immensely popular all over Europe, and, even to the present day, much read. It has stood the test of two centuries of existence, has been translated into many languages, and has made his name familiar to those whom he could not otherwise have touched. Nevertheless, the effect of its publication on his fortunes at that time was exceedingly disastrous, and his enemies made the utmost use of it against him. “The Explanation of the Maxims of the Saints on the Interior Life,” and the great part it played in Fénelon’s career has been already referred to in a previous chapter. The reader will enjoy getting a little fuller idea of its contents. Dr. T. C. Upham devoted forty-five pages to summarizing, in a free translation, the forty-five articles constituting the book, and the following extracts are taken from his work, now out of print: “Pure love is mixed love carried to its true result. When this result is attained, the motive of God’s glory so expands itself, and so fills the mind, that the other motive, that of our own happiness, becomes so small and so recedes from our inward notice as to be _practically_ annihilated. It is then that God becomes what He ever ought to be,—the center of the soul, to which all its affections tend; the great moral sun of the soul, from which all its light and all its warmth proceed. It is then that a man thinks no more of himself. He has become the man of a single eye. His own happiness and all that regards himself are entirely lost sight of, in his simple and fixed look to God’s will and God’s glory.” “When the sun shines the stars disappear. When God is in the soul, who can think of himself? So that we love God and God alone; and all other things _in_ and _for_ God.” “The second state, which follows that of holy resignation, is that of holy _indifference_. Such a soul not only desires and wills in submission, but absolutely ceases either to desire or to will, except in co-operation with the Divine leading. Its desires for itself, as it has greater light, are more completely and permanently merged in the one higher and more absorbing desire of God’s glory, and the fulfillment of His will. It desires and wills, therefore, only what God desires and wills.” “Holy indifference is not inactivity. It is the furthest possible from it. It is indifference to anything and everything out of God’s will; but it is the highest life and activity to everything in that will.”