Chapter XXV. That the Soldier of Christ, if he would be successful against his Enemies, must, as far as possible, lay aside all Agitation and Anxiety of Mind

SINCE when we have lost peace of mind we should do our best to regain it, so should we learn that there is absolutely nothing which ought to rob us of it, or even disturb it.

We have just cause to grieve over our sins, but this sorrow should be calm, as we have already shown in more than one place. And so our sorrow for the sins of all others should be a tranquil sorrow,—pitying them with a holy feeling of charity, and lamenting, at least inwardly, over their offences.

As to other sad and distressing events, as illness, bodily injuries, death of nearest relatives, pestilences, wars, fires, or such like misfortunes, which are painful to nature and shunned by the men of the world, we are fully able by Divine Grace not only to accept, but also to embrace them, as just punishments to the wicked and opportunities of virtue to the good.

It is in this light our Lord God Himself views them with approbation; and if we would only follow His Will, then we should pass through all the troubles and vexations of this life with a calm and peaceful spirit.

And know, as a certainty, that all anxiety of mind is displeasing in His Divine Sight, whatever may be the cause of it, for it is never free from imperfection, and always springs from some evil root of self-love.

Keep therefore a sentinel always on the watch, who shall give the alarm as soon as he discovers any cause of trouble or agitation, that you may take up arms in self-defence.

And remember, that all these evils, and others like them, are not really evils, though outwardly they may seem so, neither can they deprive us of any real good, but are ordered or permitted by God for the just ends which I have mentioned, or for other purposes which are not revealed to us, but which are doubtless most just and holy.

Thus may the most unfortunate occurrence become productive of much good to us, if we will only keep our mind calm and restful; otherwise all our efforts will be of little or no use.

For when the heart is thus agitated, it is always exposed to various assaults of the Enemy; and in such a state we cannot discern the right path and the sure road to holiness. Our Enemy, who hates this peace above all things, knowing it to be a mark of the indwelling of the Holy Spirit, Who works in it great wonders, often, under the guise of a friend, tries to deprive us of it, by stirring up sundry desires within us which present themselves under the appearance of good; but their deceptive nature may be discovered by this test amongst others, that they rob us of peace of mind.

In order, therefore, to avert so great an evil, when the sentinel gives notice of any fresh desire, do not admit it into your heart, until you have first, free from all self-seeking and self-will, laid it before God; and, confessing your own ignorance and blindness about it, have earnestly besought Him to show you, whether the desire comes from Him, or from your adversary. And, if possible, obtain also the judgment of your spiritual father in this matter.

Moreover, even if the desire does come from God, yet be careful, before you follow it, to restrain all impetuosity, because the work which is entered upon in a mortified spirit, will be far more acceptable to Him, than that which is undertaken with natural eagerness. And often the mortification is more pleasing in His sight than the work itself.

Thus, rejecting all desires not good, and not acting upon the good ones until you have first curbed your natural impulses, you will be enabled to possess the fortress of your heart in peace and safety.

If you would keep it in perfect peace, you must take care also to guard and defend it from certain stings of conscience and feelings of remorse, which are sometimes from the Devil, although, as they accuse us of some moral failure, they seem to come from God. By their fruits you shall know their source. If they humble you, if they make you diligent in good works, if they do not rob you of your trust in God, then may you thankfully receive them as from God. But if they occasion anxiety, and render you fearful, doubtful, slothful, and backward in well-doing, be assured that they come from the Enemy; do not listen to them, but go on with what you are doing.

Moreover, disquietude arises still more commonly from the approach of adverse events. In order to defend ourselves against this form of attack, there are two things for us to do:—one is to consider and find out what is chiefly hindered by these events, our spiritual life, or our self-love and self-will. For if they wound our self-will and self-love (our first and greatest foe) they must not be called adverse, but be regarded as special favours and aids from the Most High God, and therefore be received with a joyful and a thankful heart.

And if they are adverse to the spiritual life, you must not even then suffer your peace of mind to be destroyed, as I will show in the following chapter.

The second thing is to lift up your heart to God, and, with your eyes closed, to accept all things from the compassionate Hand of His Divine Providence, as from a Hand full of manifold blessings, of which, though as yet you do not understand them, you are content to know nothing further.