Book II, Chapter III

The more holy violence thou usest against thyself, the greater shall be thy spiritual profiting

(On these words) — “ The more holy violence thou usest i against thyself, the greater shall be thy spiritual profiting.”

Question. — What is the surest means of attaining J perfection?

j Answer. — Using violence against ourselves in the practice of virtue, and hardening ourselves against I all difficulties which are to be found therein. But i for this we must have powerful aid from God. Yet, as our spiritual progress depends on our own co-

THE MEANS OF ATTAINING PERFECTION. 63 operation with Grace, we can advance in the paths of God only in proportion as we overcome ourselves.

I This is, because perfection is altogether a divine and spiritual state, and far above our nature, which is in itself low, gross, and earthly. It is God’s will that man, being endowed with reason and capable of; merit, should do all that lies in his power to acquire that degree of perfection for which he is intended, Man must, therefore, strive to follow the leading of I Grace, because he cannot follow it without surmounting great obstacles, and the efforts which he makes for this, shall obtain for him a reward proportionate to i his labour and to the infinite liberality of God. It is this which leads our Author to say, that the more violence we use against ourselves in obeying the in- I spirations of God, the more merit we shall acquire,

I and the greater shall be our spiritual profiting.

Question. — What are the things in which particularly we should use violence against ourselves?

I Answer. — There are three principally, of which the first regards the recollected and attentive thought which we should give to the things of God. There is much more to be done here than we imagine; for the natural man is carried away by outward things; sensible objects attract and charm him; he dwells in them, he delights in them, in them he finds satisfac- I I tion and repose. But the virtuous man loves to retire into himself, and to hold familiar’ converse with God. He is not like those unsettled spirits of whom the Prophet complains, when he says, that no man layeth to heart (Jer. xii. 11) those things which alone deserve his whole attention. He abides in the Pre- sence of the Lord, and avoids all objects which might call him forth from it, having no curiosity to see or to hear what passes in the world. But because man naturally hates retirement, and seeks only for diver- g 2

64 HOLY VIOLENCE AGAINST SELF

sion, he must put force upon himself, like children who are made to study against their will. Without this voluntary constraint, he will never know the things which concern his peace, and will be too feeble in spirit to fulfil those things for which Providence designed him.

I It is a general maxim, that one who desires to profit in the spiritual life, can never succeed unless i he excites himself by all manner of considerations to overcome himself, to oppose his own inclinations in ’ a thousand ways. Above all, he must repress the too great desire of knowing useless things, or those which concern him not. For these things being once impressed on his mind, arouse the passions, which now, freed from restraint, cause him to commit grievi ous faults, and to depart entirely from God. But if he has courage enough to moderate himself, to resist his constant inclination to be always moving, always speaking; if he keeps silence, and devotes himself to prayer, he will make great progress, and will begin to enjoy those exercises which he once found unendurable. This also will be an excellent means of gaining the love of God, and of attaining to perfection.

But to come to particulars; on what occasions should we try to overcome ourselves? When, for instance, we perceive that we are going to hear some piece of news that bears no relation to piety or to religion, for then we must try to turn our minds away, and to retire into the depths of our own souls. When, again, our friends invite us to go and see a prince make his entry, or to join a company of people accustomed to feasting and jesting; if we refuse, we have gained rather a victory over our- t selves. This is the way to practise our rule, and the more frequently we strive to practise it, above all, in those things against which nature most revolts, the more easily shall we obtain the spirit of prayer, and draw down on ourselves the consolations of heaven.

THE MEANS OF ATTAINING PERFECTION. 65 i 2. The second thing, in regard of which we have ’ need to overcome ourselves much, is freedom of heart; for as nothing helps us more to attain holiness and, perfection than an entire detachment from created things, so we must spare no pains to acquire it. Suppose the case then of a person who is bound by attachment or interest to some other individual. What must he do? His first care must be to break; his bonds, to renounce every too earthly affection, 1 and to arrive at as great an indifference for the be- loved object as for one unknown. And this must i not be long delayed, for the smallest delay is always ’ a hindrance to perfect union with God.

You may, perhaps, have received a present which I is very pleasing to you; you feel that your heart clings to it, and that it would give you much pain to part with it, if it were only on account of the person who gave it, and whose remembrance you wish to preserve. Renounce it instantly, if you are wise, and if you have any remains of zeal for your spiritual progress. If thine eye offend thee, pluck it out*, said the Saviour. This is for you a cause of offence;

I banish from your heart all that may hinder its liberty.

Saint Francis once felt some slight satisfaction in composing a little work; the idea of it returned upon his mind during his prayers; he rose immediately J and burned it. Those who desire true freedom of I heart should imitate this example; and the more I diligent they are in casting off all natural feelings, J the greater progress they will make towards perfecj tion. This gives the poor a singular advantage in I uniting themselves to God. There is nothing in ’ which we should labour harder than in breaking these sort of attachments; for God cannot permit that a heart which desires to be His, should divide its aflfec-

I a Mark ix. 47.

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’ 66 VIOLENCE TO SELF MEANS OF PERFECTION.!

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tions between Him and His creatures. An imperj fection proceeding from weakness alone, a sudden movement of impatience or self-love, does not sepa- rate us from Him in such a degree as a voluntary attachment to any created thing whatever.

3. The third thing in which we must strive to overcome ourselves and to show our courage, is in correcting the too great liberty of the senses, and repressing the impetuous motions of rebellious appe- I tite. The man who seeks to be truly spiritual, not!

only must not yield to the violence of his passions,

; but he must seek to combat and subdue them, so that he may be always master of those sudden move-; ments which lead him to say all that is in his mind;

and the more he restrains himself, the greater will be his merit. Let him then wage a continual war against himself; and God, seeing how he labours to overcome his evil inclinations, will bless him abundantly. It is, moreover, natural, that an opposite should yield to its opposite. It is most certain, that our spiritual progress can only be proportioned to our endeavours at self-mortification.

Many aspire to perfection, but few make use of this path to arrive at it. They enjoy the things of God, they consider them, meditate on them, converse gladly with devout persons, apply themselves to reading, love spiritual books, willingly read that of the Imitation of Christ, and approve of its maxims; but when they are required to overcome their appetites, to yield their own opinions, to believe themselves undeserving of all good, to be silent when att tacked, to abstain from all sorts of jesting, to avoid sports and spectacles, to mortify their taste, to refuse I themselves the satisfaction of reading and studying curious and diverting things, to chastise the body,

and finally, to persevere in things of this kind, there!

are few generous enough to resolve on it, and to de- termine to be virtuous at this price; and therefore, very small is the number of those who are truly zealous for perfection. There are many who, under an imposing air of wisdom and probity, conceal strong and unmortified passions; their indocile spirits do only such things as please them, and refuse to be restrained; yet they pass for good people, either on account of the outward appearance of goodness, or of the sanctity 1 and perfection of their state. {

CHAPTER IV.