Volume II, Treatise I, Chapter X

That There Is Less Pain and Trouble in Mortifying, Than in not Mortifying Ourselves

I CLEARLY see, some one will say, of what profit, and how necessary mortification is, however I cannot at the same time but think of the pain and difficulty found therein; and it is this which deters me from it. To this I answer, first, with St. Basil, that if for the health of our body we willingly take bitter medicines, if we suffer most cruel operations in surgery; if, to gather together a little riches, men expose themselves to so many dangers, both by sea and land, and overcome all obstacles in their way; what ought we not to do for the spiritual health of our soul, and to gain everlasting riches? Is it not just that we should undertake all things possible, and that we should not be afraid of any difficulty? Notwithstanding, because we are naturally willing and inclined to avoid all pain and labour, and that, in the indispensable necessity we are all in of suffering, we would suffer as little as possible; I answer in the second place, that there is more pain in avoiding, than embracing mortification. “It is by your order, O Lord,” says St. Austin, “that all irregularity of mind should carry its punishment along with it.”—(Conf. i. 1. c. 12.) This interior irregularity of the appetite in regard of reason, and of reason in regard of God, causes very great pain and uneasiness in man; and it is the same in all other things of the world. For what is there in nature, which is not in disquiet and disorder, and does not suffer very much, whilst it is not in that state or situation in which the law of nature has ordained and placed it? What pain does not a bone out of joint occasion? What violence do not natural bodies suffer when they are out of their element? Now, since it is so very natural to man to live according to reason, ought not nature to cry out against him? And ought not his own conscience continually check him, when he leads a life so contrary to the dictates of reason? ‘ Who is able to resist him,” says Job, speaking of God, “and enjoy any peace?” (Job 9:4) We can never hope to be in peace with ourselves, living in this manner; and therefore St. John says in the Apocalypse, ‘ that those who adored the beast, enjoyed no peace day or night.” (Apocalypse 14) Your flesh, your sensuality, is the beast; if you will be subject to it, you will never enjoy any peace.

Physicians say, that health and a good disposition of body, consists in a due habit, and a just proportion of the humours; when this habit comes to be altered, the irregularity of the humours causes great pains and diseases; but when the humours are well tempered, they produce a marvellous health, and cause a cheerfulness and vigour in our bodies. The same happens in the health and good disposition of the soul. It consists in the regularity and moderating of our passions, which are so many humours belonging to it. When they are not tempered and mortified, they occasion spiritual diseases; but when they are well regulated, the soul enjoys a perfect health; of which joy and peace are the inseparable companions. The passions in the heart of man are also compared to high winds at sea; for as the winds agitate and disturb the sea, and trouble its calm, by their impetuous and violent gales, so our passions, by their motions and irregular appetites, raise tempests in our hearts, and disturb our peace. Sometimes anger or choler raises a storm; sometimes a blast of pride and vain-glory domineers and transports us farther than they should do; sometimes impatience, sometimes envy does the like; and therefore the prophet Isaias said very well, “the wicked are like a rough and raging sea, which cannot be calmed or quieted.”—(Isa. lvii. 20.) But as soon as these winds are appeased, presently a calm follows: “‘ He com~ -manded the winds and the sea,” says the gospel, “and a very great calm followed.”-—(Mat. viii. 26.) If you know therefore how to command the winds of your passions and appetites by mortifying them, and subjecting them to reason, you will enjoy a wonderful peace and tranquillity. But so long as you do not apply yourself in this manner to appease them, you will be subject to continual tempests. But still, to let you see more clearly that he who hates and flies mortification, suffers more pain and carries a far heavier cross than he who embraces it, let us descend to particulars, and reflect upon what we daily experience. See what disposition of mind you are in, when it happens that you permit yourself to be so far transported with choler and impatience, as to give ill-language to your brother, or to do something that gives scandal! What pain, what trouble, what discontent, what uneasiness do you find in yourself? Itis very certain, that the pain you feel hereby is far greater than that you would have felt in mortifying and moderating your passions, Consider, moreover, how great the fears are of a religious person that-has not the spirit of mortification, indifference, and resignation to whatsoever obedience shall think fit to impose upon him; one thing only to which he has a repugnance, is sufficient to keep him continually upon the rack, because he has a continual idea thereof before his eyes; and though superiors, perhaps, think not at all of imposing such an obedience; yet knowing it to be what they may command, should it come into their minds, and that it is what they sometimes have commanded, and not knowing but that they may do so to him, he is in continual alarms and frights about it. And as a man who has the gout in his hands and feet, imagines that all that are about him may come so near as to hurt him, so a religious, who has not the spirit of mortification, is always afraid that superiors are about. to order what gives him the greatest pain and difficulty. When, on the other hand, he who is indifferent to all employments, and resigned to all things, is always cheerful, is always content, and has nothing to be afraid of. Take notice also, how much a proud and vain-glorious man suffers when he sees himself forgotten—when he is made no account of, and when he is put in no great or honourable employment. And if some employment be given him to content his vanity, or if he is ordered to do any thing extraordinary in public, what disquiet does he not undergo, lest he should not come off well; and lest he should get more shame than honour and glory, which he proposed to himself in the performance thereof? So that his pride torments him every way; and the same he also suffers in all other things. ‘ Your passions aree so many executioners, that continually torment you, so long a3 you do not labour to mortify yourself: whether what they urge you to desire and covet happens or not, yet pain always remains, so long a8 you obtain not what you desire; ‘the hopes which are deferred, afflict the mind;” (Proverbs 13:14) and even when that is obtained or effected which was desired, this also gives pain and trouble to a religious, as often as he thinks upon it. What! Have I then pérformed what I aimed at, and got thereby no merit at all, because I only sought my own will and satisfaction therein? And thus all the sweetness of the action is presently turned into gall and bitterness.

- Add to this the remorse of conscience which always accompanies a person that does not ‘apply himself to mortification, and who does not his duty. For what satisfaction can a religious find, who having entered into religion to advance in virtue and perfection, labours not at all to make any progress therein? It is impossible but he must interiorly suffer a great deal of trouble and disquiet of mind. We may say the same of any one who does not his duty in what calling or condition soever he is; for we always carry about us the worm of conscience, which gnaws our bowels with continual remorse, whilst we do not perform our duty. Father Avila says very well, that should we put in one scale of the balance, all the pains required to perform our duties well, and to live with the spirit of fervour and mortification; and in the other scale, all those who suffer by the neglect of our duty, and by our negligence and tepidity therein; we should find the last a thousand times to outweigh the first. It is a thing very much to be wondered at, that he who serves God with fervour, should find more pleasure and satisfaction in fasting, watching, and praying, and in all other mortifications he meets with, than a loose and tepid religious feels in all his conversations, entertainments, and seeming sweetness of an’ easy life, and in the full enjoyment of his own will. A tepid religious is outwardly cheerful, whilst he’is bitterly afflicted within; but a just man always feels a holy joy in his heart, even in the midst of all his suffering. “The way of the slothful,” says the wise man, “is like a hedge of thorns.” (Proverbs 15:19) That is to say, in all they do, they are always as if they were walking upon. thorns; and it is to such as these to whom God speaks by the prophet Osee, when he says: “behold I have encompassed your way with thorns.” (Osee 2:6) He wills, that even the pastimes wind pleasures that they take in following their own will, should be always mingled with remorse, bitterness, and discontent; and here it is, that the tepid and negligent find those thorns which prick them, and even pierce their hearts. ‘‘ But there is no stumbling-block in the way of the just; their path is very smooth.” (Proverbs 15:19) What peace, what satisfaction is enjoyed by a good and truly mortified religious, who takes to heart his spiritual advancement, and performs what a true religious person ought to. do? There is no content like unto his. We daily experience, that when we serve God with fervour, we feel such joy and interior satisfaction as cannot be expressed; and when we serve him tepidly and negligently we fall into dejection and disquiet. And, in effect, it is very often the cause of that sadness and bitterness we feel, as I shall afterwards shew in its due place. So that sometimes to evade a little pain, we cause ourselves far greater: according to the words of Job, “he that fears frost, shall be overwhelmed with snow. (Job 6:16) You say because you are afraid of trouble, you do not mortify yourself; and I say, that if this were your motive; if you wished to enjoy true peace of soul, and if you derived therefrom no other advantage, you ought to labour to mortify yourself. With how far greater reason then ought you do it, since you will thereby gain many other advantages,

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