Book II, Chapter IX

What is not savoury unto him, to whom j Thou art pleasing ?

(On these words) — “ What is not savoury unto him, to whom Thou art pleasing 1 ” B. iii. c. 34.

Question. — What is the way perfectly to enjoy God?

• Ps. lxiv. 6. lxiii. 7* Vulg. Accedet homo ad cor altum.

94 HE ONLY WHO ENJOYS GO©

Answer. — It is to have no pleasure in created things..

Question. — How can we have a holy enjoyment of created things?

Answer. — By perfectly enjoying God. Rightly to comprehend this mystery, it must be understood that there are two sorts of pleasure to be found in creatures. The one low and imperfect, which serves only to satisfy nature; the other, excellent and elevated.

2. The first, quite opposed to the second, prevents a man from raising his heart to heaven. Therefore must he rid himself of it as an obstacle to true happiness, which consists in the enjoyment of the Supreme Good. One who has learnt to enjoy God, enjoys all things in God, as in their principle; so that the simple view and the pure love of that Uncreated and Infinite Good make him equally satisfied with all things, both bitter and sweet, that he sees, and that befall him in this life. This is what our Author expresses in these woyis, “He to whom all things are one, he who reduceth all things to one, and seeth all things in one, may enjoy a quiet mind, and remain peaceable in God.” B.i.c.3. What he says of sight may be applied also to enjoyment. It being thus impossible perfectly to enjoy God, without at the same time enjoying all things in God, we cannot be dissatisfied; for the general pleasure that is found in God raises the spirit, and detaches it from those particular objects which might cause vexation.

Those who offend in this matter, are those who desire certain employments only, who like some sorts of good works, and cannot endure others; who willingly undertake what is in accordance with their choice, and refuse all the rest. For if they have to do something contrary to their inclination, they cannot help showing annoyance. For instance, a Religious

I ’ HAS.A HOLY JOY IN ALL THINGS. 95

I likes to dwell alone in his chamber; he studies there I in peace, he has his regular hours, to which he has long been accustomed; he goes, at the sound of the bell, to take his repasts, which are neither highly flavoured nor rich, but which are sufficient for a man accustomed as he is to live frugally. It would be difficult to imagine that self-love could mingle here; and none assuredly can deny that the Religious would be far more to blame if he frequently left his monastery in order to be more at liberty. But after all, he may be attached to the life that he is leading; for if it is proposed to him to go and pass some time in the country among secular persons, on some occasion when he might render considerable service to God, or to a fellow-creature, for the love of God, he will feel repugnance to do so; he will say that there is nothing like living in community with his brethren; that amongst worldly people there is no order, and that, with his utmost endeavours, it will be impossible to have his regular hours and occupations. But if God is truly pleasing to him, he will not be hindered by this difficulty, especially if his vocation leads him to labour for the salvation of souls; for his whole pleasure will be to do what God demands of him.

St. Francis Xavier passed his life sometimes on sea, sometimes on land, most frequently among savages. What repose would he have had, what trouble would he not have endured, if he had suffered himself to be carried away by this false delicacy? But as he sought nothing but God, he found Him everywhere. Those who seek only their own will, and care for themselves alone, are incapable of that universal enjoyment which finds pleasure in all things.

It also happens very often, that for want of knowing ourselves well, and examining our intentions, we feel a repugnance to certain things prescribed to us by obedience, without knowing, or to speak more

I 96 HOW TO ENJOY GOD IN ALL THINGS.

correctly, choosing to know the cause, so much concealment and disguise do we use with ourselves. We find reasons to excuse oiirselves, which are nothing but pretences; the true cause is self-love.

A man is sent to a place where it is thought that he may advance the glory of God. He cannot make up his mind to it, and excuses himself by saying that it would be an offence if he were seen among persons who do not make a regular profession, as he does.

Search the bottom of his heart, and you will see that what hinders him is, that he fears to find no comfort, and not to be honoured there, and that it is his interest only which attaches him elsewhere. A man is satisfied everywhere, and seeks himself in nothing, fears nothing, and desires nothing, when he takes pleasure in God.

Question. — What are the means to obtain this universal enjoyment which leads us to find good in all things, and to be disheartened by nothing?

Answer. — There are three, of which the first is,

1. To free ourselves from all attachments to created things, to give our whole heart to God, not to dwell too much on the attractions of various things, but to turn away our eyes from them, as from things which strike us and deceive us at first sight. It is natural for a man when some employment is proposed to him, to look directly on its advantages, and to accept it with this view alone, that it is pleasing or honourable. These considerations are often in our mind, but there is nothing more contrary to perfection. We should desire nothing but to fulfil the will of the Lord; this is the only thing we ought to value, and we should but despise all besides.

2. The second means is, that when we have undertaken any affair, or engaged ourselves in some employment, and are happy enough to succeed, and

HOW TO ENJOY GOD IN ALL THINGS. 97 meet with applause, we must beware of giving way to a low and natural joy, which seems only to nourish pride. For we are apt to take a certain pleasure in ] it, which destroys that feeling of sweetness which we should find in general in all that proceeds from God.

I Our affections then must be given only to the service of our Lord; and in difficult cases we must do ourselves violence, and banish from our minds all thoughts besides.

3. Lastly, the third means is, that if we meet with

bad success, and sadness seeks to take possession of our heart, we must try to prevent its entrance; so that for no temporal loss whatsoever we may ever sink into dejection, but may lift up our spirit to heaven:

by faith we must enjoy God, and thus free ourselves from those sorrows which are commonly occasioned by misfortunes and losses; and after all, we must even be as well pleased as if we had lost nothing, either in reputation or in wealth. Those troubles, though slight, which bring with them dejection and uneasiness, are a great injury to the soul, for they render her incapable of rising from the earth, and drawing nigh to God; and therefore acting no longer with the design of pleasing God, she remains enslaved by creatures; ever disquieted, ever the captive of innumerable objects which share her love, and can but trouble her peace.

WHEN YOU FIND SELF) QUIT SELF.