Père De Caussade proceeds to say:—
"But instead of respecting the mystery of Thy words and hearing Thy voice in all the occurrences of life, they only see therein chance, the acts, the caprice of men; they find fault with everything; they would add to, diminish, reform. They revere the word of the Lord, but have they no respect for words which are not conveyed by means of ink and paper, but by what they have to do and suffer from moment to moment,—do these words merit nothing?"
This handwriting on the wall in the guise of the daily events is a message to be read by faith alone. Just here is the parting of the ways.
One fares forth in a certain direction, intent on a given accomplishment, and unforeseen circumstances arise that hinder, annoy, delay, or prevent the fulfilment of the intention. From one point of view, one would say that interruptions and disasters were things to be overcome as speedily as possible, and that the virtue lay in pressing on. But the theory of life so wonderfully set forth by this great preacher teaches, instead, that these very obstacles, delays and embarrassments are a signal and an important thing in and of themselves; that they are nothing less than the divine voice; the appointed means through which the voice of God speaks to us; that each moment, each hour, is just as valuable during delay and enforced pause as it could be for the most strenuous action, because,—the only important thing we have to do in this life is to bring our own will into harmony with the will of God; to learn to recognize His leading and to love this leading.
Nor does this interpretation of the divine purposes of life lead the least in the world to inertia and dull passivity. On the contrary, it is, in essence, the theory to do all one can, ceaselessly and constantly; but, having done this, then await the results in a believing trust which is peace and love of harmony. The larger part of the events and circumstances that have to do with our lives are not under our personal control. No man liveth to himself. Regarding this large part of our lives that are not under our personal control, there is a perpetual tendency to fret, to worry, to impatience, to irritation, or to despondency, and the consequent loss of that cheerfulness and radiant exhilaration in which one should live if he live aright. Could one, then, regard all this part of his life which he cannot change, nor hasten, nor delay, nor alter in the slightest degree, one way or the other,—could he but recognize all this as the divine language and meet it,—not only with resignation but with that joyful acceptance of perfect faith which absolutely realizes the oneness of the will between himself and God,—then would not life gain, at once, immeasurably in peace and happiness?
"Can the divine will err?" questions Père De Caussade. "Can anything that it sends be amiss? But I have this to do; I need such a thing; I have been deprived of the necessary means; that man thwarts me in such good works; this illness overtakes me when I most need my health."
The answer is: "No; the will of God is all that is absolutely necessary to you, therefore you do not need what He withholds from you—you lack nothing. If you could read aright these things which you call accidents, disappointments, misfortunes, contradictions, which you find unreasonable, untimely, you would blush with confusion, but you do not reflect that all these things are simply the will of God."
The life of faith, that perfect faith which is perfect peace, consists in this ever-present recognition, and, tested by its results,—tested by the absolute peace and the larger energy which is liberated by the cheerful and believing rather than the sad and distrusting state of mind,—tried by all those tests of actual experience, this attitude of perfect faith is the attitude most favorable to progress and achievement.