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XXIV. THE WAY OF NAKED FAITH AND PURE LOVE IS BETTER AND MORE CERTAIN THAN THAT OF ILLUMINATIONS AND SENSIBLE DELIGHTS.

Those who are attached to God, only so far as they enjoy pleasure and consolation, resemble those who followed the Lord, not to hear his teaching, but because they did eat of the loaves and were filled. (John vi. 26.) They are ready to say with Peter, “Master, it is good for us to be here; and let us make three tabernacles; (Mark ix. 5); but they know not what they say. After being intoxicated with the joys of the mountain they deny the Son of God and refuse to follow him to Calvary. Not only do they desire delights, but they seek illuminations also; the mind is curious to behold, while the heart requires to be filled with soft and flattering emotions. Is this dying to self? Is this the way in which the just shall live by faith? (Heb. x. 38.)

They desire to have extraordinary revelations, which may be regarded as supernatural gifts, and a mark of the special favor of God. Nothing is so flattering to self-love; all the greatness of the world at once could not so inflate the heart; these supernatural gifts nourish in secret the life of nature. It is an ambition of the most refined character, as it is wholly spiritual; but it is merely ambition; a desire to feel, to enjoy, to posses God and his gifts, to behold his light, to discern spirits, to prophesy, in short, to be an extraordinarily gifted person; for the enjoyment of illuminations and delights, leads the soul little by little towards a secret coveting of all these things.

Yet the apostle shows us a more excellent way, (1 Cor. xii. 31,) for which he inspires us with a holy emulation; it is the way of charity which seeketh not her own, (1 Cor. xiii. 5,) and desires not to be clothed upon, if we may adopt the apostle’s language, but suffers herself to be unclothed. She is less in search of pleasure than of God, whose will she longs to fulfil. If she finds pleasure in devotion, she does not rest in it, but makes it serve to strengthen her weakness, as a convalescent uses a staff to aid in walking, but throws it aside on his restoration. In the same way the tender and child-like soul that God fed with milk in the beginning, suffers itself to be weaned when He sees it is time that it should be nourished upon strong meat.

We must not be ever children, always hanging upon the breast of heavenly consolations; we must put away childish things with St. Paul. (1 Cor. xiii. 11.) Our early joys were excellent to attract us, to detach us from gross and worldly pleasures by others of a purer kind, and to lead us into a life of prayer and recollection; but to be constantly in a state of enjoyment that takes away the feeling of the cross, and to live in a fervor of devotion, that continually keeps paradise open, this is not dying upon the cross and becoming nothing.

This life of illumination and sensible delights, is a very dangerous snare, if we become so attached to it as to desire nothing farther; for he who has no other attraction to prayer, will quit both it and God, whenever this source of his gratification is dried up. St. Theresa says, you know, that a vast number of souls leave off praying at the very moment when their devotion is beginning to be real. How many are there who, in consequence of too tender rearing in Jesus Christ, and too great fondness for the milk of his word, go back and abandon the interior life as soon as God undertakes to wean them! We need not be astonished at this, for they mistake the portico of the temple for the very sanctuary itself; they desire the death of their gross external passions, that they may lead a delicious life of self-satisfaction within. Hence so much infidelity and disappointment, even among those who appeared the most fervent and the most devoted; those who have talked the loudest of abandonment, of death to self, of the darkness of faith and of desolation, are often the most surprised and discouraged, when they really experience these things, and their consolation is taken away. O how excellent is the way pointed out by John of the Cross, who would have us believe without seeing, and love without desiring to feel!

This attachment to sensible delights, is the fruitful source of all our illusions; souls are earthly in desiring something tangible, as it were, before they can feel firm. But this is all wrong; it is these very things of sense that produce vacillation; we think, while the pleasure lasts, that we shall never desert God; we say in our prosperity, that we shall never be moved (Ps. xxx. 6.); but the moment our intoxication is over, we give up all for lost, thus substituting our own pleasure and imagination in place of God. Naked faith, alone, is a sure guard against illusion. When our foundation is not upon any imagination, feeling, pleasure, or extraordinary illumination; when we rest upon God only in pure and naked faith, in the simplicity of the gospel receiving the consolations which He sends, but dwelling in none; abstaining from judging, and ever obedient; believing that it is easy to be deceived, and that others may be able to set us right; in short, acting every moment with simplicity and an upright intention, following the light of the faith of the present moment; then we are indeed in a way that is but little subject to illusion.

Experience will demonstrate, better than anything else, how much more certain this path is than that of illuminations and sensible delights. Whoever will try it, will soon find that this way of naked faith, rigidly followed, is the profoundest and most complete death of self. Interior delights and revelations indemnify our self-love for all its external sacrifices, and cherish a secret and refined life of nature; but to suffer ourselves to be stripped within and without at once, without by Providence, and within by the night of pure faith, this is a total sacrifice, and a state the farthest possible from self-deception.

Those, then, who seek to guard against being deceived by a constant succession of emotions and certainties, are by that very course exposing themselves most surely to such a result. On the other hand, those who follow the leadings of the love that strips them and the faith that walks in darkness, without seeking any other support, avoid all the sources of error and illusion. The author of the Imitation of Christ (book iii.) tells you, that if God takes away your inward delights, it should be your pleasure to remain pleasureless. O how beloved of God is a soul thus crucified, that rests calmly upon the cross, and desires only to expire with Jesus! It is not true to say that we are afraid of having lost God, on being deprived of feeling; it is impatience under the trial, the restlessness of a pampered and dainty nature, a search for some support for self-love, a weariness of abandonment, and a secret return to self, after our consecration to God. O God, where are they who stop not in the road to death? If they persevere unto the end, they shall receive a crown of life.27

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