Volume I, Treatise VIII, Chapter VII

Of Some Other Advantages We Derive from Conformity to the Will of God

ANOTHER advantage in this exercise we speak of is, that this conformity and this absolute resignation to the divine will is one of the best dispositions we can possibly have on our part to oblige Almighty God to confer upon us his graces and favours, and enrich us with his blessings. So when he wished that St. Paul, of a persecutor of Christians, should become a preacher of his gospel, and an apostle of the Gentiles, he prepared him by the-like disposition. He struck him on a sudden with a vivid light, which dazzling his eyes, and casting him off his horse upon the ground, opened at the same time the eyes of his soul, and made him cry out: “Lord, what would you have me do?” Behold me as a piece of clay in your hands, ready to receive whatsoever Impression you shall give me. It was by this means that he began to merit so highly as to be chosen of our Lord, and made “‘a vessel of election, to bear the name of God before nations, before kings, and before the children of Israel.” (Acts 9:15) It is related of St. Gertrude, that our Lord appearing to her, told her, that those who desired he should freely reside and live in their hearts, ought first to put into his hands the key of their own will, without ever pretending to demand it back. It is according to this holy sentiment, that St. Ignatius sets down an absolute resignation as a chief disposition to receive all sorts of graces from God; and expressly orders we should begin our spiritual exercises after this manner. For the foundation he establishes for their due performance, is to have so great an indifference for things of this world, and to be so entirely resigned, that not desiring one thing or another, we limit all our inclinations to the accomplishing God’s holy will in us. He says also, in the rules he prescribes those who give the spiritual exercises, and in the rules of those who perform them, that it conduces extremely to the help of the latter, to place themselves in the hands of divine Providence, to dispose of them, and what belongs to them, as it shall please and judge expedient. The reason, moreover, why this resignation draws down upon us so many graces and favours from God is, that on the one hand it destroys in us whatsoever may put any obstacle to grace; and on the other, the more assurance and confidence we place in God, by commit-ing ourselves wholly to his conduct. and refraining from willing any other thing but what he wills, the more we oblige him to take us under his protection, and confer upon us new helpsand benefits.

This conformity to the will of God is always a very efficacious means for the attaining all other virtues; because the things appertaining to grace, following for the most part those which are of nature, the habit of virtue, as all other habits, cannot be acquired but by frequent and assiduous practice. And whilst you exercise yourself in this total conformity to the divine will, you exercise yourself at the same time in all other virtues; because occasions occur every moment of practising sometimes humility, sometimes obedience, at othertimes poverty, patience, and so of the rest. So that the more you practise this resignation, and the more perfect you are therein, the greater also will be the increase of all other virtues. ‘ Attach yourself to God,” says the Wise Man; or as another version has it, “Bind yourself to God as it were with glue, that you may still increase even to the end of your life.” (Ecclesiastes 2:3) The masters of a spiritual life advise us to cast our eyes upon some eminent virtue which includes in it all the rest: constantly to insist upon it in all our prayers and meditations, and to direct all our spiritual duties to the acquisition of it. This counsel is doubtless the most profitable, and the most advantageous that can be given; inasmuch as by applying our whole endeavours to the attaining this one thing, we shall compass our end with more facility; and it is enough if we possess but one of this nature, to: possess the rest. But amongst all those we can choose for this effect, one of the chief is an entire resignation and conformity to the will of God. So that whatever time we spend in obtaining this, though we devoted all our life, all our examens and all our prayers to it, we would do well; since the obtaining this one virtue alone would put us in possession of all the rest.

St. Bernard, explaining these words of the apostle: ‘ Lord, what is it you would have me do?” cries out, “0 short prayer, but full of sense, efficacious, and worthy of all esteem and recompense!’”” If you desire an easy and compendious way of attaining perfection, here you have it. Say daily with the apostle, “Lord, what would you have me do?” and with the Psalmist: “My heart is disposed, O God, my heart is disposed to whatsoever you please to ordain.” Have always these words in your mouth, have them in your heart: and according as you strengthen yourself in these holy sentiments, so will you increase in the perfection you aim at.

There is another advantage and profit in this exercise; which is, that we find here a remedy against a certain temptation which molests us but too frequently, and which consists in thoughts and questions with which the devil disturbs us, by suggesting, for example, Suppose one should speak so and so to you, what answer would you make? If such a thing should happen, what would you do? How would you conduct yourself on such or such an occasion? Malicious and wicked in himself, he represents all this to us after this manner, that tu what side soever we turn, we know not how to escape the snares wherewith we are beset. For he troubles not himself if what he makes use of to ensnare us be real difficulty or a mere illusion; and so that he can but gain his point, which is to force from us some consent to what is evil, he is content. As for the rest, it is equal to him what means he adopts, provided he attains his object. The ordinary opinion is, that on these occasions, and during the temptation, we are not obliged to return or frame an answer either yes, or no; and that it is even better not to answer at all, especially if we are of a scrupulous disposition. Because, if with such disposition we enter into discourse with the devil, and listen to his arguments, and make our replies, which is what he chiefly desires, he will never want reasons; and wecan never rise from the dispute, without receiving some injury or other. Butin my opinion, there is one answer which may serve for all these sorts of temptations, and that so just and so inculpably virtuous, that I think itis better to make it, than to say nothing at all. It is all at once, without deliberating on the propositions of the devil, to say, if such is the divine will I am content. If it please God, it ~ also pleases me; I have no will of my own, but what is his; I remit myself entirely to his; I would endeavour to comply with what is my duty; I hope God will afford me that grace that is sufficient and necessary to keep me from offending him, and to do that which may be most acceptable to him. These general answers are abundantly sufficient; and cause no trouble of mind, or inconveniency. For whatever God wills, must of necessity be good; and if he wills anything, it must assuredly be that which is for our good. In fine, we must with all safety commit ourselves entirely to his holy will; and by this means the devil will receive nothing but the confusion and shame of having attacked us; and besides the satisfaction we shall feelin having overcome him, we shall, moreover, gain strength and courage to subdue him for the future. As in temptations which assault us in matters of faith, it is the common advice, especially to persons who are scrupulous, not to answer anything in particular, and to stick to general terms, saying; I believe all the Church believes; so in these temptations we now speak of, the best way is, not to enter upon any one thing, but always to have recourse to the divine will, which is sovereignly good and sovereignly perfect.

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