Chapter XXI. Of the Guard of the Outward Senses, and how from these we may pass to the Contemplation of the Divinity

GREAT care and constant practice are necessary for the right control and guard of our outward senses. For the appetite, which may be regarded as the captain of our corrupt nature, is madly bent upon seeking pleasures and satisfaction; and, being incapable of itself of obtaining them, it makes use of the senses as its soldiers, and as natural instruments for laying hold of their objects, the images of which it takes, appropriates, and impresses on the mind. From this a sensation of pleasure arises, which, by means of the close connexion between the soul and the flesh, spreads itself through all the sensual part of our nature, and thus soul and body are possessed by a common contagion, which corrupts the whole.

You see the evil; now mark the remedy.

Be careful not to let your senses wander as they like; nor to employ them merely for the sake of pleasure, without any good end, or without having in view either usefulness or necessity. And if, through want of watchfulness, they have already wandered too far, recall them at once, or restrain them, so that instead of remaining in a state of miserable bondage to vain pleasures, they may gather a noble spoil from each object, and bring it home to the soul; and that the soul, by an act of recollection, may spread her wings with renewed energy towards Heaven, and rise to the contemplation of God. This may be thus done:—

When an object is presented to any one of your outward senses, separate in thought the spirit and the material substance, and reflect that of itself it possesses none of those qualities which your senses attribute to it, but that all is the work of God, Who by His Invisible Spirit endows it with the being, beauty, goodness, or charm whatever it be which belongs to it. Then rejoice that your Lord Alone is the Cause and Principle of such great and varied perfections, and that in Himself they are all contained in the highest degree; for they are but the faintest shadows of His Infinite Excellence.

Whenever you discover yourself to be absorbed in the act of admiring some noble object, let your thoughts bring the creature down to its own nothingness, and let your mind's eye gaze upon the great Creator therein present, Who made it to be what it is; and, delighting in Him only, say—"O Divine Essence, above all things to be desired, what joy it is to think that Thou Alone art the Infinite Principle of every created being."

In the same way, when you behold the trees, the plants, and things of that kind, you will perceive that their life does not flow from themselves, but from the Invisible Spirit, Which Alone gives them life. Then you can say—"Behold here the true Life, from Whom, in Whom, and through Whom all things live and grow! O living satisfaction of this heart of mine!"

So, when you see any of the brute creation, you will lift up your thoughts to God, Who gives them sensation and powers of movement, saying—"O Thou First Mover, Who, moving all things, art Thyself unmoved by any, how do I exult in Thy stability and firmness!"

And when you rejoice in the beauty of some creature, separate that which you see from the Spirit Which you do not see, and consider, that all which appears outwardly fair, springs only from the Invisible Spirit, from Whom this outward beauty has its source, and say with all delight—"Behold these rivulets from the uncreated Fountain! behold these are little drops from the boundless Ocean of all good! Oh, how do I rejoice from my inmost heart at the thought of that Eternal, Infinite Beauty, Which is the Origin and Cause of all created beauty."

And when you behold in others, goodness, wisdom, justice, or other virtues, make the same separation in your mind, and say to your God, "O most rich Treasury of all virtues, how greatly do I rejoice, that from Thee Alone, and through Thee, flows every good; and that all in comparison of Thy perfection is as nothing! I thank Thee, Lord, for this and for all other good gifts, which Thou hast bestowed upon my neighbour; remember, Lord, my poverty and sore need of this very virtue!"

When you exert yourself to do any thing, bear in mind that God is the first Cause of this action, and that you are nothing but His living instrument; and, lifting up your thoughts to Him, say thus—"How great, O Sovereign Lord of all, is my inward joy, that without Thee I can do nothing, and that Thou art the first and chief Worker in all things."

If you eat or drink, think that it is God Who makes your food pleasant to you; and, rejoicing in Him Alone, you will be able to say—"Be glad, O my soul, that as there is no true satisfaction but in God, so in Him Alone in every thing you can delight."

When your senses are gratified by some sweet odour, do not rest in the enjoyment itself, but let your thoughts pass on to your Lord, from Whom the delight comes; and, filled with inward joy at this contemplation, say—"Grant, O Lord, that as I rejoice because all sweetness comes from Thee, so may my soul, cleansed and delivered from all earthly gratifications, mount up to Thee, and be acceptable as a sweet savour poured forth in Thy Presence."

When you are delighted with the harmonies of music and singing, turn your heart to God, and say—" How do I rejoice, O my Lord and God, in Thy Infinite Perfections, which not only form a more than heavenly harmony within Thyself, but also unite in one marvellous concert the Angels in Heaven and all creatures."