The Holy Will of God: A Short Rule of Perfection - Part 1 - Chapter 3 The Mode of Entering into, persisting, and advancing in this rule
Excerpt from the book The Holy Will of God: A Short Rule of Perfection
We come to the last Chapter in Part 1 of the book The Holy Will of God: A Short Rule of Perfection by Reverend Father Benedict Canfield (Thomas Richardson and Sons, 1878, pages 27-43).
In this Chapter we learn of the benefits of mortifying the senses in order to conform our will to the Divine Will. We then learn of the two modes of continuing the purity of this intention, and then we learn the six acts required to conform our meditations and prayers to this rule.
Yours in Jesus and Mary.
Chapter 3
Of the peculiar mode of entering into the practice of this exercise, of persisting in it with fruit, and of making advance in it.
Section I
Let him who means to give himself to the practice of this exercise lay upon himself a certain task, not binding himself to it under pain of sin, either mortal or venial, but only tied by the bond of a firm resolve. Let this task be a certain number of mortifications and half-denials, to be completed each day, to comply with God's good pleasure; three, five, or ten, according to his fervor and devotion. These are to be made up by denying something to one or other of the senses or faculties of the body or the soul. The body may be mortified in the five senses, sight, hearing, smell, taste, and touch; by doing or suffering what is unpleasant and disagreeable to them: for instance, when a person wishes to look at some beautiful thing, to take a view of some nice place, pleasant gardens, superb towers, and such-like pleasant spectacles: or again, when a person would be glancing his eyes here and there through curiosity, which curiosity distracts him from God. In all these things the sight is to be mortified, our own will being renounced for the sake of the Will of God.
In like manner, the desire of hearing harmonious tunes is to be mortified, or the hearing of some new curious instrument, or anything that may delight the ears. So also is the appetite to be mortified, when anyone is led to take food or drinks that are dainty, delicious fruits, or any other thing that flatters the taste, even though it should not be either rare or costly.
To the smell, in like manner, are all perfumes to be refused, and all other things not so evidently agreeable.
From the touch all soft things, and such as might raise sensual motions, are to be retrenched. From all the senses occasion may be taken every day of renouncing self for the Will of God, by rejecting everything pleasurable, and offering it according to the rules laid down as a glad sacrifice to God; saying with the prophet, “Willingly will I sacrifice.” On the contrary, those things which are hateful to the senses are to be accepted, viz. what is unpleasant to the sight, disagreeable to the hearing, loathsome to the smell, bitter to the taste, uneasy and rough to the touch.
The faculties of the soul do also give us means for mortification. We may, to comply with God's Will, renounce worldly discourse and intellectual speculations, refusing to the understanding the vain pleasure it might find in them. We may cast out of our memory the thought of the sins and imperfections of our neighbor, and the wrongs done by him to us, as also the remembrance of indecent or unseemly words, actions, and gestures.
In the same manner we may mortify the will in all its unbridled passions, and in its affections that pass due measure. These, according to philosophy, are of two classes. In respect of good, there are love, desire, joy: in respect of ill, hate, flight, and sadness. These six passions are seated in the concupiscence. Hope, despair, fear, boldness, and anger are lodged in the irascible part. They may be all classed under four heads: vain joy, vain hope, vain sadness, vain fear, as summed up in these verses:
“If with clear eye thou wouldst see truth alone, bid fear, joy, hope, and sadness to begone.”
To this mortification of the will belongs also the resistance that must be made to all temptations to sin: as, for instance, to pride, in which soil are rooted all the other trees. Then vain glory comes with its branches, ostentation, hypocrisy, strife, obstinacy, discord, invention of novelties. Envy, with its offspring, hate, whispering, detraction, joy at our neighbor's ill fortune, and sadness at his success. Anger, with its children, indignation, swelling of heart, clamor, blasphemy, abuse, strife. Sloth, with its progeny, malice, rancor, cowardice, despair, carelessness, and distraction. Avarice, with her brood, treachery, cheating, falsehood, violence, perjury, restlessness, and hardness of heart. Gluttony, with her followers, silly joy, buffoonery, uncleanness, talkativeness and stupidity. Lust, last of all, with her company, blindness of heart, thoughtlessness, rashness, incontinence, love of self, hatred of God, affection for this world, and horror of the next.
All these sins, and the temptations to them, supply matter for self-denial. On all sides, therefore, whether it be in matters of the body or of the soul, there are plenty of opportunities for the exercise of this practice, so very evident that the veriest tyro ,and novice cannot but put his finger upon them.
Beginners, therefore, for their instruction, and in order to get themselves into the practice as well as others, to press on and keep it up, should set themselves a certain number of mortifications daily, from the above cited things. They should pick out especially the points in which they know themselves to be weak, renouncing in them their own will for the sake of the Will of God. They should remember to examine well whether in each their pure intention was built and established on the aforesaid six degrees. By thin means beginners will get a true knowledge of their inward souls, a thing of the utmost importance and absolutely necessary. The others also will gain much fruit by keeping up their practice; so that both one and the other will make an immense advancement.
Section II
There are two especial modes of continuing the purity of this intention. The first is suited to beginners, the other to those who have made some progress. But if what beginners are wanting in they make up for by serious care and diligence, then both these modes may equally be found to suit each class.
The first mode consists in making various acts within the soul. Of these, in the first place comes the act of filial fear; an act of deep reverence towards God, the soul seeing Him to be so near to her, and that she is by His power so illumined, so wrapped up in His brightness, and as it were on all sides girt by the dazzling ray of His Godhead and its lustrous splendors.
At other times she may make an act of deep humility and submission of herself, beholding the succor given to her own wretchedness by the evident protection of God, and seeing her unworthiness so waited on by the very Presence of God, that not without reason she cries out with Peter: “Depart from me, for I am a sinful man, O Lord.” (Luke 5:8)
Then, again, she may give way to a sovereign admiration, joy and gladness of heart, in seeing that she is made a living instrument and temple of God.
She may also, by a certain sweet inclination full of love, bow herself to her heavenly Bridegroom, as she earnestly desires His marvelous clemency and goodness.
She may also be filled with immense gladness of soul to behold how she has been set free from the slavery of self, and has got out of the prison of her own will. She may also, by an utter and absolute abandonment, resign herself into the hands of her Bridegroom, thus more fully and completely to enjoy Him.
She may make acts of an eternal renouncement of self, as having learned by experience how inebriating are the consolations, and how rich the fruits, that most certainly flow therefrom.
Sometimes she may annihilate herself at the view of the Almighty and Endless Being of God, so far away from her, yet so near.
She may pour herself forth in endless sacred sighs, willing to have her conversation always in heaven, whilst she be holds those bonds of her own will which once kept her glued to the earth, now broken in sunder.
She may closely knit herself to God by love, feeling the flames of His charity intimately and sweetly consuming her.
To conclude, she may occupy herself intently with the thought of that union between God and the soul, which is brought about by the two wills being at unity in work. She may keep up, nurse, and cherish this union by ever listening to, gladly following, and readily obeying the drawing of the same Spirit of God.
The other mode of keeping the intention in its entirety pure and perfect—and this mode touches more nearly its essence—is a sort of surrender of all ownership in the work. To do this, when the intention has been rightly carried through all its degrees, whether the work be an outward one or within the soul, then she ought to strip herself of it, as indeed in no way hers. This stripping consists, after completing the direction of the intention, in plainly bringing the mind to work not its own will, but the Divine Will, to follow not its own spirit but the Spirit of God. The work then consequently is fulfilled, not by itself but by God, the soul being but an instrument of His, though a willing one; but even this she has not from herself but from God.
A work thus accomplished she ought therefore to look upon fixedly as His very Will and working, and as the Spirit of of God, as laid down in the fourth degree. Not only indeed ought the soul to contemplate the work as the real Will of God, but she should cleave to it as such, and abide in it, all contention being gathered up. Thus made firm and settled immovably in it, all worldly din and the tumult of the passions being driven far away into exile, in sovereign peace and calm deep silence the soul attends to the Light of Heaven, and in vast abundance drinks in this Spirit of the Divine Will. For to her this Spirit is her future light and life, her peace and joy, abode and rest, her rule and perfection, her wealth and treasure, her beginning and last end. The six degrees of this perfect intention she will thus in continuance fill up, and by a settled perseverance she will establish in herself that throne, on which she may invite the Sovereign King Solomon, her heavenly Bridegroom, sweetly to take His rest.
Section III
To crown this first part we will set forth an instruction as to the mode of prayer suitable to this exercise.
There are four modes of prayer, from which should be taken by each one that particular kind best fitted to his own disposition and capabilities. Of these the first is vocal prayer, the most imperfect kind of all, as having the smallest measure of light. This prayer suits novices and beginners.
The second, mental prayer, especially on the most sacred Passion of Christ, is better than the former, as having more light. This serves for those who have made some progress.
The third is the prayer of aspirations, that is, of short fervent little prayers, and ardent sighs or desires, sometimes breaking forth from the heart only, some times also from the mouth. This prayer is very much more perfect than those before mentioned, as made with less labor of the understanding. This kind those are wont to use who have made no little progress.
The fourth sort of prayer is that which consists in a settled cleaving to the Will of God alone, without meditation or vocal prayer. This kind is far the best of all, for those who are capable of it, as being founded and established on the pure love of God and charity. This kind fits those whose minds are all on fire, made simple, and stripped bare of all images and sensible things. It may suit also those who, though not yet arrived at this height of perfection, do, by strenuous mind, and patient wailing for the touch of the Holy Spirit, supply what is lacking to them by occasional aspirations; these aspirations being, however, of a very subtle, deep, and spiritual nature.
And let not such be discouraged in mind, believing themselves to waste their time idly, when they so persist in the presence of God, prostrate at the Feet of the Crucified: for the soul is by this means far more profited; her acts are deeper and more spiritual ; her self-oblation is greater; and more sweetly is the holocaust of the whole man offered. In short, she pleases God better than when sailing on wings through the midst of heaven she makes the most lovely discourses on divine and profound mysteries. The soul which God vouchsafes to visit, after duly waiting and disposing herself in this sort, will find herself at one single time more filled with light than by a hundred others, when she did not work after this fashion.
As regards those who have not yet got so far as to be lit for this fourth sort of prayer, but who labor to practice, according to their capacity, one of the other lands, these ought still, in the use of it, to observe the tenor of this rule. By this is meant that they should, in all their vocal prayers, meditations, and aspirations, set before themselves, entirely and singly, as their aim, the Divine Will alone. This Divine Will should be the only desire of their heart; and no comfort or light ought they to seek in their prayer, except so far as it shall please God. He who shall so do will get immense joy. For he will find the single object of his vows, namely, the Will of God. In this business it is wont to happen that he who sought his own comfort most secures the least; and on the contrary, he who lets go all comfort for the sake of God's only Will, receives comfort in most full and ample measure.
For those who would fashion their meditations, aspirations and contemplations to the square of this rule, six points or inward acts are necessary.
To protest that we come to prayer for God's Will alone, and to please Him, with no seeking after comfort, light, etc. But fearful and scrupulous souls ought not to fancy this protestation to bind them under pain of sin, mortal or venial, it being only in quality of a good purpose, not a promise that binds.
To turn inward the gaze of the soul, examining with strict search to the very core of the heart, and judging with all fairness whether the protestation is a true one or not. This examination should be most exact, and the judgment formed impartial. He that is faithful in this point, and can pierce the deep abyss of the heart, will have opened for himself the gate to perfect contemplation.
To prune and strip off anything that may be discovered contrary to this protestation; doing violence to self-love, which perpetually provokes and solicits the soul too long for sensible comfort, or at least for that which is spiritual.
Clinging ever to this Will of God as the base and end of her prayer, the soul is not to care so much for making beautiful discourses, or for gaining fervor and devotion, or even for rendering her prayer perfect to her own point of view, as to bend herself to this Divine Will, and abandon herself to it in entire union with it, nestling it in her mind, lavishing on it all her love, and worshipping it with a deep veneration.
From time to time, with a simple short glance, to visit this protestation and examine it, to see if perhaps it comes short of its first purity, and particularly if any loathing or weariness has arisen in the soul.
To think enough has been done, and to conceive on this account a certain deep and serene gladness of mind at the ending of the prayer, whether it were dry or devout, because the soul has obtained what she longed after, namely, the fulfilment of the divine good pleasure.
Note also what will come to pass: that the soul, now once entered into the Divine Will, and raised up by its aid, meets for the time to come with no difficulty, but the door of return is open to her at pleasure, because she has not yet solved the secret of this business, uncovered it, and pierced to its inmost depths; because also she has, by her own experience, found God, light, joy, and life; not where she had expected, nor where most persons are wont to seek these things, that is, in ourselves and in our own will, and in our own joy, light, and satisfaction. She finds them, on the contrary, there, where she had least supposed them, and where they are seldom sought, in the renouncement of self, and even in the neglect of spiritual joy, light, and pleasure. For all these things are put in the rear, and as it were forgotten, the thought of the Will of God and His good pleasure, and the immense gladness conceived there from, filling up all the view.
That which deters us from an absolute renouncement of ourselves, for the sake of the Will of God, is the opinion stealing over us that by such renouncement we shall be deprived of what we desire, and of all that forms our delight. But when once the soul has learned the contrary by experience, and has found that by renouncement and forgetfulness of her own will, and joy for the sake of the Divine Will, her will and joy are not quenched or brought to nothing, but are, according to His promise, increased a hundred fold; then she is no longer sad. She now experiences no reluctance in renouncing self, and in offering to God her dear one, her only sun Isaac, that is, her joy and her own will, because she foresees as a certainty that though he is bound, and laid on the altar of the heart in this mountain of prayer, and the sword of justice is near falling on his head, and he is about to be burnt by the rude fire of renouncement, yet will he never be handed over really to death, but he will still live, and according to his name be changed into joy and laughter.
Prayer of St. Francis
To be said often in the day, but especially before beginning an affair of moment, of any lengthy business.
O Almighty, everlasting God, just and merciful, for Thy own sake give to us miserable creatures, always to do that which we know Thee to will, and ever to will that which is pleasing to Thee: that being inwardly cleansed, enlightened, and inflamed by the fire of Thy Holy Spirit, we may follow the foot steps of Thy dearly beloved Son, our Lord Jesus Christ, and by Thine only grace happily come to Thee, O Most Highest, Who in perfect Trinity and in simple Unity, livest and reignest, and art alone most glorious, God Almighty, for ever and ever. Amen.
Another to the Blessed Virgin Mary
O my Lady, holy Mary, into thy blessed trust and especial keeping, and into the lap of thy mercy, this day, every day, and at the hour of my departure, I commend myself, my soul, and my body, unto thee. All my hope and my comfort, all my straits and my miseries, my life and my life's end, I entrust to thee: that by thy most holy intercession, and by thy merits, all my works may be directed and disposed, according to the will of thyself, and of thy Son. Amen.