SELECTED BY THE REV. J. H. VINCENT, D.D.

[June 1.]

When we wish by our own efforts that something shall succeed, we become irritated with obstacles, because we feel in these hindrances that the motive that makes us act has not placed them there, and we find things in them which the self-will that makes us act has not found there.

But when God inspires our actions, we never feel anything outside that does not come from the same principle that causes us to act; there is no opposition in the motive that impels us; the same motive power which leads us to act, leads others to resist us, or permits them at least; so that as we find no difference in this, and it is not our own will that combats external events, but the same will that produces the good and permits the evil, this uniformity does not trouble the peace of the soul, and is one of the best tokens that we are acting by the will of God, since it is much more certain that God permits the evil, however great it may be, than that God causes the good in us (and not some secret motive), however great it may appear to us; so that in order really to perceive whether it is God that makes us act, it is much better to test ourselves by our deportment without than by our motives within, since if we only examine ourselves within, although we may find nothing but good there, we can not assure ourselves that this good comes truly from God. But when we examine ourselves without, that is when we consider whether we suffer external hindrances with patience, this signifies that there is a uniformity of will between the motive power that inspires our passions and the one that permits the resistance to them; and as there is no doubt that it is God who permits the one, we have a right humbly to hope that it is God who produces the other.

But what! we act as if it were our mission to make truth triumph, whilst it is only our mission to combat for it. The desire to conquer is so natural that when it is covered by the desire of making the truth triumph, we often take the one for the other, and think that we are seeking the glory of God, when in truth we are seeking our own. It seems to me that the way in which we support these hindrances is the surest token of it, for in fine if we wish only the order established by God, it is certain that we wish the triumph of his justice as much as that of his mercy, and when it does not come of our negligence, we shall be in an equal mood, whether the truth be known or whether it be combated, since in the one the mercy of God triumphs, and in the other his justice.—Pascal.

[June 8.]

O most blessed mansion of the heavenly Jerusalem! O most effulgent day of eternity, which night obscureth not, but the supreme truth continually enlighteneth! a day of perennial peace and joy, incapable of change or intermission! It shineth now in the full splendor of perpetual light to the blessed; but to the poor pilgrims on earth it appeareth only at a great distance, and “through a glass darkly.” The redeemed sons of heaven triumph in the perfection of the joys of his eternal day, while the distressed sons of Eve lament the irksomeness of days teeming with distress and anguish. How is man defiled with sins, agitated with passions, disquieted with fears, tortured with cares, embarrassed with refinements, deluded with vanities, encompassed with errors, worn out with labors, vexed with temptations, enervated with pleasures, and tormented with want!

O when will these various evils be no more? When shall I be delivered from the slavery of sin? When, O Lord, shall my thoughts and desires center and be fixed in thee alone? When shall I regain my native liberty? O, when will peace return, and be established, peace from the troubles of the world, and the disorders of sinful passions; universal peace, incapable of interruption; that “peace which passeth all understanding?” When, O most merciful Jesus! when shall I stand in pure abstraction from all inferior good to gaze upon thee and contemplate the wonders of redeeming love? When wilt thou be to me all in all? O, when shall I dwell with thee in that kingdom which thou hast prepared for thy beloved before the foundation of the world?

Soften, I beseech thee, the rigor of my banishment, assuage the violence of my sorrow! for my soul thirsteth after thee; and all that the world offers for my comfort would but add one more weight to the burden that oppresses me. I long, O Lord, to enjoy thee truly, and would fain rise to a constant adherence to heavenly objects, but the power of earthly objects operating upon my unmortified passions, keeps me down. My mind labors to be superior to the good and evil of this animal life, but my body constrains it to be subject to them. And thus, “wretched man that I am,” while the spirit is always tending to heaven, and the flesh to earth, my heart is the seat of incessant war, and I am a burden to myself! … LXXVII.—“Unto thee do I lift up mine eyes, O thou that dwellest in the heavens.” In thee, the Father of mercies, I place all my confidence! O illuminate and sanctify my soul with the influence of thy Holy Spirit; that being delivered from all the darkness and impurity of its alienated life, it may become the holy temple of thy living presence, the seat of thy eternal glory! In the immensity of thy goodness, O Lord, and “in the multitude of thy tender mercies, turn unto me,” and hear the prayer of thy poor servant, who hast wandered far from thee into the region of the shadow of death. O protect and keep my soul amid the innumerable evils which this corruptible life is always bringing forth; and by the perpetual guidance of thy grace, lead me in the narrow path of holiness to the realms of everlasting peace.—Kempis’ “Imitation of Christ.”

[June 15.]

The Christian life is better than any other that can be discovered or devised.

First, this is manifest from its object. For no life can have or desire a better object than that which is set forth in the Christian religion, which finds its object in the vision of the divine essence.… But since man can not attain to the contemplation of divine things except by purification of the heart, how much, even in this regard, does the Christian life excel all others. For no greater purification of the heart can be discovered than Christian purification. For that is called pure which is not mixed with another substance, especially one inferior to itself. Thus gold is said to be pure when it is not mixed with silver or lead, or any other inferior substance. Now, because the end of man is God, when man through the intellect and the affections, is united or mixed with other creatures as an ultimate end, especially with those inferior to himself, he is called impure. And the more one frees himself from the love of creatures, the more pure he becomes; purity of the human heart consists in withdrawing the desires and the will from creature loves. But no greater or more perfect withdrawal from earthly loves can be discovered or devised than that which is proclaimed in the Christian religion.… And since man can not live without any love, it teaches that man should love God above all things, even above himself. And, if he loves himself or other creatures, it commands that he love them for the sake of God, so that all his love may tend toward God, and that in the creatures themselves he may love God, and may think nothing, speak nothing, do nothing which does not tend to the glory and honor of God, so that the whole man may tend toward God, and be united with God, and become one with God. And certainly no life can be discovered or devised better than this.

As to the will, he loves God and our Lord Jesus Christ above all things, and his neighbor as himself, keeping all the commands of the law which depend upon this double love.

As to the sensibilities, he strives with all his might to bring desire and anger and all the emotions under the control of reason, and by no means to make provision for the lusts of the flesh (curam carnis facere in concupiscentia).—Savonarola—“De Simplicitate ChristianÆ VitÆ.”

[June 22.]

The sense of the vastness of the universe, and of the imperfection of our own knowledge, may help us in some degree to understand—not, indeed, the origin of evil and of suffering, but, at any rate, something of its possible uses and purposes. We look around the world, and we see cruel perplexities; the useless spared, the useful taken; the young and happy removed, and the old and miserable lingering on; happy households broken up under our feet, despondent hopes, and the failure of those to whom we looked up with reverence and respect. We go through these trials with wonder and fear; and we ask whereunto this will grow. But has nothing been gained? Yes, that has been gained which nothing else, humanly speaking, could gain. We may have gained a deeper knowledge of the mind of God, and a deeper insight into ourselves. Truths which once seemed mere words, received our heed and heart. Our understanding may have become part of ourselves.

Humility for ourselves, charity for others, self-abasement before the judge of all mankind, these are the gifts that even the best man, and even the worst man may gain by distrust, by doubt, by difficulty.

The perplexity, the danger, the grief often brings with it its own remedy.

On each bursting wave of disappointment and vexation there is a crown of heavenly light which reveals the peril and shows the way, and guides us through the roaring storm.

Out of doubt comes faith; out of grief comes hope; and “to the upright there ariseth light in darkness.”

With each new temptation comes a way to escape; with each new difficulty comes some new explanation. As life advances it does indeed seem to be as a vessel going to pieces, as though we were on the broken fragments of a ship, or in a solitary skiff on the waste of waters; but as long as existence lasts, we must not give up the duty of cheerfulness and hope. He who has guided us through the day may guide us through the night also. The pillar of darkness often turns into a pillar of fire. Let us hold on though the land be miles away; let us hold till the morning breaks. That speck on the distant horizon may be the vessel for which we must shape our course. Forward, not backward, must we steer—forward, and forward, till the speck becomes the friendly ship. Have patience and perseverance; believe that there is still a future before us; and we shall at last reach the heaven where we would be.—Dean Stanley.

[June 29.]

Man is but a reed, the weakest in nature, but he is a thinking reed. It is not necessary that the entire universe arm itself to crush him. A breath of air, a drop of water, suffices to kill him. But were the universe to crush him, man would still be more noble than that which kills him, because he knows that he dies; and the universe knows nothing of the advantage it has over him.

Our whole dignity consists then in thought. Our elevation must be derived from this, not from space and duration, which we can not fill. Let us endeavor, then, to think well.

Our imagination so magnifies the present time by continually reflecting upon it, and so diminishes eternity by not reflecting upon it, that we make a nothingness of eternity, and an eternity of nothingness, and all this has its roots so vital in us, that our reason can not defend us from it.

It is necessary to know where to doubt, where to be assured, and where to submit. Who does not thus, understands not the force of reason. There are those who offend against these three principles, either affirming everything as demonstrative, for want of a knowledge of demonstration; or doubting everything, for want of knowing where it is necessary to submit; or submitting to everything, for want of knowing where it is necessary to judge.

But those who seek God with all their heart, who have no sorrow, but in being deprived of his presence, who have no desire but to possess him, and no enemies but those who turn them from him; who are afflicted in seeing themselves surrounded and oppressed by such enemies; let them be comforted, I bring them good news; there is a liberator for them, I shall cause them to see him; I shall show them that there is a God for them; I shall show him to no others.

The stoics say: Enter into yourselves; there you will find repose; and this is not true. Others say: Go out of yourselves; seek happiness in diverting yourselves; and this is not true. Diseases come; happiness is neither out of us, nor in us; it is in God, both out of, and in us.

If man is not made for God, why is he happy only in God? If man is made for God, why is he opposed to God?—Pascal.