Chapter IV. The temptations which most commonly assail those who give themselves to meditation, and their remedies

It will be well now to speak of those temptations so frequently assailing people in their Devotions, together with the remedies. . The temptations are, for the most part, the following, viz. :— The failing of spiritual consolations.

The attack of ill-timed thoughts.

Thoughts of blasphemy and unfaithfulness. Inordinate fear.

Overpowering sleepiness.

Want of confidence as to success. Inordinate craving for knowledge. Indiscreet zeal for success.

These are the most common tempations in our way.

The following are the remedies :— Tue Firsr Remepy.

When spiritual consolations fail, the first remedy or advice is that we should, by no means, on this account, omit our customary exercise of Prayer, even though it should seem to be insipid, and bear no fruit. We should rather place ourselves in the Presence of God as guilty and sinful, and examine our consciences, and consider if, peradventure, we have lost this grace through our own fault. And then, with entire confidence, we should make supplication to our Lord that He may pardon us, and make known to us the inestimable riches of His patience and mercy, in forbearing with and pardoning us who know nothing so well as this, that we have sinned against Him. In this way we shall reap good even from the dryness of our spirit, finding in it an occasion of deeper humiliation, seeing how greatly we sin; and from it learn more love of God, seeing how much He pardons. And even though we should derive no pleasure from these exercises, we should not give them up, because it is not required that they should be always agreeable, but that they should be profitable. For this, at least, we find by experience that whensoever we persevere in Prayer with attention and care, doing with good heart the little we can, at the end we rise up therefrom consoled and happy, conscious of having performed at least some part of that which we were capable of doing. He: does much, in the Eyes of God, who does what he can, even though it be little he can do. Our Lord looks not so much at the ‘amount of what a man does, as at his capability and willingness. He gives much who desires to give much, who gives a that he has, who leaves nothing for himself. It is no great thing to continue much in Prayer when the consolation is great ; that which is much is to continue in Prayer when the feeling of Devotion is little, with all the more humility and patience and ‘perseverance in good works.

Still, it is necessary at such times as these to proceed with more than usual care and watchfulness, keeping guard over oneself, and- examining one’s thoughts and words and works with great attention. For where there is the lack of that spiritual gladness, which is the principal oar in this navigation, we need to make up for the failing in grace by greater care and diligence. When you find yourself to be in such a case, you have, as S. Bernard says, to take count that your sentinels are asleep who were guarding you, and the walls fallen down which were protecting you ; and that, then, all your hope of safety is in your arms, for you have no longer a wall to resist for you, but only a sword and your skill in fighting. Oh! how great is the glory of the soul which continues in this way, which defends itself without a shield, and fights without weapons; which is strong without battle- — ments, and, finding itself in the midst of fight, takes resolution and courage for companions !

There is no greater glory in the world than to imitate the virtues of the Saviour. And of His virtues, we may count the greatest to have been His having endured that which He had to endure without any kind of consolation of spirit from without. So that anyone who will suffer, and contend as we have said, will be the closer imitator of Christ, the more he is without any kind of consolation.

This is to drink the cup of obedience pure, unmingled with aught else. This is the surest test by which to prove the real value of friends, whether they are true or not.

Tue Sreconp REMEDY.

Against the temptation of untimely thoughts which often hinder Prayer, the remedy is to fight manfully and perseveringly against them, albeit this resistance should not be with any violent exaggeration or anxiety of spirit. For there is not here so much a matter of strength and force, as of grace and humility. And, therefore, when one finds oneself in such a position one should turn to God without any scruple or anxiety (seeing there is here either no fault at all, or a very light one), and with all humility and devotion one might indeed say, Thou seest here, Lord, what I am, and what else than such foul odours could be expected from such a muck-heap as I am? What else could be looked for from this ground which Thou didst curse, but thorns and thistles? This is, indeed, all the fruit it could bear unless Thou, Lord, shouldst cleanse it.” And, having said this, one should turn to take up again the , thread of the Meditation, and with patience wait for the visitation of the Lord, Who will not fail to come to the lowly in spirit. If, however, those thoughts still disturb you, and you still with perseverance resist them and do all you can, you may hold this for certain, that you gain much more ground by this resistance than if you had been finding joy in the Lord with all savour, and without hindrance.

Tuirp REMEDY.

For remedy against the temptations of blasphemous thoughts, we should know, that as there is no kind of temptation more painful than this, so there is none less dangerous ; and the remedy, therefore, is to take no account of these temptations, because the sin is not in the feeling, but in the consent to it, and in the pleasure therefrom ; and seeing there is no such pleasure in this condition, but rather the contrary, we may consider it to be a chastening rather than a fault. For the further off one is from finding enjoyment in these temptations the further one is from being to blame for them. Wherefore, the remedy, as I have said, is not in fearing, but in disregarding them; for when they are feared overmuch, the very fear will awaken and stir them up.

Fourtu REMEDY.

Against the temptations of unfaithfulness the remedy is, that, reminding himself, on the one hand, of human insignificance, and, on the other, of Divine greatness, one should think upon what God commands, and not be curious in trying to search out His Works, seeing how many of them entirely pass our understanding. Wherefore he that would enter into this Sanctuary of Divine works, must with much humility and reverence enter in, and, with himself, lift up on them the eyes of a simple dove, and not of a malignant serpent; with the heart of a disciple, and not of a rash judge. Let him become as a little child, for it is to such that God reveals His secrets. Let him not be anxious to know the why and -the wherefore of Divine actions; let him shut the eye of reason, and open that of faith only, for this is the instrument with which we have to measure the works of God. For looking at the works of man very excellent is the eye of human reason: but for looking at the works of God there is nothing so insufficient as this reason. But since this temptation is generally most painful to one, the remedy is like the preceding one, viz., to make no account of it ; seeing there is more suffering with it than fault, and we are not guilty in a matter oe ıs against our will, as I have there said.

FirtH Remepy.

There are some who are troubled with great fears and phantasies, whenever they go aside by night to pray in solitude. Against such temptations the remedy is to brace up oneself, and persevere in holy exercise. For as in flight fear increases, so in fight boldness increases. It is good, too, for us to remember that neither the evil one, nor any other thing, can avail to hurt us without the Will of our most Blessed Lord. It is good for us, also, to consider how we have our Guardian Angel on our side, and in time of Prayer especially, for then he is present to help us, and carry up our prayers to heaven, and to defend us against the enemy that he may do us no harm.

Sıxru Remepy.

Against excessive sleep, the remedy is to consider, first, that sleep comes sometimes from necessity, and that then we are not to deny to the body what is its due, lest it should hinder us in what is due to us as souls. Sometimes it comes of our infirmity, and then we should not vex ourselves on its account, there being no fault in it ; at the same time, we must not allow ourselves to be altogether overcome by it, but must do all we can for ourselves, that the prayer may not be altogether lost ; for, without Prayer we can have no safety or true joy in this life.

At other times sleepiness comes from mere laziness, or from the evil one who sends it. The remedy then is fasting; abstaining from wine, taking a little water, keeping the longer on our knees, or standing on our feet with arms outstretched, and without support; using some kind of discipline, or other self-chastising which may arouse and stir the body.

Lastly, the one universal remedy against this, and other evils equally, is to beg the help of Him Who is ever ready to give to any who are as ready to pray.

SeventH REMEDY.

Against the temptations of want of confidence and of presumption, which are vices contrary one to the other, there must of necessity be opposite remedies. For want of confidence the remedy is to consider that this is a matter in which we are not to obtain success through our own capabilities, but through the Divine grace, which gives success the sooner, the more we distrust our. own power, and trust in the goodness of God alone, with Whom all things are possible.

For presumption the remedy is to consider that there is no clearer proof of our being very far off from the true end, than our thinking that we are very nearit. For in this path, those who find how much further they have to go, make haste the more to discover in how much they fall short ; and so make little count of what they are possessed of, in comparison with that which they desire to attain to. Look, then, as in a mirror, on the lives of the Saints, or other notable people now living, and you will see that before these you are as a dwarf in the presence of a giant ; and you will then be no more presumptuous.

Eicutu REMEDY.

Against the temptation to inordinate craving for knowledge and study, the first remedy is to consider how much more excellent is virtue than science, and how much more excellent is Divine knowledge than human. In this one may see how one should give oneself to those exercises by which the Divine knowledge may be attained rather than the other. Let the glory of this world’s wisdom be that it shall give you al] the goodness you can desire—yet must this glory come to an end with your life! What, then, can be more miserable than, with so great labour, to acquire that which you have so short a time to enjoy. A\ll that you can learn to know. of earthly things is as nothing. And if you exercise yourself in the Love of God, you will quickly come to see this, and, in seeing this, see all things. And in the Day of Judgment we shall not be asked what we have learned, but -what we have done; nor with what eloquence we have spoken, or preached, but what good works we have accomplished."

Nintu ReMmepy.

Against the temptation of unwise zeal in helping others, the principal lesson is that we should so seek the good of our neighbour ‘that it may not do harm to ourselves. We should only so far busy ourselves with the consciences of others, Kempis, lib. 1. c. 3.

as to leave us time to attend to our own. - And this should be sufficient for keeping our hearts ever devout and recollected. This is to “walk in the Spirit,” as the — Apostle says; which means that, in our ordinary life, we should be more taken up with thoughts of God than with thoughts of ourselves.

Since this, then, is the root and principle of all our welfare, our whole care must be to try to secure for ourselves 4 time for Prayer long and deep enough to keep. our hearts always in this state of recollectedness and devotion. For no other kind of Prayer than one which is deep and long can secure this for us.

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