IDL27-28 – Part 2 – Chapters 3 & 4 – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Part 2 – Chapters 3 & 4 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

PART 2 – CHAPTER III. OF THE INVOCATION WHICH IS THE SECOND POINT OF THE PREPARATION

THE invocation is made in this manner: your soul having realized that she is in the presence of God, prostrates herself with profound reverence, acknowledging her unworthiness to appear before so sovereign a Majesty, and nevertheless, knowing that his goodness desires it she asks of him the grace to serve him well, and to adore him in this meditation. If you wish to do so, you may make use of some short and ardent words, such as these of David: Cast me not away, O God, from thy face, and take not the favor of thy Holy Spirit from me. Make thy face to shine upon thy servant,61 and I will consider thy wonders.

Give me understanding and I will search thy law, and I will keep it with my whole heart. I am thy servant, give me understanding; and other similar words. You would do well also to invoke your good Angel, and the holy persons who are concerned in the mystery upon which you are meditating: as in that of the death of our Lord, you may invoke our Lady, St John, St Mary Magdalen and the good thief, in order that the interior sentiments and movements which they received may be communicated to you: and in the meditation on your own death, you may ask your good Angel, who will be present at it, to inspire you with fitting considerations; and so also with other mysteries.

PART 2 – CHAPTER IV. OF THE SETTING FORTH OF THE MYSTERY, WHICH IS THE THIRD POINT OF THE PREPARATION

AFTER these two ordinary points of the meditation, there is a third which is not common to all sorts of meditations; it is that which is called by some the composition of place, and by others the interior lection. This is no other thing than to represent to the imagination the scene of the mystery upon which the meditation is made, as though it were actually taking place in our presence. For example, if you wish to meditate upon our Saviour on the cross, you will imagine yourself to be on mount Calvary, and that you see there all that was done and said on the day of the Passion; or, if you will (for it is all one), you will imagine that the crucifixion is taking place in the very spot where you are, in the way described by the Evangelists.

The same applies to meditations on death, as I have noted in the meditation on this subject, and also to that on hell, and to all similar mysteries which are concerned with things visible and perceptible to the senses; for as regards other mysteries, such as the greatness of God, the excellence of virtue, the end for which we are created, which are invisible things, there is no question of making use of this kind of imagination. It is true that we may very well employ some sort of similitude and comparison to help us in our consideration of such mysteries; but that is somewhat difficult to find, and I only wish to treat with you very simply, and in such a way that your mind may not be wearied with much seeking.

Now, by means of this imaginary scene we confine our spirit within the mystery upon which we intend to meditate, so that it may not range hither and thither, just as we confine a bird within a cage, or as we put jesses on a hawk so that it may remain upon the fist. Yet some will tell you that, in the representation of these mysteries, it is better to make use of the simple thought of faith, and of a simple apprehension entirely mental and spiritual, or else to consider that the things are done within your own spirit; but that is too subtle for a commencement, and until such time as God may raise you higher, I counsel you, Philothea, to remain in the low valley which I have shown you.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL26 – Part 2 – Chapter 2: A Short Method for Meditation – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Part 2 – Chapter 2 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

PART 2 – CHAPTER II. A SHORT METHOD FOR MEDITATION: AND FIRST, OF THE PRESENCE OF GOD, WHICH IS THE FIRST POINT OF THE PREPARATION

BUT perhaps you do not know, Philothea, how to make mental prayer; for it is a thing which unhappily few persons in this age of ours know how to practise. For this reason, I will give you a simple and brief method to that end, until such time as, by reading some of the good books which have been composed on this subject, and above all by practice, you may be more fully instructed. I note first the preparation, which consists in two points, the first of which is to place yourself in the presence of God, and the second to invoke his assistance. I am now going to set forth four principal ways of placing yourself in the presence of God, which you may make use of in this preparation.

The first consists in a lively and attentive apprehension of the omnipresence of God, which means that God is in everything and everywhere, and that there is not any place or thing in this world where he is not most assuredly present; so that, just as the birds, wherever they fly, always encounter the air, so, wherever we go, or wherever we are, we find God present. Everyone knows this truth, but everyone is not attentive to grasp it. Blind men, even though they see not a prince who is present with them, fail not to behave with respect, if they are told of his presence; but the truth is that, since they do not see him, they easily forget that he is present, and having forgotten it, they lose yet more easily respect and reverence. Alas! Philothea, we do not see God who is present with us; and, although faith tells us of his presence, yet, since we do not see him with our eyes, we forget it very often, and behave as though God were very far from us; for although we know well that he is present in all things, yet if we do not think about it at all, it is just as if we knew it not. Therefore, before prayer we must always stir up our souls to an attentive thought and consideration of this presence of God. Such was the way in which David apprehended God’s presence, when he cried out: If I ascend into heaven, O my God, thou art there; if I descend into hell, thou art present; and thus we should make use of the words of Jacob, who when he saw the holy ladder said: How terrible is this place! Indeed the Lord is in this place and I knew it not. He means to say that he was not thinking of it; for he could not be ignorant that God was in everything and everywhere. When therefore you come to prayer, you must say with all your heart, and to your heart: O my heart, my heart, God is truly here.

The second way of placing yourself in this holy presence, is to think that not only is God in the place where you are, but that he is in a very special manner in your heart and in the depth of your spirit, which he quickens and animates with his divine presence, since he is there as the heart of your heart, and the spirit of your spirit; for as the soul, being spread throughout the body, is present in every part thereof, and yet resides in a special manner in the heart, so God, being present in all things, is present nevertheless in a special manner in our spirit and therefore David called God the God of his heart;57 and St Paul said that we live and move and are in God.58 In the consideration therefore of this truth, you will stir up in your heart a great reverence for God, who is so intimately present there.

The third way is to consider our Saviour, who in his humanity looks from Heaven upon all persons in the world, but particularly upon Christians who are his children, and more especially upon those who are in prayer, whose actions and behaviour he observes. Now this is not a mere imagination, but a most certain truth; for, though we do not perceive him, yet he looks upon us from above. St Stephen saw him thus at the time of his martyrdom. So that we may truly say with the Spouse; Behold he stands behind our wall, looking through the windows, looking through the lattices.

The fourth way consists in making use of the imagination alone, representing to ourselves the Saviour in his sacred humanity, as though he were near to us, just as we are wont to represent our friends to ourselves saying: I imagine that I see such a one who is doing this or that; it seems to me that I see him, or some such thing. But if the most holy Sacrament of the altar be present, then this presence will be real and not merely imaginary; for the species and appearances of the bread are as it were a tapestry, behind which our Lord really present sees and observes us, though we see him not in his own form.

You will make use then of one of these four ways of putting your soul in the presence of God, before prayer; and you must not seek to make use of them all together, but only one at a time, and that briefly and simply.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL25 – Part 2 – Chapter 1: – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Part 2 – Chapter 1 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

PART 2 – CHAPTER I. THE NECESSITY OF PRAYER

INASMUCH as prayer places our understanding in the clearness of the divine light, and exposes our will to the warmth of heavenly love, there is nothing which so purges our understanding of its ignorance and our will of its depraved inclinations; it is the water of benediction, which, when our souls are watered therewith, makes the plants of our good desires revive and flourish, cleanses our souls of their imperfections, and quenches the thirst caused by the passions of our hearts.

But above all I recommend to you prayer of the mind and heart and especially that which has for its subject the life and passion of our Lord; for by beholding him often in meditation, your whole soul will be filled with him; you will learn his disposition, and you will form your actions after the model of his. He is the light of the world, and therefore it is in him, by him, and for him that we must be enlightened and illuminated; he is the tree of desire, in the shadow of which we must seek refreshment; he is the living well of Jacob, for the cleansing of all our stains. In fine, as children by listening to their mothers, and prattling with them, learn to speak their language, so we, by keeping close to the Saviour in meditation, and observing his words, his actions, and his affections, shall learn, with the help of his grace, to speak, to act, and to will like him.
We must stop there, Philothea, and believe me, we cannot go to God the Father, but by this door; for just as the glass of a mirror could not catch our reflection if the back thereof were not covered with tin or lead, so the Divinity could not well be contemplated by us in this world below if it were not united to the sacred humanity of the Saviour, whose life and death are the most appropriate, sweet, delicious and profitable subjects which we can choose for our ordinary meditations. The Saviour does not call himself for nothing, the bread which came down from heaven, for, as bread should be eaten with all sorts of meat, so the Saviour ought to be meditated upon, considered, and sought after in all our prayers and actions. His life and death have been arranged and distributed into diverse points by many authors, in order to serve for meditation: those whom I recommend to you are St Bonaventure, Bellintani, Bruno, Capiglia, Granada, and Da Ponte.

Spend an hour in meditation every day, sometime or other before the midday meal, if possible in the early part of your morning, because your mind will be less distracted and more refreshed after the repose of the night. But do not spend more than an hour therein, unless your spiritual Father should expressly say so.

If you can perform this exercise in the church, and find sufficient quiet there, it will be a very convenient and suitable thing for you, because no one, neither father nor mother nor wife nor husband nor anyone else, can well hinder you from staying an hour in the church; whereas, if you be in any sort of subjection to others, you might not be able to promise yourself so uninterrupted an hour in your own house.

Begin all your prayers, be they mental or vocal, with the presence of God, and make no exception to this rule, and you will soon perceive how profitable it will be to you.

If you will take my advice, you will say your Our Father, your Hail Mary and the Creed in Latin; but you will also take care to understand exactly what the words mean in your mother tongue, so that, while saying them in the language of the Church, you may nevertheless relish the admirable and delicious meaning of these holy prayers, which you should say, fixing your attention earnestly upon their meaning and stirring up your affections thereby; not hurrying in order to say many of them, but taking care to say from your heart those which you do say; for one single Pater said with feeling is worth more than many recited quickly and in haste.

The rosary is a very profitable kind of prayer, provided that you understand how to say it properly; and in order to do so, provide yourself with one or other of the little books which explain how it should be recited. It is also good to say the litanies of our Lord, of our Lady, and of the Saints, and all the other vocal prayers which are to be found in approved manuals and prayer-books, yet on the understanding that, if you have the gift of mental prayer, you always reserve for that the principal place; so that if after making mental prayer you cannot say any vocal prayers at all, either because of your many occupations, or for some other reason, be not disturbed on that account, but merely say, before or after your meditation, the Lord’s Prayer, the Angelic Salutation, and the Apostles’ Creed.

If, while saying your vocal prayers, you feel your heart drawn and invited to interior or mental prayer, do not resist the attraction, but allow your mind to go gently in that direction, and be not concerned at not having finished the vocal prayers which you had intended to say; for the mental prayer, which you will have made in their stead, is more pleasing to God and more profitable for your soul. I accept the office of the Church, if you are under an obligation to say it; for in that case you must fulfill your obligation.

If it should happen that all your morning passes without this holy exercise of mental prayer, either because of your many occupations, or for some other reason (which you ought to guard against as far as possible), try to repair this loss after the midday meal, at some hour which is as far removed as possible from it, because if you should make your prayer soon after your meal, before properly digesting your food, you would be much troubled by drowsiness, and your health might suffer thereby. But if you cannot make mental prayer at all during the day, you must repair this loss by multiplying ejaculatory prayers, and by reading some book of devotion, together with some penance which may prevent the repetition of this failure; and at the same time make a firm resolution to resume the practice on the following day.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL24 – All Evil Inclinations Must be Purged Away – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Chapter 24 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

PART 1 – CHAPTER XXIV. All Evil Inclinations Must be Purged Away

FURTHERMORE, my daughter, we have certain natural inclinations, which are not strictly speaking either mortal or venial sins, but rather imperfections; and the acts in which they take shape, failings and deficiencies. Thus S. Jerome says that S. Paula had so strong a tendency to excessive sorrow, that when she lost her husband and children she nearly died of grief: that was not a sin, but an imperfection, since it did not depend upon her wish and will. Some people are naturally easy, some oppositions; some are indisposed to accept other men’s opinions, some naturally disposed to be cross, some to be affectionate—in short, there is hardly anyone in whom some such imperfections do not exist. Now, although they be natural and instinctive in each person, they may be remedied and corrected, or even eradicated, by cultivating the reverse disposition. And this, my child, must be done.

Gardeners have found how to make the bitter almond tree bear sweet fruit, by grafting the juice of the latter upon it, why should we not purge out our perverse dispositions and infuse such as are good? There is no disposition so good but it may be made bad by dint of vicious habits, and neither is there any natural disposition so perverse but that it may be conquered and overcome by God’s Grace primarily, and then by our earnest diligent endeavour. I shall therefore now proceed to give you counsels and suggest practices by which you may purify your soul from all dangerous affections and imperfections, and from all tendencies to venial sin, thereby strengthening yourself more and more against mortal sin. May God give you grace to use them.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL23 – Putting Away Inclination for Dangerous Things – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Chapter 23 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

PART 1 – CHAPTER XXIII. It is needful to put away all Inclination for Useless and Dangerous Things

SPORTS, balls, plays, festivities, pomps, are not in themselves evil, but rather indifferent matters, capable of being used for good or ill; but nevertheless they are dangerous, and it is still more dangerous to take great delight in them. Therefore, my daughter, I say that although it is lawful to amuse yourself, to dance, dress, feast, and see seemly plays,—at the same time, if you are much addicted to these things, they will hinder your devotion, and become extremely hurtful and dangerous to you. The harm lies, not in doing them, but in the degree to which you care for them. It is a pity to sow the seed of vain and foolish tastes in the soil of your heart, taking up the place of better things, and hindering the soul from cultivating good dispositions.

It was thus that the Nazarites of old abstained not merely from all intoxicating liquors, but from grapes fresh or dried, and from vinegar, not because these were intoxicating, but because they might excite the desire for fermented liquors. Just so, while I do not forbid the use of these dangerous pleasures, I say that you cannot take an excessive delight in them without their telling upon your devotion. When the stag has waxed fat he hides himself amid the thicket, conscious that his fleetness is impaired should he be in need to fly: and so the human heart which is cumbered with useless, superfluous, dangerous clingings becomes incapacitated for that earnest following after God which is the true life of devotion. No one blames children for running after butterflies, because they are children, but is it not ridiculous and pitiful to see full-grown men eager about such worthless trifles as the worldly amusements before named, which are likely to throw them off their balance and disturb their spiritual life? Therefore, dear child, I would have you cleanse your heart from all such tastes, remembering that while the acts themselves are not necessarily incompatible with a devout life, all delight in them must be harmful.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL22 – The Necessity of Purging Venial Sins – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Chapter 22 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

CHAPTER XXII. The Necessity of Purging away all tendency to Venial Sins.

AS daylight waxes, we, gazing into a mirror, see more plainly the soils and stains upon our face; and even so as the interior light of the Holy Spirit enlightens our conscience, we see more distinctly the sins, inclinations and imperfections which hinder our progress towards real devotion. And the selfsame light which shows us these blots and stains, kindles in us the desire to be cleansed and purged therefrom. You will find then, my child, that besides the mortal sins and their affections from which your soul has already been purged, you are beset by sundry inclinations and tendencies to venial sin; mind, I do not say you will find venial sins, but the inclination and tendency to them. Now, one is quite different from the other. We can never be altogether free from venial sin, —at least not until after a very long persistence in this purity; but we can be without any affection for venial sin. It is altogether one thing to have said something unimportant not strictly true, out of carelessness or liveliness, and quite a different matter to take pleasure in lying, and in the habitual practice thereof. But I tell you that you must purify your soul from all inclination to venial sin; —that is to say, you must not voluntarily retain any deliberate intention of permitting yourself to commit any venial sin whatever. It would be most unworthy consciously to admit anything so displeasing to God, as the will to offend Him in anywise. Venial sin, however small, is displeasing to God, although it be not so displeasing as the greater sins which involve eternal condemnation; and if venial sin is displeasing to Him, any clinging which we tolerate to mortal sin is nothing less than a resolution to offend His Divine Majesty. Is it really possible that a rightly disposed soul can not only offend God, but take pleasure therein?

These inclinations, my daughter, are in direct opposition to devotion, as inclinations to mortal sin are to love: —they weaken the mental power, hinder Divine consolations, and open the door to temptations; —and although they may not destroy the soul, at least they bring on very serious disease. “Dead flies cause the ointment to send forth a stinking savor,” says the Wise Man. He means that the flies which settle upon and taste of the ointment only damage it temporarily, leaving the mass intact, but if they fall into it, and die there, they spoil and corrupt it. Even so venial sins which pass over a devout soul without being harbored, do not permanently injure it, but if such sins are fostered and cherished, they destroy the sweet savor of that soul—that is to say, its devotion. The spider cannot kill bees, but it can spoil their honey, and so encumber their combs with its webs in course of time, as to hinder the bees materially. Just so, though venial sins may not lose the soul, they will spoil its devotion, and so cumber its faculties with bad habits and evil inclinations, as to deprive it of all that cheerful readiness which is the very essence of true devotion; that is to say, if they are harbored in the conscience by delight taken therein. A trifling inaccuracy, a little hastiness in word or action, some small excess in mirth, in dress, in gaiety, may not be very important, if these are forthwith heeded and swept out as spiritual cobwebs;—but if they are permitted to linger in the heart, or, worse still, if we take pleasure in them and indulge them, our honey will soon be spoilt, and the hive of our conscience will be cumbered and damaged. But I ask again, how can a generous heart take delight in anything it knows to be displeasing to its God, or wish to do what offends Him?

Glory be to Jesus. Amen.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL20-21 – Conclusion of this First Purification – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Part 1 – Chapters 20 & 21 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

CHAPTER XX. A hearty Protest made with the object of confirming the Soul’s resolution to serve God, as a conclusion to its acts of Penitence.

I, THE undersigned,—in the Presence of God and of all the company of Heaven, having considered the Infinite Mercy of His Heavenly Goodness towards me, a most miserable, unworthy creature, whom He has created, preserved, sustained, delivered from so many dangers, and filled with so many blessings: having above all considered the incomprehensible mercy and loving-kindness with which this most Good God has borne with me in my sin- fulness, leading me so tenderly to repentance, and waiting so patiently for me till this—(present) year of my life, notwithstanding all my ingratitude, disloyalty and faithless- ness, by which I have delayed turning to Him, and despising His Grace, have offended Him anew: and further, remembering that in my Baptism I was solemnly and happily dedicated to God as His child, and that in defiance of the profession then made in my name, I have so often miserably profaned my gifts, turning them against God’s Divine Majesty:—I, now coming to myself prostrate in heart and soul before the Throne of His Justice, acknowledge and confess that I am duly accused and convicted of treason against His Majesty, and guilty of the Death and Passion of Jesus Christ, by reason of the sins I have committed, for which He died, bearing the reproach of the Cross; so that I deserve nothing else save eternal damnation.

But turning to the Throne of Infinite Mercy of this Eternal God, detesting the sins of my past life with all my heart and all my strength, I humbly desire and ask grace, pardon, and mercy, with entire absolution from my sin, in virtue of the Death and Passion of that same Lord and Redeemer, on Whom I lean as the only ground of my hope. I renew the sacred promise of faithfulness to God made in my name at my Baptism; renouncing the devil, the world, and the flesh, abhorring their accursed suggestions, vanities and lusts, now and for all eternity. And turning to a Loving and Pitiful God, I desire, intend, and deliberately resolve to serve and love Him now and eternally, devoting my mind and all its faculties, my soul and all its powers, my heart and all its affections, my body and all its senses, to His Will. I resolve never to misuse any part of my being by opposing His Divine Will and Sovereign Majesty, to which I wholly immolate myself in intention, vowing ever to be His loyal, obedient and faithful servant without any change or recall. But if unhappily, through the promptings of the enemy, or human infirmity, I should in anywise fail in this my resolution and dedication, I do most earnestly resolve by the grace of the Holy Spirit to rise up again so soon as I shall perceive my fall, and turn anew, without any delay, to seek His Divine Mercy. This is my firm will and intention,—my inviolable, irrevocable resolution, which I make and confirm without any reserve, in the Holy Presence of God, in the sight of the Church triumphant, and before the Church militant, which is my mother, who accepts this my declaration, in the person of him who, as her representative, hears me make it. Be pleased, O Eternal, All-Powerful, and All-Loving God,—Father, Son, and Holy Spirit, to confirm me in this my resolution, and accept my hearty and willing offering. And inasmuch as Thou hast been pleased to inspire me with the will to make it, give me also the needful strength and grace to keep it. O God, Thou art my God, the God of my heart, my soul, and spirit, and as such I acknowledge and adore Thee, now and for all eternity.

Glory be to Jesus. Amen.

CHAPTER XXI. Conclusion of this First Purification

HAVING made this resolution, wait attentively, and open the ears of your heart, that you may in spirit hear the absolution which the Lord of your soul, sitting on the throne of His Mercy, will speak in Heaven before the Saints and Angels when His Priest absolves you here below in His Name. Be sure that all that company of blessed ones rejoice in your joy, and sing a song of untold gladness, embracing you and accepting you as cleansed and sanctified. Of a truth, my daughter, this is a marvelous deed, and a most blessed bargain for you, inasmuch as giving yourself to His Divine Majesty, you gain Him, and save yourself for eternal life. No more remains to do, save to take the pen and heartily sign your protest, and then hasten to the Altar, where God on His side will sign and seal your absolution, and His promise of Paradise, giving Himself to you in His Sacrament, as a sacred seal placed upon your renewed heart.

And thus, dear child, your soul will be cleansed from sin, and from all its affections. But forasmuch as these affections are easily rekindled, thanks to our infirmity and concupiscence (which maybe mortified, but which can never be altogether extinguished while we live), I will give you certain counsels by the practice of which you may henceforth avoid mortal sin, and the affections pertaining thereto. And as these counsels will also help you to attain a yet more perfect purification, before giving them, I would say somewhat concerning that absolute perfection to which I seek to lead you.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL19 – How to Make a General Confession – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Chapter 19 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

CHAPTER XIX. HOW TO MAKE A GENERAL CONFESSION

SUCH meditations as these, my daughter, will help you, and having made them, go on bravely in the spirit of humility to make your general confession; —but I entreat you, be not troubled by any sort of fearfulness. The scorpion who stings us is venomous, but when his oil has been distilled, it is the best remedy for his bite; —even so sin is shameful when we commit it, but when reduced to repentance and confession, it becomes salutary and honorable. Contrition and confession are in themselves so lovely and sweet-savored, that they efface the ugliness and disperse the ill savor of sin. Simon the leper called Magdalene a sinner, but our Lord turned the discourse to the perfume of her ointment and the greatness of her love. If we are really humble, my daughter, our sins will be infinitely displeasing to us, because they offend God; —but it will be welcome and sweet to accuse ourselves thereof because in so doing we honor God; and there is always somewhat soothing in fully telling the physician all details of our pain.

When you come to your spiritual father, imagine yourself to be on Mount Calvary, at the Feet of the Crucified Savior, Whose Precious Blood is dropping freely to cleanse you from all your sin. Though it is not his actual Blood, yet it is the merit of that outpoured Blood which is sprinkled over His penitents as they kneel in Confession. Be sure then that you open your heart fully, and put away your sins by confessing them, for in proportion as they are put out, so will the Precious Merits of the Passion of Christ come in and fill you with blessings. Tell everything simply and with straightforwardness, and thoroughly satisfy your conscience in doing so. Then listen to the admonitions and counsels of God’s Minister, saying in your heart, “Speak, Lord, for Thy servant heareth.” It is truly God to Whom you hearken, forasmuch as He has said to His representatives, “Whoso heareth you, heareth Me.” Then take the following protest, as a summary of your contrition, having carefully studied and meditated upon it beforehand: read it through with as earnest an intention as you can make.

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL18 – Tenth Meditation – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Chapter 18 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

CHAPTER XVIII. TENTH MEDITATION.

How the soul chooses the Devout Life

Preparation.
1. PLACE yourself in the Presence of God.
2. Humble yourself before Him and ask for His aid.

Considerations.
1. Once more imagine yourself in an open plain, alone with your guardian Angel, and represent to yourself on the left hand the Devil sitting on a high and mighty throne, surrounded by a vast troop of worldly men, who bow bareheaded before him, doing homage to him by the various sins they commit. Study the countenances of the miserable courtiers of that most abominable king: —some raging with fury, envy, and passion, some murderous in their hatred; —others pale and haggard in their craving after wealth, or madly pursuing every vain and profitless pleasure; —others sunk and lost in vile, impure affections. See how all alike are hateful, restless, wild: see how they despise one another, and only pretend to an unreal self-seeking love. Such is the miserable reign of the abhorred Tyrant.
2. On the other hand, behold Jesus Christ Crucified, calling these unhappy wretches to come to Him, and interceding for them with all the Love of His Precious Heart. Behold the company of devout souls and their guardian Angels, contemplate the beauty of this religious Kingdom. What lovelier than the troop of virgin souls, men and women, pure as lilies: —widows in their holy desolation and humility; husbands and wives living in all tender love and mutual cherishing. See how such pious souls know how to combine their exterior and interior duties; —to love the earthly spouse without diminishing their devotion to the Heavenly Bridegroom. Look around—one and all you will see them with loving, holy, gentle countenances listening to the Voice of their Lord, all seeking to enthrone Him more and more within their hearts.
They rejoice, but it is with a peaceful, loving, sober joy; they love, but their love is altogether holy and pure. Such among these devout ones as have sorrows to bear, are not disheartened thereby, and do not grieve overmuch, for their Savior’s Eye is upon them to comfort them, and they all seek Him only.
3. Surely you have altogether renounced Satan with his weary miserable troop, by the good resolutions you have made; —but nevertheless you have not yet wholly attained to the King Jesus, or altogether joined His blessed company of devout ones:—you have hovered between the two.
4. The Blessed Virgin, St. Joseph, St. Louis, St. Monica, and hundreds of thousands more who were once like you, living in the world, call upon you and encourage you.
5. The Crucified King Himself calls you by your own name: “Come, O my beloved, come, and let Me crown you!”

The Choice.
1. O world, O vile company, never will I enlist beneath your banner; forever I have forsaken your flatteries and deceptions. O proud king, monarch of evil, infernal spirit, I renounce you and all your hollow pomp, I detest you and all your works.
2. And turning to You, O Sweet Jesus, King of blessedness and of eternal glory, I lay open to You with all the powers of my soul, I adore Thee with all my heart, I choose You now and for forever as my King, and with inviolable fidelity I would offer my irrevocable service and submit myself to Your holy laws and ordinances.
3. O Blessed Virgin Mother of God, you shall be my example, I will follow you with all reverence and respect.

O my good Angel, bring me to this heavenly company, leave me not until I have reached them, with whom I will sing forever, in testimony of my choice, “Glory be to Jesus, my Lord!”

For other chapters of the Introduction to the Devout Life audiobook visit here –

IDL17 – Ninth Meditation – Introduction to the Devout Life by St. Francis de Sales – Discerning Hearts Podcast

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Chapter 17 of the Introduction to the Devout Life by St. Francis de Sales

This is a Discerning Hearts recording read by Correy Webb

CHAPTER XVII. NINTH MEDITATION.

On the choice given to you between heaven and hell

Preparation.
1. PLACE yourself in the Presence of God.
2. Humble yourself before Him and ask His inspiration.

Considerations.
1. Imagine yourself alone with your good angel in an open plain, as was Tobit on his way to Rages. Suppose the Angel to set before you Paradise, full of delights and joys; and on the other hand Hell, with all its torments. Contemplate both, kneeling in imagination before your guardian Angel. Consider that you are most truly standing between Hell and Paradise, and that both the one and the other are open to receive you, according to your own choice.
2. Consider that the choice you make in this life will last forever in the next.
3. Consider too, that while both are open to receive you according to your choice, yet God, Who is prepared to give the one by reason of His Justice, the other by reason of His Mercy, all the while desires unspeakably that you should select Paradise; and your good Angel is urging you with all his might to do so, offering you countless graces on God’s part, countless helps to attain to it.
4. Consider that Jesus Christ, enthroned in Heaven, looks down upon you in loving invitation: “O beloved one, come to Me, and find joy forever in the eternal blessedness of My Love!” Behold His mother yearning over you with maternal tenderness—” Courage, my child, do not despise the Goodness of my Son, or my earnest prayers for thy salvation.” Behold the Saints, who have left you their example, the millions of holy souls who long after you, desiring earnestly that you may one day be forever joined to them in their song of praise, urging upon you that the road to Heaven is not so hard to find as the world would have you think. “Press on boldly, dear friend,”—they cry. “Whoever will ponder well the path by which we came to this place, will discover that we attained to these present delights by sweeter joys than anything this world can give.”

The Choice.
1. O Hell, I abhor you now and forever; I abhor your griefs and torments, your endless misery, the unceasing blasphemies and curses which you pour out upon my God;—and turning to you, O blessed Paradise, eternal glory, unfading happiness, I choose you forever as my abode, your glorious mansions, your precious and abiding tabernacles. O my God, I bless Your Mercy which gives me the power to choose—O Jesus, Savior, I accept Your Eternal Love, and praise You for the promise You have given me of a place prepared for me in that blessed New Jerusalem, where I shall love and bless You forever.
2. Dwell lovingly upon the example set before you by the Blessed Virgin and the Saints and strive to follow where they point you. Give yourself up to your guardian Angel, that he may be your guide, and gird up your courage anew to make this choice.

For other chapters of the Introduction to the Devout Life audiobook visit here –