Ways to increase our trust in God
5 min • Digitized on September 4, 2025
From The Spiritual Combat, in file "The Spiritual Combat (Dornin edition)", page 17
By Dom Lorenzo Scupoli
CHAPTER III. Of Confidence in God.
Although a diffidence of ourselves be absolutely necessary in the Spiritual Combat, as I have just now shewn, nevertheless, if this is all we have to trust to, we shall soon be put to flight, plundered and subdued by the enemy. To it therefore we must join a firm confidence in God the author of all good, and from whom alone the victory must be expected. For if it be certain that of ourselves we are nothing, dangerous and continual misfortunes will attend us; and reason will suggest a diffidence of our own strength: but if we are fully convinced of our weakness, we shall gain through the assistance of God, very signal advantages over our enemies, nothing being of greater efficacy for obtaining the assistance of Heaven, than placing a noble confidence in God. We have four means of acquiring this excellent virtue.
The first is to ask it with great humility.
The second is, to contemplate with a lively faith, the immense power and infinite wisdom of that Supreme Being, to whom nothing is difficult, whose goodness knows no limits, whose love for those who serve him, is ever ready to furnish them with whatever is requisite for their spiritual life, and gaining a complete victory over themselves.
All that he demands of them is to have recourse to him with an entire confidence. And can any thing be more reasonable? Is it possible that the amiable Shepherd (Luke xv.) who for upwards of thirty-three years sought after the lost sheep through rough and thorny ways, with so much pain that it cost him the last drop of his sacred blood; is it possible I say, that so good a Shepherd, seeing at last his strayed sheep returning to him with a design of being guided for the future by him alone, and with a sincere, though yet perhaps but weak intention to obey him, he should not look upon it with pity, listen to its cries, nor bear it upon his shoulders to the fold? doubtless he is greatly pleased to see it united again to the flock, and invites the Angels to rejoice with him on the occasion.
For if he searches so diligently after the drachm in the Gospel, by which the sinner is figured, if he leave nothing untouched to find it, can he reject those, who, like sheep longing to behold their Shepherd, return towards the fold? Can it be imagined that the Spouse of our souls, who ardently seeks to take possession of our hearts; whose greatest delight is to communicate himself to us, and heap continual blessings on us; what likelihood is there, but that finding the door open, and hearing us beg to be honoured with his presence, he will vouchsafe to grant our request?
The third means of acquiring this salutary confidence, is frequently to call to mind what we are assured of in the holy Scriptures, those oracles of truth, in a thousand different places, that no one who puts his trust in God shall be confounded.
The fourth means of acquiring both a diffidence of ourselves and confidence in God, is that when we have any good action to perform, or some failing to encounter, before we enter upon it, we cast our eyes upon our own weakness on one side, and on the other contemplate the infinite power, wisdom, and goodness of God, and that balancing what we fear from ourselves, with what we hope from God, we courageously undergo the greatest difficulties and severest trials. With these arms joined to prayer, as we shall see hereafter, we shall be enabled to execute the greatest designs, and gain complete victories.
But if we neglect this method, though we may flatter ourselves we are actuated by a principle of confidence in God, we shall generally be deceived; because presumption is so very natural to man, that it even insinuates itself imperceptibly into the confidence he imagines he has in God, and the diffidence he fancies he has of himself. Consequently in order to banish entirely all presumption, and to sanctify every action with the two virtues opposite to this vice, the consideration of his own weakness must necessarily precede that of the divine Power, and both of them be previous to all undertakings.