Introduction to the Devout Life—PART V—CHAPTER VIII. The Affections to be excited after such Examination..

 

When you have quietly gone through each point of this examination, and have ascertained your own position, you will excite certain feelings and affections in your heart. Thank God for such amendment, however slight, as you may have found in yourself, confessing that it is the work of His Mercy Alone in you.

Humble yourself deeply before God, confessing that if your progress has been but small, it is your own fault, for not having corresponded faithfully, bravely and continually to the inspirations and lights which He has given you in prayer or otherwise.

Promise to praise Him forever for the graces He has granted to you, and because He has led you against your will to make even this small progress.

Ask forgiveness for the disloyalty and faithlessness with which you have answered Him.

Offer your whole heart to Him that He Alone may rule therein. Entreat Him to keep you faithful to Himself.

Ponder over the examples of the Saints, the Blessed Virgin, your guardian Angel and patron Saint, S. Joseph, etc.

CHAPTER IX. Reflections suitable to the renewal of Good Resolutions.

AFTER you have made this self-examination and having conferred with some holy director as to your shortcomings and their remedies, you will do well to pursue the following considerations, taking one daily as a meditation, and giving to it the time usually so spent; always making the same preparation and kindling the same affections as you learned to use before meditating in Part I. Above all, placing yourself in the Presence of God, and earnestly asking His Grace to confirm you and keep you steadfast in His Holy Love and Service.

Introduction to the Devout Life—PART V—CHAPTER VII. Examination as to the Affectations of the Soul.

 

I have dwelt thus at length on these points, on a due examination of which all true knowledge of our spiritual progress rests; as to an examination of sins, that rather pertains to the confessions of those who are not eager to advance. But it is well to take ourselves to task soberly concerning these different matters, investigating how we have been going on since we made good resolutions concerning them, and what notable faults we have committed. But the summary of all is to examine our passions; and if you are worried by so detailed an investigation as that already suggested, you may make a briefer inquiry as to what you have been, and how you have acted, in some such manner as this:—In your love of God, your neighbor, and yourself.

In hatred for the sin which is in yourself, for the sin which you find in others, since you ought to desire the extirpation of both; in your desires concerning riches, pleasure, and honour. In fear of the perils of sin, and of the loss of this world’s goods; we fear the one too much and the other too little.

In hope, fixed overmuch it may be on things of this world and the creature; too little on God and things eternal. In sadness, whether it be excessive concerning unimportant matters. In gladness, whether it be excessive concerning unworthy objects. In short, examine what attachments hinder your spiritual life, what passions engross it, and what chiefly attracts you. 

It is by testing the passions of the soul, one by one, that we ascertain our spiritual condition, just as one who plays the lute tries every string, touching those which are discordant, either raising or lowering them. Thus, having tried our soul as to love, hate, desire, fear, hope, sadness, and joy, if we find our strings out of tune for the melody we wish to raise, which is God’s Glory, we must tune them afresh with the help of His Grace, and the counsel of our spiritual father.

Introduction to the Devout Life—PART V—CHAPTER VI. Examination of the Soul’s Condition as regards our Neighbour

 

Husband and wife are bound to love one another with a tender, abiding, restful love, and this tie stands foremost by God’s order and will. And I say the same with respect to children and all near relations, as also friends in their respective degrees. But generally speaking, how is it with you as concerning your neighbor? Do you love him cordially, and for God’s Sake? In order to answer this fairly, you must call to mind sundry disagreeable, annoying people, for it is in such cases that we really practice the Love of God with respect to our neighbors, and still more towards them that do us wrong, either by word or deed. Examine whether your heart is thoroughly clear as regards all such and whether it costs you a great effort to love them. Are you quick to speak ill of your neighbors, especially those who do not love you? Do you act unkindly in any way, directly or indirectly, towards them? A very little honest self-dealing will enable you to find this out.

Introduction to the Devout Life—PART V—CHAPTER V. Examination of your Condition as regards yourself.

 

1. How do you love yourself? Is it a love which concerns this life chiefly? If so, you will desire to abide here forever, and you will diligently seek your worldly establishment, —but if the love you bear yourself has a heavenward tendency, you will long, or, at all events you will be ready to go hence whensoever it may please our Lord.

2. Is your love of yourself well regulated? for nothing is more ruinous than an inordinate love of self. A well-regulated love implies greater care for the soul than for the body; more eagerness in seeking after holiness than aught else; a greater value for heavenly glory than for any mean earthly honor. A well-regulated heart much oftener asks itself, “What will the angels say if I follow this or that line of conduct?” then what will men say?

3. What manner of love do you bear to your own heart? Are you willing to minister to it in its maladies? for indeed you are bound to succour it, and seek help for it when harassed by passion, and to leave all else till that is done.

4. What do you imagine yourself worth in God’s Sight? Nothing, doubtless, nor is there any great humility in the fly which confesses it is naught, as compared with a mountain, or a drop of water, which knows itself to be nothing compared with the sea, or a cornflower, or a spark, as compared with the sun. But humility consists in not esteeming ourselves above other men, and in not seeking to be esteemed above them. How is it with you in this respect?

5. In speech—do you never boast in any way? Do you never indulge in self-flattery when speaking of yourself?

6. Indeed—do you indulge in anything prejudicial to your health, —I mean useless idle pleasures, unprofitable night-watches, and the like?

Introduction to the Devout Life—PART V—CHAPTER IV. Examination of the Soul’s Condition as regards God

 

1. WHAT is the aspect of your heart with respect to mortal sin? Are you firmly resolved never to commit it, let come what may? And have you kept that resolution from the time you first made it? Therein lies the foundation of the spiritual life.

2. What is your position with respect to the Commandments of God? Are they acceptable, light and easy to you? He who has a good digestion and healthy appetite likes good food, and turns away from that which is bad.

3. How do you stand as regards venial sins? No one can help committing some such occasionally; but are there none to which you have any special tendency, or worse still, any actual liking and clinging?

4. With respect to spiritual exercises—do you like and value them? or do they weary and vex you? To which do you feel most or least disposed, hearing or reading God’s Word, meditating upon it, calling upon God, Confession, preparing for Communion and communicating, controlling your inclinations, etc.? What of all these is most repugnant to you? And if you find that your heart is not disposed to any of these things, examine into the cause, find out whence the disinclination comes.

5. With respect to God Himself—does your heart delight in thinking of God, does it crave after the sweetness thereof? “I remembered Thine everlasting judgments, O Lord, and received comfort,” says David. Do you feel a certain readiness to love Him, and a definite inclination to enjoy His Love? Do you take pleasure in dwelling upon the Immensity, the Goodness, the Tenderness of God? When you are immersed in the occupations and vanities of this world, does the thought of God come across you as a welcome thing? do you accept it gladly, and yield yourself up to it, and your heart turn with a sort of yearning to Him? There are souls that do so.

6. If a wife has been long separated from her husband, so soon as she sees him returning, and hears his voice, however cumbered she may be with business, or forcibly hindered by the pressure of circumstances, her heart knows no restraint, but turns at once from all else to think upon him she loves. So it is with souls which really love God, however engrossed they may be; when the thought of Him is brought before them, they forget all else for joy at feeling His Dear Presence nigh, and this is a very good sign.

7. With respect to Jesus Christ as God and Man—how does your heart draw to Him? Honey bees seek their delight in their honey, but wasps hover over stinking carrion. Even so pious souls draw all their joy from Jesus Christ, and love Him with an exceeding sweet Love, but those who are careless find their pleasure in worldly vanities.

8. With respect to Our Lady, the Saints, and your Guardian Angel—do you love them well? Do you rejoice in the sense of their guardianship? Do you take pleasure in their lives, their pictures, their memories?

9. As to your tongue—how do you speak of God? Do you take pleasure in speaking His Praise, and singing His Glory in psalms and hymns?

10. As to actions—have you God’s visible glory at heart, and do you delight in doing whatever you can to honour Him? Those who love God will love to adorn and beautify His House. Are you conscious of having ever given up anything you liked, or of renouncing anything for God’s Sake? for it is a good sign when we deprive ourselves of something we care for on behalf of those we love. What have you ever given up for the Love of God?

Introduction to the Devout Life—PART V—CHAPTER III. Examination of the Soul as to its Progress in the Devout Life

 

This second point is somewhat lengthy, and I would begin by saying that there is no need for you to carry it out all at once. Divide it by taking your conduct towards God at one time, all that concerns yourself another time, all that concerns your neighbor, and fourthly, the examination of your passions. It is neither necessary nor expedient that you make it upon your knees, always excepting the beginning and the end, which includes the affections. The other points of self-examination you may make profitably when out walking, or better still, in bed, that is, if you can keep wide awake and free from drowsiness; but to do this you must read them over carefully beforehand. 

Anyhow, it is desirable to go through this second point in three days and two nights at the most, taking that season which, you can best manage; for if you go through it at too distant intervals, you will lose the depth of impression which ought to be made by this spiritual exercise. After each point of examination observe wherein you have failed, what is lacking to you, and in what you have chiefly failed, so that you may be able to explain your troubles, get counsel and comfort, and make fresh resolutions. It is not necessarily entirely to shun all society on the days you select for this work, but you must contrive a certain amount of retirement, especially in the evening, so as to get to bed somewhat earlier than usual, with a view to that rest, bodily and mental, which is so important for serious thought. And during the day make frequent aspirations to Our Lord, Our Lady, the Angels, and all Heavenly Jerusalem. Everything must be done with a heart full of God’s Love, and an earnest desire for spiritual perfection. To begin this examination, —

1. Place yourself in the Presence of God.

2. Invoke the Holy Spirit, and ask the light of Him, so that you may know yourself, as S. Augustine did, crying out, “Lord, teach me to know Thee, and to know myself;” and S. Francis, who asked, “Who art Thou, Lord, and who am I?” Resolve not to note any progress with any self-satisfaction or self-glorification, but give the glory to God Alone, and thank Him duly for it.

Resolve, too, that if you should seem to yourself to have made but little progress, or even to have gone back, that you will not be discouraged thereby, nor grow cool or indolent in the matter; but that, on the contrary, you will take fresh pains to humble yourself and conquer your faults, with God’s Help.

Then go on to examine quietly and patiently how you have conducted yourself towards God, your neighbor and yourself, up to the present time.

Introduction to the Devout Life—PART V—CHAPTER II Meditation on the Benefit conferred on us by God in calling us to His Service

 

1. Consider the points on which you are about to renew your resolutions.

Firstly, that you have forsaken, rejected, detested, and renounced all mortal sin forever.

 

Secondly, you have dedicated and consecrated your soul, heart, and body, with everything appertaining thereto to the Service and Love of God.

Thirdly, if you should unhappily fall into any sin, you would forthwith rise up again, with the help of God’s Grace.

Are these not worthy, right, noble resolutions? Consider well within your soul how holy, reasonable, and desirable an act it is to renew them.

2. Consider to Whom you make these promises; for if a deliberate promise made to men is strictly binding, how much more those which we make to God. “My heart is inditing of a good matter. I will not forget Thee,” David cried out.

3. Consider before Whom you promised. It was before the whole Court of Heaven. The Blessed Virgin, S. Joseph, your Guardian Angel, S. Louis, the whole Company of the Blessed, were looking on with joy and approbation, beholding, with love unspeakable, your heart cast at your Saviour’s Feet and dedicated to His Service. That act of yours called forth special delight in the Heavenly Jerusalem, and it will now be renewed if you on your part heartily renew your good resolutions.

4. Consider how you were led to make those resolutions. How good and gracious God was then to you! Did He not draw you by the tender wiles of His Holy Spirit? Were not the sails by which your little bark was wafted into the haven of safety those of love and charity? Did not God lure you on with His Heavenly Sweetness, by Sacraments, prayer, and pious books? Ah, my child, while you slept God watched over you with His boundless Love and breathed thoughts of peace into your heart!

5. Consider when God led you to these important resolutions. It was in the flower of your life, and how great the blessing of learning early what we can never know soon enough. S. Augustine, who acquired that knowledge when he was thirty years old, exclaimed, “Oh, Thou Beauty of ancient days, yet ever new, too late I loved Thee! Thou art within and I abroad: Thou were with me, but I was not with Thee.”  Even so you may say, “Oh, Blessedness of ancient days, wherefore did I not appreciate Thee sooner!” You were not yet worthy of it, and yet God gave you such grace in your youth;—therefore say with David, “Thou, O God, hast taught me from my youth up until now; therefore will I tell of Thy wondrous works.” Or if you who read should not have known Him till old age, bethink you how great His Grace in calling you after you had wasted so many years; how gracious the Mercy which drove you from your evil courses before the hour of death, which, had it found you unchanged, must have brought you eternal woe.

Consider the results of this call; you will surely find a change for the better, comparing what you are with what you were. Is it not a blessing to know how to talk with God in prayer, to desire to love Him, to have stilled and subdued sundry passions which disturbed you, to have conquered sundry sins and perplexities, and to have received so many more Communions than formerly, thereby being united to the Great Source of all eternal grace? Are not all these things exceeding blessings? Weigh them, my child, in the balances of the sanctuary, for it is God’s Right Hand which has done all this: “The Right Hand of the Lord hath the pre-eminence, the Right Hand of the Lord

bringeth mighty things to pass. I shall not die, but live, and declare the works of the Lord” with heart, lips, and deeds.

After dwelling upon all these considerations, which will kindle an abundance of lively affections in you, you should conclude simply with an act of thanksgiving, and a hearty prayer that they may bring forth fruit, leaving off with great humility and trust in God, and reserving the final results of your resolution till after the second point of this spiritual exercise.

Introduction to the Devout Life—PART V—CHAPTER I. It is well yearly to renew Good Resolutions by means of the following Exercises.

 

PART V. CONTAINING COUNSELS AND PRACTICES FOR RENEWING AND CONFIRMING THE SOUL IN DEVOTION.

The first point of these exercises is to appreciate their importance. Our earthly nature easily falls away from its higher tone by reason of the frailty and evil tendency of the flesh, oppressing and dragging down the soul, unless it is constantly rising up by means of a vigorous resolution, just as a bird would speedily fall to the ground if it did not maintain its flight by repeated strokes of its wings. In order to do this, my daughter, you need frequently to reiterate the good resolutions you have made to serve God, for fear that, failing to do so, you fall away, not only to your former condition but lower still; since it is a characteristic of all spiritual falls that they invariably throw us lower than we were at the beginning. There is no clock, however good, but must be continually wound up; and moreover, during the course of each year, it will need taking to pieces, to cleanse away the rust which clogs it, to straighten bent works, and renew such as are worn. 

Even so, anyone who really cares for his heart’s devotion will wind it up to God night and morning, and examine its condition, correcting and improving it; and at least once a year he will take the works to pieces and examine them carefully; —I mean his affections and passions, —so as to repair whatever may be amiss. And just as the clockmaker applies a delicate oil to all the wheels and springs of a clock, so that it may work properly and be less liable to rust, so the devout soul, after thus taking the works of his heart to pieces, will lubricate them with the Sacraments of Confession and the Eucharist. These exercises will repair the waste caused by time, will kindle your heart, revive your good resolutions, and cause the graces of your mind to flourish anew.

The early Christians observed some such practice on the Anniversary of our Lord’s Baptism, when, as S. Gregory, Bishop of Nazianzen, tells us, they renewed the profession and promises made in that Sacrament. It was well to do the like, my child, making do and earnest preparation, and setting very seriously to work.

Having then chosen a suitable time, according to the advice of your spiritual father, and having retired somewhat more than usual into a literal and spiritual solitude, make one, two, or three meditations on the following points, according to the method I set before you in Part II.

Introduction to the Devout Life—PART IV—CHAPTER XV. An Illustration

 

Let me illustrate what I have said by an anecdote of Saint Bernard.

It is common to most beginners in God’s Service, being as yet inexperienced in the fluctuations of grace and in spiritual vicissitudes, that when they lose the glow of sensible devotion, and the first fascinating lights which led them in their first steps towards God, they lose heart and fall into depression and discouragement. Those who are practiced in the matter say that it is because our human nature cannot bear a prolonged deprivation of some kind of satisfaction, either celestial or earthly; and so as souls, which have been raised beyond their natural level by a taste of superior joys, readily renounce visible delights when the higher joys are taken away, as well as those more earthly pleasures, they, not being yet trained to a patient waiting for the true sunshine, fancy that there is no light either in heaven or earth, but that they are plunged in perpetual darkness. They are just like newly-weaned babes, who fret and languish for want of the breast, and are a weariness to everyone, especially to themselves.

Just so it fell out with a certain Geoffroy de Perronne, a member of S. Bernard’s community, newly dedicated to God’s Service, during a journey which he and some others were making. He became suddenly dry, deprived of all consolations, and amid his interior darkness he began to think of the friends and relations he had parted from, and of his worldly pursuits and interests, until the temptation grew so urgent that his outward aspect betrayed it, and one of those most in his confidence perceiving that he was sorely troubled, accosted him tenderly, asking him secretly, “What means this, Geoffroy? and what makes thee, contrary to thy wont, so pensive and sad?” Whereupon Geoffroy, sighing heavily, made answer, “Woe is me, my brother, never again in my life shall I be glad!”

The other was moved to pity by these words, and in his fraternal love he hastened to tell it all to their common father S. Bernard, and he, realizing the danger, went into the nearest church to pray for Geoffroy, who meanwhile cast himself down in despair, and, resting his head on a stone, fell asleep. After a while, both rose up, the one full of grace won by prayer, the other from his sleep, with so peaceful and gladsome a countenance, that his friend, marveling to see so great and unexpected a change, could not refrain from gently reproaching him for his recent words. Thereupon Geoffroy answered, “If just now I told thee that I should never more be glad, so now I promise thee I will never more be sad!” Such was the result of this devout man’s temptation, but from this history, I would have you observe:—

1. That God is wont to give some foretaste of His heavenly joys to beginners in His Service, the better to wean them from earthly pleasures, and to encourage them in seeking His Divine Love, even as a mother attracts her babe to suck by means of honey.

2. That nevertheless, it is the same Good God Who sometimes in His Wisdom deprives us of the milk and honey of His consolations, in order that we may learn to eat the dry substantial bread of a vigorous devotion, trained by means of temptations and trials.

3. That sometimes very grievous temptations arise out of dryness and barrenness, and that at such times these temptations must be steadfastly resisted, inasmuch as they are not of God; but the dryness must be patiently endured because He sends that to prove us. 4. That we must never grow discouraged amid our inward trials, nor say, like Geoffroy, “I shall never be glad;” but through the darkness, we must look for light; and in like manner, in the brightest spiritual sunshine, we must not presume to say, “I shall never be sad.” Rather we must remember the saying of the Wise Man, “In the day of prosperity remember the evil.” It behooves us to hope amid trials and to fear in prosperity, and in both circumstances always to be humble.

5. That it is a sovereign remedy to open our grief to some spiritual friend able to assist us. And, in conclusion, I would observe that here, as everywhere, our Gracious God and our great enemy are in conflict, for by means of these trials God would bring us to great purity of heart, to an entire renunciation of self-interest in all concerning His Service, and a perfect casting aside of self-seeking; but the Evil One seeks to use our troubles to our discouragement, so as to turn us back to sensual pleasures, and to make us a weariness to ourselves and others, in order to injure true devotion. But if you will give heed to the above instructions you will advance greatly towards perfection amid such interior trials, concerning which I have yet one word to say. Sometimes revulsions and dryness and incapacity proceed from bodily indisposition, as when excessive watching, 1 fasting, or overwork produce weariness, lassitude, heaviness, and the like; which, while wholly caused by the body, interfere greatly with the soul, so intimately are they linked together.

Ecclus. xi. 25, Vulgate: “In die bonorum ne immemor sis malorum.” English version: “In the day of prosperity there is a forgetfulness of affliction.”

When this is the case, you must always remember to make marked acts of virtue with your higher will, for, although your whole soul may seem to be sunk in drowsy weariness, such mental efforts are acceptable to God. At such a time you may say with the Bride of the Canticles, “I sleep, but my heart waketh.” And, as I have already said, if there is less enjoyment in such efforts, there is more virtue and merit. But the best remedy under the last-named circumstances is to reinvigorate the body by some lawful recreation and solace.

S. Francis enjoined his religious to use such moderation in their labours as never to impair the fervour of their minds. And speaking of that great Saint, he was himself once attacked by such deep depression of mind that he could not conceal it; if he sought to associate with his religion he was unable to talk; if he kept apart he only grew worse; abstinence and maceration of the flesh overwhelmed him, and he found no comfort in prayer. For two years he continued in this state, as though altogether forsaken of God, but after humbly enduring the heavy storm, his Saviour restored him to a happy calm quite suddenly.

From this we should learn that God’s greatest servants are liable to such trials so that less worthy people should not be surprised if they experience the same.

Introduction to the Devout Life—PART IV—CHAPTER XIV. Of Dryness and Spiritual Barrenness.

So much for what is to be done in times of spiritual consolations. But these bright days will not last forever, and sometimes you will be so devoid of all devout feelings, that it will seem to you that your soul is a desert land, fruitless, sterile, wherein you can find no path leading to God, no drop of the waters of Grace to soften the dryness which threatens to choke it entirely. Verily, at such a time the soul is greatly to be pitied, above all, when this trouble presses heavily, for then, like David, its meat are tears day and night, while the Enemy strives to drive it to despair, crying out, “Where is now thy God? how thinkest thou to find Him, or how wilt thou ever find again the joy of His Holy Grace?”

What will you do then, my child? Look well whence the trial comes, for we are often ourselves the cause of our own dryness and barrenness. A mother refuses sugar to her sickly child, and so God deprives us of consolations when they do but feed self-complacency or presumption. “It is good for me that I have been in trouble, for before I was troubled I went wrong.” So if we neglect to gather up and use the treasures of God’s Love in due time, He withdraws them as a punishment of our sloth. The Israelite who neglected to gather his store of manna in the early morning, found none after sunrise, for it was all melted. Sometimes, too, we are like the Bride of the Canticles, slumbering on a bed of sensual satisfaction and perishable delight, so that when the Bridegroom knocks at the door of our heart, and calls us to our spiritual duties, we dally with Him, loath to quit our idle and delusive pleasures, and then He “withdraws Himself, and is gone,” and “when I sought Him, I could not find Him; I called Him, but He gave me no answer.” Of a truth we deserved as much for having been so disloyal as to have rejected Him for the things of this world. If we are content with the fleshpots of Egypt we shall never receive heavenly manna. Bees abhor all artificial scents, and the sweetness of the Holy Spirit is incompatible with the world’s artificial pleasures.

Again, any duplicity or unreality in confession or spiritual intercourse with your director tends to dryness and barrenness, for, if you lie to God’s Holy Spirit, you can scarcely wonder that He refuses you His comfort. If you do not choose to be simple and honest as a little child, you will not win the child’s sweetmeats.

Or you have satiated yourself with worldly delights; and so no wonder that spiritual pleasures are repulsive to you. “To the overfed dove even cherries are bitter,” says an old proverb; and Our Lady in her song of praise says, “He has filled the hungry with good things, and the rich He hath sent empty away.” They who abound in earthly pleasures are incapable of appreciating such as are spiritual.

If you have carefully stored up the fruits of past consolations, you will receive more; “to him, that hath yet more shall be given,” but from him who has not kept that which he had, who has lost it through carelessness, that which he hath shall be taken away, in other words, he will not receive the grace destined for him. Rain refreshes living plants, but it only brings rottenness and decay to those who are already dead. There are many such causes whereby we lose the consolations of religion and fall into dryness and deadness of spirit, so it is well to examine our conscience and see if we can trace any of these or similar faults. But always remember that this examination must not be made anxiously, or in an over-exacting spirit. Thus if, after an honest investigation of our own conduct, we find the cause of our wrongdoing, we must thank God, for evil is half cured when we have found out its cause. But if, on the contrary, you do not find any particular thing which has led to this dryness, do not trifle away your time in a further uneasy search, but, without more ado, and in all simplicity, do as follows: —

1. Humble yourself profoundly before God, acknowledging your nothingness and misery. Alas, what am I when left to myself! no better, Lord, than a parched ground, whose cracks and crevices on every side testify to its need of the gracious rain of Heaven, while, nevertheless, the world’s blasts wither it more and more to dust.

2. Call upon God and ask for His Gladness. “O give me the comfort of Thy help again! My Father, if it is possible, let this cup pass from me.” “Depart, O ye unfruitful wind, which parched up my soul, and come, O gracious south wind, blow upon my garden.” Such loving desires will fill you with the perfume of holiness.

3. Go to your confessor, open your heart thoroughly, let him see every corner of your soul, and take all his advice with the utmost simplicity and humility, for God loves obedience, and He often makes the counsel we take, specially that of the guides of souls, to be more useful than would seem likely; just as He caused the waters of Jordan, commended by Elijah to Naaman, to cure his leprosy in spite of the improbability to human reason.

4. But, after all, nothing is so useful, so fruitful amid this dryness and barrenness, as not to yield to a passionate desire of being delivered from it. I do not say that one may not desire to be set free, but only that one ought not to desire it over-eagerly, but to leave all to the sole Mercy of God’s special Providence, in order that, so long as He pleases, He may keep us amid these thorns and longings. Let us say to God at such seasons, “O my Father, if it be possible, let this cup pass from me; ”—but let us add heartily, “Nevertheless, not my will, but Thine be done,” and there let us abide as trustingly as we are able. When God sees us to be filled with such pious indifference, He will comfort us with His grace and favour, as when He beheld Abraham ready to offer up his son Isaac, and comforted him with His blessing. In every sort of affliction, then, whether bodily or spiritual, in every manner of distraction or loss of sensible devotion, let us say with our whole heart, and in the deepest submission, “The Lord gave me all my blessings, the Lord taketh them away, blessed be the Name of the Lord.” If we persevere in this humility, He will restore to us His mercies as he did to Job, who ever spake thus amid all his troubles. 5. And lastly, my daughter, amid all our dryness let us never grow discouraged, but go steadily on, patiently awaiting the return of better things; let us never be misled to give up any devout practices because of it, but rather if possible, let us increase our good works, and if we cannot offer liquid preserves to our Bridegroom, let us at least offer Him dried fruit—it is all one to Him, so long as the heart we offer to be fully resolved to love Him. In fine weather, bees make more honey and breed fewer grubs, because they spend so much time in gathering the sweet juices of the flowers that they neglect the multiplication of their race. But in a cold, cloudy spring they have a fuller hive and less honey. And so sometimes, my daughter, in the glowing springtide of spiritual consolations, the soul spends so much time in storing them up, that amid such abundance it performs fewer good works;. On the contrary, when amid spiritual dryness and bitterness, and devoid of all that is attractive in devotion, it multiplies its substantial-good works, and abounds in the hidden virtues of patience, humility, self-abnegation, resignation and unselfishness.

Some people, especially women, fall into the great mistake of imagining that when we offer a dry, distasteful service to God, devoid of all sentiment and emotion, it is unacceptable to His Divine Majesty; whereas, on the contrary, our actions are like roses, which, though they may be more beautiful when fresh, have a sweeter and stronger scent when they are dried. Good works, done with pleasurable interest, are pleasanter to us who think of nothing save our own satisfaction, but when they are done amid dryness and deadness, they are more precious in God’s Sight. Yes indeed, my daughter, for in seasons of dryness our will forcibly carry us on in God’s Service, and so it is stronger and more vigorous than at a softer time. There is not much to boast of in serving our Prince in the comfort of a time of peace, but to serve Him amid the toils and hardness of war, amid trial and persecution, is actual proof of faithfulness and perseverance. The blessed Angela di Foligni said, that the most acceptable prayer to God is what is made forcibly and in spite of ourselves; that is to say, prayer made not to please ourselves or our own taste, but solely to please God;—carried on, as it were, in spite of inclination, the will be triumphing over all our dryness's and repugnances. And so of all good works;—the more contradictions, exterior or interior, against which we contend in their fulfillment, the more precious they are in God’s Sight; the less of self-pleasing in striving after any virtue, the more Divine Love shines forth in all its purity. A child is easily moved to fondle its mother when she gives it sweet things, but if he kisses her in return for wormwood or Chamomile it is proof of very real affection on his part.

Introduction to the Devout Life—PART IV—CHAPTER XIII. Of Spiritual and Sensible Consolations, and how to receive them

The order of God’s Providence maintains a perpetual vicissitude in the material being of this world; the day is continually turning to night, spring to summer, summer to autumn, autumn to winter, winter to spring; no two days are ever exactly alike. Some are foggy, rainy, some dry or windy; and this endless variety greatly enhances the beauty of the universe. And even so precisely is it with man (who, as ancient writers have said, is a miniature of the world), for he is never long in any one condition, and his life on earth flows by like the mighty waters, heaving and tossing with an endless variety of motion; one while raising him on high with hope, another plunging him low in fear; now turning him to the right with rejoicing, then driving him to the left with sorrows; and no single day, no, not even one hour, is entirely the same as any other of his life.

All this is a very weighty warning and teaches us to aim at an abiding and unchangeable evenness of mind amid so great an uncertainty of events; and, while all around is changing, we must seek to remain immoveable, ever looking to, reaching after and desiring our God. Let the ship take what tack you will, let her course be eastward or westward, northern or southern, let any wind whatsoever fill her sails, but meanwhile her compass will never cease to point to its one unchanging lodestar. Let all around us be overthrown, nay more, all within us; I mean let our soul be sad or glad, in bitterness or joy, at peace or troubled, dry and parched, or soft and fruitful, let the sun scorch, or the dew refresh it; but all the while the magnet of our heart and mind, our superior will, which is our moral compass, must continually point to the Love of God our Creator, our Saviour, our only Sovereign Good. “Whether we live, we live unto the Lord, or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lord’s. Who shall separate us from the Love of Christ?” Nay, verily, nothing can ever separate us from that Love;—neither tribulation nor distress, neither death nor life, neither present suffering nor fear of ills to come; neither the deceits of evil spirits nor the heights of satisfaction, nor the depths of sorrow; neither tenderness nor desolation, shall be able to separate us from that Holy Love, whose foundation is in Christ Jesus. Such a fixed resolution never to forsake God, or let go of His Precious Love, serves as ballast to our souls, and will keep them steadfast amid the endless changes and chances of this our natural life. For just as bees, when overtaken by a gust of wind, carry little pebbles to weight themselves, in order that they may resist the storm, and not be driven at its will,—so the soul, which has firmly grasped the Unchanging Love of God, will abide unshaken amid the changes and vicissitudes of consolations and afflictions,—whether spiritual or temporal, external or internal. But let us come to some special detail, beyond this general doctrine.

1. I would say, then, that devotion does not consist of conscious sweetness and tender consolations, which move one to sighs and tears, and bring about a kind of agreeable, acceptable sense of self-satisfaction. No, my child, this is not one and the same as devotion, for you will find many persons who do experience these consolations, yet who, nevertheless, are evil-minded, and consequently are devoid of all true Love of God, still more of all true devotion. When Saul was in pursuit of David, who fled from him into the wilderness of En-gedi, he entered into a cave alone, wherein David and his followers were hidden; and David could easily have killed him, but he not only spared Saul’s life, he would not even frighten him; but, letting him depart quietly, hastened after the King, to affirm his innocence, and tell him how he had been at the mercy of his injured servant. Thereupon Saul testified to the softening of his heart by tender words, calling David his son, and exalting his generosity; lifting up his voice, he wept, and, foretelling David’s future greatness, besought him to deal kindly with Saul’s “seed after him.” What more could Saul have done? Yet for all this he had not changed his real mind, and continued to persecute David as bitterly as before. Just so there are many people who, while contemplating the Goodness of God, or the Passion of His Dear Son, feel an emotion which leads to sighs, tears, and very lively prayers and thanksgivings, so that it might fairly be supposed that their hearts were kindled by a true devotion;—but when put to the test, all this proves but as the passing showers of a hot summer,

which splash down in large drops, but do not penetrate the soil, or make it to bring forth anything better than mushrooms. In like manner these tears and emotions do not really touch an evil heart but are altogether fruitless; —inasmuch as in spite of them all those poor people would not renounce one farthing of illgotten gain, or one unholy affection; they would not suffer the slightest worldly inconvenience for the Sake of the Saviour over Whom they wept. So that their pious emotions may fairly be likened to spiritual fungi,—as not merely falling short of real devotion, but often being so many snares of the Enemy, who beguiles souls with these trivial consolations, so as to make them stop short, and rest satisfied therewith, instead of seeking after true solid devotion, which consists in a firm, resolute, ready, active will, prepared to do whatsoever is acceptable to God. A little child, who sees the surgeon bleed his mother, will cry when he sees the lancet touch her; but let that mother for whom he weeps ask for his apple or a sugarplum which he has in his hand, and he will on no account part with it; and too much of our seeming devotion is of this kind. We weep feelingly at the spear piercing the Crucified Saviour’s Side, and we do well,—but why cannot we give Him the apple we hold, for which He asks, heartily? I mean our heart, the only love-apple which that Dear Saviour craves of us. Why cannot we resign the numberless trifling attachments, indulgences, and self-complacencies of which He fain would deprive us, only we will not let Him do so; because they are the sugarplums, sweeter to our taste than His Heavenly Grace? Surely this is but as the fondness of children;—demonstrative, but weak, capricious, unpractical. Devotion does not consist in such exterior displays of a tenderness which may be purely the result of a naturally impressionable, plastic character; or which may be the seductive action of the Enemy, or an excitable imagination stirred up by him.

2. Nevertheless, these tender warm emotions are sometimes good and useful, for they kindle the spiritual appetite, cheer the mind, and infuse a holy gladness into the devout life, which embellishes all we do even externally. It was such a taste for holy things that made David cry out, “O how sweet are Thy words unto my throat, yea, sweeter than honey unto my mouth.” And assuredly the tiniest little comfort received through devotion is worth far more than the most abundant delights of this world. The milk of the Heavenly Bridegroom, in other words His spiritual favours, are sweeter to the soul than the costliest wine of the pleasures of this world, and to those who have tasted thereof all else seems but as gall and wormwood. There is a certain herb which, if chewed, imparts so great a sweetness that they who keep it in their mouth cannot hunger or thirst; even so those to whom God gives His Heavenly manna of interior sweetness and consolation, cannot either desire or even accept worldly consolations with any real zest or satisfaction. It is as a little foretaste of eternal blessedness which God gives to those who seek it; it is as the sugar-plum with which He attracts His little ones; as a cordial offered to strengthen their heart; as the first fruits of their future reward. The legend tells us that Alexander the Great discovered Arabia Felix by means of the perfumes carried by the winds across the ocean upon which he sailed, reviving his courage and that of his comrades. And so the blessings and sweetness's, which are wafted to us as we sail across the stormy sea of this mortal life, are a foretaste of the bliss of that Ever-blessed Heavenly Home to which we look and long.

3. But, perhaps you will say, if there are sensible consolations which are undoubtedly good and come from God, and at the same time others which are unprofitable, perilous, even harmful, because they proceed from mere natural causes, or even from the Enemy himself, how am I to know one from the other, or distinguish what is most profitable even among those which are good? It is a general rule, with respect to feelings and affections, that their test is in their fruits. Our hearts are as trees, of which affections and passions are their branches, and deeds and acts their fruits. That is, a good heart, of which the affections are good, and those are good affections which result in good and holy actions. If our spiritual tenderness and sweetness and consolation make us humbler, —patient, forbearing, charitable and kindly towards our neighbors, —more earnest in mortifying our own evil inclinations and lusts, more diligent in our duties, more docile and submissive to those who have a claim to our obedience, simpler in our whole manner of life, —then doubtless, my daughter, they come from God. But if this sweetness and tenderness is sweet only to us, if we are fanciful, bitter, punctilious, impatient, obstinate, proud, presumptuous, harsh towards our neighbor, while reckoning ourselves as half-made saints, indocile to correction or guidance, then we may be assured our consolations are spurious and hurtful. A good tree will bring forth none save good fruit.

4. If we are favored with any such sweetness, we must humble ourselves deeply before God, and beware of being led to cry out “How good I am!” No indeed, such gifts do not make us any better, for, as I have already said, devotion does not consist in such things; rather let us say, “How good God is to those who hope in Him, and to the souls that seek Him!” If a man has sugar in his mouth, he cannot call his mouth sweet, but the sugar; and so although our spiritual sweetness is admirable, and God Who imparts it is all good, it by no means follows that he who receives it is good. Let us count ourselves but as little children, having need of milk, and believe that these sugarplums are only given us because we are still feeble and delicate, needing bribes and wiles to lead us on to the Love of God. But, as a general rule, we shall do well to receive all such graces and favors humbly, making much of them, not for their own importance, but because it is God’s Hand which fills our hearts with them, as a mother coaxes her child with one sugar-plum after another. If the child were wise, he would prize the loving caresses of his mother, more than the material sugar-plum, however sweet. So while it is a great thing to have spiritual sweetness, the sweetest of all is to know that it is the loving parental Hand of God which feeds us, heart, mind, and soul, with them. And, having received them humbly, let us be diligent in using them according to the intention of the Giver. Why do you suppose God gives us such sweetness? To make us kinder to one another, and more loving towards Him. A mother gives her child a sweetmeat to win a kiss; be it ours reverently to kiss the Saviour Who gives us these good things. And by kissing Him, I mean obeying Him, keeping His Commandments, doing His Will, heeding His wishes, in a word, embracing Him tenderly, obediently, and faithfully. So the day on which we have enjoyed some special spiritual consolation should be marked by extra diligence and humility. And from time to time it is well to renounce all such, realizing to ourselves that although we accept and cherish them humbly, because they come from God, and kindle His Love in our hearts, still they are not our main object, but God and His Holy Love;—that we seek less the consolation than the Consoler, less His tangible sweetness than our sweet Saviour, less external pleasure than Him Who is the Delight of Heaven and earth; and with such a mind we should resolve to abide steadfast in God’s Holy Love, even if our whole life were to be utterly devoid of all sweetness; as ready to abide on Mount Calvary as on Mount Tabor; to cry out, “It is good for us to be here,” whether with our Lord on the Cross or in glory.

 

Lastly, I advise you to take counsel with your director concerning any unusual flow of consolations or emotions, so that he may guide you in their wise usage; for it is written, “Hast thou found honey? eat so much as is sufficient for thee.” 

Introduction to the Devout Life—PART IV—CHAPTER XII. Of Sadness and Sorrow

 

St. Paul says that “godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death.” So we see that sorrow may be good or bad according to the several results it produces in us. And indeed there are worse than good results arising from it, for the only good ones are mercy and repentance; whereas there are six evil results, namely, anguish, sloth, indignation, jealousy, envy, and impatience. The Wise Man says that “sorrow hath killed many, and there is no profit therein,” and that because for the two good streams which flow from the spring of sadness, there are these six which are downright evil.

The Enemy makes use of sadness to try good men with his temptations:—just as he tries to make bad men merry in their sin, so he seeks to make the good sorrowful amid their works of piety; and while making sin attractive so as to draw men to it, he strives to turn them from holiness by making it disagreeable. The Evil One delights in sadness and melancholy because they are his own characteristics. He will be in sadness and sorrow through all Eternity, and he would fain have all others the same. The “sorrow of the world” disturbs the heart, plunges it into anxiety, stirs up unreasonable fears, disgusts it with prayer, overwhelms and stupefies the brain, deprives the soul of wisdom, judgment, resolution, and courage, weakening all its powers; in a word, it is like a hard winter, blasting all the earth’s beauty, and numbing all animal life; for it deprives the soul of sweetness and power in every faculty.

Should you, my daughter, ever be attacked by this evil spirit of sadness, make use of the following remedies. “Is any among you afflicted?” says S. James, “let him pray.” Prayer is a sovereign remedy, it lifts the mind to God, Who is our only Joy and Consolation. But when you pray let your words and affections, whether interior or exterior, all tend to love and trust in God. “O God of Mercy, most Loving Lord, Sweet Saviour, Lord of my heart, my Joy, my Hope, my Beloved, my Bridegroom.” Vigorously resist all tendencies to melancholy, and although all you do may seem to be done coldly, wearily, and indifferently, do not give in. The Enemy strives to make us languid in doing good by depression, but when he sees that we do not cease our efforts to work and that those efforts become all the more earnest by reason of their being made in resistance to him, he leaves off troubling us.

Make use of hymns and spiritual songs; they have often frustrated the Evil One in his operations, as was the case when the evil spirit which possessed Saul was driven forth by music and psalmody. It is well also to occupy yourself in external works, and that with as much variety as may lead us to divert the mind from the subject which oppresses it, and to cheer and kindle it, for depression generally makes us dry and cold. Use external acts of fervor, even though they are tasteless at the time; embrace your crucifix, clasp it to your breast, kiss the Feet and Hands of your Dear Lord, raise hands and eyes to Heaven, and cry out to God in loving, trustful ejaculations: “My Beloved is mine, and I am His. A bundle of myrrh is my Well-beloved, He shall lie within my breast. Mine eyes long sore for Thy Word, O when wilt Thou comfort me! O Jesus, be Thou my Saviour, and my soul shall live. Who shall separate me from the Love of Christ?” etc.

Moderate bodily discipline is useful in resisting depression because it rouses the mind from dwelling on itself, and frequent Communion is especially valuable; the Bread of Life strengthens the heart and gladdens the spirits. Lay bare all the feelings, thoughts, and longings which are the result of your depression to your confessor or director, in all humility and faithfulness; seek the society of spiritually-minded people, and frequent such as far as possible while you are suffering. And, finally, resign yourself into God’s Hands, endeavoring to bear this harassing depression patiently, as a just punishment for past idle mirth. Above all, never doubt but that, after He has tried you sufficiently, God will deliver you from the trial.

Introduction to the Devout Life—PART IV—CHAPTER XI. Anxiety of Mind

 

 

The anxiety of the mind is not so much an abstract temptation, as the source whence various temptations arise. Sadness, when defined, is the mental grief we feel because of our involuntary ailments;—whether the evil is exterior, such as poverty, sickness or contempt; or interiors, such as ignorance, dryness, depression, or temptation. Directly that the soul is conscious of some such trouble, it is downcast, and so trouble sets in. Then we at once begin to try to get rid of it, and find means to shake it off; and so far rightly enough, for it is natural to us all to desire good, and shun that which we hold to be evil.

If anyone strives to be delivered from his troubles out of love of God, he will strive patiently, gently, humbly, and calmly, looking for deliverance rather to God’s Goodness and Providence than to his own industry or efforts; but if self-love is the prevailing object he will grow hot and eager in seeking relief, as though all depended more upon himself than upon God. I do not say that the person thinks so, but he acts eagerly as though he did think it. Then if he does not find what he wants at once, he becomes exceedingly impatient and troubled, which does not mend matters, but on the contrary, makes them worse, and so he gets into an unreasonable state of anxiety and distress, till he begins to fancy that there is no cure for his trouble. Thus you see how a disturbance, which was right at the outset, begets anxiety, and anxiety goes on into excessive distress, which is exceedingly dangerous.

This unresting anxiety is the greatest evil which can happen to the soul, sin is only excepted. Just as internal commotions and seditions ruin a commonwealth, and make it incapable of resisting its foreign enemies, so if our heart be disturbed and anxious, it loses power to retain such graces as it has, as well as strength to resist the temptations of the Evil One, who is all the more ready to fish (according to an old proverb) in troubled waters.

Anxiety arises from an unregulated desire to be delivered from any pressing evil or to obtain some hoped-for good. Nevertheless, nothing tends so greatly to enhance one or retard the other as over-eagerness and anxiety. Birds that are captured in nets and snares become inextricably entangled therein, because they flutter and struggle so much. Therefore, whensoever you urgently desire to be delivered from any evil, or to attain some good thing, strive above all else to keep a calm, restful spirit,—steady your judgment and will, and then go quietly and easily after your object, taking all fitting means to attain thereto. By easily I do not mean carelessly, but without eagerness, disquietude or anxiety; otherwise, so far from bringing about what you wish, you will hinder it, and add more and more to your perplexities. “My soul is always in my hand, yet do I not forget Thy Law,” David says. 

Examine yourself often, at least night and morning, as to whether your soul is “in your hand;” or whether it has been wrested thence by any passionate or anxious emotion. See whether your soul is fully under control, or whether it has not in anywise escaped from beneath your hand, to plunge into some unruly love, hate, envy, lust, fear, vexation or joy. And if it has so strayed, before all else seek it out, and quietly bring it back to the Presence of God, once more placing all your hopes and affections under the direction of His Holy Will. Just as one who fears to lose some precious possession holds it tight in his hand, so, like King David, we ought to be able to say, “My soul is always in my hand, and therefore I have not forgotten Thy Law.”

Do not allow any wishes to disturb your mind under the pretext of their being trifling and unimportant; for if they gain the day, greater and weightier matters will find your heart more accessible to disturbance. When you are conscious that you are growing anxious, commend yourself to God, and resolve steadfastly not to take any steps whatever to obtain the result you desire, until your disturbed state of mind is altogether quieted;—unless indeed it should be necessary to do something without delay, in which case you must restrain the rush of inclination, moderating it, as far as possible, so as to act rather from reason than impulse.

If you can lay your anxiety before your spiritual guide, or at least before some trusty and devout friend, you may be sure that you will find great solace. The heart finds relief in telling its troubles to another, just as the body when suffering from persistent fever finds relief from bleeding. It is the best of remedies, and therefore it was that S. Louis counseled his son, “If thou hast any uneasiness lying heavy on thy heart, tell it forthwith to thy confessor, or to some other pious person, and the comfort he will give will enable thee to bear it easily.”

Introduction to the Devout Life—PART IV—CHAPTER X. How to strengthen the Heart against Temptation.

 

Examine from time to time what are the dominant passions of your soul, and having ascertained this, mould your life, so that in thought, word and deed you may as far as possible counteract them. For instance, if you know that you are disposed to be vain, reflect often upon the emptiness of this earthly life, call to mind how burdensome all mere earthly vanities will be to the conscience at the hour of death, how unworthy of a generous heart, how puerile and childish, and the like. See that your words have no tendency to foster your vanity, and even though you may seem to be doing so but reluctantly, strive to despise it heartily, and to rank yourself in every way among its enemies. Indeed, by dint of steady opposition to anything, we teach ourselves to hate even that which we began by liking. 

Do as many lowly, humble deeds as lie in your power, even if you perform them unwillingly at first; for by this means you will form a habit of humility, and you will weaken your vanity, so that when temptation arises, you will be less predisposed to yield, and stronger to resist. Or if you are given to avarice, think often of the folly of this sin, which makes us the slave of what was made only to serve us; remember how when we die we must leave all we possess to those who come after us, who may squander it, ruin their own souls by misusing it, and so forth. Speak against covetousness, commend the abhorrence in which it is held by the world; and constrain yourself to abundant almsgiving, as also to not always using opportunities of accumulation. 

If you have a tendency to trifle with the affections, often call to mind what a dangerous amusement it is for yourself and others; how unworthy a thing it is to use the noblest feelings of the heart as a mere pastime; and how readily such trifling becomes mere levity. Let your conversation turn on purity and simplicity of heart, and strive to frame your actions accordingly, avoiding all that savours of affectation or flirting.

In a word, let your time of peace,—that is to say, the time when you are not beset by temptations to sin,—be used in cultivating the graces most opposed to your natural difficulties, and if opportunities for their exercise do not arise, go out of your way to seek them, and by so doing you will strengthen your heart against future tempt

Introduction to the Devout Life—PART IV.—CHAPTER IX. How remedy Minor Temptations.

 

Now as to all these trifling temptations of vanity, suspicion, vexation, jealousy, envy, and the like, which flit around one like flies or gnats, now settling on one’s nose,—anon stinging one’s cheek,—as it is wholly impossible altogether to free one’s-self from their importunity; the best resistance one can make is not to be fretted by them. All these things may worry one, but they cannot really harm us, so long as our wills are firmly resolved to serve God.

Therefore despise all these trivial onslaughts, and do not even deign to think about them; but let them buzz about your ears as much as they please, and flit hither and thither just as you tolerate flies;—even if they sting you, and strive to light within your heart, do no more than simply remove them, not fighting with them, or arguing, but simply doing that which is precisely contrary to their suggestions, and specially making acts of the Love of God. If you will take my advice, you will not toil on obstinately in resisting them by exercising the contrary virtue, for that would become a sort of struggle with the foe;—but, after making an act of this directly contrary virtue (always supposing you have time to recognise what the definite temptation is), simply turn with your whole heart towards Jesus Christ Crucified, and lovingly kiss His Sacred Feet. 

This is the best way to conquer the Enemy, whether in small or great temptations; for inasmuch as the Love of God contains the perfection of every virtue, and that more excellently than the very virtues themselves; it is also the most sovereign remedy against all vice, and if you accustom your mind under all manner of temptation to have recourse to this safety-place, you will not be constrained to enter upon a worryingly minute investigation of your temptations, but, so soon as you are anywise troubled, your mind will turn naturally to its one sovereign remedy. Moreover, this way of dealing with temptation is so offensive to the Evil One, that, finding he does but provoke souls to an increased love of God by his assaults, he discontinues them.

In short, you may be sure that if you dally with your minor, oft-recurring temptations, and examine too closely into them in detail, you will simply stupefy yourself to no purpose.