir. For whole
days I do not speak, and then I give myself up en
tirely to prayer or holy thoughts, and this is my only
anxiety, to be as closely united as possible to God.
Union and familiar acquaintance with God and the
Divine Will teach all this."

The Theologian wished to ask more questions, but
thinking it would be better to postpone this to another
time, took his leave for the present. As he went away,
full of thought, he said to himself, — "Lo! thou hast
found one who will teach thee the shortest way to
God! How truly does S. Augustine (Conf. vm. 8)
say, — 'The unlearned start up and take heaven by
violence, and we with our learning, and without heart,
lo! where we wallow in flesh and blood!' And so
Christ, when giving thanks says, — 'I confess to thee,
O Father, Lord of Heaven and earth, because Thou
hast hid these things from the wise and prudent, and
has revealed them unto babes.' (Matt. xi. 25.) Be
neath a filthy garment, forsooth, great wisdom often

£67]

CONFORMITY TO THE DIVINE WILL

lies concealed. And who would think of seeking for
such Divine learning in a man of so mean an appear
ance? Who would believe that so much of the Spirit
was hidden under such unlettered simplicity ? Lo !
those two arms of unconquerable strength, Oblation
of Self and Love of God, draw God whithersoever this
poor man wills ! With these arms God permits Him
self to be closely bound; other embraces He refuses."

[68]

CHAPTER II

WHAT KIND OF HUMAN WILL IS MOST SUITABLE TO
THIS CONFORMITY WITH THE WILL OF GOD

IN order that young maidens might be sought for
king Assuerus, the most comely that could be
found were gathered together from all provinces of
the kingdom to Sufa the palace ; and a year was to be
spent by them on nothing else but the adornment of
their body. And what purifications with unguents, and
with sweet odours, and with other things, were there
not! How much care and expense were lavished on
adorning the person! So great a thing was it es
teemed to find favour in the eyes of the king! And
should not the human will, destitute of all preparatory
adornment, fear to rush, like a country-woman fresh
from the fields, into the embrace of the Supreme
King? Let the will of man know that it can then
only find favour in the Divine Eyes, if it tries, not
merely to remove from itself even the smallest blem
ishes, but likewise to furnish itself with such adorn
ments as may attract the Divine Will to union with
itself. And, therefore, for the sake of preserving a
proper arrangement, and avoiding obscurity, I pro
pose so to treat the subject as to apply to the Will

[69]

CONFORMITY OF THE

different names by way of titles, so that it may learn
from these what sort of preparation is needed for
this conformity to the Divine Will. When a master
is going to receive a new servant into his house, he
makes many stipulations, and says to him, — "I wish
that my servant should not be a tale-bearer, nor given
to finery, nor a gambler, nor quarrelsome, nor a drunk
ard; but it is all important that he should be active,
honest, and obedient." And if it is the privilege of
a master to lay down rules of this kind for his serv
ants, why should not God have the same right, when
about to admit the human will into friendship with
Himself? Therefore let the will of man know that
it must now live according to different laws, and
chiefly these that follow: —

i. Let the Will be pure. This is above all things
needful, for the Heavenly Spouse is of such purity
that He both hates and banishes from His Presence
everything that defiles. It is necessary, therefore,
that the will which is to be united to Him should also
hate every kind of impurity. And it must do this so
thoroughly as not merely not to encourage avarice,
not to indulge in luxury, not to give way to anger,
but even if it feels the smallest leaning and affection
towards these polluting habits, at once to expel them
bravely, and not merely be unwilling to think of what
is impure, but also willing to meditate upon everything
that is the contrary.

But my business is not to speak of those things
which are clear to every one. Another vice there is,

[70]

HUMAN WILL TO THE DIVINE

of wondrous subtlety, but at the same time of the
utmost quickness in its operation, — Envy. From this
let the will be pure, and let it keep itself from all con
tagion of this pest. Let the will which desires to be
conformed to the Divine Will be altogether free from
jealousy. Let it not be affected with envy at another's
happiness, nor be oppressed at the envy of its own;
for he who is truly united to God sees others abound
ing in Grace and worldly riches, and yet does not
envy them, but, turning to God, says, — "Dost Thou
will, O Lord, that this or that man should be raised
to wealth and honours, while I am left to pine away
in contempt? I do not strive against Thee, O my
God, nor do I ask of Thee a reason for it. Thy one
and only Will is to me cause enough, and abundantly
sufficient reason. For most sure am I that unless
Thou didst permit it, and it were not for my good>
no one would obtain from Thee that which, when Thou
grantest it, is obtained with no trouble, and perchance
with few words. But in other things also I know
that it is by Thy Permission, O my Lord, that one
man thus assails me, another deals with me thus, and
another thus disturbs me. Never, so far as I know,
have I injured them. But in Thy Will I find answer
enough for this. Thou hast permitted it, Thou hast
ordered it. Be they, then, Semeis to me, and let me
be David, if it thus seem good to Thee, O my God!"
S. Ignatius, the holy bishop of Antioch and martyr,
exclaimed, — "I am Christ's corn, and must be ground
by the teeth of wild beasts that I may be found to be

[71]

CONFORMITY OF THE

pure bread." And thus, in truth, God prepares us as
Lord's bread for his table. What have we, then, to
complain of against men? They are the millstones
which grind us the wheat which is spread upon them.
And that we may cause this thought to sink down
deeply into our soul it will be advisable every hour sev
eral times to raise our heart towards God by repeat
ing such little prayers as, — "Blessed be God for ever!
Lord, what wilt thou have me to do? Thy Will be
done !" This is the first step in the preparation of the
human will — that it should be pure from blemishes,
especially from all grudging and envy. But besides
this there must be, —

2. A Patient Will. When any one is harassed by
adversity let him seek all his help from patience, and
say with calmness, — "Whatever I suffer is all from
God; but is sent upon me from God by means of
this occasion, this man, or this cause; and I am as
sure of this as I know I am alive." And here very
many come to a standstill, from not having such a firm
faith in God as to feel certain that adverse things
and all untoward events come from Him, just as much
as prosperity and the successes which they have most
ardently wished for. If we held this as certain, which
in itself is perfectly certain, we should not be so prone
to bear things with impatience or objection, nor should
we so often need to be urged forward with these
words, — "O ye of little faith." But that adversity of
all kinds, by whomsoever brought about, comes down
to us from God, Christ declares when he says. — "Are

[72]

HUMAN WILL TO THE DIVINE

not two sparrows sold for a farthing? And not one
of them shall fall on the ground without your Father.
But the very hairs of your head are all numbered.
Fear not, therefore, better are you than many spar
rows." (Matt. x. 29-31.) Does God, then, fall to
the ground with an insignificant sparrow? Certainly
the Will of God does, and why not God Himself?
Who, as He works without ceasing in all created
things, swims likewise with the fish, flies with the bird,
crawls with the serpent, and walks with the four-footed
animal. God forsakes not what He has made. Al
though, therefore, so many thousands of larks are so
often caught at the same time in nets, yet none of
these, no, not even the smallest, is taken without the
Will of God, — "Not one of them shall fall on the
ground without your Father." But, as far as concerns
the all-provident Will of God, the same rule applies
to the eagle, and the sparrow, and man. If, there
fore, not one of the smallest birds falls into the fowl
er's net without the Will of God, do you think that
you, O man, who were made in the Image of your
Creator, an heir of the Kingdom, are harassed by any
adversity, or afflicted with any injury, loss, or grief,
unless God specially wills it? But that we might un
derstand this more fully, and might never rashly say
that God shows this care towards things with life only,
our Saviour added, — 'The hairs of your head are all
numbered." Who could ever count the number of
his hairs? And yet God numbers the hairs not only
of one man but of all men, and without His Will not

[73]

CONFORMITY OF THE

a single one can be taken away. Whenever, then, in
seasons of adversity we cast away our patience, or ut
ter imprecations against others, or fasten the blame
on this or that person, and scatter our reproaches
broadcast, we display a very great want of faith.
Through a deceptive piety, in sooth, we shrink from
making God the Author of those things which we
call evils. S. John was the only one who recognized
Christ on the sea, while the other disciples knew Him
not, and exclaimed, — "It is the Lord." (John xxi. 7.)
And so there are very many persons who amid the
waves of troubles do not acknowledge that God is
the cause of the sea being stormy, but are beyond
measure exasperated against those whom they con
sider enemies, and say, — 'That is a paltry fellow;
this is an idle rascal; that is a rogue; this a night
prowler; this is a perfect monster of wickedness who
devised mischief against me; through that most aban
doned of men this blame has fallen upon me." But
far differently is the PATIENT WILL accustomed to
speak, — "All this evil," it confesses, ffis from God.
Most justly does God chastise me. It is the Lord, let
Him do what is good in His sight." (i Kings in. 18.)
3. A Cheerful Will This disposes a man to be
perfectly contented as well with food as with all other
things which he daily receives from the Hand of God.
Such a man as this says, — "Whatever Thou givest
me, O my God, is enough, even though it oftentimes
seems too little for my greediness; nor have I in any
way deserved it. Thou art too bountiful towards mt.

[74]

HUMAN WILL TO THE DIVINE

I feel that I am undeserving even of the air I breathe/'
He who desires to conform himself to the Divine
Will is accustomed never to complain. No one will
ever hear from him such lamentations as — "I can
scarcely earn my livelihood, while others fare luxuri
ously, and yet do not toil half as much as I do. They
sow little, and yet reap abundant crops." Well in
deed did the Bard of Venusium long ago ask the ques
tion (HoR. Sat. i. i): — "How comes it, Maecenas,
that no one lives contented with the lot which either
reason has assigned him, or chance has placed in his
way, but praises those who are engaged in pursuits
different from his own ?" This is the reason, my good
Poet, this is the reason, that we so slowly acquiesce
in the Divine Will, — our covetousness hurries us first
in one direction, then in another, and often to distant
objects, nor is there any limit to our desires ; but when
we do not obtain what we have set our affections on,
we give ourselves up to lamentations and murmur-
ings. That is but a narrow mind which earthly things
so much delight.

Let the Heliotrope be constantly before our eyes, of
which Pliny elegantly writes (Nat. Hift. xxn. 21) : —
"I have often spoken of the wonderful property of
the Heliotrope, which turns itself round with the sun,
even on a cloudy day ; so great is its love of that lumi
nary. But at night it closes its azure flower, as if
from missing its rays." Observe, my friend, that the
Heliotrope even of a cloudy day turns itself round
with the sun, through love of it. The Will of God

[75]

CONFORMITY OF THE

is our sun. It is not indeed always shining upon us
in a cloudless sky; stormy days, accompanied with
rain, and wind, and hail, are mingled with fair-weather
days. There is no Christian who does not very often
experience this heaviness of the atmosphere and
stormy seasons.

But let us, like the Heliotrope, turn ourselves round
with our sun, the Divine Will, even on cloudy days,
so great let our love of that our luminary be. And it
is certain that no tranquillity will ever fall to our lot,
but numberless things will disquiet us on all sides ; we
shall be satisfied with nothing, we shall never be con
tented with our lot, everything will seem to be want
ing, although everything is present; we shall never
be free from fear, and shall frequently be overcome
with weariness, disturbed in mind, timid and irreso
lute, full of complaints and jealousy; in a word, we
shall always be unhappy, as long as we have not
turned ourselves round, like the Heliotrope, to this
sun, viz. the Divine Will. This sun must ever be
gazed upon by us with fixed and unshrinking eye, in
whatever direction its course may bend ; and this one
thing must we ever resolve in our mind, — "As it
pleases God, so does it please me. The Will of God
alone is to me the rule of life and death. As it hath
pleased the Lord so is it done, and so shall it be done.
Blessed be the Name of the Lord." Now, indeed, our
sun is hidden by a cloud, but soon it will show its
bright face through this mist of sorrow. Look at the
course of ages, and see how variously things turn out !

[76]

HUMAN WILL TO THE DIVINE

How often are there cloudy days after .a fair sunrise,
and how often do fine days follow upon cloudy morn
ings! Let us, then, dispose our minds in such a way
as that before every event we should wish for nothing
more than to follow the Divine Will. Once upon a
time a certain learned Jew, who, it must be confessed,
was ready enough with words, when intending to
devote himself to Christ, said — "Master, I will fol
low Thee whithersoever Thou shalt go." (Matt. vin.
19.) And so let us, being perfectly ready to obey
every indication of the Divine Will, both in word and
deed, follow it whithersoever it may go.

4. A Persevering, Long-suffering Will. We impair
nearly all our virtues through want of Perseverance.
The children of Israel being tired out with the stay of
Moses on the Mount, turned to idols, and made a
golden calf for a god, excusing themselves by his
long absence. Thus also those two travellers when
going to Emmaus said, — "Besides all this, to-day is
the third day since these things were done." (Luke
xxiv. 21.) It is, indeed, the third day, but is the third
day yet passed? Is there no time left for Him to
rise again from the dead? Is your patience so en
tirely worn out?

If this third day had passed, and if the fourth or
fifth had come, you might be thought to have reason
to despair; but since you have not yet reached the
evening of this third day, why do you so rashly de
spair of your rising Lord?

In our prayers we are only too impetuous, and un-
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less that which we ask is immediately granted we
plunge all our hope into impatience, or even into
despair. But it is far otherwise with God : — "The
Lord is compassionate and merciful; long-suffering,
and plenteous in mercy" (Ps. en. 8); "Neither will
God have a soul to perish, but recalleth, meaning
that he that is cast off should not altogether perish."
(2 Kings xiv. 14.) A miser before he spends a piece
of money turns it over twice or three times in his
hand, and so God, who is slow to punish, "recalleth"
as it were, before He smites any one with a sentence
of judgment, and casts him down to hell.

But we, who are both of small faith and scanty
hope, if twice or thrice we have asked for anything
from God, and have not obtained our request, cast
away all our trust, like beggars, who, if they have sev
eral times sought for alms before a house with clam
our and knocking, but have not been attended to,
say, — "No one is at home." Knock, ye idle ones,
knock! this door is opened to those who knock. In
other things what resolute perseverance do we often
show ! Some seek for an office for a number of years,
and very often in vain. With what consummate pa
tience is a rich inheritance waited for! And that the
heir may not feel the delay too keenly he comforts
himself with the reflection that time quickly passes.
And yet we fix limits to the Divine Decree, and pre
scribe to it a time ! The helping Hand of God delays
too long for us in disease ; and we cry out : — "When
wilt Thou come, O Lord? Why dost Thou delay?

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HUMAN WILL TO THE DIVINE

Why dost Thou put off assistance? How long must
Thou be entreated? For how many years have I
been crying, and yet Thou hearest not ! Unless Thou,
O Lord, dost succour me this year I will cease to pray,
and think it useless." And in this we certainly are,
not unlike the citizens of Bethulia, who said to Ozias
and the chief of the city : — "God be judge between us
and thee, for thou hast done evil against us, in that
thou wouldst not speak peaceably with the Assyrians,
and for this cause God hath sold us into their hands.
And therefore there is no one to help us, while we
are cast down before their eyes in thirst, and sad de
struction. And now assemble ye all that are in the
city, that we may of our own accord yield ourselves
all up to the people of Holof ernes." (Judith vn. 13*
I5-) O ye faint-hearted ones! Must your city, then,
be surrendered in despair to the enemy ? And is there
no help to be looked for from Heaven? But Ozias
the priest did little to revive the patience of the citi
zens which had already died out, when, in the midst
of his tears, he said, — "Be of good courage, my breth
ren, and let us wait these five days for mercy from
the Lord. For perhaps He will put a stop to His
indignation, and will give glory to His own name.
But if after five days be past there come no aid, we
will do the things which you have spoken.'* (Judith
vn. 23, 24.) But O thou priest Ozias, thy wisdom
was not deeper than that of the multitude! Was it
your part to measure out a time for God, and to ap
point a day for Him to send help? Was not all per--

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severing trust not merely dead among you, but also
buried? But Judith, that woman of noblest spirit,
could not endure this, and having sent for the elders
she said, — "What is this word, by which Ozias hath
consented to give up the city to the Assyrians, if
within five days there come no aid to us? And who
are you that tempt the Lord ? This is not a word that
may draw down mercy, but rather that may stir up
wrath, and enkindle indignation. You have set a time
for the mercy of the Lord, and you have appointed
Him a day, according to your pleasure." (Judith vm.
10-13.) And what then, O Judith, do you advise
to be done? "Let us ask the Lord with tears, that
according to His Will, so He would shew His mercy
to us." (Judith vm. 17.)

In such a way, then, the Persevering Will unites
man to God, that however much he may be afflicted,
he exclaims, — "According to Thy Will, O Lord, do
Thou deal with me in Thy Mercy. Although I have
cried to Thee, O Lord, for ten, twenty, thirty, or fifty
years, yet will I not cease to cry. I place no limits
to Thee: and although I were sure that I should not
be heard by Thee at all, yet unswerving faith teaches
me that I shall not be sent away from Thee empty.
If Thou deniest what is asked, Thou wilt give better
things. Therefore, if Thou makest any delay, I will
wait for Thee, because Thou wilt surely come, and
wilt not be slack." (Hab. n. 3.)

5. An Ardent Will. This means not merely to will
or not will that which God wills or wills not, but

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HUMAN WILL TO THE DIVINE

solely on account of His not willing or willing, to
reject the former and to accept the latter with ardent
desire, and to have no other reason for doing one thing,
and leaving another undone, than the Divine Good-
pleasure. If one were to question a man possessed of
such a will as to why he does not will one thing but
does will another, he will reply that he has no other
reason than that he finds that God does not will the
one, and does will the other. "I love," says S. Ber
nard, "because I love, and I love that I may love, for
He Who is loved is Love." S. Augustine counsels
us that we ought to feel that as God has willed that
all things should exist on account of Himself, so we
also should will that neither we ourselves nor any
thing else should exist, except on account of God and
His Will.

When the Old Law was still in force, God willed
that every article dedicated to the Altar and Tabernacle
should be wrapped in a violet covering, and that when
so concealed it should be borne by Levites. The com
mand runs thus: — "All the vessels wherewith they
minister in the sanctuary, they shall wrap up in a
cloth of violet, and shall spread over it a cover of
violet skins, and put in the bars." (Numb. iv. 12.)
And this was done for the reason which is added — that
''they shall not touch the vessels of the sanctuary, lest
diey die." (Ver. 15.) The bearers of the holy ves
sels, therefore, saw none of those things which they
carried, but only felt the weight of them, for the cov
ering of violet concealed everything from their eyes.

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And just in the same way every one who has wholly
dedicated himself to God is most sweetly ignorant,
and does not so much as desire to know why this or
that is permitted or commanded by God. Whatever
the burden may be, he takes it on willing shoulders.
It is enough for him to see that burden concealed by
the violet veil, that is to say, clothed with the Divine
Will.

6. An All-productive Will. By an all-productive
Will, I mean that, which, like the most fruitful soil,
brings forth all kinds of the holiest desires, and con
secrates them as its first-fruits to the Divine Will.
Here the lofty soul, and one which longs for heaven,
rises upwards; here sighs full of love, and overflow
ing aspirations soar on high, such as — "O my God,
how do I desire not only to endure great sufferings
for Thee, but also to die for Thy sake, even by a
painful death !" By means of such heavenward flights
of soul God and man are united so closely in nearly
all things, that, from this sweet agreement and con
sent, the most delightful communion of designs, and
intimate friendship, arise between them, till at length
man can say in regard to all the events of life, — "Yea,
Father: for so hath it seemed good in Thy sight."
(Matt. XL 26.) "If we have received good things at
the Hand of God, why should we not receive evil?"
(Job n. 10.) And thus with unruffled calmness he
receives all things, painful or pleasant alike, as from
the Hand of God. And here it is wonderful to think
how much light shone upon the old Philosophers.

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HUMAN WILL TO THE DIVINE

Epictetus (Ench. 15), one of their number, gives al
most Divine advice when he says, — "Never speak of
having lost anything; but of having restored it. Has
your little child died ? He is only given back. Is your
estate torn from you? But is not that also restored?
Yes; but it was an unprincipled man who seized it,
you say. And what does it matter to you by whose
agency He Who gave it takes it back? As long as
He allows the use of it to you, have a care for it as
a thing which belongs to some one else, just as a
traveller has of his lodging/' And thus let the man
who desires to be as closely united to God as possible
reason with himself in reference to anything that is
taken away; let him not regard the person who takes
it from him, but God Who recalls His own. Let him,
therefore, repeat without ceasing these words of
Christ's — "Yea, Father; for so hath it seemed good
in Thy sight." Yea, my father; yea!

And here, good reader, attend, I pray you, to a
short explanation of these Divine words. The Heav
enly Father, addressing the Son of old by Isaias the
Prophet, said, — "I have given Thee for a Covenant of
the people, for a Light of the Gentiles." (Isaias XLII.
6.) Just as if He had said, — "It is too little for Me
that Thou shouldest bring the remnant of Israel to
Me; but I will that heathen nations also should be
taught by Thee." And these words of the Father pre
ceded our Lord's birth of the Virgin by eight hundred
years.

This Decree, then, of the Father, proclaimed so
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CONFORMITY TO THE DIVINE WILL

many years before His Birth, the Son most cheerfully
embraced, and answered that He willed the same as
His Father. Therefore, S. Matthew (xi. 25) says:—
"At that time Jesus answered and said." And to
whom did He make answer, when there was none who
asked a question? He answered His Eternal Father
Who so many ages before had addressed the Son.
And behold how joyfully the Son embraces the Will
of the Father, and says : — "Yea, Father ; for so hath
it seemed good in Thy sight." "Whatever Thou hast
commanded shall be fulfilled by Me." But as the
Heavenly Father spoke to the Son by Isaias so many
years before He was born, and the Son made answer
to Him, so God has from eternity spoken to each one
of us; He has most distinctly and accurately ordained
at what time each man should be born, and at what
time he should die. He has provided every kind of
help for obtaining happiness; He has foreseen what
each man would think, say, and do throughout the
whole course of his life and in what way he would
receive the proffered help. Since, then, God has in
this way addressed us so benignantly from all eternity,
is it not most fitting that we also, each in his own
time, should answer with Christ, — "Yea, Father ; yea,
my Father, since thus, and thus, and thus it seemed
good in Thy sight, yea, Father?" And let us repeat,
"Yea, Father," every hour, oftentimes renewing our
desire; and let us continue this with unwearying per
severance, even to our latest breath. But more of this
hereafter.

[&t]

CHAPTER III

IN WHAT WAY THE WILL OF MAN IS TO BE CONFORMED
TO THE WILL OF GOD

1HAVE spoken of the preparation which must pre
cede this union of Wills, and also what sort of
human will may be thought to be best adapted to con
formity with the Divine. And now I must proceed to
show how the will of man is to be conformed to the
Will of God in fact.

I. S. Thomas Aquinas says most admirably that all
actions allied to virtue are on this account approved
by God, if they are performed with the intention that
the Divine Will may be obeyed ; for there is no merit
in spending even life and blood, unless it be according
to the Pleasure of the Divine Will. Poemen, a holy
man, constantly admonishes of this, and says : — "Never
set up your own will against the Divine; but let your
own will ever be most closely united to the Divine."
But if this union is real, it is a thoroughly sincere
agreement in all things with the Divine Will, which
so instructs man that his constant exclamations are, —
"As God wills, so do I will. When it pleases God,
then it pleases me also/'

Ruth, who is deserving of all praise, when address-
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ing Naomi her mother-in-law, said : — "Whithersoever
thou shalt go, I will go : and where thou shalt dwell,
I also will dwell. Thy people shall be my people, and
thy God my God. The land that shall receive thee
dying, in the same will I die: and there will I be
buried. The Lord do so and so to me, and add more
also; if aught but death part me and thee." (Ruth i.
1 6, 17. ) A man who is united in will to God thinks
and speaks in the same way as of old Eliseus, when
bidden to tarry at Bethel, said to Elias, — "As the
Lord liveth, and as thy soul liveth, I will not leave
thee." (4 Kings n. 2.) And this he repeated three
times, intending to cleave as an inseparable companion
to his master. Josaphat answered King Joram when
he sought for aid from him, — "He that is mine is
thine; my people, thy people; and my horses, thy
horses." (4 Kings in. 7.) And in this way let us
be joined to God with the closest affection, as Ruth
was with Naomi, as Eliseus was with Elias, as Josa
phat was with Joram. Let us say with strong faith, — •
"Thy Will, O my God, is my will; Thy Heart is my
heart; I am entirely devoted to Thy Will, O my God."
And this union of his own will with the Divine let
each person diligently cultivate in everything — in af
fairs of business, in duties, in labour of all kinds, in
sickness, and in death itself, ever acquiescing most
completely in the Divine Decree, and having nothing
more constantly in his mouth or heart than "Thy
Will be done." For as all virtues shone forth more
Brilliantly during the agony of Christ, so especially

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HUMAN WILL TO THE DIVINE

His fervour in prayer. In the hour of His sorest need
He exclaimed, — "Father, if Thou wilt, remove this
chalice from Me : but yet not My Will, but Thine, be
done." (Luke xxn. 42.) There is not a better, nor
a shorter, nor a more perfect form of prayer, nor one
more pleasing to God and useful to man, than this : —
"Not my Will, but Thine, be done." "Not as I will,
but as Thou wilt." Let the Will of God be done,
even though the world should fall! S. Gertrude was
accustomed to repeat three hundred and sixty-three
times, — "O my most loving JESUS, Thy Will be done."
Cassian (Coll. ix. 20) asks, — "What does it .mean to
say, 'Thy Will be done on earth as it is in heaven/
but that men may become like Angels, and as the Will
of God is fulfilled by them in heaven, so all those who
are on earth should do not their own will but His
alone. No one, however, will be able to say this with
sincerity but he alone who believes that God disposes
for our good all things which are seen, whether they
be adverse or prosperous, and that He is more provi
dent and anxious for the welfare and salvation of His
Own people, than we are for ourselves." And so, ac
cording to the meaning of Cassian, he who thus con
forms his own will to the Divine dwells already in the
entrance-hall of Heaven ; for in Heaven assuredly the
countless millions of the Blessed have but one will.
And so Arsenius aptly replied to Marcus the Abbot,
when he asked, — "Why do you not come back to visit
us, Father?" "I prefer," he said, "to hold intercourse
with those who live above us, since they have all the

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CONFORMITY OF THE

3ame will, while among men there are almost as many
wills as there is variety of countenance." He, how
ever, who both in adversity and prosperity fashions
himself according to the Divine Will, can well under
stand what the Psalmist meant in the verse, — "Behold,
how good and how pleasant it is for brethren to dwell
together in unity!" (Ps. cxxxn. i.) And who are
the "brethren" meant? Christ and the righteous man;
for the Supreme King is not ashamed to own this
'feeling of brotherhood.

2. Of old, the Preacher, when about to speak on a
weighty matter, said, — "The eyes of a wise man are
in his head." (Eccles. n. 14.) But have fools, then,
their eyes in their feet, or elsewhere besides their
heads? The explanation of S. Gregory is: — "He who
fixes every look on God, and on the Will of God, is
truly wise. However many eyes he has, he carries
them fixed 'in his head/ '

Epictetus, that planet among philosophers in the
age of Nero, Domitian, and Marcus Antoninus, lived
wholly above fortune. An old woman was his only
attendant; a single earthenware lamp (the whole of
his furniture) sufficed for those divine meditations of
his. And this lamp was sold at his death for a thou
sand drachmas, that is to say, for a hundred gold
Philips, in honour of the memory of so great a man.
Lucian, who ridiculed all other philosophers, esteemed
him alone. This Epictetus, I say, besides his Disserta
tions, wrote also an Enchiridion which is well worthy
of immortality. This treatise contains so much of

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HUMAN WILL TO THE DIVINE

the spirit of religion, and of hidden wisdom, that you
might think that it had been written by a man thor
oughly imbued with Christian feeling. This little book
will, at the Day of Judgment, put many a Christian to
the blush for having written such filthy productions,
and having lived conformably to his writings. But
to return. This Epictetus, then, who reduced all phi
losophy to these two great heads, Sustain and Abstain;
he, I repeat, philosophizes with almost divine wisdom
about following God's Will with all one's power. And
here let me quote his words (Epicr. Diss. HI. 26) : —
"My desire," he says, "I have yielded to God so as to
obey Him. Does He will that I should be afflicted with
a fever? I will it myself also. Does He will that I
should become possessed of something? I myself also
will it. Does He not will it? Then I do not will it.
Does He will that I should die? Then I will to die.
Who can hinder me, or force me, contrary to my de-j
termination?" And are you not sad, O rebellious
Christian, do you not blush when you hear such words ?
And why do we, miserable mortals that we are, fight
against the Divine Will? We are enclosed on all
sides : if we refuse to be led, we shall be dragged, or
forced along. Seneca (Ep. 75), speaking of perfect
liberty, says: — "Do you inquire what it is? Not to
fear men, nor the Gods; not to wish for what is dis
graceful, or what is in excess of propriety. To have
complete mastery over oneself. It is a priceless bless
ing to become one's own." But no one can become his
own who does not in the first place become God's in

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such a way as that he cither wills, or wills not, all
things with God. "The soul which desires to be mas
ter of itself must be entirely withdrawn from all ex
ternal objects towards itself. Let it remove itself as
far as possible from things which concern others, and
devote its care to itself. Let it not feel losses, and let
it put a favourable interpretation even on adverse
things." (SEN. DC Tranquil. 14.) This soul begins
to be its own; this is true liberty. And so S. Augus
tine (De Civ. iv. 3) says: — "The good man, even
though he is a servant, is free : the wicked man, even
though he is a king, is a servant. He has as many
masters as he has vices."

3. That most valiant hero, Judas Machabeus, in
order to inflame his soldiers against the enemy, cried
out, — "Gird yourselves, and be valiant men, and be
ready against the morning, that you may fight with
these nations. Nevertheless, as it shall be the Will
of God in heaven, so be it done." (i Mach. in. 58,
60.) Joab, too, when about to engage in a very haz
ardous battle, said to Abisai, his brother, — -"Be of
good courage, and let us fight for our people, and for
the city of our God; and the Lord will do what is
good in His sight." (2 Kings x. 12.) It is of the ut
most importance so to discipline the mind in all things
as for it to ascribe every event to Divine Providence.
For it not unfrequently happens that men who are
learned, wise, warlike, and holy, act both with braver}
and skill, and yet without success; but this is no less
to be ascribed to the Providence of God than the most

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HUMAN WILL TO THE DIVINE

prosperous event. And, for this reason, the Preacher
says, — "I saw that under the sun the race is not to the
swift, nor the battle to the strong, nor bread to the
wise, nor riches to the learned, nor favour to the
skillful; but time and chance in all." (Eccles. ix. n.)
He calls that "chance" which seems to us to be such,
but not to God. It is no uncommon thing, in truth,
that an intelligent and industrious man should be dis
appointed of his hope; and this we esteem an evil
chance. But S. Thomas Aquinas rightly affirms that
it may be gathered from the words of the Preacher
that nothing exists by chance, or without the Will and
Foreknowledge of the First Cause. For chances are
found in things amenable to time, and subject to hu
man knowledge ; but the Divine Power and Providence
has foreknown all things from all eternity : it rules all
things as the world rolls on, and directs them towards
fixed and certain ends, whilst it has assigned a proper
time to everything, and a due variety to human efforts,
that even in this way those who are unmindful of
Divine Providence may learn, from unexpected chances
and adverse events, not to ascribe too much to their
own powers, and assure themselves that all things de
pend on the Divine Pleasure. What then is Fortune,
which was so much worshipped by the ancients ? It is
a fickle, but an empty, apparition from the lower world.
That Divinity which disposes all things for mortals,
adverse and prosperous alike, according to its Will, is
none other than the Providence of God. God, by
means of His Holy Will and Providence, causes hu-

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CONFORMITY OF THE

man affairs to revolve like a wheel in motion. Those
conditions of men which are dark and uncertain He
regulates Himself. "I am the Lord, and there is none
else; there is no God besides Me. I form the light,
and create darkness: I make peace, and create evil;
I the Lord that do all these things." (Isaias XLV. 5,
6.) Among the ancients Fortune was of two colours,
for they moulded her statue with a double face, the
one in front being white and shining, while the hind
er one was black, as became one in whose will rested
the power of good and evil. But this is only the
trifling of children. "Good things and evil, life and
death, poverty and riches, are from God." (Ecclus.
xi. 14.) Seneca (De Tranquil, xv) speaks to the
point, when he argues with himself, and then disposes
of his own objections : — "There follows a considera
tion," he says, "which is not unreasonably wont to
sadden one, and to lead to solitude, — viz. when the
deaths of good men are surrounded with so much that
is evil. For example, Socrates is compelled to die in
prison, Rutilius to live in exile, Pompey and Cicero
to be assassinated, and so on. And, after this, what
can one expect for himself, when he sees the best of
men suffering the worst evils?" But listen to his
answer. "What then is to be done? See how each
of them bore his troubles : and if they were brave,
then desire to imitate their courage; but if they died
in a cowardly way, and like women, why, then nothing
died. Either they are worthy to have their courage
approved by you, or unworthy to have their cowardice

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HUMAN WILL TO THE DIVINE

imitated." And this is the self-same complaint about
the prosperity of the wicked, and the troubles of the
just, as well as of the early and painful death of
the Saints, which is made by Job, David, Jeremias,
Habacuc, and the other Prophets. But here Chance and
Fortune have nothing which they can call their own.
All such things are most wisely disposed, within cer
tain fixed limits, by an All-Provident God.

4. When the children of Israel were about to attack
the Benjamites, on account of their shameful deed,
they consulted God as to who should go up first to»
the battle. "And the Lord answered them: Let Juda
be your leader." (Judges xx. 18.) Joyful at the re
ceipt of this response, and now all but certain of vic
tory, they advanced against the Benjamites with a
vast army, and with good courage, and yet they were
most disgracefully routed, and lost twenty-two thou
sand of their men, who were slain in one battle. And
a second time they consulted the Lord, intending to
hazard another battle, and this time not without long
prayer and fasting, for they went up and wept before
the Lord even until even. And again the answer
was, — "Go up against them and join battle." They
obeyed, and because they were now going forth to
battle by the direct command of God, they promised
themselves a most successful issue, and commenced the
fight with thoughts fully bent on victory, and yet they
were again routed and slain by the Benjamites as be
fore, eighteen thousand men of Israel having fallen
in the battle. And how was this? Twice did Gcwi

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CONFORMITY OF THE

command His people to fight, and yet in neither battle
did they gain the victory, but lost forty thousand
chosen men. Who can understand these commands of
God? But a third time, ."All the children of Israel
came to the House of God, and sat and wept, before
the Lord, and they fasted that day till the evening,
and offered to Him holocausts and victims of peace-
offerings. And they consulted the Lord, and said,
Shall we go out any more to fight against the chil
dren of Benjamin, our brethren, or shall we cease?
And the Lord said to them, Go up; for to-morrow
I will deliver them into your hands." (Judges xx.
26-28.) And here it was easy for cowardice to have
argued, — "Twice already has the Lord induced us to
fight, but each time with a most disastrous result;
who, therefore, will rush any more to destruction?
Let him fight who will, it is safest to remain quietly
at home." But their trust in God prevailed, and this
bade them have recourse to arms afresh, with a pros
perous issue at last, for twenty-five thousand of the
Benjamites were slain. And here there are two things
very worthy of observation. First, the hidden Judg
ments of God, which are not to be examined into by
any mortal. Secondly, persevering trust in God, con'
cerning which I shall speak further at the proper
place. And in all these things we must look with un
flinching and steadfast eye at the Will of God alone.
Let no one be disturbed if an unfavourable result fol
lows upon a good cause, or if the most excellent begin
nings turn to an unlucky end. Disease attacks the

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HUMAN WILL TO THE DIVINF

most temperate, consumption the strongest, punish
ment falls on the most innocent, excitement on the
most retired. And here we must acquiesce in the
Will of God alone. In other things it may be lawful
to say "still further," but in this, "no further," "for
it is God who worketh in you both to will and to
accomplish, according to His good Will." (Phil. 11.

13-)

5. Pelagius, an ancient writer, relates how that one
Joseph asked Pastor the Abbot the following ques
tion: — "Tell me, Father, how can I become a monk?"
To whom he replied, — "If you desire to find rest in
this world and the next, say upon all occasions, Who
am I that I should prefer my own will or judgment
to the Divine? Then take care whom you judge, for
God has His Own saints here in every condition of
life." Most wholesome counsel indeed! God of a
truth receives laws from no one, and renders to no
one an account of His actions. Here, therefore, let
the wisdom of all men keep a profound silence, and
let it everywhere adore at a distance the indications
of the Divine Will, because God will do whatever He
wills, and His words are full of power, and no one
can say to Him, Why doest Thou thus?

As it is usual in cities to regulate all clocks by one
chief clock, so it is most fitting that we should regu
late our little time-pieces, or, in other words, each his
own will, according to that Supreme and Heavenly
Horologe of infinite magnitude, that is to say, accord
ing to the Divine Will.

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But, in order that we may fully see how the hu
man will is to be united to the Divine, behold a most
illustrious example of such a union. Francis Borgia,
Duke of Gandia, passed two-and-twenty years with
his wife Leonora in wonderful happiness. But when
she fell sick, because he saw that he was about to be
deprived of half of himself, he devoted himself very
earnestly to prayer (inviting also the intercession of
_good men), as well as alms and fasting. Upon one
occasion he entered his chamber alone, when all wit
nesses had been removed, and earnestly besought God
with plentiful tears that He would grant that his wife
should recover her health and live, when behold! he
distinctly heard a voice within, as he himself related
afterwards, which said, — "If you desire that your wife
should live longer, let it be as you will; but it is not
good for you." And being troubled at this, he doubted
not but that it was the Voice of God, and that he was
being silently rebuked for asking that of which he was
ignorant. And so, bursting into tears again, he poured
forth these words from his inmost heart, — "Whence
is it, O Lord my God, that Thou committest to my
will that which is in Thy Power alone? It is of the
highest consequence to me to follow Thy Will in all
things. For who knows better than Thou, O my God,
what would come from my request? And, therefore,
Thy will be done; and not merely concerning my
wife, but concerning my children also and myself do
Thou ordain, I pray, whatever is pleasing to Thee.
Thy Will be done." It was noticed at that time that

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HUMAN WILL TO THE DIVINE

the disease of his wife remained at such a critical point
that the physicians were doubtful whether she would
grow better or worse, but that after this prayer it
began to be past all hope.

6. And thus in all circumstances, however perplex
ing, our own will is to be conformed to the Divine.
And behold another example of this conformity, much1
more remarkable than the former! King David, the
son of Jesse, had united his will to the Divine by so
close a bond of agreement, that God declared, as if
congratulating Himself on such a man, — "I have
found David the son of Jesse, a man after My Own
Heart, who shall do all My Wills." (Acts xin. 22.)
"I have found/' He says, as if He had sought anxious
ly, and had waited a long time, until He had found
him. And this commendation, awarded by God to the
king at Hebron, surpassed all his other titles of honour.

Christ, Who was perfectly obedient to His Father
in all things, has encouraged us to this virtue by His
Own example : — "Because I came down from heaven,"
He says, "not to do My Own Will, but the Will of
Him that sent Me." (John vi. 38.) And,— "My
meat is to do the Will of Him that sent Me, that I
may perfect His work." (John iv. 34.) And lest
perchance any one should complain, — "He spares His
son, but a servant He spares not;" behold! the Son
is before us! And see what commands the Father is
about to lay upon Him ! Not even the lowest of serv
ants would perform commands of the same kind!
Upon which one of you, O ye wilful ones, has He

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enjoined such toil as upon the Son? Whom has He
ever exposed to such mockings, and false accusations,
and sufferings, as the Son, Who was obedient to tte
Father, even to the Hall of Pilate, even to the cruel
Pillar of Scourging, even to the Hill of Golgotha,
even to the most shameful Cross and most painful
Death, even to the Sepulchre which was not His Own,
even to the Prison of departed souls? For this, He
proclaims, I came down from heaven, that I might
submit Myself most perfectly to this Will of My
Father. What, then, shall servants do, if the Son did
this? And so our Lord, summing up all His precepts
under one head, says, — "Not every one that saith to
me, Lord, Lord, shall enter into the kingdom of heav
en, but he that doth the Will of My Father Who is in
heaven." (Matt. vn. 21.)

He who has so disciplined himself as most thorough
ly to yield himself to the Divine Will begins already
to dwell on the summit of a mountain inaccessible to
danger, and has beneath his feet clouds, and storms,
and lightnings, and every disturbance of the elements,
and all the changes of this mortal life; and there he
is placed beyond the reach of all fear, except it be that
he fear this alone, — that he be not united closely
enough to the Divine Will, and so he exclaims with
out ceasing, — "Thy will be done on Earth, as it ia
in Heaven!"

CHAPTER IV

WITH WHAT INTENTION WE MUST USE THE PRAYER,

"THY WILL BE DONE ON EARTH, AS IT is IN
HEAVEN !"

WHEN the disciples besought their Divine Master
— "Lord, teach us to pray, as John also taught
his disciples" (Luke XL i), He assented, and "said to
them, when you pray, say, 'Our Father who art in
Heaven, Hallowed be Thy Name; Thy Kingdom
come ; Thy Will be done on earth, as it is in Heaven/ '
&c. But how hard is this prayer, O my God! There
is too much dissimilarity between those blessed spirits
in heaven and us exiles in this vale which is so pro
ductive of wormwood. To those blessed ones above
all things happen according to their wish, nor is there
anything which cannot please them; but in our case,
we, who are still banished from heaven, can scarcely
find anything which does entirely please us.

There is disgust and loathing everywhere, and
scarcely even a few things, and these only very sel
dom, turn out according to our wishes; while there
are numberless things which displease us every day,
and excite our anger. But in heaven it is most pleas
ant, as it is also most easy, to attune oneself to the

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Divine Will, for there no adversity disturbs; but here
a thousand vexations harass us : we are weighed down
with cares; there is scarcely the smallest time for re
covering breath ; conflict follows upon conflict ; our
misfortunes are linked together; and a continuous
chain of calamities scarcely allows us time to pray
without distraction. As, therefore, the full and the
hungry do not sing on equal terms, nor do they who
have just risen from a sumptuous feast, and they who
have kept a long fast, dance on equal terms, so neither
can we pray with the same readiness as the blessed, — -
"Thy Will be done on Earth, as it is in Heaven."
Our condition and theirs are too different for this ; but
remove us thither, O Lord, and we will equally with
them unite our desires and acts to Thine. But may
God forgive such words, my Christian friends! We
are but the idlest of mendicants, and not as ready as
might be, even with our tongue. How quickly, alas!
do we succumb before things which certainly are not
so very difficult; a gentle breeze overthrows us; we
shrink from whatever cannot be accomplished agree
ably. Christ, O ye timid ones, taught us to do nothing
which might not be done. This at least let us do,
and strive with all our might to fulfil the Divine Will
on earth, as the angels do in Heaven. If in reality we
are able to do less, let us at least be liberal in our
wishes. S. Cyprian (De Hab. Virg. 23) says, excel
lently, — "Christ taught us to pray, Thy will be done
on Earth, as it is in Heaven;' and this, not that God
should do what He Himself wills, but that we should

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HUMAN WILL TO THE DIVINE

be able to do what He wills." Whoever, therefore,
wishes to follow the example of prayer which Christ
sets him, must not repeat the words indistinctly be
neath his breath, but should say out fearlessly, — "Thy
Will be done on Earth as it is in Heaven." But let
him attend carefully to what I am about to add; and
let him pray that he may have the power to fulfil the
Divine Will—

i. (i) With perfect Purity of Intention. Thy Will
be done! For this I have determined to follow, not
for the sake of gain, nor because Thou hast fenced
me in with blessings, as Satan slanderously said of
Job (Job i. 10 ) ; nor yet from fear of punishment, lest
I should be banished into hell ; but with a single eye
I regard Thy Will alone. I will because Thou wili
est, O my God.

(2) Lovingly. Thy will be done! This is my only
care, that what I do may be pleasing to Thee, and
that even in this way the name of Thy Majesty may
be made known by me, a most unprofitable servant.
Thy pleasure, O my God, I esteem so highly, that I
should think it reward enough to have pleased Thee;
and so I agree with Chrysostom when he affirms, —
"You know not of a truth what it means to please
God, if you seek for any other reward."

(3) Readily. Thy Will be done! Slowly to will
!s the part of one who wills not. Most acceptable are
those acts of obedience which are prompt, ready, and
where there is no delay. It is a sign of one who does
a thing willingly, to do it quickly. Favour is taken

CONFORMITY OF THE

away from an act of kindness in proportion as there
is an increase of delay; therefore, — "My heart is
ready, O God, my heart is ready!" (Ps. cvn. i), to
perform all Thy Will.

(4) Cheerfully. Some things we do quickly enough,
but not with sufficient good-will. "Not with sadness
or of necessity," says S. Paul, "for God loveth a cheer
ful giver." (2 Cor. ix. 7.) He who has set the Will
of God before himself as his end and aim, if trouble
or sorrow intervene he swallows them without diffi
culty; for he is longing for such dainties as to be able
to say, — "My meat is to do the Will of Him That sent
me;" therefore, — "Thy Will be done on Earth, as it
is in Heaven!"

(5) Perfectly. Thy Will be done! Not even the
smallest indication of it being omitted. A man who
is really anxious to yield himself to the Divine Will
does not seek for exceptional cases, nor does he use
such language as, — "I will, O Lord, but not yet; I
obey, O Lord, only command not that particular thing;
I will wash, and even kiss, the feet of all men, only
let me not be compelled to perform this office to mine
enemy; I will endure being despised, only let me not
be put to shame in public ; I am prepared for all things,
if Thou wilt only not require that particular thing
from me." But not so the man who really loves the
Divine Will. He makes no exceptions; he withdraws
himself from no blows. On the other hand, he rather
says, — "Dost Thou will, O my Lord, that I should
suffer more, and still more bitter things ? Behold me !

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HUMAN WILL TO THE DIVINE

I am ready, I am prepared. Lay upon me heavier
commands; chastise me more severely; only Thy Will
be done!"

(6) Perseveringly. Thy Will be done! After the
first, after the second, the third, and the fourth decade
of my life Thy Will be done ; and be it done for ever.
"I have inclined my heart to do Thy justifications for
ever, for the reward." (Ps. CXVIH. 112.) Dost Thou
will, O Lord, that I should suffer something for a
hundred or a thousand years? If Thou wiliest, I will.
And this is the way to recite the Lord's Prayer with
devout intention. These are the wings of the seraphim
by which we are borne on high to a knowledge of the
Divine Will.

2. And here we must specially observe that the
blessed in heaven rejoice more fully in the perform
ance of the Divine Will than in the greatness of their
own glory. And so they are all most perfectly con
tented with their own reward, and none is displeased
because he has less than another. For they who see
God are not merely conformed to the Divine Will, but
are also absorbed in it, and are transformed into it,
so as henceforward to will the Will of God alone ; and
they rejoice more that it is the Will of God that they
should be blessed, than that they enjoy this blessed
ness. And upon this conformity of the human will
with the Divine there follows a most excellent effect
of love, which may be called not so much conformity,
as actual union of the human will with the Divine;
and this so influences the blessed that with all their

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CONFORMITY OF THE

powers, and with the utmost possible ardour, they de
sire that God should be as He is, as Wise and Pow
erful, as Merciful and Just, as worthy of all fulness of
Honour and Glory and Majesty. Just as a son who
has been well brought up does not grudge happiness
to his father any more than to himself, and desires that
his parent should be honoured as much as himself, or
even more than himself; so the blessed rejoice in the
blessedness which God enjoys, as much as they do in
their own. And hence those songs in heaven so full
of joy, — "Alleluia; Salvation, and Glory, and Power
is to our God; for true and just are His Judgments.
Alleluia; for the Lord our God the Almighty hath
reigned. Let us be glad, and rejoice, and give glory
to Him." (Apoc. xix. i, 2, 6, 7.)

And this, which I will not call conformity to, but
union with, the Divine Will amongst the blessed, we
too can imitate in our prayers in this way. Let the
understanding contemplate, like a most attentive spec
tator, God's Power, Eternity, Wisdom, Beauty, and
infinite Blessedness; but let the will rejoice that God
is Infinite Good, the Fount of all riches, Who wants
nothing, Who can do all things, Who is liberal towards
all, Who is present in everything. Theologians hold
that this is the greatest and most perfect act of Di
vine love; for as no love can be greater than that
wherewith God loves Himself, so our love also cannot
be better than by daily being made more conformable
to that Divine love. It is a saying of philosophers,
that to love is nothing else than to desire good for

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HUMAN WILL TO THE DIVINE

some one. And if this principle is established, it fol~
lows that the more good we desire for any one, the
more we love him. But we cannot wish any greater
good to God than what He is Himself, the most bound
less Good of all goods; and so we cannot love God
more ardently than by wishing Him all His Own
good. And, therefore, in this way especially the Will
of God will be done on earth, as it is in heaven.

3. And they whose wills are thus closely united with
God's Will are the lightnings of which Job speaks, — •
"Canst thou send lightnings, and will they go, and
will they return, and say to thee, Here we are?" (Job
xxxvni. 35.) Lightning and thunderbolts being fire
of the utmost subtlety, rise upwards by their own
nature; but because God sends them downwards to
the earth, forgetful of their own properties, they rush
below with incredible swiftness, cleaving a way through
iron, rocks, and whatever resists their course. And
you may call those the lightnings of Christ who tram
ple under foot their own will that they may obey the
Divine Will. They would soar on high indeed, if
they followed their own aspirations, but because God
wills otherwise, they let themselves down even to the
lowest depths, not unwillingly, but with the utmost
readiness; they break through difficulties and impedi
ments of every kind; they are not wearied with such
constant motion, but when their mission is accom
plished they return like lightnings, and stand before
their Lord, and say, — "Lo! here we are! What shall
we now do? We are ready even to die. Command

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what Thou wilt." As, moreover, the lightnings leap
(a thing to be observed), not from the water, or from
the earth, but from a dense and well-closed cloud; so
the will which is ready, and easily led to obedience in
everything, issues forth from prayer and meditation,
which soar on high like clouds, while the senses of the
body are safe closed up on all sides. For if any one
attentively considers with what wonderful obedience
so many millions of angels in heaven serve the Deity,
and how the Son of God Himself embraced the Will
of His Father in the manger, coarse swaddling-clothes
and straw, in journeyings, in agony, and on the Cross,
he will not be able to restrain himself, but like light
ning he will promise the most ready obedience, and
will closely unite his own will to the Divine. And then
at last he will with sincerity say the Lord's Prayer, and
particularly the clause, — "Thy Will be done on Earth,
as it is in Heaven."

4. That most famous passage of S. Augustine's is
well worthy of attention, where, when examining the
command given to the first Pair not to touch the
Apple, he assumes the character of Adam and asks, —
' 'If the tree 1's good, why may I not touch it? But
if it is bad, what place has it in Paradise?' And to
him God replies, — 'It is in Paradise because it is good ;
but I forbid you to touch it because I desire that you
should be an obedient and not a rebellious servant/
'And why is this?' 'Because you are the servant, and
I am the Lord.' ' And here you have a thousand
reasons contained in this one : — Because God is our

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HUMAN WILL TO THE DIVINE

Lord, and has set before us His Will to be obeyed by
us, and not to be questioned, and we are servants;
it is therefore most fitting that we should walk in the
way in which the Will of God leads us.

The apostate angel most craftily and wickedly asked
in Paradise, — "Why hath God commanded?" (Gen.
in. i.) He ought to have asked, — Why do you not
eat of the fruit of this tree? For to this question
there would have been an immediate answer, — Be
cause God has commanded us not to eat of it. But the
most subtle serpent anticipated the reply, and framed
his question, — "Why hath God commanded?" As of
ten, then, as it is ascertained that God wills anything
we must not after this inquire, — "Why is this?" There
is a reason, the most urgent of all reasons, — GOD so
WILLS. When Abraham was bidden to slay his son,
what excuses might he not have devised and urged!
but he was silent and obeyed. This one reason was
enough for him, — GOD so WILLS.

5. Parents occasionally ask, in order to test the dis
position of their children, whether they would not like,
as the day is so fine, to go into the garden, or take a
trip into the country? Supposing (they say) we put
aside books for to-day, and look at some pictures in
stead. If the children answer, — "Just as our master
and parents please," they exhibit a proof of excellent
training, and sound discretion. But if they do not dis
guise their eager desire for walks and play, and before
their parents have given their consent, fly out into the
sunshine, they show a disposition of an inferior order ;

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and then the father very properly says, — "Stop, my
boy; put away your playthings, you must go to school
to-day." And then follow dejected looks, tears, and
mutterings; no attention is paid to books, but the
thoughts wander idly; oftentimes, too, there are fits
of crying, and complaints against the tyranny of par
ents. Look at these silly children, so little inclined
to yield to the wishes of their parents ! And such very
often are we ourselves! Most entirely given up to all
sorts of fleeting pleasures, and instantly complaining
when God, our Supreme Father, either disturbs our
play, or calls us away to work. If we are wise we
shall try to imitate children who are well brought up,
and shall say nothing else than, — "Just as it pleases
the Lord, our Father, are we ready and prepared to
go, or not to go ; to do, or not to do ; to labour, or to
suffer, according as our Father wills."

And here John Tauler appositely remarks, — "If God
were to give you a choice, and say, 'Do you desire
that I should exempt you from all the ills of body
and mind, and restore you to paradise?' You ought
to make no other reply than this, — 'Thou art able, O
Lord, both to take away sufferings and to leave them,
according as Thou wiliest ; but that will be most pleas
ing to me which is most agreeable to Thy Will.' ' In
this way of a truth we attain a fuller measure of grace
than if we grasp at the greatest gifts, when follow
ing our own will. God is, certainly, no light exactor
of virtues, but, like strict parents, He is wont to train
His children in a severer way; and so when you see

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HUMAN WILL TO THE DIVINE

men who are good and pleasing to God, labouring, and
toiling, and ascending by a steep road, while the evil
are taking their ease, and are filled to overflowing with
pleasure, reflect that the former are pleased with the
moderation of sons, the latter with the licence of serv
ants ; that the one are restrained by a severe discipline,
while the audacity of the other is encouraged. God
does not allow one who is dear to Him to remain in
the midst of pleasures; He puts him to the trial, and
makes him endure hardship, and thus prepares him
for Himself. We grow wiser in adversity; prosperity
takes away right judgment.

And so, let us offer ourselves as empty baskets to
God, either to be filled according to the Divine Will,
or to be left empty. S. Jerome, rebuking Julian,
says, — "You fancy that you are standing on the very
pinnacle of virtues if you offer a portion from the
whole. The Lord desires yourself as a living victim;
give to God yourself, not yours."

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CHAPTER V

WHAT ARE THE MARKS AND SIGNS OF A HWMAN WILL
CONFORMED TO THE DIVINE

THE Romans thought nothing- of a soldier who
had not firm-set ribs, and arms muscular enough
to carry any weight. And besides this it was needful
that he should have polished and glittering weapons,
and the most complete confidence in his general. And
so, let no one vaunt himself as a soldier of Christ, let
no one think that he is devoted to the Divine Will, un
less he can detect in himself certain indications that
his 'own will hangs entirely on the Divine Will in
all things. And that every one may be able to put
himself to the proof in this matter, let him look for
the following marks or signs : —

i. The First Sign. To desire to do all things at
the bidding of the Divine Will, and, therefore, to set
about nothing without first imploring the Divine Aid.
He who truly follows the Will of God takes no busi
ness in hand without first asking God to be his Helper.
But if anything seems to be of more than usual im
portance, or of more than common difficulty in execu
tion, he so much the more frequently implores aid from
God. And let this be a fixed rule for those who have

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CONFORMITY TO THE DIVINE WILL

to deal with weighty matters, and are entrusted with
government, never to undertake anything hastily, with
out first asking counsel of God. No man living can
easily estimate how much damage the whole world suf
fers from this cause : how many households are badly
managed; how many kingdoms and provinces are im
properly governed; how many unjust wars are under
taken; how many injuries are inflicted by one on an
other, through the neglect of this law. This is the
most prolific source of evils ; because masters of fami
lies, governors, rulers, and kings oftentimes are self-
willed and arbitrary, and do not act according to rea
son, but by impulse; and do not consult the Mouth
of the Lord, but follow impetuosity as their guide, and
lean to their own understanding, and trust to their own
shoulders, being very Atlases in their own eyes : and
hence often arises a chaotic and disgraceful confusion
of business to the injury of very many.

The princes of Israel sinned grievously, because they
made a treaty with the Gabaonites, "and consulted not
the Mouth of the Lord." (Josue ix. 14.) And we
are none the more inclined to take warning on account
of their error, but often plan great undertakings, "and
consult not the Mouth of the Lord." We seek for
the priesthood, we contract matrimony, we mix our
selves up in worldly business, and yet we "consult not
the Mouth of the Lord." But far otherwise those
noble generals, the Machabees, who never engaged in
any battle without first having "consulted the Mouth
of the Lord" more than once. For not only before

Em]

CONFORMITY OF THE

the battle did they exhort their soldiers to prayer,
and joined with them in their devotions, but they also
continued this combined prayer even while they were
fighting. And so Judas Machabeus, looking upon the
hostile array before him, "stretching out his hands to
heaven, called upon the Lord that worketh wonders,
Who giveth victory to them that are worthy, not ac
cording to the power of their arms, but according as
it seemeth good to Him." (2 Mach. xv. 21.) Nor
did Machabeus only before the battle "consult the
Mouth of the Lord" with the utmost earnestness in
prayer, but by his example he inflamed his soldiers
also to do the same, and so he and "they that were
with him encountered the enemy, calling upon God by
prayers/' (Ver. 26.) And not merely at the begin
ning of the battle, but also in the very heat of the con
flict they constantly called upon God, and so, fighting
indeed with their hands, but praying to God with their
hearts, they slew no less than thirty-five thousand,
"being greatly cheered with the presence of God."
(Ver. 27.) That is to say, they solemnly "consulted
the Mouth of the Lord."

It is the advice of Cassian that before every action
these versicles of the Church should be used, — "O
God, make speed to save me. O Lord, make haste to
help me." It was the practice of S. Pambo, whenever
his advice was asked, to require time for commending
so great a thing to God, nor could he endure to give
any reply until he had first "consulted the Mouth of
the Lord." And this practice was of so great use to

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HUMAN WILL TO THE DIVINE

him, that, when he was now near death, he affirmed
that he did not remember that anything- had ever been
said by him of which he was sorry. Of a truth God
immediately answers those who seek counsel of Him.
"Thy ear hath heard the preparation of their heart."
(Ps. ix. 17.) That man does not trust in God, nor
does he carefully search out the Divine Will, who does
not derive the beginning of all his actions from God.
We must consult the Mouth of the Lord in all things
without exception.

2. The Second Sign. It is a mark of true devotion
towards the Divine Will, not merely not to shrink from
sorrows and calamities when they are present, but will
ingly to seek them when they are absent, and for this
reason, because God is far nearer by His Grace to
those who are afflicted in various ways, than to those
who enjoy uninterrupted prosperity. With great de
light the Psalmist, Jesse's son, sings, — "Thou hast
turned all his couch in his sickness." (Ps. XL. 4.)
And this, according to S. Ambrose and S. Chrysostom,
means that God soothes a sick person, or one who is
otherwise afflicted, with such consolations, as if He
prepared for him the softest bed. As ladies of rank
sometimes wait on the sick from a sweet feeling of
pity, so Christ our Lord exercises a special guardian
ship over such as are afflicted either with disease or
any other calamity, if they only show themselves?
worthy of this heavenly protection. The Roman phi
losopher ( SENECA, de Provid. 4. 5 ) moralizes very de
voutly on this subject : — "Cease, I pray you," he says,

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"to dread those things which the Immortal God ap
plies to your souls to urge them onwards. Calamity
gives occasion to virtue. One may truly call those
people wretched who are indolent through excess of
prosperity, and whom a sluggish tranquillity holds fast
as it were on an unruffled sea. And so those whom
He loves God tries, and causes them to endure hard
ships, and corrects them, and disciplines them; but
those whom he appears to deal gently with, and to
spare, he is reserving for evils to come. For you are
mistaken if you think that any one is excepted. His
own share of troubles will befall him who has been
prosperous for a long time. Whoever seems to be in
a low estate has his happiness deferred. But why does
God afflict all good men either with ill-health or other
troubles? Why, too, it may be asked, in a camp are
the most perilous posts assigned to the bravest? A
general sends his picked soldiers to attack the enemy
in an ambush by night, or to examine the line of
march, or to dislodge a garrison from some particular
position. Not one of those who go forth says, — 'The
general deserves no thanks from me!' but, — 'He has
made a good choice.' And in the same way let those
who are bidden to suffer things which to the fearful
and slothful are subjects for tears, say, — 'We seem to
God to be thought worthy to have the trial made in us
as to how much human nature is capable of endur-
ing/ "

And how agreeable is this to that which Wisdom
proclaims, — "For God hath tried them, and found

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them worthy of Himself." (Wisdom in. 5.) There
fore, fly from pleasures, fly from that enervating hap
piness whereby men become effeminate, unless some
thing interposes which may admonish them of the
human lot, like those who are stupefied with perpetual
drunkenness. God, therefore, follows the same plan
with good men, as a master does with his scholars,
who exacts a larger share of work from those from
whom he feels more sure of getting it.

Do you think that their own children were objects
of hatred to the Spartans because they tried their dis
position by lashes inflicted in public, while their parents
themselves encouraged them to bear the strokes of the
whip bravely, and asked them, when they were lacer
ated and half dead, whether they should go on adding
gash to gash ? And what wonder is it if God severely
tries noble souls? There is no such thing as an easy
and gentle proof of virtue. Does Fortune lash and
tear us? Let us endure it; it is not cruelty, it is a
conflict, in which the oftener we engage the stronger
we shall be. It is by endurance that the soul arrives
at despising the power of evils. Fire tries gold, and
misery tries brave men. Why are you astonished that
good men are shaken in order that they may be
strengthened? A tree is not firm and strong unless
the wind constantly blows against it; for by the very
disturbing force of the blast it is strengthened, and
fastens its roots more surely to the earth. Frail are
those trees which have grown in a sunny valley.

Behold, then, the most certain evidence of a human

CONFORMITY VF THE

will which is transfused, as it were, into the Divine, if
it does not refuse to follow it even through rough and
difficult places. Whosoever, therefore, has welcomed
to himself the Divine Will with a hearty embrace will
exclaim in the midst of troubles, with more earnest
ness even than Demetrius, — "This one thing, O my
God, I can complain of concerning Thee, that Thou
Jiast not earlier made known to me Thy Will; for I
should have arrived before this at that point to which
I have now attained when called by Thee. Dost Thou
will to take away from me wealth or reputation? I
was ready long ago to offer them. Dost Thou will
to deprive me of my children? I have already put
them aside for Thee. Dost Thou will to take any
part of my body? Take it. It is no great offer which
I make, for in a short time I shall relinquish the whole
of it. Dost Thou will to take my spirit? And why
not? I do not object that Thou shouldest receive
what Thou hast given. Thou wilt take from a willing
person whatever Thou shalt demand. I am driven to
nothing, I suffer nothing against my will; nor do I
serve Thee, O my God, but I agree with Thee." This
is the true union of two wills.

3. The Third Sign. The greatest possible distrust
of self. This is pre-eminently a Christian virtue, and
one which was scarcely known at all to the heathen
of old time. He who distrusts himself ascribes even
'his most prosperous successes riot to his own strength
or diligence, but entirely to the Divine Power and
-Goodness; but his errors, and whatever arises from

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them, he imputes to himself, and he observes most
faithfully the precept of S. Augustine, — "Let God be
all Thy presumption, so as to acknowledge that with
out Him you can do nothing at all, but all things in
Him." Nevertheless the man who is entirely distrust
ful of self, and hopes not for success through his own
powers, does not neglect to do what he can, relying
with all the surer trust in God in proportion as he
has none in himself. He knows that he can do noth
ing, and yet that he can do all things, but only with
God. He works, indeed, with all his might, but he
looks to the Divine Will for all the fruit of his labour,
accepting with composure all those things which are
only ills to one who bears them ill. But how different
with those who trust in themselves, their own strength,
their own skill, their own prudence, and their own
schemes! How eloquent they are in extolling their
own performances; with what unsparing tongue do
they speak their own praises ; and in the meantime how
carelessly do they behave in many things through ex
cessive self-confidence! But he who rests entirely on
the Divine Will is like a pair of scales, he descends
the lower on one side in proportion as he ascends
higher on the other. A general who has undertaken
the defence of a fortified camp examines weak and ill-
defended points before the enemy advances, he pro
vides for the commissariat, he arranges his artillery,
he prepares against every kind of attack, for he knows
that he cannot trust the enemy. And in the same
way the Christian says, — "I will not trust disease and

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death; I will fortify myself beforehand with sacra
ments; I will furnish myself with prayer and fasting
as weapons; I trust neither myself nor death/' But he
who is presumptuous, and confident in his own
strength, thinks that he is well enough prepared to meet
all the attacks of his enemies ; or at least hopes that it
will be easy enough to prepare when occasion arises.
He trusts himself and Death ! And well does Solo
mon say concerning each of these, — "A wise man
feareth, and declineth from evil; the fool leapeth over
and is confident." (Prov. xiv. 16.)

4. The Fourth Sign. Most complete trust in God,
whence it comes that when any one is injured or
offended he does not immediately plan vengeance, but
says to himself, — "God has seen and heard this, and
He will avenge in His Own time." And by means of
this one thing he rises superior to all his enemies, be
cause he feels certain that even if they were to move
hell itself against him, they could not harm him more
than God permitted. But you may say, — "There are
some who neglect no opportunity of doing harm to
others. If they cannot inflict actual injuries they at
least try to hinder their neighbours' profit." It is so,
I admit; but he who trusts in God so acts as that no
amount of diligence should be wanting on his part;
but everything else he commits to Divine Providence.
And fruitlessly do the wicked attempt to strive against
it, — "There is no wisdom, there is no prudence, there
is no counsel against the Lord." (Prov. xxi. 30.)
How dishonestly did Laban deal with Jacob his son-in-

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HUMAN WILL TO THE DIVINE

law! He changed his wages ten times that he might
diminish his possessions; but it was to no purpose,
since all things turned out to Jacob's advantage, for
God suffered him not to hurt him. (Gen. xxxi. 7.)

Sennacherib threatened direst vengeance against
Jerusalem; but neither he himself, nor his army, could
escape the avenging Hand of God. An angel slew
the army, and his sons slew him: — "And the Lord
saved Ezechias and the inhabitants of Jerusalem out
of the hand of Sennacherib, king of the Assyrians,
and out of the hand of all, and gave them treasures
on every side." (2 Par. xxxii. 22.) And so, my
Christian friend, trust in God, and leave all vengeance
to Him, for He is the Lord of vengeance. And let
even the heathen teach you this. Tissaphernes, the
Persian general, concluded a peace with Agesilaus;
but it was only in pretence and not in reality, for he
afterwards came with a vast army and summoned the
Greeks to withdraw from Asia. But to the threats
of the ambassadors Agesilaus dauntlessly replied, —
"Tell your general that I heartily thank him for .hav
ing broken the treaty, and so made both gods and men
his enemies. My forces will swell through the per
fidy of my foe!" Words almost worthy of a Chris
tian! It is as if he had said, — that we should be
saved "from our enemies, and from the hand of all
that hate us." (Luke i. 71.) He who trusts in God
has all his enemies as vassals, because he has God on
Sis side.

But whatever a man who trusts in God desires, he
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first of all seeks it from God. And here he lays down
this rule for himself, — It either is good for me that
the thing which I seek should be granted, or it is not
good, but which of the two it is God knows best. If
it is good for me, God will either grant it immediately,
or at some more fitting time, in order that in the mean
time my patience may be exercised; if, however, God
refuses me what I have asked, I am perfectly certain
that my request was not for my good. In this way
alone, and never in any other, does he who has yielded
himself absolutely to the Divine Will present his peti
tions to God. They, on the other hand, who are ig
norant of this mystery of the Divine Will, either do
not implore God's aid, or do so sluggishly and care
lessly, and before they do this weary out the patience
of all their friends, and court the favour of as many
as they can; and if they cannot effect their object in
any other way, they even try to procure this favour
by bribes, and they buy interest and honours, just as
they would in the market.

S. John, who may be called the eye of the Lord, saw
Christ carrying in His Right Hand seven stars. (Apoc.
i. 1 6.) And what are these stars in His Hand? John
himself, when unfolding this mystery, says, — "The
seven stars are the angels of the seven Churches"
(Apoc. i. 20), or the seven bishops of Asia. Behold,
then, bishops and their mitres are in the Hand of
Christ! But if a mitre anywhere wants an owner,
there are numbers who offer their head for it; but
they do not first hasten straight to the Hand of Christ.

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HUMAN WILL TO THE DIVINE

They run indeed but oftentimes they reach the hands
of kings and princes before they run to Christ. And
the same thing happens in the pursuit of other offices
and honours ; human interest is sought, but the Divine-
favour only by a few, or after that of man. It is a
transparent error ; we ought to do the reverse : the
Divine Favour and Will should be sought before all
things. Sceptres and crowns are in the Hand of God;
He apportions offices, dignities, places of trust, and
magistracies; from Him, in the first instance, must all
these be sought : — "As the divisions of waters, so the
heart of the king is in the hand of the Lord : whither
soever he will he shall turn it." (Prov. xxi. i.) As
a gardener who has a little stream of water at his
command in his garden does not always guide it to the
nearest or best tree, but oftentimes to one of feebler
growth, or in whatever direction he pleases; so the
heart of the king, like a stream, contains offices and
preferment of every kind : but God, like a gardener,
guides the water from this stream towards those whom
He Himself has chosen, without, however, forcing
man's free-will. And therefore they act with consum
mate folly who throw away so many prayers and bribes
into the ears and hands of others, while God is saluted
only in a cold and distant way. Oh! the madness of
men ! More purely are waters sought from the Fount
itself.

5. The Fifth Sign. To be able to endure all things
in noble silence. Consider, I pray you, the most pa
tient JESUS, so nobly keeping silence amidst numberless?

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reproaches and torments. The Jewish priests stood
and constantly accused Him, but JESUS held His peace.
They laid various crimes to His charge, but JESUS
held His peace. They grew vehement against Him
with loud cries, and demanded that He should be
crucified, but JESUS held his peace. While He was
hanging on the Cross they ceased not to revile Him
with most bitter reproaches, but JESUS held his peace.
And so, too, the mother of our Lord was perfectly
silent amidst the greatest difficulties. S. Joseph per
ceived that she was with child, and therefore deter
mined to put her away; and here the mother acted as
her Son did, so that it may be truly said of her — but
Mary held her peace, and committed all this to the
Divine Will and Providence. She heard that the Man
Who was so inexpressibly dear to her, her own Flesh
and Blood, was assailed with innumerable calumnies ;
but Mary held her peace. She saw her son, Who was
perfect in Innocence, fainting beneath the weight of
the Cross, she heard him groaning on it, she saw Him
dying in most bitter agony; but Mary held her peace.
This Son, and this mother, very many have imitated
successfully, for even when accused of the most griev
ous crimes they held their peace. David, that meek
est of kings, understood the wondrous power of this
silence when he said, — "I was dumb and was humbled,
and kept silence from good things: and my sorrow
was renewed." (Ps. xxxvm. 3.) And again, — "I
was dumb, and opened not my mouth; because Thou
hast done it." (Ver. 10.) He brings forward no

HUMAN WILL TO THE DIVINE

other reason for his silence than this, — "because Thou
hast done it." Therefore I hold my peace because I
perceive that it is Thy Will. Thy Will, O my God,
has pointed out this silence to me!

It sometimes happens that a master of excitable dis
position goes into the servant's room, and disarranges
the furniture, and throws everything into confusion,
and then goes away lest he should be caught in the act.
When the servant comes home and finds all the fur
niture in disorder he grows very angry; but when he
hears that it has been done by his master, he holds his
tongue and restrains his rage. And so David says of
himself, — "I held my tongue, and spake nothing." And
why? "Because Thou hast done it." And in the same
way he who has yielded himself unreservedly to the
Divine Will is conscious indeed of adversity, but com
forts himself with the thought of Divine Providence;
and knowing that he will do no good by idle com
plaints, he says, — "I have lifted up my eyes to the
mountains, from whence help shall come to me. My
help is from the Lord, Who made heaven and earth."
(Ps. cxx. I, 2.)

When King Assuerus and Aman sat down to their
feast all the Jews were weeping. (Esth. in. 15.) But
how quickly did this bloody tragedy change, and the
evil which he had devised for others recoil upon its
author! If a monthly want of light did not obscure
the moon, which changes as it waxes and wanes, Phi
losophers would not know that it borrows its light
from the sun; and thus we, too, from the daily want

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of things, learn that every blessing comes from God.
Is any one sick? For the first time in his life he now
knows how to value health, which he never would
have prized so highly if he had not lost it. This is
human nature, that nothing pleases so much as that
which is lost. Does any one suffer from calumny?
He now understands what a serious thing it is to in
jure the reputation of another, which he may often
have done, and yet have thought it a trifling matter.
Has any one been reduced to want? He now begins
to recollect how he formerly bore himself towards
those who were in need. And so he holds his peace,
and, pondering on this, commits himself to the Divine
Will.

But perhaps it is with difficulty that you hold your
peace. Speak then; but only with your heart, and to
God. Let the tongue be silent, and let the mind pray.
Meditate upon the silence of Christ before the High
Priest, upon the silence of Mary before those wicked
citizens, upon the silence of David before his enemies.
A person of greater dignity and influence than yourself
reproaches you — hold your peace ! An equal reproaches
you — hold your peace! An inferior reproaches you
— and even then hold your peace ? This may be harder
than the rest, but it is more noble. Leave him alone,
and draw near to God. Pray for your enemy, as
David did, according to that saying of his — "Instead
of making me a return of love, they detracted me ; but
I gave myself to prayer." (Ps. cvm. 3.) He was
accustomed to conciliate his adversary by silence, and

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HUMAN WILL TO THE DIVINE

God by prayer. Therefore hold your peace, and com
mend yourself most absolutely to the Divine Will, con
stantly keeping- before your mind the saying — "Because
Thou hast done it."

6. The Sixth Sign. To attempt for the honour of
God things which are difficult, and which are supposed
to be scarcely possible. Arid how courageous was S.
Paul in this! "I know," he says, "both how to be
brought low, and I know how to abound (everywhere
and in all things I am instructed), both to be full and
to be hungry, both to abound and to suffer need. /
can do all things in Him Who strengtheneth me."
(Phil. iv. 12, 13.) And with an equally great and
exalted mind, David says, — "Through God I shall go
over a wall." (Ps. xvn. 29.) So that let Pericles
come to life again, and build his walls to the Piraeus,
forty cubits high, and so broad that two chariots yoked
together would have room enough to pass, and yet I,
says David, will leap over them. Let the Carthaginians
re-appear, and raise their triple wall, famous in every
age, and I will leap over it. Let the architects of
Babel come back, and build a tower whose top shall
reach to heaven (Gen. xi. 4), and with the help of my
God, I will leap over it; for by Him shall I be deliv
ered from temptation. But David, promising still
greater and more difficult things, says, — "In Thee I
will run girded; in my God I will leap over the wall."
(2 Kings xxn. 30.) It was too little for him to run
and toil, but he desires to run even when clad in
mail, and armed from head to foot. It was too little

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for him to pass over a wall, however wide or high,
but now he desires to pass over a barrier, even if it
reaches as high as heaven. There can scarcely be a
higher and wider wall put in the way as an obstacle
than his own will is to each individual. But this wall
he must cross and leap over. Let each one reflect
thus: — "God desires that I should be patient, and
chaste, and that I should quickly forgive my enemies;
He wills that I should think and speak well of others.
And why do I not will the same? Truly my will
stands like a wall in the way of my doing this. But
that wall need not terrify me. I shall pass over it; I
shall leap over it, I can do all things through Him
Who strengthened me."

He who meditates upon the acts of the saints will
very often give utterance to those words of the royal
Psalmist, — "God is glorified in the assembly of the
saints." (Ps. LXXXVIII. 8.) "The Lord will give
strength to His people." (Ps. xxvm. 10.) Yea, He
has given strength to His saints! And not to speak
of ancient times, how great things did Francis Xavier,
the apostle of Japan, dare to do for God ! What won
ders did he work! What walls did he not pass over!
What fortresses did he not scale ! You might say
that he flew, if he could not approach his object in
any other way. A thirsty man is sometimes wont to
complain that a whole village seems to be on fire in
side him, so fearfully does thirst oppress him; but
the world itself might have been thought to be burn
ing in the breast of Xavier, so ardently did he thirst

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HUMAN WILL TO THE DIVINE

for the salvation of all men. And what a fire did
Xavier carry about in his soul, when with separate
leaps, as it were, he passed from Italy to Portugal,
from Portugal to India, from India to Japan, and from
thence penetrated even to the most extreme borders
of China, traversing country after country, and cross
ing sea after sea! Do you place in his way perils
of land and sea? But such things, he says, the man
does not fear who trusts in God. Or darkness of
forests? A flame shines brightly enough in his
breast. Or the raging ocean? Many waters cannot
quench love. Or the secret attacks of robbers and
pirates? But he is not safe, even at home, whom the
Divine Will protects not. And so, trusting in God,
he leapt over every wall, and in this way added to
Christ, as Bozius affirms, three hundred thousand
heathen. No one is ignorant, I suppose, that when
meditating better things he is usually kept back by
a thousand hindrances; but he must break through
them by force, and must struggle upwards, even though
Satan, with all his furies and appliances, stand in the
way. Christ encouraging us to this says, — "If you
have faith as a grain of mustard-seed, you shall say
to this mountain, Remove from hence hither; and
it shall remove; and nothing shall be impossible to
you" (Matt. xvn. 19.) Whosoever then has yielded
himself absolutely to the Divine Will is confident that
he can do all things.

7. In order that what I have said, as well concern
ing the knowledge of the Divine Will, as concerning

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the conformity of the human will to it, may be per
fectly clear to an understanding however uncultivated,
I will now proceed to condense what precedes under
this short summary.

Whatever is done in the world (sin excepted), by
whomsoever or howsoever it is done, must be said to
be done by the Divine Will. All things that are
done, God wills to be done; but whatever God does
not will most surely is not done. "How could any
thing endure, if Thou wouldst not?" exclaims Wisdom.
(Chap. xi. 25.) Sin alone God wills not, but permits.
He might, indeed, prevent sin ; but, for reasons known
to Himself, He does not prevent it.

Scotus, that theologian of marvellously subtle in
tellect, says that all things which are done or exist,
which have been done or have existed, which shall be
done or shall exist, are known to God by the Decree of
His Will. And observe, good reader, that the freedom
of man's actions is not hindered because God has fore
known and willed them from eternity; for He willed
them on this account, because He foreknew that they
would be done.

But let us proceed. God not only wills that what
ever is done in the world should be done (sin ex
cepted), but in reality He ever brings to pass that
which is good, or rather, which is best. S. Basil the
Great sets this forth very clearly when he says, — "This
one thing we ought to take for granted, that none of
those things which happen to us is evil, or such that we
can desire anything better than it." And here S. Au-

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HUMAN WILL TO THE DIVINE

gustine is worthy of all attention: — "It is brought
about," he says, "by the justice of the True and Su
preme God, not only that all things exist, but also ex^
ist in such a way that they cannot at all be better/*
And what can be clearer ? But hear his reason : —
"Whatever," he says, "has befallen you, which really
is for your advantage, know that God has caused it,
as being the Creator of all good; for you cannot de
sire anything good in the case of a creature which has
escaped the Maker of that creature."

8. As to the way in which God wills all things that
are done, but permits sin, I propose to bring forward
the following illustration : — Pope Julius II. ordered
that Michelangelo, the most celebrated of painters,
should paint the Last Judgment. The painter com
menced the work, but, on account of his hostile feeling
towards the Princes of the Church, he placed even
Bishops and purple-robed Fathers in the flames of
hell. The Pope very often visited the painter, and
saw through the daring of the man, which was con
cealed under the rules of art ; and, although he strong
ly disapproved of it, yet for certain reasons he pre
tended not to see it, thinking to himself — Let him only
finish his work, and he will soon find out in prison
the errors of his pencil, when he dines on nothing but
bread and water. The Pope certainly wished that the
Tribunal of the Supreme Judge should be painted for
the benefit of those who looked upon it, and not for
the injury or contempt of any one; but this injury he
knowingly and willingly allowed in order to attain a

[I2Q]

CONFORMITY OF THE

certain object. And in the same way God wills that
we should paint for eternity, and produce immortal
works ; but we, with hand and affection which wander
from His design, place sometimes one person and
sometimes another in hell ; that is to say, we are harm
ful in a variety of ways to those whom we esteem our
enemies; and many other faults, too, we are guilty
of while performing our task. Nevertheless, a pic
ture is elaborated of things which are most entirely
different in their nature; for there is a marvellous
connection, dependence, and arrangement in details,
so that particular objects, which, taken by themselves,
seem to be unsightly, or at all events less beautiful
than others, when brought into connection with cer
tain other objects are far more beautiful than they
were before. Moreover, God, Who is so boundless in
patience, waits till the whole of this picture is finished ;
and for reasons of perfect Justice He shuts His eyes
to our manifold errors, just as if He did not see them.
But at the Last Day it will at length be made mani
fest what each one has painted worthy of eternity,
and what faults he has committed in his painting. As,
therefore, the Pope, or any King, desires that a cer
tain fixed subject should be painted, and yet does not
interfere with the judgment of the painter, but allows
even faults to pass unnoticed, for reasons known to
himself, so God wills that all things which are done
should be done, but permits sin; and yet permits it
knowingly and willingly, since He might prevent it.
And in this way King David employed Joab as a

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HUMAN WILL TO THE DIVINE

General. He by no means approved of his crimes, but
for a long time he dissembled knowledge of them.

Nor can any one object here, why is man compelled
to prevent sin when he can, and God is not compelled,
though He always can ? For over and above that God
is the Lord and Ruler of all things, intent on the
common good, but we servants and slaves, this con
sideration must also be added, that God produces
from sin, the foulest of all things, some good which
man cannot. S. Augustine (Ench. 10. n), admiring
this work of the Supreme Artificer, exclaims, — "From
all collectively arises the wondrous beauty of the
whole, in which even that which is called evil, being
well arranged and put in its proper place, commends
things which are good in a more remarkable way, mak
ing them the more pleasing and more deserving of
praise from being contrasted with what is evil."

9. But you may object in the first place, — "Granted
that all things which God wills are good, or even the
very best that could happen, yet certainly they are not
so to me/' But what are you saying, rashest of mor
tals? "God hath equally care of all." (Wisd. vi. 8.)
And so in the perfection of His Providence He cares
for you, and me, and each individual, as He does for
all; and He wills not merely that which is good, but
ever that which is best, both for you, and for me, and
for each, and for all; and that which He wills He
performs most efficaciously. S. Gregory (Moral, xvi.
5) most beautifully says, — "God bestows His care on
all in such a way as to be present with each. He is

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present with each in such a way as not to be absent
at the same time from any. He rules what is highest,
so as not to desert what is lowest. He is present with
what is lowest in such a way as not to withdraw Him
self from what is highest." "God hath equally care
of all." Respecting His children, or those who are
best beloved by Him, the case is certain and clear; but
not even in respect of those who will be damned is it
otherwise. God is their Father, their Preserver, their
Defender, even to the latest moment of their life ; and
He will at last be their Judge, their Punisher, and the
Avenger of such wilful rebellion against Himself.

But you may object, secondly, — "And how can so
many incongruities follow the Providence and Care of
God, if they are so great? And, to use a gentle term,
how comes it that the most absurd of all absurd things
are done? While I should shrink from saying that
God sleeps, can I safely venture to affirm that He is
aware of every trifling matter?" I reply, that God
has an eye for all things, yes, even the most minute;
and this S. John Damascene most aptly shows, reply-
ing to your dulness, — "God occasionally allows some
thing which is absurd and preposterous to be done, in
order that by means of the action which has the ap
pearance of absurdity something great and wonderful
may be effected; just as by the Cross He procured
the salvation of men." And will you deny the truth
of this? Therefore God does not indeed will sin, but
permits it efficaciously ; or wills to permit it, and from
thence produces the most beneficial results, and those

WILL TO THE DIVINE

which most redound to His Own glory. S. Augustine
(In Ps. vii.) lays this down clearly when he says, —
"Wherefore this ordinance also is to be ascribed to
Divine Providence, not because it makes sirmers, but
Because it orders them when they have sinned."
Wherefore, although for a man, regarded by himself,
it would be better not to have sinned, yet, if the whole
order of nature and grace is regarded, it is much bet
ter that sin was permitted by God. The testimony of
the Church is well known, — Happy is the fault which
has merited to have such and so great a Redeemer J
This much then must be both known and believed
concerning the Divine Will. And would that the hu
man race would cease to be blind, if only in this one
thing, and would be ready to embrace the Divine Will
with as great promptitude as they can easily recognize
it!

BOOK ffl

CONCERNING THE BENEFITS ARISING

FROM THE CONFORMITY OF THE

HUMAN WILL TO THE DIVINE

"I walked at large: because I have sought after Thy
Commandments" Psalm cxvm. 45.

THE HELIOTROPIUM

BOOK III
CHAPTER I

HOW GREAT TRANQUILLITY OF MIND CONFORMITY OF
THE HUMAN WILL TO THE DIVINE PRODUCES

1HAVE pointed out how we may recognize the Di
vine Will, and in what way we can unite our own
to it. And now I must proceed to show what advan
tage follows if the human will is ever most closely
united to the Divine.

i. So bountiful is God in riches and gifts, that not
only has He decreed to bless us with never-ending
felicity, but as though anticipating the day of Eternity,
and in order to make us more ready and eager, He
sends from His Own table a cup of the Heavenly
Feast, and bids us taste a drop, at least, of eternal
happiness. And so not even in the foul hospital of
this mortal flesh is there wanting a foretaste, as it
were, of that great and eternal banquet. Even in this
lower world there is a certain kind of rest: even here
there are consolations sent from Heaven. Nor is there
need of any great outlay to attain them: the only

BENEFITS OF THE CONFORMITY OF THE

thing required is a will conformed to the Divine.

S. Peter had scarcely tasted a drop of Heavenly
happiness on Mount Tabor when straightway he ex
claims, — "It is good for us to be here." He might
have been thought already to be inebriated with this
nectar, for "he knew not what he said." (Mark ix.
4, 5.) It is too soon, O Peter, to expect this Heav
enly Food and Drink: in a better place they will be
given to you, but not yet.

S. John, in the Apocalypse, says : — "There was si
lence in Heaven, as it were for half an hour." (Apoc.
vni. I.) And here that kind of repose is signified,
according to the interpretation of S. Gregory, which
they attain in this world who desire to fulfil the Di
vine Will as it is done in Heaven ; and on this account
live, as it were, in the very entrance-hall of Heaven.
David, panting for this, says, — "Who will give me
wings like a dove : and I will fly, and be at rest." (Ps.
LIV. 7. ) And whither will he fly ? To the most sweet
contemplation of the Divine Will, which, when any
one has reached, he at last begin? to breathe freely,
and to rest calmly. For nothing does he seek with
such ardent prayers as this one thing, — "Thy Will be
done on Earth, as it is in Heaven." Among the things
which procure the greatest peace and tranquillity of
mind this certainly is reckoned first, viz. to strive
and aspire in all our desires towards constant obedi
ence to the Divine Will. And so that excellent writer,
Thomas a Kempis (Imit. Christ, in. 23), gives this
precept, — "Desire always and pray that the will of

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God may be entirely fulfilled in thee. Behold, such
an one entereth within the borders of peace and rest."
Whosoever, therefore, desires with that holy King to
fly away and be at rest, may at once be borne on high
with these wings and achieve wonderful things.

2. A writer of undoubted credit makes mention of a
certain Religious whose clothes, if they were merely
touched, restored many to health, so that he began to be
held in veneration by the sick, and in admiration by his
brethren; but all the while no single virtue seemed to
shine conspicuously in him, for he spent his life in a
Monastery, like the rest, and did not afflict himself with
any extraordinary austerities. About this one thing
alone he was accustomed to show the utmost solicitude,
never to will anything but that which God willed. And
so when he very often cured people without the aid of
drugs, and was asked by the Superior what was the
reason of it, he used to reply that he himself was sur
prised, and was filled with shame, because he scarcely
equalled others in fasting and prayer, much less sur
passed them. "It is as you say," replied the Superior,
"we know that you are a man of cheerful disposition,
and that in other things you are not better than the
rest of us." At the same time he began to make
minute inquiries, and to ask many questions, and to try
to unlock the secret chamber of his soul. And then
the Religious said, — " I have good reason to think that
this favour is shown to me by God, because I have
so conformed myself to the Divine Will that I should
never wish to make a single movement in opposition to

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BENEFITS OF THE CONFORMITY OF THE

that Will. And not only do I not fear that things will
ever be in such perplexity as that I should willingly lose
my confidence or complain, but no amount of prosperity
will, as I think, so far beguile me as that I should on
that account allow myself to be filled with immoderate
joy. For I accept all things, without distinction, from
the Hand of God; nor do I desire that what happens
should be done according to my own will : but I desire
that all things should be done as they are done. And
so nothing affects me with pleasure or pain, nothing
disturbs me, nor does anything make me happy, except
this single thing — the one and only Will of God.
Therefore, in all my prayers, this one thing I ask, that
the Divine Will may always be most perfectly fulfilled
in me, and in all created things." The Superior was
exceedingly astonished at this reply, and said,— ' Tell
me, I pray, what sort of feeling you lately experienced,
and whether you did not take it to heart as much as the
rest of us, when a miscreant set fire to our House, and
when the stalls, and the barn, and so much corn, and
so many cattle, were burnt — an almost irreparable
loss?" To which the Monk replied, — "I would wish
you to know, reverend Father, that I felt no grief on
that account: for it is my fixed habit to thank God
for such things ; since I am perfectly certain that what
ever happens is done through the Permission of Divine
Providence, and that it is entirely for our advantage.
Therefore I feel no anxiety as to whether we have little
or much for sustaining life. I trust in God, Who can
as well support any one of us on a crust of bread as

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HUMAN WILL TO THE DIVINE

with a whole loaf. And so I live happily and cheer
fully." Upon this the Superior tried to raise various
objections, and to press the Monk with all kinds of
questions, in order that he might thus disclose, in an
agreeable way, the hidden feelings of his soul. After
many such attempts the Monk replied : — "Through the
daily oblation of myself to the Divine Will I have come
to such a state of feeling, that if I knew beforehand
that I was to be cast down to Hell by an immutable
Decree of God, I would yet not so much as desire to re
sist it, if it were only permitted me at the same time
to know that it thus seemed good to God, and that He
so willed. Nay more, if it were in my power to rescind
that Divine Decree by saying the Lord's Prayer once
only, I would not dare to do it, but would rather offer
up these two prayers to God — That He would con
tinue to fulfil in me His most Just and Holy Will;
and that. He would grant me this one grace, — that for
all Eternity I might be restrained from thinking any
thing contrary to the Divine Will." The Superior was
horrified at these words, and almost turned to stone.
A silence ensued on both sides. At length he said, —
"Go, good Father, go, and remain as firm as you can
in your purpose. You have found a Heaven this side
of Heaven; and on this account you can exemplify to
us a grace granted but to a very few. It is a marvellous
state of freedom to be capable of being disturbed by no
one, and of being injured by no one ! He who abso
lutely conforms himself to the Divine Will dwells in a
fortress of perfect repose."

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BENEFITS OF THE CONFORMITY OF THE

3. And so the Superior dismissed the Monk, being
buried all the while in profound astonishment, and thus
began to reason with himself : — "Now I see clearly how
it is that this man, whom people were wont to esteem
an object of ridicule, has this gift of healing. This
wonderful union with the Divine Will carries him up
to such an amazing height. And how could God con
demn a man like this to eternal flames? It is utterly
repugnant to Infinite Goodness. And in truth I am
constrained to acknowledge that it is neither a long nor
a difficult journey to this height of most enduring tran
quillity. For there is no need here of extraordinary
austerity of life, nor is the struggle to be maintained
with long fastings and watchings. That one noble de
termination TO WILL accomplishes all this." But this
resolution TO WILL must be renewed every day, and
there must be a firm resolve not to allow anything
which is contrary to the Divine Will. "And so," says
S. Chrysostom (Serm. de Zach.), "to will makes to be
able, just as not to will makes not to be able. Great is
the force of the will which makes us able to do that
which we will, and not to be able to do that which we
will not."

But if in the morning a man commends himself to
God in this way, — "O my Lord, and my God, I offer
myself to Thee to fulfil all Thy Good-pleasure ; this day
I will knowingly and purposely do nothing contrary to
Thy Will," — and yet this same man, on the very same
day, either yields to forbidden acts of profligacy, or
rashly puts himself in the way of other occasions to sin,

f r 42 1

HUMAN WILL TO THE DIVINE

then he must be thought to be making a mock of God,
and to hold out in one hand bread, but in the other a
scorpion: and so to promise that he will be perfectly
obedient to the Divine Will, and yet all the while be
meditating designs against the money, or reputation
and good-name of others, willingly to admit envy into
his soul, not to restrain himself from anger, but de
liberately to court it — this is to trifle with God, and to
spur on vices when they move too slowly, and to open
the door to them when they have scarcely yet asked to
be admitted. And what sort of mark of love is this?
It is just like, — "I love you, but take this blow from
me." Or, — "I cannot endure to be separated from you,
and yet, when opportunity serves, on a narrow moun
tain path, I will hurl down with my hand into the
abyss beneath the very same person whom just before
I flattered with my words.'* But we are wont to
excuse our conduct with words of such utter
indolence as, — "I could not help it." But S.
Chrysostom (Scrm. de Zach.) says in reply: — "No
one will be able to be excused, as if he willed, but
was not able; since it is plain that he was not able,
because he was not willing ; so that the unwilling may
be condemned by the example of the willing, and the
willing be rewarded, because he performed what he
willed."

4. That conversation, then, between the two Relig
ious is not hard to be understood, and we are con
strained to confess that the way to such a height of
tranquillity is not barred against anyone, and that the

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BENEFITS OF THE CONFORMITY OF THE

door to this paradise is not shut against anyone; he
who is capable of this one thing, — to will that which
God wills, — has entered it already. None are repelled,
of whatever rank, or sex, or age. But there are two
points specially in the conversation which has been re
lated, full of such wonderful instruction, that to have
fairly mastered them is already to have gained the palm
of victory.

First, to be most thoroughly convinced that what
ever happens is done by Divine Providence, which
disposes all things to its own end and happiness, as it
has from all eternity pleased the most secret Judgment
of God.

Secondly, to do what is in one's power to ascribe
all things to Divine Providence with the fullest confi
dence, to live contented with one's own condition, not
to inquire about another person's state, and not to envy
another his happier lot. These are the qualities which
lead us into a fortress of invincible tranquillity ; this is
the panoply of all virtues. But they never put this
armour on who love the fleeting things of this life, as
if they were their own, and were perpetual; or who
wish to be looked up to on their account, and who do
not trust enough in Divine Providence. Such as these
collapse at the touch of the lightest injuries ; they lie
and mourn when false and fleeting pleasures desert
their minds, which are vain and childish, and ignorant
of all solid pleasure. But the man who does not allow
himself to be inflated by prosperity, nor depressed by
adversity, but trusts most fully in Divine Providence,

HUMAN WILL TO THE DIVINE

retains a soul of well-tried firmness, which is invincible
against either condition, and is defended with the
panoply of all virtues. In a single word — he wills that
which God wills.

Cl4Sl

CHAPTER II

WHETHER OR NO IT CAN BE THAT ONE SHOULD NEVER
BE SAD, AND WHETHER THIS STATE IS TO BE
BROUGHT ABOUT IN THE SAME WAY IN WHICH WE
CONFORM OUR OWN WILL TO THE DIVINE

SOLOMON, a very ocean and prodigy of human
wisdom, fearlessly declared, — "Whatsoever shall
befall the just man, it shall not make him sad." (Prov.
xii. 21.) That wisest of kings is speaking of casual
things which befall a person of upright mind contrary
to his will, just as if he said, — "Voluntary evils, such as
sins and injuries, make a man anxious, however good
he may be, and afflict him with grief ; but those freaks
of fortune, such as loss of wealth or honour, failure of
health, and death of those who are dear, do not so
much afflict and torment an upright man, as to prevent
him from very often reckoning such things to be bene
fits, and not consider them evils, but believe them to
be for the exercise of his patience, and give God
thanks for them, as is right. For to an upright mind
every calamity is an occasion of virtue."

And that a just man may receive external evils of
any kind with steadfast and cheerful mind S. Paul
gives the most abundant testimony : — "I am filled with

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BENEFITS OF CONFORMITY

comfort, I exceedingly abound with joy in all our trib
ulation." (2 Cor. vn. 4.) Not merely in hunger or
thirst, not only in bonds or stripes, but in all troubles
and difficulties, — "7n ALL our tribulation!' Nor am I
affected with merely a passing joy, he would say, but
— "I am filled with comfort, I exceedingly abound
with joy!" even when I am beaten with rods, when I
am stoned, when I suffer shipwreck. S. Martin, Bishop
of Tours, was never seen, during a period of many
years, by Severus Sulpicius either to be angry or sor
rowful, but always calm and self-possessed. And thus
in truth "whatsoever shall befall the just man, it shall
not make him sad." S. Chrysostom (In 2 Cor. Horn.
i) entirely confirms this when he says, — "There is
nothing miserable, save the offending against God ; but
this apart, neither afflictions, nor conspiracies, nor any
other thing has power to grieve the right-minded soul ;
but like as a little spark, if you cast it into a mighty
deep you presently put it out, so does even a total and
excessive sorrow, if it light on a good conscience, easily
die away and disappear." And the same Doctor of the
Golden-mouth, in order to bring the matter more
clearly before our eyes, compares the mind to the sky,
and says, — -"The sky is higher than showers and
storms. It is obscured, indeed, with clouds, and is
thought to suffer, but it suffers nothing at all. And
in the same way we too, even though we are thought
to suffer, suffer nothing; that is to say, we are
thought to be obscured with sadness, as if with clouds,
but we are not made sad." S. Ambrose (De Off. in.

BENEFITS OF THE CONFORMITY OF THE

5) also says, — "Granted, that in such things, that is
to say, in labours, there is some degree of bitterness.
Yet what grief does not virtue hide? For I should not
deny that the sea is deep, because its shore is shallow ;
nor that the sky is bright, because it is sometimes cov
ered with clouds; nor that the earth is fruitful, because
in some places there is only barren gravel ; nor that
crops are abundant, because they occasionally have wild
oats intermingled with them. And in the same way
believe that the harvest of a good conscience is some
times interrupted by a bitter grief; but yet if any ad
versity or sorrow befall the sheaves of a blessed life, it
is hidden, like the wild oats; or like the bitterness of
the darnel is overcome by the sweetness of the good
corn." Therefore "whatsoever shall befall the just
man, it shall not make him sad." He will feel sadness,
but will not yield to it. The sky will be covered with
clouds, but will not be disturbed in its serenity. Darnel
will mingle with the wheat, but will not harm it. To
be insensible to one's own evils is not the part of any
man; to be unable to bear them is not the part of a
good man.

I. But it is not only Christian wisdom that receives
this, for even to the ancients such vigour of soul was
not unknown. Truly enough did the Bard of Venu-
sium sing (HoR. Carm. in. Ode 3) : — "A man who is
just and firm of purpose neither the frenzy of citizens
inciting him to wrong, nor the look of a threatening
tyrant, shakes from his steadfast resolution. If the
crumbling world totters to its fall, the ruins will beat

CI483

HUMAN WILL TO THE DIVINE

against a fearless man." Yes, let all things be thrown
into utter confusion, let the sky itself fall, and beneath
this crumbling mass the heart which trusts in God will
not fear. And most abundant are the promises which
may fortify such a heart beforehand. "Touch ye not
My anointed" (Ps. civ. 15), exclaims God, those, that
is to say, whom I have anointed with the oil of My
Grace. And truly is it said, — "The souls of the just
are in the Hand of God, the torment of death shall not
touch them." (Wisd. in. i.) And again, — "He that
toucheth you toucheth the apple of My eye." (Zach.
n. 8.) And S. John bears record (i Ep. v. 18),— "We
know that whosoever is born of God sinneth not (that
is to say, not violating charity by deadly sin) ; but the
generation of God preserveth him, and the wicked one
toucheth him not," with such power, that is to say, as
to be able to overcome him.

Sennacherib, King of Assyria, besieged all the cities
of Juda, but he was not able to take Jerusalem; nay,
he did not even lay siege to it, or see it. Isaias dis
tinctly declares : — "Thus saith the Lord concerning the
king of the Assyrians, He shall not come into this city,
nor shoot an arrow into it, nor come before it with
shield, nor cast a trench about it." (Isaias xxxvu. 33.)
And so the just man, whose law is the Will of
God, is perfectly impregnable : — "Whatsoever shall be
fall the just man, it shall not make him sad." Even
though pain racks all his limbs, although poverty
pinches him, although a thousand troubles press upon
him, yet with erect and lofty soul he binds himself

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BENEFITS OF THE CONFORMITY OF THE

closely to God, and even then conforms himself entirely
to the Divine Will. And why should he not be able to
do this? He has the arms of love free — arms which
can never be bound by any fetters, if he wills that they
should not be bound, arms which will cleave to the
Divine Will with an eternal embrace, if he only de
sires it.

It is related of a man of great learning and piety,
that, when he was in the utmost difficulties, he was
accustomed to say, — "Hail, thou most bitter sorrow!
Hail, thou that art full of grace and blessing!" And
what is this but with Socrates the philosopher to drink
the hemlock even with a smile ? Or let me rather say,
what is it but with the Apostle Andrew to embrace the
cross, saluting it even at a distance? In this way, in
truth, we salute the hedge (as the saying is) on account
of the garden ; and for the sake of the fruit we love the
tree also.

2. But you may object that this is the way we talk in
the schools, but that we live differently at home.
Hunger, you say, disgrace, loss of goods, and painful
diseases please no one, since they assail him so fiercely ;
and the man must be made of iron whose cheerfulness
such battering-rams as these do not break down.

But if you will allow me to say so, you seem to be
akin to the friends of Job, to whose faces he said, — •
"You are all troublesome comforters; my eye poureth
out tears to God." (Job xvi. 2. 21.) It pours out
tears; I deny it not; and this is not pleasure: but it
pours them out to God ; and this is solid joy. "God will

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HUMAN WILL TO THE DIVINE

not cast away the simple nor reach out His hand to
the evildoer: until thy mouth be filled with laugh
ter, and thy lips with rejoicing." (Job vm. 20, 21.)
"Have pity on me, have pity on me, at least you my
friends, because the Hand of the Lord hath touched
me/' (Job xix. 21.) To be smitten by this Hand is
more blessed than to be caressed by any other. This
Hand of the Lord works a thorough cure, even by the
touch alone. When it smites it brings not disease, but
health, not death, but life. This was Job's reply to his
friends, and this is what I say to you. Why do we not,
then, award to God at least the same amount of praise
which we bestow on a surgeon, when he has skilfully
opened a tumour with the knife, and we say, — "Well
done, my good sir, from this wound which you have
made I look for health." We praise a physician also
when, with most beneficial effect, he mixes a viper with
his antidote to snake's poison. And why do we find
fault with God if He mingles with His medicines hu
man mischief and injuries? Let us be assured that He
has a reason for what He does; even though there is
no evidence of it to us. But meanwhile, we who are
so full of complaints, murmur secretly against God, —
"O Lord, how sharply does thy Hand strike me ! Thy
Arms are too strong to beat me !" But do not charge
God, my Christian friend, that He is too strong to
chastise you. It is you who are too delicate to endure
punishment. Only if it pleases you, must the wind be
bitter; if any one approaches you to let out some putrid
matter, you immediately think that you are going to

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BENEFITS OF THE CONFORMITY OF THE

be killed. "The just is as an everlasting foundation.
The just shall never be moved." (Prov. x. 25, 30.)
He stands at length in that place whence nothing can
drive him away, and where nothing can alarm him : —
"Whatsoever shall befall the just man, it shall not make
him sad."

3. Let the soul, then, carry itself high over all diffi
culties to God; resting on the Divine Will in such a
way as that things which casually happen neither ele
vate nor crush it, and so that its true pleasure may be
the contempt of pleasure. And the soul which is thus
unfettered, which is fearless and firm, which is indepen
dent of ignoble fear, blind lust, or foul desires, to
which God and the Divine Will is its one good, and its
one evil declension from God and the Divine Will, such
a soul as this, I say, shall not be made sad. When it
is thus firmly fixed there must of necessity follow,
whether it wills or not, perpetual cheerfulness, and a
joy which itself is deep, and which springs from the
deep. Other kinds of joy are either base or insecure,
and altogether independent of man. And those with
which the multitude are beguiled have but a slight and
superficial pleasure. Whatever joy is of foreign
growth wants solid foundation. But far otherwise is
it with the joy of a just man, for that springs from
himself, and is trustworthy and sure, and is contin
ually increasing, and remains even to the end, observe,
— remains even to the end. And this is evident even to
reason itself, for virtue alone bestows joy, which is
PERPETUAL and unshaken ; since even if any difficulty

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HUMAN WILL TO THE DIVINE

arises it only comes in its way like clouds, which are
borne rapidly along beneath, and never entirely hide
the daylight. It may be said with truth that the soul
which is firmly fixed on the Divine Will resembles the
condition of the Universe beyond the moon — '"Broken
in its perpetual calm by no cloud" (LUCAN), since
that higher and serener part of creation is neither swept
by clouds, nor driven to tempest, nor lashed into whirl
winds, but is free from every disturbing element. And
in the same way the soul which is constantly fixed on
the Divine Will is tranquil, and from being placed in a
calm retreat, is equable and composed; nothing that
happens will sadden it. Not, however, that the just
man will be perpetually in the excitement of Society, or
the distractions of the world ; his joy is calm and secret,
and is joined with gravity, and even with severity : for
it consists in nothing but internal repose, and peace,
and concord of soul, and greatness of mind combined
with meekness. But such qualities as these are wanting
to the wicked and to fools; for with them their very
lusts rage and fight together; and in their souls there
always are whole legions and encampments, as it were,
of foul and bitter thoughts.

4. Thus, then, although the just man feels afflictions
(for no amount of virtue deprives a man of the sense
of feeling), yet he does not dread them, but looks down
from a lofty height upon his sorrows, being altogether
unconquered by them. The Roman philosopher
(SENECA, de Prov. 2) says most truthfully, — "No evil
can happen to a good man;" — just as if he were an-

BENEFITS OF THE CONFORMITY OF THE

swering an objector; — adversity, I grant you, may be
fall him, but evil never. Here, therefore, you are mis
taken. For just as so many rivers which flow into the
sea do not alter the taste of its water, nor indeed make
any sensible change in it, so the violent assault of ad
versity does not affect the mind of a brave man. He
remains firmly fixed in his position, and, happen what
will, he colours it according to his taste ; for he is be
yond the control of all external things : nay, more
than this, he is not even conscious of their power, but
masters them, and raises himself up so as quietly and
calmly to meet the difficulties which advance in his
path. All adverse things he regards as discipline. And
such a man in truth was Job; such was King David.
"For though I should walk in the midst of the shadow
of death/' he says, "I will fear no evil, for Thou art
with me." (Ps. xxn. 4.) "If God be for us, who is
against us?" (Rom. vm. 31.) "If God is for me,"
Paulinus used to say, "then even a spider's web will be
to me like a triple wall; but if He is against me, then
this same web, so slender as it is, will be able to restrain
me better than any wall." Of a truth, — "The just
cried, and the Lord heard them, and delivered them out
of all their troubles." (Ps. xxxm. 18.) David pro
claimed to the world : — "I sought the Lord, and He
heard me : and He delivered me from all my troubles."
(Ps. xxxiu. 5.) Therefore,— "Blessed be God, Who
comforteth us in all our tribulation, that we also may
be able to comfort them who are in all distress, by the
exhortation wherewith we also are exhorted by God."

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HUMAN WILL TO THE DIVINE

(2 Cor. i. 3, 4.) Whatever, in fine, happens, it will not
make the just sad. For as no one could touch the
apple of Christ's eye, but he by whom Christ willed
that it should be touched, so it is a most certain truth,
that not so much as a hair can be taken away from the
just man unless God so wills it. But if he knows what
is pleasing to God, he immediately exclaims, — " 'Thy
will be done on Earth, as it is in Heaven !' Whatever
befalls me according- to the Divine Will will not make
me sad." And therefore Isaias the prophet sends out
messengers, as it were, to all men of upright mind, and
bids them say to them, — "Say to the just man that it
is well." (Isaias in. 10.) But tell me, I pray you, O
prophet, suppose that this man's beloved wife has died ;
nevertheless, he replies, say to him, "it is well." But
suppose his house is burnt down ; still say, "it is well/'
But he has lost his office and all his interest : "it is
well/' Or he has experienced a great falling away of
honour: "it is well/' He has already witnessed the
death of all his children : still say to him, "it is well/'
Or he has lost an immense sum of money : "it is well,"
— for he himself would have been lost if his money had
not been lost before him.

Jacob slept in the open air ; the earth was his couch,
and a stone his pillow. It was a rugged sleep, I ween.
But he saw angels ascending and descending, and the
Lord Himself standing above the ladder. (Gen.
xxvin. 10-13.) And so to many people all things seem
stony enough; but they know that angels, who never
slumber, are watching around them, and they behold

BENEFITS OF THE CONFORMITY OF THE

God the constant spectator of their afflictions, so that
nothing which happens to them makes them sad : —
"The just are bold as a lion." (Prov. xxvm. i.)

Alphonsus, the celebrated King of Naples and Ara-
gon, when he was quite an old man, used to read Livy
and Caesar every day, and translated the Epistles of
Seneca into the Spanish tongue, and (lest you should
think, good reader, that he was versed in profane
writers alone) also read the whole Bible, Old and New
Testament, together with commentaries on it, fourteen
times, and this not in a hurried way either, but line by
line. This king, I say, so justly famed for his piety
and learning, has left the following Divine memorial to
posterity, among many other sayings. Once upon a
time he was asked whom he should call happy in this
world, and he replied, — "I judge that man to be per
fectly happy in this life who commits himself with en
tire devotion and affection to the Lord his God, and
approves and receives whatever befalls him in no other
way than as what is done by God." And may we not
say that this is an oracle, and that it is a voice which
comes to us from Heaven? An angel could not have
spoken more truly or devoutly.

5. Heraclides of Alexandria (Paradisus, i.) relates
that he went to see S. Dorotheus, who, for sixty years,
had lived a life of the greatest sanctity in a cave. Hav
ing been sent by him to a fountain to draw some water,
he saw an aspic swimming in the pool, and instantly
returned with the pitcher empty. Dorotheus smiled,
and after looking at him for some time, said, as he

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gently shook his head, — "If God were to allow the
devil to throw aspics into every well, would you, then,
abstain altogether from drink ?" Presently he came out
of his cave and went to the fountain, where he drew
some water, and having made the sign of the Cross
over it, he said, while drinking the health of Hera-
elides, — "Where the Cross is, there the devices of Satan
are powerless." The just is bold as a lion, and will
be free from terror. "Whatsoever shall befall the just
man, it shall not make him sad."

But in order that what is here related in words may
be exemplified in act, S. Chrysostom (Horn. v. ad.
Pop. ) furnishes us with two pieces of advice. First of
all, — "When pains of different kinds are experienced in
the body, it generally happens that one is less acutely
felt than the other. For example, if a person has a
finger which has been injured and is festering, and at
the same time is suffering violent pain in his stomach
or head, he says nothing about his finger, but complains
of the pain he feels in his stomach or head. And in
the same way," says S. Chrysostom, "if loss of money
or of honour and reputation, or any other calamity, en
courages you to grieve, then excite in yourself contri
tion for your sins, and begin to mourn over them.
Meditate upon the unspeakable insults and pains under
gone by Christ when scourged at the pillar, dragged
along through the streets, and fastened on the Cross,
and then recognize the punishment due to your sins.
This sorrow will prevent the other from being felt, or
will certainly mitigate it if it is felt/' And so Christ

BENEFITS OF THE CONFORMITY OF THE

says, — "Fear ye not them that kill the body, but are
not able to kill the soul : but rather fear Him That can
destroy both body and soul into hell." (Matt. x. 28.)
Our Lord desires that fear should be vanquished by
fear, and that the one should be consumed by the other,
so that "whatsoever shall befall the just man, it shall
not make him sad/'

Secondly, a plaster must be applied to a part which
is injured and not to a sound limb, nor to a part for
which it is not adapted. Eye-salve is good for the eyes,
but not for the arms. A pill is meant to be swallowed,
and not to be used as a bandage for the foot. A cata
plasm is to be applied to a sore, and not to the sound
flesh near it. And precisely in the same way sorrow
does not cure loss of money, or honour, or disease, or
any ill of this kind. Wear yourself out, if you choose,
with grief, do nothing but weep, and you will not be
one whit the better; you will not bring back your
money, or honour, or health by weeping, but you will
increase your loss and pain. And the reason is this.
Sorrow is the proper remedy for sin. By this antidote
is that plague to be cured. Apply this cataplasm to
that sore. Grieve that you have sinned, not that you
have lost your money. And with great wisdom does
S. Chrysostom (Horn. v. ad. Pop.) admonish us of this
when he says, — "Has any one lost his money? He is
overpowered with grief, but has not thereby repaired
his loss. Has another lost his child ? He has mourned,
but has not brought the dead to life again. Has an
other been scourged? He has grieved, but has not

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done away with the disgrace. Has another been at
tacked with a most painful disease ? He has lamented,
and yet has not removed the disease, but has only made
it the harder to cure. Do you perceive that sorrow
profits none of these? But has any one sinned? He
has grieved, and has blotted out his sin, and has dis
charged his debt." Most plainly does S. Paul say, —
"You were made sorrowful according to God, that you
might suffer damage by us in nothing. For the sor
row that is according to God worketh penance steadfast
unto salvation; but the sorrow of the world worketh
death/' (2 Cor. vn. 9, 10.) Sorrow, therefore, is
both a medicine and a poison, according to the way in
which you use it. Ten thousand times, then, do I re
peat, — "Whatsoever shall befall the just man, it shall
not make him sad."

CHAPTER III

THAT THIS CONFORMITY OF THE HUMAN WILL TO THE
DIVINE IS A SACRIFICE MOST ACCEPTABLE TO GOD

1 AFFIRM that next after the Heavenly Lamb,
Which is wont to be daily offered, the offering of
one's own will is the sacrifice most acceptable to God.
S. Jerome, writing to Lucinius (Ep. 28 ad. Lutin. and
Ep. 103 ad Paulin.), draws the following admirable
distinction : — "To offer gold/' he says, "is the act of
beginners, not of the perfect. Crates, the Theban, did
this, and so did Antisthenes. To offer oneself to God
is peculiarly the act of Christians." He has given all
to God who has offered himself. And God, desiring
this one thing, says: — "My son, give Me thy heart."
(Prov. xxiii. 26.) When you have given this you
will be accounted to have given everything.

I. But in order that this offering of one's heart or
will may be acceptable to God, it is necessary that he
who makes the offering should be in a state of grace.
S. Basil remarks upon that verse of the Psalms, —
"Bring to the Lord, O ye children of God, bring to the
Lord the offspring of rams" (Ps. xxvm. i.) — "Be
a child of God before you offer those things which arc
pleasing to God."

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You ought at least to mourn that you have fallen
from grace, and endeavour to return. A contrite and
a humble heart God will not despise. S. Augustine
(De Quantit. Animae, 20) says most strikingly: — "I
could wish that I might do nothing else than restore
myself to Him to Whom I chiefly owe myself, and that
I should thus become to God that which the poet
(HORACE, Sat. n. 7) speaks of, a friend and servant of
my Lord." And exhorting all others to the same, he
says, — "Believe in God firmly, and trust your entire
self to Him as much as you can. Refrain from wishing
to be, as it were, your own, and under your own power ;
but profess yourself to be the servant of that most
merciful and beneficent Lord. For so He will not fail
to raise you up to Himself, and will permit nothing to
befall you but for your profit, even though you know it
not." And again, further confirming this, he says, —
"We can offer nothing more acceptable to Him than
that we should say with Isaias, 'Lord, possess us/ '
(Isaias xxvi. 13. Septuagint.) Some there are who
offer wax or oil for trimming lamps in churches. These
votive offerings cost much money ; but they are not on
that account the best, or perfect. Another vows absti
nence from wine, or determines to give larger alms; it
is a costly vow, but yet not the best of all. In this
case what could poor men do ? God does not ask your
oil or wax; but that which He redeemed — your soul;
offer this to Him. And if you ask me how I am to
offer to Him my soul which He already has in His
Own power, I reply, by holy manners, by pure thoughts,

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by fruitful works. In this way Anna offered her Sam
uel; thus the most blessed Virgin offered JESUS; thus
John the Baptist was offered while yet an infant : and
in the same way S. Gregory Nazianzen, S. Dominic, S.
Bonaventure, S. Bernardine, and S. Bernard, having
been offered to God by their parents, grew up to be
men of most saintly lives. But if it profits so much to
be offered by others, how greatly will it profit to be
offered by oneself!' And this King David most fully
carried out when he said : — "I will freely sacrifice to
Thee." (Ps. LIII. 6.)

It is wonderfully gratifying to each one of us when
any one unreservedly devotes himself to us. Once
upon a time, when many people were making offerings
of various kinds to Socrates, according to their means,
^Eschines, who was a listener, but a poor man, said, —
"I can find nothing worthy of you which I can give,
and it is only in this way that I am conscious of my
poverty ; and so I give you the only thing which I have
— myself. And this gift, such as it is, I pray you to
take in good part, and remember that when others gave
much to you, they kept back more for themselves." And
by this gift of his ^Eschines outdid the spirited gener
osity of Alcibiades, which was equal to his wealth, as
also the munificence of all the rich young men. Do
you perceive, then, how his soul found means to be
liberal, even in the midst of poverty itself? We must
not inquire of what value things may be, but with what
sort of intention they are given, and with what readi
ness of will. That man gives much to God, yea, he

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gives everything, who daily transfuses himself and his
will into the Divine Will. And this must be done not
merely once or twice every day, but very often ; yea, a
hundred or a thousand times, and specially so when any
one feels that he is wavering, or is being assaulted by
temptation, or perceives that he fails of success in any
thing, or that things turn out according to his wishes,
then he must cry out, — "O my Lord, and my God, I
offer myself to Thee to fulfil all Thy Good-pleasure.
Thy Will be done !" And this produces patience in ad
versity, and sobriety and moderation in prosperity.
This restrains the afflicted, even when all things turn
out most gloomily, from giving way to impious
speeches and impatience. This increases merit; this
in a wonderful way makes God favourable to man ; this
is a shield against every calamity.

2. S. Bernard (Serm. de Quadrupl. Deb.), wishing
to persuade all people to this, says, — "I have but two
small things, or, rather, two very small things, bod)
and soul. Or I might more truly say, I have but one
small thing, my will; and shall I not surrender it to
the Will of Him Who, though He is so great, presents
me, insignificant as I am, with such great blessings, and
Who purchased me wholly with His whole Self?
Otherwise, if I retain it, with what sort of face, with
what eyes, with what mind, with what conscience, can
I appeal to the bowels of the mercy of our God?" S.
Chrysostom, speaking of the blessed Paul daily offering
himself to God, says, — "Abel offered a sacrifice, and
on that account is praised; but if we examine Paul's

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BENEFITS OF THE CONFORMITY OF THE

victim it will be found to be as superior to Abel's as
heaven is higher than the earth. For he did not offer
sheep or oxen, but day by day he sacrificed himself.
Nor, indeed, was he satisfied with such sacrifices as this,
but because he had already devoted himself to God, he
studied to offer the whole world also." And so that
man of fire, being inflamed with such zeal through the
oblation of himself, avoided no labour, and shrank
from no danger, being perfectly ready to endure all
things for God.

In the reign of Diocletian, a priest named Epictetus,
and Astion, who lived a most religious life in the East,
were seized by Latronianus and thrown into prison.
Whereupon Epictetus said, — "If the judge shall ex
amine us to-morrow, my excellent Astion, and inquire
about our name, our parents, and country, let us make
this single reply, 'We are Christians; and this is our
name, our kindred, and our country.' But if God wills
that we should be torn to pieces by tortures, let us say
nothing in the midst of them but this, 'Lord JESUS,
Thy Will ever be done in us!" The next day they
were summoned from the prison to a judgment-seat
which had been prepared in the middle of the market
place; and Latronianus sitting on the tribunal, while all
the people were standing round, began to inquire of
what family, tribe, and country, they were. To which
Epictetus replied, — "We are Christians; and the chil
dren of Christian parents." "That is not my question,"
said Latronianus ; "tell me your names ; this is not the
first time I have known of the perfidy of your sect."

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HUMAN WILL TO THE DIVINE

To which again the holy martyrs replied, — "We are
Christians; we worship Christ JESUS, and detest idols."
When he heard this the judge was furious, and ordered
them to be stripped of their clothes and to be cruelly
beaten ; but with eyes raised towards heaven, they still
exclaimed amidst the bloody stripes, — "Lord JESUS,
Thy Will be done in us." Whereupon Latronianus bit
terly mocked them, and inquired, — "\Vhere is that De
fender of yours, Whose aid you are imploring? Let
Him come and deliver you from my hands." And then
the holy martyrs cried out afresh, — "We are Chris
tians ; may the Will of our God be done in us !" The
judge was excited almost to madness at these words,
and ordered the martyrs to be carried to the "Horse,"*
and to be savagely torn with its iron hoofs. But not
even thus could any other words be wrung from them
than, — "We are Christians, thou tyrant Latronianus j
may the Will of our God be done in us!" The judge,
thinking it derogatory to his dignity that he should be
outdone in this way, ordered lighted faggots to be ap
plied as they hung above them. And still nothing else
was heard than before, — "We are Christians; may the
Will of God be done in us !" When they had been re
leased from all these tortures they were led back to
prison. After being a spectator of this tragic sight,
Vigilantius, who was an assessor of the judge, from
having heard the expression so often repeated, — "We
are Christians; may the will of God be done in us," —
felt persuaded that it was an incantation of wonderful
* An instrument of torture.
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BENEFITS OF THE CONFORMITY OF THE

power, which could entirely take away the pain of grief,
and even in the midst of tortures themselves prevent
their being felt. He commenced, therefore, repeating
these same words, as a most potent charm against every
kind of injury, and he said nothing when standing,
sitting, walking, at home, abroad, retiring to rest, or
rising from his bed, but these same words, — "We are
Christians; may the Will of God be done in us!" And
in this way he spent three days, while God showed
mercy upon him as on a child of good disposition. At
length, on the fourth day, impelled by some secret
power, he rushed out into the street, and began to cry
out before all the people, — "I am a Christian, thou
tyrant Latronianus ; may the Will of my God be done in
me !" Being admitted into the prison of the martyrs,
he was baptized with all his family; and, in order to
show his gratitude to his teachers, he buried them after
they were beheaded. The next day Latronianns or
dered the priest Epictetus and Astion to be brought
before him ; and determining now to act with craft, he
inquired, — "Are you ready to sacrifice to the gods ? or
do you still persist in your madness?" To whom Epic
tetus replied, — "You are wasting your labour, Latro
nianus, for we do not worship these monsters of hell;
you will wrest our lives from us more easily than this
determination. We have already said, and for thou
sands and thousands of times will continue to say, —
'We are Christians; may the Will of God be done in
us !' ' Upon this Latronianus began to roar like a lion,
and cried out to the ministers of death around him, —

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HUMAN WILL TO THE DIVINE

"Bring quickly vinegar and salt; let these wretches
feel that they have wounds; and be not sparing over
them, but rub their lacerated limbs with vinegar and
salt." But the martyrs altered not a single word of
what they had said before. The confession of each was
alike unflinching in its steadfastness, — "We are Chris
tians; may the Will of God be done in us!" But as
they still survived these tortures, they were thrown
into prison again, and were brought out afresh after
thirty days, and were wounded in the face with large
stones, and most cruelly beaten with ashen sticks. But
even then they both broke forth with the same exclama
tion, — "O Lord our God, Thy Will be done in us!"
At length sentence was passed upon them that they
should be put to death outside the city. As they were
being led along they encouraged one another with these
words, — "Praise the Name of the Lord, because in all
things the Will of our God is done in us !" When they
had reached the place of execution they cried out, with
a loud voice, — "Blessed art Thou, O Lord, Thou God
of our fathers, and worthy art Thou to be praised and
highly exalted, because not the will of man, but Thy
Will, is in all things done in us !"

The time had now come when their heads were to
be struck off with an axe, and then a noble rivalry arose
between these most glorious athletes as to which should
first receive the stroke ; one deferring to the other for
honour's sake. Whereupon Epictetus, who was sixty
years old and grey-headed, using the authority which
belonged to his age, said that he desired that Astion

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BENEFITS OF THE CONFORMITY OF THE

should be despatched first. Nor did Astion long re
sist, for he said, — "O my father and venerable priest
of God, the Will of God and thy will be done !" Hav
ing said this, and commended his soul to his Maker, he
offered his head to be struck off. And then Epictetus
throwing himself forward on the body of Astion, and
embracing it tightly, presented his own head also to be
cut off; and thus both of them finished their life by a
most holy end.

3. Behold, then, two mirrors of brightest polish, in
which perfect devotion of human will to the Divine is
reflected in a wonderful way. And so let every one
prepare himself, that, whatever hardships he may ex
perience, he may still repeat without ceasing these self
same words, — "I am a Christian ; may the Will of God
be done in me ! These things seem to me of a truth to
be exceedingly hard, and most grievous to bear, but the
Will of God be done ! I was not, I confess, expecting
an event so sad, but the Will of God be done! This
man has behaved most unjustly towards me, but may
the Will of God be done in me !"

Jehu, who was a most valiant general, wrote a let
ter and sent it to Samaria to the rulers of the city ; but
they delayed not to choose ambassadors and send them
to Jehu, to say on their behalf, — "We are thy servants,
whatsoever thou shalt command us we will do." (4
Kings x. 5.) And how often does Almighty God send
a letter to us, and admonish us in various ways, and
set before us His Own Will to be followed? And
what message should each one of us deliver to be car-

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HUMAN WILL TO THE DIVINE

ried back but this, — "We are Thy servants, whatsoever
thou shalt command us we will do."

Elias, the Thesbite, contended with the priests of
Baal as to which were the worshippers of the True
God; at length they came to an agreement that the
side should prevail whose sacrifice was consumed by
fire from heaven. And when these pretended priests
had cried aloud for a long time, and yet not the smallest
indication of any spark of fire from Baal appeared,
Elias ordered every part of his sacrifice to be thor
oughly steeped in water, and immediately fire fell from
heaven and burnt up the whole of it. And how much
labour and weariness, I pray you, is there on all sides
among so many Christians ! how much clamour and ex
citement ! They are hot and cold by turns ; they run
and struggle ; they spare no pains, and yet, for the most
part, the fire is wanting, that is to say, true devotion
to the Divine Will! Rarely and coldly do we
pray,— "Thy Will be done, O Lord !" And so it hap
pens that we very often both cry aloud and sacri
fice, but to no purpose, since we have no care for
that most noble of all sacrifices, — the oblation of our
own will.

Once upon a time two persons asked S. Macarius
to teach them how to pray. He replied, — "There is no
need here of a great flow of words. The hands must
very often be spread out towards God, and you must
cry, — 'O Lord my God, as Thou wiliest, and as it
seems good to Thee, so be it done/ since He knows
what is for our good." An excellent way of praying!

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BENEFITS OF CONFORMITY

Pachomius also used constantly to pray that the Will of
God might be fulfilled in all things.

Alphonsus Salmeron relates that there was once a
man who, instead of a prayer, repeated the whole alpha
bet letter by letter, especially when harassed by some
perplexing difficulty ; and added to it this clause : — "Do
Thou, O Lord, join the letters together, and bestow
that which is most pleasing to Thee and best for me!"

This agreement, then, of the human will with the
Divine is, of all things which anyone can offer to God,
the greatest and most acceptable sacrifice and holocaust.
For in all other cases a man offers his goods merely,
but in this, himself. In other cases he offers himself
only in part; but in this case he gives his entire self in
such a manner as that the Divine Will should dispose
of him and his in any way, and at any time, that it
sees fit, no reservation or exception being made for
himself even in the smallest particular. And, there
fore, as much as the part differs from the whole, so
does this sacrifice differ from all others.

CiToJ

CHAPTER IV

THAT ALL HUMAN PERFECTION CONSISTS IN THE CON
FORMITY OF MAN'S WILL TO THE DIVINE

ALL human actions derive their value from the end
for which they are done; hence they are either
good or bad according to their end. But, as an end and
aim of our actions, we shall find nothing better or
more sublime than the Divine Will, that is to say, than
God himself; and, therefore, there are no actions bet
ter or more sublime than those which are nearest to
this end. And hence that saying of S. Basil the Great,
that the whole sum of sanctity in a Christian man con
sists in his referring the causes of all things, great and
small alike, to God alone, and most readily submitting
himself in everything to the Divine Will. This is that
virtue of resignation, so often and so greatly com
mended by the Holy Fathers and masters of the
saintly life; it is the commencement of all tranquillity,
as being that which places a man in the Hand of God,
by far the safest of all resting-places, in such a way
that he no longer desires to be his own, but God's, and
not to live to himself, but to God, and to do every
thing for God's sake, being contented alike with ad
versity and prosperity. And this virtue God so greatly

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loves and delights in, that, when rewarding King
David with a title of the highest honour, He called
him — "A man according to My Own Heart, who
shall do all My Wills." (Acts xm. 22.) For that
King kept his own heart so entirely fixed on the
Divine Heart, that he stood ready and prepared to
perform every indication of God's Will. And in
this same way one may daily merit much if he refers
to the Divine Will all those actions which in them
selves are neither matter of blame or praise, such
as eating, drinking, walking, and sleeping; and does
not eat or drink merely because he is hungry or thirsty,
but because it pleases God that it should be so. An ox
or a cow would say, — "I eat because I am hungry; I
drink because I am thirsty ; I lie down because I wish
to go to sleep." But far otherwise should a Christian
man speak, who is able to desire, eat, drink, stand, sit,
and sleep, not because it is pleasant to him, but because
it is approved by God.

i. The Heliotrope, as I have said (Book 11. chap. ii.
3), a flower most devoted to the sun, is accustomed
ever to look towards it when it sets, and at all hours
to turn round with it, even on a cloudy day. And
let the will of man emulate the natural inclination of
this flower, and constantly regard the Divine Will as
its Sun, even on cloudy days, and in troublous times.
And in this in good truth all sanctity of life consists,
as a Theologian most admirably says, — "The sum of
a Christian life, and the compendium of all virtues is,
to conform oneself in all things to the Will of God, so

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HUMAN WILL TO THE DIVINE

as to will the same, and not to will the same. As
often, then, as God commands anything, let each say
readily for himself, 'Yea, Lord, this will I do.' And
as often as He forbids anything, 'Yea, Lord, this will
I not do.' ' The sum of humility, according to S.
Bernard, appears to consist in our will being brought
into subjection to the Divine Will, as it is right it
should be. All things, indeed, are subject to God as
their Creator, for all things serve Him ; but from man,
who is endowed with reason, He exacts a subjection
which is voluntary.

2. The Acts of the Saints abound with stones show
ing the marvellous power of the human will when
joined to the Divine.

Those miracles of old time are well known — the rod
of Moses, the mantle of Elias, the staff of Eliseus, the
apron of Paul,* the shadow of Peter. Of a truth such
men as these obtain from God the power of ruling
over created things, in return for which they give to
Him the best thing which they have — their will. By
this law of transfer man deals with God as if he were
to say, — "My whole will I deliver to Thee, O Lord ;"
while God says, — "And I deliver to thee my sover
eignty, that thou shouldest be lord over beasts, that
thou shouldest rule over the sea ; in a word, that thou
shouldest be a kind of God in the earth." For the
most benign Creator wills not to be outdone in liber
ality. When anyone gives to Him that which he
holds dearest, He does not deny him the most excel-
* Acts xix. 12.

V

BENEFITS OF THE CONFORMITY OF THE

lent gift which He has, that is, to rule over all things.
And as, in the olden time, King Alexander said of
His beloved Hephaestion,* — "You are not mistaken,
for he, too, is Alexander," in like manner it may be
said of the man who is entirely devoted to the Divine
Will, — "He, too, is God." through a most intimate
union of his own will with the Divine.

It is related that there was once upon a time a hus
bandman whose land usually produced more abundant
crops than that of his neighbours. On being asked
how this was, he replied that there was nothing won
derful about it, for that he had a most perfect agree
ment with the sky, and there was never any kind of
weather but just what he wished. His neighbours
laughed at him, and said that this was impossible.
"Not so," he said, "for the favour of heaven always
answers to my wishes ; since I never wish for any other
changes of weather than those which God wills. In
asmuch, then, as the Divine Will is my will also, God
wills that more abundant crops should spring up for
me than for you, who very often are at variance with
Heaven, and the Divine Will." Truly,— "The crea
ture serving Thee the Creator abateth its strength for
the benefit of them that trust in Thee." (Wisdom
xvi. 24.)

3. The children of Israel presented a petition to

Phnrao, by the hand of Moses, in these words: —

"The God of the Hebrews hath called us, to go three

days' journey into the wilderness and to sacrifice to

* Because of his close resemblance to the King.

HUMAN WILL TO THE DIVINE

the Lord our God." (Exod. v. 3.) And many say
that the path to heaven is a "three days' journey." On
the first day's journey the road is called Purgative, on
the second Illuminative, on the third Unitive. And by
this road, indeed, we approach closest to God, when
the human will is most firmly bound to the Divine.
Our Lord proclaims (Luke xvm. 19) : — "None is
good but God alone." And hence arises that saying
of the holy Fathers and Theologians : — "As the Di
vine Intelligence is the rule of entire TRUTH, and can
not be deceived, so the Divine Will is the rule of
entire GOOD, nor can it be distorted. And as it can
not be that anything should be conformed to the Di
vine Intelligence and not be TRUE, so nothing can be
conformed to the Divine Will which is not GOOD."
S. Chrysostom admirably says, — "That which is in
accordance with the Divine Will, although it seems
to be wrong, is nevertheless pleasing and acceptable to
God. And, on the other hand, that which is contrary
to the Divine Will, and other than what He wills to
be done, although it is thought to be acceptable to
God, is nevertheless the worst and most pernicious of
all things."

The Book of Kings furnishes an example of this.
A prophet, who had been sent by Divine command to
rebuke Achab, because, contrary to the Will of God,
he had spared the King of Syria, whom he had taken
prisoner in battle, in order that he might not be recog
nized by his face when delivering the message, went
to a neighbour "in the word of the Lord," and said, —

BENEFITS OF CONFORMITY

"Strike me." (3 Kings xx. 35.) But he refused to
do so, for he was afraid to smite a prophet. But
quickly he heard the fearful sentence, — "Behold, thou
shalt depart from me, and a lion shall slay thee."
(Verse 36.) And it happened as he said. "Then he
found another man, and said to him : Strike me. And
he struck him, and wounded him." (Verse 37.) And
this he not only did without punishment; but also
earned commendation for what he had done. "And
what could happen more contrary to all expectation?"
asks S. Chrysostom. "He who smote the prophet es
caped without harm, while he who spared him suf
fered punishment. Of such moment is it to follow
the rule of the Divine Will, or to despise it." When
the Divine Will points out anything to anyone it is
impiety even so much as to ask, — "Why is this?" It
must stand us in place of all reasons that God so wills,
Therefore it is the safest height of Christian perfec
tion to yield oneself as entirely as possible to the Di
vine Will, and to cease to be one's own that vre may
become God's.

CHAPTER V

THAT CONFORMITY OF THE HUMAN WILL TO THE
PIVINE IS THE SUPREME GOOD IN LIFE

THE brother of the Prodigal was indignant that
he who had squandered his patrimony should be
welcomed home with so sumptuous a feast; and so,
looking upon this as an act of injustice to himself, he
refused to enter his father's house. But the father,
who was very full of pity, in order to appease his son,
went out, and began to entreat him not to spoil the joy
of the day by dissension. "And he answering said to
his father, Behold, for so many years do I serve thee,
and I have never transgressed thy commandments ; and
yet thou hast never given me a kid to make merry with
my friends : but as soon as this thy son is come, who
hath devoured his substance with harlots, thou hast
killed for him the fatted calf." (Luke xv. 29, 30.)
But that excellent father, in order to quiet his rage,
"said to him, Son, thou art always with me, and all
I have is thine." (Verse 31.) Do you not know that
you are as much master in the house as myself, that
we have but one purse, and that all my goods are
yours? And being soothed at last by these words he
was content to go in.

BENEFITS OF THE CONFORMITY OF THE

And in the same way God, Who is most benignant,
preserves a man devoted to His Will, and inflames
him thus : — "Thou art ever with Me ; thou art in My
Intelligence, in my Memory, and in My Will. I ever
regard thee; I embrace thee with singular favour; all
I have is thine; My Heaven, My Angels; yea, My
Only-Begotten Son is thine; and more than this, I
Myself am thine, and will remain thine; I will be thy
Reward exceeding great through all eternity." (Gen.

XV. I.)

Nor is this enough for that most loving Father, but
in order that the man who is devoted to the Divine
Will may know how much he prevails with God, He
further bestows upon many the power of doing such
things as can be done by Divine Strength alone. "The
works that I do," says Christ, "he also shall do, and
greater than these shall he do." (John xiv. 12.)
This is the Sovereignty of God, of which I have al
ready spoken (see preceding Chap.) ; this is His most
loving promise ; this is to be regarded by Him with
perpetual favour. God holds a divided empire, as it
were, with man, since all things which are God's are
also man's, yea, even God Himself. S. Paul affirms
most confidently, — "All things are yours; whether it
be Paul, or Apollo, or Cephas, or the world, or life,
or death, or things present, or things to come: for
all are yours ; and you are Christ's ; and Christ is
God's." (i Cor. in. 22, 23.) Yours they are, not
as yet indeed in possession, but for your use, and for
this end, since all things were made that they might

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HUMAN WILL TO THE DIVINE

minister to your salvation. The world and all created
things are yours, for they all serve the body and soul.
Life is yours, so that you may devote it to the sole
Will of God. Death is yours, that by it, as through
a door, you may pass into Paradise. Present things
are yours, prosperous and adverse alike, for you use
them to advance in virtue. Future things, too, are
yours, since you will enjoy them at your pleasure.
All things work together for your good. (Rom. vni.
28.). The Lord has granted you your heart's desire.
(Ps. xx. 3.)

i. The son of Themistocles used to boast that the
entire Athenian republic was governed by him, since
all the citizens willed what he willed. And while
people were wondering at this vaunting speech of the
young man, he added, — "That which I will my mother
wills also (for she loved her son most tenderly), and
that which my mother wills my father, Themistocles,
also wills; and it is well known that whatever pleases
my father at once pleases all Athens. And in this
way," he said, "the Athenian republic is quietly brought
under my government." And in the same way, but
with a better right, a man whose will is perfect may
say, — "That which I will the whole host of heaven
wills also; for that which I will God wills (since I
never will anything but that which He wills), and that
which God wills, all the orders of the blessed and all
the degrees of the angels will also." To such a man
as this the Father repeats these most soothing words,
— "All I have is thine." But the wicked are rebels

BENEFITS OF THE CONFORMITY OF THE

still; and yet the time will come when they also will
be made subject to the just: — "The just shall
have dominion over them in the morning." (Ps.
XLVIII. 15.) As long as the night of this life lasts
cnonstrous acts of wickedness are perpetrated, and are
not discovered; the Divine Will is resisted, and God
keeps silence; but "in the morning,'* in the last day
when all shall rise again, then "the just shall have
dominion over them." All the power of the wicked
shall consume away like a worn-out garment; and
then will it be said afresh, — "All I have is thine/'
Most truly does S. Paul say, — "He that is joined to
the Lord is one spirit" (i Cor. vi. 17), through this
consent of the will, from which man derives tran
quillity of conscience, and sanctity of life, so as ever
to flourish and bloom.

Brocardus relates a wonderful story about certain
places in the Holy Land, solemnly asserting that noth
ing is told by him but what he saw with his own
eyes : — "Before one of the gates of Jerusalem," he
says, "there is the spot, distant about a spear-cast from
the city, where our Lord addressed the multitude, and
at this same place is pointed out a stone on which that
woman stood who cried out, in the midst of our Lord's
address, 'Blessed is the womb that bore Thee, and
the paps that gave Thee suck.' (Luke xi. 27.) The
hill is never covered with sand, although in the neigh
bourhood it flies about like snow driven with the wind,
and settles on everything else. And besides this, both
in summer and winter, this grassy spot, by some won-

vri8o]

HUMAN WILL TO THE DIVINE

derful property, preserves its verdure perfect." Now
there is great resemblance between this ever-verdant
hill, as I may so say, and the man who receives the
Divine Will into his inmost heart, so as to exclaim. —
"I desire that Thou, O my Lord, shouldest address
me here; to Thee will I listen." So perfect a mind as
this is never buried beneath the sandy waves of trou
bles, nor can anything ever come so much amiss to
a man of a disposition like this, as to prevent his
saying, — "Thou dealest gently with me, O Lord, and
sparest me too much; I have merited severer treat
ment; I feel these afflictions indeed, however light they
may be : but not what I feel, but what Thou wiliest, I
regard; and because Thou permittest these things, I
have no desire so much as to open my mouth against
them. Whatever I see pleases Thee pleases me. I
am perfectly satisfied with all Thy Decrees. I am
fully prepared to obey every indication of Thy Will.
Bid, command, ordain, change, as Thou wiliest. Too
foolish should I be, and wicked, if I were to require to
restrain Thee, or place a limit to Thine Ordinances!"
Such a man as this a perfect army of misfortunes will
never be able to vanquish; nor will the loss of any
thing tear him away from God. Here at least he is
invincible; he flourishes both in summer and winter,
in adversity as well as in prosperity.

2. When Jehu the general met Jonadab, he ad
dressed him kindly and said, — "Is thy heart right as
my heart is with thy heart? And Jonadab said: It
is. If it be, said he, give me thy hand. He gave him

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BENEFITS OF THE CONFORMITY OF THE

his hand. And he lifted him up to him into the char
iot." (4 Kings x. 15.) And that which Jehu did,
Christ the King of all the world did also. He came •
to Samaria, which, by its very name, signifies this
world bristling with thorns; and for this purpose He
came, that He might destroy all the family of wicked
Achab and the false priests of Baal, that is to say,
that He might root out pride, lust, idolatry, and every
kind of sin. And here Christ found Jonadab, a man
of good will, to whom He put the question, — "Is thy
heart right, as My Heart is with thy heart? If it be,
give Me thy hand, and mount into My Chariot, and
come with Me." To such an one God stretches out
the right Hand of His Grace, and raises him up into
the lofty Chariot of His Will; and in this he is borne
along. For, — "Come with Me/' He says, "and I will
lead you by the way of the Cross; this is the very
path to life, even that life which is eternal. Fear not ;
sit by My side, I will not suffer you to fall ; by this
narrow path will I conduct you to Heaven. Come
with Me, that you may ever be with Me, and by My
side." This is that safest of all places in the world
which Job so exceedingly longed for when he said, —
"Deliver me, O Lord, and set me beside Thee, and let
any man's hand fight against me." (Job xvii. 3.) I
shall endure, he means, and come out safe from a thou
sand blows, being perfectly secure in Thy keeping.
When a man has once reached this Chariot of the Di
vine Will, it is easy for him to insinuate himself into
the closest intimacy with Christ, yea, and to become

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HUMAN WILL TO THE DIVINE

a kinsman of Christ, and to be united to Him by the
closest ties of relationship; for our Lord Himself
declares, — "Whosoever shall do the Will of My Fathef
That is in Heaven, he is My brother, and sister, and
mother." (Matt. XH. 50.) And here Euthymius very
rightly exclaims, — "O admirable virtue which exalts
those who attain to it to such a height of honour as
to make them the very kinsmen of Christ!" Of a
truth the union of the human will with the Divine is
the supreme good in life.

A saintly man used to say, — "WHATEVER YOU WISH
TO BE, THAT YOU ARE!" For so great is the power
belonging to our will, when united to the Divine, that
whatever we seriously and with our whole intention
desire to be, we may be. No one ardently wishes to
be lowly, patient, modest, or liberal, who may not be
that which he desires to be, — "WHATEVER YOU DESIRE
TO BE, THAT YOU ARE." The same holy man further
adds : — "If it is not in your power to do, or offer,
great things, yet have at least a great will, and stretch
this to infinity. Are you poor? You can still be of
that mind, that, if riches were yours, you would bestow
them liberally on the needy. Is your strength small?
Still you may so offer yourself, that, if you had a
thousand souls and a thousand heads, you would not
refuse to lay down the thousand souls, and heads, and
lives for Christ. Are you afflicted? And do you
think yourself wretched? Unite your will to the Di
vine, and you will be perfectly happy. That man is
truly wretched who knows not how to rule himself,

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BENEFITS OF THE CONFORMITY OF THE

and for possession of whom vices contend, as cities
do for the birth-place of Homer; who, by a most dis
graceful alternation, is one while the slave of ambi
tion, at another, of avarice, at another, of anger or
envy, at another, of drunkenness or lust. Scarcely
ever is he his own, and much less God's, because he
is never able to rule himself. The poet sings of Her
cules, — "When he had made all things his slaves, he
himself fell a slave to desire and anger." And we
may say nearly the same of such a man as I am de
scribing. Although he possesses all things, yet he
wants himself; he is not his own, but is the slave of
money or passion, .and many other vices. "The pa
tient man is better than the valiant : and he that ruleth
his spirit, than he that taketh cities." (Prov. xvi. 32.)
If you desire to bring all things into subjection to
yourself, submit yourself to the Divine Will. You
will rule many, if the Divine Will rules you.

3. In all ages of the world God has ever had certain
from among men whom he has chosen to Himself to
be His friends, whom He might admit to intimacy, to
whom He might unfold many of His secret designs,
and to whom He might manifest Himself by daily
favours. And of these some are, as it were, of the
first order of nearness to Him, others of the second,
and others of the third. That is to say, some are
more closely united to God than others. Men of this
kind we call "Saints."

Now the very first step to saintliness of life is to
surrender oneself absolutely to the Divine Will in all

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HUMAN WILL TO THE DIVINE

things. That man attains to the greatest sanctity of
life who descends deepest into the Divine Will. And
so blessed Paul, desiring this one thing in his converts,
says, — "We cease not to pray for you, and to beg that
you may be filled with the knowledge of His Will."
(Col. i. 9.) It is not enough for him that the Divine
Will should be recognized by his children in the Faith,
but he desires that they should be "filled" with this
knowledge. He desires that they should descend as
deeply as possible into the Divine Will. For Paul
knew that when he had obtained this from them they
would advance very rapidly, and without difficulty, in
the pursuit of all kinds of virtue.

How fitting, moreover, is it that that which from
eternity has been pleasing to God should be pleasing
also to man. When Harpagus had dined off the flesh
of his own son, and King Astyages (who had prepared
that banquet) ordered the remaining limbs, such as
the head, and arms, and feet, to be brought forward,
and inquired, — "How did you like it?" He replied,—
"Whatever the King does I like." Ah ! miserable
wretch ! is it so great a matter to you to throw off the
man that you may please a beast? And should not
we Christians the rather say this one thing under all
circumstances, — "Whatever God does pleases me?"

The gross flattery of the Romans used formerly
to subscribe to the petitions which were presented to
the Emperor, — "The most devoted servant of your
Deity and Majesty." Christians, too, present peti
tions when they pray. And therefore let every one

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BENEFITS OF CONFORMITY

always add, both to his prayers and works, — "To Thy
Deity and Will, O my God, I am most devoted." To
devote one's whole will to the Divine Will, and closely
to bind it there, is the supreme good in life, and is in
reality heaven out of heaven, as I shall now proceed
to show.

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CHAPTER VI

THAT CONFORMITY OF THE HUMAN WILL TO THE

DIVINE IS HEAVEN OUT OF HEAVEN, AND TRUE

HAPPINESS OF LIFE

LESSED art thou, and it shall be well with thee"
(Ps. cxxvn. 2), whoever thou art, that hast
perfectly attained to this conformity of thine own will
with the Divine, and hast eagerly embraced every
thing as from the Hand of God. This will be thy
happiness in this lower world ; thou wilt experience a
perpetual joy, and a gladness known only to a few ; for
this happiness they enjoy who are united to God in the
closest friendship. "Blessed art thou, and it shall be
well with thee," for sure is that saying of S. Paul, —
"The kingdom of God is not meat and drink; but jus
tice and peace, and joy in the Holy Ghost. For he that
in this serveth Christ pleaseth God, and is approved of
men." (Rom. xiv. 17, 18.) For as in Heaven there
is no change, and no yesterday or to-day (if I may so
speak), but a continual and equable inflowing of eter
nal pleasure, which is itself unvarying, and yet not
wholly enjoyed at one and the same time, "for a thou
sand years in Thy sight are as yesterday, which is
past" (Ps. LXXXIX. 4) ; so. in like manner, those also

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BENEFITS OF THE CONFORMITY OF THE

who have attained to this union of their own will with
the Divine are now well-nigh unchangeable, and what
ever sorrowful vicissitude befalls them they restrain by
the empire of reason. All their meat, and drink, and
delight, is the Good-pleasure of God; and so restless
ness and anxiety depart, or else from these there would
daily spring first one kind of trouble and then another
without number. Their will is so sweetly lulled into
repose by the Will of God, that, since they see that
all things proceed from Him, and that His most Holy
Will is fulfilled in all things, even their very troubles
and sorrows bring with them a portion of joy, for in
these troubles and sorrows they discover the Divine
Will, and more surely so than in the greatest pros
perity. And so if haply there is anything which as
sails their deep tranquillity, there is certainly nothing
which can overthrow it. "They that trust in the Lord
shall be as Mount Sion: he shall not be moved for
ever." (Ps. cxxiv. i.)

i. And this was the ground of that unruffled peace
with which the ancient Fathers were sustained, and, as
it were, beatified. They were not exempt indeed from
an accumulation of various troubles. Diseases very
often harassed their bodies, and anxieties assailed
their minds; for in proportion as each one became
more saintly, the sorer was he for the most part af
flicted. Whence, then, did they derive such unvary
ing serenity of mind? Whence such great firmness
and cheerfulness of exterior? How was it that they
kept such a perpetual paschal feast, sabbath, as it were,

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HUMAN WILL TO THE DIVINE

after sabbath? From no other cause, in truth, than
from the most perfect oblation of self to the Divine
Will. It was with vain and edgeless attack that ca
lamity of every kind rushed upon him whom the Di
vine Will had thus forearmed : — "Whatsoever shall be
fall the just man, it shall not make him sad." (Prov.
xn. 21.) These saintly men, therefore, were both
happy and blessed, for in all things they recognized
and worshipped the Will of God, and so on this alone
they reposed, and by it were gladdened and sustained.
It chanced that two persons were conversing upon this
subject, when one of them said, — "If it really is the
case that all things which happen proceed from the
Divine Will, and in such a way that not even a single
sparrow falls to the ground, as Christ testifies, without
God having foreknown it from all eternity, and willed
it, we shall be happy, and shall be incapable of ever
being unhappy, if we receive this." "Yes, perfectly
happy shall we be," said the other, "and shall even
now almost dwell in Heaven ; but few are able to
receive this in all its fulness; not because it is hard of
reception, but because they do not apply their minds."
This also may doubtless be a reason, viz., because this
truth is so seldom and so obscurely laid down in ser
mons. Oftentimes learned subjects, and those which
are pleasing to the ear, are discoursed of; but such
topics are comparatively useless, and to be acquainted
with them is scarcely any help at all towards heaven.
This must be taught and enforced, this must be con
stantly inculcated, viz., the way in which each person

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BENEFITS OF THE CONFORMITY OF THE

may best devote himself, and all that belongs to him,
to the Divine Will, and may become possessed of a
heaven this side of Heaven.

S. Catherine of Siena, a virgin remarkable for her
sanctity, was wont to say that men of upright minds
were as like as possible to our Saviour, for as He never
lost His tranquillity of soul, even in His utmost agony,
so neither did they lose it, since it consists in the con
formity of their own will to the Divine. Nor does it
hinder this tranquil happiness that their sufferings are
great, for such things oftentimes increase it. Job was
none the less united to God when suffering the bitter
est afflictions than he was when surrounded with pleas
ure ; nay, I would even go so far as to affirm that Job
when in want, and covered with sores on a dunghill,
was far more closely united to God than he was when
living in splendour. The calmness of a mind united
to the Divine Will cannot be obscured by any clouds
of sorrow. The leaves of the Heliotrope never fade,
according to Pliny ; and so concerning such a man,
you may say, — "His leaf shall not fall off: and all
whatsoever he shall do shall prosper." (Ps. i. 3.)

2. Once upon a time one of the Persians, boasting
to the Greeks about the multitude of his own people,
said, — "To-morrow we shall hide the sun with our
arrows." To whom the Greek playfully replied, —
"I am glad to hear it, for we shall fight the better
in the shade." And so the man who is truly devoted
to the Divine Will exclaims, — "Let the whole power
of hell assail me, let enemies advance, and let them

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HUMAN WILL TO THE DIVINE

hide the sun with their darts, yet shall not my heart
fail me, for I shall fight all the better under this
shade." "Nevertheless, as it shall be the will of God
in heaven so be it done." (i Mach. in. 60.)

Cassian (Coll. xn. 13) relates that a man of Alex
andria, who was of a great age, was surrounded by
idolaters, like a lamb by wolves. They all united in
pinching, and pushing, and driving him hither and
thither; heaping on him a thousand curses and a
thousand injuries, and treating him like a ball which is
tossed from hand to hand. At length one of them
asked him in mockery what miracles his Christ, Whom
he vaunted so much, had shown ? Whereupon the old
man calmly replied, — "He wrought this miracle, that
I should endure the injuries which you heap upon me,
without losing my tranquillity of mind, and should
be ready to endure even greater injuries for love of
Him, if you were to proceed to inflict them." And
this is in truth a great miracle, and one which even
now is daily performed by those who surrender them
selves entirely to the Divine Will. Such as these
know how to stand fearless in the midst of whirlwinds
and tempests, and erect among ruins; and to look
down upon all human things as beneath their feet.
The old miracles are revived; the bush which Moses
saw and which burnt with fire, but was not consumed ;
the three Hebrew Children who fell down bound in
the flames at Babylon, and yet remained uninjured
and untouched. And so, no doubt, many sorrowful
things befall good men; and here it is not that they

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BENEFITS OF THE CONFORMITY OF THE

lack the sense of feeling, but impatience. Every kind
of adversity they view as a trial of themselves, and
refer it all to the Divine Will. And so they do not
dread hardships and difficulties, nor do they murmur
at all about God and the Divine Permissions. What
ever happens they believe it to be for their good, and
turn it to a good account, and refer everything to the
Divine Will and Providence.

They say that Mount Olympus in Macedonia is of
such a wonderful height that neither wind, nor rain,
nor snow, ever reach its summit. "Olympus rises
above the clouds." (LucAN, Pharsal. 2.) There the
sky is clear and bright, beyond all the fierce conflicts
of tempests. But this spot allows no birds or other
living creatures to rest upon it, for the exceeding
rarity of the atmosphere prevents respiration. The
knowledge of this fact was arrived at as follows:
There were certain people who attempted the ascent
every year, and who used to carry with them wet
sponges fastened to their nostrils, which made the air
denser, and thus promoted respiration ; and when they
had ascended the peak of the mountain they wrote
certain letters on the dust, and after the lapse of a
year they found that they had not been disturbed, but
were just as if they had been recently written ; and
this was a convincing proof that neither rain nor wind
ever visited that spot. And such is the condition of
the man who has reached this most exalted height of
union with the Divine Will. He is a Mountain, an
Olympus, higher than the clouds, above storms, out of

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HUMAN WILL TO THE DIVINE

the reach of wild beasts, unapproachable by winds.
Here the clouds of sorrow are hurried along beneath
him. Here is profound and most delicious repose in
the sole Will of God. "In peace," says S. Augustine,
"is perfection, where there is nothing which opposes;
and therefore the sons of God are men of peace, since
there is nothing in them which strives against God.
And this is the peace which is given on earth to men
of good-will: this is the life of a complete and per
fectly wise man/' Admirably has Dorotheus (Serm.
de Obed.) said, that the man who in all things en
deavours to follow the Divine Will is borne along in
a chariot, together with all the crosses which other
wise would have been borne by him; while others,
who do not understand this short and easy way of
travelling, follow behind on foot, and either drag along
heavy crosses in a gloomy way, or carry them with
pain and difficulty.

3. That this perfect union with the Divine Will is
the supreme happiness out of heaven Philo (De Sacerd.
Muncr.} testifies, when he says, — "While the question
is about offering gifts to God, regard is had to the
benefit of those who offer. For as long as they are
accustomed to cut off a part of their daily food for
God, they never fall into forgetfulness of Him : and
nothing in this world can happen more fortunately for
a man than this." And to this sentiment a Theo
logian and preacher of our own day subscribes. "I
have sometimes thought," he says, "whether any art
could be devised by which a man might be perfectly

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BENEFITS OF THE CONFORMITY OF THE

happy out of the heavenly condition of the Blessed ;
and I am persuaded that there is this one way — if he
surrenders himself entirely to his Creator and His most
Holy Will, keeping back no part of himself."

And great assistance in making this truth known
does the god "Cynocephalus render, who is a beast in
the formation of its hands and feet, but like a man in
the rest of the body. It is the peculiarity of this
creature that it is governed by the moon through some
secret influence. For when the moon grows old the
eyes of the Cynocephalus fail so much that when it
has come to its last quarter, and has disappeared, the
eyes of the beast stare wide open, without any power
of sight, and in a similar way all the functions of its
body fail. But when the moon is young, and re-ad
justs its golden orb, the eyes of the animal expand, and
its whole body regains its strength, so that, being re
created, as it were, and restored to its former condi
tion, it raises itself up on its hinder-feet, and with a
wonderful prostration of body, and with hands raised
up in veneration to the ring of the moon, it worships
that heavenly body with suppliant gesture. And by
this worship the animal protests and proclaims that it
ascribes all its happiness to the moon, since it owes
all that it possesses to the liberality of that heavenly
body. And so it happens, that, when the moon reaches
the full, a ring shines round the head of the Cyno
cephalus like a crown. A very wonderful union be
tween a planet and a brute, that the animal knows how
to return thanks to its nourisher with such great signs

HUMAN WILL TO THE DIVINE

•cjf submission, and with such an humble form of wor
ship, and to offer itself as a slave ! And what are we
doing, Christian friends, if we are either less wise, or
inferior to an animal void of reason? God is most
perfect Light; yet, as far as we are concerned, that
Light either waxes or wanes according as we prepare
ourselves to receive it. When it fades within us our
eyes become dim ; we pine away, and fall to the ground,
and faint, and perish: but when it increases we are
illuminated, and grow, and are strong and healthy.
Let us, therefore, submit ourselves as perfectly as
possible to this Lord, and to His most Holy Will, be
ing ready to obey its every indication. This procures
for us a crown, and not only that of eternal glory,
but an illustrious one even in this fleeting life. We
are transformed into God, when our will is transformed
into the Divine.

And how I wish, Christian friends, how I wish, that
day and night you would do nothing else, and care for
nothing else, than that your will should in all things
be the Will of God, than that the Divine Will should
transfuse itself into yours! It is the worthiest of
tasks for you to strain every nerve that you may only
will or not will that which God wills or wills not. Be
lieve me, it is good for us thus to cleave to God; it is
good for us thus to be joined to the Divine Will, and
to place our trust in. the Lord God. This is true
blessedness. This is HEAVEN OUT OF HEAVEN.

BOOK IV

CONCERNING THE HINDRANCES TO

CONFORMITY OF THE HUMAN

WILL WITH THE DIVINE

"I called and you refused." Prop. I. 24.

THE HELIOTROPIUM

BOOK IV
CHAPTER I

THE CHIEF HINDRANCES TO CONFORMITY OF THE
HUMAN WILL WITH THE DIVINE

WHEN the keys of a house or a city are entrusted
to anyone, there is at the same time committed
to him the power of entering that house or city at his
pleasure; but sometimes Christ is long seeking for the
keys to the inmost chambers of the heart before He
obtains them, and gains free access thither. So little
nobility of feeling do we show to that most bountiful
of all guests!

Ludovicus Blosius tells a story of S. Gertrude the
virgin, which is well worthy of being known. Our
Lord appeared to her, and said, — "In this hand I
carry health, in the other disease; choose, my daugh
ter, which you like best." And what could Gertrude
do? Should she choose health, it would seem like
presumption. Should she prefer disease to health, it
would be put down to excessive modesty. It certainly
is the custom among men that, when a friend offers a

HINDRANCES TO CONFORMITY OF

choice of this kind to a friend, he should choose the
worse of the two, in order to show his modesty, and
on this principle Gertrude ought to have chosen dis
ease, in order to escape the torments of the other
world. And she would not have made a foolish choice,
after the example of S. Catherine of Siena, who pre
ferred a chaplet of thorns far before a crown of gold.
But Gertrude, with greater wisdom, and to her greater
profit, chose neither, but folding her hands in the form
of a cross upon her breast, and throwing herself upon
her knees, exclaimed, — "O my Lord, this only I de
sire of Thee in all my prayers, that Thou wouldest
not regard my will, but Thine Own : and so I am
ready to receive either; neither do I choose. To
Thee, O Lord, it belongs to decide whether Thou
wouldest leave with me this or that." To whom Christ
replied, — "Whosoever desires to be often visited by
Me, let him offer to Me the key of his will, and never
ask it back from Me." And Gertrude, being thus in
structed, composed a little prayer, which she arranged
according to the following form, — "Not my will, but
Thine be done, O my most loving JESUS!" And this
she continued to repeat, according to her rule, three
hundred and sixty-five times a day. And this little
prayer seems preferable to a thousand other prayers.
He will have done well indeed who has frequently re
peated it day and night, and with all the more earnest
ness when adversity presses upon him with the great
est vehemence. No one can be so engrossed with busi
ness, or laden with cares, but that ten, twenty, thirty,

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THE HUMAN WILL WITH THE DIVINE

or even a hundred times every hour, he may repeat
this short form, — "Not my will, but Thine be done, O
my most loving JESUS !"

But it seems perchance to some one to be no light
matter always to obtain from himself this to itnll. At
times the will resists, and refuses to be driven to per
form things which are so meanly thought of, and so
hard to bear. It is necessary, therefore, that he who
desires that his own will should be as closely united
as possible to the Divine should offer himself as being
ready and prepared to do those things especially from
which his corrupt nature shrinks. The rebellious will
must be forced, therefore, to do that, above all other
things, which it hates the most.

i. And first of all, let the man who is devoted to
the Divine Will offer himself to the loss of all things,
and say, — "O my Lord, I offer myself to Thee, be
ing just as ready for poverty as I am for riches (it
is hard indeed, but salutary), nor do I refuse to bear
even that poverty of soul which deprives me of con
solations, and leaves me barren of every feeling of
sweetness. If it thus seem good to Thee, O my God,
let my heart become like the most barren ground.
Thou, O Lord, hast pledged me, not in costly and
fragrant wine, but in wormwood, and in wine mingled
with myrrh. To Thy favour, then, will I respond
even from this bitter cup. I know, O Lord, that Thy
cellar abounds in choicest wine, and the most gen
erous hippocrass; but, in order to try Thy servants,
Thou art wont to pledge them in this dead and acid

Caoi]

HINDRANCES TO CONFORMITY OF

drink. Therefore I will drain, O good JESUS, the
cup Thou shalt present to me, however- bitter it
may be."

Once upon a time God made a clear manifestation
of Himself to one of His chosen friends, and soothed
his soul with consolations of various kinds. It was
as though he were perpetually standing on Mount
Thabor, before the radiant presence of Christ. "And
why is this?" he used to say to himself. "Do we not
live in a place of sorrow and mourning, and does
the time demand such sweet consolations?" And so
he prayed against this great comfort of soul. God
granted his prayer, and for the space of five years
exercised him with many cares and difficulties. At
last He sent an Angel to replace the man's mourning
by consolation; but he, with perfect composure, and
steadfastness of purpose, said, — "I seek for no other
consolation but this alone, that I may know that it
pleases God that I should be afflicted with sorrow.
The Divine Will is to me the greatest alleviation of
all griefs. Only let me please God, and I care not
whether I am healthy or sick."

S. Chrysostom (In Matt. Horn. vm. 4) justly extols
the virtue of S. Joseph, the betrothed husband of the
Blessed Virgin, in this particular: — "When he had
heard these things," he says, "he was not offended,,
neither did he say, — 'The thing is hard to under
stand. Didst thou not say just now that He should
save His people? And now He saves not even Him
self; but we must fly, and go far from home, and be

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THE HUMAN WILL WITH THE DIVINE

a long time away. The facts are contrary to the
promise.' Nay, none of these things doth he say
(for the man was faithful), neither is he curious about
the time of his return; and this though the Angel had
put it indefinitely thus, — 'Be thou there until I tell
thee.' But nevertheless, not even at this did he shud
der, but submits and obeys, undergoing all the trials
with joy." Joseph was perfectly prepared for com
mencing his flight, for leaving his country, and for
enduring want of every kind. The Divine Will soothes
all miseries.

When an offering of oneself to poverty has been
made, we must then proceed further.

2. To the first oblation, then, of self, let there suc
ceed a second, to be lightly esteemed. And this S.
Paul enjoins, when he says, — "In all things let us
exhibit ourselves as the ministers of God, in much
patience, in tribulation, in necessities, in distresses, in
stripes, in prisons, in seditions, in labours, in watch-
ings, in fastings; by honour and dishonour, by evil
report and good report; as deceivers, and yet true; as
unknown, and yet known; as dying, and behold we
live; as chastised, and not killed; as sorrowful, yet
always rejoicing; as needy, yet 'enriching many; as
having nothing, and possessing all things." (2 Cor.
vi. 4-10.) Let the man who is devoted to the Divine
Will say, — "Lord, I offer myself to Thee for any ig
nominy and contempt; and that especially for which
I have afforded no cause. For Thy sake I do not
shrink from being neglected, despised, cast down, and

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HINDRANCES TO CONFORMITY OF

even trodden under foot." This pill is hard and large,
but yet it must be swallowed, since it comes from
Christ's Dispensary. Christ Himself not only exposed
Himself to every kind of injury, but He endured them
also as the most abject of men. He was "made a
curse for us : for it is written, Cursed is every one
that hangeth on a tree." (Gal. in. 13.) How many
of the Saints were thought in the old time to be the
wickedest of men; and they knew how they were
esteemed, but endured it, however much they may
have felt the pain. It is one thing to be esteemed
wicked, another to be so; and this last we all of us
learn in our cradles without a master, while few only
know the former ; and those only know it perfectly
who receive all contempt from the Hand of God, and
from the Divine Will, just as they would receive great
honours.

It seems to me that the Mother of our Lord, the
Blessed Virgin Mary, was united to the Divine Will
with all her heart, when Joseph her betrothed husband,
being alarmed at her being great with child, was think
ing about putting her away. And was not the Virgin
silent? Had she not committed to the Divine Will
whatever opinion might be formed about her? And
by this illustrious example many of the Saints were
moved; for although they were accused of the most
heinous crimes, yet they held their peace, and bore the
ignominy, and committed themselves entirely, with all
their ignominy, to God.

S. Emmeramnus, Bishop of Ratisbon, was not only
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I
THE HUMAN WILL WITH THE DIVINE

accused of a most abominable crime, but was also tor
mented with the utmost cruelty; for, at the command
of Lambert, who was the son of the prince, he was
fastened to a ladder, and having been thus prepared
for torture, his fingers and toes were cut off, then
his ears, nose, arms, and feet; at last his tongue was
pulled out, and not long after his soul followed. And
could this holy Bishop, and so many other innocent
people, endure with calmness the extremity of igno
miny? How comes it then that we, who are guilty of
a thousand offences, bear with such impatience con
tempt so trifling, and an act of injury which is of the
smallest possible magnitude? If the Will of God,
from which all these things spring, is really dear to
us, we shall not easily be disturbed by any contempt
however grievous; yea, rather each one will be the
greatest possible despiser of himself.

After our Lord had risen from the dead, He said to
Magdalen, who was about to embrace His feet with
the deepest reverence, — "Do not touch Me; for I am
not yet ascended to My Father/' (John xx. 17.) Just
as if He had said, — "You will often see Me, Mag
dalen, and you will not be denied that privilege of
touching and kissing Me, which was granted to many
of the women of Jerusalem, who ventured to do it as
well as you." Christ, indeed, now that His sufferings
were all over, and He had endured death, might justly
have forbidden that He should be touched; but be
cause He had not as yet ascended to Heaven, the
home of immortality, He not only permitted Himself

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HINDRANCES TO CONFORMITY OF

to be touched by His beloved Disciples, but by women
also. And yet we, vile and contemptible men of earth
that we are, who not merely have never ascended to
the habitations of the Blessed, but have not as yet
descended either into the grave, — we, I say, who are
still mortal, and exposed to all sorts of miseries, nev
ertheless cry out so often, — "Do not touch me! Do
not touch me!" In our frenzy we often allow our
tongue to run on in a thousand foolish ways. But
what monstrous ignorance of the Divine Will possesses
us, my Christian friends, and makes us so sensitive
as not to be able to endure to be addressed with even
a single phrase less honourable than we think our
due? He who understands the mystery of the Divine
Will, voluntarily offers himself to contempt of every
kind, and exclaims, — "O my Lord, I am most worthy
to be despised, and cast out by all ; and therefore, when
I see that I am suffering that which long ago I have
merited, I will not take it amiss! I know, O Lord,
that no one will ever despise me who has not first of
all received the power to do so from Thee. I will
not, therefore, complain; but will make myself viler
than I am, and will be lowly in my own eyes."

3. When the soul is now prepared for Poverty and
Contempt, there follows a third Oblation of self — to
every kind of sickness. Hanging-lamps of silver and
other metals are made with such skill, and are supplied
with so clever a fastening at the joints, that wherever
and however they are carried they are never upset, but
always remain lighted, and always look upwards to-

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THE HUMAN WILL WITH THE DIVINE

wards the sky; and whoever is truly devoted to the
Divine Will is like a lamp of this kind ; for, however
roughly and improperly he is handled, he still looks
towards God and the Divine Will, always standing
upright before his Maker, to Whom he frequently
offers himself thus: — "If Thou wiliest, O Lord, that
my body should be worn out and feeble, or if Thou
wiliest that I should be a living corpse, deprived of
all strength, wasting away with disease, afflicted with
pains, or confined for years to my bed, behold, I am
ready and prepared! If it so please Thee, even the
most weary sickness will be more pleasing to me than
health, however lasting; and it will be equally my
pleasure either to be well, according to Thy Will, or
to fall into sickness, and to give thanks for it." That
which the great master of virtue, John Avila, taught,
in the following words, is very well worthy to be
noted: — "It avails more," he used to say, "to thank
God once in time of tribulation, than six thousand
times in prosperity." For most people know how to
thank God when it goes well with them, but few in
deed in adversity!

Ludovicus Blosius relates that a virgin, remarkable
for her saintliness of life, on being asked by what
acts of discipline she had arrived at such perfection,
replied, — "Never have I been so much overwhelmed
by grief as to be prevented from asking to endure
greater sorrows for love of God, thinking myself un
worthy of gifts so singular."

Such force, then, must be applied to the will, as
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HINDRANCES TO CONFORMITY OF

that it should learn to be indifferent about good and
bad health, and to be prepared for either. But we
must proceed.

4. Fourthly, let the will of man voluntarily offer
itself to death of every kind, and let it not look for a
quick passage or a protracted life otherwise than as
it pleases God. Let, then, one who loves the Divine
Will exdaim, — "I desire neither to live long, nor to
die soon, but in either case to obey Thee, O good
JESU. Nor do I prescribe by what kind of death I
would desire to die. By whatever kind Thou shalt
will to call me to Thyself, by that I am ready to go.
But only, O my Lord, would I desire to pray against
sudden death; yet not even here do I wish to strive
against Thy Will. If Thou wiliest that I should de
part by a sudden stroke, so be it done, as Thou wiliest.
By Thy grace I will ever strive to live in Thy grace.
I know that, 'the just man, if he be prevented with
death, shall be in rest.' (Wisd. iv. 7.) And so I
neither shrink from early death, nor desire it to come
late ; neither do I shudder at a miserable death, or one
which my eyes loathe to look upon. We are con
strained to believe that many fall asleep in death most
placidly, and yet are hurried away to hell, while many
depart by a horrible and painful death, and are re
ceived into heaven. This judgment is too deep to be
capable of being disclosed to human eyesight. And
therefore will I cheerfully welcome both an easy and
a painful passage, as it shall seem fit to God. For
whether we live or die we are the Lord's. 'None of

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us liveth to himself, and no man dieth to himself.' '
(Rom. xiv. 7.)

S. Martin, Bishop of Tours, when about to yield
up his soul, said, — "If I am still necessary to Thy
people, O Lord, I refuse not labour. Thy Will be
done!" And so the Church, extolling his virtue, says
— "O wonderful man ! who wast not overcome by toil,
and who couldest not be conquered by death, who
neither fearedst to die, nor refusedst to live!"

To LIVE and TO DIE, then, must both be embraced
and received according to the ordinance of the Divine
Will. Does God will that we should live? Let us
live, whether it be in happiness or misery; only let us
be aspiring towards happiness. Does He will that we
should die? Let us meet death with a soul which is
thoroughly prepared for it; and, as an old writer ad
monishes us, let us at least not advance sluggishly
towards death, since it is that which summons us to
immortal life.

But how few are there, alas! who die without a
murmur! Who does not depart this life struggling
against death, and full of sorrow? But this is not to
commit oneself entirely to the Divine Will ; nor to be
content with the time allotted to us. It is our duty
to keep in readiness the things which are allowed to
us for an uncertain period, and, when called upon,
to yield them up without complaint. It is the part oi
an unprincipled debtor to reproach one to whom he
owes money. The days will always be few if you
count them. Reflect that the chief good does not

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consist in time. As far as you can, turn it to good ac
count. It does not help your happiness at all that the
day of death is postponed, since life is not made hap
pier, but only longer by the delay. How much better
it is not to count the years of others, but to value
one's own in a kindly spirit, and reckon them as gain.
You ought not to complain about that which is taken
away, but to return thanks for that which is given.
Since, therefore, it pleases the Divine Will that I
should now die, now will I die, and now will I die
with cheerfulness.

5. Fifthly, let the man who is devoted to the Divine
Will yield himself to God as being perfectly ready to
endure all things which can happen either in time or
in eternity, and this without the smallest exception
or reserve. The eaglet, if it is worthy of its race, is
said to gaze upon the sun with steadfast eye ; and the
human will, if it is perfect, burns in such a way for the
Divine, that it voluntarily offers itself to endure all
things, nor does it make any exception. And who in
this can be nobler than Paul, who followed the Divine
Will through naked swords, glittering spears, showers
of stones, and stormy seas, through whirlwinds, and
the fiercest tempests, through places pathless and re
mote ; nothing could close the way so as to hinder him
from following the Divine Will? No, not the fear of
prisons, not the scourging with rods thrice repeated,
not the cloud of stones, not the dread of shipwreck,
not the whole host of perils, not the daily need of
dying! So inflamed was S. Paul with the Spirit of

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God, that, if you had bidden him go into the fire, he
would have gone. "For I wished myself," he says,
"to be an anathema from Christ for my brethren."
(Rom. ix. 3.) "What sayest thou, O Paul," inquires
S. Chrysostom, "hast thou not already said, 'Who
shall separate us from the love of Christ ?' ' Even so,
Chrysostom; but because Paul loved Christ alone he
desired to be plucked away from Christ and His sweet
companionship, but only on this condition, that more
people should be brought to love Him; and so Paul,
under the dominion of blind love, as it were, desired
to be separated, not indeed from the love of Christ,
but from blessedness and glory with Christ. Behold,
how steadfastly this eagle fixed his eyes on the sun
of the Divine Will! Of such importance, moreover,
is this so energetic a conformity to the Divine Will,
that, in comparison with it, it is of little matter if
even a thousand worlds should smile. With most
of the holy martyrs there was but little difficulty in
pledging tyrants in their own life-blood as a thing of
the most insignificant value. In the midst of their
tortures they abounded with Divine consolations, and
so they easily despised their sufferings, and even death
itself. S. Lawrence reclined on the red-hot gridiron
like a weary traveller on a bench. S. Andrew saluted
the cross as if it were a royal couch. S. Stephen wel
comed the shower of stones like drops of dew. The
man, then, who daily faints beneath the weight of so
many troubles, and feels that he is slowly dying, and
who nevertheless yields himself up to the power of

HINDRANCES TO CONFORMITY OF

the Divine Will, and offers himself as perfectly ready
to endure all things, achieves a great matter indeed,
provided, as I have said, that IN ALL THINGS he is
equally ready to follow the Will of God. And so it
ought to be; for all the faculties both of body and
soul, and those things which we call the gifts of for
tune, we receive from God; and how, then, can we
make any exception in restoring them ? That common
est of sayings in the schools, "No rule is without an
exception/' is utterly inapplicable here, for the rule
of the Divine Will is without any exception. S. Ber
nard sets before us an illustrious example of this when
he bids us listen to the man whom God found after
His Own Heart: — "My God," he says, "my heart is
ready, my heart is ready; ready for adversity, ready
for prosperity, ready for abasement, ready for exalta
tion, ready for all that Thou shalt command. Dost
Thou will to make me a shepherd? Dost Thou will
to set me up as the king of Thy people? My God,
my heart is ready, my heart is ready. But if He
shall say to me : Thou pleasest me not :' I am ready,
let Him do that which is good before Him." (2
Kings xv. 26.) An abasement of soul and surrender
of his own will worthy of such a devout prince ! For
observe, if God says, Thou pleasest me not; I will
that you should not be king; I will that you should
not live, — "I am ready!" says David; "let Him do that
which is good before Him." If God's command had
been, I will that you shall again be an exile and fugi
tive, and in place of a wicked father-in-law shall have

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a most abandoned son, who shall seek his father's
crown and life; still David says, — "I am ready!" But
if God were to command, I will that you should again
live in caves and dens of wild beasts, that you should
again become a mendicant, and every day be in peril
of your life ; yet still David says, — "I am ready !" But
if God were to say, I will that you, instead of receiving
your revenues, should, in the time of your calamity, be
defamed with reproaches, even by your subjects, and
should have stones cast at you, and should be cursed
with dreadful imprecations; not even this do I refuse,
says David, — "Let Him do that which is good before
Him." What heroic valour in that most holy prince,
by which alone he would have been acceptable to God,
more especially when he said this weeping, and cov
ered with sackcloth! So great a thing did the man
after God's Own Heart esteem it to please God that he
would most gladly have purchased this grace at the
expense of his liberty, children, riches, kingdom, nay,
and his very life itself!

Only let David be able to^obey the Divine Will, and
with the greatest alacrity could he say, in reference to
all such things as these, — "My heart is ready, O God,
my heart is ready."

CHAPTER II

TO WHAT DESTRUCTION MAN^S OWN WILL DRAWS HIM,
IF IT DOES NOT ALLOW ITSELF TO BE BROKEN

ONCE upon a time some of the dregs of society,
and a large gang of thieves, night-prowlers, and
burglars, presented a petition to the judges, praying
them to do away with gibbets, so that some regard
might be shown to the eyes and noses of passers-by.
The judges replied that, if they desired the practice of
hanging to be done away with, they must themselves
first of all put a stop to the habit of stealing, and that
they, for their part, would not hesitate to remove
crosses and gibbets if their petitioners would first put
an end to felonies. Upon this, one of the thieves
more daring than the rest replied,— -"Venerable sirs,
we are not the originators of felonies. That, there
fore, which we did not introduce we cannot do away
with." To which the judges answered, — "Neither did
we invent gibbets, good sirs, and therefore we will
not abolish them."

The first parents of the human race were detected
in an act of wrong. This is the origin of all acts
of wickedness; hence arises the contagion of sin, and

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hence, too, the punishment of hell. And we who are
distant descendants of this race of thieves complain
that hell is ordained for us, and therefore we often
present petitions to God, and ask, — "Only, O Lord,
cast us not down into the outer darkness! If Thou,

0 Lord, wouldest destroy the flames of hell, Thou
wouldest immediately deliver us from fear." But God
replies most justly, — "You, on your part, remove
your guilt, and I, on My part, will extinguish the fire
of hell. Let your sins come to an end, and the fierce
ness of these flames shall be mitigated." But we con
tinue, — "Nay, but, O Lord, we are not the originators
of wickedness, and why do we suffer for the fault of
others, and for that which is born with us! This is
original sin." But again God answers, — "Neither am

1 the cause of hell, but pride and disobedience are.
Nor was it the original design of hell to torment men,
but devils, for hell-fire is 'prepared for the devil and
his angels.' (Matt. xxv. 41.) You cannot, therefore,
complain that you are involved in the evils of others."

S. Bernard, illustrious among the faithful servants
of God, long ago proclaimed, in words as few as they
are clear, in what way the fire of hell may very easily
be extinguished. These are his words (Serm. 3, de
Resur. Dom. ) : — "Let there be an end of your own
will, and there will be no such thing as hell." And he
assigns the following forcible reason : — "For what does
God hate or punish but one's own will ? Against what
will hell-fire rage, but against one's own will? Even
now, when we suffer from cold or hunger, or any such

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thing, what is injured but our own will? But, if we
voluntarily endure these things, there is then a com
munity of will established (that is to say, between
God Who sends such things, and man who endures
them). Moreover, with what fury one's own will
fights against the Lord of all Might let those who are
the slaves of their own will hear and tremble. For, in
the first place, when it becomes its own master, it
withdraws and separates itself from the Government
of Him Whom, as its Author, it is bound by right to
serve. But will it be content with this act of injustice?
By no means. It adds another still, and, as far as lies
in its power, seizes and plucks away by force every
thing which belongs to God. For what limit does
human cupidity propose to itself? Would not the
man who gains a trifling sum by lending his money at
interest, try in the same way to gain the whole world,
if it were not utterly impossible, and if his capacity
only equalled his inclination? I affirm, with confi
dence, that the entire world would not be enough to
satisfy a man who is guided by his owrn will ; but how
I wish that he would be contented even with that, and
would not (horrible to speak of!) vent his rage against
the very Author of all things! Thus he becomes like
some cruel animal, the fiercest of wild beasts, the most
ravenous of she-wolves, the most savage of lionesses.
This is the most loathsome leprosy of soul, on account
of which he ought to wash himself in the Jordan, and
follow the example of Him Who came not to do His
Own Will. Whence also, during His Passion, He ex

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claimed, — "Not my will, but Thine, be done." "Let
one's own will come to an end, and there will be no
hell!" It is not, therefore, a childish and idle ques
tion, — "Can the flames of hell be extinguished, and in
what way?" They certainly can. They are not vain
prayers to ask God to destroy hell. He is ready to
do it. He demands but this one thing as the reward
for His labour, — "Let mans own w-ill come to an end,
and there will be no hell!" But who can so far stim
ulate all men as that each should surrender his own
will, and cause it to rest entirely on the Divine? Do
you, my friend, if you are in earnest, do you master
your own will, and you have at once removed that
place to which you would otherwise have been bound,
and where you would have been tormented in hell,
just as much as if hell itself were destroyed, and its
flames were extinguished. <{Let one's own will come
to an end, and there will be no hell" "The eye," says
one, "is the door and messenger of the heart. Close
the eye, and there will be no desire of having. Let
the will come to an end, and, lo ! hell is closed !"

2. How many there are, alas ! who endure manifold
and great sufferings, but against their own will, and
in a spirit of resistance; for they do not surrender
their own will to the Divine. God wills that they
should suffer, and most clearly declares this to be
His Will, when He sends their sufferings upon them;
and this with just as much certainty as if a voice were
to come from Heaven and say, — "I will that you
should suffer." But even thu* they would not be

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willing to suffer; and, if they could only have done so,
would long since have thrown off the burden which
they bear. Behold, then, man's own will entirely
wanting in conformity to the Divine!

Parents know what a work of labour it is to edu
cate those children in whom wilfulness is not early
crushed. How many times must they cry out every
day, — "Hold your tongue; be quiet; attend to this;
leave that alone." Sometimes they are so restless,
and make such a disturbance in the house, that even
a mother of the greatest gentleness becomes angry;
and, seizing a stick, or anything else that she finds
in her anger, vents her rage first on one, then on
another, and upon whichever child happens to be near
est. Sometimes she shows her rage in words onl}x
and cries out, — "You are no children of mine! I do
not own you ; I see nothing that belongs to me in
you : you do not take after the disposition either of
your father or mother. Away with you, you good-for-
nothings!" And God deals with us in the same way
as parents treat their restless and wilful children. How
often does he threaten a drunkard or a lustful man?
How often does He set before the one, by means of
silent accusations, his drunkenness, and before the
other his wanton life? How often does he dissuade
from such vices, and say, — "See how you are injuring"
your body and soul ! You are exhausting your pocket
and strength ; you are forfeiting My grace and heaven.
You know, indeed, that such things are forbidden by
Me. You know that it is My Will that you should

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utterly shrink from all such vileness as this; nor are
you ignorant how thoroughly I abominate and detest
a will which struggles thus against Mine." At last
the most gentle Father seizes a rod, and punishes the
wickedness of His child in such a way that he may
feel that he is being punished. But when this has
many times been done, and the child does not effec
tually amend, or abandon his vicious habits, then at
length the Father becomes angry, and says, — "Why
should I smite you any more ? In vain have I smitten
My children, for they refused to receive correction."
"But the multiplied brood of the wicked shall not
thrive, and bastard slips shall not take deep root, nor
any fast foundation." (Wisdom iv. 3.) Depart, ye
wicked ones; I will let you go according to the de
sires of your heart, and let you walk in your own in
ventions. (Ps. LXXX. 13.) And this is the most
grievous form of the Father's anger, arid more to be
dreaded than any punishment.

And in the same way God deals with a proud and
arrogant man, and rebukes him thus:— -"You please
neither Me, nor men; although, despising Me, you
very greatly desire to please them. You are laughed
at by the very persons who you hoped would approve
of your arrogance. You long ago knew My Will.
You know that I cannot endure anyone who is proud,
no, not even an Angel ; and much less, therefore, a
man. 'Who knows not that I resist the proud in a
singular way? And yet you persevere in your haugh
tiness!" And in the same way, God, by His secret

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impulses, draws on to amendment the covetous man,
the angry, the jealous, and the slanderer, and in vari
ous ways sets forth His Will for them to follow. God
leads each by the way which is best adapted to him.
It was said before the face of Saul, the king of Israel,
— "When thou wast a little one in thy own eyes, wast
thou not made the head of the tribes of Israel? And
the Lord anointed thee to be king over Israel. Why
then didst thou not hearken to the voice of the Lord :
but hast turned to the prey, and hast done evil in the
eyes of the Lord. Forasmuch therefore as thou hast
rejected the word of the Lord, the Lord hath also re
jected thee from being king/' (i Kings xv. 17, 19,

23.)

Whoever, therefore, you are who still resist the
Divine Will, come, I pray, come, and I will take you
not to the school of eagles, but to that of ravens, and
receive, I pray you, a lesson from them.

3. Why, I would ask, did God will that Elias the
Thesbite should receive his food from ravens, who
became, as it were, the ministers to his wants ? What
is the meaning of this? The most thievish of birds
carry dinner and supper to one who lives in the desert,
with faithful and ready obedience. God, then, willed
this, my good friend, in order to teach you how even
dumb creatures, in spite of their natural propensities,
obey His Will. What is more wonderful than that
meat should be carried by a raven, who is exceedingly
greedy of flesh, and most rapacious at the same time,
although he might have devoured it a hundred times

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THE HUMAN WILL WITH THE DIVINE

over as he went if the Will of God had not ordered
otherwise? But some one may object here, — It is
easy enough for God to compel any animal to do His
bidding. They do not, however, obey because they
are willing, but because they are bound to do so. It
is as you say, and even on this ground it would be
right that you should be perfectly obedient to the Di
vine Will, because God does not drive you on with
compulsory commands, but with voluntary. He wills
that you should serve Him with a free service, and
should, therefore, obtain the greater reward.

But let us turn aside, I pray, from the school of
the ravens into the cave of the winds, where even
their fury is subservient to command. Our Lord
"commanded the winds and the sea, and there came a
great calm. But the men wondered, saying, What
manner of man is this, for the winds and the sea obey
Him!" (Matt. vm. 26, 27.) Did not the very rocks
mourn over the sorrowful spectacle of our dying Lord,
testifying their grief by rents, which had never been
seen before? (Matt, xxvii. 51.) Man alone becomes
petrified into a rock, and too often persists in that
wilful course which he has commenced. "The heart
is perverse above all things, and unsearchable, WHO
CAN KNOW IT?" (Jer. xvii. 9.) Yea, WHO CAN
KNOW IT? Once begin to examine this whirlpool, and
you will discover there the most hidden thoughts,
which strive against God with such secret murmur-
ings as, — "Dost Thou will, O Lord, that I should love
my enemies? That I should submit myself to all?

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That I should renounce my pleasures? It is a hard
command, and my will inclines me otherwise. What,
then, shall I do? I will use a little dissimulation, and
will not strive against my own will over-strongly ;
neither will I obey Thine over-much." O inscrutable
and wicked heart of man !

A story is told of M. Aurelius Marius how that
one day he was made emperor, held the reins of gov
ernment for the next, and on the third was slain by
a common soldier, who, as he plunged his sword into
his breast, exclaimed, — "This is a sword which you
yourself have made;" for Marius had risen from a
blacksmith's forge to the imperial crown. And in the
same way the man who resists the Divine Will very
justly hears the taunt, — "This is the sword which you
yourself have made. You stab yourself with your
own weapon, that is to say, WITH YOUR OWN WILL."
There is a reason underneath, says Caesarius, why the
will is so prone to sin; for the Devil has two agents
more wicked even than himself, — the Flesh and the
World, — and by these the will is urged on. The Flesh
lusts, the Devil inflames lust, and the World inter
poses itself, so that when lusts are kindled they may
not be extinguished. Many are the sins which spring
from the Flesh. Manifold are the baits which the
World presents. Numberless are the wiles which the
Devil employs. And so that is fulfilled which was
formerly shown to Jeremias the prophet, — "Seest thou
not what they do in the cities of Juda, and in the
streets of Jerusalem? The children gather wood, and

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THE HUMAN WILL WITH THE DIVINE

the fathers kindle the fire, and the women knead the
dough, to make cakes to the queen of heaven, and to
offer libations to strange gods, and to provoke me to
anger." (Jer. vn. 17, 18.) And for whom are these
cakes kneaded? For the queen of heaven, or the
moon; for the sun is the king of heaven; and the
human will is very like the moon, for it delights in
continual changes. In honour of this queen cakes are
made. The Flesh, like a loving child, supplies fag
gots of wood, that is to say, lusts; and the Devil,
the father of pride, stirs the fire. Vanity, its mother,
presents a lump composed of various ingredients; she
heaps in snares, beguiling words, soft invitations to
sin and pleasures ; and so a delicious cake is made, and
a noble sacrifice is prepared, — not for God, but for
one's own will.

4. S. Augustine, in his exposition of the hundredth
Psalm, most beautifully sets before us this perverse-
ness of the human will as follows: — "The heart of a
man who wisheth not anything contrary to anything
that God wisheth is called straight. Attend. Some
one prayeth that something may not happen; he pray-
eth, and it is not hindered. Let him ask as much as
he can ; but something happeneth contrary to his own
will; let him submit himself to the Will of God, let
him not resist the Great Will. For our Lord Himself
thus explaineth it, showing our weakness in Himself,
when He was about to suffer, saying, — 'My Soul is
sorrowful even unto death.' But what were those
words save the sound of our weakness? Many as yet

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HINDRANCES TO CONFORMITY OF

weak are saddened by coming death; but let them
have a straight heart; let them avoid death as far as
they can; but if they cannot, let them say what our
Lord Himself said, not on His Own account, but on
ours. For what said He? — 'O My Father, if it be
possible, let this cup pass from me.' Behold^ thou
hast the human will expressed ; now see the righteous
heart — 'Nevertheless, not as I will, but as Thou,
Father, wilt.' If, therefore, the righteous heart fol-
loweth God, the crooked heart resisteth God. Suppose
something untoward happeneth to him, he crieth out,
— 'God, what have I done unto Thee? What sin have
I committed?' He wisheth himself to appear just;
God unjust. What is so crooked as this? It is not
enough that thou art crooked thyself; thou must think
thy rule crooked also. Reform thyself, and thou find-
est Him straight in departing from Whom thou hast
made thyself crooked. He doeth justly, thou unjustly;
and for this reason thou art perverse, since thou callest
man just, and God unjust. What man dost thou call
just? Thyself. For when thou sayest — 'What have
I done unto Thee?' thou thinkest thyself just. But
let God answer thee, — 'Thou speakest truth ; thou
hast done nothing to Me; thou hast done all things
unto thyself; for if thou hadst done anything for Me,
thou wouldest have done good; for whatever is done
well is done unto Me, because it is done according to
My commandment. But whatever of evil is done, is
done unto thee, not Me ; for the wicked man doth
nothing except for his own sake, since it is not what

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THE HUMAN WILL WITH THE DIVINE

I command/ ' And the same most holy bishop (In
Ps. cxxiv. 2) speaks again of this perversity of will
as follows, — " 'Therefore God is good unto Israel/
But unto whom? 'Even unto sirch as are of a clean
heart/ Who are of a clean heart? They who do not
censure God; who direct their own will by the Will
of God, and do not endeavour to bend the Will of God
into conformity with their own will. It is a short
commandment, that man make straight his heart. Dost
thou wish to have thy heart straight? Do thou do
what God willeth; do not wish God to do that which
thou dost will: * * * They who are right in heart,
and who follow the Will of God, not their own will,,
reflect upon this, But they who wish to follow God,
allow Him to go before, and themselves to follow ; not
themselves to go before, and Him to follow. And in
all things they find Him good, whether chastening,
or consoling, or exercising, or crowning, or cleansing,
or enlightening, as the Apostle saith, — 'We know that
to them that love God, all things work together unto
good/" (Rom. vin. 28.)

And worthy offspring of tire eagle are such as these,
who, with steadfast eye, gaze upon the sun, and who
earnestly incline their own will to the Divine! But
far different is it with those who often dispute with
God. At one time the severity of the weather dis
pleases them ; at another, a storm of rain. Sometimes
they complain that it is too cold; at other times, that
it is too hot. One while God does not give them
enough for their wants; at another time He permits

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HINDRANCES TO CONFORMITY OF

this or that wicked man to be exalted ; while at an
other He does not punish their enemies, as it seems
to them that they deserve to be punished. Thus, they
are perpetually making excuses, and are constantly full
of complaints. God does nothing" of which they en
tirely approve. This is that crooked heart ; this is that
will of one's own, about which S. Bernard must also
be heard after S. Augustine.

5. "One's own will," says S. Bernard ($erm. 71,
in Cant..}, "is a great evil; for by this it comes to pass
that your blessings are no blessings to you, because
He Who feeds among the lilies will taste nothing at
all which is polluted by contact with one's own will."
And in another place (Scrm. 2, de Rcsur. Dom.) : —
"But all such evils of a similar and dissimilar kind
spring from the single root of one's own will ; for this
has two blood-thirsty, insatiable daughters, who cry
out, 'Give us more, give us more;' since never is the
soul satiated with vanity, nor the body with pleasure,
as it is written (Eccles. i. 8) — 'The eye is not filled
with seeing, neither is the ear filled with hearing.'
Fly this blood-thirsty one, and you have forsaken all,
for she draws all things to herself! Throw her down,
and how manifold a yoke have you cast away! Man's
own will, subverting the heart, and closing the eyes of
reason, is an unquiet evil, which, ever pressing on the
spirit, devises things which should not be thought of."
And again (Serm. Quomodo Voluntas nostra, &c.) : —
"Whence come offences, whence arises confusion, but
that we follow our own will, and rashly determine in

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THE HUMAN WILL WITH THE DIVINE

our heart what we wish ; but in case our purpose hap
pens to be frustrated or hindered, we are immediately
ready to give way to impatience, and murmuring, and
offence, not reflecting that all things work together for
good to those who are called to be Saints according to
God's purpose, and that that which seems to us to be
chance is the Voice of God pointing out to us His
Will." And once more (De Dupl Bapt.) : — "Let us
beware of our own will, therefore, as we should of a
most poisonous and mischievous viper, which is able
by itself to destroy our souls."

John the Abbot, when he was very near death, was
asked, as Cassian testifies (Instit. v. 28), by those who
stood round his bed, to give them some short piece of
advice as a parting bequest. Whereupon he said, with
a sigh, — "I never did my own will, and never taught
anyone to do what I had not first done myself." But
there are few such men as this now-a-days; scarcely
one out of a hundred thousand. But countless is the
number of those who, when dying, might rarher say, —
"As far as I was able, I have lived for my own grati
fication. I have yielded myself entirely to my own
will. I have taught much, and given many precepts
which I myself have not performed." That most ex
cellent old man, Pimenius, replied to one who asked
him in what way devils fought against us, — "Devils do
not fight much with us, because we do their wills ; but
our wills become devils to us, and harass us. And
this is illustrated by the following apologue : — The
trees on Mount Lebanon conversed together, and said,

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HINDRANCES TO CONFORMITY

'How large and high we are, and yet we are cut down
by a small piece of iron; and, what is worse, the
weapons with which the mischief is done to us are
taken from ourselves ; for, to enable the iron axe-head
to wound us, it receives its handle from ourselves/
And such a tree is man. The instigation of the devil
is the iron, and the human will is the handle."

And how much better preacher was Job on the
dunghill than Adam in Paradise! "As it hath pleased
the Lord, so is it done," said the former. "I heard
Thy Voice, and hid myself," said the latter.

[228]

CHAPTER III

IN WHAT WAY MAN'S OWN WILL IS TO BE BROUGHT

INTO SUBJECTION TO THE DIVINE IN ALL

KINDS OF ADVERSITY

THE will neither of an Angel nor a man can be
good, unless it is in union with the Divine Will ;
but the greater the harmony is, the better and more
perfect it will be ; and the less it is, so much the worse
and more miserable. The sole Will of God is the
measure and rule of all wills in heaven and earth ; nor
can any will ever be called right, unless it is directed
according to this standard.

I. When the Psalmist so frequently praises the right
in heart, S. Augustine very learnedly, and very ap
positely to our present subject, explains this rectitude
of heart, and says (In Ps. xxxii. Exp. 2, i), — "Ye
see how many dispute against God, how many are dis
pleased with His works. For when He would do con
trary to the will of men, because He is the Lord, and
knoweth what He doth, and regardeth not so much
our will as our benefit; they who would have rather
their own will to be fulfilled than God's, would bend
God to their will, not make right their will unto God.
'Praise/ saith he, 'becometh the upright.' Who are

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the upright? They who direct their heart according
to the Will of God, and whom, if human frailty dis
turb them, Divine Justice consoleth. For, although in
their mortal heart they may privately wish something
which may suit their own immediate case or interest,
or their present necessity, yet when they have under
stood and learned that God willeth otherwise, they
prefer the Will of the Better to their own will, the
Will of the Omnipotent to the will of the weak, the
Will of God to the will of man; for, far as God dif
fers from man, so far the Will of God from the will
of man. To have a proper will, it is difficult that this
should not happen to thee : but think straightway Who
is above thee; think of Him above thee, thyself be
low Him ; Him the Creator, thyself the creature ; Him
the Lord, thyself the servant ; Him Omnipotent, thy
self weak; correcting thyself, submitting to His Will,
and saying, — 'Nevertheless, not as I will, but as Thou
wilt/ '

"Wherein art thou severed from God who now wili
est that which God willeth? Then shalt thou be up
right, and praise shall become thee, for praise becom-
eth the upright; but if thou art crooked, thou praisest
God when it is well with thee, blasphemest when it
is ill. Which ill, indeed, if it be just, is not ill; but
just it is, since it is done by Him Who can do nothing
unjust. And so thou wilt be a foolish boy in the
house of thy Father, loving thy Father if he fondle
thee, and hating Him when He scourgeth thee: as if
He were not, both when fondling and when scourging,

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THE HUMAN WILL WITH THE DIVINE

preparing for thee the inheritance. But see how praise
becometh the upright. Hear the voice of the upright
praising from another Psalm (Ps. xxxm. 2) : — 'I will
bless the Lord at all times, His praise shall be always
in my mouth/ What is 'at all times?' That is al
ways. And what is 'I will bless ?' That is, 'His praise
shall be in my mouth/ At all times and always,
whether in prosperity, or in adversity; for if in pros
perity, and not in adversity, how at all times? How
always? And we have heard many such words from
many. When any good fortune befalls them they
exult, they rejoice, they sing to God, they praise God;
nor are they to be disapproved, nay, we must rejoice
in them; for many praise Him not even then. But
they who have now oegun to praise God, on account
of their prosperity, must be taught to acknowledge
their Father also &hen scourging them, and not to
murmur against His Hand when He corrects them,
lest, remaining ever perverse, they deserve to be dis
inherited; so that being now made upright (what is
upright? so that nothing which God doth displease
them), they may be able to praise God even in ad
versity, and to say, 'The Lord gave, and the Lord
hath taken away; as it hath pleased the Lord so is it
done; blessed be the Name of the Lord/ To such
upright, praise is becoming, not to them that will first
praise, and afterwards blame. Learn to give thanks
unto God both in prosperity and in tribulation. Learn
to have in thy heart what every man hath on his
tongue: — The Will of God be done. The common

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speech of the people is mostly saving doctrine. Who
saith not daily, — What God ivilleth that let Him
dor

2. This beautiful dissertation of S. Augustine in a
wonderful way both explains and confirms the entire
doctrine concerning the Divine Will, which, on this
account, should have the greater claim on our atten
tion, since the holiest and wisest of men have ever
desired that it should be understood as thoroughly as
possible by all, more particularly since the entire Chris
tian life hinges on it. But I cannot yet leave Augus
tine, that clearest of writers, whose words are quite
worthy of being quoted as they stand. This saintly
Bishop of Hippo, then, points out in the following
words (In Ps. xxxvi. 16) in what way, even in ad
versity, we must not depart a hair's breadth from the
Divine Will : — "As I have said, those are OF A RIGHT
HEART who follow in this life the Will of God. The
Will of God is sometimes that thou shouldest be whole,
sometimes that thou shouldest be sick. If when thou
art whole God's Will be sweet, and when thou art
sick God's Will be bitter ; thou art not of a right heart.
Wherefore? Because thou wilt not make right thy
will according to God's Will, but wilt bend God's Will
to thine. That is right, but thou art crooked; thy
will must be made right to That, not That made
crooked to thee ; and thou wilt have a right heart. Is
it well with thee in this world? God be blessed Who
comforteth thee. Doth it go hardly with thee? God
be blessed, because He chasteneth and proveth thee;

[2.12]

THE HUMAN WILL WITH THE DIVINE

and so wilt thou be of a right heart, saying, — 1 will
bless the Lord at all times ; His praise shall be always
in my mouth.' '

And not only did S. Augustine, the Bishop of
Hippo, teach this doctrine, but David also, the King
of Israel, in a remarkable way, both by precept and
example. For when he was flying from his rebellious
son Absalom, and the priests had taken up the Ark o{
the Covenant as a defence in their flight, he ordered it
to be carried back into the city, and said, — "If I shall
find grace in the sight of the Lord, He will bring me
again, and He will shew me it, and His tabernacle.
But if He shall say to me: Thou pleasest me not:'
I am ready, let Him do that which is good before
Him." (2 Kings xv. 25, 26.) See how that once
powerful king was self-conscious and composed even
in his miserable flight, and extremity of trouble, and
with what earnest gaze he looked towards the Divine
Will! "I shall return," he says, "if it pleases God;
but if He thus say, thou pleasest Me not, let Him do
that ztfhich is good before Him.3'

If, Christian friends, we were as willing to embrace
this doctrine with our understanding and reason, as
we easily might, there would scarcely be any further
difficulty in enduring misfortunes; nor would any evil
of such huge proportions press upon us, but we might
bear it calmly and readily. Our Lord, before His
Passion, spoke words in the Garden of Gethsemani
about the Will of His Father and His Own, which
prove that there is nothing which more completely

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nerves the soul to endure calamities of any kind than
the union of the human will with the Divine. How
manifest was this in our Lord Himself! Before His
prayer He was fearful, sad, and pale; He trembled at
and shrank from the shadow of approaching death.
But after His prayer, after so great reverence had
been shown to His Father's Will, He exclaimed, as if
His strength were renewed, — "Rise, let us go."
(Matt. xxvi. 46.) Let us meet our enemies of our
own accord and welcome them: let us make an end
of this bloody tragedy! And here also S. Augustine
(In Ps. xxxn. Exp. 2, 2) remarks with great beauty:
— "Whereupon Christ having put on Man, and pro
posing a rule to us, teaching us to live, and granting
us to live, showed also man's private will; whereby
he figured both His Own and ours, because He is our
Head, and we, as ye know, belong to Him as real
members. 'Father,' saith He, 'if it be possible, let
this Chalice pass from Me/ This was the human will,
wishing something proper to itself, and, as it were,
private. But because He willed man to be right in
heart, that whatever in him was somewhat crooked,
He might make straight to Him Who is ever Right,
'Nevertheless,' saith He, 'not as I will, but as Thou
unit.' He showed, as it were, man's proper will ; He
showed thee, and corrected thee. Behold, saith He,
Thyself in Me; for Thou also canst will something
proper to Thyself, though God will otherwise."

3. S. Catherine of Siena says of herself, — "Christ
has instructed me that I should prepare for mysel/ a

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THE HUMAN WILL WITH THE DIVINE

secret chamber within myself." And what kind of
chamber is that? The union of the human will with
the Divine. At the first entrance it seems to be but a
narrow dwelling-place ; but he who desires to accustom
himself to it will find out at length that it is larger
than heaven, and more secure even than the best
fortified camp; for here no troubles can ever force an
entrance. This is an asylum of perfect safety from
every calamity. The spirits neither of the upper or
lower world are able to harm him who in all things
keeps his own will in harmony with the Divine. This
is his single law — As GOD WILLS, so LET HIM DO.
Beautifully does S. Augustine say (In Ps. LXI. 1 1 ) : —
"There cometh my pain, there will come my rest also ;
there cometh my tribulation, there will come my cleans
ing also. For doth gold glitter in the furnace of the
refiner? In a necklace it will glitter; in an ornament
it will glitter. Let it suffer, however, the furnace, in
order that being cleansed from dross it may come into
light. This is the furnace, there is the chaff, there
gold, there fire ; into this bloweth the refiner : in the
furnace burneth the chaff, and the gold is cleansed:
the one into ashes is turned, of dross the other is
cleansed. The furnace is the world, the chaff unjust
men, the gold just men ; the fire tribulation, the re
finer God. That, therefore, which the refiner willeth,
I do. Wherever the Maker setteth me, I endure it.
I am commanded to endure; He knoweth how to
cleanse. Though there burn the chaff to set me on
fire, and as if to consume me ; that into ashes is burned;

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I of dross am cleansed. Wherefore ? Because to God
shall my soul be made subject."

Lo ! true subjection of the human will to the Divine
is the origin of every blessing. Most rightly did that
pious author (Luiz of Granada) say, — "There is no
greater sacrifice, and none more pleasing to God, than
in every tribulation to conform oneself to the Good
pleasure of the Divine Will."

And here that illustrious patriarch Abraham is very
greatly to be praised; for, in order to make it known
to the whole world that he did everything according to
the command of the Divine Will, God, as though
sometimes changing His Will, exercised him first with
one command, then with another, and these to all ap
pearance contradictory, and manifestly severe. But
Abraham ever showed himself perfectly obedient
to every indication of the Divine Will; and this one
thing he endeavoured to do with all his might, to
yield his whole self, and all that belonged to him, as
cheerfully as possible to the one and only Will of
God.

The Xews observe that Abraham was severely tried
ten times, as to whether he would constantly will that
which God willed. Let me enumerate the different
trials : —

(i.) He is commanded to leave his country and
kindred, and go into a strange land.

(2.) On account of scarcity of corn he is again
driven into Egypt as a wanderer.

(3.) In Egypt he runs the risk of his life with Pha-
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THE HUMAN WILL WITH THE DIVINE

rao the king: his wife also imperils her chastity, and
is parted from her husband.

(4.) On account of the constant quarrels of the
servants, he separates from Lot, whom he lored most
tenderly as a son.

(5.) In order to deliver Lot, when he had been
taken prisoner in war, he arms his servants against
the four kings.

(6.) He is constrained, at the earnest desire of
Sara, to cast out from his house Agar, his faithful
servant and concubine.

(7.) He is commanded to be circumcised when now
an old man.

(8.) Abimelech, King of Gerara, takes his wife
again.

(9.) A second time he is commanded to drive away
from his house Agar, with her son Ismael.

(10.) He is told to slay, with his own hand, his
only and most beloved son Isaac, who had been mirac
ulously born, and who had been brought up in hope
of fulfilling the promise of a posterity.

What an accumulation of calamities! besides many
others, not less bitter, although not so well known.
And yet Abraham remained Abraham; that is to say,
like himself, and a most constant observer of the
Divine Will. He thoroughly understood that the
Divine Will was the greatest alleviation of all his
miseries.

And here it is to be observed that Mount Moriah,
on which it was appointed that Isaac should be of-

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fered as a victim to God, has passed into a proverb, —
"Whereupon even to this day it is said : In the moun
tain the Lord will see." (Gen. xxn. 14.) And this
hill "the Lord will see" must be climbed by all who are
in affliction. Let all who are in trouble and adversity
assure themselves that God from all eternity foresaw
all those things which are happening to them, and
also decreed that they should be done at the very time
in which they are done ; and that this same Divine
Providence will always be ready to help them and
theirs.

4. Let this example teach us, moreover, that deaths
and calamities of all kinds are sent from God. For
as God sends war upon that province, and pestilence
upon this, so He sends to one man gout, to another
disease in the kidneys, and to a third fever; but this
war and that pestilence, this gout or disease in the
kidneys, or fever, are sent by God and the Divine
Will. This is a sure and certain fact. But how is
this or that province to conduct itself in reference to
the war or pestilence? And how are men to behave
in reference to their diseases? Have they the right
not to will that which God wills ? No, they have not
But is there, then, no opportunity for defence? Only
if God allows it. What did Abraham do when about
to sacrifice Isaac on Mount Moriah ? He looked round
and saw a ram caught in a thicket ; and he was offered
up in place of Isaac. And, in the same way. let the
kingdom which is scourged with war, the province
infected with pestilence, or the man who is harassed

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with gout, look round for a lawful remedy, and employ
it to avert the war, to remove the pestilence, to al
leviate the gout.

If God wills that the one should be averted, the
next removed, and the other mitigated, He will secretly
send a ram; that is to say, He will supply the means
either of alleviation, or of restoring things to their
former condition. But if there is no remedy, or if it
is used without success, it is then perfectly clear that
God wills that Isaac should be sacrificed, that the
kingdom should be devastated by war, that the prov
ince should be wasted by the pestilence, and that the
man should be tortured by the gout. And the way of
reasoning is the same in reference to poverty, and con
tempt, and all other calamities and miseries. So that
when God points out a way of relief, Isaac is set free;
but if not, he must be slain. And therefore in all such
things let the human will submit itself with perfect
resignation to the Divine.

S. Remigius, Bishop of Reims, foresaw that there
would be great scarcity of corn the next year; and
accordingly he collected a large supply of grain for
the support of the people. But some of the very per
sons for whose benefit the holy man had resolved to
do this were men of drunken and reckless habits, who
said over their cups, — "What is our old Jubilee about ?
(for he had already been a priest for more than fifty
years). What does he intend to do? Is he going to
build a new city? What do so many heaps of corn
mean? He seems to wish to monopolize the market.

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Come and let us lay a trap for the old man, and play
off a trick upon him/' It was easy enough to stim
ulate men whose evil feelings were roused, and who
were already hurrying on too fast. And so these
madmen rushed headlong from the house, and one of
them exclaimed, while applying a lighted torch to the
measures of corn, — "Let us see how fast hungry Vul
can will devour Ceres!" This act of wanton daring
was soon told to Remigius the Bishop, and he at once
mounted his horse, and hastened with all speed to the
burning heaps of corn. But when he arrived the
flames had already forced their way through the whole
of the wheat, and could not be extinguished by any
amount of labour. And what could the sorrowful
Bishop now do? Should he kill himself with grief,
and either give way to wild lamentations, or utter all
kinds of curses against the doers of the mischief?
He did this, — he dismounted from his horse, and, be
cause it was winter, he approached as close as he could
to the conflagration, as if to warm himself, remarking
at the same time, — "A fire is always pleasant, particu
larly to an old man." Behold, then, the soul of a per
fect man, entirely devoted to the Divine Will, and
therefore enjoying supreme tranquillity in every con
dition of life! He would have wished indeed, as far
as lay in his power, to check the fire which had broken
out, but because there were no means or possibility of
subduing the flames which still continued to spread, he
committed what had happened entirely to the Divine
Will, and with unruffled brow repeated those word*

THE HUMAN WILL WITH THE DIVINE

of Job, — "The Lord gave, and the Lord hath taken
away : blessed be the name of the Lord/' (Job i.

21.)

And in the same way must we act under all other
circumstances. When some evil is imminent or al
ready present, and we are not able to check it by law
ful means, let us say from the bottom of our soul, —
"THE WILL OF GOD BE DONE!" Let Isaac be sacri
ficed, if the ram is not sent in his stead. Let my son
be slain, if God so commands. Perish my house, per
ish my goods, perish everything, if only the Will of
God be done.

5. One who plays upon the harp tightens or loosens
the strings until they give the proper sound ; and so
it is necessary that the man who desires to yield him
self entirely to the Will of God should exercise, and
keep under, and bind his own will until it is reduced to
obedience, and should teach it, moreover, how it con
duces to all happiness, if it conforms itself in all things
to the Divine Will, as blessed David exclaims, — "Shall
not my soul be subject to God? for from Him is my
salvation." (Ps. LXI. 2.) The literal translation of
this verse from the Hebrew is, — "Yet shall my soul
keep silence to God, for from Him is my salvation."
And this exactly harmonizes with my meaning; for
this was the intention of King David, — "Whatever
befalls me, whether it be prosperous or adverse, I still
resist not the Divine Will ; I do not try to disturb the
Ordinances of God. Even if things turn out never
so unpropitiously, yet I do not murmur. I keep si-

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HINDRANCES TO CONFORMITY OF

lence before every Permission of God, being perfectly
contented at all times with the Divine disposal of
events. Afflictions of all kinds may be mitigated by
being borne with calmness."

Whoever, then, imitates this wisest of kings (and
it will be easy enough for any one to do so, if he only
desires it) will endure all kinds of adversity and ca
lamity with quiet and unruffled mind. Never will
so much as a single word escape him, as if he com
plained of his troubles being too frequent and too
grievous. The Divine Will will be to him an allevia
tion of all distresses. Nor can he ever be so completely
overwhelmed with misery as not to be able to exclaim
with that most devout writer (THOMAS A KEMPIS,
1. in. 50) : — "Holy Father, thus hast Thou ordained,
and thus hast Thou willed; and this is done as Thou
hast commanded. Nothing is done on earth without
Thy Counsel and Providence, and without cause. Be
hold, O beloved Father, I am in Thy Hands; I bend
beneath the rod of Thy correction ! Strike my back
and my neck that I may bend my crookedness TO THY
WILL ; that I may walk according to all Thy command
ments, and may above all things ever seek for the
Will of Thy Good-pleasure."

And they who refuse this discipline will always be
unhappy, "ever learning, and never attaining to the
knowledge of the Truth." (2 Tim. in. 7.) But they
who centre all their energies in knowing the Will
of God, and following it, will endure adversity of all
kinds not merely with patience, but with joyfulncss

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THE HUMAN WILL WITH THE DIVINE

and thanksgiving. Well has that illustrious preacher
said (John Tauler) : — "Esteem every day to be lost
in which you have not, for the love of God, broken
your own will."

CHAPTER IV

A MOST REMARKABLE INSTANCE OF A MAN WHO RE
FUSED TO SUBMIT HIS OWN WILL TO THE DIVINE

THE Prophet Jonas was a striking example of a
man who with great reluctance delayed to yield
himself to the control of the Will of God, and was on
that account afflicted for so long and in such various
ways, until he submitted his entire will to the Divine.

I . Let us hear what command the Divine Will gave
to Jonas. "Arise, and go to Ninive." (Jonas i. 2.)
This was the first part of the command. The second
was — "And preach in it." (Ver. 2.) Jonas arose in
deed, and left the place where he was, but he went not
to Ninive. He "rose up to flee into Tharsis from the
Face of the Lord." (Ver. 3.) And here was a two
fold act of disobedience — not merely not to preach in
the city in which he was bidden, but not so much as to
go to it. Quickly, however, did God follow him as an
Avenger, and fought with wind and sea, and every in
clemency of the sky, against the rebellious will of
Jonas. "The Lord sent a great wind into the sea : and
a great tempest was raised in the sea, and the ship was
in danger to be broken." (Ver. 4.) But not even yet
did the fugitive perceive that the tempest was closing

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HINDRANCES TO CONFORMITY

around him, for "Jonas went down into the inner part
of the ship, and fell into a deep sleep." (Ver. 5.)
Nothing however is worse, nothing is more perilous
than false security ; and so the angry sea grew rougher
and rougher, and the clouds which gathered on all sides
obscured the light of day. The sailors hurried
trembling to their duties; they furled the sails before
the tempest, and threw out into the sea whatever
seemed to burden the ship. But when the storm still
continued, they determined to have recourse to lots, —
"And the lot fell upon Jonas." (Ver. 7.) When,
therefore, they questioned him, he replied, — "I am a
Hebrew, and I fear the Lord the God of heaven, who
made both the sea and the dry land." (Ver. 9.) But
is it so, Jonas? Do you really fear God? Then why
do you not obey the Will of God ? Many people speak
in this way. "We fear God," they say, but all the
while they neglect the Will of God. But this, my good
friends, is not to fear God — to cry out against His
Will. Nor would the sea be quieted by these words of
Jonas, but raging more and more, it increased in fury,
and caused huge mountains of waves to roll against the
ship. And so Jonas is at last thrown out into the sea ;
but he first confessed his sin, saying, — "I know that
for my sake this great tempest is upon you." (Ver.
12.) How honestly and truthfully have you spoken,
Jonas! Your own will stirred up all this rage of the
sky, this battle of the winds, this wondrous disturbance
cf the stormy sea ; it is the sole cause of all this ! You
were commanded to go to Ninive, not to Tharsis. But

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a master is waiting for you in the sea who will teach
you to will, and to will not, the same as God. "And
they took Jonas, and cast him into the sea, and the sea
ceased from raging. (Ver. 15.) Now the Lord pre
pared a great fish to swallow up Jonas." (Chap, n, i.)
Such are the fruits of following one's own will! In
this way must we be taught to receive the easy yoke
of the Divine Will. And thus Jonas, who was now
shut up in the living body of a whale, and who went
down almost to the lowest depths, while balancing un
certainly between the living and the dead, exclaimed,
— "When my soul was in distress within me, I re
membered the Lord." (Chap. n. 8.) Yes, at length
we come to ourselves, and begin TO WILL that which
for a long time we resolutely willed not. And now,
Jonas, are you willing to go to Ninive? I am willing
to go. Are you willing to preach to the Ninivites ? I
will preach to them. Are you willing to perform the
vows which you made in the belly of this monster?
I will perform them. "And the Lord spoke to the
fish: and it vomited out Jonas upon the dry land."
(Chap. ii. n.) The former commands of the Divine
Will are then repeated : — "Arise, go to Ninive, the
great city: and preach in it the preaching that I bid
thee. And Jonas arose, and went to Ninive, accord
ing to the word of the Lord." (Chap, in, 2, 3.)
Jonas has now cast out his own will ; he now altogether
wills that which God wills ; he now hastens with all his
might to the place whither he was at first commanded
to go; he now lifts up his voice, and exhorts the people

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THE HUMAN WILL WITH THE DIVINE

to repentance; he now submits himself to, and obeys,
the Divine commands. Would that he may continue
to do this to the end, and not return to his own will.

2. Alas! for the fickleness and inconstancy of the
human will ! That which a moment ago was God's,
now begins to be his own again! "And Jonas was
exceedingly troubled, and was angry." (Chap. iv. i.)
And here are the worst signs of man's own will again
contending with the Divine. He who brings his own
will into harmony with the Divine is never so far dis
turbed by troubles as to break forth into rage and vent
his indignation against God. And what is it, I pray
you, Jonas, which again drives your will, so lately in
perfect harmony with the Divine Will, into such a
state of disagreement with it? Hear the fresh cause
of variance : — "Is not this what I said," he exclaimed,
"when I was yet in my own country? therefore I went
before to flee into Tharsis: for I know that Thou art
a gracious and a merciful God, patient, and of much
compassion, and easy to forgive evil." (Chap. iv. 2.)
This, then, is the point of variance between the Will
of God and that of Jonas. God willed to spare the
Ninivites ; Jonas willed that they should be punished ;
and he says that his soul had forewarned him that it
was vain for him to utter threats, since the execution
of vengeance would not follow upon them, for that
God was easily appeased. It seemed, then, that noth
ing was left but to pray to God, — "And now, O Lord,
I beseech Thee take my life from me : for it is better
for me to die than to live." (Chap. iv. 3.) It may be

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HINDRANCES TO CONFORMITY OF

better for you, Jonas, but perhaps not so pleasing to
God. But your own will does not take this into ac
count ; it thinks only of what is pleasing to itself ; but
whether this pleases God or not, it has little care.
"Then Jonas went out of the city, and sat toward the
east side of the city: and he made himself a booth
there, and he sat under it in the shadow, till he might
see what would befall the city." (Chap. iv. 5.) And
not even yet is his will at rest. He leaves the city, that
he might the more conveniently behold its destruction.
But why does Jonas leave it? Why does he not con
tinue to exhort the citizens to lasting penitence ? What
need is there of his making for himself a new habita
tion with a creeping plant? A thousand houses in the
city would have received the welcome preacher of
penitence. But this did not please his will, for which
not only the largest cities, but the world itself, are
sometimes too narrow. Jonas thought that immedi
ately after he had left the city fire would be rained
from heaven, and the city be utterly overthrown ; for
thus God had commanded the prophet to threaten, —
"Yet forty days, and Ninive shall be destroyed."
(Chap. in. 4.) And for this reason Jonas places him
self in safety, and quietly waits to see whether God
will give any effect to His threatenings ; or whether he
will so quickly blot out all the iniquity that had been
committed, and spare that most abandoned city. For
a long time he waited to see the expected sight from
heaven; and when the sky continued calm, and no
flames flashed from it, or stones burst forth from it;

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THE HUMAN WILL WITH THE DIVINE

when vengeance seemed entirely to sleep; when the
pleasure also which he derived from his ivy began to
fade; when the sun struck fiercely upon his head; and
when the great heat caused him to faint, then at last,
Jonas, bearing so great patience of God with utter im
patience, and growing very angry, "desired for his
soul that he might die, and said : It is better for me to
die than to live/' (Chap. iv. 8.) And when he was
asked whether he thought this anger right, he pre
sumptuously replied, "I am angry with reason even
unto death." (Chap. iv. 9.) Consider, I pray you,
the cause of such impotent rage. Jonas poured out so
much bitterness, and well-nigh fainted for grief, "be
cause it had not fallen out to him as he imagined.'" ( I
Mach. vi. 8.)

O Jonas, what implicit faith does your will exhibit,
but chiefly in itself and its own instincts ! Why are
you so troubled at the Divine pity and patience? Do
you not know that it is God's property to pity and
spare? Do you wish to invest Him with the im
patience of man, so that when He is injured He
should strike at once; and when provoked, should im
mediately send forth His thunderbolts? This savours
of man's nature, and not of the Divine. Such is our
disposition, that when scarcely touched we assail the
person who touches us with blows and kicks; when
hardly injured at all, we strike with the most passion
ate blows; for nothing, in truth, are we better pre
pared than for vengeance. We run, or rather we fly,
when we are going to punish. But not such is God.

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"The Lord is gracious and merciful, long-suffering,
and of great goodness. The Lord is sweet to all : and
His tender mercies are over all His works." (Ps.
CXLIV. 9.) "Neither will God have a soul to perish,
but recalleth, meaning that he that is cast off should
not altogether perish." (2 Kings xiv. 14.) But why,
O Jonas, do you grieve so much that your palace of
ivy is destroyed by a worm? You neither taught the
worm to gnaw, nor the ivy to grow. The Lord gave
it to you, and the Lord has taken it away from you;
why then do you show your wrath against Him ? But
if the destruction of that shading ivy is a matter of
such grief to you, should not the overthrow of a city,
which is as large as a kingdom, cause you sorrow?
And therefore, my good Jonas, conform your own will
entirely to the Divine Will. Has the ivy perished?
You will that it should have perished. Is Ninive pre
served? You also will that it should be preserved.
Nor is there any further reason why you should grieve,
except on account of your own will not having been
brought into immediate subjection to the Divine.

3. Behold, Christians, what is the effect of being
under the influence of one's own judgment and will,
and into how great errors this one thing draws even
the saintliest men! We can effect nothing so long as
we have not entirely subdued our own will. While
this rises up and opposes the Divine Will, no gifts,
or vows, or prayers, or sacrifices are acceptable to God.
Pleasing to God is fasting, pleasing are alms, pleasing
is earnestness in prayer, but only so far as each is it*

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THE HUMAN WILL WITH THE DIVINE

harmony with the Divine Will. One's own will, in
deed, knows how to be liberal in offerings of money,
to set apart times for fasting, to have recourse to
prayer; but all these acts are utterly hateful to God if
they are not conformed to the Divine Will. And so
God, when forbidding fasts (wonderful indeed to re
late) and sacrifices, and other things acceptable to
Himself, says, — "Do not fast as you have done until
this day." (Isaias LVIII. 4.) And what, then, was
the fault of this fast of the Jews? It savoured too
much of their own will. "Behold in the day of your
fast your own will is found, and you exact of all your
debtors." (Ver. 3.) I love the fast, but I hate man's
own will, which spoils the fast. If any one sets before
a man who dislikes onions a dish of the most costly
food, but which tastes of garlic, it will neither please
him, nor stimulate the jaded stomach. It will excite
a nausea, and not a desire for food. And in the
same way fasting is like food of delicate flavour, and
is commended by the angel, — "Prayer is good with
fasting." (Tobias xn. 8.) But if the onion and
garlic of one's own will are mingled with it, then
away with it, for this food from the heavenly table is
turned to loathing. S. Chrysostom says, — "He who
sins and fasts does not fast for the glory of God, nor
humble himself, but spares his substance." Man's
own will defiles and destroys everything.

And this constitutes the extreme misery of those
who are cast down to hell, that they rage with such
perversity of will, that throughout all eternity it will

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HINDRANCES TO CONFORMITY

never be in harmony with the Divine Will. The
damned will never will that which God wills, nor will
they be able to will it. S. Augustine says with great
force : — "Such will be their will, that they will ever
have within themselves the punishment of their wick
edness, but will never be able to entertain a single
feeling of goodness ; for as those who shall reign with
Christ will have no traces of evil will left in them, so
those who shall be condemned to the punishment of
eternal fire with the devil and his angels, as they have
no period of rest remaining, will also be incapable of
having a good will." And what could there be more
full of terror than hell, even if there were in it only
this single punishment, — to be for all eternity utterly
alienated from the most holy Will of God, and never
to be able to be brought into harmony with it? There
fore, O my God, so that I may forsake my own will,
teach me to do Thy Will!

CHAPTER V

WHAT THINGS CHIEFLY STRENGTHEN THE PERVERSITY
OF ONE'S OWN WILL

AMONGST those grievous sins with which our
Lord upbraids the city of Jerusalem is this, —
"Jerusalem, Jerusalem, thou that killest the prophets,
and stonest them that are sent unto thee, how often
would I have gathered together thy children as the
hen doth gather her chickens under her wings, and thou
wouldest not." (Matt. xxm. 37.) See the obstinacy
of man's own will — the origin of all sins! I willed,
says God, but you willed not.

The Abbot Pastor used to say (Doroth. Serm. 5.) —
"Our own will is an iron wall, shutting us out, and
separating us from God. 'And thou wouldest not/
Hence those tears!" And in the same way S. Augus
tine says (Conf. ym. 5) — "I sighed, being bound, not
with the iron of others, but with my own iron will.
My 'TO WILL" was holding me like an enemy, and had
forged a chain for me, and had bound me."

But the three following things wonderfully
strengthen one's own will.

i. Evil custom. S. Augustine (Conf. vm. 5, n)
explains this when he says, — "From a perverse will,

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HINDRANCES TO CONFORMITY OF

in sooth, lust is formed, and while obedience is yielded
to lust, custom is formed; and when no resistance is
offered to custom, necessity is formed; and by means
of these links, woven one into the other (whence I
called them a 'chain') a hard slavery held me fast
bound. But the new will which had begun to arise in
me, that I might worship Thee freely, O my God, and
desire to enjoy Thee, was not as yet capable of over
coming that former will, which had become so strong
by habit. And so my two wills, one the old, and the
other the new, the former carnal, the latter spiritual,
were at war between themselves, and by their discord
caused distraction to my mind; and the worse will,
which was habitual to me, had more power over me
than the better, to which I was not accustomed."

And so, when faults turn into habits, no further
room is left for remedy. For this is the characteristic
of all sins, that, unless they are ejected as soon as
possible, they are seldom, and only with difficulty, ex
pelled when they have acquired strength. S. Gregory
(Mor. iv. 25) says with truth, — "When a sin has be
come habitual, the soul resists it the more feebly, even
if it desire to do so, because it is fastened to the mind
by as many chains, as it is bound by the recurrence of
evil habit." It is easy to restrain those who are of
tender years, but hard those who have grown old in
a habit. "Woe to the pot whose rust is in it, and its
rust is not gone out of it!" (Ezech. xxrv. 6.) "Over
hard, indeed, and undesirable does sinful habit make
the way of virtue." (S. JEROME, Ep. 14 ad celant.)

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Most truly also does S. Chrysostom say (Horn. vn. in
I Cor.), — "There is nothing so firmly established
among human things as the tyranny of an inveterate
habit." And so S. Augustine (Serm. xiv. de Verb
Dom.) admonishes us, and says, — "Let the sinner re
vive as soon as possible; let him not descend into the
depth of the sepulchre; let him not lay above himself
the weight of habit."

Once upon a time Plato severely rebuked a young
man who was playing with dice ; whereupon the youth
said sharply to his rebuker, — "What trifling things
you find fault with!" But Plato immediately replied,
— "That is not trifling which has become a habit."
When the Cretans wish to use the most withering
form of cursing, against those whom they violently
hate, they pray that they may take pleasure in evil
custom; and so, by a kind of wish which does not
sound intemperate, they find a most effectual way of
gratifying their revenge. For fruitlessly to desire
something, and continually to dwell on the thought of
it, is a kind of pleasure which is but one step removed
from destruction.

2. The second thing which exceedingly strengthens
one's own will is want of patience. Such is our im
petuosity, for the most part, that, when we do not ob
tain what we want at a particular time, we are at once
driven to impatience, and sometimes even to madness.
Yes, such we are; utterly impatient of delay! How
often may one hear a man who is destitute of patience
say, — "I wish to have it now; I want it instantly; I

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cannot wait; I cannot endure to be put off; unless it
is done immediately, I shall be in despair." And so
Saul, the king of Israel, could not wait for Samuel,
even for the one or two short hours which remained ;
and therefore his foolish act was charged upon him in
the presence of all the people, (i Kings xm. 13.)
And in the same way it very often happens with our
selves in our dealings with God, that, if we do not at
once obtain that which we wish to have, we fall from
our resolution, and give way to sorrow and lamenta
tion. Our prayers are very often like that request of
the dancing girl : — "I will that forthwith thou give
me." (Mark vi. 25.) And thus we often so far ex
haust all hope and patience as to rush headlong into
impatience and despair. "Be of good comfort, my
children, cry to the Lord, and He will deliver you out
of the hand of the princes your enemies." (Baruch

IV. 21.)

It is a mark of great virtue not to wish that your
desires should be granted at once. Unwearying pa
tience is of the greatest power, for it can bring into
leaf and flower even that barrenest of trees, which has
been tended for three whole years. Hence the follow
ing counsel of the Son of Sirach : — "Endure : and
make not haste in the time of clouds. Join thyself to
God, and endure, that thy life may be increased in the
latter end. Take all that shall be brought upon thee :
and in thy sorrow endure, and in thy humiliation keep
patience. Behold the generations of men: and know
ye that no one hath hoped in the Lord, and hath been

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confounded. For who hath continued in His com
mandment, and hath been forsaken? Woe to them
that have lost patience. And what will they do, when
the Lord shall begin to examine? They that fear the
Lord, will prepare their hearts, and in His sight will
sanctify their souls." (Ecclus. n. 2 and foil.) But
man's own will ever strives in a contrary direction, and
imperiously demands what it desires, in this way : —
"Give me at once; let it be done forthwith; imme
diately grant it ; let there be no delay ; and let there be
an end to all hesitation." And therefore we stand in
constant need of the caution, — "Wait, till we see what
end the thing will have." (Ruth m, 18.) "If it
make any delay wait for it, for it shall surely come,
and it shall not be slack." (Hab. n. 3.)

While our Lord was hanging on the cross His ene
mies urged Him in various ways that He might not
will to see the end of His sufferings. "If Thou be the
Son of God," they say, "come down from the cross."
(Matt, xxvii. 40.) And well does S. Chrysostom
reply, — "On this account He came not down from the
Cross, because He was the Son of God. The pa
tience of Christ was waiting till it might be permitted
to Him to say, — IT is CONSUMMATED/ And that
which we see done in the Head we must imitate in the
members also. The Will of the Father must be obeyed,
even to our latest breath."

And here Ludovicus Blosius speaks so beautifully
that I would fain quote what he says in his own words :
— "Happy, therefore, is the man," he exclaims, "who,

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when suffering under trouble and pain, does not seek
for a way of escape, but endures them to the end, and
to the very last extremity, not even wishing to come
down from the Cross, unless God shall release him,
and take him down. Happy indeed is he who so de
scends into the abyss of the Divine Good-pleasure, and
so resigns himself to the terrible and secret Judgments
of God, as to be ready to remain in pains and afflictions
of this sort, not merely for a single week, or a single
month, but to the Day of Judgment, or even for
eternity; not refusing to undergo the torments of hell
itself, if God so will. And this kind of resignation, in
truth, far surpasses every other kind. In comparison
with this it is nothing to give up even a thousand
worlds."

3. The third thing whereby one's own will acquires
undue strength is perpetual fickleness. It is not enough
to go round with the Moon, and to assume first one
appearance, and then another; but we change every
day, and every hour. One thing pleases us in the
morning, and another in the evening. To-day we
will ; to-morrow we will not. We are never the same,
and are inconsistent with ourselves, so wisely do we
wander in different paths. Every day we change our
plans and wishes. Like clouds we are driven hither
and thither by any wind that blows. And this is one
of the most common characteristics of our own will
that, when it refuses to be bound to that firmest of
pillars — the Divine Will — it surrenders itself in vain
and transitory things, with which it cannot help un-

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(forgoing many a change. And through this instability
of our own will, which is of such magnitude, we desire
indeed to resist our daily vexations; and yet by this
very means we often create for ourselves vexation out
of vexation, whilst we so anxiously strive to avoid it.
Thus it is that we roll the stone of Sisyphus, and fill
the pitcher of the Danaides, while we will and will not
the same thing, oftentimes in the same hour. Our
will, and that which depends upon it, all our saintliness
of character, is not an impregnable tower built on the
summit of a mountain, or planted on a lofty rock, but
a house of mud, which gives way and collapses before
every attack. Granted that you are upright, that you
begin this or that business well, that you manage this
or that affair admirably — and I would not deny it —
but how long, and how constantly will you do this?
Alas! how easily do we change at the whispering of
every wind, and are often cast down in a disgraceful
way! We are, in truth, manifold in form, and are at
times utterly unlike ourselves ; neither do we play the
part of one man, but of many.

Free-will, therefore, makes us our own; an evil
will makes us the Devil's, a good will God's. "For
they," says S. Bernard (De Grat. et Lib. Arbit.}, "who
wish to be their own, that like gods they may know
good and evil, become not merely their own, but the
Devil's. It is our own will, in truth, which makes
us the slaves of the Devil, and not his power. But
our will will not be perfect until it is brought into
entire subjection to its Creator. Assuredly it is better

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for us not to exist at all than to remain our own."
S. Augustine says that the young of eagles go through
the following kind of ordeal : — they are suspended in
the talons of the male bird, and are then exposed to
the full rays of the sun. The one who looks sted-
fastly at the sun is acknowledged as a true offspring,
while the one who is unsteady in his gaze is allowed
to fall. And we vile men of earth are more truly
under the power of the will of God than the eaglets
are in the talons of their parent. We depend on God
more than a ray does on the sun, or heat on fire.
God has more power over us than the potter has over
the clay, and yet from this Sun of ours — the Divine
Will — we wilfully turn away. Are we bidden to for
give an enemy? We refuse to do so. Or, to restrain
our unbridled lust? We are just as unwilling. To
subdue our impotent rage? And this, too, we are un
willing to attempt. To abstain from this or that evil
habit? We are very slow, indeed, in wishing to do
it; or, in other words, we quietly refuse to do it.
O progeny, not of eagles, but of owls, who follow not
the Sun of the Divine Will, but the darkness of their
own will! But hence springs every kind of evil, and
every kind of punishment.

Ludovicus Blosius relates that our Lord once re
vealed himself to a certain holy Virgin, and said, — "I
desire that you should know that almost all the pun
ishments by which men are afflicted in the world consist
in their own will ; for if the will were duly ordered and
conformed to My Will, it would be free from punish-

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THE HUMAN WILL WITH THE DIVINE

merit. For although the man who is endowed with this
holy and well-ordered will may feel toil and pain, yet,
whatever he willingly suffers for love of Me, he en
dures without punishment as it were; for he bears it
with entire readiness, considering and knowing that it
is My Will and Permission that he should suffer. In
every bodily suffering his mind is free, since his will
is in all things conformed to, and united with Mine.
And so, when his own will has been laid aside, the
soul of that man is tranquil and rejoices in peace."

CHAPTER VI

THAT KOTHING BELONGING TO ONE'S OWN WILL IS TO

BE RETAINED, AS WELL IN DIFFICULTIES OF ALL

KINDS, AS IN DEATH ITSELF

IN things of trifling importance we yield our will
without much difficulty to the Divine Will; but in
those which are of greater moment, as, for example,
loss of riches, honour, or life, then shifts and excuses
occur to us ; there are delays and impediments ; there
is great perversity of our refractory will ; and here our
own TO WILL, and NOT TO WILL, stand in opposition
to God's TO WILL and NOT TO WILL.

But why do we wretched mortals strive in vain?
The Divine Will stands, and will for ever stand, like
an immovable rock. We shall not draw that to us,
but that will draw us to itself. We should laugh if a
man, who had fastened his boat to a rock, were to
continue pulling at the rope, and fancying that the
rock was approaching him, when all the while he him
self was drawing nearer and nearer to the rock. And
is not our folly greater?. since, although bound to that
rock of the Divine Will, we desire, by our dragging
and struggling, that it should follow us, and not we
follow it.

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i. There are some who instruct both themselves and
others in the Divine Law, and such as these consecrate
their understanding indeed to God. But where is their
will, that most precious of all gifts? This they keep
for themselves, making an unequal partition with
God. Admirably, in the old time, was one thus ac
customed to pray for another : — "May God be gracious
to you, and give you all a heart to worship Him, and
to do His Will with a great heart, and a willing mind."
(2 Mach. 2, 3.) They, indeed, worship God with a
very narrow heart, and a thoroughly unwilling mind,
who in any simple and easy matter yield their own
will ; but when there is to be a risk of goods, or some
point of honour, or when their life is hinging on the
act, they, in such a case, retain the right over their
own will with the utmost tenacity, and remain their
own. Ah! you are not volunteers such as those of
old, who of their own will enrolled themselves for
service, promising to fight for their masters; and for
this reason they were invested with the rights of citi
zenship, and were rewarded with their liberty. But if
those who are so contumacious and refractory 'against
the Divine Will would willingly yield themselves, and
voluntarily submit their own will to that Supreme
Will, of a certainty they would obtain a right to
Heaven, and would be free to all eternity. Amongst
those volunteers, David, the king of Israel, is con
spicuous. "In me/' he says, "O God, are vows
to Thee, which I will pay, praises to Thee." (Ps.
LV. 12.)

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There is nothing under Heaven so free as the will
of man. All other things obey the Creator with mar
vellous subjection. Man alone possesses such liberty,
that he wills whatever pleases him, even though it be
repugnant to Heaven, to hell, and to God. There is
nothing so much in our own power as the will: it is
competent for man, as often as he pleases, to say NO,
and to refuse, even when God Himself assents. And
this is the prolific source of all sins, when God says, —
"I will that this shall be done," and man dares to
speak against it, and say, — "I will not do this;" or
when God says, — "I will not that this should be done,"
and man says, — "I will to do it;" and as often as God
says, — "This is my Will," and man, nevertheless, re
plies, — "But it is not mine." And on this account
God complains most grievously. "Of old time," He
says, "thou hast broken My yoke, thou hast burst
my bands, and thou saidst: I will not serve." (Jer. n.
20.) This is the very root of all sins. Let there not be
this impious "I WILL/' and there will be no sin. That,
in truth, is the most excellent medicine which cures
the disease in such a way as to pluck out also the root
of the disorder. Now the proper remedy of sin is
Penitence, which then only is true when it represses
this rebellious struggle, and thoroughly subjects the
human will to the Divine. But the first act of the
will is TO LOVE, as it is of the ears to hear, and of the
eyes to see. He who loves anything in earnest yields
his heart and will to it with pleasure; nor does any
labour, or pain, or danger separate him from it; and

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THE HUMAN WILL WITH THE DIVINE

so the will, which truly yields itself to God, esteems all
things as nothing in comparison with God, and cheer
fully embraces as well what is bitter as what is pleas
ant and sweet, according as it knows it to be pleasing
to the supreme Will. And this was King David's state
of mind when he said, — "In me, O God, are vows to
Thee." "I know not how to thank Thee, O my Lord,
because I feel in myself this happiness and readiness
towards Thy Will. May the promises made to Thee
by me be kept in my inmost heart, lest they come to
nothing." Let the will of a Christian man, then, be
such a cellar, that from it may easily be taken whatever
pleases the taste of his Lord. Let it be a rich store
room, which is furnished with every kind of food and
drink. If the master wishes for oil, or honey, or per
fumes, or wine, whether it be Chian, Thasian, or Cre
tan; oil, and honey, -and perfumes are produced, and
wine which is not cheap and common, but such as he
has ordered to be brought. If the master desires a
partridge or a fatted capon, the partridge or capon is
at once produced. If he wishes for bread which is
snow-white, and of the first quality, the bread is ready;
if he asks for anything else, whatever he wishes for
flies to him at once. And such let our will be. Let it
be both an oil-store, a honey-chamber, and wine-cellar,
as well as a store-room of every kind of household
stuff, so that whatever pleases the palate of our Master
may be produced from thence ; and let this be done in
such a way, indeed, that if God desires a soul ready
for poverty, disease, ignominy, or death, He may find

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one so perfectly prepared for Himself as to say, — "In
thee, O man, are My vows."

2. There was once a Bishop whose name was, "What
God wills/' And let this be both the name and the
single study of all Christians — what God wills. It is
the sign of an ill-disposed man only to say, "What God
wills/' when neither laborious or weighty commands
are giren. He excels all, who, when poverty op
presses, when disease harasses, when contempt assails,
when death calls him, still pronounces with most will
ing mind — what God wills! If He wills that riches,
or health, or reputation, or even life itself should be
taken away — what God wills! So let it be done!
Neither does he question why he must die now, or at
this particular place, or with this particular kind of
disease, but he is thoroughly prepared for everything;
this one thing alone he constantly repeats — what God
wills! Most forcibly has Seneca said (Ep. 30), —
"What do you require in order to be good ? To WILL
to be so."

3. Of how great importance the conformity of our
will to the Divine is in a mortal sickness, Ludovicus
Blosius teaches very admirably in the following way:
— "Let each person who is dying rest on the merits of
our Saviour JESUS Christ, rather than on his own.
Let him trust in His goodness, and in the prayers of
the Blessed Virgin Mary, and the Saints, and Elect of
God. Let him set before his eyes the most bitter
Passion and Death of Christ, and remember that inef
fable Love which constrained Him to suffer such hu'

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THE HUMAN WILL WITH THE DIVINE

miliation, and into those gaping Wounds, and into
that fathomless deep of His unbounded Pity, let him
cast himself, and hide himself, with all his sins and
shortcomings. For the greater glory of God let him
offer himself, as a living sacrifice, to the Lord, so as
patiently to bear, according to His most acceptable
Will, and from sincere love to Him, every bitter pain
of weakness, and even death itself; yea, and whatever
the Lord shall see fit to send upon him in time or
eternity. If he shall be able really to do this — if, I
say, from pure lore he shall have offered himself with
a ready mind, and with entire resignation of self, to
endure every punishment, for the honour of the Divine
Justice — that man shall neither enter hell, nor any
place of torment, even if in his single person he shall
have committed all the sins of the whole world." No
exercise, then, can be more beneficial in the last con
dition than that one should resign himself afresh to
the Divine Will; humbly, lovingly, and entirely trust
ing in the boundless Mercy and Goodness of God.
For it is impossible but that he who departs this life
with such true and perfect resignation, and with a holy
trust in God, should at once attain to the heavenly
kingdom. For as no punishment at all, nor any fire
of torment can affect God, so neither can they touch
the man who is thus united to God by conformity of
will, and by love. In such a state of soul did that
justified thief die upon the cross, who did not ask from
the Lord salvation for his body, but dying willingly
for his sins, and for the glory of God, resigned him-

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self entirely to the Divine Will, and offered himself
wholly to Christ, that He should do to him whatever
He willed. For nothing but Mercy and Grace did he
seek when he said, — "Lord, remember me when Thou
shalt come into Thy Kingdom." (Luke xxm. 42.)
But if at the near approach of death the infirmity of
our nature mourns or trembles, such mourning and
trembling must be cast down before God by means of
resignation, and sure trust in Him must be excited.
Let the Death of Christ assuage the pain of your
death. He has gone before you, and so, too, has a
countless host of His Elect. Let it not grieve you,
then, to follow. The body which you are about to lay
aside is but a vile garment. What matter if it turn to
corruption, and be hidden for a time in the earth?
Hereafter, this same body of yours will rise again, and
then it will be immortal, incorruptible, glorious, and
clothed with light. You should reflect also how re
signed and ready for death were those elder saints,
Abraham, Isaac, Jacob, Moses, David, and others like
them, when the Door of the Kingdom of Heaven was
not as yet open. And so we read, at the end of
Deuteronomy, that the Lord said to Moses when he
had ascended the Mount : — "This is the land for which
I swore to Abraham, Isaac, and Jacob, saying: I will
give it to thy seed. Thou hast seen it with thy eyes,
and shalt not pass over to it. And Moses the servant
of the Lord died there, in the land of Moab, by the
commandment of the Lord." (Deut. xxxiv. 4, 5.)
See, with what a resigned mind Moses, the Friend of

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THE HUMAN WILL WITH THE DIVINE

the Most High, welcomed death, according to the
Good-pleasure of God. He crossed not over indeed
into that visible land, but he was received into the in
visible and better Land, that is to say, into the secret
abode of peace, and the Limbo in which the souls of the
just used then to rest in great tranquillity. But now
an entrance to the heavenly country is opened to us
by Christ our Lord.

And therefore, my excellent Christian friend, when
you feel death to be near, or even before you are con
scious of its approach, unite your will as perfectly as
possible to the Divine Will, and commit yourself en
tirely to it; and neither think nor speak anything but
this one thing — whenever it seems good to God.

4. But that WHENEVER comes amiss to nearly all
men. They know, indeed, that they must die, and
they desire to die, but not yet. They wish to pay the
debt they owe to nature, but not yet. They are anxious
to be received into Paradise, but not yet. And in this
way we wretched ones are so mad as to desire to cease
to be wretched, but not yet, and to wish to be happy
and blessed, but not yet. But why, miserable man, are
you erecting for yourself so high a gallows, as to have
many steps, by means of which you may know that
you are proceeding the more leisurely to death ? Why
do you wish for so many years to be added to your
life, in which to look forward to your death with the
lingering torment of thought ? Go you must, whether
it be to-day, or to-morrow. But I know what deceives
many. When death knocks at the door, they think

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HINDRANCES TO CONFORMITY OF

that an importunate creditor has arrived before the
time. Fools! That is the time, WHENEVER it seems
good to the Lord of death. Why do you try to avoid
it? Why do you plead your unripe years? Why do
you ask for delay? For a long time past you have
been ripe for death. Delay, if granted, will make you
none the more prepared or ready; for even after this
you will wish to prolong the time, being perhaps all
the less prepared, as the delay granted to you has been
greater. A respite from death has made not a few all
the worse. It is a bad preparation for death to be
unwilling to die. He has gained half who wills it,
whenever He wills it, Who can will nothing that is
evil. Therefore, away with hesitation, and say to your
soul, WHENEVER and HOWEVER it seems good to God,
so let it be done !

5. Job, who was well versed in bearing troubles,
pleased God more, as S. Chrysostom testifies, by a few
words only, than by all his alms, bountiful as they
were ; for when he, who was so sorely afflicted on all
sides, could say, — "As it hath pleased the Lord so is it
done : blessed be the Name of the Lord" (Job i. 21 ) —
he commended himself to the Divine Will more than
when he made the most bounteous offerings ; for, as
we learn from S. Bona venture (De Grad. Virt. 24) : —
"It is a sign of greater perfection to endure adversity
with patience, than to devote ourselves zealously to
good works; since God stands not in need of our
works." (Ps. xv. 2.)

He, therefore, who sincerely seeks the Divine Will,
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esteems it alike whether he be whole or sick, since the
Will of God is our entire good. In sickness, then,
we must only so far trust the physician and his medi
cines as that all the while our entire confidence be
placed in the Providence and Will of God. And
when King Asa did not do this, he was justly rebuked,
for "in his illness he did not seek the Lord, but rather
trusted in the skill of physicians." (2 Par. xvi. 12.)
Far better did Ezekias act, who ascribed the cure of his
disease neither to the figs, nor to him who caused them
to be applied, but to God. But if medicines are of no
avail, or if the physician does not thoroughly un
derstand the violent nature of the disorder, or if, for
some reason or other, an error is committed, and
the health is not improved, let not blame immediately
be laid on this or that person, but let all be ascribed
to the Divine Providence and Will, and let there be
no other thought than God wills not that I should be
restored to health; or He wills that I should recover
slowly.

Lyduvina, a very holy virgin, who was harassed by
all sorts of pains, till she became a miserable object to
look upon, and, as it were, the habitation of almost all
diseases, nevertheless fixed her will so firmly on the
Lord, that it pleased her to think and speak and do
nothing with premeditation which she thought would
be displeasing to God. It is related that she very often
said with patient Job, — " 'And that this may be my
comfort, that afflicting me with sorrow, He spare not,
nor I contradict the words of the Holy One' (Job vi.

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HINDRANCES TO CONFORMITY

10), since the performance of His Will is to me the
sweetest consolation."

That man has found a remedy of perfect efficacy, for
all difficulties and calamities, who has ever yielded
himself to the Divine Will.

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BOOK V

CONCERNING THE AIDS IN CONFORMING
THE HUMAN WILL TO THE DIVINE

"The Lord is with us, fear ye not." Numb. xiv. 9.

THE HELIOTROPIUM

BOOK V
CHAPTER I

THAT THERE CAN BE NO CONFORMITY OF THE HUMAN
WILL TO THE DIVINE WITHOUT GREAT TRUST IN GOD

THE oblation of self to the Divine Will will never
be perfect unless in all things we thoroughly
trust in God. For how can I be in agreement with an
other in all things, if I do not trust in him ? And how
can I trust in him, if I do not believe that he will faith
fully and diligently care for what belongs to me? I
must now, therefore, treat of placing Trust in God.

i. To one who desires to know what the Holy
Scriptures say about this virtue, an eminent writer
(Luiz of Granada) replies: — "Scarcely a single chap
ter can be found in the Sacred Writings in which God
does not promise His help, and Grace, and Provi
dence to those who trust in Him." David, that holy
king, who is a most admirable instructor in this kind
of Trust, strenuously enforces this single virtue in
almost all the Psalms. "But let all them be glad that
hope in Thee : they shall rejoice forever and thou shalt

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AIDS IN CONFORMING THE

dwell in them." (Ps. v. 12.) "I will love Thee, O
Lord, my strength : the Lord is my Firmament, my
Refuge, and my Deliverer. My God is my Helper, and
in Him will I put my trust. My Protector and the
Horn of my salvation, and my Support." (Ps. xvii.
2, 3.) "The Lord is my Light and my Salvation,
whom shall I fear? The Lord is the Protector of my
life: of whom shall I be afraid? If armies in camp
should stand together against me, my heart shall not
fear. If a battle should rise up against me, in this will
I be confident." (Ps. xxvi. 1-3.) "He that dwelleth
in the aid of the Most High, shall abide under the
protection of the God of Jacob." (Ps. xc. i.) "They
that put their trust in the Lord shall be as Mount Sion :
he shall not be moved for ever." (Ps. cxxiv. i.) "In
Thee, O Lord, have I hoped, let me never be con
founded : deliver me in Thy justice." (Ps. xxx. 2.)

The heart of this king was capacious, and very full
of a mighty Trust in God. He gave forth, in truth,
those Divine streams from which he had already drunk.

And this same Trust in God the wisest and holiest
of men have ever commended very highly. Solomon,
that prodigy of wisdom, says, — "Have confidence in
the Lord with all thy heart." (Prov. in. 5.) It is not
any kind of trust which he requires, but that which
proceeds from the entire heart. And so also the chief
of the Apostles, — "Casting all your care upon Him,
for He hath care of you." (i Pet. v. 7.) And the
Psalmist, — "Cast thy care upon the Lord, and He shall
sustain thee." (Ps. LIV. 23.) Solomon, too, gives

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this advice, — "In all thy ways think on Him, and He
shall direct thy steps." (Prov. HI. 6.) "It is good
to confide in the Lord, rather than to have confidence
in man." (Ps. cxvu. 8.) "Blessed be the man that
trusteth in the Lord, and the Lord shall be his confi
dence. And he shall be as a tree that is planted by the
waters, that spreadeth out its roots towards moisture:
and it shall not fear when the heat cometh. And the
leaf thereof shall be green, and in the time of drought
it shall not be solicitous, neither shall it cease at any
time to bring forth fruit." (Jer. xvn. 7, 8.) "And
thus consider through all generations: that none that
trust in Him fail in strength." (i Mach. n. 61.)
"Blessed are all they that trust in Him." (Ps. n. 13.)
For this Trust constrains God to do good to you if you
put your Trust in Him. Therefore, trust in God, and
abide in your own appointed place, contented with your
lot. Cheerfully embrace your condition, however
lowly, and refrain from stretching yourself beyond the
measure of the rule which God has apportioned to you.
Remember "that man liveth not by bread alone" (Luke
iv. 4) ; "that God is able of these stones to raise up
children to Abraham" (Matt. in. 9) ; and that "it is
easy for the Lord to save either by many, or by few."
( i Kings xiv. 6. )

2. Amasias, King of Juda, hired an army for a hun
dred talents of silver, by the payment of which sum
he brought to his standard a hundred thousand men.
And when he had done this, — "A man of God came to
him, and said : O King, let not the army of Israel go

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out with thec, for the Lord is not with Israel, and all
the children of Ephraim : And if thou think that
battles consist in strength of the army, God will make
thee to be overcome by the enemies : for it belongeth to
God to help, and to put to flight. And Amasias said
to the man of God: What will then become of the
hundred talents which I have given to the soldiers of
Israel ? and the man of God answered him : The Lord
is rich enough to be able to give thee much more than
this." (2 Par. xxv. 7-9.) Amasias trusted in God
and obeyed, and slew twenty thousand of his enemies.
So great a thing is it to trust in God, and not in human
strength.

Sir Thomas More, a man of remarkable saintliness
and learning, when he was in prison replied to the
arguments of his daughter Margaret in nearly these
words : — ''Nothing," he said, "can happen which God
does not will. Moreover, what He wills, however
much it may appear to us to be evil, is in reality the
best thing that can happen. I will not distrust the
Goodness of God, my Margaret, however weak and
frail I may feel myself to be. Yea, if I perceived
myself to be in such a state of terror and dread that I
should seem likely to fall immediately, still I would
remember that St. Peter through little faith began to
sink with a single blast of wind, and I would do what
he did, I would call upon Christ and say, 'Lord, save
me.' And I trust that He would stretch forth His
Hand and take hold of me, and would not suffer me
to sink. But if He should permit me even further to

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enact the part of Peter, and to fall entirely, and to
deny Him with oaths and curses, yet I still hope He
would look upon me with the eye of His bounteous
Mercy, and would raise me up again, so that I might
confess the Truth afresh, unburden my conscience,
and manfully endure the pain and shame of my former
denial. In one word, I hold it as most certain that
without my own fault God will not forsake me."
And this was said like a wise and Christian man ; for
Divine Providence mingles itself with all things, and
we know that while numberless people are restrained
by it from falling, none are impelled by it to fall.
"When he shall fall he shall not be bruised, for the
Lord putteth His Hand under him." (Ps. xxxvi. 24.)
And how can he be injured who falls upon so soft a
couch? Wherefore, before all things we must trust in
God.

3. And what does our Lord inculcate in so many
ways, and urge upon us, but this very Trust in God?
How variously does our Divine Master reason upon
this subject from birds, and flowers, and the hairs of
our head, to encourage us to this Trust. Thus, when
bringing before us the ravens, and lilies, and sparrows,
He says, — "Consider the ravens: for they sow not,
neither do they reap ; neither have they storehouse nor
barn ; and God feedeth them : how much are you more
valuable than they? And which of you by taking
thought can add to his stature one cubit? If then ye
be not able to do so much as the least thing, why are
you solicitous for the rest? Consider the lilies how

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they grow : they labour not, neither do they spin ; but I
say to you, not even Solomon in all his glory was
clothed like one of these. Now if God clothe in this
manner the grass that is to-day in the field, and to
morrow is cast into the oven; how much more you, O
ye of little faith?" (Luke xn. 24-28.) And by how
many illustrations did our Lord urge His disciples, in
order to teach them to trust entirely in God. Thus, too,
when He was about to feed the five thousand in the
wilderness, He inquired of Philip whence they can buy
bread. "And this He said to try him." (John vi. 6.)
And so also, when about to feed the four thousand, He
called the disciples into council upon the same matter,
and asked, — "How many loaves have ye?" But their
Trust in Him was small, and so they replied, — "From
whence can anyone fill them here with bread in the
wilderness?" (Mark vm. 4.) Oh, Sirs, God can do
it, who wills that in all things we should trust in Him
without wavering. Divine Providence cannot be de
ceived, and it wills not to deceive any one. God will
abide by His promises.

4. Tostatus, a bishop, and a prodigy of learning,
discoursing on the Chronicles of the Kings, says, —
"Such is the law of Adam, which man is bound to
observe with God; viz., that when any one humbles
himself before God, and worships Him to the utmost
of his power, God also will show His care for him/'
For to whom do we cry, — "Our Father, who art in
Heaven?" Surely this munificent Father will abun
dantly provide for all. "But if," says S. Jerome,

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"small animals depart not from God, Who is their
Creator, and if His Providence is over all things, and
those among them which are destined to perish do not
perish without the Will of God, ought not you, who
are immortal, to fear because you live without regard
to the Providence of God ? Why, then, do we not trust
in Him with all our strength, and excite feelings
worthy of so great a Father ? Not even in the very fire
ought we to despair. Are we straitened in domestic
matters? We have a rich Master Who never suffers
those who belong to Him to die of hunger. Do hosts
of enemies rise against us, whether springing from the
earth, or excited by hell? We have a Leader of
greater power than these, Who with one blast will scat
ter the armies of the kingdom of darkness. Do slan
derous tongues harass us, and load us with false ac
cusations ? Let us look at God, our Judge and Aven
ger, and we shall not fear earthly things; for God will
not suffer Himself to be vanquished by man, or his
bounty to be outdone by human trust. Does any one
dare to trust in Him? God will dare to give him
greater blessings. Does any one venture to hope for
much? God will overpass human hope, and from the
rich treasure-house of Heaven will bestow on him far
greater blessings than he thought of; so that, in order
to banish human need, it is enough to have placed one's
Trust in God, and to have had great hopes of his
bounty. For the greater the hope is, the greater are
the heavenly gifts. So that we may perceive that hu
man hope and trust are not merely equalled by the

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Divine bounty, but in numberless ways are surpassed
by it. And a most glorious struggle is this! Man's
great trust in God with the boundless liberality of
God; entered upon, as it were, with prodigal rivalry,
on both sides, of trust and munificence, just as if man
did not will to be conquered, while God is not able to
be conquered.

5. And here listen to S. Augustine, Bishop of Hippo,
(In Ps. CXLV.), who argues most forcibly: — "God,"
he says, "made the heaven, and the earth, and the sea,
and all that is in them ; if, therefore, He made all that
is in them, He made you also, sparrow, locust, and
worm; there is none of these which He made not,
and He has a care for them all. Forbear, therefore,
to say, 'I belong not to God;' your soul belongs to
God, and your body belongs to God, because God
made both your soul and your body. You reply per
haps, 'God does not take account of me among such
a great multitude/ What? God not take account of
you, Who numbers even all the hairs of your head?
'But we are sometimes involved,' you say, 'in such mis
fortunes, and so are entirely stripped of all consola
tions and help, that it is not to be wondered at if our
trust does sometimes falter.' ' Here, also, S. Augus
tine shall answer for me. And I pray all you who read
this, or hear it read, to treasure in your inmost heart
the reply of that most holy man : — "Whatever, then,"
says Augustine (In Ps. CXLVII.), "happens to us here
contrary to our will, you must understand that it does
not happen except by the Will of God, by His Provi-

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dence, by His Ordinance, by His Good-pleasure, by
His Laws. And if we understand not why anything
is done, let us ascribe it to His Providence, because
it is not done without cause." And that the matter
may be made the clearer by examples, the same holy
Father says (In Ps. CXLVII.) : — "Who hath arranged
the limbs of a flea and a gnat that they should have
their proper order, life, motion? Consider one little
creature, even the very smallest, whatever thou wilt.
If thou considerest the order of its limbs, and the ani
mation of life whereby it moveth, how doth it shun
death, love life, seek pleasures, avoid pain, exert divers
senses, and vigorously use movements suitable to it
self! Who gave its sting to the gnat for it to suck
blood with? How narrow is the pipe whereby it
sucketh! Who arranged all this? Who made all this?
Thou art amazed at the smallest things; praise Him
that is great." And so fear God as the Judge, hope
in Him as the Rewarder, and in none else; and thus,
rising superior to all human affairs, put your trust in
God alone, feeling sure that He is neither able nor
willing to Deceive. "No one hath hoped in the Lord,
and hath been confounded." (Ecclus. n. n.)
"Blessed are all they that trust in Him." (Ps. n. 13.)

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CHAPTER II

WHEREIN TRUST IN GOD CONSISTS

HOW small is the knowledge which we wretched
mortals have of God ! Scarcely through a crevice
even do we derive any Divine light. This much, indeed,
we know, that God is the Supreme Good, and is so
boundlessly supreme that we may not lawfully seek
or wish for anything which we are not able to obtain
from this so great Good. In His time we shall cer
tainly obtain all we desire, only let us not meanwhile
fail in courage, but standing firm, with perfect Trust
in God, let us believe that, — "It is good to wait with
silence for the salvation of God." (Lam. in. 26.)
The Lord is good to those who hope in Him, and U>
the soul which seeks Him. But wherein this Trust
in God chiefly consists we will now proceed to ex
amine.

I. Trust is superior to hope in this way, that it
is not hope of every kind, but that which is of the
greatest vigour and perfection. Seneca (Ep. 16) well
observes this distinction when he says, — "I have hope
of you, but not trust as yet." Now it is necessary
that this Trust in God should embrace all human ac
tions, for under all circumstances, great and small

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alike, and in all the affairs of life, we must trust in
God with the utmost sincerity, believing that He will
never fail those that put their trust in Him.

King David founded a school, and "commanded that
they should teach the children of Juda the use of the
bow, as it is written in the book of the just" (2 Kings
I. 18) ; and in this art Jonathan, the king's son, greatly
excelled, for so sure a marksman was he that he re
ceived this commendation from his beloved friend
David, — "The arrow of Jonathan never turned back,"
(2 Kings i. 22;) for his arrows were wont not to
strike lightly, or merely graze the surface, but to
'pierce through the armour of his enemies. And such
a bow is Trust in God; it both hits and pierces the
Heart of God with its arrows that never miss their
mark. But of all the kings of Israel and Juda (there
were thirty-nine in all) how many were able to use
this bow? Three or four only out of the whole num
ber; David, Ezekias, Josias, with whom Josaphat also
might be reckoned, since he abolished the sacrifices in
the high places. The heart of these kings was cer
tainly perfect with God, and ever full to overflowing
with entire Trust in Him.

When a vast army of Moabites and Ammonites was
threatening King Josaphat, and he was utterly inferior
in numbers to the enemy, with sure Trust he "betook
himself wholly to pray to the Lord" (2 Par. xx. 3,)
and when he had prayed at great length, he added to
his prayer this most excellent clause, "but as we know
not what to do, we can only turn our eyes to Thee."

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(Ver. 12.) "And Jahaziel was there, upon whom the
.Spirit of the Lord came in the midst of the multitude,
and he said : Attend ye, all Juda, and you that dwell in
Jerusalem, and thou King Josaphat : Thus saith the
Lord to you : Fear ye not, and be not dismayed at this
multitude : for the battle is not yours, but God's. It
shall not be you that shall fight, but only stand with
confidence, and you shall see the help of the Lord over
you, O Juda, and Jerusalem : fear ye not, nor be you
dismayed : to-morrow you shall go out against them,
and the Lord will be with you/' (Ver. 14, 15, 17.)
Josaphat was greatly encouraged by these words, and
led his army against the enemy; but, lest his soldiers
should be afraid to engage so vast a host, like a care
ful general he fortified their courage and said, — "Be
lieve in the Lord your God, and you shall be secure :
believe His prophets, and all things shall succeed well.'7
(Ver. 20.) And then, unlike what is usually done in
battles, "he appointed the singing men of the Lord,
to praise him by their companies, and to go before the
army, and with one voice to say: Give glory to the
Lord, for His mercy endureth for ever." (Ver. 21.)
Behold, the King advancing with his army to battle,
like a Bishop with his Priests going into the temple!
It is an unheard-of thing in war, and one which would
move ridicule, to post a band of singers, who cannot
fight, in the van of the army. But God was with
Josaphat, who was engaging in the battle with so sure
a Trust in Him. And when they had begun, not in
deed the soldiers to cast their darts, but the singers

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to sing- psalms, the enemy turned one upon the other,
and "they destroyed one another." (Ver. 23.) And
as the army of Josaphat advanced they found the
whole plain strewed with dead bodies, nor had one
escaped. And in this great slaughter spoils were found
so precious and abundant that not even three days
sufficed for carrying them away. Behold, then, what
power sincere Trust in God has! It can effect any
thing, and is invincible.

2. And although in all actions, as I have said, Trust
in God is needful, yet specially is it so when either
prayers are to be offered, or adversity is to be endured.

S. Bernard (In Quad. Serm. 4), discoursing- on
prayer, says that in the case of many it is either timid,
or lukewarm, or presumptuous. "Timid prayer," he
goes on to say, "does not reach to heaven, because
unreasonable fear holds back the soul, so that the pe
tition is not able, I will not say to ascend, but not so
much as to make a start. Lukewarm prayer becomes
languid as it rises, and fails, because it has no vigour.
Presumptuous prayer ascends indeed, but rebounds,
for it encounters resistance; and not merely does it
not obtain grace, but it also earns offence. But prayer
which is faithful, humble, and fervent, will without
doubt reach to heaven, from whence it is certain that
it cannot return empty." Before all things it is neces
sary that prayer should be trustful. How many are
there who before they begin to pray, begin to despair.
"God will not hear me," they say; "I shall not obtain
what I seek; I shall cry to Him in vain." What a

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wretched ambassador! He has scarcely left home,
when he faints through want of Trust. But our Lord
instructs us how Trust is to be shown towards God
in our prayers when He says, — "There was a judge in
a certain city, who feared not God, nor regarded man ;
and there was a certain widow in that city; and she
came to him, saying, Avenge me of my adversary.
And he would not for a long time ; but afterwards he
said within himself, Though I fear not God, nor re
gard man ; yet because this widow is troublesome to
me, I will avenge her, lest continually coming she
weary me." (Luke xvm. 2-5.) See the sturdy and
almost daring hope which instilled into the widow the
feeling, — "To-day you shall have your suit decided."
When to-day's hope had disappointed her, to-morrovr's
hope encouraged her, — "It will be done to-morrow, or
the day after to-morrow. This week, this month, or
certainly this year, judgment will be delivered." Her
persevering trust at length prevailed ; and this our Lord
uses as an argument in the following way: — If prayer
can effect so much even with a man utterly void of
justice, of how great power will it be with Him Who
is Mercy itself? Our mind, like the widow, reckons
up its adversaries in overwhelming numbers. Why,
then, does it delay to appeal to the Judge Who is per
fect in Justice, and commit its entire cause to Him
with unfaltering Trust? "Will not God revenge His
elect, who cry to Him day and night ; and will He have
patience in their regard?" (Luke xvin. 7.) Blessed
David, commending this Trust above all things, says,

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— "Commit thy way to the Lord, and trust in Him, and
He will do it." (Ps. xxxvi. 5.) Why, then, do you
stand shivering with fear? Why are you distrustful,
O most faint-hearted of mortals? Does any one assail
you with curses or injuries? Complain of it to God,
"and He will do it." Is your flesh full of sin? Pray
to God, "and He will do it.'3 Does the evil spirit move
against you various engines of hell? Call God to your
aid, ffand He will do it." Whatever you do. trust in
God, "and He will do it."

3. And have you forgotten, O man of small faith,
what our Lord relates for our instruction in this mat
ter? "Which of you," He says, "shall have a friend,
and shall go to him at midnight, and shall say to him,
Friend, lend me three loaves ; because a friend of mine
is come off his journey to me, and I have not what to
set before him? And he from within should answer
and say, Trouble me not : the door is now shut, and my
children are with me in bed; I cannot rise and give
thee. I say to you, although he will not rise and give
him, because he is his friend; yet because of his im
portunity he will rise, and give him as many as he
needeth. And I say to you, Ask, and it shall be given
you; seek, and you shall find; knock, and it shall be
opened to you. For every one that asketh receiveth;
and he that seeketh findeth ; and to him that knocketh
it shall be opened." (Luke xi. 5-10.) There is noth
ing more pleasing to God than that we should address
Him with as great confidence as a friend does a friend.
Nor will any one ever address God unseasonably. Look

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at the beggar, who for a single penny, or a crust of
bread, waits patiently before a house, or runs after
the carriages as they roll by. And what is it fitting
that we should do when we are suitors for the bounty
of the wealthiest of Kings? Is there not need here
of the most patient Trust ? John, the beloved Apostle,
says, — "And this is the confidence which we have to
wards Him, that whatsoever we shall ask according
to His Will, He heareth us: and we know that He
heareth us whatsoever we ask ; we know that we have
the petitions which we request of Him/' (i John v.
14, 15.) "And which of you if he ask his father bread,
will he give him a stone ? Or a fish, will he for a fish
give him a serpent ? Or if he shall ask an egg, will he
reach him a scorpion? If you then," says Christ, "be
ing evil, know how to give good gifts to your chil
dren : how much more will your Father from Heaven
give the good Spirit to them that ask Him?" (Luke
xi. 11-13.) But it very often happens that we, in our
miserable ignorance, ask not for bread, but for a stone ;
not for a fish, but for a serpent; for "we know not
what we should pray for as we ought" (Rom. vm.
26) ; and when God denies us that which would be for
our harm, we are angry with our most Benignant
Father, and complain, with anger, that our prayers
are not heard. Madmen that we are! do not parents
often refuse an apple or a pear to a little child from
whom a vast inheritance of money will not be with
held ? Paul of Tarsus, when praying for the removal
of the "sting in the flesh," thought he was offering a

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most reasonable petition; but God did not grant his
prayers. And as often as this happens it ought to be
clear to us that what we pray for is not granted for
our advantage, or that it is rightly deferred, in order
to be granted at some far more fitting time, and that,
meanwhile, we may win God's favour by our persever
ing trust. "God," says S. Isidore, "very often does
not hear our prayers according to our will, but ac
cording to our salvation." Eternal Providence cannot
but know what most conduces to our welfare ; nor can
Eternal Benevolence not will to grant what it knows
is for our good. Most accurately does it know the
proper time when it ought to help each person. And
so nothing should ever be asked from God without
perfect subjection or resignation of the will ; for "what
ever we shall ask according to His Will, He heareth
us." And therefore to all our prayers these words
of our Lord must be appended, — "Nevertheless, not
My Will, but Thine be done." But, if we obstinately
strive to wrest anything from God, it is to be feared
lest what, as a most merciful Father, He has denied,
He may, as a severe Judge, permit for our evil : and
thus our "prayer be turned to sin" (Ps. cvin. 7.)
Let this be held by us as a most infallible truth, that no
•prayers offered with fitting resignation of will are
vain, absolutely none; for either that which is sought
will be obtained, or something better. And this it is
which wonderfully inflames the confidence of every
one who prays, because, "Whatsoever we shall ask ac
cording to His Will, He heareth us."

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CHAPTER III

IN WHAT WAY TRUST IN GOD IS TO BE CONFIRMED AND
ENCOURAGED IN ADVERSITY

LOOK at a pilot in a storm, a soldier on the field of
battle, an athlete in the arena. No one can tell
what you are capable of, no, not even your ownself, un
less you are exercised with afflictions of various kinds.
There is need of trial in order to become acquainted
with oneself. No one has ever learnt what he could
do except by trying. Great men rejoice at times in
adversity, just as brave soldiers exult in battle. Virtue
is greedy of danger, and thinks of whither it is advanc
ing, not of what it will have to endure, since whatever
it endures is a part of its glory. How can I tell what
advance you have made in Trust towards God, if all
things turn out as you desire? How can I tell what
courage you have to bear poverty, if you are rolling in
riches? How can I tell what constancy you have to
endure ignominy, and disgrace, and universal hatred,
if you reach old age amid the approbation of all, and
pass your life without an enemy? In good truth, there
is need of trial for the knowledge of self. There is no
great difficulty in saying in prosperity, — "The Lord
iu my Firmament, my Refuge, and my Deliverer." If

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a beggar begins for the first time to say, — "I am now
easy in my mind; this week, at least, I shall not be
starved," when he has a bag bursting with bread, he
shows that he is a man destitute of hope. "Hope that
is seen is not hope; for what a man seeth, why doth
he hope for? But if we hope for that which we see
not, we wait for it with patience." (Rom. vm. 24, 25.)
Our Trust, therefore, shines most conspicuously at
that time when flowing blood proclaims wounds, when
waves beat into the frail ship, when we are enclosed
in difficulties ; this is the place, and this is the time for
Trust. In what way, however, Trust can best be
shown in the midst of misfortunes we will now pro
ceed to show.

i. And here two points are to be laid down as a
fundamental principle. In the first place, let us be
thoroughly assured that everywhere, and in every rank
of life, there are miseries and calamities in abundance ;
for that life is made up of these our Lord Himself
proclaimed, — "In the world you shall have distress;
but have confidence, I have overcome the world."
(John xvi. 33.) "All that will live godly in CHRIST
JESUS shall suffer persecution." (2 Tim. in. 12.)
Secondly, let us remember the declaration of S. Paul,
— "Let no temptation take hold on you, but such as is
human; and God is faithful, Who will not suffer you
to be tempted above that which you are able ; but will
make also with temptation issue, that you may be able
to bear it." (i Cor. x. 13.)

And now that this two-fold foundation has been
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laid, S. Cyprian (Orat. 3, cont. Jud&os) is the first to
come and teach us Trust in God in adversity, as fol
lows: — "Your servant, perchance, has committed an
offence against you, and deserves to be struck either
with a hand or stick. You strike the fellow with the
lightest possible hand, when he at once begins to rave,
refuses to serve you any longer, runs out of the house,
and complains to your enemy of I know not what
injuries. Now suppose I should be inclined to plead
this man's cause, should I meet with a favourable re
ception from you? 'This servant,' you would say,
'has, in good truth, offended grievously in more than
one particular. He deserved to be beaten, and severely
too ; but he has shown resistance under correction, and
has rushed from the house, which is a capital offence.
If, however, he had sought for friends to plead for
him, he might have seemed to have been angry with
some reason ; but to hurry off to enemies, and to give
vent in their presence to numberless complaints against
his master ; this, indeed, is an act which well deserves
capital punishment/ '

And now, my Christian friend, behold yourself
under this figure of the slave ! If you are punished by
God, and far more gently indeed (for this is the way of
God) than you deserve, why do you refuse to submit
to the punishment? And why do you give utterance
to such unbecoming words as, — "Well, then, I will
commit some offence worthy of transportation or im
prisonment; I will drink myself drunk to drown my
cares? Why should I not occasionally indulge my

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tastes, since I am weighted down with so many evils
from God?" This, my friends, is to hurry off to the
enemies of God. Why do you not rather go to His
friends, and hope for pardon from their intercession?
Trust in God, and begin afresh to show yourself a
good servant. Where there is Trust in God, the will
is united to God. It is most disgraceful that when a
Master, Who is so good, desires to punish a servant,
who is so bad, he should yet dare to say, — "I will not
be punished; I have done nothing to deserve punish
ment, or at least so heavy a one." Away with all 'such
speeches as these! Trust in God; and abide in your
own proper place. S. Jerome (Ad Fabiolam), en
couraging to this Trust, says, — "Many are the wiles
and snares which surround us; but let us say, Though
I walk in the midst of the shadow of death I will not
fear, for Thou art with me. If the armies of all the
devils in hell are confederate against me, yet shall not
my heart be afraid ; and though there rose up war of all
the wicked men in the world against me, yet will I put
my trust in Him. But if hosts of devils trouble you,
and you begin to be inflamed towards different sins,
and your thoughts say to you, 'What shall we do?'
Eliseus shall answer, Tear not: for there are more
with us than with them.' ' (4 Kings vi. 16.) Well
does S. Ambrose (De Joseph. 5) say, — "There is most
help where there is most danger; for God is a Helper
as necessity arises, and in tribulation." It is God Who
turned the rock into a storehouse of honey and oil that
the people of Israel might "suck honey out of the rock,

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and oil out of the hardest stone." (Deut. xxxn. 13.)
He refreshed so many hundred thousand men with a
stream of the purest water, where not even a sparrow
would have found enough to satisfy its thirst. God
has winged messengers so swift that they even out
strip the wind, and such succour as this does He send
to His people. Let us, then, trust in God with all our
heart, since the Lord is with us. But still, is it not
often our wish to inquire, as Gedeon asked of the
Angel, — "If the Lord be with us, why have these evils
fallen upon us? Where are His miracles, which our
fathers have told us of?" (Judges vi. 13.) Wonder
ful things are told us concerning God's providential
care over us ; we are commanded to trust in Him in all
things, but meanwhile we are tossed about hither and
thither by the waves of manifold calamities. If, then,
say we, the Lord is ivith us, how is it that we are en
countered by so many misfortunes, and are pressed
down with so many ills ?

2. To this question S. Bernard will well reply.
When endeavouring to console the Abbot of S. Nica-
sius at Reims on account of the departure of Drogo
from his monastery, he says (Ep. 32), — "Let not this
tempest, terrible as it is, drown you. Let your humble
prudence anxiously study not to be overcome by evil,
but to overcome evil by good. You will overcome
by bravely fixing your hope in God, and by patiently
waiting for the end of this business. It is good for
you to be humbled beneath the mighty Hand of God,
and to desire on no account to resist His Supreme

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Disposal." Let the devil indeed rage as he will, he
hurts no one without Divine Permission, for he does
not dare to touch even the swine until Christ gives him
leave. (Luke vm. 32.) How, then, will he assault
you, or touch you, or harass you, if Christ does not
permit him? Why, therefore, do we fear Cerberus,
who is now bound with a chain, and does no harm to
anyone unless one comes too near him ?

In order that the Apostles might make proof of
themselves and their Trust in God, our Lord led them
with Himself into a ship, and gave permission to the
winds to stir up the troubled sea. During the storm
the disciples thought that they were now being swal
lowed up by the waves, and, which was worse, "He was
asleep." (Matt. vm. 24.) And so they cry out, —
"Lord, save us ; we perish." To whom Christ replied,
—"Why are ye fearful, O ye of little faith?" Why
are you disturbed by so much dread? Where is your
Trust in me? What matters it that Man sleeps, if
only God, who never sleeps, watches for you?

And from this we clearly gather that Trust in God
nowhere shines out more conspicuously than in the
midst of dangers, and when all things are in direct
confusion. In the midst of what storms and ruin did
Job himself stand perfectly erect ! His enemies drove
away all his cattle, and upon that which remained fire
fell from Heaven and consumed. One great ruin
buried all his children beneath it; and Job himself, not
so much covered with wounds as reduced to one great
sore, and bitterly assailed also by the tongue of hi*

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kindred and wife, lost everything* except his noble
Trust in God. And so now banished to the dunghill,
seated amid worms which burst out on all sides, and
wiping off the corruption which ran down from him
self, not with a cloth but with a potsherd, he still, like
a triumphant wrestler, cried out, — "Although He
should kill me, I will trust in Him: and He shall be
my Saviour." (Job xm. 15, 16.) And this most de
structive tempest was followed by a profound calm and
joyful tranquillity. Oh how often "does happier for
tune follow on a beginning full of tears!" If, there
fore, calamity assails anyone, let him increase his
Trust in God. For what, I would ask, are you accus
tomed to do, my good friend, when a sudden shower
of rain overtakes you? In the town I suppose you
would enter some house; but if you are caught in the
open country, you look round for some spreading tree
under which you might shelter yourself from the rain.
Behold, then, your roof, your tree, your secure refuge,
is Trust in God; nor can there ever be so opportune
a shelter in solitude, a roof in a storm, a fire or bath
in time of cold, as will be to you in all adversity this
Trust in the Lord of the Universe! In one word,
whatever storms descend upon you, you will stand
perfectly secure beneath this well-roofed covering.
Trust in God, then, and as sailors make all prepara
tions for their voyage, but wait for a wind from God,
so, if you do not fail in your duty, God will take care
of the rest.

3. But you may say, it is an evil greater than ma*
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be supposed, to be harassed, not merely by the wicked,
but also by those who are thought to be good : this it
is which afflicts and disquiets one. But there is noth
ing new here, my good friend. Even in the time of
the Apostles it was a common and well-known form of
sin to bring forward a spurious kind of law, and to
adjust on Fraud the mantle of Justice; nor was it at
all unusual to receive injuries from friends and rela
tives, and from those to whom one had done the great
est acts of kindness. Nay, things were even worse
than this, for kindnesses were turned into crime, and
the blood of those for whom blood ought to be
poured out was not spared. Not only did Achitophel,
who was one of the counsellors of David, persecute him
to the death, nor only Saul his father-in-law, but Ab
salom also, his son. And by whom was our Lord put
to death? Not only by impious idolaters, but also by
His Own chosen people. By these "was I wounded
in the house of them that loved me." (Zach. xui. 6.)
What injuries, too, did not our Lord receive from His
Own disciples? Iscariot, whose feet a few hours be
fore He had washed, and to whom He had given His
Body to eat, sold his Lord, most ungrateful bearer of
the purse that he was, while Peter, so full of love,
denied Him, and the rest forsook Him. And why do
we wonder? "A man's enemies shall be they of his
own household." (Matt. x. 36.) But the man who
trusts in God gains an easy victory over all such
things.

But you may ask how is this Trust in God, in time
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of adversity, to be stimulated? See, then, I will set
before you briefly six examples.

First of all, when things go wrong with you, turn
to God as soon as possible, and at the very moment,
and complain to him of whatever is troubling you.
And here nearly all of us err grievously; when ad
versity presses upon us we fill the ears of many of
our friends with numberless complaints : but God is
the last of all Whose help we implore, utterly invert
ing the order of things. But far otherwise did King
David act : — "I have lifted up my eyes to the moun
tains," he says, "from whence Help shall come to me.
My Help is from the Lord, Who made heaven and
earth." (Ps. cxx. i, 2.) He who does not do this
at the beginning of every calamity is so overcome by
anger, grief, or a sense of injury, as to be unable to
control himself. As soon, therefore, as you feel that
you are troubled, say, — "Lord, what wilt Thou have
me to do?" And the interpreter of the Divine Will
will answer you, — "Expect the Lord, do manfully,
and let thy heart take courage, and wait thou for
the Lord." (Ps. xxvi. 14.)

Secondly, keep silence and bridle, at least, your
mouth and tongue; if you cannot restrain your mind.
Receive this counsel from the wisest of kings, — "1
said : I will take heed to my ways ; that I sin not with
my tongue. I have set a guard to my mouth, when the
sinner stood against me. I was dumb, and was hum
bled, and kept silence from good things." (Ps.
xxxvui. 1-3.) Keep silence, therefore, for if in the

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midst of troubles and injuries you give rein to your
tongue, know for a certainty that you will be hurried
away headlong; scarcely will you begin to speak but
you will offend; therefore, keep silence, and specially
about your enemies. You are not able to speak well
about them; then at least do not speak ill. Let your
conscience be your comforter, and God that most just
Judge, Whose eyes neither your adversaries nor their
machinations can escape. Trust in God, I say, and
keep silence.

Thirdly, when you have turned to God and have
begun to keep silence, next surrender yourself wholly
to the power of the Divine Will. Unite and devote
your entire self as closely as possible to it; but give
thanks also to God, because He thinks you worthy to
suffer innocently, or, if you are guilty, that you may
still regain your innocence by patience. In this em
brace of the Divine will, let man hold God in his arms,
as it were, and say with Jacob when wrestling with
the angel, — "I will not let Thee go except Thou bless
me." (Gen. xxxn. 26.) If, when a ship is in peril
on the water, two persons, through fear of the impend
ing danger, should so embrace as that each should fold
the other in his arms, they would necessarily perish
together if the ship were to be lost, for, in proportion
as the peril is greater, the closer does their embrace
become. And just in the same way must the Divine
Will be embraced, so that man may cleave to God with
an indissoluble bond of union, and say, — "I will not let
Thee go, O my God; I will drag Thee with me under

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the very waters; we must sink together; even in the
waves I will embrace Thee, the more trusting in Thee,
the less I trust in myself."

4. Fourthly, when the storm has a little subsided,
compose yourself to prayer, call upon Christ to plead
your cause, and commend all your affairs to him, and
do not think it enough to have done this once, or twice,
but do it again and again, if need be, for many days
and years. And do not cease till, by firm trust and
constant prayer, you open the Hand which God, like
a man of prodigious strength, shows to you shut,
with the fingers firmly pressed together. When King
Ezechias had received the impious letter of Senna
cherib he "went up to the House of the Lord, and
spread it before the Lord." (4 Kings xix. 14.)
And do you too, whoever you be, that are afflicted,
spread your letter also before God, and whatever
complaints you have, lay them down before this most
Just Judge and Benignant Parent. If, however, you
do not obtain what you seek, acknowledge the secret
Judgments of God and His Providence, which has
been firmly fixed from eternity, and commend yourself
entirely to it. You have done what lay in your
power, and the Good God will take care of the rest.

Fifthly, avail yourself of the advice of a prudent
and upright man. The son of Sirach says, — "Do
thou nothing without counsel, and thou shalt not re
pent when thou hast done." (Ecclus. xxxii. 24.)
Take the greatest care also that you follow not your
own feelings, and the impulse of your own mind.

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You have at once lost meekness, you have lost all
patience, if you admit as counsellors feeling and im
pulse, for the worst of all counsellors without doubt
are they. God began this web which excites your
wonder, and He knows best of all, in what way the
weaving is to be carried out; but if you unseason
ably interfere, and repeat, — "So 'I will, and so I com
mand, let my will stand -for reason" ( Juv. Sat. vi.
222); you will, as far as lies in your power, disturb
the sweet arrangement of God, and, therefore, to no
one but yourself must you attribute the evil result.

Every misfortune arises from that which Baruch
mourns over when he says, — "We have sinned before
the Lord our God : and we were not obedient to Him,
and we have not hearkened to the voice of the Lord
our God, to walk in His commandments, which he
hath given us." (Baruch i. 17, 18.) Therefore, have
Trust in God, for so much the securer will you be
against every enemy in proportion as your Trust in
Him is stronger.

Sixthly, but if you have used all diligence, and yet
nothing turns out according to your wishes, do not
direct your anger against God, or against any crea
ture, but rather reflect that God accurately knows all
that you have suffered, or that you will have to suf
fer, and that He wills that these sufferings should be
the trial of your constancy. And for this reason let
whatever pleases God, please you also. "We are
happy, O Israel : because the things that are pleasing
to God, are made known unto us." (Baruch iv. 4.)

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5. But if God should not cease to chasten His
children, and should exercise them first with one kind
of calamity and then another, He is only doing that
which every good father and mother do. When
parents chastise their children, every now and then
they ask, after one or two blows, — "Will you do it
again?" If the child is silent when beaten, the father
continues to beat him, and if he still refuses to an
swer, through obstinacy, the father continues the
punishment, still asking, every now and then, — "Will
you do it again?" And so he goes on till the child
says, — "I will not do it any more." Then the father
replies, — '"Go, then, and take care that you do not do
this again." And in this way God also is wont to
punish us, and inquire, — "Are you ready to submit
yourself entirely to My Will, and to trust in Me in
all things?" And then, because we are either silent
through obstinacy, or do not reply in earnest that we
will obey the Divine Will, God oftentimes continues
the chastisement, only waiting, however, till we say
from our hearts, — "I am ready, O my Father, I am
ready to obey Thy \Vill in all things. What wilt
Thou have me to do?"

But this Trust in God, of which I am speaking,
will not long abide unless patience and perseverance
strengthen it. In the temple of Solomon there were
two pillars, one of which was called Jachin, and the
other Booz (3 Kings vn. 21) ; and to these two col
umns patience and perseverance are well compared.
On these pillars Trust must be supported. Patience

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represses excessive sadness, while to perseverance
nothing seems too long, however slowly time may
pass. And springing from these columns Trust in
God is "as Mount Sion: he shall not be moved for
ever." (Ps. cxxiv. i.)

CHAPTER IV

HOW GREAT TRUST IN GOD WAS EXHIBITED BY ALL
THE SAINTS

1WILL not speak of Abraham, who trusting in God
"against hope, believed in hope. In the promise
also of God he staggered not by distrust; but was
strengthened in faith, giving glory to God ; most fully
knowing that whatsoever He has promised He is able
also to perform." (Rom. iv. 18-21.) He it was who
refused not to offer up his only son as a sacrifice to
God, and who with three hundred and eighteen ser
vants attacked and vanquished four kings through
his surpassing Trust in God. (Gen. xiv. 14-16.)
Neither will I speak of Joseph, the governor of
Egypt* who, though so often brought to extremity,
yet did not lose his courage, for his heart trusted in
the Lord. What miracles did not Moses, who trusted
in God, perform? He enclosed all the hosts of Egypt
in one vast sepulchre in the sea. In the war with
Amalec he held a rod in his hand, instead of any
weapon such as generals use, and thus he addressed
the captain of the host: — "Choose out men: and go
out and fight against Amalec; tomorrow I will stand
on the top of the hill having the rod of God in my

AIDS TO CONFORMITY

hand." (Exodus xvn. 9.) Wonderful indeed!
Moses, standing like an idle spectator, lays whole
armies in the dust. His panoply was the rod of God,
and Trust in Him. Josue, too, the leader of the hosts
of Israel, prevailing through his incredible Trust in
God, dared to command the sun, and say, — "Move
not, O Sun, toward Gabaon, nor thou, O Moon, to
ward the valley of Ajalon. So the sun stood still in
the midst of heaven, and hasted not to go down the
space of one day. There was not before nor after
so long a day, the Lord obeying the voice of man,
and fighting for Israel." (Jos. x. 12-14.) And so,
in a short time, all the kings of Chanaan were con
quered. And what is the lesson from this? to ad
monish all those who exercise authority over others
that they place their trust in God alone, Who directs
the hearts of men, and commands alike the highest
and the lowest to stand still in mid-career. Or why
should I speak of Caleb, who had such Trust in God,
that, when so many hundred thousand men were
tumultuously gathered together he alone resisted them,
and exclaimed, — "Be not rebellious against the Lord :
and fear ye not the people of this land, for we are
able to eat them up as bread. All aid is gone from
them: the Lord is with us, fear ye not." (Num.
xiv. 9.) And how great was the trust of Gedeon,
who was educated rather for agriculture than war
fare, and who with three hundred men (Judges vn.
8) dared to attack so many thousands of the enemy,
and overcame them. King Ezechias, too, abounding

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in Trust in God, not merely obtained the addition of
fifteen years to his life, but, as a pledge of it, was
permitted to recall the shadow of the sun ten degrees.
(hai. xxxvui. 8.) As, therefore, Josue caused the
sun to stand still, so Ezechias made it go back over
an immense part of its orbit. And thus, in good truth,
the soul which trusts in God impels Him to disturb
the course of the world, and to change the order of
nature. Ezechias, then, was able to work this mir
acle by his Trust in God, which when Sennacherib
was threatening Jerusalem, induced him to put on
sackcloth, rather than armour; clad in which he, first
of all, entered the temple, and exhorted the people to
prayer, and to renew their Trust in God, saying, —
"Behave like men and take courage : be not afraid
nor dismayed for the king of the Assyrians, nor for
all the multitude that is with him : for there are many
more with us than with him. For with him is an arm
of flesh : with us the Lord our God, who is our helper,
and fighteth for us." (2 Par. xxxn. 7, 8.) How full
of Trust in God was this exhortation! But how did
it happen that the wretched Zedecias did not do the
like, when all the while his army was larger than
that of Ezechias? It was this which ruined that
king; he trusted too much in his own strength, and
perished, trusting "upon this broken staff of a reed :
upon which if a man lean, it will go into his hand,
and pierce it/' (Isai. xxxvi. 6.)

2. The same thing also caused the ruin of that most
excellent King Asa. For thirty-six years he lived an

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admirable life, and was on this account beloved of
God; but at length he forfeited all the favour which
he had acquired on account of this one sin, that he
trusted in human strength. But although this was
the conduct of Asa yet, if it is measured by the rule
of human reason, it may seem little deserving of con
demnation; for what was the nature of his sin? He
surrendered his gold to Benadad, King of Syria, and
alleged, as a reason for the act, — "There is a league
between me and thee, as there was between my father
and thy father, wherefore I have sent the silver and
gold, that thou mayst break thy league with Baasa,
King of Israel, and make him depart from me." (2
Par. xvi. 3.) And what was there wrong here, 1
would ask? Nevertheless Hanani the Seer severely
rebuked Asa, and said, — "Because thou hast had
confidence in the King of Syria, and not in the Lord
thy God, therefore hath the army of the King of
Syria escaped out of thy hand. For the eyes of the
Lord behold all the earth, and give strength to those
who with a perfect heart trust in Him. Wherefore
thou hast done foolishly, and for this cause from this
time wars shall arise against thee." (2 Par. xvi.

7-9.)

And so Job says, — "If I beheld the sun when it*
shined, and the moon going in brightness: and my
heart in secret hath rejoiced, and I have kissed my
hand with my mouth." (Job xxx. 26, 27.) "The
good," says S. Gregory, "which he did he thus re
lates, that he may ascribe it all to God. Job was not

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wont to praise his own diligence, or to kiss his hands ;
for not in himself, and in his own power, but in
God did he place all his trust, ^hus, too, the Em
peror Charles V, who was really 'pious' and truly
'happy,' was accustomed to say, — 'I came, I saw, but
God conquered.' '

Jonas, when enclosed in the belly of the whale, and
now reduced to the last extremity, was still able to
betake himself to prayer, as though he were in per
fect safety in a ship, and never, and in no place, could
he better exercise the virtue of Trust in God; — "And
Jonas prayed to the Lord his God out of the belly of
the fish." (Jonas n. 2.) Everywhere there is place
for prayer and vows. And what was his prayer? —
"The waters compassed me about even to the soul :
the deep hath closed me around about, the sea hath
covered my head. When my soul was in distress*
within me, I remembered the Lord : that my prayer
may come to Thee, unto Thy holy Temple." (Ver. 6,
8. ) See his great Trust in God ! And so, too, Daniel
in the midst of the hungry lions, and the three Hebrew
Children in the flames at Babylon, dispatched as am
bassadors to God prayers full of Trust in Him.

And how greatly did Paul of Tarsus excel in this
virtue, who, though often burying himself, as it were,
could yet say, — "I know Whom I have believed, and
I am certain that He is able to keep that which I
have committed unto Him against that day." (2
Tim. i. 12.) And armed with this Trust in God he
feared no labour or danger, but hurried through

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fhowers of stones, and swords, and darts, and flames,
relying on the Divine Aid, and by the help of his
God he often passed over even walls of iron.

3. Among women Judith excelled most admirably
in this virtue, daring to do a deed which had never
been heard of before. For when she had conceived
the design of killing Holofernes, she inflamed her
Trust in God with fervent prayer, and said, — " Assist,
I beseech thee, O Lord God, me a widow. For Thou
hast done the things of old, and hast devised one thing
after another : and what Thou hast designed hath been
done. For all Thy ways are prepared, and in Thy
providence Thou hast placed Thy judgments. For
Thy power, O Lord, is not in a multitude, nor is Thy
pleasure in the strength of horses, nor from the be
ginning have the proud been acceptable to Thee : but
the prayer of the humble and the meek hath always
pleased Thee." (Judith ix. 3, and fol.) And through
the same amazing Trust in God she replied to Holo
fernes, — "As thy soul liveth, my Lord, Thy hand
maid shall not spend all these things till God do by
my hand that which I have purposed." (Chap. xn.
4.) And when she was now standing by the bed of
Holofernes in his drunkenness, she said, while she
silently poured forth tears and prayers, — "Strengthen
me, O Lord God of Israel." (Chap. xm. 7.) With
great success did she perform her design, and when
received again within the gates of Bethulia, these
were the first words with which she burst forth,—
"Praise ye the Lord our God, who hath not forsaken

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them that hope in Him. And by me His handmaid
He hath fulfilled His mercy, which He promised to
the house of Israel : and He hath killed the enemy of
His people by my hand this night." (Chap. xm. 17,
18.)

And to her Susanna may be justly added, a noble
example of Modesty and Trustfulness. When she
was being led away to be put to death, "she weeping
looked up to heaven: for her heart had confidence in
the Lord" (Dan. xm. 35.) Nor did she trust in
vain, for by the unanimous voice of all, Daniel act
ing as her judge, she was acquitted of every charge.

Nor was Esther inferior to her, for she in like
manner undertook a task of great danger through
her Trust in God. It was a law in the palace of
Assuerus that if any one came into the presence of the
king without being summoned he should be put to
death, unless the king should stretch out his golden
sceptre as a sign of clemency. (Esther iv. n.) But
when Mardochai on the one side was urging Esther
with constant entreaties to approach the king, and on
the other the law stood in the way and terrified her,
she at length determined upon this plan. All the
Jews were bidden to give themselves to prayer and
fasting for three whole days, and Esther with her
maidens did the like. And when three days had been
spent in this way, the queen, conceiving within her
self unbounded Trust in God, entered into the kind's
presence to beg his favour for her people. An*1
everything turned out according to her desire.

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4. It may be affirmed generally of all men and
women who have been remarkable for saintliness of
life, that their heart had confidence in the Lord. This
was singularly the case with S. Catherine of Siena.
Although at all other times she was exceedingly spar
ing of her words, yet, whenever she engaged in con
versation about Trust in God, she could scarcely find
any limit for her speaking, or, if she heard others
talking of this virtue, she never could hear enough.

5. Bernard, when he was afflicted with a grievous
disease, and was almost drawing his last breath,
thought that he was standing before the Judgment-
seat of God. Satan, too, was there as an adversary,
and assailed him with shameful accusations. When
the accuser had finished, and Bernard had now to
speak for himself, he thus began his address with
great confidence: — "I confess that heaven is due
neither to myself, nor to my actions. Of so great a
reward I am utterly unworthy. But my Lord has ob
tained it for me by a twofold right — by inheritance
from His Father, and by the suffering of the Cross.
Through this gift I am confident that I too shall be
an heir of that kingdom." At these words the ad
versary was put to shame, and, the conference end
ing, Bernard came to himself.

S. Hugh, Bishop of Lincoln, a man of the greatest
integrity, was one night haunted with grievous anxie
ties, and when he could not shake them off, he began
to be disturbed in mind ; but with early morning he
came to himself, and sighing deeply said, — "Alas! I

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have greatly sinned, because I have not, as becomes a
Christian man, cast all my care upon the Lord, accord
ing to the command of the prophet!"

Frederick II, Duke of Saxony, surnamed "the
Placid," died in the year 1464. Several years before
his death this prince stirred up a quarrel with Frede
rick, Bishop of Magdeburg, and from that proceeded
to war. And that he might carry it on with the
greater prudence, and in order to secure success, he
sent a spy to gain full information about the prepara
tions and plans of the enemy. This was done; and
when an examination had been made at all points,
word was brought back to Frederick that there were
no preparations at all for war, and that not even a
single soldier had been called out, and furthermore
that the Bishop had said that he should commend his
cause to God, Who would take up arms for His ser
vant. As soon as the Elector heard this he said,—
"Let some one else show his madness, if he will, and
wage war against a man who is confident of gaining
the victory through the help of God." And here the
bishop is worthy of praise for relying on the protec
tion of God, and so, too, is the prince for laying aside
his arms, and fearing to have God as an Adver
sary.

5. And this is the counsel of the wise man, — "Have
confidence in the Lord with all thy heart." (Prov.
in. 5.) But they who are destitute of such Trust look
at human things alone, and measure all things by
human strength. And it often happens that God for*

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sakes such people as these in the execution of their
devices, so that fruitlessly and with vain endeavours
they look for great results, and drag along their lan
guishing mind in a wretched state of expectation, and
often close these human thoughts of theirs by some
untoward event. But, on the other hand, our Trust
in God most effectually conciliates on our behalf the
Divine Beneficence. God rejoices to confer benefits,
and showers the gifts of His munificence on those es
pecially who elevate themselves to great Trust in Him.
But if He keeps His bounteous Hand fast closed, and
does not spread out the cloud of His Liberality, or
only causes it to rain down upon us with very gentle
drops, let us silently reflect Who it is that has dried
up that heavenly cloud, which hangs suspended in
the air, ever ready to descend in showers, and has
caused it to cease from falling ; let each person, I say,
reflect on this, and accuse his sins, his lukewarmness
and languor, and specially his want of Trust in God,
and let him rouse himself to fresh Trust and hope for
showers instead of drops. For when hindrances have
been removed these clouds are ever ready to rain, and
not merely now with such showers as were expected,
but whole rivers and seas will, as it were, be cast down
from heaven that they may overwhelm in the waters
of their abundance the heart which pants after them,
and is strong in Trust. For God is not so rich in
promises as in deeds. He has promised that even
mountains may be removed, and the dead raised to
life again.

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"Blessed be the man that trusteth in the Lord, and
the Lord shall be his confidence." (Jer. xvn.
7.) None ever trusted in the Lord, and was con
founded.

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CHAPTER V

WITH HOW GREAT REWARDS GOD RECOMPENSES MAN*S
TRUST IN HIM

A HELMET on the head does good service to
many, and so does a breastplate on the chest,
and an anchor in the sea; and yet many who are de
fended with a helmet are struck down, many covered
with a breastplate are pierced through, many furnished
with an anchor are drowned ; but "they that trust in the
Lord shall be as Mount Sion : he shall not be moved for
ever." (Ps. cxxiv. i.) For as no assault of tem
pests and no violence of waves can move the rock of
Sion from its place, not merely because it is a Mount,
but because it is the holy Mount of God, so no assault
of troubles will overthrow the man who really trusts
in God, and desires to be obedient to the Divine Will
in all things. This Trust in God is a helmet which
can be cleft by no stroke, a breastplate which can be
pierced by no weapon, an anchor which is liable to no
shipwreck. "Which hope we have as an anchor of the
soul, sure and firm." (Heb. vi. 19.)

i. S. Paul, that world-wide Preacher, observed
that the Trust of certain of his converts was waver
ing, as if they had been fed with vain hope. Think-

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ing that these over-timid brethren should be instructed
aright, he said, — "Do not therefore lose your confi
dence, which hath a great reward. For patience is
necessary for you, that doing the Will of God, you
may receive the promise." (Heb. x. 35, 36.)

And the first reward of such a Trust is that it de
ceives no one, or makes him ashamed. (Rom. v. 5.)
But that fallacious trust in human things deceives
ten thousand times, and yet it does not make the de
ceived at all more cautious. In the year 1084, Arch
bishop Otho, brother of William, King of England,
under the influence of certain predictions, believed
that he should be the next Pope after Gregory VII,
and, in order to pave the way to the Chair with steps
of silver, he collected money on all sides by nefarious
means; and when he was on the point of approach
ing the height of greatness in expectation, he was
thrown into prison by his brother William, where he
spent three years, and this was the throne which was
the reward of his hope: nor did he ever wear the
Roman tiara. And so in the case of many others,
their hope has turned to disgrace and loss. "For
the hope of the wicked is as dust, which is blown
away with the wind, and as a thin froth which is
dispersed by the storm : and a smoke that is scattered
abroad by the wind : and as the remembrance of a
guest of one day that passeth by." (Wisdom v. 15.)
But Hope and Trust in God bring disgrace to no
one. "Hope confoundeth not." (Rom. v. 5.) "No
one hath hoped in the Lord, and hath been confounded.

HUMAN WILL TO THE DIVINE

For who hath continued in His commandment, and
hath been forsaken? or who hath called upon Him,
and He despised him?" (Ecclus. n. n, 12.)

And here, I pray you, consider how the Trust
which Moses placed in God did not confound him.
When the Israelites went out of Egypt they were en
closed within a narrow compass, for behind them was
their enemy Pharao, and in front of them mountains
and the sea forbade all further flight. Whereupon
Moses is said to have poured forth this prayer,
(JOSEPH. Antiq. n. 16) : — "Thine, O Lord, is this
sea; Thine too is this mountain which shuts us in;
and this can at Thy command either be cleft in sun
der, or turned into level ground, and the sea can be
made dry land. Nay, we might escape by a flight
through the air, if it should please Thee that we
should be thus preserved." And when he had thus
prayed, he struck the sea with his rod; which sud
denly parted with the blow, showed a path for them to
pass over straight before them. "Hope confoundeth
not." Therefore, the first prerogative of Trust in
God is not to deceive.

2. A second reward of the same Trust is entire
tranquillity of life. He who really trusts in God per
forms his duties without excitement, however widely
they may extend, being joyful even in the midst of
adversity. "Let all them be glad that hope in Thee:
they shall rejoice for ever/' (Ps. v. 12;) "for we
are saved by hope." (Rom. vm. 24.} "Blessed are
all they that trust in Him. (Ps. n. 12.) Most beau-

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ti fully, according to his wont, does S. Augustine say
on the words of the Psalm cxxvii. 2, — "Thou shalt
eat the labours of thy hands (fruits) : blessed art
thou, and it shall be well with thee." — "He seemeth
to speak perversely to those who understand not, for
he should have said, 'Thou shalt eat the fruit of thy
labours/ For many eat the fruit of their labour.
They labour in the vineyard, they eat not the toil
itself, but what ariseth from their labour they eat.
What meaneth 'thou shalt eat the labours of thy
fruits?' At present we have toils; the fruits will
come afterwards. But since their labours themselves
are not without joy, on account of the hope (whereof
we have a little before spoken, 'Rejoicing in hope,
patient in tribulation'), at present those very labours
delight us, and make us joyful in hope. If, therefore,
our toil has been what could be eaten and could also
delight us, what will be the fruit of our labour when
eaten?"

There is an old saying of the Germans, and one
which is very often inscribed on walls, to the effect
that he who has commended all things to God will
be tranquil on one side, and blessed on the other.
And it really is so, for always to commend all things
to God obtains in this life tranquillity, and in the life
to come Beatitude. But all things are to be com
mended to God, and are all alike to be received from
the hand of God in such a way as that this rule
should admit of no exception. And most admirably
does a pious writer say that this rule, of receiving all

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things from the Hand of God, is so universal in its
obligation as that no departure whatever from it is
to be allowed. So that not only crosses, and external
afflictions coming from the world and one's neigh
bour, ought to be received as from God, but also those
internal sufferings which take their rise from our im
perfections; since all things work together for good
for them that love God. (Rom. vm. 28.)

3. The third reward is strength in adversity, and
a soul that cannot be subdued by calamity. "The
just is as an everlasting foundation. The just shall
never be moved." (Prov. x. 25, 30.) David, that
most courageous king, exclaims, — "I have put my
trust in the Lord, and shall not be weakened." (Ps.
xxv. i.) Admirably does Theodoret say, — "Have
God as your Pilot and Charioteer, and let all that be
longs to you hang on His Providence, for in this way
will you remain unshaken and unchangeable." Such
was the way in which the army of holy Martyrs bore
themselves. It is a new and rare sight to be sus
pended on "the Horse,"* and to have the ribs burnt,
and yet all the while to laugh and jest. It is nothing
new that there should be a great concourse of the
people when sweetmeats are scattered about, or when
gifts and doles are bestowed. But when heads are
struck off, when gridirons, and wheels, and crosses
are brought forward, and when tortures of all kinds
are called into play, that people should still be found
to run to meet them, and vie with one another as to

* An instrument of torture.

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who should be the first to die, this is indeed a novelty,
this was never heard of before. "And yet this," says
Eusebius, "I have witnessed with my own eyes. I
have seen numberless people in Egypt led outside the
city walls into the open country without being fet
tered, one striving to get before another in stretching
out their necks. The executioners and their swords
were wearied out; they sat down tired, and others
took their place ; the swords were exchanged for fresh
ones ; the day was not long enough for the work ; and
yet none of them, not even a little child, was terrified
by death." Behold these invincible heroes and hero
ines ! Like Mount Sion, they could not be moved.
And here S. Chrysostom (In Ps. cxxiv. i.) appo
sitely remarks, — "By Mount Sion he means Trust in
God, which is immutable, firm, constant, invincible,
and impregnable. For just as if anyone were to em
ploy innumerable engines, he would be able neither
to root up a mountain nor cause it to totter, so also
whoever attacks the man who has placed his Trust
in God will labour to no purpose. But why said he
not absolutely, 'as a mountain/ but makes mention
of Mount Sion? It is to teach us that we ought not
to despond in afflictions, nor be overwhelmed with
them, but hanging on God, with trust in Him,
bravely bear all things, whether they be wars, or con
flicts, or tumults. For as this Mountain, which was*
once upon a time desolate, and abandoned by its in
habitants, returned to its former prosperity when its
inhabitants had come back, and wonders were again

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shown there, so a man of brave and generous spirit,
although assailed by numberless calamities, is never
theless not moved in even the least degree. They
who trust in the Lord shall change their courage from
human into Divine, "they shall take wings as eagles,
they shall run and not be weary, they shall walk and
not faint/' (Isai. XL. 31.) "Blessed are all they
that trust in .Him." (Ps. n. 12.) Therefore, "do
ye manfully, and let your heart be strengthened, all
ye that hope in the Lord." (Ps. xxx. 25.)

4. The fourth reward is freedom from many tins.
"And none of them that trust in Him shall offend."
(Ps. xxxin. 23.) On the testimony of S. Bernard
(De Grat. et Lib. Arbit.) : — "True conversion consists
in not being pleased with anything but that which is
proper and lawful; and the will then at length will
be perfect when it is fully good and goodly full."*
But that man may be thought to possess this "fully
good and goodly full" will, who no longer follows
his own will, but embraces the Divine Will instead,
and transfuses his whole self into it with the most
devout submission. And he it is who trusts in God
in all things. But whoever is skilled in this happiest
of arts, and makes a real and entire surrender of
himself both to the Providence of God and His Will,
fears not the grievous assaults of sins. True Trust
in God removes not only the disquietude of a troubled
breast, but also that torpor of mind and listlessness

* "Et tune demum perfecta erit voluntas, cum plene fuerit
bona, et bene plena."

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which is the opposite of it. Learn, therefore, to trust
in God, even if all things are adverse. Learn against
hope to believe in hope (Rom. iv. 18), and the Will
of the Lord shall prosper in your hand. (Isdi. LIII.

10.)

5. The fifth reward. By a true Trust in God we
are made as it were omnipotent. S. Paul fearlessly
exclaims, — "I can do all things in Him Who strength-
eneth me." (Phil. iv. 13.) But what need have we
of further evidence? Our Lord Himself has said
most clearly, — "If thou canst believe, ALL THINGS
are possible to him that believeth." (Mark ix. 22.)
Upon which words of our Lord S. Bernard (Serm.
85 in Cant.) beautifully says, — "Why should not all
things be possible to the man who leans on Him
Who can do all things? Nothing more clearly shows
the Omnipotence of God than that He makes all
those omnipotent who trust in Him. For is not he
omnipotent to whom all things are possible?"

When the Apostles asked our Lord privately why
they could not heal the child who was a lunatic, and
possessed of an evil spirit, He ascribed the entire rea
son to their want of Trust in Him, saying, — "Because
of your unbelief; for amen I say to you, If you have
faith as a grain of mustard-seed, you shall say to this
mountain, Remove from hence hither; and it shall
remove; and nothing shall be impossible to you."
(Matt. xvn. 19.) And not only is Christian Faith
commended, but also that Trust which so invests itself
with Divine Omnipotence as to attempt things how-

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ever difficult, and perform wonders. Although Christ
said not, "Work miracles/' but, "Have faith in God"
yet leave off your complaints against the ordinance of
God; master your cowardice which trembles before
difficulties; drive out from yourselves all want of
Trust. If you are not able to tread upon serpents and
dragons, trample under foot your pride; if you can
not subdue fire at your word, extinguish the flames
of your lusts; if you cannot tame lions, and subdue
leopards and tigers, restrain your anger; if you can*-
not raise the dead to life again, kill envy, which is
endued with marvellous vitality through your evil do
ings; if you cannot clothe dead trees with fresh
foliage, yet furnish with a rich gift your hand which
has hitherto been niggardly. It is this which Christ
requires — "Have faith in God." And he who has
this elicits some good from all evils ; from every lump
of lead he collects some silver and gold. And this
is Divine workmanship; for, as Boethius says, "that
alone is Divine power to which even evils are good,
when, by handling them aright it elicits from them
some good results."

CHAPTER VI

THAT TRUST IN GOD WITHOUT KNOWLEDGE OF DIVINE
PROVIDENCE IS WEAK AND UNCERTAIN

DURING that sorrowful journey of Abraham to
Mount Moriah, where his son was to be slain,
when the third day was now dawning and the moun
tain lay before them, Isaac, who was carrying the wood
on his shoulders, addressed his father, whom he saw
furnished with a knife, and said, — "My father, be
hold fire and wood : where is the victim for the holo
caust? And Abraham said: God will provide himself
a victim for an holocaust, my son. So they went on
together/' (Gen. xxn. 7, 8.) And would that we
also, especially when difficulties press upon us, and
we find no wav of escape, would constantly repeat
in our mind this single sentence, — "God will provide."
And with what marvellous Trust in God did Abra-
bam endeavour to carry out the command which, as
it appeared, was directly contrary to the Divine prom
ises. It cannot be told what acts of Trust he made
during those three days in which he was journeying
to the mountain which God had told him of, while he
constantly repeated to himself these words, — "God
provide; He will surely provide in some wonder-
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fu* way." "For the father," as S. Chrysostom says,
"sacrificed the son, offered himself as a victim, God
accepted both, and yet the life of the victim remained."
And so Abraham, thoroughly trusting- in God, came
to the mount, to the altar, to the knife, and to the
slaying of his son. In good truth that holy man had
deeply drunk into his soul that saying which is ever
most infallible, — "The Lord will provide"

Whoever desires to receive this Divine form of
speech will learn it best by using it every day, and
both in his own case and in that of others will dis
cover marvellous traces of Divine Providence. And
let us, I pray, briefly review our former life. Through
how many turns and windings has Divine Providence
safely guided us! From how many and how great
perils has it sweetly delivered us! Every one of us
may truly say, — "He sent from on high, and took
me, and drew me out of many waters. He prevented
me in the day of my affliction, and the Lord became
my stay. And He brought me forth into a large
place, He delivered me, because I pleased Him." (2
Kings xxn. 17-20.) And into what great dangers
of life, and body, and soul have I not run, but have
escaped ! "The Lord will provide." Let us, then, trust
in God. But to this confidence in God only he will
attain who rightly recognizes also His Providence.
Whether there is such a thing as providence is a sub
ject upon which I decline to enter, for Clemens Al-
exandrinus (Strom. 5.) rightly says, there are cer
tain questions which are worthy of punishment, of

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which sort is it to ask for proofs whether there be a
Providence.

i. But what is Providence? Damascene (De Fide
Orthod. n. 29.) well says, — "Providence is the Will
of God, by which all things are fitly and harmoniously
governed." We will state the case thus, — God fore
saw from all eternity in what way each created thing
could fulfil its own end, and at the same time He also
foresaw all the difficulties which would occur in at
taining this end. Therefore, God, by His most holy
Will, decreed that such aid should be ministered as
that by it all men should have the very best guidance
to their own end. And this, from the very creation
of the world, He purposed and carried into effect by
His boundless power; so that, in this way, Divine
Providence, as Dorotheus says, is the source of all
good things. And this Providence of His, God from
the very beginning brought before people's eyes, by
means of the Deluge, by the burning of Sodom, by
the plagues of Egypt, and by the sustenance sent down
from heaven for so many hundred thousand Israel
ites, in whose presence, moreover, He framed laws,
manifested His glory, appointed as a guide of their
journey a bright and fiery pillar, sent abundant show
ers of birds, and gave wonderful victories. God ex
ercises this Providence over all created things ; a truth
which is most certain. Wisdom exclaims, — "He made
the little and the great, and He hath equally care of
all." (Chap. vi. 8.)

But, in order that we may fix the knowledge ^>f
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Divine Providence deep in our inmost mind, it is nec
essary to lay down this fundamental truth, that noth
ing is anywhere done in the whole world by accident
or chance. If we examine the question with regard
only to our own forethought or knowledge, we shall
come to the conclusion that many things happen by
a kind of chance and fortune, but if with regard to
the Divine Intelligence, that nothing at all is done by
chance; for the Divine Intelligence is infinite, and
extends without any effort to everything which can
be understood. God, in a single moment of time, and
with one and the same glance of His Eye, if I may
so speak, penetrates and sees through all the most
secret places and depths of heaven, and earth, and
sea, and hell. He from all eternity has "ordered all
things in measure, and number, and weight." (Wisd.
XL 21.)

2. Most wisely does S. Augustine (In Ps. ix.) re
mark, — "And in this way let all things be referred
to the guidance of Divine Providence, which fools
think happen by chance, as it were, and accident, and
not by Divine Disposal." This will appear by an
example: — A master sends two of his servants, who
are entirely ignorant of his intention, by different
roads to the same place. That one should meet the
other there is a chance, not indeed to the master,
but to the servants. And in the same way, that a
treasure should be found by a poor man when digging
is a chance indeed to that poor man, but not to God,
Who willed that the money should be hidden there

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60 that a hireling should dig, and find it, and become
rich, not by chance, but the fatherly Providence of
God.

It was not by accident, in a case which seemed to
be entirely one of chance, that the dead body should
be cast into the sepulchre of Eliseus, so that, "when
it had touched the bones of Eliseus, the man came to
life, and stood upon his feet." (2 Kings xin. 21.)
It was not by chance that Moses, when exposed in
the cradle of bulrushes, was found by the daughter
of Pharao and adopted for her son. (Exod. 11. 5.)
It was not by chance that Achab was wounded be
tween the joints of his armour, although "one of the
people shot an arrow at a venture." (2 Par. XVHI.
33.) This arrow was sped by the unerring Hand of
God, just as was that also which pierced Julian the
Apostate. It was only to the archer who shot the
arrow that the effect was uncertain. It was not by
chance or accident that the sparrows flew about the
house of Tobias, and deprived that excellent man of
his eye-sight, (Tobias u. u ;) but God permitted this
trial to fall upon him that an example of patience
might thus be furnished for posterity. Nothing hap
pens by chance; and so it was no accident that, when
our Lord was about to be born, the whole world
should be taxed by Augustus. (Luke n. i.) It was
not by chance that He sat down by the well of Sichar,
when about to converse with the woman of Samaria.
(John iv. 5.) All these things were noted from »1J
eternity in the book of Divine Providence.

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3. But why does God permit so great and such
frequent evils? Here even Plato bids us hold our
peace. The Judgments of God are a great deep!
Admirably does S. Augustine (In Ps. xxv.) say, —
"The storms of this deep arise; you see the wicked
flourishing, and the good suffering. There is tempta
tion, there is a surging wave, and your soul cries out,
O God, is this Thy Justice, that the wicked should
flourish and the good suffer? And God replies to
you, And is this your Fcdthf Have I promised you
this? Or were you made a Christian for this end,
that you might flourish in the world ?"

Let us, therefore, compose our minds, and yield
ourselves to the Providence of God, even though we
see the wicked in power, the good oppressed, religion
overthrown, and justice extinguished; for none of
these things would take place if God did not specially
permit it, and He would not permit it unless He had
the most just grounds for it, and if it were not better
thus to permit than to hinder. Nor is it of any con
sequence that the secret Government of God is not now
made manifest. At the last day there will be seen,
as in a mirror, the whole course of the human race,
and the entire disposal of Divine Providence which
God has exercised in the case of separate kingdoms,
towns, and families, and in dealing with each indi
vidual man, so that it may appear how kind He was
to sinners, and how every one of them is more or
less inexcusable; in a word, how the form of govern
ment which God employed was accurately adapted

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both to the varying nature of things, and to show
forth His glory.

4. Once upon a time Theodore, who was suffering
from violent pain in the head, came to Pachomius and
asked him to drive away this suffering by prayer. To
whom Pachomius replied, — "Do you think that this
pain in your head, or any similar complaint, befalls
you without the Permission and Will of God? Bear
it ; and when God pleases it will be cured. Abstinence
from food is good, and so is liberality towards the
poor; but the sick man is a far greater gainer when
he patiently and perseveringly waits on the Divine
Will." And from this we can understand how that
man will know little about tranquillity of mind who is
not entirely resting on Divine Providence as his foun
dation. But he cannot long be unhappy who, by means
of a living faith, has penetrated into this secret abode
of Divine Providence. "Many are the afflictions of
the just; but out of them all will the Lord deliver
them. The Lord keepeth all their bones, not one of
them shall be broken." (Ps. xxxni. 20, 21.) God
is not like an architect who when he has built a house
leaves it. He is not only present with His work every
moment, but dwells in it continually.

5. A writing-master, who teaches little boys to form
their letters, sometimes guides the hand of one while
he pays no attention to another; and why is this?
One boy is of a good disposition, ingenious, docile,
and well-behaved ; while the other is rude, disobedient,
and intractable. And in this way God fulfils the will

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of those who fear Him, and so protects and governs
them under all circumstances, and at all times, that
all things turn out for their good; whereas in the
case of stubborn and rebellious children it is said, —
"When you multiply prayer, I will not hear." (Isai.
I. 15.) But why is it, they say, that God does not
protect and guide us in the same way as He does this
or that person? You yourselves are to blame: —
"The eyes of the Lord are upon the just: and His
ears unto their prayers. But the countenance of the
Lord (t. e., His countenance full of indignation) is
against them that do evil things : to cut off the remem
brance of them from the earth." (Ps. xxxni. 16-17.)
To those obedient children God promises: — "When
thou shalt pass through the waters, I will be with
thee, and the rivers shall not cover thee: when thou
shalt walk in the fire, thou shalt not be burnt, and the
flames shall not burn in thee." (Isai. XLIII. 2.) "I
will be to it, saith the Lord, a wall of fire round about :
and I will be in glory in the midst thereof." (Zach.
ii. 5.) The soul of a man who conforms himself
to the Will of God, He occupies as His Throne, and
reigns there as a King. Let those approach, if they
can, who wish to do it harm when God does not give
them leave. Jacob, when questioned by his brother
Esau about the company that was with him, said, —
"They are the children which God hath given to me
thy servant." (Gen. xxxm. 5.) And so he quietly
taught him, as S. Chrysostom says, how great was
God's Providence towards him.

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This marvellous Providence of God is like the lad
der which Jacob, when sleeping in the open air, saw
reaching from earth to heaven. (Gen. xxvm. 12.)
God, Who is supreme in Providence, had before Him,
from all eternity, all things which should ever happen
in heaven and earth. For His Wisdom "reacheth
therefore from end to end mightily, and ordereth all
things sweetly." (Wisd. vm. i.) And such is the
Power of His Providence that it cannot be hindered,
or deceived, or baffled, or turned aside by anything;
yet such is its sweetness that it does nothing contrary
to the nature of any creature, most mightily and
sweetly foreseeing and disposing all things. It is
like the fable of the ancients, who said that there was
a golden chain which was let down from heaven to
earth, and that when it had encircled all things it was
again drawn up to heaven. Let us, therefore, day
by day, take refuge in the infinite Providence of God;
and when we see that the whole world is filled with
so many and so great acts of wickedness, this also
will come into our thoughts, — "The Lord shall laugh
at him: for he foreseeth that his day shall come."
(Ps. xxxvi. 13.) If we withdraw our eyes from the
world at large, and fix them on our home and our
selves, we shall see about us a Providence so watch
ful and so full of love, that not even a single hair
can fall from our head without its knowledge or per
mission. And so S. Augustine exclaims, — "What will
be wanting to me, even if my enemy tears me limb
from limb, since God numbers all my hairs?"

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CHAPTER VII

HOW GREAT THE PROVIDENCE OF GOD IS IN REFERENCE
TO THE NECESSARIES OF LIFE

ALL things, it is true, are in the Hand of God, and
yet a certain person has not said amiss that He
has three keys in His Own keeping, which He entrusts
to no one. One key is that which lets out rain, wind,
snow, and such-like influences of the sky. Another
is that which opens the graves, and calls the dead to
life again. The third is that which belongs to food
and everything necessary to the support of life. But
if God were to close these receptacles whence our sup
plies are derived, who could open them? Therefore
He is the Storekeeper and Dispenser of all things;
and whatever is needful for the support of life must
be sought from Him.

i. Mark the Anchorite used to say, — "If a man
trusts not in God in these transitory things, how much
less will he trust in Him in those things which relate
to eternity f" And the first argument which our Lord
uses to shame our want of Trust in Him, is, — "Is not
the life more than the meat, and the body more than
the raiment?" (Matt. vi. 25.) Here, then, by the
most cogent arguments, He removes from the mind

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that pernicious solicitude about food and clothing, and
teaches us that we should trust alone in the benign
Providence of God. For if God is so provident and
bountiful in those things which seem to be more
weighty, why do we charge Him with forgetfulness,
or want of care, in other things which are of lesser
moment? If He gave us the body, why should he
refuse us clothing? If He bestows on us a horse,
why should He withhold the bridle? Is not the life
itself more precious than that by which it is sup
ported? And is not the body of more consequence
than that with which it is covered? Most undoubt
edly. He, therefore, Who gave life and a body to us,
without any solicitude on our part, or rather when as
yet we had no existence at all, will without doubt also
give things for the support of the life and body, es
pecially since He Himself wills that our life and body
shall stand in need of such things. If then He of
His Own free will gave that which is greater, He pro
claimed that He was both able and willing also to
give that which is less. He will not, however, give
to us while we are in a state of idleness, since He did
not create us for this ; but He will give to us when we
are free from anxious care, for He wills that this
should be cast on Himself. God when challenging
Job, inquires, — "Who provideth food for the raven,
when her young ones cry to God, wandering about,
because they have no meat?" (Job xxxvm, 41.)
And this same argument derived from birds our Lord
enforces when He says, — "Consider the ravens: for

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they sow not, neither do they reap; neither have they
storehouse nor barn; and God feedeth them: how
much are you more valuable than they?" (Luke XH.
24.) And often inculcating the same truth, our Di
vine Master says, — "Are not two sparrows sold for
a farthing? And not one of them shall fall on the
ground without your Father. But the very hairs of
your head are all numbered. Fear not therefore,
better are you than many sparrows." (Matt. x. 29-
31.) And in order to make this as clear as possible
He does not bring forward the children of Israel,
who were fed in the wilderness for forty years, neither
does He commend to us Elias, who was sustained
by ravens, nor yet does He set before us lions, or
bears, or elephants, or any large beasts of that kind,
although these also are fed by Divine Providence,
but the most insignificant of living things, those little
birds which, since they are chiefly occupied in sing
ing, and only take their food in the intervals, seem
to be most especially free from all anxious care. And
should man, who is of more value than countless birds,
and who acknowledges God not only as his Lord,
but as his Father, be thus distracted in mind?

And after pointing out the Providence of God in
the case of birds, and the hairs of our head, our
Lord proceeds to set forth how it is shown in the
case of flowers. "Consider," He says, "the lilies of
the field, how they grow ; they labour not, neither do
they spin: but I say to you, that not even Solomon
in all his glory was arrayed as one of these. And if

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the grass of the field, which is to-day, and to-morrow
is cast into the oven, God doth so clothe; how much
more you, O ye of little faith?" (Matt. vi. 28-30.)
See, then, how entirely free from anxiety are the
flowers of the field about that clothing in which they
glory, for all their beauty they acknowledge to be
received from God alone, openly declaring that they
owe nothing to human care. Now the nature of
things, which is derived from the Providence of God,
the industry and skill of man may imitate, but cannot
rival; and so the robe of Solomon, which was ex
quisite in fabric, and ornamented even to a miracle,
did yet in no way equal the elegance of the most in
significant flower. And do you now judge, if God
clothes with such beauty the commonest flowers, which
will be cut down and thrown into the fire, how much
more will He clothe you who were formed by Him
for immortality, and provide what is necessary not
merely for covering the body, but also, if need be,
for adorning it.

And to these arguments our Lord joins also a third
one : — "Which of you, by taking thought, can add
to his stature one cubit?" (Luke xn. 25.) Nay,
rather he will diminish it by anxiety, for here the
diligence of no one will profit him: "If then ye be
not able to do so much as the least thing why take
ye thought for the rest?" (Luke xn. 26.) If the
greatest anxiety you can show does not advance so
trifling a thing as that the stature of your body should
increase, how will an abundance of corn and riches

HUMAN WILL TO THE DIVINE

heaped together be able to preserve your body in life,
unless the Providence of God grants a blessing?
Empty and fruitless is all your labour unless God
prospers it. To Him, therefore, commit the care of
nourishing your body, to Him, too, the care of causing
it to grow, for this He will do most fittingly and
sweetly, without any assistance from your anxiety.
He openeth His Hand, and filleth all living things
with blessing. (Ps. CXLIV. 16.)

2. Since God, therefore, provides for all things
which are necessary to support life, for "He hath
equally care of all," (Wisd. vi. 8) how comes it that
there is so great a number of people in every place
who suffer from the extremity of want? Truly does
S. Chrysostom (Oral. 5, de Div. et Paup.) say, — "Not
only do poor men stand in need of the rich, but the
rich need the poor, and more so than the poor need
the rich." And let us imagine two cities, in one of
which rich men alone live, and in the other only poor :
there can be no dealings between them; for in the
former there will be no mechanics or tradesmen, no
tailor, baker, smith, woollen-draper, or labourer. . For
such callings as these the rich are not adapted. There
will be no manservants or maids here; and what sort
of city, then, will it be if deprived of external help?
In the other there will be an abundance of those who
mend shoes, make clothes, and cultivate the fields;
plenty of people, in a word, who are satisfied with
moderate means. But if the necessaries of life were
supplied to all in abundance, what would follow?

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The destruction of all trades, mechanics' works and
crafts of all kinds. Building, navigation, bird-catch
ing, fishing, and trading of all sorts would go to
ruin; and who would be masters, if there were none
who would offer themselves as servants? Poverty,
therefore, preserves the human race, and adorns it.
Poverty makes men diligent and industrious. Pov
erty stimulates the arts. Let Poverty be banished
from the world, and at the same time good manners,
and nearly all virtues will be banished with it. To
eat, drink, sport, act the glutton, or the wanton, and
more than act the wanton, will be the chief business
of life; riot will attend upon extravagance, vice upon
riches. Where there is abundance of all things, there
is generally no lack of vices also. Years of plenty
prove this, in which the taverns are full of drunkards
and overflow with all kinds of filthiness and infamy.
The Deluge is an evidence of this ; its beginnings were
ease and luxury; and so the life of all men was lost
to every feeling of shame, and was brimming over
with lusts. See, then, how great is the Providence
of God, which by means of poverty draws men from
wantonness to toil. Labour stimulates the best of
men. Whatever object of beauty we anywhere behold
was laboriously fashioned by those who were ill sup
plied with money, and who therefore were obliged
to sell their labours.

With how great Providence, moreover, does God
come to our aid in poverty ! "The Lord will not afflict
the soul of the just with famine." (Prov. x. 3.) S.

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HUMAN WILL TO THE DIVINE

Francis, when standing before the Bishop of Assisi,
with nothing but a common piece of linen wrapped
round him, exclaimed, — "Now can I say with perfect
freedom, 'Our Father Who art in Heaven/ " He used
also to give to his followers, as provision for their
journey, those words of the Psalmist, — "Cast thy
care upon the Lord, and He shall sustain thee." (Ps.
LIV. 23.) When the Roman pontiff also was inquir
ing about their means of support, he replied, — "We
have a poor Mother indeed, Religion, but a very rich
Father." And so it is, this Father embraces His Chil
dren with such care and Providence that, when human
aid fails, He ministers Divine.

S. Dominic, when founding his order, sent out two
of his followers to preach. One evening they were
tired, and hungry, and were sorrowfully complaining
that they were among strangers, and had descended
to the lowest depths of poverty in a place where no
help could be expected, whereupon a certain person
met them, and discovering the cause of their sorrow,
addressed them as follows: — "You have forsaken all
for the love of God, and so have showed great trust
in Him, and are you now full of fear, as if you were
bereft of all hope? God feeds the cattle, and will He
suffer His children to perish with hunger?'' Having
said this he left them. They then entered a city, and
after they had said their prayers in the church they
were invited to supper by the curate. But another per
son also came up and showed great eagerness that they
should become his guests ; whereupon a friendly con-

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test began between the two ; and this was put an end to
by a third person, a man high in authority in that place,
who carried them off with him to his house as well
as the curate and the other who was offering hospi
tality, and entertained them all sumptuously. And so
our Lord says to His Own people, when they have
toiled all the night, — "Come and dine." (John xxi.
12.) And yet there are times when these examples
do not root out our want of Trust in God. Whatever
He supplies we still fear want ; in the very midst of
water we are apprehensive of drought, and, unless
a great abundance of everything surrounds us, we be
lieve that much is wanting. And so the wicked
thought ever and anon disturbs us, — Where is that
which you hope for? To which S. Augustine well re
plies, — "Hope is not yet come to its fulfilment. An
egg is something, but it is not yet a chicken."

4. The story goes that there was once upon a time
a beggar, who, when he saw his wallet full, and com
pletely stuffed out with bread, used to say, — "Now I
hope!" And we are very like this beggar, for we, in
sooth, hope when we believe that there is a prospect
of our living sumptuously for many a year to come.
We, in fact, conceive hope in exact proportion to our
possessions at the time.

5. Amatus was a noble mirror for all such to look
into as either show impatience against Divine Provi
dence, or silently accuse it. After he had spent thirty
years in a monastery he passed a life of perfect con
tentment on a solitary rock, for Berinus, who was

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assigned as a companion to him by the brotherhood,
only brought him every third day a barley loaf and a
pitcher of water. This was the rule both of his food
and obedience. But the evil spirit was exasperated by
this abstinence. And so upon a favourable occasion,
when the holy man was on his knees, wrestling in
prayer with God, a raven flew to him, and upset the
pitcher and carried off the bread ; and so all the three
days' stock of provisions was lost. And what did
Amatus then do? Perhaps he was enraged against
the raven, and cursed the greedy bird with direful im
precations, and gave vent to fierce complaints about
the Providence of God, and cursed these devices of
the devil? He did nothing of the kind. This is our
accustomed way of talking. Raising his hands and
his soul towards heaven, he said, — "I give Thee
thanks, O Lord JESU, because it is pleasing to Thy
most Holy Will to discipline me with a longer fast.
I know that this wall be good for me, since nothing
happens in the world without Thy Providence."
Listen to this, ye querulous and unbelieving ones!
Nothing is done in the world without Divine Provi
dence, apart from which not even a leaf falls from
a tree. And do you imagine that houses are burnt
down, ships sunk, fortunes lost, good names blasted,
while this Providence is lulled to sleep?

Theodoret relates that S. Maesimas had two barrels,
one full of wheat, and the other of oil. From these
he used to give very liberally to the poor, and yet the
tubs did not become empty. And God likewise has

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two barrels, the one full of corn and all thing's needful
to support life, the other brimful and running over
with mercy, liberality, and providence ; and neither of
them can be exhausted. To these two depositories
must we run when our little vessels begin to be dry.
Only let us thoroughly learn this one thing, TO TRUST
IN GOD, and to commend ourselves afresh to His most
Holy Will.

There is an old saying among the Germans, that if
we did what we ought, God would do what we
wished.*

* Wann wir thaten was wir solten.
So that Gott was wir woltcn.

CHAPTER VIII

HOW GREAT IS THE PROVIDENCE OF GOD TOWARDS HIS
FRIENDS

IT is a glorious declaration, "He that toucheth you,
toucheth the apple of My Eye." (Zach. n. 8.) And
with how great care did God follow the steps of that
young harper (David), and with what a manifold
Providence did He preserve him in such great perils,
just as if this was the only man whom He had taken
into His care! He himself testifies, — "Lord, Thou
hast proved me, and known me : Thou hast known my
sitting-down, and my rising-up. Thou hast under
stood my thoughts afar off: my path and my line
Thou hast searched out." (Ps. cxxxvm. 2, 3.) All
that pertains to me, O Lord, has been weighed by
Thee from all eternity, even to the smallest tittle.

I. Saul fought for the blood and life of David with
perpetual snares, but to no purpose, for God protected
him. But when David was lying hid in the wilder
ness of Maon, Saul came there and with "his men
encompassed David and his men round about to take
them." (i Kings XXHI. 26.) And so effectually
did he hem him in that there was no room for escape,
or for hope. He was like a wild beast surrounded

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w-ith nets and dogs. Here, then, the situation of
David seemed to have come to a desperate pass. Saul,
who had all but gained the victory, was close at hand,
threatening his life; the lion thought it was already
holding the prey in its jaws. But this also was in
vain, for God delivered him. A sorrowful messenger
came to Saul to say that the Philistines had invaded
the land, and that therefore he must hasten to drive
the enemy from his borders. And so David, when
matters had come to this hopeless state, and when he
was all but within the claws, as it were, of a ferocious
wild beast, was on a sudden released. God protected
him; and so, by Divine Providence, he most happily
escaped all the snares of the wicked king. But it is
no marvel that David should have been thus kept by
God as the apple of His Eye ; for He knew with most
perfect exactitude how to conform himself to Divine
Providence. And behold a noble example of this!
When he was flying from his rebellious son Absalom,
Semei met him in the way, and assailed him with cruel
curses. "Come out," he said, "come out, thou man
of blood, and thou man of Belial. The Lord hath
repaid thee for all the blood of the house of Saul :
because thou hast usurped the kingdom in his stead,
and the Lord hath given the kingdom into the hand of
Absalom thy son : and behold thy evils press upon
thee, because thou art a man of blood." (2 Kings
xvi. 7, 8.) Behold the monstrous wickedness of the
man! Feeling no reverence either for the Divine
Law, or for the Prince of the people, or his King,

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he called him contemptuously, and to his face, a mur
derer, a tyrant, and a usurper. What a shameful
deed! Nor was it enough to assail with such insults
a prince who was the gentlest of men, and was ten
derly beloved by his subjects, and who was afflicted be
sides with extreme calamity, and was wellnigh pros
trate beneath it. Wicked Semei dared a still more
dastardly deed. King David, who was now changed
from a happy to a miserable man (than which change
nothing can be more deplorable), was walking bare
footed, and with his face covered with tears, and yet
Semei attacked him with stones, as if he were a
mad dog, and instead of flowers cast dust upon him!
And here see the remarkable endurance of David!
worthy of admiration for all generations, by means
of which he bore himself with most entire submission
to Divine Providence, and recognized this grievous
injury as if it had been commanded by God. Abisai,
the brother of Joab, had said, — "Why should this dead
dog curse my Lord the king? I will go, and cut off
his head." (Ver. 9.) And then that devout prince,
who three times had been chosen king, although so
bitterly assailed by a person of impure life, who was
also his subject, and whom he had never harmed by
word or deed, not merely did not give way to anger
and fury, nor thought of vengeance and throwing
back his stones, but became the defender of his assail
ant, warded off the violence of his soldiers from him,
extenuated the sin which he had committed though
guilty of violence to his majesty, recognized an instru-

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ment of Divine Providence, acknowledged that God
was the Author of all that had befallen him, and at
length gave this command, — "Let him alone and let
him curse : for the Lord hath bid him curse David :
and who is he that shall dare say, why hath he done
so?" (2 Kings xvi.. 10.) Although, therefore,
Semei committed a most heinous sin when he cursed,
yet it is so far said that it was commanded him to
curse, since God employed Semei's wicked will, which,
however, He had not made, for the salutary correction
of David.

And the same rule applies in all the trials and in
juries in which God uses the will of wicked men,
either to exercise the innocent, or to punish the guilty.
These are to us as a whip when we have sinned, and
a bridle lest we should sin; and, therefore, let any
one who is unjustly troubled by others exclaim with
David, — "The Lord be merciful unto me, that I ex
tend not my hand upon the Lord's anointed. As the
Lord liveth, unless the Lord shall strike him, — or
his day shall come to die, or he shall go down to bat
tle and perish." (i Kings xxvi. 10, n.)

2. Think of Joseph, I pray, the governor of Egypt.
Through what by-paths and difficulties was he led,
until he came to that crowning point of honour! And
the beginning of this so great glory was the hatred of
his brethren. Nor was the progress of evils arrested
here; for a monstrous act of wickedness followed
upon this ill-will which had arisen at home. Joseph
was sold as a slave to the Ismaelites, and was carried

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into Egypt. Nor did a gentler lot await him there.
The favour of his mistress was as destructive to that
most virtuous of young men as the hatred of his
brethren had been before. For when he allowed the
daily blandishments of his mistress to fall upon un
heeding ears, he was falsely accused to his master,
and having been thrown into prison was kept there,
innocent as he was, for the space of three years. It
was not, of a truth, immediately upon his arrival in
Egypt that he was placed in a chariot of triumph. By
various vicissitudes and through many dangers he at
length arrived at this pre-eminence. And all that be
fell him was done at the command of Divine Provi
dence. Joseph himself most abundantly testifies to
this when, speaking to his brothers about this same
Divine Ordinance, he said, — "Not by your counsel
was I sent hither, but by the will of God." (Gen. XLV.
8.) "Fear 'not: can we resist the will of God? You
thought evil against me : but God turned it into good."
(Gen. L. 19, 20.) "And let us," says S. Chrysostom,
"not only listen to this, but imitate it also, and com
fort in this way those who have afflicted us, not im
puting to them the evils which they have committed
against us, but bearing everything with perfect good
will." For God, in His Supreme Providence, is thus
wont to transform the worst events which befall His
friends into joyful success. Often has an injury paved
the way for blessings; many have fallen that they
might rise the higher, and to greater things. Divine
Providence is wont to use not only things which are

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rightly done, but sins also, to work out its own De
crees. Have you considered Joseph? Take away
the wickedness of his brethren, take away their jeal
ousy, take away the story of their brother's death,
which they so cruelly invented, and you have, at the
same time, taken away those very things on which
the safety of Egypt rested. There would have been
no interpretation of the king's dream, no gathering-
in of corn for seven years; but Egypt would have per
ished with famine, and neighboring nations would
have perished also. Do you wish for a clearer ex
ample? Take away the covetousness of Iscariot,
and the envy of the Jews, and at the same time you
will have taken away the Ransom of the human race,
the Blood and Death of Christ. Take away devils
and conflicts, and then victories and rewards will al
most entirely cease. Take away tyrants, and where
will martyrs be? It is the custom of Divine Provi
dence not only to use the good for good, but the evil
also. The selling of Joseph was, without doubt, effi
ciently from God, if you regard the nature of the
action, but the wickedness which was covered by this
action arose from the corrupt will of his brethren.
And here S. Gregory (Mor. vi. 14.) well remarks,—
"Behold, how the Divine Power takes the wise in
their own wisdom ! On this account was Joseph sold
that he might not be made much of; and therefore
was he made much of, because he was sold."

3. Charito, when travelling to Jerusalem, was in
tercepted by an ambush of robbers, and was dragged

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into their cave, and bound with chains. When the
robbers had gone elsewhere, in search of booty, Cha-
rito did nothing else but extol God and Divine Provi
dence with the loudest praises, and meditate upon
this unexpected Permission of His, and thank his most
loving Father for it, earnestly commending himself
to Him, and desiring nothing else than that the Di
vine Will should be fulfilled in him. W'hile his
thoughts were thus occupied a serpent crept from its
hiding-place to a can full of milk, from which it
drank largely, although an uninvited guest; and, as
his share of the entertainment, he, as ungrateful peo
ple are wont to do, poured in poison, instead of the
milk which he had taken. When the robbers returned
to their accustomed den their first act was to quench
their thirst with a draught of milk. They drank more
freely than the serpent, but so that they never drank
again, for shortly afterwards the poison penetrated
into their veins, and they all expired. Charito, there
fore, who was now the heir of the robbers, and the
sole proprietor of the vile den, commended himself
more earnestly than ever to God's Will, and not in
vain, for his chains having been loosened by Divine
aid, in place of his wretched prison, he found a wealthy
habitation, and the money which he discovered there
he employed partly in relieving the poor, and partly
in building a monastery. The cave of the robbers it
self he turned into a church, where both Jews and
heathens are now baptized. Oh! marvellous designs
of God's Providence.

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S. Monegundis would never have attained to such
sanctity of life unless Divine Providence had guided
her to it through manifold difficulties. She had two
daughters, young girls of remarkable beauty, on whom
the fond mother lavished all her care and love, her
self at that time having but little thought for religion.
It pleased Divine Providence to remove this entice
ment to sin; and so both daughters were carried off
by a sudden death. The mother, just as if she herself
had survived her own death, began to hate life, to
pluck out her hair, to tear her cheeks, to refuse all
consolation for her grief, and to desire nothing else
than to die at once, and follow her daughters. After
her grief had somewhat spent itself in tears her lam
entation abated, and becoming more composed she
exclaimed, — "Am I not utterly mad for so obstinately
crying out against Providence? What am I doing?
Have I forgotten that I have brought forth daughters
who are mortal? Were they born for this end, that
they should not die? The Son of God, the Mother of
God, men who are most dear to God, all die, and am I
angry that my daughters have ceased to live, who
died, perhaps, on this account, that they might not fall
a prey to sin ! Why, therefore, do I weary God with
my complaints, Who can will nothing that is evil?
Why do I not rather end this foolish lamentation,
and compose myself calmly in the bosom of the Divine
Will and Providence?" Thus she spoke, and thus she
acted. She separated herself entirely from worldly
affairs, and shut herself up in a small house with one

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little waiting-maid, intending from that day forward
to serve God with all her power. And that this
change of life was pleasing to God miracles testified,
for Monegundis healed many sick people without
medicines, as Gregory of Tours affirms. (De Glor.
Confess. 24.) So great a thing is it to commit one
self wholly to Divine Providence. S. Augustine has
said, with the greatest truth, — "He who had a care
for you before you were, how shall He not have a care
for you when you are now that which He willed you
to be?"

4. Robert, the first Abbot of Molesme, a man who
was a most careful observer of Divine Providence,
gave whatever he was able to the poor. Upon one
occasion he ordered two loaves to be given to two
beggars, who were waiting before the door; but the
steward demurred, and said that there was not even
enough for dinner. "What then," said Robert, "shall
we dine upon?" "I do not know," said the steward.
It occurred, however, to the holy man that something
was being concealed, from a mistaken anxiety to pro
vide what was needful. And so when the Divine
Office was concluded, and the signal for the meal was
given, the abbot asked whence the loaves had been
brought. "I kept a few for ourselves," replied the
steward. Robert, feeling justly indignant, ordered
all the loaves to be collected in a basket, and to be
immediately carried away to the poor; then turn
ing to his brethren, he said,— "Lest the disobedience
and want of faith of our House should proceed fur-

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ther, fasting and hunger will teach us to trust in God."
Robert wished that all who belonged to him should
rest entirely on the most bounteous Providence of
God, like an infant on its mother's breast. The very
best remedy of ill-timed parsimony is hunger.

Dorotheus relates that a very devout old man felt a
dislike for food for several days together, through
weakness of stomach. A youth, who acted as his
servant, in order to tempt his appetite, determined to
cook a savoury morsel flavoured with honey. And
so out of two jars he, in his haste, seized one in which
rancid oil, made from flax, was kept, the resemblance
between the vessels causing his error. In order, there
fore, to do good to the old man, he poured in plenti
fully that which was not honey, but almost death
itself, and cooked some pottage which could not have
been offered even to a dog. The sick man scarcely
tasted the disgusting food before he discovered that
the hand of his cook had erred, still he said nothing,
and ate beyond his strength. At length, when his
stomach rejected any more, he put down the spoon,
and not even by a single word did he complain of that
loathsome dish. Whereupon his companion began to
urge and press him to eat more heartily of the dainty
food, saying that he had exhausted all his skill in its
preparation, that it would work wonders upon his
health, and that, in truth, he himself had wished to
be the first to partake of this delicious feast. But the
good old man so far restrained his loathing as not
only not to be excited to use any harsh words, or even

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thought, towards his companion, but made this single
excuse, that he had had enough of such delicate fare.
Scarcely, then, had his companion tasted the pottage
when he threw himself at the knees of the old man.
"I have killed you, father," he said, "and why did you
confirm my precipitate thoughtlessness by your si
lence?" Whereupon the old man replied, — "Do not
torment yourself, my son; for if God had willed that
I should eat honey, you would then have mingled
honey with my food." "Admirably," says Dorotheus,
"did the old man speak; for he knew, of a certainty,
that if God had willed that honey should be eaten by
him, He would not have permitted his attendant to
make a mistake, or, which is equally easy to God, He
would have turned that filthy oil into honey."

And thus does the man behave who recognizes Di
vine Providence in all things. He does not take every
thing for the worst, nor does he seek for some one to
whom he may ascribe his misfortune, but rather
refers the sins of men to the Providence of God.
Happen what may, he soothes the irritation by giving
it a kindly interpretation.

5. And here, good reader, I would wish that one
thing should be most thoroughly understood by you.
It is a saying of S. Jerome,— "All things are gov
erned by the Providence of God, and oftentimes that
which is thought to be punishment is only medicine !"
And here this wonderful circumstance is to be ob
served, that Divine Providence allows things to be
borne onwards by their own impulse up to a certain

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fixed time. For it is the custom of Divine Providence
gradually, and by the passage of time, to lead all
things to their destined ends; for it orders the small
est as well as the greatest. And for this reason Epic-
tetus, that glorious sun among philosophers, said, —
"Do not ask that whatever happens should happen
according to your own will; but if you are really wise,
desire that all things should happen as they do hap
pen." It is a Christian and Divine saying, — "Desire
that all things should happen as they do happen/' S.
Basil also (Ad Eustach.) speaks in the same way: —
"Since things do not turn out as we wish, let us wish
them to turn out as they do." And in the same way
the Abbot Nilus says (De Orat. 29), — "Do not pray
that what you wish should come to pass, but rather
pray, as you have been taught to pray, that the Will
of God be done in you."

Jacob, the Anchorite, answering the devil when he
was threatening him with blows, said, — "If it is per
mitted you by God, strike me. Why do you delay?
Strike me, and I shall receive the blows as willingly
as if I were struck by Him Who permitted me to be
struck. But if it is not permitted you, you will not
strike me, even though ten thousand times you show
your fury." Thus, too, the Empress Irene, when de
posed by her own servant, exclaimed, — "I ascribe
it to God that He elevated to the imperial dignity
me an orphan, and utterly unworthy of it; but that
He now permits me to be dethroned I ascribe to my
sins; therefore blessed be the Name of the Lord!"

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Well, then, does S. Augustine say, — "Constantly be
lieve in God, and commit yourself entirely to Him
with all your power; and so He will not cease to lift
you up to Himself, and will permit nothing to befall
you, but that which will be for your profit, even
though you know it not."

CHAPTER IX

HOW GREAT IS THE PROVIDENCE OF GOD TOWARDS
ENEMIES AS WELL AS FRIENDS

GOD sees distinctly, and with a single glance, past,
present, and future things. We are all of us
present before His Eyes, Adam as well as Antichrist,
the whole human race, all created things. "Wisdom
reacheth therefore from end to end mightily, and or-
dereth all things sweetly." (Wisd. vm. i.) From
the loftiest angels to the meanest worms the sleepless
care of God extends, yea, and is never absent. Moses
and Aaron, of old, proclaimed, — "In the evening you
shall know that the Lord hath brought you forth out
of the land of Egypt : and in the morning you shall
see the Glory of the Lord." (Exod. xvi. 6, 7.) Of
a truth we shall all of us know, in the evening of
death, the marvellous Providence of God towards
each one of us. "The steps of man are guided by the
Lord; but who is the man that can understand his
own way?" (Prov. xx. 24.) God, in the perfection
of His Providence, leads us a long journey, and often
through winding paths and inextricable labyrinths,
but He knows by what way to guide us to the heav
enly pastures. Why, therefore, do we murmur

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against this most watchful Leader? If anyone sets
out on a journey with a companion who is thoroughly
acquainted with the road, and when rough, difficult,
and marshy parts come in sight begins to complain,
and says, — "By what a round-about way you are lead
ing me, my good friend? Unless I am much mis
taken, we have long ago left the proper path," — his
guide will quickly reply, — "Do not be alarmed, good
sir, but leave it all to me. I have led you by a cir
cuitous path, I allow; but if we had kept a straight
course we should have fallen into those quagmires,
from which we should never have extricated our
selves. Trust yourself to me, and I will guide you in
such a way that you shall not be sorry for having
had me for a companion." And in this way, Divine
Providence guides us. We must go, indeed, through
many by-paths, and long circuitous windings of the
road; why then are we angry with our most excellent
Guide? Only let the road be safe, and what does it
matter if it is rough?

2. It seems to me that Saul would have been the
best of kings, if he had only finished his life as well
as he began it. "There was not among the children
of Israel a goodlier person than he." (i Kings ix.
2.) While he was seeking his father's asses he found
a kingdom. But let us examine a little more atten
tively God's providence towards him.

God had said to Samuel, — "Tomorrow about this
same hour I will send thee a man of the land of Ben
jamin, and thou shalt anoint him to be ruler over my

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people Israel." (Ver. 16.) And the way in which
he was sent was this : — "The asses of Cis, Saul's
father, were lost :" whereupon he bade his son go and
seek them. Saul therefore took one of the servants
with him, "and when they had passed through Mount
Ephraim, and through the land of Salisa, and had not
found them, they passed also through the land of
Salim, and they were not there: and through the land
of Jemini, and found them not. And when they were
come to the land of Suph, Saul said to the servant that
was with him: Come, let us return, lest perhaps my
father forget the asses, and be concerned for us. And
he said to him : Behold there is a man of God in this
city, a famous man ; and all that he saith cometh cer
tainly to pass. Perhaps he may tell us of our way."
(Ver. 3-6.) Saul thought that the opportunity was
not to be lost, and so after his long wanderings he
came to Samuel, being entirely ignorant of what was
to follow. Scarcely, however, had they seen one an
other's face, and began to speak together, when God
said to Samuel, "Behold the man, of whom I spoke to
thee, this man shall reign over My people." (Ver.
17.) And thus things fell out in their proper order.
Saul both found the asses which he sought, and a
kingdom which he had not so much as dreamt of.
How vast is the depth of God's Providence ! How
great its hidden mystery! Saul was thinking of noth
ing less than a sceptre and royal crown when he was
raised to a throne by Divine appointment! And so
the asses were not lost by chance; neither was it by

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chance that he did not immediately find them; nor
yet was it by chance that the plan of going to Sam
uel was suggested by the servant. All this was done
by the singular Providence of God, and for this spe>
cial purpose, that the sceptre over Israel might be
conferred on Saul.

But perhaps you may inquire, — "Why did God
will that Saul should be anointed king, when He knew
that he would commit many wicked acts, and end his
life so miserably? And I, too, would ask, — "Why did
God, by His Grace, create angels, when He knew
that they would be tormented for all eternity in hell?
Why did he place Adam in that pleasant garden, from
which He knew that in a short time he would be ex
pelled? Why did our Lord choose Judas Iscariot
to be an apostle, when He foreknew that he would be
a traitor? Why did he send his apostles into a cer
tain city of the Samaritans, when He knew before
hand that they would not be received!" S. Jerome
(Cont. Pelag. in. 2.) replies to these questions. "Do
you desire," he says, "to know the reason? God
judges present things not future, neither does He by
His foreknowledge condemn anyone who He knows
will be such as hereafter to displease Him; but so
great is His goodness, and so ineffable is His mercy,
that He chooses one whom at the present He perceives
to be good, but knows will be wicked in the future,
giving to him the opportunity of conversion and re
pentance." Adam, therefore, did not sin because God
had foreknown that he would sin, but God foreknew

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because Adam would hereafter determine to sin
through his own will. "So that," as S. Ambrose
says (In Rom. ix.), "Adam was not harmed because
he received the command, nor Judas because he was
elected to be an apostle, but God imposed neither on
the former a necessity of transgressing, nor on the
latter of becoming the traitor, and if each had pre
served that which he had received, he might have re
frained from sinning. Those who are foreknown to
God as persevering in that which is good are often evil
in the first instance, while others that are foreknown
as determining to persevere in evil are sometimes good
at the beginning." "Wherefore he that thinketh him
self to stand, let him take heed lest he fall." (i Cor.
x. 12.) The chief of the apostles fell, do you there
fore watch. Judas fell ; it was that you might stand.
And here we have a remarkable proof, as Enthymius
says, that neither human energy can effect anything
without Divine Aid, nor Divine Aid profit at all with
out human energy. Peter and Judas are examples of
this.

3. But to return to the history of Saul. Wonder
ful was the Providence of God towards him in all
things! He who so often had wickedly designed to
destroy David by the sword of the Philistines is him
self enclosed by a vast army of those same Philistines,
and being forsaken by God, and having consulted a sor
ceress as a crowning act of wickedness, he heard from
Samuel the tidings of his coming ruin, which the mis
erable king could neither endure nor avoid. Alas,

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HUMAN WILL TO THE DIVINE

how watchful was the Divine Vengeance! Nothing,
O my God, escapeth Thy Providence! This same
Saul also refusing utterly to destroy the Amalecites,
when God commanded him, is brought to such a depth
of misery that he would have esteemed it a kindness
to have been slain by an Amalecite! Truly "weight
and balance are judgments of the Lord." (Prov. xvi.
11.)

But Divine Providence is wont neither to punish
all acts of wickedness immediately, nor to leave them
altogether unpunished. If it were to punish none,
many would say that there was no such thing as
Providence; but if it were at once to inflict the pen
alty on all, they would believe that no state of reward
or punishment remained after this life. And so God
by punishing some displays His Providence, and by
leaving1 others unpunished reserves them for the pun
ishment of a future life.

4. In such a way, then, does Divine Providence
lovingly embrace in its government all adverse things
which happen in this world, as that it disposes all the
ills of life, and orders them for our good, and per
mits sin also for deep and secret ends of its ordinance.
It is the same Providence which does good and per
mits evil. Of a truth God would never permit any
evil, unless He were so powerful as from every evil
to elicit good. What greater evils ever could have
happened than the sin of Adam, and the crucifixion
of our Lord? And yet the transgression of our first
parent drew down God from heaven to take upon

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Himself the form of man; the death of Christ re
stored to us Heaven, and every blessing. God is such
a skilful workman, that out of all forms of evil, just
as if they were pieces of leaden coin, He is able to pro
duce gold of the finest quality. "To them that love
God, all things work together unto good." (Rom.
vin. 28.) The vileness of Magdalen has corrected
many; the fall of Peter has raised up many; the
doubtfulness of Thomas has confirmed many. The
words "thou reapest that which thou didst not sow"
(Luke xix. 21 ) are in reality commendation for God,
since He sows not sins, and yet from thence He
gathers a harvest of many blessings. Of a truth God
"sucks honey out of the rock, and oil out of the hard
est stone" (Dent. xxxn. 13), when from great
evils He produces greater blessings.

In such a way, then, does Divine Providence watch
around us and ours as that it has already decreed, to
the smallest particular, all the sufferings even of the
body. So that let every one at the beginning of sick
ness reason thus with himself: — This disease, from
whatever cause it arises, whether from my own in
temperance, or from the malice of another, or how
ever it was contracted, is from Divine Providence,
which so adjusts its violence to my strength that its
commencement, increase, crisis, and cessation all de
pend entirely on the same. Thus the malady which
now affects the head cannot fasten upon any other
part, or increase in intensity, or last for a single hour
more than God has decreed. The same Providence

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also disposes the effect of remedies and curative
agents in such a way as that the physician either un
derstands what mode of treatment is to be followed,
or cannot keep pace with the progress of the disease
and mistakes its character, and that medicines, suited
or unsuited to the complaint, are administered oppor
tunely or inopportunely. All the variations of dis
ease, even their smallest fluctuations, are so directed
by the ordinance of God, that whatever the Divine
Will appoints comes to pass. And thus, in good truth,
"Good things and evil, life and death, poverty and
riches, are from God." (Ecclus. xi. 14.) "For all
healing is from God." (Chap, xxxvni. 2.)

And precisely in the same way should we reason
about Divine Providence, in reference to all adversi
ties which befall either the mind or the body. Has
an enemy slandered you? Reflect, then, that all his
calumnies, all his words, yes, every syllable, were
weighed out from all eternity in the balance of Divine
Providence ! As much as has been permitted him will
he say against you, and not a single syllable more.
Why, therefore, do you vainly struggle and chafe!
Apply the same line of reasoning also to all your
jother sufferings, since their order, number, intensity,
time of duration, and attendant circumstances are all
most accurately arranged by Divine Providence. Sub
mit yourself, then, to it, and say, — "I was dumb, and
I opened not my mouth, because Thou hast done it."
(Ps. xxxviii. 10.) Thou, O my God, hast done this.
Thy Providence, Will, and Permission have sent this

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upon me. Since Thou, therefore, hast done all this,
I should be impious if I were to murmur against
Thee; I yield myself then, to Thy Will, and whatever
proceeds from it I endure.

5. And this daily meditation on the Divine Will
produces in the soul the deepest peace, entirely sub
jecting the will of man to the Divine in a sweet and
delightful way. Whoever, then, yields himself abso
lutely to the guidance of Divine Providence is free
from troubles of numberless kinds : he dwells "in
the beauty of peace, and in the tabernacles of confi
dence and in wealthy rest." (Isai. xxxii. 18.) And
so a holy Abbot used to say, — "Man will never have
rest, unless he is able to say from his heart, 'I and
God are alone in this world.' ' And this S. Augustine
confirms, when he says (Conf. in. 11), — "O Thou
Good Omnipotent One, Who so carest for every one
of us as if Thou caredst for him only ; and so for all as
if they were but one!" And therefore, my good
friend, God cares for you, and exercises His Provi
dence towards you in such a way as if He had noth
ing else to care for. A great multitude does not dis
turb Divine Providence ; it is the same whether it be
one man or a thousand.

And here there is a thought full of comfort; God
does not govern us as a prince does a province, or a
king a kingdom, who stand in need of the help of so
many others. There are viceroys, governors, coun
cillors, and others among whom the cares of govern
ment are divided. But it is not in this way that God

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governs all men with such a Providence that He em
braces each individual man with a peculiar care, and
the whole of mankind with a general. "The eyes of
the Lord in every place behold the good and the evil."
(Prov. xv. 3.) "The Lord beholdeth the ways of
man, and considereth all his steps." (Prov. v. 21.)

i-3673

CHAPTER X

HOW GREAT WANT OF TRUST IN GOD IS YET SHOWN BY
VERY MANY

THERE was nothing which our Lord more fre
quently and more sharply rebuked in His dis
ciples than want of Trust. Thus He often addressed
them as "of little faith" (Matt. vi. 30) ; "slow of
heart" (Luke xxiv. 25); "unbelieving and perverse
generation." (Matt. xvii. 16.) In various ways He
tried them, that they might unlearn their want of Trust
in Him. For what was the object of that sleep of our
Lord in the ship? (Matt. vm. 24.) Or of that want
of bread, and the question about providing food in
the wilderness? (John vi. 5.) Or of the sinking
of Peter in the waves? (Matt. xiv. 30.) Their want
of Trust was set before them as a thing to be un
learnt.

Now want of Trust manifests itself under various
forms. There are some who distrust God because they
think that He is too indulgent to their enemies and
holds them under no restraint. Others are distrust
ful about obtaining from God what they ask, es
pecially if on account of sins formerly committed they
are harassed with pains of conscience, and fear lest

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He should have denied them forgiveness, even when
they sought it. Others distrust God, lest, perchance,
He should withdraw the necessaries of life. This
threefold kind of distrust separates many from God
by a course of deception which is most subtle in its
effect, and hurries them on to ruin. But this sin of
distrust is the more harmful in proportion as it is less
known. If, however, we search for the source of this
sin we shall discover that want of Trust in God arises
from the fact that man trusts too much in himself.
How common, then, but fatal, a sin this trust in self
is I must now explain before we proceed to consider
anything else.

I. Solomon rebukes with severity this trust in self,
when he says, — "He that trusteth in his own heart,
is a fool." (Prov. xxvin. 26.) And therefore he ad
monishes us, — "Have confidence in the Lord with all
thy heart, and lean not upon thy own prudence. Be
not wise in thy own conceit." (Prov. in. 5, 7.) In
good truth the first elements of folly are to believe
oneself a wise man. But who is such a Phcenix as
not to have a high opinion of his own interests, but
think meanly of them, and not occasionally contem
plate his personal graces, prowess, learning, or pru
dence with approving eyes, but regard them as his
loss ? "He that trusteth in his own devices doth wick
edly" (Prov. xii. 2), and therefore God, in order to
wrest this wickedness from us, often chastises us
with severity, or when we prove rebellious, altogether
cuts us off from Himself by His correction.

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Goliath appears to me to have had such overween
ing trust in himself as if with his single breath he
could scatter whole armies. And so when he saw
David, the shepherd youth, advancing to meet him,
he assailed so contemptible an adversary with a bitter
taunt, and said, — "Come to me, and I will give thy
flesh to the birds of the air, and to the beasts of the
earth. " (i Kings xvii. 44.) But how soon was this
self-confidence crushed! And who guided the stone
so as with unerring aim to strike the forehead of
Goliath but the Hand of God, which overthrew that
haughty tower, not indeed with warlike engines, but
with a single pebble?

Holofernes was equally confident in himself, and
yet he was not of such estimation in God's sight as
to fall even by the hand of a man ; for a woman tram
pled all his arrogance under foot. Nabuchodonosor
as "he was walking in the palace of Babylon, answered
and said : Is not this the great Babylon, which I have
built to be the seat of the kingdom, by the strength
of my power, and in the glory of my excellence?"
(Dan. iv. 26, 27.) Alas, Nabuchodonosor! up to this
time a hundred dishes were wont to be placed before
you as a royal repast, but hereafter you shall be served
with but one, and that a wondrous strange one, until
you learn both to think and speak aright. But how
will your breakfast taste to you? You shall eat grass
as oxen, until you learn to be wise, and descend from
your haughty pretensions. Your bath shall be the
cold dew of heaven ; your hair shall be to you instead

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HUMAN WILL TO THE DIVINE

of garments interwoven with gold, and in place of
nails you shall have the claws of birds. "While the
word was yet in the king's mouth, a voice came down
from heaven : To thee, O king Nabuchodonosor, it is
said : Thy kingdom shall pass from thee, and they
shall cast thee out from among men, and thy dwelling
shall be with cattle and wild beasts: thou shalt eat
grass like an ox, and seven times shall pass over thee,
till thou know that the most High ruleth in the king
dom of men, and giveth it to whomsoever He will."
(Ver. 28, 29.) Thus, then, excessive self-confidence
changed him from a man into a beast ; but hear how he
changed again from a beast into a man, and learnt to
trust in God and not in himself : — "Now at the end of
the days, I Nabuchodonosor lifted up my eyes to
heaven, and my sense was restored to me ; and I blessed
the most High, and I praised and glorified Him that
liveth for ever ; for his power is an everlasting power,
and His kingdom is to all generations. And all the
inhabitants of the earth are reputed as nothing before
Him : for He doth according to His Will, as well with
the powers of heaven, as among the inhabitants of the
earth : and there is none that can resist His Hand, and
say to Him: why hast thou done it?" (Ver. 31, 32.)
A great evil was that confidence in self which im
pelled even the chief of the apostles to his fall ! Why,
O Peter, do you weep now that the cock crows? It
would have beseemed you to have wept before, when
the Lord was uttering His parting words, when after
supper was ended He made sad mention of His death,

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here indeed tears would have been well timed : but
self-confidence then altogether quenched tears; and
instead of weeping words of high promise were heard,
— "Although all shall be scandalized in Thee, I will
never be scandalized." (Matt. xxvi. 33.) But is it
so ? Will you never be offended ? Only a few hours
will pass by, and all this promise, arising from noth
ing but confidence in self, will collapse. S. Basil
thinks that no one is overcome by any temptation
unless he trusts in himself more than is right. He, on
the other hand, who really distrusts himself never
thinks of undertaking anything until he has previously
invoked the Divine Aid. Let no one, then, trust in
his strength, or skill, or in a crown and riches, or in
learning and wisdom. The occasion comes when all
these collapse before a gentle breeze. "Thus saith
the Lord : Let not the wise man glory in his wisdom,
and let not the strong man glory in his strength, and
let not the rich man glory in his riches." (Jer. ix.

23.)

2. And not merely let not one place his hope and
trust in himself, but neither in any other. Jeremias
the prophet exclaims, — "Cursed be the man that trust-
eth in man, and maketh flesh his arm, and whose
heart departeth from the Lord." (Chap. xvn. 5.)
And here Origen says, when explaining the words,
"Cursed is every one that hangeth on a tree" (Gal
in. 13) — "I think that the meaning is the same as,
'Cursed be the man that trusteth in man.' For to
hang on a tree is the same as to have one's hope sus-

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HUMAN WILL TO THE DIVINE

pended from a man, who is, as it were, the frail trunk
of a tree/'

It is the practice of hunters, when they wish to take
an elephant, to set a snare of this kind. They cut
through the centre of a tree against which the elephant
usually rests when sleeping, but they leave it still
standing, as if it were sound and untouched. When
the elephant comes, according to his custom, to take
repose, he leans against the part which has been cut
in sunder, and thus the tree and the beast fall to
gether with great violence. And numberless are the
people who choose trees for themselves against which
to rest. One person tries with the utmost pains to
please a prince; another courts the favour of a rich
prelate ; a third insinuates himself into friendship with
a great man; some try to obtain the goodwill of others
by presents, while others try to acquire favour in vari
ous ways. O miserable ones that you are! you are
only deceiving yourselves, and preparing all this for
your own destruction! The trees against which you
think that you will lean have long ago been sapped
by a secret wound, when you little thought it, and
soon they will fall, and with them all your hopes.

Jonas made for himself a booth, and sat under the
shadow of it, and he "was exceeding glad of the ivy."
(Jonas iv. 6.) Alas! for his short and empty joy;
for his twining plant had two enemies, the sun and a
worm, and thus in a single day all the pleasure of its
shadow passed away. And now behold the world, I
pray you, and you will find it full of shadowing plants

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like this; they flourish, indeed, for a short time, but
destruction is ever being threatened by worms of
various kinds. What a common error it is to rest on
human favour ! and would that even Religious persons
would here forbear to be so forgetful of their dig
nity, and with hidden practices seek for favour!
These are but shading booths which the various worms
of envy, detraction, calumny, and death itself, gnaw,
and scatter, and devour. Take the case of a house
hold which reposes the utmost trust in its master; in
a short time death hurries away that master, and
where now is the shade of all the family? Another
relies on a patron who is rich and powerful ; the patron
dies, or his riches and power are diminished, and so
this man's ivy also withers away.

And thus Aman, who was the eye of King Assuerus,
recounted to his friends and his wife, with great self-
congratulation, "the greatness of his riches, and the
multitude of his children, and with how great glory
the king had advanced him above all his princes
and servants." (Esth. v. n.) Oh! splendid shade.
But full soon must it be ignominiously destroyed by
the sun and worms. Aman himself was hanged (chap,
vii. 10), and his ten sons were put to death. (Chap,
ix. 14.)

3. We must rely, good friends, on the bounty, fa
vour, and power of God, and not on that of men.
David exclaims, — "Put not your trust in princes: in
the children of men." (Ps. CXLV. 2, 3.) And why,
I pray, must we not trust in those who are possessed

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of the greatest power amongst us? The Psalmist
immediately adds the reason, "in whom there is no
salvation." And for this reason must trust be reposed
in none, even of the most powerful of kings, not even
in the invincible Caesars themselves, since they also
are only men. For why, O man, do you trust in a
man, in whom "there is no salvation?" "His spirit
shall go forth and he shall return into his earth : in
that day all their thoughts shall perish;" but "blessed
is he who hath the God of Jacob for his helper, whose
hope is in the Lord his God." (Ps. CXLV. 4, 5.) The
Holy Scriptures declare that trust in man is but a
shadow; "trusting in the shadow of Egypt." (Isai
xxx. 2f) What can be more fleeting, or more incon
stant and deceptive than a shadow ? And such is trust
reposed in man. "Many seek the face of the prince :
but the judgment of every one cometh forth from the
Lord." (Prov. xxix. 26.)

When Jacob was returning from Mesopotamia into
Chanaan, and was about to meet his brother Esau at
tended with four hundred men, he was afraid, and
earnestly besought Divine help. God listened to his
prayer, and promised him the fullest assistance, and
yet He sent him away lame. (Gen. xxxn. 25.) And
what sort of help or Providence is this, you may ask?
Jacob implores aid, and he is dismissed with his thigh
out of joint! Is this the way to help, to make a man
lame? Yes, this was in truth the very way to help
him; for there is a time when wounds cause health,
and temporary loss is gain ; and there are many occa-

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sions in which we are overcome for our own good.
And therefore God sent away Jacob with his thigh
thus out of joint that he might learn, and we through
him, not to trust in ourselves or our own strength,
nor yet in that of others, but to rely on the power and
goodness of God alone. But because the sound man
trusts in his health, the strong in his strength, the
learned in his learning, the rich in his gold, the wise
in his wisdom, and because the poor man hopes to be
supported by the rich, and the weak by the powerful,
therefore God, in the perfection of His wisdom, fre
quently removes all these, that, when the props on
which we used to rest are gone, we may learn to rest
on God alone.

Gedeon dismissed from his standard twenty-two
thousand men (Judges vn. 3), keeping with him only
three hundred (Ver. 6), for so God had commanded
him, "lest Israel should glory against Me, and say: I
was delivered by my own strength." (Ver. 2.) Bena-
dad, king of Syria, reproaching Achab, king of Israel,
with his weakness, threatened to destroy him utterly.
(3 Kings xx. i and foil.) But these threats were vain,
for although Benadad had brought with him to the
war thirty-two kings, and an incredible number of
horsemen and chariots with scythes, he was neverthe
less routed in the very first battle, and a hundred-
thousand of the Syrians fell in one day. And "they
that remained fled to Aphec, into the city : and the wall
fell upon seven and twenty thousand men, that were
Jleft." (Ver. 30.) This is how Benadad fared; let

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him now go and trust in himself and his own strength!
That excellent King Asa, whom we can never men
tion without sorrow, exhibited great Trust in God, if
it had only been constant. And this God most sig
nally rewarded when he routed an army of ten hundred
thousand men which Zara the Ethiopian had led out
against him. (2 Par. xiv. 9.) But alas! after pass
ing so many years of his life in such an illustrious
way, trust in human strength proved his ruin. And
thus the prophet said plainly to him, — "Because thou
hast relied on the king of Syria, and not relied on the
Lord thy God, therefore is the host of the king of
Syria escaped out of thine hand." (2 Par. xvi. 7.)
And then followed a long series of reverses.

Admirably does S. Augustine say (In Ps. xxx.
Exp. 2), "Thou hatest them that hold to vanity use
lessly. But I, who do not hold to vanity, have trusted
in the Lord. Thou trustest in money, thou holdest
to vanity: thou trustest in honour, and in some emi
nence of human power, thou holdest to vanity : thou
trustest in some principal friend, thou holdest to van
ity. When thou trustest in all these things, either
thou diest and leavest them here, or in thy life-time
they all perish, and thou failest in thy trust."

4. Moses was most beloved by God, but, because
he twice sinned through want of Trust, he expiated
his sin by death, and was only permitted to see that
fruitful Land of Promise afar off. The first display
of want of Trust was when, like a master of a house
hold who is filled with anxiety about feeding his

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family, he began to argue and say, — "There are six
hundred thousand footmen of this people, and sayest
Thou, I will give them flesh to eat a whole month?
Shall then a multitude of sheep and oxen be killed,
that it may suffice for their food? or shall the fishes
of the sea be gathered together to fill them?" (Numb.
xi. 21, 22.) But this, O Moses, is to reason with
your want of Trust, and not with Divine Providence.
Is the Hand of the Lord shortened? (Isai, L. 2.)
And this should have made Moses more careful for
the future; but his want of Trust returned, and dis
played itself just as on the former occasion, for when
all the congregation were gathered together at the
rock he exclaimed, — "Hear, ye rebellious and incredu
lous : Can we bring you forth water out of this rock ?
And the Lord said to Moses and Aaron: "Because
you have not believed Me, to sanctify Me before the
children of Israel, you shall not bring these people
into the land, which I will give them." (Numb. xx.
TO, 12.) And therefore God showed to Moses, when
he was about to die, that land afar off from the top
of a mountain, saying, — "Thou hast seen it with thy
eyes, and shalt not pass over to it." (Dent, xxxiv.
4.) Of so great consequence is it entirely to expel
from the soul this plague of want of Trust, against
which, as being so thoroughly opposed to God's glory,
He exacts the severest penalties!

The children of Israel also sinned most grievously,
and upon many occasions, through exhibiting afresh
their want of Trust. Nor did any wonders or mira-

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cles avail for their correction; if they could not at
once perceive anything with their eyes, or feel it with
their hands, they immediately relapsed into their for
mer want of Trust, and affirmed that it could not be
done. To such a pitch did this at length arrive that
with continual murmurings they accused God, either
of forgetting them, or caring not for them. And
how wicked were those exclamations, — "Would God
that we had died in Egypt: and would God we may
die in this vast wilderness, and that the Lord may not
bring us into this land, lest we fall by the sword, and
our wives and children be led away captives. Is it
not better to return into Egypt? And they said
one to another: Let us appoint a captain, and let us
return into Egypt." (Numb. xiv. 3-4.) And is it
come to this, ye wicked ones? Just as if there were
not everywhere a place for dying! But some may
wonder, perhaps, why God not merely gave no wine
to His Own chosen people, but permitted them also
to want water ! In this way their want of Trust was
to be expiated. Why did he send fiery serpents against
this same people, which not only bit so many, but also
slew them? On account of their want of Trust.
Why did He sometimes permit twenty or thirty thou
sand men to be slain in a single battle? On account
of this same want of Trust. Why did He set before
them warlike enemies, who were never entirely sub
dued? On account of the same want of Trust, which
He could not extinguish in this murmuring people
by any punishments, but it was ever bursting out

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afresh. At length, — "The Lord said to Moses : How
long will this people detract Me ? How long will they
not believe Me for all the signs that I have wrought
before them? I will strike them, therefore, with pes
tilence, and will consume them : but thee I will make
a ruler over a great nation, and a mightier than this
is." (Numb. xiv. n, 12.) Upon this Moses pleaded
with God on their behalf, and still the Divine Decree
was, — "According as you have spoken in my hearing,
so will I do to you. In the wilderness shall your car
casses lie. But your children, of whom you said that
they should be a prey to the enemies, will I bring in :
that they may see the land which you have despised."
(Numb. xiv. 28, 29, 31.) And so the Divine threat-
enings were executed, for out of so many hundred
thousand men whom God had brought up out of
Egypt, not one so much as saw the fruitful land, for
they all perished in the wilderness. Only Caleb and
Josue, who had never cast away their hope of possess
ing that land, were allowed to enter it. In such a
way were they to pay the penalty for their want of
Trust! And yet after all this they ceased not from
this sin, but repeated it afresh even at the very passage
of the Jordan!

5. When the city of Siceleg had been burnt with
fire by the Amalecites, and all the women and children
had been taken captive, matters had come to such a
dreadful pass that the people spoke of stoning David.
But the greater was the want of Trust in the rest, the
loftier was the confidence of David. He "took cour-

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age in the Lord his God." (i Kings xxx. 6.) Thus,
then, conceiving the most confident hope, he pursued
the enemy with four hundred men, and having found
them "spread upon all the ground, eating and drink
ing," he "slew them from the evening unto the evening
of the next day. So David recovered all that the
Amalecites had taken." (Ver. 16-18.)

Eliseus predicted, at a time of the utmost scarcity,
that there would shortly be great plenty of corn. A
certain nobleman of Samaria heard his words, and,
mocking them through want of Trust, exclaimed, — "If
the Lord should make flood-gates in heaven, can that
possibly be which thou sayest?" To whom Eliseus re
plied, — "Thou shalt see it with thy eyes, but shalt not
eat thereof." (4 Kings vn. 2.) And it turned out
as the prophet had said, for that lord was trodden
under foot of the people in the gate, and died. A
worthy reward for his want of Trust! Of a truth
"the thoughts of mortal men are fearful, and our
counsels uncertain." (Wisd. ix. 14.) But God knows
all things alike, as well future as present and past.
And yet because this abyss of Divine Providence is
utterly secret, many people, when they perceive so
many acts of wickedness remaining unpunished, and
unseen, as it were, by God, and when also they see
good men sorely scourged with troubles, precipitate
themselves into the whirlpool of want of Trust, just
as if God had no care for human affairs, since often
times no difference appears between the just and un
just. "All things," says the Preacher (Eccles. ix. 2.),

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"equally happen to the just and to the wicked, to the
good and to the evil, to the clean and to the unclean,
to him that offereth victims, and to him that despiseth
sacrifices. As the good is, so also is the sinner: as
the perjured, so he also that sweareth truth." These
things seem to us to happen at random, and by chance.
And thus we are like a man who looks at a clock in a
tower; he sees its face indeed, and the hands by
which the time is told, but the clock itself, and its skil
fully-constructed mechanism of wheels he cannot see.
A child or an idiot might believe that the hands of
the clock move by themselves, and not according to
any fixed design, but by chance. The people, how
ever, who live in that town know full well that this is
not the case, but that behind the wall the works of
the clock are concealed. And just in the same way
the government of God is secret, but conducted on
principles of most perfect order. We perceive out
ward indications of its presence in everything, but the
marvellous mechanism we cannot see.

And this Horologe of Divine Providence has in
scribed on its dial the hours of all men, even to the
smallest seconds. Baltasar, king of Babylon, when
drinking wine at his most sumptuous banquet, saw a
man's handwriting upon the opposite wall. "Then
was the king's countenance changed, and his thoughts
troubled him ; and the joints of his loins were loosed,
and his knees struck one against the other." (Dan.
v. 6.) But what do you see, O king? Why are you
troubled? Whose is this hand? If you know it, how

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13 it that you do not also know the writer? But if
you recognize neither one nor the other, why do you
fear so exceedingly? The wretched king consulted
all the wise men of the city about this mysterious
writing, but none could understand it; all could see
the face of the horologe, but none its interior works.
Yet who could doubt that the hands were made to
revolve by- Divine Providence? Then came Daniel
and proclaimed, — "This is the interpretation of the
word. Mane : God hath numbered thy kingdom,
and hath finished it." (Ver. 26.) The last hour of
your life, O king, is come, it is even now hastening to
its end. Therefore, make haste to live; the last mo
ment of the clock is passing away. And how did
Daniel know this? He saw it on the Horologe of
Divine Providence.

6. Hence it appears that all the affairs of men,
whether they be adverse or prosperous, are most accu
rately and exactly inscribed on this Horologe of
Divine Providence, which cannot be so deceived in
even the minutest point as not to cause all things to
be directed to the end which is most expedient. "One
jot or one tittle shall not pass." (Matt. v. 18.)
"Neither will I leave thee, till I shall have accom
plished all that I have said." (Gen. xxvm. 15.) But
if we trust a clock which has a most skilful workman
to attend to its mechanism, what folly and madness
it is sometimes to find fault with that Horologe of the
universe, which cannot err, and wherein all events are
most admirably ordered? "But Thy Providence, O

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Father, governeth it : for Thou hast made a way even
in the sea, and a most sure path among the waves.
Shewing that Thou art able to save out of all things,
yea though a man went to sea without art." (IVisd.
xiv. 3, 4.) When excellent men, however, are op
pressed and afflicted, while the wicked flourish, and
bring all their undertakings to a prosperous issue,
Divine Providence seems to sleep, or to wink at this.
And this thought has sometimes disquieted even the
saintliest of men; but their disquietude is our instruc
tion and confirmation. David says of himself, — "But
my feet were almost moved; my steps had wellnigh
slipped. Because I had a zeal on occasion of the
wicked, seeing the prosperity of sinners. They are
not in the labour of men: neither shall they be
scourged like other men. And I said : Then have I
in vain justified my heart, and washed my hands
among the innocent/' (Ps. LXXII, 2, 3, 5, 13.) David
evidently thought that he could discover the reason
for this, for he says, — "I studied that I might know
this thing, it is a labour in my sight : until I go into
the sanctuary of God, and understand concerning their
last ends/' (Ver. 16, 17.) We shall one day know
all this in heaven, but now we must not attempt to
find it out. "Thou indeed, O Lord, art just, if I plead
with Thee, but yet I will speak what is just to Thee :
Why doth the way of the wicked prosper : Why is it
well with all them that transgress, and do wickedly?
Thou hast planted them, and they have taken root :
they prosper and bring forth fruit : Thou art near in

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their mouth, and far from their reins." (Jer. XH.
i, 2.) And in the same way Habacuc complains
(chap. I. 13, 14),— "Why lookest Thou upon them
that do unjust things, and holdest Thy peace when
the wicked devoureth the man that is more just than
himself ? And thou wilt make men as the fishes of the
sea, and as the creeping things that have no ruler."
But all such complaints arise from our seeing only
one part of Divine Providence; the other is entirely
hidden from our eyes, and yet, when the manifesta
tion of an event should be waited for until the day
of judgment, we nevertheless pass a rash judgment
before that day. And therefore S. Paul says ( i Cor.
iv. 5) : — "Therefore judge not before the time, until
the Lord come, Who both will bring to light the hid
den things of darkness, and will make manifest the
counsels of the hearts."

Hereafter, when we shall see not merely the face of
that great Horologe, but the very works themselves
of Divine Providence, and it will be permitted to us to
inspect them all, then each person will behold most
clearly the courses of all ages, and the events of his
own life, and then will be seen with what wonderful
Providence God has governed all men, individually
and collectively, and with what fatherly care He has
ordered every moment of each person's life for their
good and salvation, and has never allowed anything to
happen to any one which might not help towards this
end. Then it will be seen why God permitted the
angels to be cast down from heaven, and the first Pair

AIDS TO CONFORMITY

to fall. Why He chose the Jews, a stubborn nation,
to be His Own people, while he rejected the rest of
mankind. Why He has decreed that some should be
born of Christian parents, while He has permitted
others to be born among idolaters. Why He has
early delivered one person from all kinds of sorrows,
while He has allowed another to grow old in calamity
and die in it. Then whatever has been patiently en
dured for love of Christ will be of priceless value.
Whoever seriously reflects on this, salutes with a
reverent kiss the sceptre of Assuerus (Esth. v. 2) ;
that is to say, every chastisement of God.

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CHAPTER XI

THAT FROM THE KNOWLEDGE OF DIVINE PROVIDENCE
THERE ARISES GREAT TRUST IN GOD, AND FROM
THIS TRUST TRUE UNION WITH GOD AND THE
DIVINE WILL

JUST as in a golden chain link hangs from link, so
from knowledge of Divine Providence springs
Trust in God ; and from this there very naturally arises
conformity of the human will with the Divine. Show
me a man who in all things recognizes the Providence
of God, and trusts in Him, and I will also show you
one who most absolutely yields himself to the Divine
Will. In this way God instructs us, — "That He might
make known unto us the mystery of His Will, accord
ing to His Good-pleasure which He hath purposed in
Him." (Eph. i. 9) ; "That we may be filled with the
knowledge of His Will in all Wisdom and spiritual
understanding." (Col. i. 9.) We may see this very
clearly in the case of Noe.

i. Noe at first needed to be instructed concerning
the infinite Providence of God, and therefore He ex
plained to him most circumstantially for what purpose
the ark was to be made, as well as its length, and
breadth, and height; in what way living creatures of

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every kind were to be collected together in it, how the
proper food for each was to be procured ; and how he
was at last to enter the ark when it was completed,
together with seven human beings, his nearest rela
tions, since God had determined to drown all that
lived in the waters of the flood. From this Noe learnt
the marvellous Providence of God, and on the knowl
edge of this Providence he reposed such entire Trust
as to be fully persuaded that he and his would be pre
served amidst the destruction of the world. And
when this Trust had been conceived it was very easy
for him to cause his own will to rest on the Divine
Will, and to do everything according to its rule.
Thus, therefore, he earned the distinguished praise, —
"And Noe did all things which God commanded him."
(Gen. vi. 22.) And here it is very worthy to be noted
that when Noe and those who belonged to him had
entered the ark, "the Lord shut him in" (chap. vn.
1 6) ; and thus He may be said to have taken away
with Him the key for opening the ark. But you may
perhaps inquire, would it not have been better to have
delivered that key to Noe, so that, when the waters of
the deluge abated, he himself might open the door
and go out? For this reason God willed to entrust
this key to no one, but to keep it for Himself, that
those who were enclosed in the ark might be let out
by the same Hand by which they had been let in, and
might not place their Trust in any other than the
Author of their liberty and salvation.

And in the same way Joseph, the governor of
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Ki^ypt. needed to IK instructed by such marvellous
changes of fortune, in order that he might recognize
the Providence of God; and when he had lea mi how
e\ er-\vatchful Divine Providence was. he then needed
to be inspired with Trust. On this account (loil per
mitted that the butler of Pharao should for two whole
years forget the interpreter of his dream, though so
earnestly asked to remember him (dV;/. M.. ~> :nul
XLI. 1). in order that Joseph might learn not to rely
on the favour of men. but on that of God alone, to
Whom alone he ought to refer the recovery of his
liberty. S. Chrysostom (//<>»;;. LXUL /;/ dY;i.) admi
rably remarks upon this,— "Consider how that after
the butler was restored to favour two years passed
away. Joseph must wait for a fitting time, in order
that he may be brought out with more distinguished
honour. For if the chief butler had remembered him
before the dreams of Pharao, and had obtained his
liberation through his influence, Joseph's virtue would
not perhaps have been so conspicuous to others. Hut
now the Almighty and wise God knowing, like a skil
ful workman, how long the gold ought to IK- kept in
the fire, and then withdrawn from it, permitted the
chief butler to forget Joseph for the space of two
years, in order that both the time for Pharao's dream
might come, and that through the very force of neces
sity that just man should become known through the
whole of Pharao's kingdom." And hence the devo
tion of Joseph to the Divine Will was so great that
all the ills which befell him he ascribed to this ale

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Hence arose that noble speech of his to his brethren,
when unfolding the mystery of the Divine Will he
said, — "You thought evil against me : but God turned
it into good, that He might exalt me, as at present
you see, and might save many people/' (Gen. L. 20.)
If Joseph had not so thoroughly learnt the mystery
of the Divine Will, he would have ordered his breth
ren to be slain, and would not have loaded them with
so many acts of kindness. And the same zeal
for the Divine Will which was manifested by
Noe and Joseph may be seen also in all men of
saintly life. Concerning each one of them it may
be affirmed, they "gave their own selves first to the
Lord, then to us by the Will of God/' (2 Cor.
vm. 5.)

2. In the year 1095, when Pope Urban the Second
had made a public address at the Council of Clermont
in France, about the recovery of the Holy Land, the
minds of all present were inflamed towards this sacred
war, and they cried out, — "God wills, God wills."
This was afterwards used by the entire army of three
hundred thousand men as a watch-word, and particu
larly when the conflict was beginning, and the hostile
lines were closing, the Christian soldier used nobly to
cry out, — "God wills, God wills!"

And as many of us, in truth, as are called by the
name of Christ are marching to the Holy Land, even
to the land of the living. Let us, therefore, excite
our courage, and especially when dangers press on us,
and when secret foes harass us, let us cry out with

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joy, — "God wills! Let us, then, play the man, let us
labour, fight, and conquer: God so wills!"

S. Aldegundis, a most holy virgin, having made
wonderful advance in virtue, was often refreshed with
heavenly visitations. In the course of these a strange
damsel, who seemed to have come from foreign parts
to visit her, bade her ask what she would from God,
for that she would without difficulty obtain her peti
tion. Aldegundis immediately replied, — "This one
thing I ask, that God's will may be done. My sole
pleasure is the Will of God."

3. And what need is there of multiplying words?
This was the absorbing study of all the saints, to
know Divine Providence, and to rise upwards from
this knowledge to Trust in God, and from Trust to
pass into sweetest union with the Divine Will ; to act,
in one word, in such a way as that their own will
should esteem it a delight to be absorbed in God's
Will. And he, in truth, who ever desires that the
Will of God should be done is at the same time grati
fying his own in all things. For what can withstand
the man who, in place of his own will, recognizes the
Divine? And hence arose that most laudable custom
of the old fathers, in accordance with which they
ascribed all things, however they happened, to the
Providence and Will of God alone. The brethren
of Joseph, who in other respects were rugged in dis
position and wicked also, were nevertheless so fat
deserving of commendation that when they had found
the money which they had brought for buying corn

AIDS IN CONFORMING THE

safely laid up in every man's sack, they were filled
with wonder, "and said to one another : What is this
that God hath done unto us?" (Gen. XLII. 28.) The
words "that God hath done unto us" are worthy of
all observation. Which of us would not have said? —
"It is a manifest act of deception. The Egyptians are
seeking occasion to ruin us; this is done in order to
furnish a false charge against us ; unless the steward
forgot the money through carelessness, by some
chance or other, he must have hidden it in the sacks
of corn. But what if he intended to return our money
to us as an act of charity? What if in this way he
designed to attract more buyers?" But they said
nothing of the kind, but wisely exclaimed, — "What is
this that God hath done unto us?" Whatever error
or fraud occurred, God caused it, and for us He
caused it ; the reason of all this is the Will of God,
without Whose Permission not even a grain can fall
from a mountain, a hair from the head, a leaf from
the tree, a sparrow from the air.

4. Christ our Lord, being hurried away to the
thought of the eternal Providence of His Father by
an ardour of most perfect sweetness, exclaimed,—
"Yea, Father : for so hath it seemed good in Thy
sight." (Matt. XL 26.) Yea, Father; Thou hast
done all things well, nor can any mortal find fault
with anything in Thy Providence and Thy Judgments,
for so hath it seemed good in Thy sight. And behold
how sweetly are we instructed not to assign a limit
to the Divine Power, not to pry into the Judgments of

HUMAN WILL TO THE DIVINE

God, and not to examine His Decrees, but to ac
quiesce for this single reason, since thus ii seems good
to God. Our Saviour declares that THUS it seemed
good to the Father ; but why it so seemed good to Him
He does not explain, since a reason is neither to be
assigned to the Divine Will, nor to be inquired for.
It stands for a thousand reasons that GOD so WILLED.
And therefore in all things which you either do or
do not, which you either shrink from or endure, ever
say, my Christian friend, after the example of our
Lord,— "Yea, Father. Yea, Father/' Continue to
say, even though it be repeated thousands of times a
day, — "Yea, Father." Utter this when waking or
sleeping, in sickness or health, and even in death it
self; just as if you were to say, — "I can deny Thee
nothing, O Lord, Thou knowest. As therefore Thou
wiliest, disposest, ordainest, and permittest all things
to be done, even so be they done, O my Father, and
so be they done in me, and may nothing be done in me
which in even the smallest particular is contrary to
Thy most just and holy Will. Yea, Father; so
be it done now, and always, and for all eternity."

And in this way one of the early Fathers was wont
to pray, — "O Son of God, as Thou knowest, and as
Thou wiliest, have mercy on me." And in the same
way that writer, who was so devoted to the Divine
Will (THOMAS A KEMPIS, de Imit. Christi, in. 17),
exclaims, — "So that my will may remain right, and
firmly fixed on Thee, O Lord, do to me whatever shall
seem good in Thy sight. If Thou wiliest that I should

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be in darkness, blessed be Thou! If Thou wiliest
that I should be in light, still blessed be Thou! If
Thou deignest to comfort me, blessed be Thou ! And
if Thou wiliest that I should be troubled, equally
blessed be Thou forever! I will willingly suffer for
Thee, O Lord, whatever Thou wiliest should come
upon me. I am ready to receive alike from Thy
Hand good and evil, sweet and bitter, joy and sad
ness, and to give thanks for everything that befalls
me." This, my Christian friends, is really to pray
with DEVOTION, and to act with DEVOTION.

Nor does the following prayer differ from the pre
ceding : — "O good JESU, Thou didst so love me as to
surrender Thyself wholly to the fury of murderers
to be nailed to the cross; and what great thing is it
if I yield myself wholly to Thy Hands, not indeed like
the hands of those cruel men, but those which truly
belong to a Father. I am sure that all things tend
to my profit. Deal, therefore, with me, O Lord,
according as it seems good in Thine Eyes; for all
things are Thine, neither is there any one who can
resist Thy Will, 'for Thou, O Lord, hast done as it
pleased Thee !' ' (Jonas i. 14.) Such were the pray
ers of the saints under the elder covenant. In this
way Tobias prayed, — "Now, O Lord, do with me
according to Thy will." (Chap. in. 6.) And thus
too Judith prayed, — "Let us ask the Lord with tears,
that according to His will so He would shew His
mercy to us." (Chap. vm. 17.)

5. And here you may perhaps object: — "If God
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wills that my parents should die, in what way can I
will their death ? And supposing that God should will
that I or they should be damned, could I also will
the same?" God wills that your father and mother
should die, my good friend, not merely that their en
joyment of life should be closed, but that satisfaction
may be made to His Justice, or that the order of nature
should be preserved; and thus it is most fitting that
you yourself should also will. And, in the same way,
if God wills that you should be damned, He does not
will it in order to bring evil upon you, but to punish
evil, and maintain His Justice ; so that it is right that
you also should will that sin should be punished, even
in yourself.

Why, therefore, do we hesitate and adopt so many
shifts? All created things obey the Divine Will, and
man alone refuses. God regards the end which He
has proposed to Himself and attains it; and we, too,
shall attain our end if we recognize His Providence,
and ever unite our own will to His. But, alas ! how
delicate we are, and how grievously do we mourn
over calamities of all kinds! If God sends anything
upon us which causes severer trouble than we are
accustomed to, and from which the lower facilities of
our soul recoil, then let us reflect that this is a most
noble opportunity for imitating our Lord, and let us
say with Him,— "Not my will, but Thine be done/'
This is the way to commit one's self wholly to God's
Providence and Will, that He should decree for us
what, how much, and when He wills, and that we

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should make no reservations, nor give way to any
contradictions.

And here let Ludovicus Blosius confirm this with
his own words : — "Let man," he says, "everywhere
forsake his own will and resign it to God, transfusing
it wholly into Him, and uniting it perfectly to His
Will. Never let him say with his mouth, or even
with his heart, such words as, 'I will this; I will that
not : I choose this ; I reject that.' Neither in time nor
eternity let him seek anything of his own; but re
jecting everything that belongs to self, let him spoil, as
it were, and deprive himself of self, and die to himself,
and all created things, in such a way as if he had
never been created. But let him seek God everywhere,
and His Honour and Will, in such a way as that even
to his prayers and holy intentions he may unite denial
and resignation of self; seeking not that his own will
should be done, but the Will of God. Let him ascribe
all that happens to him to that same Divine Will, and
receive it purely from the Hand of the Lord, without
Whose Providence not so much as a single leaf falls to
the ground. Let him patiently and cheerfully submit
to and praise God's Permission and Ordinance alike
in prosperity and adversity, in losses, injuries, calum
nies, reproaches, mockings, and contempt of self; in
suffering's of body, in pangs of heart, in griefs, in
desolation and internal woe, and in afflictions of every
kind, believing that GOD BOTH WILLS AND is ABLE TO

PROMOTE HIS SALVATION BY ALL THINGS."

Caius Popilius was sent as an ambassador from the
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Roman Senate to Antiochus, king of Syria, to demand
that he should abstain from hostilities against Ptol
emy, king of Egypt. The king received him with
great kindness, and offered him his right hand with
every sign of friendship; but Popilius refused to hold
out his hand in turn, and, assuming a look of dignity,
replied, — "Let us lay aside our private feelings of
friendship; business of the state now claims our atten
tion, for the senate has passed a decree, according to
which King Antiochus must either abstain from in
vading Egypt, or commence hostilities with the Roman
people." As soon as Antiochus had read the letter of
the senate, he said that he would confer with his
friends; upon which Popilius replied, — "The business
admits not of delay ; there must be no procrastination."
And at the same time, with a stick which he held in
his hand he made a circle round the king in the sand,
exclaiming, — "Before you go beyond this circle give
me an answer which I may carry back to the senate."
You would not have thought it was an ambassador
who spoke, but that the senate itself was arrayed be
fore his eyes, for the king immediately declared that
Ptolemy should have no further cause of complaint
against him. Then at last Popilius grasped his hand
as that of a friend ; and at the same moment overawed
the King of Syria, and protected the King of Egypt.
And that which befell Antiochus happens in our case ;
we wish to be friends with God, but we are not ready
to transport ourselves into conformity with His Will.
Therefore the Son was sent into the world as an

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Ambassador by the Father, and, drawing the circle of
the Divine Will around us, said, — "Not every one
that saith to Me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doth the Will of My
Father Who is in heaven." (Matt. vii. 21.) Behold,
then, O man, in this circle you are enclosed, nor can
you pass beyond it till you have declared whether you
are willing to surrender yourself to the Will of God,
or to live according to your own pleasure! If you
love peace, if you desire not to be an enemy of God,
if you hate impious war with God, you will immedi
ately give your answer. But why, my Christian
friend, do you try to avoid the question? Why do
you deliberate? Why do you delay? This business
admits of no hesitation. If you are really wise, you will
imitate that king, and will reply with the utmost readi
ness, — "O my God, I deliver my whole self absolutely
to Thy most holy Will, and bind myself firmly to it,
being ready both to do and suffer all things, to live
and die as Thou wiliest. In all afflictions, however
grievous they may be, Thy most just Will will be my
chief consolation. This I set before myself as the
one and only rule both of living and dying, The Will
of the Lord be done! Let the universe be disturbed
by tempests from every quarter, let armed battalions
close in deadly fray, let fleets be crippled and de
stroyed by fleets, let the law courts ring with endless
litigation, and still this is my chief business in life,
to conform myself entirely to the one and only Will
of God. And now I embrace and store in my inmost

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heart that most holy and Divine saying, — The world
passeth away, and the concupiscence thereof : BUT HE

THAT DOTH THE WlLL OF GOD ABIDETH FOR EVER/ "

(i John ii. 17.)

DEO GRATIAS.

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