If distrust and confidence seem incompatible with one another, listen to what our Blessed Father says on the subject: "Not only can the soul which knows her misery have great confidence in God, but unless she has such knowledge, it is impossible for her to have true confidence in Him; for it is this very knowledge and confession of our misery which brings us to God. Thus, all the great Saints, Job, David, and the rest, began every prayer with the confession of their own misery, and unworthiness. It is a very good thing to acknowledge ourselves to be poor, vile, abject, and unworthy to appear in the presence of God. That saying so celebrated among the ancients: _Know thyself_, even though it may be understood as referring to the knowledge of the greatness and excellence of the soul, which ought not to be debased or profaned by things unworthy of its nobility, may also be taken as referring to the knowledge of our personal unworthiness, imperfection, and misery. Now the greater our knowledge of our own misery the more profound will be our confidence in the goodness and mercy of God; for between mercy and misery there is so close a connection that the one cannot be exercised without the other. If God had not created man, He would still, indeed, have been perfect in goodness; but He would not have been actually merciful, since mercy can only be exercised towards the miserable. You see, then, that the more miserable we know ourselves to be the more occasion we have to confide in God, since we have nothing in ourselves in which we can trust."
He goes on to say: "It is a very good thing to mistrust ourselves, but at the same time how will that avail us, unless we put our whole confidence in God, and wait for His mercy? It is right that our daily faults and infidelities should cause us self-reproach when we would appear before our Lord; and we read of great souls, like St. Catherine of Siena and St. Teresa, who, when they had been betrayed into some fault, were overwhelmed with confusion. Again, it is reasonable that, having offended God, we should out of humility and a feeling of confusion, hold ourselves a little in the background. When we have offended even an earthly friend, we feel ashamed to meet him. Nevertheless, it is quite certain that we must not remain for long at a distance, for the virtues of humility, abjection, and confusion are intermediate virtues, or steps by which the soul ascends to union with her God.