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.

Introduction to the Devout Life—PART IV.—CHAPTER VIII. How to resist Minor Temptations.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

While it is right to resist great temptations with invincible courage, and all such victories will be most valuable, still there is perhaps more absolute profit to our souls in resisting little ones. For although the greater temptations exceed in power, there are so infinitely more in number of little temptations, that a victory over them is fully as important as over the greater but rarer ones. No one will question but that wolves and bears are more dangerous than flies, but they do not worry and annoy us, or try our patience as these do. While is not a hard thing to abstain from murder, but it is very difficult to avoid all passing fits of anger, which assail us at every moment. A man or woman can easily keep from adultery, but it is less easy to abstain from all words and glances which are disloyal. While is easy to keep from stealing another man’s goods, but often difficult to resist coveting them; easy to avoid bearing false witness in direct judgment, difficult to be perfectly truthful in conversation; easy to refrain from getting drunk, difficult to be absolutely sober; easy not to wish for a neighbour’s death, difficult not to wish anything contrary to his interests; easy to keep from slander, difficult to avoid all contempt.

In short, all these minor temptations to anger, suspicion, jealousy, envy, levity, vanity, duplicity, affectation, foolish thoughts, and the like, are a perpetual trial even to those who are most devout and most resolute; and therefore, my daughter, we ought carefully and diligently to prepare for this warfare. Be assured that every victory won over these little foes is as a precious stone in the crown of glory which God prepares for us in Paradise. So, while awaiting and making ready for a stedfast and brave resistance to great temptations should they come, let us not fail diligently to fight against these meaner, weaker foes.

Introduction to the Devout Life—PART IV.—CHAPTER VII. Remedies for Great Occasions.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

So soon as you feel yourself anywise tempted, do as our little children when they see a wolf or a bear in the mountains. Forthwith they run to the protection of their father or mother, or at least cry out for help. Do you fly in like manner to God, claiming His compassion and succour,—it is the remedy taught us by our Lord Himself: “Pray that ye enter not into temptation” If, nevertheless, the temptation persists or increases, hasten in spirit to embrace the holy Cross, as though you beheld Jesus Christ Crucified actually Present. Make firm protests against consenting, and ask His Help thereto; and, so long as the temptation lasts, do you persist in making acts of non-consent. But while making these acts and these protests, do not fix your eyes on the temptation,—look solely on Our Lord, for if you dwell on the temptation, especially when it is strong, your courage may be shaken. Divert your mind with any right and healthy occupation, for if that takes possession and fills your thoughts, it will drive away temptation and evil imaginations.

One great remedy against all manner of temptation, great or small, is to open the heart and lay bare its suggestions, likings, and dislikings, to your director; for, as you may observe, the first condition which the Evil One makes with a soul, when he wants to seduce it, is silence. Even as a bad man, seeking to seduce a woman, enjoins silence concerning himself to her father or husband, whereas God would always have us make known all His inspirations to our superiors and guides.

If, after all, the temptation still troubles and persecutes us, there is nothing to be done on our side save to persist in protesting that we will not consent; for just as no maiden can be married while she persists in saying No, so no soul, however oppressed, can be guilty while it says the same.

Do not argue with your Enemy, and give but one answer,—that with which Our Lord confounded him, “Get thee hence, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.”  Just as the pure wife would make no reply, and cast no glance on the foul seducer who strove to lead her astray, but would straightway fly from him to her husband’s side, not arguing, but cleaving to her lawful lord in renewed fidelity;—so the devout soul when assailed by temptation should never trifle with it by answer or argument, but simply fly to the Side of Jesus Christ, its Bridegroom; renewing its pledges of unchanging devotion and faithfulness to Him.

Introduction to the Devout Life—PART IV.—CHAPTER VI. When Temptation and Delectation are Sin.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

That princess, whom we have already taken as an illustration, was not to blame in the unlawful pursuit we supposed to be made of her, because it was against her will; but if, on the contrary, she had in any way led to it, or sought to attract him who sought her, she were certainly guilty of the pursuit itself; and even if she withheld her consent, she would still deserve censure and punishment. Thus it sometimes happens that temptation in itself is sin to us, because we have ourselves brought it upon us. For instance, if I know that gaming leads me to passion and blasphemy, and that all play is a temptation to me, I sin each and every time that I play, and I am responsible for all the temptations which may come upon me at the gaming table. So again, if I know that certain society involves me in temptation to evil, and yet I voluntarily seek it, I am unquestionably responsible for all that I may encounter in the way of temptation therein.

When it is possible to avoid the delectation arising out of temptation, it is always a sin to accept it, in proportion to the pleasure we take, and the amount of consent given, whether that be great or small, brief or lasting. The princess of our illustration is to blame if she merely listens to the guilty propositions made to her but still more so if, after listening, she takes pleasure in them, and allows her heart to feed and rest thereupon; for although she has no intention of really doing that which is proposed, her heart gives a spiritual consent when she takes pleasure in it, and it must always be wrong to let either body or mind rest on anything unworthy,—and wrongdoing lies so entirely in the heart’s co-operation, that without this no mere bodily action can be sin.

Therefore, when you are tempted to any sin, examine whether you voluntarily exposed yourself to the temptation, and if you find that you have done so by putting yourself into its way, or by not foreseeing the temptation, as you ought to have done, then it is sin; but if you have done nothing to bring about the temptation, it is not in anywise to be imputed to you as sin.

When the delectation which attends temptation might have been avoided, but has not been avoided, there is always a certain amount of sin according to the degree to which we have lingered over it, and the kind of pleasure we have taken in it. If a woman who has not wilfully attracted unlawful admiration, nevertheless takes pleasure in such admiration, she is doing wrong, always supposing that what pleases her is the admiration. But if the person who courts her plays exquisitely on the lute, and she took pleasure, not in the personal attentions paid to herself, but in the sweetness and harmony of the music, there would be no sin in that, although it would be wrong to give way to any extent to her pleasure, for fear of its leading on to pleasure in the pursuit of herself. So again, if some clever stratagem whereby to avenge me of an enemy is suggested, and I take no satisfaction and give no consent to the vengeance, but am only pleased at the cleverness of the invention, I am not sinning; although it were very inexpedient to dwell long upon it, lest little by little I should go on to take pleasure in the thought of revenge.

Sometimes we are taken by surprise by some sense of delectation following so closely upon the temptation, that we are off our guard. This can be but a very slight venial sin, which would become greater if, after once we perceive the danger, we allow ourselves to dally with it, or question as to admitting or rejecting it,—greater still if we carelessly neglect to resist it;—and if we deliberately allow ourselves to rest in any such pleasure, it becomes very great sin, especially if the thing attracting us be unquestionably evil. Thus it is a great sin in a woman to allow herself to dwell upon any unlawful affections, although she may have no intention of ever really yielding to them.

Introduction to the Devout Life—PART IV.—CHAPTER V. Encouragement for the Tempted Soul.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

God never permits such grievous temptations and assaults to try any, save those souls whom He designs to lead on to His own living, highest love, but nevertheless it does not follow as a natural consequence that they are certain to attain thereto. Indeed, it has often happened that those who had been stedfast under violent assaults, failing to correspond faithfully to Divine Grace, have yielded under the pressure of very trifling temptations. I would warn you of this, my child, so that, should you ever be tried by great temptations, you may know that God is showing special favour to you, thereby proving that He means to exalt you in His Sight; but that at the same time you may ever be humble and full of holy fear, not overconfident in your power to resist lesser temptations because you have overcome those that were greater, unless by means of a most stedfast faithfulness to God.

Come what may in the shape of temptation, attended by whatsoever of delectation,—so long as your will refuses consent, not merely to the temptation itself, but also to the delectation, you need have no fear,—God is not offended. When any one has swooned away, and gives no sign of life, we put our hand to his heart, and if we find the slightest fluttering there, we conclude that he still lives, and that, with the help of stimulants and counter-irritants, we may restore consciousness and power. Even so, sometimes amid the violence of temptation the soul seems altogether to faint away, and to lose all spiritual life and action. But if you would be sure how it really is, put your hand on the heart. See whether heart and will yet have any spiritual motion; that is to say, whether they fulfil their own special duty in refusing consent to and acceptance of temptation and its gratification; for so long as the power to refuse exists within the soul, we may be sure that Love, the life of the soul, is there, and that Jesus Christ, our Lord and Saviour, is within, although, it may be, hidden; and that by means of stedfast perseverance in prayer, and the Sacraments, and confidence in God, strength will be restored, and the soul will live with a full and joyous life.

Introduction to the Devout Life—PART IV.—CHAPTER IV. Two striking Illustrations of the same.

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

This distinction, which is very important, is well illustrated by the description S. Jerome gives of a young man bound to a voluptuous bed by the softest silken cords, and subjected to the wiles and lures of a treacherous tempter, with the express object of causing him to fall. Greatly as all his senses and imagination must inevitably have been possessed by so vehement an assault, he proved that his heart was free and his will unconquered, for, having physical control over no member save his tongue, he bit that off and spat it out at his foe, a foe more terrible than the tyrant’s executioners.

S. Catherine of Sienna has left a somewhat similar record. The Evil One having obtained permission from God to assault that pious virgin with all his strength, so long as he laid no hand upon her, filled her heart with impure suggestions, and surrounded her with every conceivable temptation of sight and sound, which, penetrating into the Saint’s heart, so filled it, that, as she herself has said, nothing remained free save her most acute superior will. This struggle endured long, until at length Our Lord appeared to her, and she exclaimed, “Where wert Thou, O most Dear Lord, when my heart was so overwhelmed with darkness and foulness?” Whereupon He answered, “I was within thy heart, My child.” “How could that be, Lord,” she asked, “when it was so full of evil? Canst Thou abide in a place so foul?” Then our Lord replied, “Tell Me, did these evil thoughts and imaginations give thee pain or pleasure? didst thou take delight, or didst thou grieve over them?” To which S. Catherine made answer, “They grieved me exceedingly.” 

Then the Lord said, “Who, thinkest thou, was it that caused thee to be thus grieved, save I Myself, hidden within thy soul? Believe Me, My child, had I not been there, these evil thoughts which swarmed around thy soul, and which thou couldst not banish, would speedily have overpowered it, and entering in, thy free will would have accepted them, and so death had struck that soul; but inasmuch as I was there, I filled thy heart with reluctance and resistance, so that it set itself stedfastly against the temptation, and finding itself unable to contend as vigorously as it desired, it did but experience a yet more vehement abhorrence of sin and of itself. Thus these very troubles became a great merit again to thee, and a great accession of virtue and strength to thy soul.”

Here, you see, were the embers covered over with ashes, while temptation and delectation had entered the heart and surrounded the will, which, aided only by the Saviour, resisted all evil inspirations with great disgust, and a persevering refusal to consent to sin. Verily the soul which loves God is sometimes in sore straits to know whether He abideth in it or no, and whether that Divine Love for which it fights is extinguished or burns yet. But it is the very essence of the perfection of that Heavenly Love to require its lovers to endure and fight for Love’s sake, without knowing even whether they possess the very Love for which and in which they strive.

Introduction to the Devout Life—PART IV.—CHAPTER III. Of Temptations, and the difference between experiencing them and consenting to them

 

PART IV. CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

Picture to yourself a young princess beloved of her husband, to whom some evil wretch should send a messenger to tempt her to infidelity. First, the messenger would bring forth his propositions. Secondly, the princess would either accept or reject the overtures. Thirdly, she would consent to them or refuse them. Even so, when Satan, the world, and the flesh look upon a soul espoused to the Son of God, they set temptations and suggestions before that soul, whereby—1. Sin is proposed to it. 

2. Which proposals are either pleasing or displeasing to the soul. 

3. The soul either consents, or rejects them. In other words, the three downward steps of temptation, delectation, and consent. And although the three steps may not always be so clearly defined as in this illustration, they are to be plainly traced in all great and serious sins.

If we should undergo the temptation to every sin whatsoever during our whole life, that would not damage us in the Sight of God’s Majesty, provided we took no pleasure in it, and did not consent to it; and that because in temptation we do not act, we only suffer, and inasmuch as we take no delight in it, we can be liable to no blame. S. Paul bore long time with temptations of the flesh, but so far from displeasing God thereby, He was glorified in them. The blessed Angela di Foligni underwent terrible carnal temptations, which move us to pity as we read of them. S. Francis and S. Benedict both experienced grievous temptations, so that the one cast himself amid thorns, the other into the snow, to quench them, but so far from losing anything of God’s Grace thereby, they greatly increased it.

Be then very courageous amid temptation, and never imagine yourself conquered so long as it is displeasing to you, ever bearing in mind the difference between experiencing and consenting to temptation, —that difference being, that whereas they may be experienced while most displeasing to us, we can never consent to them without taking pleasure in them, inasmuch as pleasure felt in a temptation is usually the first step towards consent. So let the enemies of our salvation spread as many snares and wiles in our way as they will, let them besiege the door of our heart perpetually, let them ply us with endless proposals to sin,—so long as we abide in our firm resolution to take no pleasure therein, we cannot offend God any more than the husband of the princess in my illustration could be displeased with her because of the overtures made to her, so long as she was in no way gratified by them. Of course, there is one great difference between my imaginary princess and the soul, namely, that the former has it in her power to drive away the messenger of evil and never hear him more, while the latter cannot always refuse to experience temptation, although it be always in its power to refuse consent. But how long soever the temptation may persist, it cannot harm us so long as it is unwelcome to us.

But again, as to the pleasure which may be taken in temptation (technically called delectation), inasmuch as our souls have two parts, one inferior, the other superior, and the inferior does not always choose to be led by the superior, but takes its own line,—it not unfrequently happens that the inferior part takes pleasure in a temptation not only without consent from, but absolutely in contradiction to the superior will. It is this contest which S. Paul describes when he speaks of the “law in my members, warring against the law of my mind,” and of the “flesh lusting against the spirit.” Have you ever watched a great burning furnace heaped up with ashes? Look at it some ten or twelve hours afterwards, and there will scarce be any living fire there, or only a little smouldering in the very heart thereof. Nevertheless, if you can find that tiny lingering spark, it will suffice to rekindle the extinguished flames. 

So it is with love, which is the true spiritual life amid our greatest, most active temptations. Temptation, flinging its delectation into the inferior part of the soul, covers it wholly with ashes, and leaves but a little spark of God’s Love, which can be found nowhere save hidden far down in the heart or mind, and even that is hard to find. But nevertheless it is there, since however troubled we may have been in body and mind, we firmly resolved not to consent to sin or the temptation thereto, and that delectation of the exterior man was rejected by the interior spirit. Thus though our will may have been thoroughly beset by the temptation, it was not conquered, and so we are certain that all such delectation was involuntary, and consequently not sinful.