Volume I, Treatise VIII, Chapter X

Of God’s Fatherly and Special Providence Over Us; and the Filial Confidence We Are to Have in Him

Ong of the greatest benefits enjoyed by the faithful, is a confidence in the providence of God, and an assurance they have that nothing can happen them, which is not an effect of his unalterable decree, and a present bestowed by his own hand. Wherefore, the Royal Prophet said: “Lord, thou hast crowned> as as with the shield of thy holy will.” (Psalms 26:9) And it is certain, we are so surrounded and protected on all sides with the love which God bears us, that nothing can approach or molest us, which has not first passed this guard. Hence there is nothing can put us in fear, since it is clear he lets nothing pass but what contributes, in a special manner, to our greater good and profit. ‘He has hidden me under his tabernacle in the day of afflictions,” says the same prophet, “and has offered me sanctuary, in the inmost retreat of his tabernacle.” (Psalms 5:13) He does more yet; he hides us under his wings. And as though this were not enough still, “you shall conceal them,” says this great king, “in the secret of your face.” (Psalms 30:21) And as another version has it, “in the very eyes of your face.” And the care he still takes of us makes him go so far, as to hide us in the very apples of his eyes. This accords well with what is said elsewhere by the same prophet, who begs of God “to protect him as the apple of his eye” (Ibid. 16:8); and with what our Lord himself says by the prophet Zachary, where he assures us, “he who touches us, touches the apple of his eye.” (Zacharias 2:8) Can any one conceive a thing more precious than protection so signal and tender?

What a singular comfort should we receive in all our adversities, and what strong confidence and ease in the midst of our greatest afflictions and pressing calamities should we have, were we but thoroughly convinced of this truth! Ifa son saw his father invested with great titles, abounding in wealth, and one of the chief favourites of his king; what assurance would he not have, that the credit and power of his father would never be wanting to him in his most important affairs? With how much greater reason, then, ought we to have this assurance, when we consider we have him for our father, who is absolute Lord of heaven and earth;-and that nothing can happen to us without his order and permission? And with how much more reason ought we to have a thorough confidence in the special providence of Him, who is by a thousand degrees more our father, than all carnal fathers, who in comparison of him deserve not even the name of fathers? For there is no tenderness or affection can come near to that which God bears us. It infinitely exceeds all that nature imprints in the hearts of fathers. So that we may rest satisfied, that whatever such a father ordains, he ordains it us for our greater advancement and greater good. The love he bears us in his only Son, will never permit him to be backward in procuring the good of those, for whose sake he gave up this Son of his to the sufferings and ignominy of the cross. “He who has not spared his own Son, but delivered him over for us all; has he not also given us all things, in giving us him?” (Romans 8:32) And he who has so freely given us all whatever he had most precious and dear, will he not also give us whatever else we stand in need of? If, then, all the world ought to have this confidence in God, how much more ought religious, whom he has been pleased to adopt in so particular a manner— whom he has inspired with those real sentiments, which a son should have for his father; and who has made them forsake and renounce their carnal fathers, to assume him for their only and real one? What affection, what tenderness of a father, ought they not assure themselves he bears them? And what care ought they not believe he will take of them? “My father and mother have forsaken me; but our Lord has received me.” (Psalms 26:16) What a happy exchange have you made? And what a good father have you made choice of, in place of him who has cast you off? Henceforward you may say with more reason and confidence than others: ‘Our Lord rules me, and I shall want for nothing.” (Ibid. 22:1) “It is true, I am poor and destitute of all things; but our Lord is solicitous and careful of me.” (Ibid. 39:23) Who is there that may not comfort himself, and who is there that feels not in his heart an extraordinary expansion of tenderness for God; when he reflects that it is God himself who has care of him, and protects him with so much goodness and vigilance, as if, in the whole extent of his eternal providence, he had not any other creature to preserve? What motives should we not find of loving God, and giving up ourselves without reserve to him, if we only considered as we ought, his paternal providence and the tender affection he has for us?

Hence arises that filial confidence which the true servants of God have in him; and this is so great in some, that there is no child reposes greater in the protection of his own father. Since they know God has more than the bowels of a father towards them; and not only more than those of a father, but even more than those of a mother; and even more tender a thousand times than those of the most tender mother on earth. It is he himself assures us of this, speaking to his people by the prophet Isaias:— “Can a mother,” says he, “so far forget her own child, as not to have any pity or commiseration on him she bore in her womb? Yet though she forgot him, yet will I never forget you: I bear you, O Sion! engraven in my hands, and your walls always in my sight.” (Isaias 49:15) As though he should say, I carry you in my hands, and have my eyes continually fixed upon you, for your safety and defence. He explains this in another place, by the same prophet, using another comparison full of tenderness:-—“Hearken,” says he, “children of Israel, who are borne up by my womb.” (Ibid. 46:3) As if he would let us understand thereby, that, as the entrails of a mother serve for a place of habitation, and of nourishment, and of whatever else to the infant she bears; so the entrails of the divine mercy and goodness are all things to us, and supply us in all our necessities. Hence it is, that the just in all their crosses feel so sure of his assistance, that nothing of all the afflictions which can possibly happen to them in this life is able to discompose or molest them. He who puts his confidence in our Lord, says Jeremias, is as a tree planted by the river side. ‘In the time of drought, he shall not be solicitous” (Jeremias 17:8); that is to say, that nothing shall touch his heart, and he shall not be dejected by all the misfortunes of this life; because he is certain nothing can happen but by the will and appointment of his father; in whose tenderness and affection he so much confides, as to be persuaded nothing can occur but for his greater good; and whatsoever he takes from him in one respect, he will, in another, repay with usury.

From the filial confidence the just repose in God there arises that peace of mind, and that happy tranquillity described by Isaias, when he says; ‘‘ My people shall repose in the beauty of peace, and in the tabernacles of confidence, and in the peaceable abundance of all sorts of goods.” (Isaias 32:8) The prophet joins peace and confidence together. Because, in reality, peace of mind is but a necessary effect of confidence; and he who confides in God, fears nothing, nor troubles himself at whatever occurs, since he knows God is his protector. “I will repose and sleep in peace,” says the Psalmist, “because it is you, O Lord! who, out of your singular goodness, have confirmed me in hope.” (Psalms 4:9) But the confidence we speak of affords us not only tranquillity; but it also replenishes us with the joy of the faithful. “The God of all hope,” says the apostle, “fill you with all joy, and bless you with his peace in your belief; to the end you may

still increase in hope, and in the virtue of the Holy Ghost.” (Romans 15:13) The firm belief we have, that God knows what is for our good, better than we ourselves, is the reason that we are not only exempt from all those troubles, and all those anxieties incident to those who view things with the eyes of flesh and blood; but that, even in the most unexpected accidents, we enjoy an entire content and satisfaction. And the more perfect this confidence is, the greater also will be the joy and tranquillity. Because the more we love God, and confide in him, the more assured shall we be that all which comes from him will turn to our profit and advantage; it being impossible we can expect anything else from the goodness and tenderness of affection he always has for us.

It is this animated the saints—it is this gave them such interior peace and confidence in their sufferings and trials, that they feared neither men nor devils, neither savage beasts nor anything which could happen to them from creatures; because they were satisfied, that without the permission of God there was no power to hurt them. St. Athanasius, in the Life of St. Anthony, relates how the devils appeared to this great saint under the several figures of lions, tigers, bulls and serpents; surrounding him on all sides, and endeavouring to terrify him, some with their teeth and talons; others with their dreadful bellowings and hissings. The saint all this time laughed at them, and said: If you have any power, any one of you would be strong enough to encounter a man; but because God has robbed you of your force, and you are but weak and feeble, you come thus in a crowd to frighten me with your numbers. If God has given you any power over me, here I am, devour me. But if he has not given you permission, why do you make so many vain attempts upon me? The knowledge this great saint had, that these could not of themselves do him any injury, and his entire resignation to the will of God, gave him this constancy and courage of mind. Ecclesiastical] history abounds with passages of this nature, and the Life of St. Ignatius furnishes us with the like examples. But not to repeat the same thing twice, I will content myself with relating what is found in the second book of his Life, One day, whilst he sailed towards Rome, there arose a tempest so violent, that it carried away the mast, and rent all the tackling of the vessel. Those who were aboard being in a consternation, and imagining their last hour was come, expected nothing but death. In this extremity, and in the terror which the approach of death causes in all persons, the saint was not seized with the least apprehension or fear. The only trouble he had was, that he had not served God as he ought to have done. But as to anything else he was not concerned, knowing that “the winds and the seas obey our Lord” (Matthew 8:27): that the tempests arose not but by his command, and the waves swallowed not any but by his permission. This is the confidence, this the tranquillity and composure of mind we ought to aspire to, by constantly making acts of conformity and resignation to the divine will, and by making our way, through prayer and meditation, to the treasure of the all-fatherly providence of God over us. I am certain nothing can happen to me without his orders; and that neither men, nor devils, nor any other creature whatever, can effect anything contrary to his holy pleasure. Let then his orders be executed upon me. I must refuse nothing he sends, and I desire nothing but the accomplishing his holy will.

We read in the Life of St. Gertrude, that neither dangers, nor crosses, neither loss of her goods nor even -her own sins and faults, were ever able to diminish that firm confidence and trust she had in the mercy of God. Insomuch, that she was strongly persuaded, whatever fell out, either according or contrary to her desire, was equally designed for her greater good, by the disposition of Providence. As this holy virgin had frequent revelations, God appeared once to her, and said te her: Whosoever has a firm confidence in me, and believes I can and will assist him in all things, so pierces my heart, that in some degree I can neither determine myself to bestow my comforts upon him, by reason of the satisfaction I take in seeing in him this absolute conformity which augments his merit; nor to withhold my assistance, as I must satisfy the obligations of my infinite bounty, and the extreme affection and tenderness I have for him. He uses our mode of speaking, and expresses himself as a person, whose excess of love transports him so far, as to leave him undecided on what is to be done.

It is related also of St. Mechthildis, that God thus said to her: I am very well pleased, that men rely upon, and trust in my mercy; and whoever has an humble and firm confidence in me, I will favour him in this life, and will reward him in the next, with more than he merits. The more they confide in me, the more graces shall they receive from me; for it is impossible they should not obtain of me all they hope for, by relying on the fidelity of my promises. Wherefore it is very expedient for those who expect great things from me, to confide entirely in me. At another time this saint, asking of God what she ought chiefly believe, and what expect from his unspeakable goodness, Believe, said he to her, that after your death, I will receive you as a father receives his dearest child; and that there yet never was any father who has so liberally imparted all his goods to his only son, as I willimpart to you the inexhaustible treasures of my grace, in bestowing myself upon you. Whosoever has this confidence in my infinite goodness, and resigns himself into my hands with the spirit of charity and humility, shall be eternally

happy.

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