The perfection of souls, and the degree of excellence to which they have attained can be gauged by their fidelity to the order established by God.

The will of God gives to all things a supernatural and divine value for the soul submitting to it. The duties it imposes, and those it contains, with all the matters over which it is diffused, become holy and perfect, because, being unlimited in power, everything it touches shares its divine character. But in order not to stray either to the right or to the left the soul should only attend to those inspirations which it believes it has received from God, by the fact that these inspirations do not withdraw it from the duties of its state. Those duties are the most clear manifestation of the will of God, and nothing should take their place; in them there is nothing to fear, nothing to exclude, nor anything to be chosen. The time occupied in the fulfilment of these duties is very precious and very salutary for the soul by the indubitable fact that it is spent in accomplishing this holy will. The entire virtue of all that is called holy is in its approximation to this order established by God; therefore nothing should be rejected, nothing sought after, but everything accepted that is ordained and nothing attempted contrary to the will of God.

Books and wise counsels, vocal prayer and interior affections if they are in accordance with the will of God are instructive, and all help to guide and to unify. In contemning all sensible means to this end quietism is greatly to blame, for there are souls that are intended by God to keep always to this way. Their state of life and their attraction show this clearly enough. It is vain to picture any kind of abandonment from which all personal activity is excluded. When God requires action, sanctity is to be found in activity. Besides the duties imposed on everyone by their state of life God may require certain actions which are not included in these duties, although they may not be in any way opposed to them. An attraction and inspiration are then the signs of the divine approval. Souls conducted by God in this way will find a greater perfection in adding the things inspired to those that are commanded, taking the necessary precautions required in such cases, that the duties of their state may not clash with those things arranged by Providence.

God makes saints as He pleases, but they are made always according to His plan, and in submission to His will. This submission is true and most perfect abandonment.

Duties imposed by the state of life and by divine Providence are common to all the saints and are what God arranges for all in general. They live hidden from the world which is so evil that they are obliged to avoid its dangers: but it is not on this account that they are saints, but only on account of their submission to the will of God. The more absolute this submission becomes the higher becomes their sanctity. We must not imagine that those whose virtue is shown in wonderful and singular ways, and by unquestionable attractions and inspirations, advance less on that account in the way of abandonment. From the moment that these acts become duties by the will of God, then to be content only to fulfil the duties of a state of life, or the ordinary inspirations of Providence would be to resist God, whose holy will would no longer retain the mastery of the passing moments, and to cease practising the virtue of abandonment. Our duties must be so arranged as to be commensurate with the designs of God, and to follow the path designated by our attraction. To carry out our inspirations will then become a duty to which we must be faithful. As there are souls whose whole duty is defined by exterior laws, and who should not go beyond them because restricted by the will of God; so also there are others who, besides exterior duties, are obliged to carry out faithfully that interior rule imprinted on their hearts. It would be a foolish and frivolous curiosity to try to discover which is the most holy. Each has to follow the appointed path. Perfection consists in submitting unreservedly to the designs of God, and in fulfilling the duties of one's state in the most perfect manner possible. To compare the different states as they are in themselves can do nothing to improve us, since it is neither in the amount of work, nor in the sort of duties given to us that perfection is to be found. If self-love is the motive power of our acts, or if it be not immediately crushed when discovered, our supposed abundance will be in truth absolute poverty because it is not supplied by obedience to the will of God. However, to decide the question in some way, I think that holiness can be measured by the love one has for God, and the desire to please Him, and that the more His will is the guiding principle, and His plans conformed to and loved, the greater will be the holiness, no matter what may be the means made use of. It is this that we notice in Jesus, Mary and Joseph. In their separate lives there is more of love than of greatness, and more of the spirit than of the matter. It is not written that they sought holiness in things themselves, but only in the motive with which they used them. It must therefore be concluded that one way is not more perfect than another, but that the most perfect is that which is most closely in conformity with the order established by God, whether by the accomplishment of exterior duties, or by interior dispositions.