Volume I, Treatise VIII, Chapter XXVII

Of Some Other Reasons that Ought to Move Us to Comfort Ourselves, and Conform to the Divine Will, in These Aridities and Desolations Wn Prayer

THoues for the entertaining ourselves so much the more in profound sentiments of humility and confusion, it is very good that we should think our sins to be the cause of the aridities we suffer, yet we must also think that they are not always a punishment of our offences, but sometimes they are a pure effect of the impenetrable providence of God, who bestows his favours and graces, how and to whom he pleases. As the human body consists of different members, the Church also consists of different members. So that all those that compose this mystical body ought not to be raised to this kind of high prayer, of which we have spoken in the Fifth Treatise. However, we are not hereupon to conclude, that those upon whom God confers not this grace are unworthy of it; but it is because he knows they will be able to reap more profit another way, and therefore he bestows a greater and more signal favour in bestowing rather another grace than this upon them. There have been very great saints that have never been able to obtain this ce, or if they have, they have said with St. Paul: “Far be it from me to glory, except in the cross of my Lord Jesus Christ.” (Galatians 6:14)

Father Avila, on this subject, makes a declaration-which cannot but afford us very great comfort. God, says he, sometimes leaves certain persons in an entire privation of all sorts of spiritual comforts, during many years together, and sometimes ever for their whole lives; but their portion, in my opinion, says he, is far better, if they have but faith as lively as not to judge ill of the order of providence, and patience so courageous as constantly to support so great and sensible a dereliction. All the world would in this easily conform themselves to the will of God, if each one were well persuaded that this state were more for his advantage than any other. The saints and masters of a spiritual life assign many reasons to prove this truth; but I will content myself with relating a principal one, which St. Austin, St. Jerom, and St. Gregory, and generally all those that treat of this matter, propose to us. It is, that all persons are not able to preserve humility amidst the favours of an elevated contemplation. We find we have scarce © shed a tear in our prayer, but we think ourselves already advanced to a high pitch of spirituality and contemplation, and dare compare, if not prefer ourselves to those who are perfect. It seems as ifSt. Paul himself stood in need of the counterpoise of temptations, not to let himself be carried away with vanity which thereupon might arise to him. “Lest,” says he, ‘ the greatness of my revelations should puff me up, there was given mea sting of my flesh, the angel of Satan to buffet me.” (2 Corinthians 12:7) God permits the apostle to be disquieted with a temptation that humbled him, and made him sensible of his weakness, lest the circumstance of his being rapt to the third heavens, and the greatness of his revelations, should give him any vainglory. Of all the ways of a spiritual life, that of contemplation is most elevated, but it is uot the most secure; and it is for this reason God, who has created us all for the same end, which is the enjoyment of himself, conducts us all by that way which he sees most suitable to each one. _Perhaps, if you found in prayer that facility, and all those sweetnesses you desire, you would thereby be puffed up with pride; whereas, finding nothing therein but aridities, you may always be kept in humility, and a contempt of yourself; and therefore this way 1is far better and more secure for you; but if you desire to go any other way, it is because “you know not what you.ask.” (Matthew 20:22)

St. Gregory, writing upon these words of Job: “If he comes to me I will see him; and if he goes away from me, I will take no notice of his departure” (Job 9:11), says, man is become so blind by his fall, that he neither knows when God approaches, or when he leaves him. But, on the contrary, what he thinks to be a particular favour, and a means of approaching nearer unto God, sometimes increases the divine anger, and causes God to go farther from him; and what we believe to be a mark of God’s indignation, and which repels us farther from him, is a particular favour that inseparably unites us unto him. For who is there that, perceiving himself elevated to a high degree of sublime prayer, and receiving every day in it some new favour, does not imagine that hereby he continually more and more approaches unto God? The effect, however, produced by favours of this kind, is, that they give an occasion of pride and presumption, and so the same things that we think should raise us higher and bring us nearer unto God, are those the devil frequently uses to make us fall into the precipice. And when, on the contrary, we see ourselves deprived of all spiritual comfort, and tormented with thoughts either against purity, or against faith, we imagine ourselves forsaken by God; that he is angry with us and withdraws himself from us. However, it is then he comes nearest to us; because we then most of all humble ourselves, and have a lower opinion of our own strength. It is then we have recourse unto him with greater fervour, put all our confidence in him, and so intimately unite ourselves unto him that we can never be separated from him. It is not therefore certain, that the way you think best is best for you, but that way which God is pleased to lead you is that which is most convenient and profitable for you.

Moreover, your very sorrow at the idea of not performing your duty as you ought to do in prayer, is a subject of comfort, because it is a particular grace of God, and a proof that you love him. For grief supposes love, and we have no regret for serving him ill, but because we desire to serve him well. Certainly if you were not troubled that you serve him ill, and that you perform not your prayer and other exercises well, it would in effect be a very bad sign; but to be displeased, because you think you perform not your duty as you ought, is a very bad sign. Wherefore, since the pain you suffer hereby is an effect of the divine will, it follows that, on the one hand, this consideration should serve to allay your displeasure, conforming yourself to all that is God’s will; and on the other hand, you must give him thanks for this, that if there be any tepidity in your actions, you have at least at the same time a very ’ great desire to perform them better.

Moreover, as the bare assiduity of courtiers in the prince’s palace, is a service done the prince; even so if you do nothing else in your prayer but keep yourself diligently in God’s presence, you continually do him service. ‘‘ Blessed is he who gives ear to me,” says the holy Scripture by the mouth of the Wise Man, “and always waits at my gate, and waits till I open to him.” (Proverbs 8:34) Itis very Git, both in respect of the greatness of the infinite majesty of God, and the lowliness of our own condition, as well as in respeot of the important affair we have in hand, that we should go often to wait at his gate. If he pleases to open it, give him thanks; if he opens it not, acknowledge that you do not deserve he should open it; and this will be a very good and profitable kind of prayer. We must help ourselves with these kinds of,considerations, and divers others of the like nature, to obtain a conformity to the will of God, in the aridities he sends us, and in the spiritual dereliction and desolation in which he leaves us; and receiving all from his hands with thanksgiving, we must say with Bartholomew of the martyrs: “Hail, O bitterness; because how unpleasant soever thou art, yet thou art replenished with all sorts of grace.”-

About ReligiousBookshelf.com · A Supernerd Media project