Volume I, Treatise VIII, Chapter XXXI

Of the Conformity We Are to Have Tate Wap Seb Gifts

Glory.;

WE are not only to conform ourselves to the will of God, in what regards the gifts of grace, but must also submit in what concerns the gifts of glory. A true servant of God ought even in this life to be so entirely disengaged from his own private interest, that the accomplishment of the divine will may afford him more joy and satisfaction than his own happiness. It is a sign of a consummate perfection, says a holy man, not to seek our own private interest either in little things or in great, in things temporal or eternal; since your will, O Lord! and the desire of your glory, ought always to be of more weight with us, than any other motive whatsoever; and we ought to feel more comfort and content in this alone, than in all the benefits we have received or possibly can receive from your hands

This is what chiefly causes the j 1 and content of the blessed. They rejoice more at the will of God fulfilled in them, than at their own reception into glory. They are so transformed into God, and so united to his holy will, that it is not so much by the act of reflecting upon their own happiness, as by an effusion of love for God, they are enamoured of the felicity they enjoy. Whence it happens, that each and every one of them is so satisfied with the degree of glory wherein he is, that he covets no more, and is not in the least concerned at another’s being advanced before him. For, from the moment ‘ they enjoy the sight of God, they are so changed into him, that ceasing to will by their own sentiments, they will only by those of God. So that to whatsoever they find the divine will inclined, they incline theirs also to the same point, and place herein their content. This perfection has been very eminent in some great saints, as in Moses and St. Paul; who were so far transported with the zeal of the salvation of souls, and the greater glory of God, as to forget themselves, and not regard their own happiness. ‘Either pardon this fault,” says the guide and conductor of the people of God, “or if you do not, blot we rather out of the book of life, where you have written me.” (Exodus 32:31) “I desire,” says the apostle of the Gentiles, ‘to become myself an anathema, and separated from Jesus Christ, for my brethren.” (Romans 9:3) And it is hence St. Martin and other great saints learned to say; ‘Lord, if I am still any ways necessary to your people, I refuse not any pains or labours whatever.” The most willing prefer sufferings and hardships for the glory and service of God, to the eternal repose and happiness they were in prospect of enjoying. And this is really to perform the will of God upon earth as it is performed in heaven; which is to place all our content in seeing it fulfilled, and to prefer that of God to any interest of our own, and even to the possession of heaven and earth.

Hence we may conceive what perfection it is which requires this exercise of conformity to the divine will, since if we are not to consider even the gifts of grace and glory, to attend only to the pleasure and will of God, how far disengaged ought we to be from all sorts of temporal interest and human respect? We may at the same time understand by this, how far we are from perfection in feeling it difficult to conform ourselves to the divine will, in the things we spoke of in the beginning; which are, in living in this or that place, in undertaking this or that employ, in enjoying health, or suffering sickness, in being contemned, or esteemed..We say, therefore, we are to make a greater account of the pleasure and will of God, than of all the advantages of grace and glory: and you, notwithstanding, wed yourself to things which are nothing in comparison of these. When we conceive so earnest a desire of the accomplishment of God’s will, that from this sole principle, and not from any motive of tepidity or want of courage, we can willingly renounce all pre-eminence in happiness, and content ourselves with the least share of glory, it is easy to sacrifice the rest upon the same consideration, having before sacrificed a good which infinitely surpasses all others. This is the last effort we can make to conform ourselves to the divine will. Ifit pleases God that I die at present, and that I possess a less degree of beatitude than what I should possess, were I to live yet twenty or thirty years, I would rather desire a fulfilling of the divine will than a higher degree of glory. And if, on the contrary, it were God’s holy pleasure I should live yet for a longer time in the prison of this my body, in pains and sufferings, I prefer even this to the advantage of enjoying from this moment an eternal felicity, because I place all my happiness and. all my glory in the content of God, and the performance of his holy will, ‘“You are my glory, O Lord, and it is from you all my exaltation proceeds.” (Psalms 2:4)

In the Life of St. Ignatius, we read a passage which is very remarkable, and quite opposite to our present subject. Being one day in company with Father Laynez and some others, what think you, said he, you would do in case God should say to you; If you desire to die this moment, I will free you from the prison of this your body, and place you in the fruition of eternal happiness; but if you have a mind to live longer, I assure you of nothing; unless that upon condition you persevere in virtue, I will bestow upon you your recompense: and if you deviate from the path of righteousness, I will judge you according to your works? If, then, our Saviour should speak thus to you, and you knew at the same time that your life being prolonged for some years, you could do some great service, which would you choose? As for me, replied Father Laynez, I declare I should not doubt a moment in choosing to enjoy God, to assure my eternal happiness, and deliver myself from all danger in an affair of so great importance as this is. And as to me, replied the saint, I should not be of your opinion. For if I judged that by living longer upon earth, I could do God greater service, I would desire earnestly of him to grant me a longer time of life for that very end: and herein I should not consider anything but him, without any the least regard to myself, and without any the least respect, either to an infallible assurance of my salvation, or danger of not obtaining it. He was, notwithstanding, fully persuaded in this case, not only of the certainty of his salvation, but also, as he preferred the service of God to the consideration of his own happiness, that his recompense in heaven would be increased. For, said he, if a prince saw any of his subjects deprive himself of the enjoyment of those favours offered him, from the pure motive of performing some great action in his service, would he not look upon himself obliged to such a person, and confer upon him afterwards not only the favours and honours he had designed him, but also add new ones, since his refusal proceeded only from the excess of love he bore to him, and desire of signalizing his loyalty in his service? If, then, we may justly assure ourselves that even the most ungrateful persons would do the same, what ought we not to believe God would do, who so liberally prevents us with his holy grace, and from whom we daily receive so many benefits? How can we fear he will abandon us, and permit us to fall into a precipice, since for the love of him we deferred the enjoying him? It is impossible we should conceive any such opinion of so good 9 master,

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