It is important to distinguish here two things which self-love tends to confound. In the fault itself we must distinguish what is culpable and what is humiliating. Likewise in its consequences we must distinguish what is detrimental to the divine glory and the confusion inflicted on our self-love. Evidently we cannot hate too much the fault, properly so called, nor regret too keenly the injury done to the divine glory. But as for our humiliation, and the confusion inflicted on our self-love, we should rejoice, and acquiesce in it with complete abandonment. This kind of sacrifice is undoubtedly the best fitted to destroy in us the most secret fibres of self-love, and to cause us to make rapid progress in virtue. To souls who have attained a certain degree of regularity and detachment, exterior humiliations are very little. When we have learned the vanity of human glory, we easily endure the sting of contempt; but we may still unite with this exterior detachment great attachment to our own esteem and approbation, and a wholly egotistical desire of perfection. In this case, self-love, by changing its object, would only become more subtle and more dangerous. To destroy it, there is no remedy more efficacious than the humiliation resulting from our faults; and we cannot, consequently, strive too earnestly to apply the practice of abandonment to this humiliation, endeavoring at the same time to correct the faults themselves. And what we say of faults of the past applies equally to faults of the future. The practice of abandonment well understood should deliver us from that impatience which makes us wish to at once attain the summit of perfection, and which only serves to keep us from it by turning us from the only path which leads to perfection. This path is humility, and the impatience which we are censuring is only another form of pride. Let us make every effort to correct our faults; but let us be resigned to not seeing them all disappear in a day. Let us earnestly, and with the most filial confidence, ask God to grant us that decisive grace which will completely wrest us from ourselves, to make us live only in Him; but let us leave to Him, with an equally filial abandonment, the care of determining the day and hour in which this grace shall be given us.