The way of interior peace : dedicated to Our Lady of peace

Preface

THE WAY oF INTERIOR PEACE, by Father de Lehen, 8.J., is regarded as an excellent book for priests, religious, and the laity who wish to serve God in peace of heart and mind. In it directors of souls can thoroughly learn how to conduct their penitents through the devious ways of casuistic troubles and difficulties. Many persons of good will, but of a scrupulous, doubtful, or erroneous conscience, will find a true guide and consoler in this book, so calculated to impart tranquillity, contentment, and love of God to hearts agitated by anxieties of conscience. Appropriate quotations of Holy Scripture, principles and opinions of notable theologians, of experienced directors of souls, of prominent saints and doctors of the Church, are so well arranged and linked together that the book commends itself both in form and substance.

It is attractive by its clear, simple, concise style, adapted to the capacity of the learned and the unlearned.

The work was originally written by a holy, learned, and experienced director of souls. It has, besides, been recommended by the venerable and zealous Bishop A. Riss, of Strasburg, lately deceased. The book has not only been highly appreciated ever since its appearance in French, but also since its translation into German. ‘The fact of its haying reached ten editions in German since 1870, and that at atime in which thousands of religious were exiled from their fatherland by the Kulturkampf, and thousands of priests deprived of their salaries by unjust laws, is of itself sufficient proof of its intrinsic worth and usefulness.

The English translation from the German, which is an improved arrangement of the French original, commends itself by its fidelity to the original text, as well as by its idiomatic and easy style.

APPROBATION TO THE ENGLISH EDITION.

THe great St. Teresa experienced sadly the want of knowledge and skill in several who had attempted to be her guide in the paths of perfection.

In her valuable writings, this great saint speaks of the damage that is done to souls by such indiscreet and incapable guides. Inthe remarkable wisdom and prudence which so eminently characterized St. Teresa, she most earnestly recommends that only those be chosen as directors of souls who will be found well trained in the science of that ‘‘ars artium.”

We gladly welcome, therefore, the publication of ‘‘ The Way of Interior Peace,” a work eminently qualified for this object. It has been greatly appreciated in France and Germany, and has the hearty approbation of our illustrious Cardinal and of many other Prelates. We wish it a wide circulation.

Abp. Oregon.

PorTLAND, August 24, 1888.

APPROBATION TO THE GERMAN EDITION.

THE instructive and edifying book of Rey. Father de Lehen, 8.J., is a reliable guide on the way of salvation. Its being placed within the reach of the German Catholic public merits approval and warm commendation.

>< ANDREAS,

Bishop of Strasburg.

Author's Preface

Tus book is intended to put into the hands of Chris. tian souls the proper means of preserving interior peace, or, if lost, of regaining it. Its highest recommendation is, that in one volume it contains many salutary instructions compiled from various excellent works, the special aim of which is to secure interior peace. This is that high good which Our Lord announced at His entrance into the world, and which is an almost indispensable condition to progress in virtue or the spiritual life: ‘‘ Peace to men of good-will.” *

But since the preservation of interior peace is for us of so great importance, it is easily explained why the Evil One makes so many exertions to rob us of this blessing.

Unfortunately, he succeeds only too well ; for in human nature itself, in the errors of the mind and disorderly inclinations, already lies more than the germ of interior trouble and disquiet. In fostering these evil propensities, by permitting the mind to stray and the will to turn from God, it is easy to understand into what misery the human heart is plunged. The first condition of interior peace is the removal of all hindrances known to man; the second is simple, child-like abandonment to the Divine Will in all the mutable events of this life. For both of these we have need of a twofold knowledge: that of our duty, and that of the way in which God leads us to sanctity. The lack of this knowledge is the source, above all others, whence innumerable interior anxieties and troubles spring.

1 Luke ii. 14. 7

B Author's Preface.

But such an explanation does not include everything. On the way of perfection we meet a thousand unforeseen events that may easily throw us off our guard. Sometimes it is faults into which we unexpectedly fall; sometimes, the thought of the frailty and misery of our nature ; again, it may be temptations, or passions that powerfully stir our heart; finally, it may be our neighbor’s faults that put our patience to the test. All this quickly discourages us ; and discouragement is the most dangerous snare for souls that have a good-will but are yet weak and inexperienced. That, therefore, this work should perfectly attain its end, we must touch upon all those occurrences that give rise to interior trouble, and try to meet each witha corresponding remedy.

To accomplish this task with order and clearness, we have divided the book into four parts, each of which, in one way or another, refers to the subject.

Part First treats of resignation to God’s will and the dispensations of His providence, and is particularly rich in consolation for all whom God tries by suffering. The last three chapters of this part are chiefly taken from the works of Fénelon and Father de la Colombiére.

Part Second is intended to give a clear and comprehensive idea, first, of true devotion as the surest foundation of interior peace ; secondly, of the principal deceits that endanger this peace; thirdly, of the necessary conditions for true and solid progress in virtue ; and fourthly, of the way in which God usually leads souls to perfection. The writings of St. Francis de Sales and of Fénefon have been taken as guides in working out this part. Besides this, we have culled many beautiful thoughts from the manuscripts of a certain spiritual director as enlightened as he was experienced.

Part Third is addressed more particularly to individuals. It treats of the various means by which, in all the temptations and spiritual infirmities inevitable here below. peace of soul and confidence in God may be preserved.

Author's Preface. G

This part contains extracts from different works; for instance, from the ‘‘ Spiritual Combat;” the ‘‘ Treatise on Christian Hope,” by Father Gaud ; and the ‘‘ Treatise on Discouragement and Temptation,” by Father Michel. From Fénelon are culled the pages that treat more especially of prayer.

Finally, Part Fourth deals with scruples. It enlightens the scrupulous upon what they must do to regain lost peace; and it is also to be hoped that it will afford souls not suffering from that dangerous malady much that will prove useful and consoling. This extract or fourth part is based (the necessary changes being made) on Duguet’s precious work on the source of scruples. Numerous additions taken from reliable sources complete the whole. All additions and changes are designated by quotation-marks, and may thus be distinguished from Duguet’s text.

This same method we have observed throughout the other parts of the book, enclosing in quotation-marks extracts or passages taken from other works than the chapter itself.

Timid or fearful souls may give all the more credence to Duguet’s teaching, as he belonged to a school justly accused of extreme severity.

At the conclusion of the book will be found different methods of prayer, which experience has taught will contribute much to facilitate the spiritual exercises.

The compilation of so many portions from various sources naturally proved injurious to unity of style and caused frequent repetitions, which would have been unpardonable if our aim had been literary perfection. But as the end in view is to be preferred, precedence has been given it.

The portions extracted from other writers have been inserted in their original wording, in order to insure to them full authority. This accuracy will cause literary imperfection to be overlooked.

ca Author's Preface.

If we have in any way contributed to the consolation of a soul in distress, we shall cheerfully embrace the opprobrium of literary enormities, confidently hoping that they to whom this book may prove useful will not fail to pray for the soul of him whose words have brought them light and consolation.

We place it in the hands of St. Joseph, begging him to commend it to the patronage of Mary, Mother of God. May the comfortress of the afflicted obtain peace of heart for all who read these lines!

TRANSLATOR’S PREFACE TO THE FIRST GERMAN EDITION.

THE book which we now present to the pious souls of Germany has in France, and in a very short time, reached four editions. It justly merited so wide-spread a circulation; for it would be difficult to find another ascetical work ‘suited to so many and various needs of the soul, or which sets forth so fully and practically the interior life.

The author, Father de Lehen, S.J., was one of those men to whom God gives the requisite qualifications for directing others. In him were combined the experience of an enlightened man of the world, together with the cultured piety of a religious. Of a noble, old Breton family, trained from early years to esteem honor and justice, he devoted the first period of his youth to the study of law. But God had other designs upon him. He directed the steps of the pious youth into the sanctuary, where only could his soul find the nourishment it desired. After perfecting himself in the sciences and finishing his juridical studies, having received in both branches the degree of Doctor, he entered the Society of Jesus. At that time this Order was not legally recognized in France. The greater part of the French Jesuits had, therefore, to seek elsewhere their religious and scientific training. Accordingly, de Lehen was sent to Savoy, to finish his studies. Here he was acknowledged, in every respect, the model of a perfect religious. What called for particular admiration in him was his great love for the interior life. Those that knew him best saw in him the future skilful master of novices. And, in reality, soon after his profession the responsible office of training the novices of the Society was confided to him for a number of years, both in Alsace and Amiens,

12 Transtator’s Preface.

This position afforded him an opportunity not only of putting to profit his knowledge of the spiritual life, but also of daily increasing his own experience in it. The result he has confided to the readers of his ‘‘ Way of Interior Peace.” From this book may be conjectured with what insight, prudence, and care the author devoted himself to the difficult task of directing souls. He himself acknowledged one day, in confidential intercourse, that he sometimes searched through entire volumes to find a single line corresponding to the wants of a soul confided to him. This he did not only because in his charity he wished to give what was best and most suited to instruct, but also because, for the sake of security, he desired to support his decisions on the authority of approved spiritual writers.

Father de Lehen died at Angers in the sixty-second year of his age.

He had long desired to see his work translated into Uerman, that it might in Germany, also, be of use to many souls interested in their own salvation. But as the book was in its first form rather crude, on account of its numerous repetitions and literary defects, it would have been but poorly received in Germany. We have, therefore, not only translated, but also endeavored to give it a more pleasing style, by abridging and uniting its several parts.

May it, in its new garb, effect as much good as it has done in the old!

Preface To The Third German Edition

Axsovut two years have elapsed since this unpretending little book made its first appearance in German. The fact that a third edition has so soon become a necessity is proof sufficient of the welcome everywhere accorded it. Although

Preface to the Third German Edition. 13 similar works have had equal success, yet the sale of this has been more rapid than recent political events would have allowed us to hope.

It is, assuredly, pleasant and consoling to know that, in the midst of the tumult of the world and the sounding of the war tocsin, a voice was heard proclaiming the way to interior peace; and that far from being stifled by the bustle around it, it made itself heard and gained the attention it demanded.

Many of the daily papers noticed the book favorably, and not a few were the congratulations received by the editor ‘yn his success.

What is most generally praised is Father de Lehen’s vbility in demonstrating the theory of asceticism and the solidity with which he works out its practice. These are two advantages not possessed by all ascetic writers; for whilst one leaves his reader in ignorance of what constitutes true piety, another presents it in so radiant a light that poor human nature seems altogether incapable of attaining it.

Now, the author, Rev. Father de Lehen, 8.J., combines these two merits with that of not requiring from all souls the same degree of perfection. He knows how to meet human weakness, and how to distinguish in piety the essential from the non-essential. In this way he infuses courage into the weakest. He urges them to approach the fountain of grace, and taste how sweet it is to serve the Lord.

May the God of peace grant to this new edition, as to those that have preceded it, His blessing, that all who seek the ‘‘ Way of Interior Peace” may, by its aid, find it and walk therein!

EAST OF THE SEVEN Doors, March, 1872

Contents

PAGE Preface, , : é : ‘ é i Approbation to the English Edition, , é , . : 5 ge Approbation to the German Edition, . A i . ; ae Author’s Preface, i 2 . Mees Transiator’s Preface to the First Gitta Edition, » he Preface to the Third German Edition, : F n F vesig! 1)

PART I. Of Resignation to the Dispensations of Divine Providence

CuHapTeR I.—Of the Loving Dispensations of Divine Providence toward Men, and of the Happiness of those that wholly submit to Its Decrees, : ee CuHaprTerR II.—In what we should eubitt to the Ouithawees of Divine Providence, . 38 CHAPTER III.—Why and How we would ‘Resign Ohittelres to God’s Will, ; ; 59 CHAPTER IV.—Of the Utility of sufferings Ae the Sust. —Of their Necessity for the Sinner, . ‘ p ‘ . . 68 CHAPTER V.—Of the Good Use of Sufferings, . ‘ . PART 7H:

True Piety the Indispensable Foundation of Interior Peace.— The me? in which God leads Souls to Peace and Perfection.

CuapTrerR I.—The Foundation of True Piety.—Points in which we should Imitate the Example of the Saints, . 4 . 88 CHAPTER II.—We must Serve God according to His Will and not for the Gratification of our own Inclinations, . . 92

16 Contents.

PAGE CuaprTer III.—Of the Sacrament of Penance, and of the Peace and Comfort found in its Reception, ; « 96 CuapPTEeR 1V.—Of Holy Communion.—What is recited to receive worthily, and the Reason that It is for so many a

Subject of Fear, : « £06 CuaPreR V.—Of Prayer and the Manner Fulfilling this ee —Of the False Ideas often formed of this Exercise, . . 115 CuapTER VI.—The Knowledge of God and of One’s Self the First Condition of Solid Virtue and True Peace, : . 122 VHAPTER VII.—Patience with Self the Second i aa. of True Piety and Peace of Soul, . : . 129

CuarteR VIilI.—We should Courageously Tes our Advancement, and thereby, without losing Intericr Peace, draw Spiritual Benefit from our Faults and Miseries, . 187 CuapterR [X.—Of the Transition from a state of Sensible Devotion to that of Pure Faith and Spoliation, : . 148

CuartTerR X.—Of Self Renunciation and the Total Bureenieg of Self to God, the Last Condition for Obtaining Constant

Interior Peace, . ‘ : } ‘ : : f . 154 PART III.

Of the Means for Preserving Peace Amid Spiritual Weaknesses.

CxHapTeR I.—Various Instructions on these Means, . : . 164

First Point. Fundamental Maxims on Liberty of Spirit, . . 164

Second Point. Of the Snares by which the Fiend seeks to rob us of Peace, and of the Means by which to Defend Our.

selves against him, . . 165 Third Point. The Soul when Tistirbed shoud re ie Regain her Calm as soon as possible, . : : ; 7 ae Fourth Point. Of Watchfulness over Self, : : ; . 168 Fifth Point. Of Mistrust of Self, . : i , : . 169 Sixth Point. Of Confidence in God, 2 ny yal Seventh Point. A Mark of True Confidence in od and Mistrust of Self, d ‘ 2172 Mighth Point. How greatly Diffidence ae Mistrust ‘attend ibe Lord and Injure the Soul, : ; j me Yc’ CHarrer II.—Of Faults Spritising from Sy eater! : : i Frst Point. One should without Disquiet or without Mistrust Return to God when he has Fallen into Venial Sin, . . Ate

Second Point. Frequent Relapses into Venial Sins are not always a Sign of Insuflicient Sorrow for them, . d . 182

Contents. 17

PAGRB Third Point. How God Permits the Venial Sins of the Just and all their other Imperfections to Redound to their

Greatest Good, . . 184 Fourth Point. Of Bearing with ‘Self and o our Daily Faults and Weaknesses, : . 19]

Fifth Point. The Faults of our Neighbor Phould Dist our Peace as Little as the Imperfections Found in every

Human Virtue, . : i 4 3 V ‘ . 1938 JHAPTER III.—Of Disctidwainer:, ; ; s : . 197 First Point. Evil Consequences of Decoumee ent. : . 197

Second Point. Why Discouragement occasions so much Harm, 200 Third Point. The True Foundation of Christian pes the same for All Men, P . 202 Fourth Point. The Peitons mi Merits of Christ a new Pons

dation for Confidence, ; . 204 Mifth Point. To be Wanting in Coutidence, is tg be Wants

in Faith, . . 206 Sixth Point. No Victory without Combat; No Combat oe

out Labor, . i . 208 Seventh Point. He who ‘Anficinates Matic Combats Ae Suf-

ferings Tempts both God and Man, . ; . 212

Highth Point. Aversion, Disgust, and Weariness in ‘God’s Service are not Unfrequently the Sources of Unreasonable Discouragement, ‘ . 214

Ninth Point. We should not je Ged Bree us eran our Sufferings and Combats.—Should we do so, we must not desire to have such Petitions Immediately Granted, . . 217 CuaprrerR IV.—Of Temptations, . ‘ : . 221 First Point. Temptations are no Proof that God pts fomeed a Soul, ; . 221 Second Point. empilons are no eh bee af a Bad State of Soul, .. , . 2238 Third Point. In ompiation we vencuid rare tn God. as sustains us in the Combat without our Perceiving it, . . 225 Fourth Point. How one may Know whether or not he has Consented to Temptation, . 5 ‘ : a 4 . 226 Fifth Point. Passing Temptations, . : . 229 Sizth Point. Lasting Temptations, and those that Powertully Affect the Senses, : . 230 Seventh Point. On Temptations that Retard us in the Practice of Virtue, . ; . 232

Eighth Point. One should fe Patcy ein ae apateeny nig pS by which we may Turn from the Temptation, . : . 284

18 Contents.

PAGE Ninth Point. How Temptations proceeding from the Imagina-

tion are to be Combated, . : . 238 Tenth Point. Of Frequently Recurring Temptations ‘Day Time

of Peace Prepare for War, é : H . 248 Eleventh Point. Of the Advantages of Nam ptation! ‘ : . 245 Twelfth Point. Devotion to the ever-Blessed Virgin Mary is

an Excellent Remedy against Temptations and a Means of Preserving Interioc Peace, . : . ° , . 247

Thirteenth Point. Means Against Sadness, : f ‘ . 250

CuarrEer VY.—On Prayer, . : : . 252 First Point. For What we should Pray. _We net Poisrerst in

Prayer, : . 252 Second Point. asia Tnstraictions on Praver anit on the Dry-

ness often Experienced init, . : : ; : . 259

PART. ‘TY.

Of Scruples.

Cuaprer I.—What is to be Understood by Scruples.—The Difference between the Scrupulous and the Truly Pious.— Certain Characteristics by which Scruples may be recognized, ' : : ; : . 265 CHAPTER IT aa, ce eee di Scruton’ } F . 268 1. Weakmindedness, d 4 : : 3 : A . 268 2. A Perplexed Brain, . ‘ : : : é , . 268 8, An Unbridled Imagination, ; ; F : i . 269 4. Ideal Perfection, , ‘ ; . 270 5. Imperfect Knowledge of Rersous Paneer ; : - 271 6. Too many Reflections upon Self and One’s own Intentions, 274 %. How Difficult it is to Judge One’s Self Justly, . : . 274

8. The Difficulty in Distinguishing the Thought from Impressions, and the Impressions from Consent, . : . 275 9. A Tender, Timorous Conscience, ; Z : Dae? | 10. The Malice of the Devil, : J _ 278 Cuaprrer III.—Dangerous Consequences ty oats : . 280 Cuaprer [V.—Universal Remedies for Scruples, . ‘ » 282 1. Occupation, . ; : : : : ' . A . 282 2. Cheerfulness, : ‘ ; ‘ , . 282 3. Humility and Child- like Simplicity, : a 2 . 288 4, Conscience Considered in the True Light, . : . 285

_ 5. The Necessity of Depending upon Another, and of Foliow:

lowing his Advice, . M _ ; : i . 287

Contents. Ig

PAGE 6. Sacrifice of One’s own Doubts, . : . 288 CuarteR V.—Various Kinds of Scruples, and thefr Remedy! . 292 1. Scruples about Former Confessions, . d : ; . 292 2. Scruples of Ordinary Confessions, . . 293 3. Scruples on Sincerity of Contrition. Logesa Resolutions) . 298 4. Scruples about Devotions of Obligation, . : : . 800 5. Scruples about Motives of Well-doing, . : . 802 6. Scruples about Duties Supposed to be Hasenttal, ‘ . 804 7. Scruples with Respect to pe the Soul Believing hersclt in a Bad State, . : . 805 8. Scruples that Make us see in everibing a Punishment from God, ; ‘ . 808 9. Scruples that Make us Conaiier Little Faults an occasion for Greater Ones, 2 . 310 10. Scruples with regard to Faith. {Does ue peal Baier or not? 3 : : ! . 312 11. Scruples about entiation beninee Faith, E ; . 314 12. Scruples about Temptations to Blasphemy, ; . 316 18. Scruples from Ambiguous Points Suggested by the biceg ination, é . 818 14. Scruples honnemnian Christian Love of the Neighbor, . 819 15. Scruples on Holy Purity, . f . 822 CHarTER VI.—Conclusion and Summary of What has Bien said of Scruples and the Remedies for them, . ' . 330 CHapTeR VII.—Examples of the Danger that attends Self. Willed Persistence in Scruples, > , : ‘ . 336 APPENDIX.

Preparatory Remarks, i . 842 General Remarks upon leach of the ‘Varidus Methods of Drayee: 342 First Method of Prayer.—The Actual Meditation, . ; . 844 Second Method of Prayer.—The Contemplation, ‘ i . 848 Third Method of Prayer, . ; ; ; : A ; . 350 Fourth Method of Prayer, . ; ; ‘ j ‘ ‘ . 352 Fifth Method of Prayer, . . 335 Sixth Method of Prayer. Spiritual Reading : in the Form of Consideration, . : ‘ ; ‘ ; . 855 Method for Examination of enatinnes: ; . 857

Directions to Render the Exercises of the Monthly Retreat Be one Day Profitable, . . ‘ : ‘ ; ‘ . 361

20 Contents.

PAGE Meditation for the Eve of the Retreat, ‘ . ; " . 861 Meditation for the Day of Retreat, . F ° ‘ . 363 Retiections on the Present State of the Soul, ‘ . ‘ . 364 Preparation for Death, d z . 868 Prayer of Absolute Submission oo the Law of Death, , . 869 Prayer to Obtain a Happy Death, ' ‘ ; , , . 870

PART 1.

OF RESIGNATION TO THE DISPENSATIONS OF DIVINE PROVIDENCE.

Pere tare de

Of the Loving Dispensations of Divine Providence toward Men, and of the Happiness of those that wholly submit to Its Decrees.

Rete OTHING happens in this world but by the direcame} §=6tlon or permission of God. ‘‘ Nothing,” says St. UsaM] Augustine, “occurs by chance in the whole

course of our life. God overrules all.” He has said by

the mouth of the prophet Isaias: ‘‘I am the Lord and | there is no other; I form light and create darkness, | make peace and create evil.” * ‘‘Shall there be evil in a city, which the Lord hath not done?”’ says Amos. ‘‘ Good things and evil,” adds Sirach, ‘‘ life and death, poverty and

riches, are from God.” *

It may, perhaps, be said that this holds good in sickness and in death, in cold and in heat, and in all the events of inanimate nature ; but not in what depends upon the free-will of man. You say, ‘‘If some one speaks evil of me, defrauds me, persecutes and ill-treats me, is that the will of God? How can I see God’s will in that? Does He not forbid such actions? Consequently, I can ascribe them

1 Tsaias xiv. 7. 3 Amos iii. 6. 3 Ecclus. xi. 14. 21

22 Resignation to the Dispensations of rrovidence.

only to the evil designs, to the wickedness, or to the ignerance of men.” But, I answer, God Himself speaks clearly and distinctly on this point. On His own Holy Word, we must believe that even what appears to be left to the caprice of men, must beattributed to God’s permission. The Jews imputed their captivity to other causes than the dispensation of Providence. The prophet Jeremias says: ‘‘ 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 Most High?”?

The-efore, when we are robbed of our good name, despoiled of our wealth, abused, or otherwise wronged, we must ascribe it to the will of God. It is His hand that is visiting us; all is the work of His providence.

But, again, you object, ‘‘ Ali such actions are sinful. How can God will them? How can He take part therein? God’s essence being holiness itself, He can have nothing in common with sin.” Janswer: In every evil deed two things must be clearly demonstrated: namely, the action itself, or the exterior movement; and the straying of the will from the Divine Law. Does your neighbor strike you, or calumniate you? You must, on the one hand, distinguish the motion of the arm or of the tongue; and, on the other, the evil intention that directs the movement. The movement itself is not sinful ; therefore God can be the Author of it. And this He really is, for no creature has life or motion of itself; all receive it from God, who works in themand bythem. ‘The evil intention, on the contrary, is entirely the work of the human will, and it alone makes the sin. In this God takes no part. He permits the evil act, in order not to do violence to the free-will of men.

Accordingly, God shares in the deeds of men only in so far as He contributes to the exterior movement. The bad intention underlying the act proceeds from our will; and in this God has no part. You have abused your honor, your riches—God wills that you should-lose the one or the other;

1 Jeremias iii 87, 838.

but He takes no part in the sin of either the robber or the calumniator. Let us illustrate byan example: The judge passes condign sentence of death upon a criminal. Now, it happens that the hangman is a personal enemy of the condemned. He executes the sentence upon the culprit, not merely because his office obliges him to do so, but because he is animated by a spirit of hatred and revenge. Evidently, the judge has no share in the sin of the exeeutioner. The gratification of revenge formed no part of the judge’s design in passing the sentence. He aimed only at seeing justice executed. In like manner, God shares not in the evil designs of the calumniator or the robber; consequently, the wicked intention is wholly con. fined to the latter. God wills you to be humbled and de. prived of temporal goods, that thereby you may become better and more virtuous. This, in His eternal goodness, is His only intention; and this He might effect by a thousand other means if He so willed. But He in no way contributes to the sin of men, though He may make use of them as instruments for the fulfilment of His designs. It is, then, really not the sin that humbles you, that plunges you into poverty or misery; it is the blow dealt at your honor, the loss of your wealth, that produces those effects, for the sin itself hurts him only who commits it. Wemust always discriminate between what God accomplishes through the instrumentality of men and what their own evil will may add thereto.