10. Of the Exercise of the Will, and of the End to which all our Actions, both inward and outward, should be directed — The Spiritual Combat
Of the Exercise of the Will, and of the End to which all our Actions, both inward and outward, should be directed
In addition to this exercise which you must apply to the understanding, you must also discipline your will, so that it may not be left to follow its own desires, but be in all things conformed to the good pleasure of God.
And remember, that it is not enough that you should will and do those things which are most pleasing to God; but, beyond this, you must will and do them, as being moved by Him, and with the motive of simply pleasing Him.
In this, even more than in the matter we have been considering in the previous chapter, lies the struggle with our nature, which seeks itself and its own pleasure in all things, and most of all in good and spiritual things; in these nature delights itself, revelling in them, as it suspects no harm from such food.
As soon then as they are presented to us, we gaze longingly upon them, and crave for them; not because we are moved to do the Will of God and wish only to please Him, but from a desire for that satisfaction and rest which we experience when we will those things which God wills.
The more excellent the object is which we desire, the more liable we are to be deceived. Thus, even in the desire after God Himself, we are in danger of falling into the snares of self-love, by having an eye to our own interests and to the advantages which we expect from God, rather than to His Will, Whose pleasure it is that we should love, desire, and obey Him simply for the sake of His Glory.
I will now tell you how to avoid this delusion, which would hinder your progress in holiness; and how to get into the habit of willing and doing all things according to the guidance of the Spirit of God, and with the pure motive of honouring and serving Him only, Who should be the Beginning and End of all our thoughts and actions. When any thing presents itself as in accordance with the Will of God, do not bring yourself to will it, until you have first lifted up your thoughts to God, to ascertain whether it is His Will that you should will it, and whether you will it because He does, and with the view of pleasing Him Alone.
Then let your will—thus moved and drawn by His—be bent upon willing it, because He wills it, and with the sole object of pleasing and glorifying Him.
The same course must be pursued in refusing the things which are contrary to God's Will. Do not refuse them till you have first fixed the eye of the understanding upon His Divine Will, Who wills that you should refuse them for the sake of pleasing Him.
Know, however, that we little suspect how deceitful and crafty our nature is, which is ever secretly seeking self, for we are often led to imagine that our object and motive is to please God, when it is quite the reverse.
Thus it comes to pass, that when we choose or refuse any thing for our own interest, we fancy that we are choosing or refusing it in the hope of pleasing, or fear of displeasing God.
The true and inward remedy for this delusion is purity of heart, which consists in this (which is really the aim of all this spiritual combat), namely—the putting off the old man, and the putting on the new.
In order to be well prepared, seeing you are full of self, beware at the beginning of every action, lest there be any admixture of selfish motives, and free yourself as much as possible from them. Neither choose, nor do, nor refuse any thing, unless you feel yourself moved and drawn to that course by the pure and simple Will of God.
If you cannot always feel that you are actuated by this motive in your conduct, especially in the inward acts of the mind, or in short outward actions, you must rest satisfied that you virtually have it, from the habit of maintaining a pure intention of pleasing God Alone in all you do.
But in actions which occupy some space of time, it is well not to be content with kindling this motive in your heart at the commencement of the action, but also to be careful to renew it frequently whilst the action is going on, and thus to preserve it alive to the very end.
If you neglect to do this, you will be in danger of falling into a snare, which our natural self-love prepares—for it is always more inclined and ready to follow its own course than to yield to God—namely, that of changing unconsciously after a time the objects and aims which you had in view when you began the action.
The servant of God, unless he is alive to this danger, often commences a work with the sole object of pleasing his Lord; but by degrees, and almost imperceptibly, he begins to take such pleasure in the work itself, that, losing sight of the Divine Will, he turns aside and becomes attached to the satisfaction he experiences in doing it, and to the advantage or credit he gains from it.
Then, if God Himself place some hindrance in his way, and the work is impeded by sickness, accident, or some one's interference, presently he is troubled and vexed, and begins to murmur at this or at that, not to say, sometimes even against God Himself,—too clear a proof that he was not wholly seeking the Will of God, and that the motive was rotten and corrupt at its core.
For every soul which moves as God moves it, and aims at pleasing Him only, does not wish for this more than for that; nor to have any thing unless God wills to give it, nor to have it except in the way and for the time He appoints: such a soul is equally contented, whether having or not having it. For in either case it obtains its purpose, and its wish is fulfilled, which was nothing else but the good pleasure of God.
Therefore keep yourself habitually recollected, and be diligent in directing all your actions to this perfect end.
And if sometimes you are moved to do good, (according to the bent of your natural disposition) by fear of the pains of Hell or hope of the joys of Paradise, you may even through these motives look ultimately to the good pleasure and Will of God, Who delights not at your departure into Hell, but at your entrance into His Kingdom.
The dignity and power of this motive no man can fully comprehend; a single action—even the least and most insignificant—done with the view of pleasing God Alone, and of glorifying Him, is worth infinitely more (so to speak) than many actions in themselves of the greatest value and worth, but springing from other motives. Thus, a single penny given to a poor man, with the sole object of pleasing His Divine Majesty, is more acceptable in His Sight than the entire renunciation of all our possessions, however great they may be, from some other motive, even for the attainment of the Bliss of Heaven,—an object not merely good, but one which is in the highest degree desirable.
This practice of doing every thing with the simple intention of pleasing God Alone, appears difficult at first, but becomes easy and delightful by use, and by frequently fixing our desires on God Himself, and by longing after Him with the warm affections of our hearts, as our only and highest Good—the One Who deserves that all beings should seek Him for Himself, and should serve and love Him above all things.
The more seriously and constantly we meditate upon the Infinite Excellence of God, the more fervent and frequent will these acts of the will become; and we shall easily acquire in this way the habit of performing every action out of love to that Lord, Who Alone is worthy of it.
Lastly, in order to gain this divine intention, I advise you to seek it from God by earnest prayer; and to meditate often upon the numberless blessings, which God, out of pure love, and with no benefit to Himself, has bestowed, and is still bestowing upon us.