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.