love or desire, of joy or grief, then consider well whether the object loved or desired is a virtuous one, and in accordance with the commandments of God; and do the same with joy or sorrow, see whether the things which produce those effects are such as God would have us feel joy or sorrow for; or whether all springs from the world and from attachment to the creatures, which is shown by being occupied with them more than is necessary or requisite, or than God wills. If this be so, it is evident that self-love reigns in your will, and is the ruling principle of all.
But if your will be busied and occupied with virtues, and things which God wills, you must still consider whether it is directed to those objects by the impulse of the Divine Will, or by some liking of its own or caprice; for it often happens, that a man, actuated by some caprice or liking of his own, gives himself to various good works, such as prayers, fastings, communions, and other holy occupations.
This may be proved in two ways:—first, if the will does not accept all opportunities of doing good which present themselves, indifferently; secondly, if when some hindrance arises, it gives way to grief, vexation and disquietude; or when, on the other hand, it succeeds, if it yields to self-complacency and satisfaction.
