DEAR reader, I request you to read this Preface for your own satisfaction as well as mine.
The flower-girl Glycera was so skilled in varying the arrangement and combination of her flowers, that out of the same kinds she produced a great variety of bouquets; so that the painter Pausias, 1 who sought to rival the diversity of her art, was brought to a standstill, for he could not vary his painting so endlessly as Glycera varied her bouquets. Even so the Holy Spirit of God disposes and arranges the devout teaching which He imparts through the lips and pen of His servants with such endless variety, that, although the doctrine is ever one and the
Almost all those who have written concerning the devout life have had chiefly in view persons who have altogether quitted the world; or at any rate they have taught a manner of devotion which would lead to such total retirement. But my object is to teach those who are living in towns, at court, in their own households, and whose calling obliges them to a social life, so far as externals are concerned. Such persons are apt to reject all attempt to lead a devout life under the plea of impossibility; imagining that like as no animal presumes to eat of the plant commonly called Palma Christi, so no one who is immersed in the tide of temporal affairs ought to presume to seek the palm of Christian piety.
And so I have shown them that, like as the
mother-of-pearl lives in the sea without ever
It is not however, my own choice or wish which brings this Introduction before the public. A certain soul, abounding in uprightness and virtue, some time since concetved a great desire, through God's Grace, to aspire more earnestly after a devout life, and craved my private help
So, in order to make the work more useful
and acceptable, I have reviewed the papers
and put them together, adding several matters
carrying out my intentions; but all this has
been done with scarce a moment's leisure.
Consequently you will find very little precision
in the work, but rather a collection of well
intentioned instructions, explained in clear
intelligible words, at least that is what I have
sought to give. But as to a polished style, I
have not given that a thought, having so much
else to do.
I have addressed my instructions to Philothea, 1 as adapting what was originally written for an individual to the common good of souls. I have made use of a name suitable to all who seek after the devout life, Philothea meaning one who loves God. Setting then before me a soul, who through the devout life seeks after the love of God, I have arranged this Introduction in five parts, in the first of which I seek by suggestions and exercises to turn Philothea's mere desire into a hearty resolution; which she makes after her general confession, by a deliberate protest, followed by Holy Communion, in which, giving herself to her Saviour and receiving Him, she is happily received into His Holy Love. After this, I lead her on by showing her two great means of closer union with His Divine Majesty; the Sacraments, by which that Gracious Lord comes to us, and mental prayer, by which He draws us to Him. This is the Second Part.
In the Third Part I set forth how she should practise certain virtues most suitable to her
This is a cavilling age, and I foresee that many will say that only Religious and persons living apart are fit to undertake the guidance of souls in such special devout ways; that it requires more time than a Bishop of so important a diocese as mine can spare, and that it must take too much thought from the important duties with which I am charged.
But, dear reader, I reply with S. Denis that
the task of leading souls towards perfection
appertains above all others to Bishops, and that
because their Order is supreme among men, as
the Seraphim among Angels, and therefore their
leisure cannot be better spent. The ancient
Bishops and Fathers of the Primitive Church
I grant that the guidance of individual souls
is a labour, but it is a labour full of consolation,
even as that of harvesters and grape-gatherers,
who are never so well pleased as when most
heavily laden. It is a labour which refreshes
and invigorates the heart by the comfort which
it brings to those who bear it; as is said to he
the case with those who carry bundles of
But unquestionably it must be a really paternal heart that can do this, and therefore it is that the Apostles and their apostolic followers are wont to call their disciples not merely their children, but, even more tenderly still, their "little children".
One thing more, dear reader. It is too true
that I who write about the devout life am not
myself devout, but most certainly I am not
without the wish to become so, and it is this
wish which encourages me to teach you. A
notable literary man has said that a good way
to learn is to study, a better to listen, and the
best to teach. And S. Augustine, writing to the
Alexander caused the lovely Campaspe, 2 who was so dear to him, to be painted by the great Apelles, who, by dint of contemplating her as he drew, so graved her features in his heart and conceived so great a passion for her, that Alexander discovered it, and, pitying the artist, gave him her to wife, depriving himself for love of Apelles of the dearest thing he had in the world, in which, says Pliny, he displayed the greatness of his soul as much as in the mightiest victory. And so, friendly reader, it seems to me that as a Bishop, God wills me to frame in the hearts of His children not merely ordinary goodness, but yet more His own most precious devotion; and on my part I undertake willingly to do so, as much out of obedience to the call of duty as in the hope that, while fixing the image in others hearts, my own may haply conceive a holy love; and that if His Divine Majesty sees me deeply in love, He may give her to me in an eternal
ANNECY, S. Magdalene's Day, 1608.
You aim at a devout life, dear child, because
as a Christian you know that such devotion is
most acceptable to God's Divine Majesty. But
seeing that the small errors people are wont to
commit in the beginning of any under taking are
apt to wax greater as they advance, and to become
irreparable at last, it is most important that
you should thoroughly understand wherein lies the
grace of true devotion;--and that because while
there undoubtedly is such a true devotion, there
are also many spurious and idle semblances thereof;
and unless you know which is real, you may mistake,
and waste your
But, in fact, all true and living devotion
presupposes the love of God;--and indeed
it is neither more nor less than a very real
love of God, though not always of the same
kind; for that Love one while shining on the
soul we call grace, which makes us acceptable
to His Divine Majesty;--when it strengthens
us to do well, it is called Charity;--but when
it attains its fullest perfection, in which it
not only leads us to do well, but to act carefully,
diligently, and promptly, then it is called
Devotion. The ostrich never flies,--the hen
rises with difficulty, and achieves but a brief and
rare flight, but the eagle, the dove, and the
swallow, are continually on the wing, and soar
high;--even so sinners do not rise towards God,
for all their movements are earthly and earthbound.
Well-meaning people, who have not as
yet attained a true devotion, attempt a manner
of flight by means of their good actions, but
rarely, slowly and heavily; while really devout
men rise up to God frequently, and with a swift
and soaring wing. In short, devotion is simply
THOSE who sought to discourage the Israelites from going up to the Promised Land, told them that it was "a land which eateth up the inhabitants thereof;" 1 that is, that the climate was so unhealthy that the inhabitants could not live long, and that the people thereof were "men of a great stature," who looked upon the new-comers as mere locusts to be devoured. It is just so, my daughter, that the world runs down true devotion, painting devout people with gloomy, melancholy aspect, and affirming that religion makes them dismal and unpleasant. But even as Joshua and Caleb protested that not only was the Promised Land a fair and pleasant country, but that the Israelites would take an easy and peaceful possession thereof, so the Holy Spirit tells us through His Saints, and our
The world, looking on, sees that devout persons
fast, watch and pray, endure injury patiently,
minister to the sick and poor, restrain their
temper, check and subdue their passions, deny
themselves in all sensual indulgence, and do
many other things which in themselves are hard
and difficult. But the world sees nothing of
that inward, heartfelt devotion which makes all
these actions pleasant and easy. Watch a bee
hovering over the mountain thyme;--the juices
it gathers are bitter, but the bee turns them all
to honey,--and so tells the worldling, that
though the devout soul finds bitter herbs along
its path of devotion, they are all turned to
sweetness and pleasantness as it treads;--and
the martyrs have counted fire, sword, and rack but
as perfumed flowers by reason of their devotion.
And if devotion can sweeten such cruel torments,
and even death itself, how much more will it
give a charm to ordinary good deeds? We
sweeten unripe fruit with sugar, and it is useful
in correcting the crudity even of that which is
good. So devotion is the real spiritual sweetness
which takes away all bitterness from mortifications;
and prevents consolations from disagreeing
with the soul: it cures the poor of
Ponder Jacob's ladder:--it is a true picture
of the devout life; the two poles which support
the steps are types of prayer which seeks the
love of God, and the Sacraments which confer
that love; while the steps themselves are simply
the degrees of love by which we go on from
virtue to virtue, either descending by good
deeds on behalf of our neighbour or ascending
by contemplation to a loving union with God.
Consider, too, who they are who trod this ladder;
men with angels' hearts, or angels with human
forms. They are not youthful, but they seem
to be so by reason of their vigour and spiritual
activity. They have wings wherewith to fly,
and attain to God in holy prayer, but they have
likewise feet wherewith to tread in human paths
by a holy gracious intercourse with men; their
faces are bright and beautiful, inasmuch as they
accept all things gently and sweetly; their heads
WHEN God created the world He commanded each tree to bear fruit after its kind; 1 and even so He bids Christians,--the living trees of His Church,--to bring forth fruits of devotion, each one according to his kind and vocation. A different exercise of devotion is required of each--the noble, the artisan, the
It is an error, nay more, a very heresy, to seek to banish the devout life from the soldier's guardroom, the mechanic's workshop, the prince's court, or the domestic hearth. Of course a purely contemplative devotion, such as is specially proper to the religious and monastic life, cannot be practised in these outer vocations, but there are various other kinds of devotion well-suited to lead those whose calling is secular, along the paths of perfection. The Old Testament furnishes us examples in Abraham, Isaac and Jacob, David, Job, Tobias, Sarah, Rebecca and Judith; and in the New Testament we read of St. Joseph, Lydia and Crispus, who led a perfectly devout life in their trades:--we have S. Anne, Martha, S. Monica, Aquila and Priscilla, as examples of household devotion, Cornelius, S. Sebastian, and S. Maurice among soldiers;--Constantine, S. Helena, S. Louis, the Blessed Amadaeus, 1 and
WHEN Tobias was bidden to go to Rages, he was willing to obey his father, but he objected that he knew not the way;--to which Tobit answered, "Seek thee a man which may go with thee:" 1 and even so, daughter, I say to you, If you would really tread the paths of the devout life, seek some holy man to guide and conduct you. This is the precept of precepts, says the devout Avila,--seek as you will you can never so surely discover God's Will as through the channel of humble obedience so universally taught and practised by all the Saints of olden time. When the
But who can find such a friend? The Wise Man answers:--"He that feareth the Lord:" 3 that is to say, the truly humble soul which earnestly desires to advance in the spiritual life. So, daughter, inasmuch as it concerns you so closely to set forth on this devout journey under good guidance, do you pray most earnestly to God to supply you with a guide after His Own Heart, and never doubt but that He will grant you one who is wise and faithful, even should
In truth, your spiritual guide should always be
as a heaven-sent angel to you;--by which I
mean that when you have found him, you are
not to look upon him, or trust in him or his
wisdom as an ordinary man; but you must look
to God, Who will help you and speak to you
through this man, putting into his heart and
mouth that which is needful to you; so that you
ought to hearken as though he were an angel
come down from Heaven to lead you thither.
Deal with him in all sincerity and faithfulness,
and with open heart; manifesting alike your
good and your evil, without pretence or dissimulation.
Thus your good will be examined and
confirmed, and your evil corrected and remedied;
--you will be soothed and strengthened in
trouble, moderated and regulated in prosperity.
Give your guide a hearty confidence mingled
with sacred reverence, so that reverence in no
way shall hinder your confidence, and confidence
nowise lessen your reverence: trust him
with the respect of a daughter for her father;
respect him with the confidence of a son in his
mother. In a word, such a friendship should be
strong and sweet; altogether holy, sacred, divine
and spiritual. And with such an aim, choose
one among a thousand, Avila says;--and I say
"THE flowers appear on the earth," 1 says the Heavenly Bridegroom, and the time for pruning and cutting is come. And what, my child, are our hearts' flowers save our good desires? Now, so soon as these begin to appear, we need the pruning-hook to cut off all dead and superfluous works from our conscience. When the daughter of a strange land was about to espouse an Israelite, the law commanded her to put off the garment of her captivity, to pare her nails, and to shave her head; 2 even so the soul which aims at the dignity of becoming the spouse of Christ, must put off the old man, and put on the new man, forsaking sin: moreover,
The angels on Jacob's ladder had wings, yet
nevertheless they did not fly, but went in due
order up and down the steps of the ladder. The
soul which rises from out of sin to a devout life
has been compared to the dawn, which does not
banish darkness suddenly, but by degrees. That
cure which is gradually effected is always the
surest; and spiritual maladies, like those of the
body, are wont to come on horseback and
express, while they depart slowly and on foot.
So that we must needs be brave and patient,
my daughter, in this undertaking. It is a woeful
thing to see souls beginning to chafe and grow
disheartened because they find themselves still
subject to imperfection after having made some
attempt at leading a devout life, and well-nigh
The work of the soul's purification neither
may nor can end save with life itself;--do not
then let us be disheartened by our imperfections,
--our very perfection lies in diligently contending
against them, and it is impossible so to contend
without seeing them, or to overcome without
meeting them face toe face. Our victory does
not consist in being insensible to them, but in
not consenting to them. Now to be afflicted by
our imperfections is certainly not to consent
thereto, and for the furtherance of humility it is
needful that we sometimes find ourselves worsted
in this spiritual battle, wherein, however, we shall
never be conquered until we lose either life or
courage. Moreover, imperfections and venial
sins cannot destroy our spiritual life, which is
THE first purification to be made is from sin;--the means whereby to make it, the sacrament of penance. Seek the best confessor within your reach, use one of the many little books written in order to help the examination of conscience. 1 Read some such book carefully, examining point by point wherein you have sinned, from the first use of your reason to the present time. And if you mistrust your memory, write down the result of your examination.
ALL the children of Israel went forth from
the land of Egypt, but not all went forth
heartily, and so, when wandering in the desert,
some of them sighed after the leeks and onions,
--the fleshpots of Egypt. Even so there are
penitents who forsake sin, yet without forsaking
their sinful affections; that is to say, they intend
to sin no more, but it goes sorely against them
to abstain from the pleasures of sin;--they
formally renounce and forsake sinful acts, but
they turn back many a fond lingering look to
what they have left, like Lot's wife as she fled
from Sodom. They are like a sick man who
abstains from eating melon when the doctor says
it would kill him, but who all the while longs for
Be sure, my daughter, that if you seek to lead
a devout life, you must not merely forsake sin;
but you must further cleanse your heart from all
affections pertaining to sin; for, to say nothing
THE first inducement to attain this second
purification is a keen and lively apprehension
of the great evils resulting from sin, by
means of which we acquire a deep, hearty
contrition. For just as contrition, (so far as it is
real,) however slight, when joined to the virtue
of the Sacraments, purges away sin; so, when it
Now, in order to attain this fear and this contrition, you must use the following meditations
1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.
1. Consider that but a few years since you
were not born into the world, and your soul was
as yet non-existent. Where wert thou then, O
my soul? the world was already old, and yet of
thee there was no sign.
2. God brought you out of this nothingness, in order to make you what you are, not because He had any need of you, but solely out of His Goodness.
3. Consider the being which God has given you; for it is the foremost being of this visible world, adapted to live eternally, and to be perfectly united to God's Divine Majesty.
1. Humble yourself utterly before God, saying with the Psalmist, O Lord, I am nothing in respect of Thee--what am I, that Thou shouldst remember me? O my soul, thou wert yet lost in that abyss of nothingness, if God had not called thee forth, and what of thee in such a case?
2. Give God thanks. O Great and Good Creator, what do I not owe Thee, Who didst take me from out that nothingness, by Thy Mercy to make me what I am? How can I ever do enough worthily to praise Thy Holy Name, and render due thanks to Thy Goodness?
3. Confess your own shame. But alas, O
my Creator, so far from uniting myself to Thee
by a loving service, I have rebelled against Thee
through my unruly affections, departing from
Thee, and giving myself up to sin, and ignoring
Thy Goodness, as though Thou hadst not created
4. Prostrate thyself before God. O my soul, know that the Lord He is thy God, it is He that hath made thee, and not thou thyself. O God, I am the work of Thy Hands; henceforth I will not seek to rest in myself, who am nought. Wherein hast thou to glory, who art but dust and ashes? how canst thou, a very nothing, exalt thyself? In order to my own humiliation, I will do such and such a thing,--I will endure such contempt:--I will alter my ways and henceforth follow my Creator, and realise that I am honoured by His calling me to the being He has given; I will employ it solely to obey His Will, by means of the teaching He has given me, of which I will inquire more through my spiritual Father.
1. Thank God. Bless the Lord, O my soul, and praise His Holy Name with all thy being, because His Goodness called me forth from nothingness, and His Mercy created me.
2. Offer. O my God, I offer Thee with all my heart the being Thou hast given me, I dedicate and consecrate it to Thee.
3. Pray. O God, strengthen me in these
affections and resolutions. Dear Lord, I commend me,
and all those I love, to Thy neverfailing Mercy.
OUR FATHER, etc.
At the end of your meditation linger a while, and gather, so to say, a little spiritual bouquet from the thoughts you have dwelt upon, the sweet perfume whereof may refresh you through the day.
Of the End for which we were Created.
1. PLACE yourself before God. 2. Ask Him to inspire your heart.
1. God did not bring you into the world because
He had any need of you, useless as you are;
but solely that He might show forth His Goodness
in you, giving you His Grace and Glory.
And to this end He gave you understanding
that you might know Him, memory that you
might think of Him, a will that you might love
Him, imagination that you might realise His
mercies, sight that you might behold the marvels
of His works, speech that you might praise Him,
and so on with all your other faculties.
2. Being created and placed in the world for this intent, all contrary actions should be shunned and rejected, as also you should avoid as idle and superfluous whatever does not promote it.
2. Consider how unhappy they are who do not think of all this,--who live as though they were created only to build and plant, to heap up riches and amuse themselves with trifles.
1. Humble yourself in that hitherto you have so little thought upon all this. Alas, my God, of what was I thinking when I did not think of Thee? what did I remember when I forgot Thee? what did I love when I loved Thee not? Alas, when I ought to have been feeding on the truth, I was but filling myself with vanity, and serving the world, which was made to serve me.
2. Abhor your past life. I renounce ye, O vain thoughts and useless cogitations, frivolous and hateful memories: I renounce all worthless friendships, all unprofitable efforts, and miserably ungrateful self-indulgence, all pitiful compliances.
3. Turn to God. Thou, my God and Saviour
shalt henceforth be the sole object of my
thoughts; no more will I give my mind to ideas
which are displeasing to Thee. All the days of
my life I will dwell upon the greatness of Thy
1. Thank God, Who has made you for so gracious an end. Thou hast made me, O Lord, for Thyself, that I may eternally enjoy the immensity of Thy Glory; when shall I be worthy thereof when shall I know how to bless Thee as I ought?
2. Offer. O Dearest Lord, I offer Thee all my affections and resolutions, with my whole heart and soul.
3. Pray. I entreat Thee, O God, that Thou
wouldest accept my desires and longings, and
give Thy Blessing to my soul, to enable me to
fulfil them, through the Merits of Thy Dear Son's
Precious Blood shed upon the Cross for me.
OUR FATHER, etc.
Gather your little spiritual bouquet.
Of the Gifts of God.
1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.
1. Consider the material gifts God has given you--your body, and the means for its preservation; your health, and all that maintains it; your friends and many helps. Consider too how many persons more deserving than you are without these gifts; some suffering in health or limb, others exposed to injury, contempt and trouble, or sunk in poverty, while God has willed you to be better off.
2. Consider the mental gifts He has given you. Why are you not stupid, idiotic, insane like many you wot of? Again, God has favoured you with a decent and suitable education, while many have grown up in utter ignorance.
3. Further, consider His spiritual gifts. You
are a child of His Church, God has taught you
to know Himself from your youth. How often
has He given you His Sacraments? what inspirations
and interior light, what reproofs, He has
1. Marvel at God's Goodness. How good He has been to me, how abundant in mercy and plenteous in loving-kindness! O my soul, be thou ever telling of the great things the Lord has done for thee!
2. Marvel at your own ingratitude. What am I, Lord, that Thou rememberest me? How unworthy am I! I have trodden Thy Mercies under root, I have abused Thy Grace, turning it against Thy very Self; I have set the depth of my ingratitude against the deep of Thy Grace and Favour.
3. Kindle your gratitude. O my soul, be no more so faithless and disloyal to thy mighty Benefactor! How should not my whole soul serve the Lord, Who has done such great things in me and for me?
4. Go on, my daughter, to refrain from this
or that material indulgence; let your body be
wholly the servant of God, Who has done so
much for it: set your soul to seek Him by this
1. Thank God for the clearer knowledge He has given you of His benefits and your own duty.
2. Offer your heart and all its resolutions to Him.
3. Ask Him to strengthen you to fulfil them faithfully by the Merits of the Death of His Son. OUR FATHER, etc. Gather the little spiritual bouquet.
1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.
1. Consider how long it is since you first began
2. Consider your evil tendencies, and how far you have followed them. These two points will show you that your sins are more in number than the hairs of your head, or the sand on the seashore.
3. Apart from sin, consider your ingratitude towards God, which is in itself a sin enfolding all the others, and adding to their enormity : consider the gifts which God has given you, and which you have turned against the Giver; especially the inspirations you have neglected, and the promptings to good which you have frustrated. Review the many Sacraments you have received, and see where are their fruits. Where are the precious jewels wherewith your Heavenly Bridegroom decked you? with what preparation have you received them? Reflect upon the ingratitude with which, while God sought to save you, you have fled from Him and rushed upon destruction.
1. Humble yourself in your wretchedness. O
my God, how dare I come before Thine Eyes?
2. Ask pardon;--throw yourself at the Lord's Feet as the prodigal son, as the Magdalene, as the woman convicted of adultery. Have mercy, Lord, on me a sinner! O Living Fountain of Mercy, have pity on me, unworthy as I am.
3. Resolve to do better. Lord, with the help of Thy Grace I will never again give myself up to sin. I have loved it too well;--henceforth I would abhor it and cleave to Thee. Father of Mercy, I would live and die to Thee.
4. In order to put away past sin, accuse yourself bravely of it, let there not be one sinful act which you do not bring to light.
5. Resolve to make every effort to tear up the roots of sin from your heart, especially this and that individual sin which troubles you most.
6. In order to do this, resolve stedfastly to
follow the advice given you, and never think
that you have done enough to atone for your
1. Thank God for having waited till now for you, and for rousing these good intentions in your heart.
2. Offer Him all your heart to carry them to good effect. 3 Pray that He would strengthen you.
1. PLACE yourself in the Presence of God. 2. Ask His Grace. 3. Suppose yourself to be on your deathbed, in the last extremity, without the smallest hope of recovery.
1. Consider the uncertainty as to the day of
your death. One day your soul will quit this
body--will it be in summer or winter? in town
or country? by day or by night? will it be
suddenly or with warning? will it be owing to
sickness or an accident? will you have time to
make your last confession or not? will your
2. Consider that then the world is at end as far as you are concerned, there will be no more of it for you, it will be altogether overthrown for you, since all pleasures, vanities, worldly joys, empty delights will be as a mere fantastic vision to you. Woe is me, for what mere trifles and unrealities I have ventured to offend my God? Then you will see that what we preferred to Him was nought. But, on the other hand, all devotion and good works will then seem so precious and so sweet:--Why did I not tread that pleasant path? Then what you thought to be little sins will look like huge mountains, and your devotion will seem but a very little thing.
3. Consider the universal farewell which your soul will take of this world. It will say farewell to riches, pleasures, and idle companions; to amusements and pastimes, to friends and neighbours, to husband, wife and child, in short to all creation. And lastly it will say farewell to its own body, which it will leave pale and cold, to become repulsive in decay.
4. Consider how the survivors will hasten to
put that body away, and hide it beneath the
5. Consider that when it quits the body the soul must go at once to the right hand or the left. To which will your soul go? what side will it take? none other, be sure, than that to which it had voluntarily drawn while yet in this world.
1. Pray to God, and throw yourself into His Arms. O Lord, be Thou my stay in that day of anguish! May that hour be blessed and favourable to me, if all the rest of my life be full of sadness and trial.
2 Despise the world. Forasmuch as I know not the hour in which I must quit the world, I will not grow fond of it. O dear friends, beloved ones of my heart, be content that I cleave to you only with a holy friendship which may last for ever; why should I cling to you with a tie which must needs be broken?
I will prepare for the hour of death and take
every precaution for its peaceful arrival; I will
thoroughly examine into the state of my conscience, and put in order whatever is wanting.
Thank God for inspiring you with these resolutions: offer them to His Majesty: intreat Him anew to grant you a happy death by the Merits of His Dear Son's Death. Ask the prayers of the Blessed Virgin and the Saints. OUR FATHER, etc.
Gather a bouquet of myrrh.
1. PLACE yourself in the Presence of God. 2. Intreat Him to inspire you.
1. When the time comes which God has appointed for the end of this world, and after many terrible signs and warnings, which will overwhelm men with fear,--the whole earth will be destroyed, and nothing then left.
2. Afterwards, all men, save those already
risen, shall rise from the dead, and at the voice
3. Consider the majesty with which the Sovereign Judge will appear surrounded by all His Saints and Angels; His Cross, the Sign of Grace to the good and of terror to the evil, shining brighter than the sun.
4. This Sovereign Judge will with His awful word, instantly fulfilled, separate the evil and the good, setting the one on His Right Hand, the other on His Left--an eternal separation, for they will never meet again.
5. This separation made, the books of conscience will be opened, and all men will behold
the malice of the wicked, and how they have
contemned God; as also the penitence of the
good, and the results of the grace they received.
Nothing will be hid. O my God, what confusion to the one, what rejoicing to the other!
Consider the final sentence of the wicked.
"Depart from Me, ye cursed, into everlasting
fire, prepared for the devil and his angels."
Dwell upon these awful words. "Go," He
says--for ever discarding these wretched sinners,
banishing them for ever from His Presence.
He calls them "cursed:" O my soul, what a
curse: a curse involving all other maledictions,
6. Then consider the sentence of the good. "Come," the Judge says--O blessed loving word with which God draws us to Himself and receives us in His Bosom. "Blessed of My Father"--O blessing above all blessings! "inherit the Kingdom prepared for you from the beginning of the world." O my God, and that Kingdom will know no end!
1. Tremble, my soul, at the thought. O God, who will be my stay in that hour when the pillars of the earth are shaken?
2. Abhor your sins, which alone can cause you to be lost when that fearful day comes. Surely I will judge myself now, that I be not judged;--I will examine my conscience, accuse, condemn, punish myself, that the Judge may not condemn me then. I will confess my faults, and follow the counsels given me.
Thank God for having given you means of
safety in that terrible Day, and time for repentance.
Offer Him your heart, and ask for grace to use it well. OUR FATHER, etc.
Gather your bouquet.
1. PLACE yourself in God's Presence. 2. Humble yourself, and ask His Aid. 3. Picture to yourself a dark city, reeking with the flames of sulphur and brimstone, inhabited by citizens who cannot get forth.
1. Even so the lost are plunged in their
infernal abyss;--suffering indescribable torture
in every sense and every member; and that
because having used their members and senses
for sin, it is just that through them they should
suffer now. Those eyes which delighted in
impure vicious sights, now behold devils; the
ears which took pleasure in unholy words, now
are deafened with yells of despair;--and so on
with the other senses.
2. Beyond all these sufferings, there is one greater still, the privation and pain of loss of God's Glory, which is for ever denied to their vision. If Absalom cared not to be released from exile, if he might not see his father's face, 1 how much sorer will it be to be deprived for ever of the blessed vision of God?
3. Consider how insupportable the pains of Hell will be by reason of their eternal duration. If the irritating bite of an insect, or the restlessness of fever, makes an ordinary night seem so long and tedious, how terrible will the endless night of eternity be, where nought will be found save despair, blasphemy and fury!
1. Read the Prophet's descriptions of the terrors of the Lord, 2 and ask your soul whether it can face them--whether you can bear to lose your God for ever?
2. Confess that you have repeatedly deserved to do so. Resolve henceforth to act differently, and to rescue yourself from this abyss. Resolve on distinct definite acts by which you may avoid sin, and thereby eternal death.
Give thanks, offer yourself, pray.
1. PLACE yourself in the Presence of God. 2. Invoke His Aid.
1. Represent to yourself a lovely calm night, when the heavens are bright with innumerable stars: add to the beauty of such a night the utmost beauty of a glorious summer's day,-- the sun's brightness not hindering the clear shining of moon or stars, and then be sure that it all falls immeasurably short of the glory of Paradise. O bright and blessed country, O sweet and precious place!
2. Consider the beauty and perfection of the
countless inhabitants of that blessed country;--
the millions and millions of angels, Cherubim
and Seraphim; the glorious company of Apostles,
martyrs, confessors, virgins, and saints. O
blessed company, any one single member of
which surpasses all the glory of this world, what
will it be to behold them all, to sing with
3. Consider how they enjoy the Presence of God, Who fills them with the richness of His Vision, which is a perfect ocean of delight; the joy of being for ever united to their Head. They are like happy birds, hovering and singing for ever within the atmosphere of divinity, which fills them with inconceivable pleasures. There each one vies without jealousy in singing the praises of the Creator. "Blessed art Thou for ever, O Dear and Precious Lord and Redeemer, Who dost so freely give us of Thine Own Glory," they cry; and He in His turn pours out His ceaseless Blessing on His Saints. "Blessed are ye,--Mine own for ever, who have served Me faithfully, and with a good courage."
1. Admire and rejoice in the Heavenly Country; the glorious and blessed New Jerusalem.
2. Reprove the coldness of your own heart for
having hitherto so little sought after that glorious
abode. Why have I so long lingered indifferent
to the eternal happiness set before me? Woe
is me that, for the sake of poor savourless earthly
things, I have so often forgotten those heavenly
3. Aspire earnestly after that blessed abode. Forasmuch, O Dear Lord, as Thou hast been pleased to turn my feet into Thy ways, never will I again look back. Go forth, my soul, towards thy promised rest, journey unweariedly to that hoped-for land; wherefore shouldest thou tarry in Egypt?
4. Resolve to give up such and such things, which hinder you on the way, and to do such others as will help you thitherwards.
Give thanks, offer, pray.
On the Choice upon to you between Heaven and Hell.
1. PLACE yourself in the Presence of God. 2. Humble yourself before Him, and ask His inspiration.
1. Imagine yourself alone with your good angel
2. Consider that the choice you make in this life will last for ever 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 unto Me, and joy
for ever 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
1. O Hell, I abhor thee now and for ever; I abhor thy griefs and torments, thine endless misery, the unceasing blasphemies and maledictions which thou pourest out upon my God;--and turning to thee, O blessed Paradise, eternal glory, unfading happiness, I choose thee for ever as my abode, thy glorious mansions, thy precious and abiding tabernacles. O my God, I bless Thy Mercy which gives me the power to choose--O Jesus, Saviour, I accept Thine Eternal Love, and praise Thee for the promise Thou hast given me of a place prepared for me in that blessed New Jerusalem, where I shall love and bless Thee for ever.
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
How the Soul chooses the Devout Life.
1. PLACE yourself in the Presence of God. 2. Humble yourself before Him, and ask His Aid.
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
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
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 betwixt the two.
4. The Blessed Virgin, S. Joseph, S. Louis, S. 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 thee!"
1. O world, O vile company, never will I enlist beneath thy banner; for ever I have forsaken thy flatteries and deceptions. O proud king, monarch of evil, infernal spirit, I renounce thee and all thy hollow pomp, I detest thee and all thy works.
2. And turning to Thee, O Sweet Jesus, King
of blessedness and of eternal glory, I cleave to
Thee with all the powers of my soul, I adore
Thee with all my heart, I choose Thee now and
ever for my King, and with inviolable fidelity I
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 for ever, in testimony of my choice, "Glory be to Jesus, my Lord!"
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 honourable. Contrition and confession are in themselves so lovely and sweet-savoured, that they efface the ugliness and disperse the ill savour of sin. Simon the leper called Magdalene a sinner, 1 but
When you come to your spiritual father, imagine yourself to be on Mount Calvary, at the Feet of the Crucified Saviour, 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
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 sinfulness, 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 faithlessness, by which I have delayed turning to Him, and despising His Grace, have offended Him anew: and
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
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 marvellous 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,
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
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 savour," says the Wise Man. 1 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 harboured, do not permanently injure it, but if such sins are fostered and cherished, they destroy the sweet savour 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 harboured
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
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 any one 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.
1. PRAYER opens the understanding to the brightness of Divine Light, and the will to the warmth of Heavenly Love--nothing can so effectually purify the mind from its many ignorances, or the will from its perverse affections. It is as a healing water which causes the roots of our good desires to send forth fresh shoots, which washes away the soul's imperfections, and allays the thirst of passion.
2. But especially I commend earnest mental
prayer to you, more particularly such as bears
upon the Life and Passion of our Lord. If you
contemplate Him frequently in meditation, your
whole soul will be filled with Him, you will
grow in His Likeness, and your actions will be moulded on His. He is the Light of the world; therefore in Him, by Him, and for Him we shall be enlightened and illuminated; He is the Tree of Life, beneath the shadow of which we must find rest;--He is the Living Fountain of Jacob's well, wherein we may wash away every stain. Children learn to speak by hearing their mother talk, and stammering forth their childish sounds in imitation; and so if we cleave to the Savior in meditation, listening to His words, watching His actions and intentions, we shall learn in time, through His Grace, to speak, act and will like Himself. Believe me, my daughter, there is no way to God save through this door. Just as the glass of a mirror would give no reflection save for the metal behind it, so neither could we here below contemplate the Godhead, were it not united to the Sacred Humanity of our Saviour, Whose Life and Death are the best, sweetest and most profitable subjects that we can possibly select for meditation. It is not without meaning that the Saviour calls Himself the Bread come down from Heaven;--just as we eat bread with all manner of other food, so we need to meditate and feed upon our Dear Lord in every prayer and action. His Life has been meditated and written about by various authors. I should specially commend
3. Give an hour every day to meditation before dinner;--if you can, let it be early in the morning, when your mind will be less cumbered, and fresh after the night's rest. Do not spend more than an hour thus, unless specially advised to do so by your spiritual father.
4. If you can make your meditation quietly in church, it will be well, and no one, father or mother, husband or wife, can object to an hour spent there, and very probably you could not secure a time so free from interruption at home.
5. Begin all prayer, whether mental or vocal, by an act of the Presence of God. If you observe this rule strictly, you will soon see how useful it is.
6. It may help you to say the Creed, Lord's Prayer, etc., in Latin, but you should also study them diligently in your own language, so as thoroughly to gather up the meaning of these holy words, which must be used fixing your thoughts steadily on their purport, not striving to say many words so much as seeking to say a few with your whole heart. One Our Father
7. The Rosary is a useful devotion when rightly used, and there are various little books to teach this. It is well, too, to say pious Litanies, and the other vocal prayers appointed for the Hours and found in Manuals of devotion,--but if you have a gift for mental prayer, let that always take the chief place, so that if, having made that, you are hindered by business or any other cause from saying your wonted vocal prayers, do not be disturbed, but rest satisfied with saying the Lord's Prayer, the Angelic Salutation, and the Creed after your meditation.
8. If, while saying vocal prayers, your heart feels drawn to mental prayer, do not resist it, but calmly let your mind fall into that channel, without troubling because you have not finished your appointed vocal prayers. The mental prayer you have substituted for them is more acceptable to God, and more profitable to your soul. I should make an exception of the Church's Offices, if you are bound to say those by your vocation--in such a case these are your duty.
9. If it should happen that your morning
goes by without the usual meditation, either
owing to a pressure of business, or from any
other cause, (which interruptions you should try
IT may he, my daughter, that you do not
know how to practise mental prayer, for
unfortunately it is a thing much neglected now-adays. I will therefore give you a short and easy
method for using it, until such time as you may
read sundry books written on the subject, and
above all till practice teaches you how to use it
more perfectly. And first of all, the Preparation,
which consists of two points: first, placing
yourself in the Presence of God; and second,
asking His Aid. And in order to place your
First, a lively earnest realisation that His
Presence is universal; that is to say, that He is
everywhere, and in all, and that there is no place,
nothing in the world, devoid of His Most Holy
Presence, so that, even as birds on the wing
meet the air continually, we, let us go where we
will, meet with that Presence always and everywhere.
It is a truth which all are ready to grant,
but all are not equally alive to its importance.
A blind man when in the presence of his prince
will preserve a reverential demeanour if told that
the king is there, although unable to see him; but
practically, what men do not see they easily forget,
and so readily lapse into carelessness and
irreverence. Just so, my child, we do not see
our God, and although faith warns us that He is
present, not beholding Him with our mortal
eyes, we are too apt to forget Him, and act as
though He were afar: for, while knowing perfectly
that He is everywhere, if we do not think about
it, it is much as though we knew it not. And
therefore, before beginning to pray, it is needful
always to rouse the soul to a stedfast remembrance
and thought of the Presence of God. This
is what David meant when he exclaimed, "If I
climb up to Heaven, Thou art there, and if I go
The second way of placing yourself in this Sacred Presence is to call to mind that God is not only present in the place where you are, but that He is very specially present in your heart and mind, which He kindles and inspires with His Holy Presence, abiding there as Heart of your heart, Spirit of your spirit. Just as the soul animates the whole body, and every member thereof, but abides especially in the heart, so God, while present everywhere, yet makes His special abode with our spirit. Therefore David calls Him "the Strength of my heart;" 5 and S. Paul said that in Him "we live and move and have our being." 4 Dwell upon this thought until you have kindled a great reverence within your heart for God Who is so closely present to you.
The third way is to dwell upon the thought of our Lord, Who in His Ascended Humanity looks
The fourth way is simply to exercise your ordinary imagination, picturing the Saviour to yourself in His Sacred Humanity as if He were beside you just as we are wont to think of our friends, and fancy that we see or hear them at our side. But when the Blessed Sacrament of the Altar is there, then this Presence is no longer imaginary, but most real; and the sacred species are but as a veil from behind which the Present Saviour beholds and considers us, although we cannot see Him as He is.
Make use of one or other of these methods for placing yourself in the Presence of God before you begin to pray;--do not try to use them all at once, but take one at a time, and that briefly and simply.
INVOCATION is made as follows: your soul, having realised God's Presence, will prostrate itself with the utmost reverence, acknowledging its unworthiness to abide before His Sovereign Majesty; and yet knowing that He of His Goodness would have you come to Him, you must ask of Him grace to serve and worship Him in this your meditation. You may use some such brief and earnest words as those of David: "Cast me not away from Thy Presence, and take not Thy Holy Spirit from me." 1 "Shew me Thy Ways, O Lord, and teach me Thy paths." 2 "Give me understanding, and I shall keep Thy Law: yea, I shall keep it with my whole heart." 3 "I am Thy servant, O grant me understanding." 4 Dwell too upon the thought of your guardian Angel, and of the Saints connected with the special mystery you are considering, as the Blessed Virgin, S. John, the Magdalene, the good thief, etc., if you are meditating in the Passion, so that you may share in their devout feelings and intention,--and in the same way with other subjects.
FOLLOWING upon these two ordinary points, there
ere is a third, which is not necessary to
all meditation, called by some the local
representation, and by others the interior picture. It
is simply kindling a vivid picture of the mystery
to be meditated within your imagination, even
as though you were actually beholding it. For
instance, if you wish to meditate upon our
Lord on His Cross, you will place yourself in
imagination on Mount Calvary, as though you
saw and heard all that occurred there during the
Passion; or you can imagine to yourself all that
the Evangelists describe as taking place where
you are. In the same way, xvhen you meditate
upon death, bring the circumstances that will
attend your own vividly to mind, and so of hell,
or any subjects which involve visible, tangible
circumstances. When it is a question of such
mysteries as God's Greatness, His Attributes, the
end of our creation, or other invisible things,
you cannot make this use of your imagination.
At most you may employ certain comparisons
and similitudes, but these are not always opportune,
and I would have you follow a very simple
Considerations, the Second Part of Meditation.
AFTER this exercise of the imagination, we
come to that of the understanding: for
meditations, properly so called, are certain
considerations by which we raise the affections to
God and heavenly things. Now meditation
differs therein from study and ordinary methods
of thought which have not the Love of God or
growth in holiness for their object, but some
other end, such as the acquisition of learning or
MEDITATION excites good desires in the
will, or sensitive part of the soul,--such
as love of God and of our neighbour, a craving
for the glory of Paradise, zeal for the salvation
of others, imitation of our Lord's Example,
compassion, thanksgiving, fear of God's wrath and
of judgment, hatred of sin, trust in God's Goodness
But, my daughter, you must not stop short in
general affections, without turning them into
special resolutions for your own correction and
amendment. For instance, meditating on Our
Dear Lord's First Word from the Cross, you will
no doubt be roused to the desire of imitating
Him in forgiving and loving your enemies.
But that is not enough, unless you bring it to
some practical resolution, such as, "I will not
be angered any more by the annoying things
said of me by such or such a neighbour, nor by
the slights offered me by such an one; but
rather I will do such and such things in order to
soften and conciliate them." In this way, my
daughter, you will soon correct your faults,
whereas mere general resolutions would take
but a slow and uncertain effect.
THE meditation should be concluded by three acts, made with the utmost humility. First, an act of thanksgiving;--thanking God for the affections and resolutions with which He has inspired you, and for the Mercy and Goodness He has made known to you in the mystery you have been meditating. Secondly, an act of oblation, by which you offer your affections and resolutions to God, in union with His Own Goodness and Mercy, and the Death and Merits of His Son. The third act is one of petition, in which you ask God to give you a share in the Merits of His Dear Son, and a blessing on your affections and resolutions, to the end that you may be able to put them in practice. You will further pray for the Church, and all her Ministers, your relations, friends, and all others, using the Our Father as the most comprehensive and necessary of prayers.
Besides all this, I bade you gather a little
bouquet of devotion, and what I mean is this.
When walking in a beautiful garden most people
are wont to gather a few flowers as they go,
which they keep, and enjoy their scent during
ABOVE all things, my daughter, strive when
your meditation is ended to retain the
thoughts and resolutions you have made as your
earnest practice throughout the day. This is the
real fruit of meditation, without which it is apt to
be unprofitable, if not actually harmful--inasmuch
as to dwell upon virtues without practising
them lends to puff us up with unrealities,
until we begin to fancy ourselves all that we
have meditated upon and resolved to be;
which is all very well if our resolutions are
earnest and substantial, but on the contrary
hollow and dangerous if they are not put in
practice. You must then diligently endeavour
to carry out your resolutions, and seek for all
opportunities, great or small. For instance, if
When you leave off this interior prayer, you
must be careful to keep your heart in an even
balance, lest the balm it has received in meditation
be scattered. I mean, try to maintain silence
for some brief space, and let your thoughts be
transferred gradually from devotion to business,
keeping alive the feelings and affections aroused
in meditation as long as possible. Supposing
some one to have received a precious porcelain
vessel, filled with a most costly liquid, which
he is going to carry home; how carefully he
would go, not looking about, but watching
stedfastly lest he trip or stumble, or lest he
spill any of the contents of his vessel. Just
so, after meditation, do not allow yourself
forthwith to be distracted, but look straight before
you. Of course, if you meet any one to whom
you are bound to attend, you must act according
to the circumstances in which you find yourself,
but even thus give heed to your heart, so as to
lose as little as possible of the precious fruits of
your meditation. You should strive, too, to
accustom yourself to go easily from prayer to
all such occupations as your calling or position
It may be that sometimes, immediately after
your preparation, your affections will be wholly
drawn to God, and then, my child, you must let
go the reins, and not attempt to follow any given
method; since, although as a general rule your
considerations should precede your affections
and resolutions, when the Holy Spirit gives you
those affections at once, it is unnecessary to use
the machinery which was intended to bring
about the same result. In short, whenever such
affections are kindled in your heart, accept them,
and give them place in preference to all other
considerations. The only object in placing the
affections after the points of consideration in
meditation, is to make the different parts of
meditation clearer, for it is a general rule that
when affections arise they are never to be
checked, but always encouraged to flow freely.
Amid your affections and resolutions it is well occasionally to make use of colloquies, and to speak sometimes to your Lord, sometimes to your guardian Angel, or to those persons who are concerned in the mystery you are meditating, to the Saints, to yourself, your own heart, to sinners, and even to the inanimate creation around, as David so often does in the Psalms, as well as other Saints in their meditations and prayers.
SHOULD it happen sometimes, my daughter,
that you have no taste for or consolation
in your meditation, I entreat you not to be
Or you can take a book, and read attentively
till such time as your mind is calmed and
quickened; or sometimes you may find help
from external actions, such as prostrating yourself
folding your hands upon your breast, kissing
your Crucifix,--that is, supposing you are alone.
But if, after all this, you are still unrelieved, do
not be disturbed at your dryness, however
great it be, but continue striving after a devout
attitude in God's Sight. What numbers of
courtiers appear a hundred times at court
without any hope of a word from their king, but
merely to pay their homage and be seen of him.
Just so, my daughter, we ought to enter upon
mental prayer purely to fulfil our duty and
testify our loyalty. If it pleases God's Divine
Majesty to speak to us, and discourse in our
hearts by His Holy Inspirations and inward
consolations, it is doubtless a great honour, and
very sweet to our soul; but if He does not
vouchsafe such favours, but makes as though
BESIDES your systematic meditation and your other vocal prayers, there are five shorter kinds of prayer, which are as aids and assistants to the great devotion, and foremost among these is your morning prayer, as a general preparation for all the day's work. It should be made in this wise.
1. Thank God, and adore Him for His Grace which has kept you safely through the night, and if in anything you have offended against Him, ask forgiveness.
2. Call to mind that the day now beginning
3. Consider beforehand what occupations, duities and occasions are likely this day to enable you to serve God; what temptations to offend Him, eitlher by vanity, anger, etc., may arise; and make a fervent resolution to use all means of serving Him and confirming your own piety; as also to avoid and resist whatever might hinder your salvation and God's Glory. Nor is it enough to make such a resolution,--you must also prepare to carry it into effect. Thus, if you foresee having to meet some one who is hottempered and irritable, you must not merely resolve to guard your own temper, but you must consider by what gentle words to conciliate him. If you know you will see some sick person, consider how best to minister comfort to him, and so on.
4. Next, humble yourself before God, confessing
that of yourself you could carry out
nothing that you have planned, either in avoiding
evil or seeking good. Then, so to say, take
your heart in your hands, and offer it and all
your good intentions to God's Gracious Majesty,
en-treating Him to accept them, and strengthen
you in His Service, which you may do in some
such words as these: "Lord, I lay before Thee
All these acts should be made briefly and heartily, before you leave your room if possible, so that all the coming work of the day may be prospered with God's blessing; but anyhow, my daughter, I entreat you never to omit them.
Evening Prayer and Examination of Conscience.
AS I have counselled you before your material
dinner to make a spiritual repast
in meditation, so before your evening meal you
should make at least a devout spiritual collation.
Make sure of some brief leisure before suppertime,
and then prostrating yourself before God,
and recollecting yourself in the Presence of
Christ Crucified, setting Him before your mind
with a stedfast inward glance, renew the warmth
of your morning's meditation by some hearty
As to the examination of conscience, which we all should make before going to bed, you know the rules:
1. Thank God for having preserved you through the day past.
2. Examine how you have conducted yonrself through the day, in order to which recall where and with whom you have been, and what you have done.
3. If you have done anything good, offer thanks to God; if you have done amiss in thought, word, or deed, ask forgiveness of His Divine Majesty, resolving to confess the fault when opportunity offers, and to be diligent in doing better.
4. Then commend your body and soul, the
Church, your relations and friends, to God. Ask
that the Saints and Angels may keep watch over
you, and with God's Blessing go to the rest He
has appointed for you. Neither this practice nor
that of the morning should ever be omitted; by
your morning prayer you open your soul's windows
to the sunshine of Righteousness, and by
your evening devotions you close them against
the shades of hell.
THIS is a matter, dear daughter, to which
I am very anxious to win your attention,
for in it lies one of the surest means of spiritual
progress. Strive as often as possible through the
day to place yourself in God's Presence by some
one of the methods already suggested. Consider
what God does, and what you are doing;--you
will see His Eyes ever fixed upon you in Love
incomparable. "O my God," you will cry out,
"why cannot I always be looking upon Thee,
even as Thou lookest on me? why do I think
so little about Thee? O my soul, thy only
resting-place is God, and yet how often dost thou
wander?" The birds have nests in lofty trees,
and the stag his refuge in the thick coverts,
where he can shelter from the sun's burning
heat; and just so, my daughter, our hearts ought
daily to choose some resting-place, either Mount
Calvary, or the Sacred Wounds, or some other
spot close to Christ, where they can retire at
will to seek rest and refreshment amid toil, and
to be as in a fortress, protected from temptation.
Blessed indeed is the soul which can truly say,
"Thou, Lord, art my Refuge, my Castle, my
Be sure then, my child, that while externally occupied with business and social duties, you frequently retire within the solitude of your own heart. That solitude need not be in any way hindered by the crowds which surround you-- they surround your body, not your soul, and your heart remains alone in the Sole Presence of God. This is what David sought after amid his manifold labours;--the Psalms are full of such expressions as "Lord, I am ever with Thee. The Lord is always at my right hand. I lift up mine eyes to Thee, O Thou Who dwellest in the heavens. Mine eyes look unto God."
There are few social duties of sufficient
importance to prevent an occasional retirement
of the heart into this sacred solitude. When
S. Catherine of Sienna was deprived by her
parents of any place or time for prayer and
meditation, Our Lord inspired her with the
thought of making a little interior oratory in her
mind, into which she could retire in heart, and
so enjoy a holy solitude amid her outward
duties. And henceforward, when the world
assaulted her, she was able to be indifferent,
because, so she said, she could retire within her
secret oratory, and find comfort with her
Heavenly Bridegroom. So she counselled her
When the blessed Elzear, Count of Arian-enProvence, had been long separated from his pious and beloved wife Delphine, she sent a messenger to inquire after him, and he returned answer, "I am well, dear wife, and if you would see me, seek me in the Wounded Side of our Dear Lord Jesus; that is my sure dwelling-place, and elsewhere you will seek me in vain." Surely he was a true Christian knight who spoke thus.
WE retire with God, because we aspire to
Him, and we aspire in order to retire
with Him; so that aspiration after God and
spiritual retreat excite one another, while both
spring from the one Source of all holy thoughts.
Do you then, my daughter, aspire continually to
God, by brief, ardent upliftings of heart; praise
His Excellence, invoke His Aid, cast yourself
in spirit at the Foot of His Cross, adore His
Goodness, offer your whole soul a thousand
times a day to Him, fix your inward gaze upon
Him, stretch out your hands to be led by Him,
as a little child to its father, clasp Him to your
breast as a fragrant nosegay, upraise Him in
Sundry collections of ejaculatory prayer have
been put forth, which are doubtless very useful,
but I should advise you not to tie yourself to any
formal words, but rather to speak with heart or
mouth whatever springs forth from the love
within you, which is sure to supply you with all
When S. Fulgentius, Bishop of Ruspe, heard Theodoric, King of the Goths, harangue a general assembly of Roman nobles, and beheld their splendour, he exclaimed, "O God, how glorious must Thy Heavenly Jerusalem be, if even earthly Rome be thus!" 1 And if this world can afford so much gratification to mere earthly lovers of vanity, what must there be in store hereafter for those who love the truth?
We are told that S. Anselm of Canterbury, (our mountains may glory in being his birthplace 1 ) was much given to such thoughts. On one occasion a hunted hare took refuge from imminent death beneath the Bishop's horse, the hounds clamouring round, but not daring to drag it from its asylum, whereat his attendants began to laugh; but the great Anselm wept, saying, "You may laugh forsooth, but to the poor hunted beast it is no laughing matter; even so the soul which has been led astray in all manner of sin finds a host of enemies waiting at its last hour to devour it, and terrified, knows not where to seek a refuge, and if it can find none, its enemies laugh and rejoice." And so he went on his way, sighing.
Constantine the Great wrote with great respect to S. Anthony, at which his religious expressed their surprise. "Do you marvel," he said, "that a king should write to an ordinary man? Marvel rather that God should have written His Law for men, and yet more that He should have spoken with them Face to face through His Son." When S. Francis saw a solitary sheep amid a flock of goats; "See," said he to his companion, "how gentle the poor sheep is among the goats, even as was Our Lord among the Pharisees;" and seeing a boar devour a little lamb,
A great man of our own day, Francis Borgia, then Duke of Candia, was wont to indulge in many devout imaginations as he was hunting. "I used to ponder," he said, "how the falcon returns to one's wrist, and lets one hood its eyes or chain it to the perch, and yet men are so perverse in refusing to turn at God's call." St. Basil the Great says that the rose amid its thorns preaches a lesson to men. "All that is pleasant in this life" (so it tells us mortals) "is mingled with sadness--no joy is altogether pure--all enjoyment is liable to be marred by regrets, marriage is saddened by widowhood, children bring anxiety, glory often turns to shame, neglect follows upon honour, weariness on pleasure, sickness on health. Truly the rose is a lovely flower," the Saint goes on to say, "but it moves me to sadness, reminding me as it does that for my sin the earth was condemned to bring forth thorns."
Another devout soul, gazing upon a brook
wherein the starlit sky of a calm summer's night
was reflected, exclaims, "O my God, when Thou
callest me to dwell in Thy heavenly tabernacles,
these stars will be beneath my feet; and even
as those stars are now reflected here below, so
are we Thy creatures reflected above in the
2 "Pensees." This play on words is common--as Ophelia says in
Hamlet, Act iv. sc. 5: "There is pansies--that's for thoughts."
But the name of this pretty viola is really derived from panacea,
signifying all-heal, just as Tansy is derived from Athanasia,
i.e. immortelle or everlasting. Its other name of heart's-ease also refers to
the potent virtues ascribed to it of old. Cawdray, in his Treasurie
of Similies, London, 1609, says: "As the herb Panax or Panace
hath in it a remedy against all diseases, so is the Death of Christ
against all sin sufficient and effectual." In the preface to our
English Bible of 1611, the translators speak of "Panaces, the
herb that is good for all diseases."
Thus it is, my daughter, that good thoughts and holy aspirations may be drawn from all that surrounds us in our ordinary life. Woe to them that turn aside the creature from the Creator, and thrice blessed are they who turn all creation to their Creator's Glory, and make human vanities subservient to the truth. "Verily," says Saint Gregory Nazianzen, "I am wont to turn all things to my spiritual profit."
Read the pious epitaph written for S. Paula by S. Jerome; it is marvellous therein to see how she conceived spiritual thoughts and aspirations at every turn.
Now, in the practice of this spiritual retreat
and of these ejaculatory prayers the great work
of devotion lies: it can supply all other deficiencies, but there is hardly any means of making up where this is lacking. Without it no one
can lead a true contemplative life, and the active
life will be but imperfect where it is omitted:
without it rest is but indolence, labour but
weariness,--therefore I beseech you to adopt it
heartily, and never let it go.
1. SO far I have said nothing concerning the Sun of all spiritual exercises, even the most holy, sacred and Sovereign Sacrifice and Sacrament of the Eucharist,--the very centre point of our Christian religion, the heart of all devotion, the soul of piety;--that Ineffable Mystery which embraces the whole depth of Divine Love, by which God, giving Himself really to us, conveys all His Graces and favours to men with royal magnificence.
2. Prayer made in union with this Divine Sacrifice has untold power; through which, indeed, the soul overflows with heavenly grace, and leaning on her Beloved, becomes so filled with spiritual sweetness and perfume, that we may ask in the words of the Canticles: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? " 1
3. Strive then to your utmost to be present every day at this holy Celebration, in order that with the priest you may offer the Sacrifice of
4. If any imperative hindrance prevents your presence at this sovereign sacrifice of Christ's most true Presence, at least be sure to take part in it spiritually. If you cannot go to Church, choose some morning hour in which to unite your intention to that of the whole Christian world, and make the same interior acts of devotion wherever you are that you would make if you were really present at the Celebration of the Holy Eucharist in Church.
5. In order to join in this rightly, whether
actually or mentally, you must give heed to
several things: (1) In the beginning, and before
the priest goes up to the Altar, make your
preparation with his--placing yourself in God's
Presence, confessing your unworthiness, and
asking forgiveness. (2) Until the Gospel, dwell
simply and generally upon the Coming and
the Life of our Lord in this world. (3) From
the Gospel to the end of the Creed, dwell upon
our Dear Lord's teaching, and renew your
resolution to live and die in the faith of the
Holy Catholic Church. (4) From thence, fix
your heart on the mysteries of the Word, and
unite yourself to the Death and Passion of our
Redeemer, now actually and essentially set
forth in this holy Sacrifice, which, together with
the priest and all the congregation, you offer to
God the Father, to His Glory and your own
salvation. (5) Up to the moment of communicating,
offer all the longings and desires of
your heart, above all desiring most earnestly to
be united for ever to our Saviour by His Eternal
Love. (6) From the time of Communion to the
end, thank His Gracious Majesty for His Incarnation,
His Life, Death, Passion, and the
Love which He sets forth in this holy Sacrifice,
intreating through it His favour for yourself,
your relations and friends, and the whole
Church; and humbling yourself sincerely, devoutly
receive the blessing which our Dear
Lord gives you through the channel of His
If, however, you wish to follow your daily course of meditation on special mysteries during the Sacrifice, it is not necessary that you should interrupt yourself by making these several acts but it will suffice that at the beginning you dispose your intention to worship and to offer the holy Sacrifice in your meditation and prayer; since every meditation includes all the abovenamed acts either explicitly or implicitly.
FURTHERMORE, my daughter, you should endeavour to assist at the Offices, Hours, Vespers, etc., as far as you are able, especially on Sundays and Festivals, days which are dedicated to God, wherein we ought to strive to do more for His Honour and Glory than on others. You will greatly increase the fervour of your devotion hy so doing, even as did S. Augustine, who tells us in his Confessions, that in the early days of his conversion he was touched to the quick, and his heart overflowed in happy tears, when he took part in the Offices of the Church. 1
I say the same concerning all public services
and prayers, in which, as far as possible, each one
of us is bound to contribute the best example
we can for our neighbour's edification, and our
INASMUCH as God continually sends us inspirations by means of His Angels, we may fitly send back our aspirations through the same channel. The souls of the holy dead, resting in Paradise, who are, as our Lord Himself has told us, as the Angels in Heaven," 1 are also united to us in their prayers. My child, let us gladly join our hearts with these heavenly blessed ones; for even as the newly-fledged nightingale learns to sing from the elder birds, so by our sacred communing with the Saints we shall learn better to pray and sing the praises of the Lord. David is continually uniting his prayers with those of all the Saints and Angels.
Honour, revere and respect the Blessed Virgin Mary with a very special love; she is the Mother of our Sovereign Lord, and so we are her children. Let us think of her with all the love and confidence of affectionate children;
Seek to be familiar with the Angels; learn to realise that they are continually present, although invisible. Specially love and revere the Guardian Angel of the Diocese in which you live, those of the friends who surround you, and your own. Commune with them frequently, join in their songs of praise, and seek their protection and help in all you do, spiritual or temporal.
That pious man Peter Faber, the first companion of Saint Ignatius, and the first priest, first preacher and first theological teacher of the Company of the Jesuits, who was a native of our Diocese, 1 once passing through this country on his way from Germany, (where he had been labouring for God's Glory,) told how great comfort he had found as he went among places infested with heresy in communing with the guardian Angels thereof, whose help had often preserved him from danger, and softened hearts to receive the faith. He spoke with such earnestness, that a lady who, when quite young, heard him, was so impressed, that she repeated his words to me only four years ago, sixty years after their utterance, with the utmost feeling. I had the happiness only last year of consecrating
You will do well to choose out for yourself some individual Saint, whose life specially to study and imitate, and whose prayers may be more particularly offered on your behalf. The Saint bearing your own baptismal name would seem to be naturally assigned to you.
CULTIVATE a special devotion to God's Word, whether studied privately or in public; always listen to it with attention and reverence, strive to profit by it, and do not let it fall to the ground, but receive it within your heart as a precious balm, thereby imitating the Blessed Virgin, who "kept all these sayings in her heart." 1 Remember that our Lord receives our words of prayer according to the way in which we receive His words in teaching.
You should always have some good devout book at hand, such as the writings of S.
BY inspirations I mean all drawings, feelings, interior reproaches, lights and intuitions, with which God moves us, preventing our hearts by His Fatherly love and care, and awakening, exciting, urging, and attracting them to goodness, to Heavenly love, to good resolutions, in short, to whatever tends to our eternal welfare. This it is of which we read in the Canticles, when the Bridegroom knocks at the door, awakens His beloved, calls upon her, seeks her, bids her eat of His honey, gather the fruit and flowers of His garden, and let Him hear her voice, which is sweet to Him. 1
Let me make use of an illustration of my meaning. In contracting a marriage, the bride must be a party to three separate acts: first, the bridegroom is proposed to her; secondly, she entertains the proposal; and thirdly, she gives her consent. Just so when God intends to perform some act of love in us, by us, and with us; He first suggests it by His inspiration; secondly, we receive that inspiration; and thirdly, we consent to it: for, like as we fall into sin by
The delight we take in God's inspirations is an important step gained towards His Glory, and we begin at once to please Him thereby; for although such delectation is not the same thing as a full consent, it shows a strong tendency thereto; and if it is a good and profitable sign when we take pleasure in hearing God's Word, which is, so to say, an external inspiration, still more is it good and acceptable in His Sight when we take delight in His interior inspirations.
But, after all, consent only perfects the good action; for if we are inspired of God, and take pleasure in that inspiration, and yet, nevertheless, refuse our consent to His inspiration, we are acting a very contemptuous, offensive part towards Him. We read of the Bride, that although the voice of her Beloved touched her heart, she made trivial excuses, and delayed opening the door to Him, and so He withdrew Himself and "was gone." 2 And the earthly lover, who had long sought a lady, and seemed acceptable to her, would have the more ground for complaint if at last he was spurned and dismissed, than if he had never been favourably received.
Do you, my daughter, resolve to accept whatever inspirations God may vouchsafe you, heartily; and when they offer themselves, receive them as the ambassadors of your Heavenly King, seeking alliance with you. Hearken gently to their propositions, foster the love with which you are
Consent once given, you must carefully seek
to produce the intended results, and carry out
the inspiration, the crown of true virtue; for to
give consent, without producing the result
thereof, were like planting a vine without meaning
it to bear fruit. All this will be greatly
promoted by careful attention to your morning
exercises, and the spiritual retirement already
mentioned, because therein you learn to carry
general principles to a special application.
OUR Saviour has bequeathed the Sacrament of Penitence and Confession to His Church, 1 in order that therein we maybe cleansed from all our sins, however and whenever we may have been soiled thereby. Therefore, my child, never allow your heart to abide heavy with sin, seeing that there is so sure and safe a remedy at hand. If the lioness has been in the neighbourhood of other beasts she hastens to wash away their scent, lest it should be displeasing to her lord; and so the soul which has ever so little consented to sin, ought to abhor itself and make haste to seek purification, out of respect to His Divine Gaze Who beholds it always. Why should we die a spiritual death when there is a sovereign remedy available?
Make your confession humbly and devoutly every week, and always, if you can, before communicating, even although your conscience is not burdened with mortal sin; for in confession you do not only receive absolution for your venial sins, but you also receive great strength to help you in avoiding them henceforth,
Be sure always to entertain a hearty sorrow for the sins you confess, however small they are; as also a stedfast resolution to correct them in future. Some people go on confessing venial sins out of mere habit, and conventionally, without making any effort to correct them, thereby losing a great deal of spiritual good. Supposing that you confess having said something untrue, although without evil consequences, or some careless words, or excessive amusement;-- repent, and make a firm resolution of amendment: it is a mere abuse to confess any sin whatever, be it mortal or venial, without intending to put it altogether away, that being the express object of confession.
Beware of unmeaning self-accusations, made out of a mere routine, such as, "I have not loved God as much as I ought; I have not prayed with as much devotion as I ought; I
have not loved my neighbour as I ought; I
have not received the Sacraments with sufficient
reverence;" and the like. Such things as these
are altogether useless in setting the state of
Again, do not be satisfied with mentioning
the bare fact of your venial sins, but accuse
yourself of the motive cause which led to them.
For instance, do not be content with saying
that you told an untruth which injured no one;
but say whether it was out of vanity, in order to
Do not spare yourself in telling whatever is
necessary to explain the nature of your fault,
as, for instance, the reason why you lost your
temper, or why you encouraged another in
wrong-doing. Thus, some one whom I dislike
says a chance word in joke, I take it ill, and put
myself in a passion. If one I like had said a
stronger thing I should not have taken it amiss;
so in confession, I ought to say that I lost my
temper with a person, not because of the words
Do not lightly change your Confessor, but
having chosen him, be regular in giving account
of your conscience to him at the appointed
seasons, telling him your faults simply and
frankly, and from time to time--say every month
or every two months, show him the general
state of your inclinations, although there be
nothing wrong in them; as, for instance, whether
you are depressed and anxious, or cheerful,
desirous of advancement, or money, and the like.
IT is said that Mithridates, King of Pontus,
who invented the poison called after him,
mithridate, so thoroughly impregnated his
system with it, that when eventually he tried to
poison himself to avoid becoming the Romans'
slave, he never could succeed. The Saviour
instituted the most holy Sacrament of the
Eucharist, really containing His Body and His
Blood, in order that they who eat it might live
for ever. And therefore whosoever recetves it
frequently and devoutly, so strengthens the
health and life of his soul, that it is hardly
possible for him to be poisoned by any evil
desires. We cannot be fed by that Living
Flesh and hold to the affections of death; and
just as our first parents could not die in Paradise,
because of the Tree of Life which God had
placed therein, so this Sacrament of Life makes
spiritual death impossible. The most fragile,
easily spoilt fruits, such as cherries, apricots, and
strawberries, can be kept all the year by being
preserved in sugar or honey; so what wonder if
our hearts, frail and weakly as they are, are kept
from the corruption of sin when they are preserved
As to daily Communion, I neither commend
nor condemn it; but with respect to communicating
every Sunday, I counsel and exhort every one
to do so, providing the mind has no attachment
to sin. So says S. Augustine, and with him I
neither find fault nor unconditionally commend
daily Communion, leaving that matter to the
discretion of every person's own spiritual Guide;
as the requisite dispositions for such frequent
Communion are too delicate for one to advise
it indiscriminately. On the other hand, these
very special dispositions may be found in sundry
devout souls, and therefore it would not be well
to discourage everybody. It is a subject which
must be dealt with according to each individual
mind; it were imprudent to advise such frequent
Communion to all, while, on the other hand, it
If you are discreet, neither father nor mother, husband nor wife, will ever hinder you from communicating frequently, and that because on the day of your Communion you will give good heed always to be more than usually gentle and amiable towards them, doing all you can to please them, so that they are not likely to prevent your doing a thing which in nowise inconveniences themselves, unless they were most particularly unreasonable and perverse, in which case, as I have said, your Director might advise you to yield. There is nothing in the married life to hinder frequent Communion. Most certainly the Christians of the Primitive Church communicated daily, whether married or single. Neither is any malady a necessary impediment, except, indeed, anything producing constant sickness.
Those who communicate weekly must be free
from mortal sin, and also from any attachment
to venial sin, and they should feel a great
desire for Communion; but for daily Communion
people should furthermore have conquered
most of their inclinations to evil, and no one
BEGIN your preparation over-night, by sundry
aspirations and loving ejaculations.
Go to bed somewhat earlier than usual, so that
you may get up earlier the next morning; and
if you should wake during the night, fill your
heart and lips at once with sacred words
wherewith to make your soul ready to receive the
Bridegroom, Who watches while you sleep, and
Who intends to give you countless gifts and
graces, if you on your part are prepared to
accept them. In the morning rise with joyful
expectation of the Blessing you hope for, and
(having made your Confession) go with the
fullest trust, but at the same time with the
fullest humility, to receive that Heavenly Food
which will sustain your immortal life. And
after having said the sacred words, "Lord, I am
not worthy," do not make any further movement
whatever, either in prayer or otherwise, but
gently opening your mouth, in the fulness of
faith, hope, and love, receive Him in Whom, by
Your main intention in Communion should be
to grow, strengthen, and abound in the Love of
God; for Love's Sake receive that which Love
Alone gives you. Of a truth there is no more
loving or tender aspect in which to gaze upon
the Saviour than this act, in which He, so to
say, annihilates Himself, and gives Himself to us
as food, in order to fill our souls, and to unite
If men of the world ask why you communicate
so often, tell them that it is that you may learn
to love God; that you may be cleansed from
imperfections, set free from trouble, comforted
in affliction, strengthened in weakness. Tell
them that there are two manner of men who
need frequent Communion--those who are perfect,
since being ready they were much to blame
did they not come to the Source and Fountain of
all perfection; and the imperfect, that they may
learn how to become perfect; the strong, lest
they become weak, and the weak, that they may
become strong; the sick that they may be
healed, and the sound lest they sicken. Tell
them that you, imperfect, weak and ailing, need
frequently to communicate with your Perfection,
your Strength, your Physician. Tell them that
those who are but little engaged in worldly
affairs should communicate often, because they
have leisure; and those who are heavily pressed
with business, because they stand so much in
need of help; and he who is hard worked needs
frequent and substantial food. Tell them that
you receive the Blessed Sacrament that you may
learn to receive it better; one rarely does that
well which one seldom does. Therefore, my
child, communicate frequently,--as often as you
THE queen bee never takes wing without being surrounded by all her Subjects; even so Love never enters the heart but it is sure to bring all other virtues in its train; marshalling and employing them as a captain his soldiers; yet, nevertheless, Love does not set them all to work suddenly, or equal]y, at all times and everywhere. The righteous man is "like a tree planted by the water side, that will bring forth his fruit in due season;" 1 inasmuch as Love, watering and refreshing the soul, causes it to bring forth good works, each in season as required. There is an old proverb to the effect that the sweetest music is unwelcome at
At the same time, there are virtues of universal account, which must not only be called into occasional action, but ought to spread their influence over everything. We do not very often come across opportunities for exercising strength, magnanimity, or magnificence; but gentleness, temperance, modesty, and humility, are graces which ought to colour everything we do. There may be virtues of a more exalted mould, but at all events these are the most continually called for in daily life. Sugar is better than salt, but we use salt more generally and oftener. Consequently, it is well to have a good and ready stock in hand of those general virtues of which we stand in so perpetual a need.
In practising any virtue, it is well to choose
Among such virtues as have no special adaptation to our own calling, choose the most excellent, not the most showy. A comet generally looks larger than the stars, and fills the eye more; but all the while comets are not nearly so
It is well for everybody to select some special
virtue at which to aim, not as neglecting any
others, but as an object and pursuit to the mind.
Saint John, Bishop of Alexandria, saw a vision
of a lovely maiden, brighter than the sun, in
shining garments, and wearing an olive crown,
who said to him, "I am the King's eldest
daughter, and if thou wilt have me for thy friend,
I will bring thee to see His Face." Then he
knew that it was pity for the poor which God
thus commended to him, and from that time he
gave himself so heartily to practise it, that he is
universally known as Saint John the Almoner.
Saint Louis counted it a privilege to visit the hospitals, where he used to tend the sick with his own royal hands. Saint Francis loved poverty above all things, and called her his lady-love. Saint Dominic gave himself up to preaching, whence his Order takes its name. 1 Saint Gregory the Great specially delighted to receive pilgrims after the manner of faithful Abraham, and like him entertained the King of Glory under a pilgrim's garb. Tobit devoted himself to the charitable work of burying the dead. Saint Elizabeth, albeit a mighty princess, loved above all things to humble herself. When Saint Catherine of Genoa became a widow, she gave herself up to work in an hospital.
"Upon Thy Right Hand did stand the Queen in a vesture of gold wrought about with divers colours." 1
When we are beset by any particular vice, it is well as far as possible to make the opposite
SAINT AUGUSTINE says very admirably, that beginners in devotion are wont to commit certain faults which, while they are blameable according to the strict laws of perfection, are yet praiseworthy by reason of the promise they hold forth of a future excellent goodness, to which they actually tend. For instance, that common shrinking fear which gives rise to an excessive scrupulosity in the souls of some who are but just set free from a course of sin, is commendable at that early stage, and is the almost certain forerunner of future purity of conscience. But this same fear would be blameable in those who are farther advanced, because love should reign in their hearts, and love is sure to drive away all such servile fear by degrees.
In his early days, Saint Bernard was very
severe and harsh towards those whom he directed,
telling them, to begin with, that they must put
aside the body, and come to him with their
minds only. In confession, he treated all faults,
S. Jerome tells us that his beloved daughter,
S. Paula, was not only extreme, but obstinate in
practising bodily mortifications, and refusing to
yield to the advice given her upon that head by
her Bishop, S. Epiphanius; and furthermore,
she gave way so excessively to her grief at the
death of those she loved as to peril her own
life. Whereupon S. Jerome says: "It will be
said that I am accusing this saintly woman
rather than praising her, but I affirm before
Jesus, Whom she served, and Whom I seek to
So, my child, we must think well of those whom we see practising virtues, although imperfectly, since the Saints have done the like; but as to ourselves we must give heed to practise them, not only diligently, but discreetly, and to this end we shall do well strictly to follow the Wise Man's counsel, 1 and not trust in our own wisdom, but lean on those whom God has given as our guides. And here I must say a few words concerning certain things which some reckon as virtues, although they are nothing of the sort--I
"YE have need of patience, that, after ye have done the Will of God, ye might receive the promise," says Saint Paul; 1 and the Saviour said, "In your patience possess ye your souls." 2 The greatest happiness of any one is "to possess his soul;" and the more perfect our patience, the more fully we do so possess our souls. Call often to mind that our Saviour redeemed us by bearing and suffering, and in like manner we must seek our own salvation amid sufferings and afflictions; bearing insults, contradictions and troubles with all the gentleness we can possibly command. Do not limit your patience to this or that kind of trial, but extend it universally to whatever God may send, or allow to befall you. Some people will only bear patiently with trials which carry their own salve of dignity,--such as being wounded in
Be patient, not only with respect to the main
trials which beset you, but also under the
accidental and accessory annoyances which arise out
of them. We often find people who imagine
themselves ready to accept a trial in itself who are
Follow Saint Gregory's advice: When you
are justly blamed for some fault you have
Complain as little as possible of your wrongs, for as a general rule you may be sure that complaining is sin; 1 the rather that self-love always magnifies our injuries: above all, do not complain to people who are easily angered and excited. If it is needful to complain to some one, either as seeking a remedy for your injury, or in order to soothe your mind, let it be to some calm, gentle spirit, greatly filled with the Love of God; for otherwise, instead of relieving your heart, your confidants will only provoke it to still greater disturbance; instead of taking out the thorn which pricks you, they will drive it further into your foot.
Some people when they are ill, or in trouble,
As to the trials which you will encounter in devotion (and they are certain to arise), bear in mind our dear Lord's words: "A woman, when she is in travail, hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for
When you are sick, offer all your pains and weakness to our Dear Lord, and ask Him to unite them to the sufferings which He bore for you. Obey your physician, and take all medicines, remedies and nourishment, for the Love of God, remembering the vinegar and gall He tasted for love of us; desire your recovery that you may serve Him; do not shrink from languor and weakness out of obedience to Him, and be ready to die if He wills it, to His Glory, and that you may enter into His Presence.
Bear in mind that the bee while making its honey lives upon a bitter food: and in like manner we can never make acts of gentleness and patience, or gather the honey of the truest virtues, better than while eating the bread of bitterness, and enduring hardness. And just as the best honey is that made from thyme, a small
Gaze often inwardly upon Jesus Christ crucified, naked, blasphemed, falsely accused, forsaken, overwhelmed with every possible grief and sorrow, and remember that none of your sufferings can ever be compared to His, either in kind or degree, and that you can never suffer anything for Him worthy to be weighed against what He has borne for you.
Consider the pains which martyrs have endured, and think how even now many people are bearing afflictions beyond all measure greater than yours, and say, "Of a truth my trouble is comfort, my torments are but roses as compared to those whose life is a continual death, without solace, or aid or consolation, borne down with a weight of grief tenfold greater than mine."
ELISHA bade the poor widow "borrow vessels, even empty vessels not a few, and pour oil into all those vessels;" 1 and so in
We call that vainglory which men take to
themselves, either for what is not in them, or
which being in them is not their own, or which
being in them and their own yet is not worthy
of their self-satisfaction. For instance, noble
birth, favour of great men, popular applause,
all these are things nowise belonging to ourselves,
but coming from our forefathers, or the
opinion of others. Some people are proud and
conceited because they ride a fine horse, wear a
feather in their hat, and are expensively dressed,
but who can fail to see their folly, or that if any
one has reason to be proud over such things, it
would be the horse, the bird, and the tailor!
Or what can be more contemptible than to
found one's credit on a horse, a plume, or a
ruff? Others again pride themselves upon their
You may test real worth as we test balm,
which is tried by being distilled in water, and if
it is precipitated to the bottom, it is known to
be pure and precious. So if you want to know
whether a man is really wise, learned, generous
or noble, see if his life is moulded by humility,
modesty and submission. If so, his gifts are
genuine; but if they are only surface and showy,
you may be sure that in proportion to their
demonstrativeness so is their unreality. Those
pearls which are formed amid tempest and
storm have only an outward shell, and are
hollow within; and so when a man's good
qualities are fed by pride, vanity and boasting,
Honour, rank and dignity are like the saffron, which never thrives so well as when trodden tinder foot. Beauty only attracts when it is free from any such aim. Self-conscious beauty loses its charm, and learning becomes a discredit and degenerates into pedantry, when we are puffed up by it.
Those who are punctilious about rank, title or precedence, both lay themselves open to criticism and degradation, and also throw contempt on all such things; because an honour which is valuable when freely paid, is worthless when sought for or exacted. When the peacock opens his showy tail, he exhibits the ugliness of his body beneath; and many flowers which are beautiful while growing, wither directly we gather them. And just as men who inhale mandragora from afar as they pass, find it sweet, while those who breathe it closely are made faint and ill by the same, so honour may be pleasant to those who merely taste it as they pass, without seeking or craving for it, but it will become very dangerous and hurtful to such as take delight in and feed upon it.
An active effort to acquire virtue is the first
step towards goodness; but an active effort to
TO you however, my daughter, I would teach
a deeper humility, for that of which I
have been speaking is almost more truly to be
called worldly wisdom than humility. There
are some persons who dare not or will not think
about the graces with which God has endowed
them, fearing lest they should become selfcomplacent
and vain-glorious; but they are
quite wrong. For if, as the Angelic Doctor
says, the real way of attaining to the Love of
God is by a careful consideration of all His
benefits given to us, then the better we realise
these the more we shall love Him; and inasmuch
as individual gifts are more acceptable than
general gifts, so they ought to be more specially
dwelt upon. Of a truth, nothing so tends to
humble us before the Mercy of God as the
multitude of His gifts to us; just as nothing so
tends to humble us before His Justice as the
multitude of our misdeeds. Let us consider
what He has done for us, and what we have
done contrary to His Will, and as we review our
sins in detail, so let us review His Grace in the
same. There is no fear that a perception of
It was in this spirit that the Blessed Virgin confessed that God had done "great things" to her; 2 only that she might humble herself and exalt Him. "My soul doth magnify the Lord," she said, by reason of the gifts He had given her.
We are very apt to speak of ourselves as nought, as weakness itself, as the offscouring of
"Ask thee a sign of the Lord thy God; ask it either in the depth or in the height above." 1 So spake the prophet to King Ahaz; but he answered, "I will not ask, neither will I tempt the Lord." Unhappy man! he affects to show exceeding reverence to God, and under a pretence of humility refuses to seek the grace offered by the Divine Goodness. Could he not see that when God wills to grant us a favour, it is mere pride to reject it, that God's gifts must needs be accepted, and that true humility lies in obedience and the most literal compliance with His Will! Well then, God's Will is that we should be perfect, uniting ourselves to Him, and imitating Him to the utmost of our powers. The proud man who trusts in himself may well undertake nothing, but the humble man is all the braver that he knows his own helplessness, and his courage waxes in proportion to his low opinion of himself, because all his trust is in God, Who delights to show forth His Power in our weakness, His Mercy in our misery. The safest course is humbly and piously to venture upon whatever may be considered profitable for us by those who undertake our spiritual guidance.
Nothing can be more foolish than to fancy we know that of which we are really ignorant; to
I would not affect either folly or wisdom; for just as humility deters me from pretending to be wise, so simplicity and straightforwardness deter me from pretending to be foolish; and just as vanity is opposed to humility, so all affectation
BUT, my daughter, I am going a step further, and I bid you everywhere and in everything to rejoice in your own abjection. Perhaps you will ask in reply what I mean by that. In
But while we rejoice in the abjection, we must nevertheless use all due and lawful means to remedy the evil whence it springs, especially when that evil is serious. Thus, if I have an abject disease in my face, I should endeavour to get it cured, although I do not wish to obliterate the abjection it has caused me. If I have done something awkward which hurts no one, I will not make excuses, because, although it was a failing, my own abjection is the only result; but if I have given offence or scandal through my carelessness or folly, I am bound to try and remedy it by a sincere apology. There are occasions when charity requires us not to acquiesce in abjection, but in such a case one ought the more to take it inwardly to heart for one's private edification.
Perhaps you will ask what are the most profitable
forms of abjection. Unquestionably, those
most helpful to our own souls, and most acceptable
to God, are such as come accidentally, or
in the natural course of events, because we have
not chosen them ourselves, but simply accepted
God's choice, which is always to be preferred to
ours. But if we are constrained to choose, the
greatest abjections are best; and the greatest
is whatever is most contrary to one's individual
PRAISE, honour, and glory are not bestowed on men for ordinary, but for extraordinary virtue. By praise we intend to lead men to appreciate the excellence of certain individuals; giving them honour is the expression of our own esteem for them; and I should say that glory is the combination of praise and honour from many persons. If praise and honour are like precious stones, glory is as an enamel thereof. Now, as humility forbids us to aim at
Moreover, just as the leaves of a tree are
valuable, not merely for beauty's sake, but also
as a shelter to the tender fruit, so a good reputation,
if not in itself very important, is still very
useful, not only as an embellishment of life, but
as a protection to our virtues, especially to those
which are weakly. The necessity for acting tip
to our reputation, and being what we are thought
to be, brings a strong though kindly motive
power to bear upon a generous disposition.
Let us foster all our virtues, my daughter,
because they are pleasing to God, the Chief Aim
As a rule, indifference to insult and slander is a much more effectual remedy than resentment, wrath, and vengeance. Slander melts away beneath contempt, but indignation seems a sort of acknowledgment of its truth. Crocodiles never meddle with any but those who are afraid of them, and slander only persists in attacking people who are disturbed by it.
An excessive fear of losing reputation indicates
mistrust as to its foundations, which are to be
found in a good and true life. Those towns
where the bridges are built of wood are very
uneasy whenever a sign of flood appears, but
they who possess stone bridges are not anxious
Reputation, after all, is but a signboard giving
notice where virtue dwells, and virtue itself is
always and everywhere preferable. Therefore,
if it is said that you are a hypocrite because you
are professedly devout, or if you are called a
coward because you have forgiven an insult,
despise all such accusations. Such judgments
are the utterances of foolish men, and you must
not give up what is right, even though your
reputation suffer, for fruit is better than foliage,
that is to say, an inward and spiritual gain is
worth all external gains. We may take a jealous
care of our reputation, but not idolise it; and
while we desire not to displease good men,
neither should we seek to please those that are
evil. A man's natural adornment is his beard,
and a woman's her hair; if either be torn out
they may never grow again, but if only shaven
or shorn, they will grow all the thicker; and in
Of course certain crimes, so grievous that no one who can justify himself should remain silent, must be excepted; as, too, certain persons whose reputation closely affects the edification of others. In this case all theologians say that it is right quietly to seek reparation.
THE holy Chrism, used by the Church according to apostolic tradition, is made
Depend upon it, it is better to learn how to live without being angry than to imagine one can moderate and control anger lawfully; and if through weakness and frailty one is overtaken by it, it is far better to put it away forcibly than to parley with it; for give anger ever so little way, and it will become master, like the serpent, who easily works in its body wherever it can once introduce its head. You will ask how to put away anger. My child, when you feel its first movements, collect yourself gently and seriously, not hastily or with impetuosity. Sometimes in a law court the officials who enforce quiet make more noise than those they affect to hush; and so, if you are impetuous in restraining your temper, you will throw your heart into worse confusion than before, and, amid the excitement, it will lose all self-control.
Having thus gently exerted yourself, follow the advice which the aged S. Augustine gave to
Moreover, when there is nothing to stir your
ONE important direction in which to exercise gentleness, is with respect to ourselves, never growing irritated with one's self or one s imperfections; for although it is but reasonable that we should be displeased and grieved at our own faults, yet ought we to guard against a bitter, angry, or peevish feeling about
Believe me, my daughter, as a parent's tender affectionate remonstrance has far more weight with his child than anger and sternness, so, when we judge our own heart guilty, if we treat it gently, rather in a spirit of pity than anger, encouraging it to amendment, its repentance will be much deeper and more lasting than if stirred up in vehemence and wrath.
For instance:--Let me suppose that I am
specially seeking to conquer vanity, and yet that I
have fallen conspicuously into that sin;--instead
of taking myself to task as abominable and
wretched, for breaking so many resolutions,
calling myself unfit to lift up my eyes to Heaven,
as disloyal, faithless, and the like, I would deal
pitifully and quietly with myself. "Poor heart!
so soon fallen again into the snare! Well now,
rise up again bravely and fall no more. Seek
God's Mercy, hope in Him, ask Him to keep
you from falling again, and begin to tread the
pathway of humility afresh. We must be more
on our guard henceforth." Such a course will
be the surest way to making a stedfast substantial
resolution against the special fault, to
which should be added any external means
suitable, and the advice of one's director.
If any one does not find this gentle dealing sufficient, let him use sterner self-rebuke and admonition, provided only, that whatever indignation he may rouse against himself, he finally works it all up to a tender loving trust in God, treading in the footsteps of that great penitent who cried out to his troubled soul: "Why art thou so vexed, O my soul, and why art thou so disquieted within me? O put thy trust in God, for I will yet thank Him, Which is the help of my countenance, and my God." 1
So then, when you have fallen, lift up your heart in quietness, humbling yourself deeply before God by reason of your frailty, without marvelling that you fell;--there is no cause to marvel because weakness is weak, or infirmity infirm. Heartily lament that you should have offended God, and begin anew to cultivate the lacking grace, with a very deep trust in His Mercy, and with a bold, brave heart.
THE care and diligence due to our ordinary siness are very different from solicitude, anxiety and restlessness. The Angels care for our salvation and seek it diligently, but they are wholly free from anxiety and solicitude, for, whereas care and diligence naturally appertain to their love, anxiety would be wholly inconsistent with their happiness; for although care and diligence can go hand in hand with calmness and peace, those angelic properties could not unite with solicitude or anxiety, much less with over-eagerness.
Therefore, my daughter, be careful and diligent in all your affairs; God, Who commits them to you, wills you to give them your best attention; but strive not to be anxious and solicitous, that is to say, do not set about your work with restlessness and excitement, and do not give way to bustle and eagerness in what you do;--every form of excitement affects both judgment and reason, and hinders a right performance of the very thing which excites us.
Our Lord, rebuking Martha, said, "Thou art
In all your affairs lean solely on God's Providence, by means of which alone your plans can succeed. Meanwhile, on your part work on in quiet co-operation with Him, and then rest satisfied that if you have trusted entirely to Him you will always obtain such a measure of success as is most profitable for you, whether it seems so or not to your own individual judgment.
Imitate a little child, whom one sees holding
tight with one hand to its father, while with the
other it gathers strawberries or blackberries
from the wayside hedge. Even so, while you
gather and use this world's goods with one hand,
always let the other be fast in your Heavenly
Father's Hand, and look round from time to
time to make sure that He is satisfied with what
you are doing, at home or abroad. Beware of
letting go, under the idea of making or receiving
more--if He forsakes you, you will fall to the
ground at the first step. When your ordinary
work or business is not specially engrossing, let
your heart be fixed more on God than on it;
LOVE alone leads to perfection, but the
three chief means for acquiring it are
obedience, chastity, and poverty. Obedience
is a consecration of the heart, chastity of the
body, and poverty of all worldly goods to the
Love and Service of God. These are the three
members of the Spiritual Cross, and all three
must be raised upon the fourth, which is
humility. I am not going here to speak of these
three virtues as solemn vows, which only concern
religious, nor even as ordinary vows, although
when sought under the shelter of a vow all
virtues receive an enhanced grace and merit;
but it is not necessary for perfection that they
should be undertaken as vows, so long as they
There are two kinds of obedience, one
necessary, the other voluntary. The first includes
a humble obedience to your ecclesiastical
superiors, whether Pope, Bishop, Curate, or
those commissioned by them. You are likewise
bound to obey your civil superiors, king
and magistrates; as also your domestic superiors,
father, mother, master or mistress. Such obedience
is called necessary, because no one can
free himself from the duty of obeying these
superiors, God having appointed them severally
to bear rule over us. Therefore do you obey
their commands as of right, but if you would
be perfect, follow their counsels, and even
If you would acquire a ready obedience to superiors, accustom yourself to yield to your equals, giving way to their opinions where nothing wrong is involved, without arguing or peevishness; and adapt yourself easily to the wishes of your inferiors as far as you reasonably can, and forbear the exercise of stern authority so long as they do well.
It is a mistake for those who find it hard to
pay a willing obedience to their natural superiors
to suppose that if they were professed religious
they would find it easy to obey.
Voluntary obedience is such as we undertake by our own choice, and which is not imposed by others. Persons do not choose their own King or Bishop, or parents--often not even their husband; but most people choose their confessor or director. And whether a person takes a vow of obedience to him (as Saint Theresa, beyond her formal vow to the Superior of her Order, bound herself by a simple vow to obey Father Gratian), or without any vow they resolve to obey their chosen spiritual guide, all such obedience is voluntary, because it depends upon our own will.
Obedience to lawful superiors is regulated by their official claims. Thus, in all public and legal matters, we are bound to obey our King; in ecclesiastical matters, our Bishop; in domestic matters, our father, master or husband; and in personal matters which concern the soul, our confessor or spiritual guide.
Seek to be directed in your religious exercises
by your spiritual father, because thereby they
will have double grace and virtue;--that which
is inherent in that they are devout, and that
which comes by reason of the spirit of obedience
in which they are performed. Blessed
indeed are the obedient, for God will never
permit them to go astray.
PURITY is the lily among virtues--by it men approach to the Angels. There is no beauty without purity, and human purity is chastity. We speak of the chaste as honest, and of the loss of purity as dishonour; purity is an intact thing, its converse is corruption. In a word, its special glory is in the spotless whiteness of soul and body.
No unlawful pleasures are compatible with chastity; the pure heart is like the mother of pearl which admits no drop of water save that which comes from Heaven,--it is closed to every attraction save such as are sanctified by holy matrimony. Close your heart to every questionable tenderness or delight, guard against all that is unprofitable though it may be lawful, and strive to avoid unduly fixing your heart even on that which in itself is right and good.
Every one has great need of this virtue: those
living in widowhood need a brave chastity not
only to forego present and future delights, but
to resist the memories of the past, with which a
happy married life naturally fills the imagination,
softening and weakening the will. Saint
The unmarried need a very simple sensitive
purity, which will drive away all over-curious
thoughts, and teach them to despise all merely
sensual satisfactions. The young are apt to imagine
that of which they are ignorant to be wondrous
sweet, and as the foolish moth hovers around a
light, and, persisting in coming too near, perishes
in its inquisitive folly, so they perish through
their unwise approach to forbidden pleasures.
And married people need a watchful purity
whereby to keep God ever before them, and to
seek all earthly happiness and delight through
Him Alone, ever remembering that He has
sanctified the state of holy matrimony by making
it the type of His own union with the
The Apostle says, "Follow peace with all men, and holiness, without which no man shall see the Lord:" 1 by which holiness he means purity. Of a truth, my daughter, without purity no one can ever see God; 2 nor can any hope to dwell in His tabernacle except he lead an uncorrupt life; 3 and our Blessed Lord Himself has promised the special blessing of beholding Him to those that are pure in heart.
BE exceedingly quick in turning aside from the slightest thing leading to impurity, for it is an evil which approaches stealthily, and in which the very smallest beginnings are apt to grow rapidly. It is always easier to fly from such evils than to cure them.
Human bodies are like glasses, which cannot come into collision without risk of breaking; or to fruits, which, however fresh and ripe, are damaged by pressure. Never permit any one to take any manner of foolish liberty with you, since, although there may be no evil intention, the perfectness of purity is injured thereby.
Purity has its source in the heart, but it is in
Remember that there are things which blemish perfect purity, without being in themselves
"BLESSED are the poor in spirit, for theirs is the Kingdom of God;" 1 and if so, woe be to the rich in spirit, for theirs must be the bitterness of hell. By rich in spirit I mean him whose riches engross his mind, or whose mind is buried in his riches. He is poor in spirit whose heart is not filled with the love of riches, whose mind is not set upon them. The halcyon builds its nest like a ball, and leaving but one little aperture in the upper part, launches it on the sea, so secure and impenetrable, that the waves carry it along without any water getting in, and it floats on the sea, superior, so to say, to the waves. And this, my child, is what your heart should be--open only to heaven, impenetrable to riches and earthly treasures. If you have them, keep your heart from attaching itself to them; let it maintain a higher level, and amidst riches be as though you had none,--superior to them. Do not let that mind which is the likeness of God cleave to mere earthly goods; let it always be raised above them, not sunk in them.
There is a wide difference between having poison and being poisoned. All apothecaries
Of a truth, my daughter, no one will ever own themselves to be avaricious;--every one denies this contemptible vice:--men excuse themselves on the plea of providing for their children, or plead the duty of prudent forethought:--they never have too much, there is always some good reason for accumulating more; and even the most avaricious of men not only do not own to being such, but sincerely believe that they are not; and that because avarice is as a strong fever which is all the less felt as it rages most fiercely. Moses saw that sacred fire which burnt the bush without consuming it, 1 but the profane fire of avarice acts precisely the other way,--it consumes the miser, but without burning, for, amid its most intense heat, he believes himself to be deliciously cool, and imagines his insatiable thirst to be merely natural and right.
If you long earnestly, anxiously, and persistently after what you do not possess, it is all very well to say that you do not wish to get it unfairly, but you are all the time guilty of avarice. He who longs eagerly and anxiously to drink, though it may be water only, thereby indicates that he is feverish. I hardly think we can say that it is lawful to wish lawfully to possess that which is another's:--so doing we surely wish our own gain at the expense of that other? and he who possesses anything lawfully, surely has more right to possess it, than we to obtain it? Why should we desire that which is his? Even were the wish lawful, it is not charitable, for we should not like other men to desire what we possess, however lawfully. This was Ahab's sin when he sought to acquire Naboth's vineyard by lawful purchase, when Naboth lawfully desired to keep it himself;--he coveted it eagerly, continually, and anxiously, and so doing he displeased God. 1
Do not allow yourself to wish for that which
is your neighbour's until he wishes to part with
it,--then his wish will altogether justify yours,--
and I am quite willing that you should add to
your means and possessions, provided it be not
merely with strict justice, but kindly and
I Kings xxi.
If you cleave closely to your possessions, and are cumbered with them, setting your heart and thoughts upon them, and restlessly anxious lest you should suffer loss, then, believe me, you are still somewhat feverish;--for fever patients drink the water we give them with an eagerness and satisfaction not common to those who are well.
It is not possible to take great pleasure in anything without becoming attached to it. If you lose property, and find yourself grievously afflicted at the loss, you may be sure that you were warmly attached to it;--there is no surer proof of affection for the thing lost than our sorrow at its loss.
Therefore, do not fix your longings on anything which you do not possess; do not let your heart rest in that which you have; do not grieve overmuch at the losses which may happen to you;--and then you may reasonably believe that although rich in fact, you are not so in affection, but that you are poor in spirit, and therefore blessed, for the Kingdom of Heaven is yours.
THE painter Parrhasius drew an ingenious
and imaginative representation of the
Do you take much greater pains than is the
wont of worldly men to make your riches useful
and fruitful? Are not the gardeners of a prince
more diligent in cultivating and beautifying the
royal gardens than if they were their own?
Wherefore? Surely because these gardens are
the king's, to whom his gardeners would fain
render an acceptable service. My child, our
possessions are not ours,--God has given them
to us to cultivate, that we may make them fruitful
and profitable in His Service, and so doing we
shall please Him. And this we must do more
earnestly than worldly men, for they look
carefully after their property out of self-love, and we
must work for the love of God. Now self-love
is a restless, anxious, over-eager love, and so the
work done on its behalf is troubled, vexatious,
and unsatisfactory;--whereas the love of God
is calm, peaceful, and tranquil, and so the work
done for its sake, even in worldly things, is
gentle, trustful, and quiet. Let us take such
But beware that you be not deceived by selflove, for sometimes it counterfeits the Love of God so cleverly that you may mistake one for the other. To avoid this, and to prevent a due care for your temporal interests from degenerating into avarice, it is needful often to practise a real poverty amid the riches with which God has endowed you.
To this end always dispose of a part of your means by giving them heartily to the poor; you impoverish yourself by whatever you give away. It is true that God will restore it to you, not only in the next world, but in this, for nothing brings so much temporal prosperity as free almsgiving, but meanwhile, you are sensibly poorer for what you give. Truly that is a holy and rich poverty which results from almsgiving.
Love the poor and poverty,--this love will make you truly poor, since, as Holy Scripture says, we become like to that we love. 1 Love makes lovers equal. "Who is weak and I am not weak?" 2 says St. Paul? He might have said, Who is poor and I am not poor? for it was
And if you love the poor, seek them out,
take pleasure in bringing them to yotir home,
and in going to theirs, talk freely with them,
and be ready to meet them, whether in Church
or elsewhere. Let your tongue be poor with
them in converse, but let your hands be rich to
distribute out of your abundance. Are you
prepared to go yet further, my child? not to stop
at being poor like the poor, but even poorer
still? The servant is not so great as his lord;
do you be the servant of the poor, tend their
sickbed with your own hands, be their cook,
their needlewoman. O my daughter, such
servitude is more glorious than royalty! How
touchingly S. Louis, one of the greatest of
kings, fulfilled this duty; serving the poor in
their own houses, and daily causing three to eat
at his own table, often himself eating the remains
of their food in his loving humility. In his
frequent visits to the hospitals he would select
those afflicted with the most loathsome diseases,
ulcers, cancer, and the like; and these he
would tend, kneeling down and bare-headed,
beholding the Saviour of the world in them, and
cherishing them with all the tenderness of a
mother's love. Saint Elizabeth of Hungary
Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. In the Day of Judgment the King of prince and peasant will say to them, "I was an hungred, and ye gave Me meat, I was naked, and ye clothed Me; come, inherit the Kingdom prepared for you from the foundation of the world." 1
Everybody finds themselves sometimes deficient in what they need, and put to inconvenience. A guest whom we would fain receive honotirably arrives, and we cannot entertain him as we would; we want our costly apparel in one place, and it all happens to be somewhere else: all the wine in our cellar suddenly turns sour: we find ourselves accidentally in some country place where everything is wanting, room, bed, food, attendance: in short, the richest people may easily be without something they want, and that is practically to suffer poverty. Accept such occurrences cheerfully, rejoice in them, bear them willingly.
Again, if you are impoverished much or little by unforeseen events, such as storm, flood, fire, drought, theft, or lawsuit; then is the real time
BUT if you are really poor, my daughter, for God's Sake be so in spirit; make a virtue of necessity, and turn that precious stone poverty
Patience then! you are in good company. Our Dear Lord, Our Lady, the Apostles, numberless Saints, both men and women, were poor, and although they might have been rich, disdained to be so. How many great ones of this world have gone through many difficulties to seek holy poverty amid hospitals and cloisters! What pains they took to find it, let S. Alexis, S. Paula, S. Paulinus, S. Angela, and many another witness; whereas to you, my child, it has come unasked--you have met poverty without seeking it--do you then embrace it as the beloved friend of Jesus Christ, Who was born, lived and died in poverty, and cherished it all His Life.
There are two great privileges connected with your poverty, through which you may acquire great merit. First, it is not your own choice, but God's Will alone, which has made you poor. Now, whatever we accept simply because it is God's Will is acceptable in His Sight, so long as we accept it heartily and out of love:--the less of self the more of God,--and a singlehearted acceptance of God's Will purifies any suffering very greatly.
The second privilege is, that this poverty is
Do not complain then of your poverty, my daughter,--we only complain of that which is unwelcome, and if poverty is unwelcome to you, you are no longer poor in spirit. Do not fret under such assistance as is needful; therein lies one great grace of poverty. It were overambitious to aim at being poor without suffering any inconvenience, in other words, to have the credit of poverty and the convenience of riches.
Do not be ashamed of being poor, or of asking
alms. Receive what is given you with
humility, and accept a refusal meekly.
Frequently call to mind Our Lady's journey into
Egypt with her Holy Child, and of all the
poverty, contempt and suffering they endured. If
you follow their example you will indeed be
rich amid your poverty.
On Friendship: Evil and Frivolous Friendship.
FOREMOST among the soul's affections is love. Love is the ruler of every motion of the heart; drawing all to itself, and making us like to that we love. Beware, then, my daughter, of harbouring any evil affection, or you too will become evil. And friendship is the most dangerous of all affections, because any other love may exist without much mental communication, but as friendship is founded thereon, it is hardly possible to be closely bound by its ties to any one without sharing in his qualities.
All love is not friendship, for one may love without any return, and friendship implies mutual love. Further, those who are bound by such affection must be conscious that it is reciprocal,- otherwise there may be love but not friendship; and moreover, there must be something communicated between the friends as a solid foundation of friendship.
Friendship varies according to these communications,
and they vary according to that
which people have to communicate. If men
share false and vain things, their friendship will
be false and vain; if that which is good and
true, their friendship will be good and true, and
Mere sensual intercourse is not worthy of the name of friendship; and were there nothing more in married love it would not deserve to bear the name; but inasmuch as that involves the participation of life, industry, possessions, affections, and an unalterable fidelity, marriage, when rightly understood, is a very real and holy friendship.
Whatever is founded on mere sensuality,
vanity, or frivolity, is unworthy to be called
friendship. I mean such attractions as are
purely external; a sweet voice, personal beauty,
and the cleverness or outward show which have
great weight with some. You will often hear
women and young people unhesitatingly decide
that such an one is very delightful, very admirable,
because he is good-looking, well-dressed,
sings, or dances, or talks well. Even charlatans
esteem the wittiest clown amongst them as their
SUCH foolish attachments between man and
woman without any matrimonial intentions
as are called amourettes,--mere abortions,
or rather phantoms of friendship,--must not,
idle and empty as they are, profane the name
of friendship or love. Yet such frivolous,
contemptible attractions often snare the hearts
of both men and women, and although they
may end in downright sin, there is no such
intention on the part of their victims, who
consciously do but yield to foolish trifling and
toying. Some such have no object beyond the
actual indulgence of a passing inclination; others
S. Gregory Nazianzen speaks very wisely
on this subject, admonishing vain women, and
his words are equally applicable to men:--
"Your natural beauty will suffice your husband,
but if it is exhibited to all, like a net spread
before birds, what will be the end? You will
be taken by whoever admires you, looks and
glances will be exchanged, smiles and tender
words, at first hesitatingly exchanged, but soon
more boldly given and received. Far be it
from me to describe the end, but this much I
will say, nothing said or done by young men
and women under such circumstances but is
perilous. One act of levity leads to another,
as the links in a chain." They who tamper
with such things will fall into the trap. They
DO you, my child, love every one with the pure love of charity, but have no
To my mind all other friendship is but as a
shadow with respect to this, its links mere
fragile glass compared to the golden bond of
true devotion. Do you form no other friendships.
I say "form," because you have no
right to cast aside or neglect the natural bonds
which draw you to relations, connexions,
benefactors or neighbours. My rules apply to those
you deliberately choose to make. There are
some who will tell you that you should avoid
all special affection or friendship, as likely to
engross the heart, distract the mind, excite
jealousy, and what not. But they are confusing
things. They have read in the works of saintly
and devout writers that individual friendships
and special intimacies are a great hindrance in
the religious life, and therefore they suppose it
to be the same with all the world, which is not
at all the case. Whereas in a well-regulated
community every one's aim is true devotion,
there is no need for individual intercourse,
which might exceed due limits;--in the world
those who aim at a devout life require to be
united one with another by a holy friendship,
which excites, stimulates and encourages them
in well-doing. Just as men traversing a plain
have no need to hold one another up, as they
have who are amid slippery mountain paths, so
religious do not need the stay of individual
No one can deny that our Dear Lord loved S. John, Lazarus, Martha, Magdalene, with a specially tender friendship, since we are told so in Holy Scripture; and we know that S. Paul dearly loved S. Mark, S. Petronilla, as S. Paul Timothy and Thecla. 1 S. Gregory Nazianzen boasts continually of his friendship with the great S. Basil, of which he says: "It seemed as though with two bodies we had but one soul, and if we may not believe those who say that all things are in all else, at least one must affirm that we were two in one, and one in two
What need to affirm so unquestionable a fact! S. Jerome, S. Augustine, S. Gregory, S. Bernard, and all the most notable servants of God, have had special friendships, which in nowise hindered their perfection. S. Paul, in describing evil men, says that they were "without natural affection," 1 i.e. without friendship. And S. Thomas, in common with other philosophers, acknowledges that friendship is a virtue, and he certainly means individual friendships, because he says that we cannot bestow perfect friendship on many persons. So we see that the highest grace does not lie in being without friendships, but in having none which are not good, holy and true.
TAKE notice, my child, that the honey of Heraclyum, which is so poisonous,
You may distinguish between worldly friendship
and that which is good and holy, just as
one distinguishes that poisonous honey from
what is good--it is sweeter to the taste than
ordinary honey, owing to the aconite infused;--
and so worldly friendship is profuse in honeyed
words, passionate endearments, commendations
of beauty and sensual charms, while true
friendship speaks a simple honest language, lauding
nought save the Grace of God, its one only founda
When young people indulge in looks, words
or actions which they would not like to be
HOW are you to meet the swarm of foolish attachments, triflings, and undesirable inclinations which beset you? By turning sharply away, and thoroughly renouncing such vanities, flying to the Saviour's Cross, and clasping His Crown of thorns to your heart, so that these little foxes may not spoil your vines. 2 Beware of entering into any manner of treaty with the Enemy; do not delude yourself by listening to him while intending to reject him. For God's Sake, my daughter, be firm on all
If unhappily you are already entangled in the
nets of any unreal affection, truly it is hard to
set you free! But place yourself before His
If you can remove from the object of your unworthy affection, it is most desirable to do so. He who has been bitten by a viper cannot heal his wound in the presence of another suffering from the like injury, and so one bitten with a false fancy will not shake it off while near to his fellow-victim. Change of scene is very helpful in quieting the excitement and restlessness of sorrow or love. S. Ambrose tells a story in his Second Book on Penitence, of a young man, who coming home after a long journey quite cured of a foolish attachment, met the unworthy object of his former passion, who stopped him, saying, "Do you not know me, I am still myself?" "That may be," was the answer, "but I am not myself:"--so thoroughly and happily was he changed by absence. And S. Augustine tells us how, after the death of his dear friend, he soothed his grief by leaving Tagaste and going to Carthage.
But what is he to do, who cannot try this
But, you ask, after I have thus burst the
chains of my unholy bondage, will no traces
remain, and shall I not still carry the scars on
my feet--that is, in my wounded affections?
Not so, my child, if you have attained a due
abhorrence of the evil; in that case all you will
feel is an exceeding horror of your unworthy
affection, and all appertaining thereto; no
thought will linger in your breast concerning it
save a true love of God. Or if, by reason of
the imperfection of your repentance, any evil
inclinations still hover round you, seek such a
mental solitude as I have already described,
retire into it as much as possible, and then by
repeated efforts and ejaculations renounce your
evil desires; abjure them heartily; read pious
FRIENDSHIP demands very close correspondence between those who love one another, otherwise it can never take root or
Of course I am speaking of imperfections
only, for, as to sins, we must neither imitate
or tolerate these in our friends. That is but a
sorry friendship which would see a friend perish,
and not try to save him; would watch him
dying of an abscess without daring to handle
the knife of correction which would save him.
True and living friendship cannot thrive amid
sin. There is a tradition that the salamander
extinguishes any fire into which it enters, and
so sin destroys friendship. Friendship will
banish a casual sin by brotherly correction, but
Those who draw together for mere temporal profit, have no right to call their union friendship; it is not for love of one another that they unite, but for love of gain.
There are two sayings in Holy Scripture on which all Christian friendship should be built: --that of the Wise Man, "Whoso feareth the Lord shall direct his friendship aright;" 1 and that of S. James, "The friendship of the world is enmity with God." 2
IT has been said that if one writes a word on an almond, and then replace it carefully in its husk, and sow it, all the fruit borne
If you are able to fast, you will do well to observe some days beyond what are ordered by the Church, for besides the ordinary effect of fasting in raising the mind, subduing the flesh, confirming goodness, and obtaining a heavenly reward, it is also a great matter to be able to control greediness, and to keep the sensual appetites and the whole body subject to the law of the Spirit; and although we may be able to do but little, the enemy nevertheless stands more in awe of those whom he knows can fast. The early Christians selected Wednesday, Friday and Saturday as days of abstinence. Do you follow therein according as your own devotion and your director's discretion may appoint.
I am prepared to say with S. Jerome (to the
pious Leta) that I disapprove of long
and immoderate fasting, especially for the young. I have learnt
by experience that when the colt grows weary it
turns aside, and so when young people become
delicate by excessive fasting, they readily take to
self-indulgence. The stag does not run with due
speed either when over fat or too thin, and we
are in peril of temptation both when the body is
overfed or underfed; in the one case it grows
indolent, in the other it sinks through depression,
Fasting and labour both exhaust and subdue
the body. If your work is necessary or
profitable to God's Glory, I would rather see you bear
the exhaustion of work than of fasting. Such is
the mind of the Church, who dispenses those
who are called to work for God or their neighbour
even from her prescribed fasts. One man
finds it hard to fast, another finds it as hard to
attend the sick, to visit prisons, to hear confessions,
preach, minister to the afflicted, pray, and
the like. And the last hardship is better than
the other; for while it subdues the flesh equally,
it brings forth better fruit. And as a general rule
it is better to preserve more bodily strength than
is absolutely necessary, than to damage it more
than is necessary. Bodily strength can always
be lowered if needful, but we cannot restore it
at will. It seems to me that we ought to have
Every one must take so much of the night
for sleep, as his constitution, and the profitable
performance of his day's work, requires. Holy
Scripture continually teaches us that the morning
is the best and most profitable part of the
day, and so do the examples of the Saints and
our natural reason. Our Lord Himself is called
the Sun, risinig upon the earth, and our Lady
the Day-star; and so I think it is wise to go to
sleep early at night in order to be ready to
waken and rise early. Moreover, that is the
pleasantest, the freshest, and the freest hour of
the day,--the very birds stimulate us to rise and
Balaam saddled his ass and went to meet Balak, but his heart was not right with God, and therefore the Angel of the Lord stood in the way, with a sword in his hand to kill him, had not the ass three times turned out of the way as though she were restive; whereat Balaam smote her with his staff, until at last she fell down beneath him, and her mouth being miraculously opened, she said unto him, "What have I done unto thee that thou hast smitten me these three times?" Then Balaam's eyes were opened, and he saw the Angel, who said to him, "Wherefore hast thou smitten thine ass? unless she had turned from me surely now I had slain thee, and saved her alive." Then Balaam said to the Angel of the Lord, "I have sinned, for I knew not that thou stoodest in the way against me." 1 Do you see, my daughter, it was Balaam who did wrong, but he beat the poor ass, who was not to blame. It is often so with us. A woman s husband or child is ill, and forthwith she has recourse to fasting, the discipline, and hair shirt, even as David did on a like occasion. 2 But, dear friend, you are smiting the ass! you afflict your body, which can do nothing when God stands before you with His sword
EITHER to seek or to shun society is a fault in one striving to lead a devout life in the world, such as I am now speaking of. To shun society implies indifference and contempt for one's neighbours; and to seek it savours of idleness and uselessness. We are told to love one's neighbour as one's self. In token that we love him, we must not avoid being with him, and the test of loving one's self is to be happy when alone. "Think first on thyself," says S. Bernard, "and then on other men." So that, if nothing obliges you to mix in society either at home or abroad, retire within yourself, and hold converse with your own heart. But if friends come to you, or there is fitting cause for you to go forth into society, then, my daughter, by all means go, and meet your neighbour with a kindly glance and a kindly heart.
Bad society is all such intercourse with others
as has an evil object, or when those with whom
we mix are vicious, indiscreet, or profligate.
There is a kind of social intercourse which merely tends to refresh us after more serious labour, and although it would not be well to indulge in this to excess, there is no harm in enjoying it during your leisure hours.
Other social meetings are in compliance with
courtesy, such as mutual visits, and certain
assemblies with a view to pay respect to one
another. As to these, without being a slave to
them, it is well not to despise them altogether,
but to bear one's own due part in them quietly,
avoiding rudeness and frivolity. Lastly, there
is a profitable society;--that of good devout
people, and it will always be very good for you
to meet with them. Vines grown amid olivetrees
are wont to bear rich grapes, and he who
frequents the society of good people will imbibe
some of their goodness. The humble bee
makes no honey alone, but if it falls among
bees it works with them. Our own devout life
will be materially helped by intercourse with
other devout souls.
Simplicity, gentleness and modesty are to be desired in all society;--there are some people who are so full of affectation in whatever they do that every one is annoyed by them. A man who could not move without counting his steps, or speak without singing, would be very tiresome to everybody, and just so any one who is artificial in all he does spoils the pleasure of society; and moreover such people are generally more or less self-conceited. A quiet cheerfulness should be your aim in society. S. Romuald and S. Anthony are greatly lauded because, notwithstanding their asceticism, their countenance and words were always courteous and cheerful. I would say to you with S. Paul, "Rejoice with them that do rejoice;" 1 and again, "Rejoice in the Lord alway: let your moderation be known unto all men." 2 And if you would rejoice in the Lord, the cause of your joy must not only be lawful, but worthy; and remember this, because there are lawful things which nevertheless are not good; and in order that your moderation may be known, you must avoid all that is impertinent and uncivil, which is sure to be wrong. Depreciating this person, slandering another, wounding a third, stimulating the folly of a fourth--all such things, however amusing, are foolish and impertinent.
I have already spoken of that mental solitude into which you can retire when amid the greatest crowd, and furthermore you should learn to like a real material solitude. Not that I want you to fly to a desert like S. Mary of Egypt, S. Paul, S. Anthony, Arsenius, or the other hermits, but it is well for you to retire sometimes within your own chamber or garden, or wheresoever you can best recollect your mind, and refresh your soul with good and holy thoughts, and some spiritual reading, as the good Bishop of Nazianzum tells us was his custom. "I was walking alone," he says, "at sunset, on the seashore, a recreation I am wont to take in order somewhat to lay aside my daily worries." And S. Augustine says that he often used to go into S. Ambrose' room--his door was open to every one,--and after watching him absorbed in reading for a time, he would retire without speaking, fearing to interrupt the Bishop, who had so little time for refreshing his mind amid the burden of his heavy duties. And we read how when the disciples came to Jesus, and told Him all they had been doing and preaching, He said to them, "Come ye yourselves apart into a desert place, and rest awhile." 1
S. PAUL expresses his desire that all Christian women should wear "modest apparel, with shamefacedness and sobriety;" 1 --and for that matter he certainly meant that men should do so likewise. Now, modesty in dress and its appurtenances depends upon the quality, the fashion and the cleanliness thereof. As to cleanliness, that should be uniform, and we should never, if possible, let any part of our dress be soiled or stained. External seemliness is a sort of indication of inward good order, and God requires those who minister at His Altar, or minister in holy things, to be attentive in respect of personal cleanliness. As to the quality and fashion of clothes, modesty in these points must depend upon various circumstances, age, season, condition, the society we move in, and the special occasion. Most people dress better on a high festival than at other times; in Lent, or other penitential seasons, they lay aside all gay apparel; at a wedding they wear wedding garments, at a funeral, mourning garb; and at a king's court the dress which would be unsuitable at home is suitable. A wife may
Always be neat, do not ever permit any disorder
or untidiness about you. There is a certain
disrespect to those with whom you mix in slovenly
dress; but at the same time avoid all vanity,
peculiarity, and fancifulness. As far as may be, keep
to what is simple and unpretending--such dress
is the best adornment of beauty and the best
PPHYSICIANS judge to a great extent as to the health or disease of a man by the state
If you love God heartily, my child, you will often speak of Him among your relations, household and familiar friends, and that because "the mouth of the righteous speaketh wisdom, and his tongue talketh of judgment." 2 Even as the bee touches nought save honey with his tongue, so should your lips be ever sweetened with your God, knowing nothing more pleasant than to praise and bless His Holy Name,--as we are told that when S. Francis uttered the Name of the Lord, he seemed to feel the sweetness lingering on his lips, and could not let it go. But always remember, when you speak of God, that He is God; and speak reverently and with devotion,--not affectedly or as if you were preaching, but with a spirit of meekness, love, and humility; dropping honey from your lips (like the Bride in the Canticles3) in devout and pious words, as you speak to one or another around, in your secret heart the while asking God to let this soft heavenly dew sink into their minds as they
Take care, then, never to speak of God, or those things which concern Him, in a merely formal, conventional manner; but with earnestness and devotion, avoiding the affected way in which some professedly religious people are perpetually interlarding their conversation with pious words and sayings, after a most unseasonable and unthinking manner. Too often they imagine that they really are themselves as pious as their words, which probably is not the case.
SAINT JAMES says, "If any man offend not in word, the same is, a perfect man." 1 Beware most watchfully against ever uttering any unseemly expression; even though you may have no evil intention, those who hear it may receive it with a different meaning. An impure word falling upon a weak mind spreads its
Those impure words which are spoken in disguise, and with an affectation of reserve, are the most harmful of all; for just as the sharper the
One of the most evil dispositions possible is that which satirises and turns everything to ridicule. God abhors this vice, and has sometimes punished it in a marked manner. Nothing is so opposed to charity, much more to a devout spirit, as contempt and depreciation of one's neighbour, and where satire and ridicule exist contempt must be. Therefore contempt is a grievous sin, and our spiritual doctors have well said that ridicule is the greatest sin we can commit in word against our neighbour, inasmuch as when we offend him in any other way, there may still be some respect for him in our heart, but we are sure to despise those whom we ridicule.
There is a light-hearted talk, full of modest life
and gaiety, which the Greeks called Eutrapelia,
JUDGE not, and ye shall not be judged," said the Saviour of our souls; "condemn not, and ye shall not be condemned:" 1 and the Apostle S. Paul, "Judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness,
We must proceed to rectify rash judgments. according to their cause. Some hearts there are so bitter and harsh by nature, that everything turns bitter under their touch; men who, in the Prophet's words, "turn judgment to wormwood, and leave off righteousness in the earth." 3 Such as these greatly need to be dealt with by some wise spiritual physician, for this bitterness being
Then there are people whose judgment is solely formed by inclination; who always think well of those they like, and ill of those they dislike. To this, however, there is one rare exception, which nevertheless we do sometimes meet, when an excessive love provokes a false judgment concerning its object; the hideous result of a diseased, faulty, restless affection, which is in fact jealousy; an evil passion capable, as everybody knows, of condemning others of perfidy and adultery upon the most trivial and fanciful ground. In like manner, fear, ambition, and other moral infirmities often tend largely to produce suspicion and rash judgments.
What remedy can we apply? They who
drink the juice of the Ethiopian herb Ophiusa
imagine that they see serpents and horrors
everywhere; and those who drink deep of pride,
envy, ambition, hatred, will see harm and
shame in every one they look upon. The first
can only be cured by drinking palm wine, and
so I say of these latter,--Drink freely of the
sacred wine of love, and it will cure you of the
evil tempers which lead you to these perverse
judgments. So far from seeking out that which
Are we never, then, to judge our neighbour? you ask. Never, my child. It is God Who judges criminals brought before a court of law. He uses magistrates to convey His sentence to us; they are His interpreters, and have only to
We do not necessarily judge because we see or are conscious of something wrong. Rash judgment always presupposes something that is not clear, in spite of which we condemn another. It is not wrong to have doubts concerning a neighbour, but we ought to be very watchful lest even our doubts or suspicions be rash and hasty. A malicious person seeing Jacob kiss Rachel at the well-side, 1 or Rebecca accepting jewels from Eleazer, 2 a stranger, might have suspected them of levity, though falsely and unreasonably. If an action is in itself indifferent, it is a rash suspicion to imagine that it means evil, unless there is strong circumstantial evidence to prove such to be the case. And it is a rash judgment when we draw condemnatory inferences from an action which may be blameless.
Those who keep careful watch over their conscience are not often liable to form rash judgments, for just as when the clouds lower the bees make for the shelter of their hive, so really good people shrink back into themselves, and
No surer sign of an unprofitable life than when people give way to censoriousness and inquisitiveness into the lives of other men. Of course exception must be made as to those who are responsible for others, whether in family or public life;--to all such it becomes a matter of conscience to watch over the conduct of their fellows. Let them fulfil their duty lovingly, and let them also give heed to restrain themselves within the bounds of that duty.
FROM rash judgments proceed mistrust,
contempt for others, pride, and selfsufficiency,
and numberless other pernicious
results, among which stands forth prominently
the sin of slander, which is a veritable pest of
society. Oh, wherefore can I not take a live coal
from God's Altar, and touch the lips of men, so
that their iniquity may be taken away and their
sin purged, even as the Seraphim purged the
He who unjustly takes away his neighbour's good name is guilty of sin, and is bound to make reparation, according to the nature of his evil speaking; since no man can enter into Heaven cumbered with stolen goods, and of all worldly possessions the most precious is a good name. Slander is a kind of murder; for we all have three lives--a spiritual life, which depends upon the Grace of God; a bodily life, depending on the soul; and a civil life, consisting in a good reputation. Sin deprives us of the first, death of the second, and slander of the third. But the slanderer commits three several murders with his idle tongue: he destroys his own soul and that of him who hearkens, as well as causing civil death to the object of his slander; for, as S. Bernard says, the Devil has possession both of the slanderer and of those who listen to him, of the tongue of the one, the ear of the other. And David says of slanderers, "They have sharpened their tongues like a serpent; adders' poison is under their lips." 2 Aristotle says that, like the forked, two-edged tongue of the serpent, so is that of the slanderer, who at one dart pricks and poisons the ear of those who
My daughter, I entreat you never speak evil of any, either directly or indirectly; beware of ever unjustly imputing sins or faults to your neighbour, of needlessly disclosing his real faults, of exaggerating such as are overt, of attributing wrong motives to good actions, of denying the good that you know to exist in another, of maliciously concealing it, or depreciating it in conversation. In all and each of these ways you grievously offend God, although the worst is false accusation, or denying the truth to your neighbour's damage, since therein you combine his harm with falsehood.
Those who slander others with an affectation
of good will, or with dishonest pretences of
friendliness, are the most spiteful and evil of all.
They will profess that they love their victim,
and that in many ways he is an excellent man,
but all the same, truth must be told, and he was
very wrong in such a matter; or that such and
such a woman is very virtuous generally, but
and so on. Do you not see through the artifice?
He who draws a bow draws the arrow
as close as he can to himself, but it is only to
let it fly more forcibly; and so such slanderers
appear to be withholding their evil-speaking, but
it is only to let it fly with surer aim and go deeper
Do not pronounce a man to be a drunkard although you may have seen him drunk, or an adulterer, because you know he has sinned; a single act does not stamp him for ever. The sun once stood still while Joshua and the children of Israel avenged themselves upon their enemies; 1 and another time it was darkened at mid-day when the Lord was crucified; 2 but no one would therefore say that it was stationary or dark. Noah was drunk once, and Lot, moreover, was guilty of incest, yet neither man could be spoken of as habitually given to such sins; neither would you call S. Paul a man of blood or a blasphemer, because he had blasphemed and shed blood
The Pharisee looked upon the publican as a great sinner,--probably as unjust, extortionate, adulterous; 2 but how mistaken he was, inasmuch as the condemned publican was even then justified! If God's Mercy is so great, that one single moment is sufficient for it to justify and save a man, what assurance have we that he who yesterday was a sinner is the same to-day? Yesterday may not be the judge of today, nor to-day of yesterday: all will be really judged at the Last Great Day. In short, we can never affirm a man to be evil without running the risk of lying. If it be absolutely necessary to speak, we may say that he was guilty of such an act, that he led an evil life at such and such a time, or that he is doing certain wrong at the present
But while extremely sensitive as to the slightest approach to slander, you must also guard against an extreme into which some people fall, who, in their desire to speak evil of no one, actually uphold and speak well of vice. If you have to do with one who is unquestionably a slanderer, do not excuse him under the expressions of frank and free-spoken; do not call one who is notoriously vain, liberal and elegant; do not call dangerous levities mere simplicity; do not screen disobedience under the name of zeal, or arrogance of frankness, or evil intimacy of friendship. No, my child, we must never, in our wish to shun slander, foster or flatter vice in others; but we must call evil evil, and sin sin, and so doing we shall serve God's Glory, always bearing in mind the following rules.
If you would be justified in condemning a
neighbour's sin, you must be sure that it is
needful either for his good or that of others to
do so. For instance, if light, unseemly conduct
is spoken of before young people in a way
calculated to injure their purity, and you pass
it over, or excuse it, they may be led to think
lightly of evil, and to imitate it; and therefore you
are bound to condemn all such things freely and
Furthermore, on such occasions it is well to be
sure that you are the most proper person among
those present to express your opinion, and that
your silence would seem in any way to condone
the sin. If you are one of the least important
persons present, it is probably not your place to
censure; but supposing it to be your duty, be
most carefully just in what you say,--let there
not be a word too much or too little. For
instance, you censure the intimacy of certain
people, as dangerous and indiscreet. Well, but
you must hold the scales with the most exact
justice, and not exaggerate in the smallest item.
If there be only a slight appearance of evil, say
no more than that; if it be a question of some
trifling imprudence, do not make it out to be
more; if there be really neither imprudence nor
positive appearance of evil, but only such as affords
a pretext for malicious slander, either say simply
so much, or, better still, say nothing at all.
When you speak of your neighbour, look upon
your tongue as a sharp razor in the surgeon's
hand, about to cut nerves and tendons; it
should be used so carefully, as to insure that no
particle more or less than the truth be said.
And finally, when you are called upon to blame
Public, notorious sinners may be spoken of
freely, provided always even then that a spirit
of charity and compassion prevail, and that
you do not speak of them with arrogance or
presumption, or as though you took pleasure in
the fall of others. To do this is the sure sign of
a mean ungenerous mind. And, of course, you
must speak freely in condemnation of the professed
enemies of God and His Church, heretics
and schismatics,--it is true charity to point out
the wolf wheresoever he creeps in among the
flock. Most people permit themselves absolute
latitude in criticising and censuring rulers, and
in calumniating nationalities, according to their
own opinions and likings. But do you avoid
this fault; it is displeasing to God, and is liable
to lead you into disputes and quarrels. When
you hear evil of any one, cast any doubt you
fairly can upon the accusation; or if that is
impossible, make any available excuse for the
culprit; and where even that may not be, be yet
pitiful and compassionate, and remind those
with whom you are speaking that such as stand
upright do so solely through God's Grace. Do
your best kindly to check the scandal-bearer,
and if you know anything favourable to the
person criticised, take pains to mention it.
LET your words be kindly, frank, sincere, straightforward, simple and true; avoid all artifice, duplicity and pretence, remembering that, although it is not always well to publish abroad everything that may be true, yet it is never allowable to oppose the truth. Make it your rule never knowingly to say what is not strictly true, either accusing or excusing, always remembering that God is the God of Truth. If you have unintentionally said what is not true, and it is possible to correct yourself at once by means of explanation or reparation, do so. A straightforward excuse has far greater weight than any falsehood.
It may be lawful occasionally to conceal or
disguise the truth, but this should never be done
save in such special cases as make this reserve
obviously a necessity for the service and glory
of God. Otherwise all such artifice is dangerous;
and we are told in Holy Scripture that
God's Holy Spirit will not abide with the false
or double-minded. Depend upon it there is
no craft half so profitable and successful as
simplicity. Worldly prudence and artifice be
In the Fourth Book of his Confessions, S. Augustine spoke in very strong terms of his passionate devotion to a friend, saying that they had but as one soul, and that after his friend's death his life was a horror to him, although he feared to die. But later on these expressions seemed unreal and affected to him, and he withdrew them in his Retractations. 1 You see how sensitive that great mind was to unreality or affectation. Assuredly straightforward honesty and sincerity in speech is a great beauty in the Christian life. "I said I will take heed to my ways, that I offend not in my tongue." 2 "Set a watch, O Lord, before my mouth, and keep the door of my lips."
It was a saying of S. Louis, that one should
The silence, so much commended by wise men of old, does not refer so much to a literal use of few words, as to not using many useless words. On this score, we must look less to the quantity than the quality, and, as it seems to me, our aim should be to avoid both extremes. An excessive reserve and stiffness, which stands aloof from familiar friendly conversation, is untrusting, and implies a certain sort of contemptuous pride; while an incessant chatter and babble, leaving no opportunity for others to put in their word, is frivolous and troublesome.
S. Louis objected to private confidences and
whisperings in society, especially at table, lest
suspicion should be aroused that scandal was
being repeated. "Those who have anything
amusing or pleasant to say," he argued, "should
let everybody share the entertainment, but if
they want to speak of important matters, they
should wait a more suitable time."
WE must needs occasionally relax the mind, and the body requires some recreation also. Cassian relates how S. John the Evangelist was found by a certain hunter amusing himself by caressing a partridge, which sat upon his wrist. The hunter asked how a man of his mental powers could find time for so trifling an occupation. In reply, S. John asked why he did not always carry his bow strung? The man answered, Because, if always bent, the bow would lose its spring when really wanted. "Do not marvel then," the Apostle replied, "if I slacken my mental efforts from time to time, and recreate myself, in order to return more vigorously to contemplation." It is a great mistake to be so strict as to grudge any recreation either to others or one's self.
Walking, harmless games, music, instrumental
or vocal, field sports, etc., are such entirely
lawful recreations that they need no rules beyond
those of ordinary discretion, which keep every
thing within due limits of time, place, and
degree. So again games of skill, which exercise
DICE, cards, and the like games of hazard,
are not merely dangerous amusements,
like dancing, but they are plainly bad and
harmful, and therefore they are forbidden by the civil
as by the ecclesiastical law. What harm is there
in them? you ask. Such games are unreasonable:--the
winner often has neither skill nor
industry to boast of, which is contrary to reason.
You reply that this is understood by those who
play. But though that may prove that you are
not wronging anybody, it does not prove that
the game Is in accordance with reason, as
victory ought to be the reward of skill or labour,
which it cannot be in mere games of chance.
Moreover, though such games may be called a
recreation, and are intended as such, they are
practically an intense occupation. Is it not an
occupation, when a man's mind is kept on the
stretch of close attention, and disturbed by
endless anxieties, fears and agitations? Who
exercises a more dismal, painful attention than
the gambler? No one must speak or laugh,--if
you do but cough you will annoy him and his
The only pleasure in gambling is to win, and
DANCES and balls are things in themselves indifferent, but the circumstances ordinarily surrounding them have so generally an evil tendency, that they become full of temptation and danger. The time of night at which they take place is in itself conducive to harm, both as the season when people's nerves are most
I am inclined to say about balls what doctors say of certain articles of food, such as mushrooms and the like--the best are not good for much; but if eat them you must, at least mind that they are properly cooked. So, if circumstances over which you have no control take you into such places, be watchful how you prepare to enter them. Let the dish be seasoned with moderation, dignity and good intentions. The doctors say (still referring to the mushrooms), eat sparingly of them, and that but seldom, for, however well dressed, an excess is harmful. So dance but little, and that rarely, my daughter, lest you run the risk of growing over fond of the amusement.
Pliny says that mushrooms, from their porous,
spongy nature, easily imbibe meretricious matter,
so that if they are near a serpent, they are
infected by its poison. So balls and similar
Believe me, my daughter, these frivolous amusements are for the most part dangerous; they dissipate the spirit of devotion, enervate the mind, check true charity, and arouse a multitude of evil inclinations in the soul, and therefore I would have you very reticent in their use.
To return to the medical simile;--it is said that after eating mushrooms you should drink some good wine. So after frequenting balls you should frame pious thoughts which may counteract the dangerous impressions made by such empty pleasures on your heart. Bethink you, then--1. That while you were dancing, souls were groaning in hell by reason of sins committed when similarly occupied, or in consequence thereof.
2. Remember how, at the selfsame time, many
religious and other devout persons were kneeling
3. Again, while you were dancing, many a soul has passed away am-id sharp sufferings; thousands and tens of thousands were lying all the while on beds of anguish, some perhaps untended, unconsoled, in fevers, and all manner of painful diseases. Will you not rouse yourself to a sense of pity for them? At all events, remember that a day will come when you in your turn will lie on your bed of sickness, while others dance and make merry.
4. Bethink you that our Dear Lord, Our Lady, all the Angels and Saints, saw all that was passing. Did they not look on with sorrowful pity, while your heart, capable of better things, was engrossed with such mere follies?
5. And while you were dancing time passed by, and death drew nearer. Trifle as you may, the awful dance of death 1 must come, the real pastime of men, since therein they must, whether they will or no, pass from time to an eternity of good or evil. If you think of the matter quietly, and as in God's Sight, He will suggest many a
IF you would dance or play rightly, it must be done as a recreation, not as a pursuit, for a brief space of time, not so as make you unfit for other things, and even then but seldom. If it is a constant habit, recreation turns into occupation. You will ask when it is right to dance or play? The occasions on which it is right to play at questionable games are rare; ordinary games and dances may be indulged in more frequently. But let your rule be to do so chiefly when courteous consideration for others among whom you are thrown requires it, subject to prudence and discretion; for consideration towards others often sanctions things indifferent or dangerous, and turns them to good, taking away what is evil. Thus certain games of chance, bad in themselves, cease to be so to you, if you join in them merely out of a due courtesy. I have been much comforted by reading in the Life of S. Carlo Borromeo, how he joined in certain things to please the Swiss, concerning which ordinarily 26 0 he was very strict; as also how S. Ignatius Loyola, when asked to play, did so. As to S. Elizabeth of Hungary, she both played and danced occasionally, when in society, without thereby hindering her devotion, which was so firmly rooted that, like the rocks of a mountain lake, it stood unmoved amid the waves and storms of pomp and vanity which it encountered.
Great fires are fanned by the wind, but a little one is soon extinguished if left without shelter.
THE Bridegroom of the Canticles says that the Bride has ravished His heart with "one of her eyes, one lock of her hair." 1 In all the human body no part is nobler either in mechanism or activity than the eye, none more unimportant than the hair. And so the Divine Bridegroom makes us to know that He accepts not only the great works of devout people, but every poor and lowly offering too; and that they who would serve Him acceptably must give heed not only to lofty and important matters, but to
Be ready then, my child, to bear great afflictions
for your Lord, even to martyrdom itself;
resolve to give up to Him all that you hold most
precious, if He should require it of you;--father,
mother, husband, wife, or child; the light of
your eyes; your very life; for all such offering
your heart should be ready. But so long as
God's Providence does not send you these great
and heavy afflictions; so long as He does not
ask your eyes, at least give Him your hair. I
mean, take patiently the petty annoyances, the
trifling discomforts, the unimportant losses which
come upon all of us daily; for by means of these
little matters, lovingly and freely accepted, you
will give Him your whole heart, and win His.
I mean the acts of daily forbearance, the headache,
or toothache, or heavy cold; the tiresome
peculiarities of husband or wife, the broken glass,
the loss of a ring, a handkerchief, a glove; the
sneer of a neighbour, the effort of going to bed
early in order to rise early for prayer or
Communion, the little shyness some people feel in
openly performing religious duties; and be sure
that all of these sufferings, small as they are,
if accepted lovingly, are most pleasing to God's
Goodness, Which has promised a whole ocean of
happiness to His children in return for one cup
When I read in the Life of S. Catherine of
Sienna of her ecstasies and visions, her wise
sayings and teaching, I do not doubt but that
she "ravished" her Bridegroom's heart with
this eye of contemplation; but I must own that
I behold her with no less delight in her father's
kitchen, kindling the fire, turning the spit, baking
the bread, cooking the dinner, and doing all the
most menial offices in a loving spirit which
looked through all things straight to God. Nor
do I prize the lowly meditations she was wont to
make while so humbly employed less than the
ecstasies with which she was favoured at other
times, probably as a reward for this very humility
and lowliness. Her meditations would take the
shape of imagining that all she prepared for her
father was prepared for Our Lord, as by Martha;
her mother was a symbol to her of Our Lady,
her brothers of the Apostles, and thus she
mentally ministered to all the Heavenly Courts,
fulfilling her humble ministrations with an
exceeding sweetness, because she saw God's Will
in each. Let this example, my daughter, teach
you how important it is to dedicate all we do,
however trifling, to His service. And to this
Great occasions for serving God come seldom, but little ones surround us daily; and our Lord Himself has told us that "he that is faithful in that which is least is faithful also in much." 2 If you do all in God's Name, all you do will be well done, whether you eat, drink or sleep, whether you amuse yourself or turn the spit, so long as
REASON is the special characteristic of man, and yet it is a rare thing to find really reasonable men, all the more that self-love hinders reason, and beguiles us insensibly into all manner of trifling, but yet dangerous acts of injustice and untruth, which, like the little foxes in the Canticles, 1 spoil our vines, while, just because they are trifling, people pay no attention to them, and because they are numerous, they do infinite harm. Let me give some instances of what I mean.
We find fault with otir neighbour very readily for a small matter, while we pass over great things in ourselves. We strive to sell dear and buy cheap. We are eager to deal out strict justice to others, but to obtain indulgence for ourselves. We expect a good construction to be put on all we say, but we are sensitive and critical as to our neighbour's words. We expect him to let us have whatever we
Be just and fair in all you do. Always put yourself in your neighbour's place, and put him into yours, and then you will judge fairly. Sell as you would buy, and buy as you would sell, and your buying and selling will alike be honest. These little dishonesties seem unimportant, because we are not obliged to make restitution, and we have, after all, only taken that which we might demand according to the strict letter of the law; but, nevertheless, they are sins against right and charity, and are mere trickery, greatly needing correction--nor does any one ever lose by being generous, noble-hearted and courteous. Be sure then often to examine your dealings with your neighbour, whether your heart is right towards him, as you would have his towards you, were things reversed--this is the true test
EVERYBODY grants that we must guard
against the desire for evil things, since
evil desires make evil men. But I say yet
further, my daughter, do not desire dangerous
things, such as balls or pleasures, office or
honour, visions or ecstacies. Do not long after
things afar off; such, I mean, as cannot happen
till a distant time, as some do who by this
means wear themselves out and expend their
energies uselessly, fostering a dangerous spirit
of distraction. If a young man gives way to
overweening longings for an employment he
cannot obtain yet a while, what good will it do
him? If a married woman sets her heart on
becoming a religious, or if I crave to buy my
neighbour's estate, he not being willing to sell
it, is it not mere waste of time? If, when sick,
Do not desire crosses, unless you have borne those already laid upon you well--it is an abuse to long after martyrdom while unable to bear an insult patiently. The Enemy of souls often inspires men with ardent desires for unattainable things, in order to divert their attention from present duties, which would be profitable however trifling in themselves. We are apt to fight African monsters in imagination, while we let very petty foes vanquish us in reality for want of due heed.
Do not desire temptations, that is temerity, but prepare your heart to meet them bravely, and to resist them when they come.
Too great variety and quantity of food loads
the stomach, and (especially when it is weakly)
spoils the digestion. Do not overload your soul
with innumerable longings, either worldly, for
that were destruction,--or even spiritual, for these
only cumber you. When the soul is purged of
the evil humours of sin, it experiences a
ravenous hunger for spiritual things, and sets
to work as one famished at all manner of
spiritual exercises;--mortification, penitence,
humility, charity, prayer. Doubtless such an
appetite is a good sign, but it behoves you to
reflect whether you are able to digest all that
MARRIAGE is a great Sacrament both
in Jesus Christ and His Church, and
one to be honoured to all, by all and in all. To
all, for even those who do not enter upon it
should honour it in all humility. By all, for it
is holy alike to poor as to rich. In all, for its
origin, its end, its form and matter are holy.
It is the nursery of Christianity, whence the
Would to God that His Dear Son were bidden to all weddings as to that of Cana! Truly then the wine of consolation and blessing would never be lacking; for if these are often so wanting, it is because too frequently now men summon Adonis instead of our Lord, and Venus rather than Our Lady. He who desires that the young of his flock should be like Jacob's, fair and ring-straked, must set fair objects before their eyes; and he who would find a blessing in his marriage, must ponder the holiness and dignity of this Sacrament, instead of which too often weddings become a season of mere feasting and disorder.
Above all, I would exhort all married people
to seek that mutual love so commended to
them by the Holy Spirit in the Bible. It is
little to bid you love one another with a
mutual love,---turtle-doves do that; or with
human love,--the heathen cherished such love
as that. But I say to you in the Apostle's
words: "Husbands, love your wives, even as
Christ also loved the Church. Wives, submit
yourselves to your husbands as unto the
The first effect of this love is the indissoluble union of your hearts. If you glue together two pieces of deal, provided that the glue be strong, their union will be so close that the stick will break more easily in any other part than where it is joined. Now God unites husband and wife so closely in Himself, that it should be easier to sunder soul from body than husband from wife; nor is this union to be considered as mainly of the body, but yet more a union of the heart, its affections and love.
The second effect of this love should be an inviolable fidelity to one another. In olden times finger-rings were wont to be graven as seals. We read of it in Holy Scripture, and this explains the meaning of the marriage ceremony, when the Church, by the hand of her priest, blesses a ring, and gives it first to the man in token that she sets a seal on his heart by this Sacrament, so that no thought of any other woman may ever enter therein so long as
The third end of marriage is the birth and bringing up of children. And herein, O ye married people! are you greatly honoured, in that God, willing to multiply souls to bless and praise Him to all Eternity, He associates you with Himself in this His work, by the production of bodies into which, like dew from Heaven, He infuses the souls He creates as well as the bodies into which they enter.
Therefore, husbands, do you preserve a tender,
constant, hearty love for your wives. It
was that the wife might be loved heartily and
tenderly that woman was taken from the side
nearest Adam's heart. No failings or infirmities,
bodily or mental, in your wife should ever excite
any kind of dislike in you, but rather a loving,
tender compassion; and that because God has
made her dependent on you, and bound to defer
to and obey you; and that while she is meant to
be your helpmeet, you are her superior and her
head. And on your part, wives, do you love
the husbands God has given you tenderly,
heartily, but with a reverential, confiding love,
But while you seek diligently to foster this mutual love, give good heed that it do not turn to any manner of jealousy. Just as the worm is often hatched in the sweetest and ripest apple, so too often jealousy springs up in the most warm and loving hearts, defiling and ruining them, and if it is allowed to take root, it will produce dissension, quarrels, and separation. Of a truth, jealousy never arises where love is built up on true virtue, and therefore it is a sure sign of an earthly, sensual love, in which mistrust and inconstancy is soon infused. It is a sorry kind of friendship which seeks to strengthen itself by jealousy; for though jealousy
If you, husbands, would have your wives faithful, be it yours to set them the example. "How have you the face to exact purity from your wives," asks S. Gregory Nazianzen, "if you yourself live an impure life? or how can you require that which you do not give in return? If you would have them chaste, let your own conduct to them be chaste. S. Paul bids you possess your vessel in sanctification; but if, on the contrary, you teach them evil, no wonder that they dishonour you. And ye, O women! whose honour is inseparable from modesty and purity, preserve it jealously, and never allow the smallest speck to soil the whiteness of your reputation."
Shrink sensitively from the veriest trifles which
can touch it; never permit any gallantries
whatsoever. Suspect any who presume to flatter
your beauty or grace, for when men praise wares
they cannot purchase they are often tempted
to steal; and if any one should dare to speak
in disparagement of your husband, show that
you are irrecoverably offended, for it is plain that
he not only seeks your fall, but he counts you as
Ladies both in ancient and modern times have worn pearls in their ears, for the sake (so says Pliny) of hearing them tinkle against each other. But remembering how that friend of God, Isaac, sent earrings as first pledges of his love to the chaste Rebecca, 1 look upon this mystic ornament as signifying that the first claim a husband has over his wife, and one which she ought most faithfully to keep for him, is her ear; so that no evil word or rumour enter therein, and nought be heard save the pleasant sound of true and pure words, which are represented by the choice pearls of the Gospel. Never forget that souls are poisoned through the ear as much as bodies through the mouth.
Love and faithfulness lead to familiarity and
confidence, and Saints have abounded in tender
caresses. Isaac and Rebecca, the type of chaste
married life, indulged in such caresses, as to
convince Abimelech that they must be husband
and wife. The great S. Louis, strict as lie was
to himself, was so tender towards his wife, that
some were ready to blame him for it; although
in truth he rather deserved praise for subjecting
his lofty, martial mind to the little details of
conjugal love. Such minor matters will not
Before giving birth to S. Augustine, S. Monica offered him repeatedly to God's Glory, as he himself tells us; and it is a good lesson for Christian women how to offer the fruit of their womb to God, Who accepts the free oblations of loving hearts, and promotes the desires of such faithful mothers: witness Samuel, S. Thomas Aquinas, S. Andrea di Fiesole, and others. 1 S. Bernard's mother, worthy of such a son, was wont to take her new-born babes in her arms to offer them to Jesus Christ, thenceforward loving them with a reverential love, as a sacred deposit from God; and so entirely was her offering accepted, that all her seven children became Saints. 2 And when children begin to use their reason, fathers and mothers should take great pains to fill their hearts with the fear of God. This the good Queen Blanche did most earnestly by S. Louis, her son: witness her oft-repeated words, "My son, I would sooner see you die than guilty of a mortal sin;" words which sank so deeply into the saintly monarch's heart, that he himself said there was no day on which they did not recur to his mind, and strengthen him in treading God's ways.
We call races and generations Houses; and the Hebrews were wont to speak of the birth of children as "the building up of the house;" as it is written of the Jewish midwives in Egypt, that the Lord "made them houses;" 1 whereby we learn that a good house is not reared so much by the accumulation of worldly goods, as by the bringing up of children in the ways of holiness and of God; and to this end no labour or trouble must be spared, for children are the crown of their parents. 2 Thus it was that S. Monica stedfastly withstood S. Augustine's evil propensities, and, following him across sea and land, he became more truly the child of her tears in the conversion of his soul, than the son of her body in his natural birth.
S. Paul assigns the charge of the household to the woman; and consequently some hold that the devotion of the family depends more upon the wife than the husband, who is more frequently absent, and has less influence in the house. Certainly King Solomon, in the Book of Proverbs, refers all household prosperity to the care and industry of that virtuous woman whom he describes. 3
We read in Genesis that Isaac "entreated the Lord for his wife, because she was barren;" 4
Moreover, each should have such forbearance towards the other, that they never grow angry, or fall into discussion and argument. The bee will not dwell in a spot where there is much loud
S. Gregory Nazianzen says that in his time married people were wont to celebrate the anniversary of their wedding, and it is a custom I should greatly approve, provided it were not a merely secular celebration; but if husbands and wives would go on that day to Confession and Communion, and commend their married life specially to God, renewing their resolution to promote mutual good by increased love and faithfulness, and thus take breath, so to say, and gather new vigour from the Lord to go on stedfastly in their vocation.
THE marriage bed should be undefiled, as the Apostle tells us, 1 i.e. pure, as it was when it was first instituted in the earthly Paradise, wherein no unruly desires or impure thought might enter. All that is merely earthly must be treated
Let every one, then, use this world according to his vocation, but so as not to entangle himself with its love, that he may be as free and ready to serve God as though he used it not. S. Augustine says that it is the great fault of men to want to enjoy things which they are only meant to use, and to use those which they are only meant to enjoy. We ought to enjoy spiritual things, and only use those which are material; but when we turn the use of these latter into enjoyment, the reasonable soul becomes degraded to a mere brutish level.
SAINT PAUL teaches us all in the person of S. Timothy when he says, "Honour
1. That the widow be one not in body only, but in heart also; that is to say, that she be fixed in an unalterable resolution to continue in her widowhood Those widows who are but waiting the opportunity of marrying again are only widowed in externals, while in will they have already laid aside their loneliness. If the "widow indeed" chooses to confirm her widowhood by offering herself by a vow to God, she will adorn that widowhood, and make her resolution doubly sure, for the remembrance that she cannot break her vow without danger of forfeiting Paradise, will make her so watchful over herself, that a great barrier will be raised against all kind of temptation that may assail her. S. Augustine strongly recommends Christian widows to take this vow, and the learned Origen goes yet further, for he advises married women to take a vow of chastity in the event of losing their husbands, so that amid the joys of married life they may yet have a share in the merits of a chaste widowhood. Vows render the actions performed under their shelter more acceptable to God, strengthen us to perform good works, and help us to devote to Him not merely those good works which are, so to say,
2. Further, all such renunciation of second
marriage must be done with a single heart, in
order to fix the affections more entirely on God,
and to seek a more complete union with Him.
For if the widow retains her widowhood merely
to enrich her children, or for any other worldly
motive, she may receive the praise of men, but
not that of God, inasmuch as nothing is worthy
of His Approbation save that which is done
for His Sake. Moreover, she who would be
a widow indeed must be voluntarily cut off
from all worldly delights. "She that liveth in
"The time of retrenchment is come, the voice of the turtle is heard in our land." 2 Retrenchment of worldly superfluity is required of whosoever would lead a devout life, but above all, it is needful for the widow indeed, who mourns the loss of her husband like a true turtle-dove. When Naomi returned from Moab to Bethlehem, those that had known her in her earlier and brighter days were moved, and said, "Is this Naomi? And she said unto them, Call me not Naomi (which means beautiful and agreeable), call me Mara, for the Almighty hath dealt very
The lamp which is fed with aromatic oil sends forth a yet sweeter odour when it is extinguished; and so those women whose married love was true and pure, give out a stronger perfume of virtue and chastity when their light (that is, their husband) is extinguished by death. Love for a husband while living is a common matter enough among women, but to love him so deeply as to refuse to take another after his death, is a kind of love peculiar to her who is a widow indeed. Hope in God, while resting on a husband, is not so rare, but to hope in Him, when left alone and desolate, is a very gracious and worthy thing. And thus it is that widowhood becomes a test of the perfection of the virtues displayed by a woman in her married life.
The widow who has children requiring her care and guidance, above all in what pertains to their souls and the shaping of their lives, cannot and ought not on any wise to forsake them. S. Paul teaches this emphatically, and says that those who "provide not for their own,
Prayer should be the widow's chief occupation: she has no love left save for God,--she should scarce have ought to say to any save God; and as iron, which is restrained from yielding to the attraction of the magnet when a diamond is near, darts instantly towards it so soon as the diamond is removed, so the widow's heart, which could not rise up wholly to God, or simply follow the leadings of His Heavenly Love during her husband's life, finds itself set
A devout widow should chiefly seek to cultivate the graces of perfect modesty, renouncing all honours, rank, title, society, and the like vanities; she should be diligent in ministering to the poor and sick, comforting the afflicted, leading the young to a life of devotion, studying herself to be a perfect model of virtue to younger women. Necessity and simplicity should be the adornment of her garb, humility and charity of her actions, simplicity and kindliness of her words, modesty and purity of her eyes,--Jesus Christ Crucified the only Love of her heart.
Briefly, the true widow abides in the Church as a little March violet, 2 shedding forth an exquisite sweetness through the perfume of her
Much more could I say on this subject, but suffice it to bid her who seeks to be a widow indeed, read S. Jerome's striking Letters to Salvia, and the other noble ladies who rejoiced in being the spiritual children of such a Father. Nothing can be said more, unless it be to warn the widow indeed not to condemn or even censure those who do resume the married life, for there are cases in which God orders it thus to His Own greater Glory. We must ever bear in mind the ancient teaching, that in Heaven virgins, wives, and widows will know no difference, save that which their true hearts' humility assigns them.
O YE virgins, I have but a word to say to you. If you look to married life in this life, guard your first love jealously for your husband. It seems to me a miserable fraud to give a husband a worn-out heart, whose love has been frittered away and despoiled of its first bloom instead of a true, whole-hearted love. But if you are happily called to be the chaste and holy bride of spiritual nuptials, and purpose to live a life of virginity, then in Christ's Name I bid you keep all your purest, most sensitive love for your Heavenly Bridegroom, Who, being Very Purity Himself, has a special love for purity; Him to Whom the first-fruits of all good things are due, above all those of love.
S. Jerome's Epistles will supply you with the
needful counsels; and inasmuch as your state of
life requires obedience, seek out a guide under
whose direction you may wholly dedicate yourself, body and soul, to His Divine Majesty.
DIRECTLY that your worldly friends perceive that you aim at leading a devout
life, they will let loose endless shafts of mockery
and misrepresentation upon you; the more malicious will attribute your change to hypocrisy,
designing, or bigotry; they will affirm that the
world having looked coldly upon you, failing its
favour you turn to God; while your friends will
make a series of what, from their point of view,
are prudent and charitable remonstrances. They
will tell you that you are growing morbid; that
you will lose your worldly credit, and will make
yourself unacceptable to the world; they will
prognosticate your premature old age, the ruin
My daughter, all this is vain and foolish talk: these people have no real regard either for your bodily health or your material prosperity. "If ye were of the world," the Saviour has said, "the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." 1
We have all seen men, and women too, pass the whole night, even several in succession, playing at chess or cards; and what can be a more dismal, unwholesome thing than that? But the world has not a word to say against it, and their friends are nowise troubled. But give up an hour to meditation, or get up rather earlier than usual to prepare for Holy Communion, and they will send for the doctor to cure you of hypochondria or jaundice! People spend every night for a month dancing, and no one will complain of being the worse; but if they keep the one watch of Christmas Eve, we shall hear of endless colds and maladies the next day! Is it not as plain as possible that the world is an unjust judge; indulgent and kindly to its own children, harsh and uncharitable to the children of God?
We cannot stand well with the world save by renouncing His approval. It is not possible to satisfy the world's unreasonable demands: "John the Baptist came neither eating bread nor drinking wine; and ye say he hath a devil. The Son of Man is come eating and drinking, and ye say, Behold a gluttonous man, and a winebibber, the friend of publicans and sinners." 1 Even so, my child, if we give in to the world, and laugh, dance, and play as it does, it will affect to be scandalized; if we refuse to do so, it will accuse us of being hypocritical or morbid. If we adorn ourselves after its fashion, it will put some evil construction on what we do; if we go in plain attire, it will accuse us of meanness; our cheerfulness will be called dissipation; our mortification dulness; and ever casting its evil eye upon us, nothing we can do will please it. It exaggerates our failings, and publishes them abroad as sins; it represents our venial sins as mortal, and our sins of infirmity as malicious. S. Paul says that charity is kind, but the world is unkind; charity thinks no evil, but the world thinks evil of every one, and if it cannot find fault with our actions, it is sure at least to impute bad motives to them,--whether the sheep be black or white, horned or no, the wolf will devour them if he can.
Do what we will, the world must wage war upon us. If we spend any length of time in confession, it will speculate on what we have so much to say about! if we are brief, it will suggest that we are keeping back something! It spies out our every act, and at the most trifling angry word, sets us down as intolerable. Attention to business is avarice, meekness mere silliness; whereas the wrath of worldly people is to be reckoned as generosity, their avarice, economy, their mean deeds, honourable. There are always spiders at hand to spoil the honey-bee's comb.
Let us leave the blind world to make as much noise as it may,--like a bat molesting the songbirds of day; let us be firm in our ways, unchangeable in our resolutions, and perseverance will be the test of our self-surrender to God, and our deliberate choice of the devout life.
The planets and a wandering comet shine
with much the same brightness, but the comet's
is a passing blaze, which does not linger long,
while the planets cease not to display their
brightness. Even so hypocrisy and real goodness have much outward resemblance; but one
is easily known from the other, inasmuch as
hypocrisy is short-lived, and disperses like a
mist, while real goodness is firm and abiding.
There is no surer groundwork for the beginnings
of a devout life than the endurance of misrepre
HOWEVER much we may admire and
crave for light, it is apt to dazzle our
eyes when they have been long accustomed to
darkness; and on first visiting a foreign country,
we are sure to feel strange among its inhabitants,
however kindly or courteous they may be. Even
so, my child, your changed life may be attended
with some inward discomfort, and you may feel
some reaction of discouragement and weariness
after you have taken a final farewell of the world
and its follies. Should it be so, I pray you take
it patiently, for it will not last,--it is merely the
disturbance caused by novelty; and when it is
gone by, you will abound in consolations. At
first you may suffer somewhat under the loss
what you enjoyed among your vain, frivolous
But you see before you the mountain of Christian perfection, which is very high, and you
exclaim in fearfulness that you can never ascend
it. Be of good cheer, my child. When the young
bees first begin to live they are mere grubs, unable
to hover over flowers, or to fly to the mountains,
or even to the little hills where they might gather
honey; but they are fed for a time with the
honey laid up by their predecessors, and by
degrees the grubs put forth their wings and grow
strong, until they fly abroad and gather their
harvest from all the country round. Now we
are yet but as grubs in devotion, unable to fly at
will, and attain the desired aim of Christian perfection; but if we begin to take shape through
PICTURE to yourself a young princess beloved of her husband, to whom some evil
wretch should send a messenger to tempt her to
infidelity. First, the messenger would bring forth
his propositions. Secondly, the princess would
either accept or reject the overtures. Thirdly,
she would consent to them or refuse them. Even
so, when Satan, the world, and the flesh look
upon a soul espoused to the Son of God, they
set temptations and suggestions before that soul,
whereby--1. Sin is proposed to it. 2. Which
proposals are either pleasing or displeasing to
the soul. 3. The soul either consents, or
rejects them. In other words, the three down
If we should undergo the temptation to every sin whatsoever during our whole life, that would not damage us in the Sight of God's Majesty, provided we took no pleasure in it, and did not consent to it; and that because in temptation we do not act, we only suffer, and inasmuch as we take no delight in it, we can be liable to no blame. S. Paul bore long time with temptations of the flesh, but so far from displeasing God thereby, He was glorified in them. The blessed Angela di Foligni underwent terrible carnal temptations, which move us to pity as we read of them. S. Francis and S. Benedict both experienced grievous temptations, so that the one cast himself amid thorns, the other into the snow, to quench them, but so far from losing anything of God's Grace thereby, they greatly increased it.
Be then very courageous amid temptation, and never imagine yourself conquered so long as it is displeasing to you, ever bearing in mind the difference between experiencing and consenting to temptation, 1 --that difference being,
But again, as to the pleasure which may be
taken in temptation (technically called delectation), inasmuch as our souls have two parts, one
inferior, the other superior, and the inferior does
not always choose to be led by the superior, but
Have you ever watched a great burning furnace heaped up with ashes? Look at it some ten or twelve hours afterwards, and there will scarce be any living fire there, or only a little smouldering in the very heart thereof. Nevertheless, if you can find that tiny lingering spark, it will suffice to rekindle the extinguished flames. So it is with love, which is the true spiritual life amid our greatest, most active temptations. Temptation, flinging its delectation into the inferior part of the soul, covers it wholly with ashes, and leaves but a little spark of God's Love, which can be found nowhere save hidden far down in the heart or mind, and even that is hard to find. But nevertheless it is there, since however troubled we may have been in body and mind, we firmly resolved not to consent to sin or the temptation thereto, and that delectation of the exterior man was rejected by the interior spirit. Thus though our will may have been thoroughly
THIS distinction, which is very important, is well illustrated by the description S. Jerome gives of a young man bound to a voluptuous bed by the softest silken cords, and subjected to the wiles and lures of a treacherous tempter, with the express object of causing him to fall.. Greatly as all his senses and imagination must inevitably have been possessed by so vehement an assault, he proved that his heart was free and his will unconquered, for, having physical control over no member save his tongue, he bit that off and spat it out at his foe, a foe more terrible than the tyrant's executioners.
S. Catherine of Sienna has left a somewhat
similar record. The Evil One having obtained
permission from God to assault that pious virgin
with all his strength, so long as he laid no hand
upon her, filled her heart with impure suggestions, and surrounded her with every conceivable
temptation of sight and sound, which, pene
Here, you see, were the embers covered over with ashes, while temptation and delectation had entered the heart and surrounded the will, which, aided only by the Saviour, resisted all evil inspirations with great disgust, and a persevering refusal to consent to sin. Verily the soul which loves God is sometimes in sore straits to know whether He abideth in it or no, and whether that Divine Love for which it fights is extinguished or burns yet. But it is the very essence of the perfection of that Heavenly Love to require its lovers to endure and fight for Love's sake, without knowing even whether they possess the very Love for which and in which they strive.
GOD never permits such grievous temptations and assaults to try any, save those
souls whom He designs to lead on to His own
living, highest love, but nevertheless it does
not follow as a natural consequence that they
Come what may in the shape of temptation,
attended by whatsoever of delectation,--so long
as your will refuses consent, not merely to the
temptation itself, but also to the delectation, you
need have no fear,--God is not offended. When
any one has swooned away, and gives no sign of
life, we put our hand to his heart, and if we find
the slightest fluttering there, we conclude that he
still lives, and that, with the help of stimulants
and counter-irritants, we may restore consciousness and power. Even so, sometimes amid the
violence of temptation the soul seems altogether
to faint away, and to lose all spiritual life and
action. But if you would be sure how it really
When Temptation and Delectation are Sin.
THAT princess, whom we have already
taken as an illustration, was not to blame
in the unlawful pursuit we supposed to be made
of her, because it was against her will; but if,
on the contrary, she had in any way led to it, or
sought to attract him who sought her, she were
certainly guilty of the pursuit itself; and even if
she withheld her consent, she would still deserve
censure and punishment. Thus it sometimes
happens that temptation in itself is sin to us,
When it is possible to avoid the delectation arising out of temptation, it is always a sin to accept it, in proportion to the pleasure we take. and the amount of consent given, whether that be great or small, brief or lasting. The princess of our illustration is to blame if she merely listens to the guilty propositions made to her but still more so if, after listening, she takes pleasure in them, and allows her heart to feed and rest thereupon; for although she has no intention of really doing that which is proposed, her heart gives a spiritual consent when she takes pleasure in it, and it must always be wrong to let either body or mind rest on anything unworthy,--and wrongdoing lies so entirely in the heart's co-operation, that without this no mere bodily action can be sin.
Therefore, when you are tempted to any sin,
When the delectation which attends temptation
might have been avoided, but has not been
avoided, there is always a certain amount of sin
according to the degree to which we have
lingered over it, and the kind of pleasure we
have taken in it. If a woman who has not
wilfully attracted unlawful admiration,
nevertheless takes pleasure in such admiration, she is
doing wrong, always supposing that what pleases
her is the admiration. But if the person who
courts her plays exquisitely on the lute, and she
took pleasure, not in the personal attentions paid
to herself, but in the sweetness and harmony of
the music, there would be no sin in that, although
it would be wrong to give way to any extent to
her pleasure, for fear of its leading on to pleasure
in the pursuit of herself. So again, if some
clever stratagem whereby to avenge me of an
enemy is suggested, and I take no satisfaction
and give no consent to the vengeance, but nun
only pleased at the cleverness of the invention,
I am not sinning; although it were very inex
Sometimes we are taken by surprise by some sense of delectation following so closely upon the temptation, that we are off our guard. This can be but a very slight venial sin, which would become greater if, after once we perceive the danger, we allow ourselves to dally with it, or question as to admitting or rejecting it,--greater still if we carelessly neglect to resist it;--and if we deliberately allow ourselves to rest in any such pleasure, it becomes very great sin, especially if the thing attracting us be unquestionably evil. Thus it is a great sin in a woman to allow herself to dwell upon any unlawful affections, although she may have no intention of ever really yielding to them.
SO soon as you feel yourself anywise tempted,
do as our little children when they see a
wolf or a bear in the mountains. Forthwith
they run to the protection of their father or
mother, or at least cry out for help. Do you
If, nevertheless, the temptation persists or increases, hasten in spirit to embrace the holy Cross, as though you beheld Jesus Christ Crucified actually Present. Make firm protests against consenting, and ask His Help thereto; and, so long as the temptation lasts, do you persist in making acts of non-consent. But while making these acts and these protests, do not fix your eyes on the temptation,--look solely on Our Lord, for if you dwell on the temptation, especially when it is strong, your courage may be shaken. Divert your mind with any right and healthy occupation, for if that takes possession and fills your thoughts, it will drive away temptation and evil imaginations.
One great remedy against all manner of temptation, great or small, is to open the heart and lay bare its suggestions, likings, and dislikings, to your director; for, as you may observe, the first condition which the Evil One makes with a soul, when he wants to seduce it, is silence. Even as a bad man, seeking to seduce a woman, enjoins silence concerning himself to her father or husband, whereas God would always have
If, after all, the temptation still troubles and persecutes us, there is nothing to be done on our side save to persist in protesting that we will not consent; for just as no maiden can be married while she persists in saying No, so no soul, however oppressed, can be guilty while it says the same.
Do not argue with your Enemy, and give but one answer,--that with which Our Lord confounded him, "Get thee hence, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." 1 Just as the pure wife would make no reply, and cast no glance on the foul seducer who strove to lead her astray, but would straightway fly from him to her husband's side, not arguing, but cleaving to her lawful lord in renewed fidelity;--so the devout soul when assailed by temptation should never trifle with it by answer or argument, but simply fly to the Side of Jesus Christ, its Bridegroom; renewing its pledges of unchanging devotion and faithfulness to Him.
WHILE it is right to resist great temptations with invincible courage, and all
such victories will be most valuable, still there is
perhaps more absolute profit to our souls in resisting little ones. For although the greater
temptations exceed in power, there are so infinitely more in number of-little temptations, that
a victory over them is fully as important as over
the greater but rarer ones. No one will question
but that wolves and bears are more dangerous
than flies, but they do not worry and annoy us, or
try our patience as these do. While is not a hard
thing to abstain from murder, but it is very difficult to avoid all passing fits of anger, which assail
us at every moment. A man or woman can
easily keep from adultery, but it is less easy to
abstain from all words and glances which are disloyal. While is easy to keep from stealing another
man's goods, but often difficult to resist coveting them; easy to avoid bearing false witness in
direct judgment, difficult to be perfectly truthful
in conversation; easy to refrain from getting
drunk, difficult to be absolutely sober; easy not
to wish for a neighbour's death, difficult not to
In short, all these minor temptations to anger, suspicion, jealousy, envy, levity, vanity, duplicity, affectation, foolish thoughts, and the like, are a perpetual trial even to those who are most devout and most resolute; and therefore, my daughter, we onght carefully and diligently to prepare for this warfare. Be assured that every victory won over these little foes is as a precious stone in the crown of glory which God prepares for us in Paradise. So, while awaiting and making ready for a stedfast and brave resistance to great temptations should they come, let us not fail diligently to fight against these meaner, weaker foes.
NOW as to all these trifling temptations of
vanity, suspicion, vexation, jealousy, envy,
and the like, which flit around one like flies or
gnats, now settling on one's nose,--anon stinging
one's cheek,--as it is wholly impossible altogether to free one's-self from their importunity;
the best resistance one can make is not to be
fretted by them. All these things may worry
Therefore despise all these trivial onslaughts,
and do not even deign to think about them; but
let them buzz about your ears as much as they
please, and flit hither and thither just as you tolerate flies;--even if they sting you, and strive
to light within your heart, do no more than
simply remove them, not fighting with them, or
arguing, but simply doing that which is precisely
contrary to their suggestions, and specially
making acts of the Love of God. If you will
take my advice, you will not toil on obstinately
in resisting them by exercising the contrary
virtue, for that would become a sort of struggle
with the foe;--but, after making an act of this
directly contrary virtue (always supposing you
have time to recognise what the definite temptation is), simply turn with your whole heart
towards Jesus Christ Crucified, and lovingly kiss
His Sacred Feet. This is the best way to conquer the Enemy, whether in small or great
temptations; for inasmuch as the Love of God
contains the perfection of every virtue, and that
more excellently than the very virtues themselves;
it is also the most sovereign remedy against all
vice, and if you accustom your mind under all
manner of temptation to have recourse to this
safety-place, you will not be constrained to enter
In short, you may be sure that if you daily with your minor, oft-recurring temptations, and examine too closely into them in detail, you will simply stupefy yourself to no purpose.
EXAMINE from time to time what are the
dominant passions of your soul, and having ascertained this, mould your life, so that in
thought, word and deed you may as far as possible
counteract them. For instance, if you know
that you are disposed to be vain, reflect often upon
the emptiness of this earthly life, call to mind how
burdensome all mere earthly vanities will be
to the conscience at the hour of death, how
unworthy of a generous heart, how puerile and
childish, and the like. See that your words
In a word, let your time of peace,--that is to say, the time when you are not beset by temptations to sin,--be used in cultivating the graces most opposed to your natural difficulties, and if opportunities for their exercise do not arise, go out of your way to seek them, and by so doing you will strengthen your heart against future temptations.
ANXIETY of mind is not so much an
abstract temptation, as the source whence
various temptations arise. Sadness, when defined, is the mental grief we feel because of our
involuntary ailments;---whether the evil be
exterior, such as poverty, sickness or contempt;
or interior, such as ignorance, dryness, depression or temptation. Directly that the soul is
conscious of some such trouble, it is downcast,
and so trouble sets in. Then we at once begin
to try to get rid of it, and find means to shake it
off; and so far rightly enough, for it is natural
If any one strives to be delivered from his troubles out of love of God, he will strive patiently, gently, humbly and calmly, looking for deliverance rather to God's Goodness and Providence than to his own industry or efforts; but if self-love is the prevailing object he will grow hot and eager in seeking relief, as though all depended more upon himself than upon God. I do not say that the person thinks so, but he acts eagerly as though he did think it. Then if he does not find what he wants at once, he becomes exceedingly impatient and troubled, which does not mend matters, but on the contrary makes them worse, and so he gets into an unreasonable state of anxiety and distress, till he begins to fancy that there is no cure for his trouble. Thus you see how a disturbance, which was right at the outset, begets anxiety, and anxiety goes on into an excessive distress, which is exceedingly dangerous.
This unresting anxiety is the greatest evil
which can happen to the soul, sin only excepted.
Just as internal commotions and seditions
ruin a commonwealth, and make it incapable of
resisting its foreign enemies, so if our heart be
disturbed and anxious, it loses power to retain
such graces as it has, as well as strength to resist
Anxiety arises from an unregulated desire to be delivered from any pressing evil, or to obtain some hoped-for good. Nevertheless nothing tends so greatly to enchance the one or retard the other as over-eagerness and anxiety. Birds that are captured in nets and snares become inextricably entangled therein, because they flutter and struggle so much. Therefore, whensoever you urgently desire to be delivered from any evil, or to attain some good thing, strive above all else to keep a calm, restful spirit,--steady your judgment and will, and then go quietly and easily after your object, taking all fitting means to attain thereto. By easily I do not mean carelessly, but without eagerness, disquietude or anxiety; otherwise, so far from bringing about what you wish, you will hinder it, and add more and more to your perplexities. "My soul is alway in my hand, yet do I not forget Thy Law," 1 David says. Examine yourself often, at least night and morning, as to whether your soul is "in your hand;" or whether it has been wrested thence by any passionate or anxious emotion. See whether your soul is fully under control, or whether it has not in anywise escaped
Do not allow any wishes to disturb your mind under the pretext of their being trifling and unimportant; for if they gain the day, greater and weightier matters will find your heart more accessible to disturbance. When you are conscious that you are growing anxious, commend yourself to God, and resolve stedfastly not to take any steps whatever to obtain the result you desire, until your disturbed state of mind is altogether quieted;--unless indeed it should be necessary to do something without delay, in which case you must restrain the rush of inclination, moderating it, as far as possible, so as to act rather from reason than impulse.
If you can lay your anxiety before your spiritual guide, or at least before some trusty and
devout friend, you may be sure that you will find
great solace. The heart finds relief in telling its
S. PAUL says that "godly sorrow worketh repentance to salvation not to be repented of, but the sorrow of the world worketh death." 1 So we see that sorrow may be good or bad according to the several results it produces in us. And indeed there are more bad than good results arising from it, for the only good ones are mercy and repentance; whereas there are six evil results, namely, anguish, sloth, indignation, jealousy, envy and impatience. The Wise Man says that "sorrow hath killed many, and there is no profit therein," 2 and that because for the two good
The Enemy makes use of sadness to try good men with his temptations:--just as he tries to make bad men merry in their sin, so he seeks to make the good sorrowful amid their works of piety; and while making sin attractive so as to draw men to it, he strives to turn them from holiness by making it disagreeable. The Evil One delights in sadness and melancholy, because they are his own characteristics. He will be in sadness and sorrow through all Eternity, and he would fain have all others the same.
The "sorrow of the world" disturbs the heart, plunges it into anxiety, stirs up unreasonable fears, disgusts it with prayer, overwhelms and stupefies the brain, deprives the soul of wisdom, judgment, resolution and courage, weakening all its powers; in a word, it is like a hard winter, blasting all the earth's beauty, and numbing all animal life; for it deprives the soul of sweetness and power in every faculty.
Should you, my daughter, ever be attacked by by this evil spirit of sadness, make use of the following remedies. "Is any among you afflicted?" says S. James, "let him pray." 1 Prayer is a sovereign remedy, it lifts the mind to God, Who is our only Joy and Consolation. But when
Vigorously resist all tendencies to melancholy, and although all you do may seem to be done coldly, wearily and indifferently, do not give in. The Enemy strives to make us languid in doing good by depression, but when he sees that we do not cease our efforts to work, and that those efforts become all the more earnest by reason of their being made in resistance to him, he leaves off troubling us.
Make use of hymns and spiritual songs; they
have often frustrated the Evil One in his operations, as was the case when the evil spirit which
possessed Saul was driven forth by music and
psalmody. It is well also to occupy yourself in
external works, and that with as much variety as
may lead us to divert the mind from the subject which oppresses it, and to cheer and kindle
it, for depression generally makes us dry and
cold. Use external acts of fervour, even though
they are tasteless at the time; embrace your
crucifix, clasp it to your breast, kiss the Feet and
Hands of your Dear Lord, raise hands and eyes
to Heaven, and cry out to God in loving, trustful
ejaculations: "My Beloved is mine, and I am
Moderate bodily discipline is useful in resisting depression, because it rouses the mind from dwelling on itself; and frequent Communion is specially valuable; the Bread of Life strengthens the heart and gladdens the spirits.
Lay bare all the feelings, thoughts and longings which are the result of your depression to your confessor or director, in all humility and faithfulness; seek the society of spirituallyminded people, and frequent such as far as possible while you are suffering. And, finally, resign yourself into God's Hands, endeavouring to bear this harassing depression patiently, as a just punishment for past idle mirth. Above all, never doubt but that, after He has tried you sufficiently, God will deliver you from the trial.
THE order of God's Providence maintains a perpetual vicissitude in the material being of this world; day is continually turning to night, spring to summer, summer to autumn autumn to winter, winter to spring; no two days are ever exactly alike. Some are foggy, rainy, some dry or windy; and this endless variety greatly enhances the beauty of the universe. And even so precisely is it with man (who, as ancient writers have said, is a miniature of the world), for he is never long in any one condition, and his life on earth flows by like the mighty waters, heaving and tossing with an endless variety of motion; one while raising him on high with hope, another plunging him low in fear; now turning him to the right with rejoicing, then driving him to the left with sorrows; and no single day, no, not even one hour, is entirely the same as any other of his life.
All this is a very weighty warning, and teaches
us to aim at an abiding and unchangeable evenness of mind amid so great an uncertainty of
events; and, while all around is changing, we
But let us come to some special detail, beyond this general doctrine.
1. I would say, then, that devotion does not consist in conscious sweetness and tender consolations, which move one to sighs and tears, and bring about a kind of agreeable, acceptable sense of self-satisfaction. No, my child, this is not one and the same as devotion, for you will find many persons who do experience these consolations, yet who, nevertheless, are evilminded, and consequently are devoid of all true Love of God, still more of all true devotion. When Saul was in pursuit of Dayid, who fled from him into the wilderness of En-gedi, he entered into a cave alone, wherein David and his
2. Nevertheless these tender warm emotions are sometimes good and useful, for they kindle the spiritual appetite, cheer the mind, and infuse a holy gladness into the devout life, which embellishes all we do even externally. It was such a taste for holy things that made David cry out, "O how sweet are Thy words unto my throat, yea, sweeter than honey unto my mouth." 1 And assuredly the tiniest little comfort received through devotion is worth far more than the most abundant delights of this world. The milk of the Heavenly Bridegroom, in other words His spiritual favours, are sweeter to the soul than the costliest wine of the pleasures of this world, and to those who have tasted thereof all else seems but as gall and wormwood. There is a certain herb which, if chewed, imparts so great a sweetness that they who keep it in their mouth cannot hunger or thirst; even so those to whom God gives His Heavenly manna of
3. But, perhaps you will say, if there are
sensible consolations which are undoubtedly
good and come from God, and at the same time
others which are unprofitable, perilous, even
harmful, because they proceed from mere natural
causes, or even from the Enemy himself, how
am I to know one from the other, or distinguish
what is most profitable even among those which
are good? It is a general rule, with respect to
the feelings and affections, that their test is in
their fruits. Our hearts are as trees, of which
the affections and passions are their branches,
4. If we are favoured with any such sweetness,
we must humble ourselves deeply before God,
and beware of being led to cry out "How good
I am!" No indeed, such gifts do not make us
any better, for, as I have already said, devotion
does not consist in such things; rather let us
say, "How good God is to those who hope in
Him, and to the souls that seek Him!" If a
man has sugar in his mouth, he cannot call his
Lastly, I advise you to take counsel with your director concerning any unusual flow of consolations or emotions, so that he may guide you in their wise usage; for it is written, "Hast thou found honey? eat so much as is sufficient for thee." 1
SO much for what is to be done in times of spiritual consolations. But these bright days will not last for ever, and sometimes you will be so devoid of all devout feelings, that it will seem to you that your soul is a desert land, fruitless, sterile, wherein you can find no path leading to God, no drop of the waters of Grace to soften the dryness which threatens to choke it entirely. Verily, at such a time the soul is greatly to be pitied, above all, when this trouble presses heavily, for then, like David, its meat are tears day and night, while the Enemy strives to drive it to despair, crying out, "Where is now thy God? how thinkest thou to find Him, or how wilt thou ever find again the joy of His Holy Grace?"
What will you do then, my child? Look
well whence the trial comes, for we are often ourselves the cause of our own dryness and barrenness. A mother refuses sugar to her sickly child,
and so God deprives us of consolations when
they do but feed self-complacency or presumption.
"It is good for me that I have been in
Again, any duplicity or unreality in confession or spiritual intercourse with your director tends to dryness and barrenness, for, if you lie to God's Holy Spirit, you can scarcely wonder that He refuses you His comfort. If you do not choose
Or you have satiated yourself with worldly delights; and so no wonder that spiritual pleasures are repulsive to you. "To the overfed dove even cherries are bitter," says an old proverb; and Our Lady in her song of praise says, "He has filled the hungry with good things, and the rich He hath sent empty away." They who abound in earthly pleasures are incapable of appreciating such as are spiritual.
If you have carefully stored up the fruits of
past consolations, you will receive more; "to
him that hath yet more shall be given," but
from him who has not kept that which he had,
who has lost it through carelessness, that which
he hath shall be taken away, in other words, he
will not receive the grace destined for him.
Rain refreshes living plants, but it only brings
rottenness and decay to those which are already
dead. There are many such causes whereby
we lose the consolations of religion, and fall into
dryness and deadness of spirit, so that it is well
to examine our conscience, and see if we can
trace any of these or similar faults. But always
remember that this examination must not be
made anxiously, or in an over-exacting spirit.
Thus if, after an honest investigation of our own
conduct, we find the cause of our wrongdoing,
1. Humble yourself profoundly before God, acknowledging your nothingness and misery. Alas, what am I when left to myself! no better, Lord, than a parched ground, whose cracks and crevices on every side testify its need of the gracious rain of Heaven, while, nevertheless, the world's blasts wither it more and more to dust.
2. Call upon God, and ask for His Gladness. "O give me the comfort of Thy help again! My Father, if it be possible, let this cup pass from me." "Depart, O ye unfruitful wind, which parcheth up my soul, and come, O gracious south wind, blow upon my garden." Such loving desires will fill you with the perfume of holiness.
3. Go to your confessor, open your heart
thoroughly, let him see every corner of your
soul, and take all his advice with the utmost
simplicity and humility, for God loves obedience,
and He often makes the counsel we take, specially that of the guides of souls, to be more useful than would seem likely; just as He caused
the waters of Jordan, commended by Elijah to
4. But, after all, nothing is so useful, so fruitful amid this dryness and barrenness, as not to
yield to a passionate desire of being delivered
from it. I do not say that one may not desire
to be set free, but only that one ought not to
desire it over-eagerly, but to leave all to the sole
Mercy of God's special Providence, in order
that, so long as He pleases, He may keep us
amid these thorns and longings. Let us say to
God at such seasons, "O my Father, if it be
possible, let this cup pass from me; "--but let
us add heartily, "Nevertheless, not my will, but
Thine be done," and there let us abide as
trustingly as we are able. When God sees us
to be filled with such pious indifference, He will
comfort us with His grace and favour, as when
He. beheld Abraham ready to offer up his son
Isaac, and comforted him with His blessing.
In every sort of affliction, then, whether bodily
or spiritual, in every manner of distraction or loss
of sensible devotion, let us say with our whole
heart, and in the deepest submission, "The Lord
gave me all my blessings, the Lord taketh them
away, blessed be the Name of the Lord." If we
persevere in this humility, He will restore to us
His mercies as he did to Job, who ever spake
thus amid all his troubles.
5. And lastly, my daughter, amid all our dryness let us never grow discouraged, but go steadily on, patiently waiting the return of better things; let us never be misled to give up any devout practices because of it, but rather if possible, let us increase our good works, and if we cannot offer liquid preserves to our Bridegroom, let us at least offer Him dried fruit--it is all one to Him, so long as the heart we offer be fully resolved to love Him. In fine weather bees make more honey and breed fewer grubs, because they spend so much time in gathering the sweet juices of the flowers that they neglect the multiplication of their race. But in a cold, cloudy spring they have a fuller hive and less honey. And so sometimes, my daughter, in the glowing springtide of spiritual consolations, the soul spends so much time in storing them up, that amid such abundance it performs fewer good works; while, on the contrary, when amid spiritual dryness and bitterness, and devoid of all that is attractive in devotion, it multiplies its substantial good works, and abounds in the hidden virtues of patience, humility, self-abnegation, resignation and unselfishness.
Some people, especially women, fall into the
great mistake of imagining that when we offer
a dry, distasteful service to God, devoid of all
sentiment and emotion, it is unacceptable to His
A child is easily moved to fondle its mother when she gives it sweet things, but if he kisses her in return for wormwood or camomile it is a proof of very real affection on his part.
LET me illustrate what I have said by an anecdote of Saint Bernard.
It is common to most beginners in God's Service, being as yet inexperienced in the fluctuations of grace and in spiritual vicissitudes, that
when they lose the glow of sensible devotion,
and the first fascinating lights which led them in
their first steps towards God, they lose heart,
and fall into depression and discouragement.
Those who are practised in the matter say that
it is because our human nature cannot bear a prolonged deprivation of some kind of satisfaction,
either celestial or earthly; and so as souls, which
have been raised beyond their natural level by
a taste of superior joys, readily renounce visible
delights when the higher joys are taken away,
as well as those more earthly pleasures, they,
not being yet trained to a patient waiting for
the true sunshine, fancy that there is no light
Just so it fell out with a certain Geoffroy de Peronne, a member of S. Bernard's community, newly dedicated to God's Service, during a journey which he and some others were making. He became suddenly dry, deprived of all consolations, and amid his interior darkness he began to think of the friends and relations he had parted from, and of his worldly pursuits and interests, until the temptation grew so urgent that his outward aspect betrayed it, and one of those most in his confidence perceiving that he was sorely troubled, accosted him tenderly, asking him secretly, "What means this, Geoffroy? and what makes thee, contrary to thy wont, so pensive and sad?" Whereupon Geoffroy, sighing heavily, made answer, "Woe is me, my brother, never again in my life shall I be glad!"
The other was moved to pity by these words,
and in his fraternal love he hastened to tell it all
to their common father S. Bernard, and he, realising the danger, went into the nearest church to pray
for Geoffroy, who meanwhile cast himself down
in despair, and, resting his head on a stone, fell
asleep. After a while both rose up, the one full
1. That God is wont to give some foretaste of His heavenly joys to beginners in His Service, the better to wean them from earthly pleasures, and to encourage them in seeking His Divine Love, even as a mother attracts her babe to suck by means of honey.
2. That nevertheless it is the same Good God Who sometimes in His Wisdom deprives us of the milk and honey of His consolations, in order that we may learn to eat the dry substantial bread of a vigorous devotion, trained by means of temptations and trials.
3. That sometimes very grievous temptations
arise out of dryness and barrenness, and that
at such times these temptations must be stedfastly resisted, inasmuch as they are not of God;
but the dryness must be patiently endured,
because He sends that to prove us.
4. That we must never grow discouraged amid our inward trials, nor say, like Geoffroy, "I shall never be glad;" but through the darkness we must look for light; and in like manner, in the brightest spiritual sunshine, we must not presume to say, "I shall never be sad." Rather we must remember the saying of the Wise Man, "In the day of prosperity remember the evil." 1 It behoves us to hope amid trials, and to fear in prosperity, and in both circumstances always to be humble.
5. That it is a sovereign remedy to open our grief to some spiritual friend able to assist us.
And, in conclusion, I would observe that here, as everywhere, our Gracious God and our great Enemy are in conflict, for by means of these trials God would bring us to great purity of heart, to an entire renunciation of self-interest in all concerning His Service, and a perfect casting aside of self-seeking; but the Evil One seeks to use our troubles to our discouragement, so as to turn us back to sensual pleasures, and to make us a weariness to ourselves and others, in order to injure true devotion. But if you will give heed to the above instructions you will advance greatly towards perfection amid such interior
S. Francis enjoined his religious to use such moderation in their labours as never to impair the fervour of their minds. And speaking of that great Saint, he was himself once attacked by such deep depression of mind that he could not conceal it; if he sought to associate with his religious he was unable to talk; if lie kept apart he only grew worse; abstinence and maceration of the flesh overwhelmed him, and he found no
From this we should learn that God's greatest
servants are liable to such trials, so that less
worthy people should not be surprised if they
experience the same.
THE first point in these exercises is to
appreciate their importance. Our earthly
nature easily falls away from its higher tone by
reason of the frailty and evil tendency of the
flesh, oppressing and dragging down the soul,
unless it is constantly rising up by means of a
vigorous resolution, just as a bird would speedily
fall to the ground if it did not maintain its flight
by repeated strokes of its wings. In order to
this, my daughter, you need frequently to reiterate
the good resolutions you have made to serve
God, for fear that, failing to do so, you fail away,
not only to your former condition, but lower
still; since it is a characteristic of all spiritual
falls that they invariably throw us lower than we
were at the beginning. There is no clock,
The early Christians observed some such
practice on the Anniversary of our Lord's Baptism,
when, as S. Gregory, Bishop of Nazianzen,
tells us, they renewed the profession and promises
made in that Sacrament. It were well to
do the like, my child, making due and earnest
preparation, and setting very seriously to work.
Having then chosen a suitable time, according to the advice of your spiritual father, and having retired somewhat more than usual into a literal and spiritual solitude, make one, two, or three meditations on the following points, according to the method I set before you in Part II.
1. CONSIDER the points on which you are about to renew your resolutions.
Firstly, that you have forsaken, rejected, detested and renounced all mortal sin for ever.
Secondly, that you have dedicated and consecrated your soul, heart and body, with everything appertaining thereto, to the Service and Love of God.
Thirdly, that if you should unhappily fall into any sin, you would forthwith rise up again, with the help of God's Grace.
Are not these worthy, right, noble resolutions? Consider well within your soul how holy, reasonable and desirable an act it is to renew them.
2. Consider to Whom you make these
promises; for if a deliberate promise made to
3. Consider before Whom you promised. It was before the whole Court of Heaven. The Blessed Virgin, S. Joseph, your Guardian Angel, S. Louis, the whole Company of the Blessed, were looking on with joy and approbation, beholding, with love unspeakable, your heart cast at your Saviour's Feet and dedicated to His Service. That act of yours called forth special delight in the Heavenly Jerusalem, and it will now be renewed if you on your part heartily renew your good resolutions.
4. Consider how you were led to make those resolutions. How good and gracious God was then to you! Did He not draw you by the tender wiles of His Holy Spirit? Were not the sails by which your little bark was wafted into the haven of safety those of love and charity? Did not God lure you on with His Heavenly Sweetness, by Sacraments, prayer, and pious books? Ah, my child, while you slept God watched over you with His boundless Love, and breathed thoughts of peace into your heart!
5. Consider when God led you to these important resolutions. It was in the flower of
Consider the results of this call; you will surely find a change for the better, comparing what you are with what you were. Is it not a blessing to know how to talk with God in prayer, to desire to love Him, to have stilled and subdued sundry passions which disturbed you, to have conquered sundry sins and
After dwelling upon all these considerations, which will kindle abundance of lively affections in you, you should conclude simply with an act of thanksgiving, and a hearty prayer that they may bring forth fruit, leaving off with great humility and trust in God, and reserving the final results of yotir resolution till after the second point of this spiritual exercise.
THIS second point is somewhat lengthy, and I would begin by saying that there
1. Place yourself in the Presence of God.
2. Invoke the Holy Spirit, and ask light of Him, so that you may know yourself, as S. Augustine did, crying out, "Lord, teach me to know Thee, and to know myself;" 2 and S. Francis, who asked, "Who art Thou, Lord, and who am I?" Resolve not to note any progress with any self-satisfaction or self-glorification, but give the glory to God Alone, and thank Him duly for it.
Resolve, too, that if you should seem to yourself to have made but little progress, or even to have gone back, that you will not be discouraged thereby, nor grow cool or indolent in the matter; but that, on the contrary, you will take fresh pains to humble yourself and conquer yotir faults, with God's Help.
Then go on to examine quietly and patiently
how you have conducted yourself towards God,
your neighbour and yourself, up to the present
1. WHAT is the aspect of your heart with respect to mortal sin? Are you firmly resolved never to commit it, let come what may? And have you kept that resolution from the time you first made it? Therein lies the foundation of the spiritual life.
2. What is your position with respect to the Commandments of God? Are they acceptable, light and easy to you? He who has a good digestion and healthy appetite likes good food, and turns away from that which is bad.
3. How do you stand as regards venial sins? No one can help committing some such occasionally; but are there none to which you have any special tendency, or worse still, any actual liking and clinging?
4. With respect to spiritual exercises--do you
like and value them? or do they weary and vex
you? To which do you feel most or least
disposed, hearing or reading God's Word, meditating
upon it, calling upon God, Confession,
preparing for Communion and communicating,
controlling your inclinations, etc.? What of all
these is most repugnant to you? And if you
5. With respect to God Himself--does your heart delight in thinking of God, does it crave after the sweetness thereof? "I remembered Thine everlasting judgments, O Lord, and received comfort," says David. 1 Do you feel a certain readiness to love Him, and a definite inclination to enjoy His Love? Do you take pleasure in dwelling upon the Immensity, the Goodness, the Tenderness of God? When you are immersed in the occupations and vanities of this world, does the thought of God come across you as a welcome thing? do you accept it gladly, and yield yourself up to it, and your heart turn with a sort of yearning to Him? There are souls that do so.
6. If a wife has been long separated from her husband, so soon as she sees him returning, and hears his voice, however cumbered she may be with business, or forcibly hindered by the pressure of circumstances, her heart knows no restraint, but turns at once from all else to think upon him she loves. So it is with souls which really love God, however engrossed they may be; when the thought of Him is brought before them, they forget all else for joy at feeling
7. With respect to Jesus Christ as God and Man--how does your heart draw to Him? Honey bees seek their delight in their honey, but wasps hover over stinking carrion. Even so pious souls draw all their joy from Jesus Christ, and love Him with an exceeding sweet Love, but those who are careless find their pleasure in worldly vanities.
8. With respect to Our Lady, the Saints, and your Guardian Angel--do you love them well? Do you rejoice in the sense of their guardianship? Do you take pleasure in their lives, their pictures, their memories?
9. As to your tongue--how do you speak of God? Do you take pleasure in speaking His Praise, and singing His Glory in psalms and hymns?
10. As to actions--have you God's visible
glory at heart, and do you delight in doing
whatever you can to honour Him? Those who
love God will love to adorn and beautify His
House. Are you conscious of having ever given
up anything you liked, or of renouncing
anything for God's Sake? for it is a good sign when
we deprive ourselves of something we care for
on behalf of those we love. What have you
ever given up for the Love of God?
1. HOW do you love yourself? Is it a love which concerns this life chiefly? If so, you will desire to abide here for ever, and you will diligently seek your worldly establishment, --but if the love you bear yourself has a heavenward tendency, you will long, or, at all events you will be ready to go hence whensoever it may please our Lord.
2. Is your love of yourself well regulated? for nothing is more ruinous than an inordinate love of self. A well-regulated love implies greater care for the soul than for the body; more eagerness in seeking after holiness than aught else; a greater value for heavenly glory than for any mean earthly honour. A well regulated heart much oftener asks itself, "What will the angels say if I follow this or that line of conduct?" than what will men say.
3. What manner of love do you bear to your own heart? Are you willing to minister to it in its maladies? for indeed you are bound to succour it, and seek help for it when harassed by passion, and to leave all else till that is done.
4. What do you imagine yourself worth in
5. In speech--do you never boast in any way? Do you never indulge in self-flattery when speaking of yourself?
6. In deed--do you indulge in anything prejudicial to your health,--I mean useless idle pleasures, unprofitable night-watches, and the like?
HUSBAND and wife are bound to love
one another with a tender, abiding,
restful love, and this tie stands foremost by
God's order and Will. And I say the same with
respect to children and all near relations, as
also friends in their respective degrees. But,
generally speaking, how is it with you as con
I HAVE dwelt thus at length on these points,
on a due examination of which all true
knowledge of our spiritual progress rests; as to
an examination of sins, that rather pertains to
the confessions of those who are not eager to
advance. But it is well to take ourselves to task
soberly concerning these different matters,
investigating how we have been going on since we
In hatred for the sin which is in yourself, for the sin which you find in others, since you ought to desire the extirpation of both; in your desires concerning riches, pleasure, and honour.
In fear of the perils of sin, and of the loss of this world's goods; we fear the one too much and the other too little.
In hope, fixed overmuch it may be on things of this world and the creature; too little on God and things eternal.
In sadness, whether it be excessive concerning unimportant matters.
In gladness, whether it be excessive concerning unworthy objects.
In short, examine what attachments hinder your spiritual life, what passions engross it, and what chiefly attracts you.
It is by testing the passions of the soul, one
by one, that we ascertain our spiritual condition,
WHEN you have quietly gone through each point of this examination, and have ascertained your own position, you will excite certain feelings and affections in your heart. Thank God for such amendment, however slight, as you may have found in yourself, confessing that it is the work of His Mercy Alone in you.
Humble yourself deeply before God, confessing that if your progress has been but small, it is your own fault, for not having corresponded faithfully, bravely and continually to the inspirations and lights which He has given you in prayer or otherwise.
Promise to praise Him for ever for the graces
Ask forgiveness for the disloyalty and faithlessness with which you have answered Him.
Offer your whole heart to Him that He Alone may rule therein. Entreat Him to keep you faithful to Himself.
Ponder over the examples of the Saints, the Blessed Virgin, your guardian Angel and patron Saint, S. Joseph, etc.
AFTER you have made this self-examination,
and having conferred with some holy
director as to your shortcomings and their
remedies, you will do well to pursue the following
considerations, taking one daily as a meditation,
and giving to it the time usually so spent;
always making the same preparation and kindling
the same affections as you learnt to use
before meditating in Part I. Above all, placing
yourself in the Presence of God, and earnestly
asking His Grace to confirm you and keep you
stedfast in His Holy Love and Service.
First Consideration--of the Worth of Souls.
CONSIDER how noble and excellent a thing your soul is, endowed with understanding, capable of knowing, not merely this visible world around us, but Angels and Paradise, of knowing that there is an All-Mighty, All-Merciful, Ineffable God; of knowing that eternity lies before you, and of knowing what is necessary in order so to live in this visible world as to attain to fellowship with those Angels in Paradise, and the eternal fruition of God.
Yet more;---your soul is possessed of a noble will, capable of loving God, irresistibly drawn to that love; your heart is full of generous enthusiasm, and can no more find rest in any earthly creation, or in aught save God, than the bee can find honey on a dunghill, or in aught save flowers. Let your mind boldly review the wild earthly pleasures which once filled your heart, and see whether they did not abound in uneasiness and doubts, in painful thoughts and uncomfortable cares, amid which your troubled heart was miserable.
When the heart of man seeks the creature, it
goes to work eagerly, expecting to satisfy its crav
In some such wise might you address your soul: "You are capable of realising a longing after God, why should you trifle with anything lower? you can live for eternity, why should you stop short in time? One of the sorrows of the prodigal son was, that, when he might have been living in plenty at his father's table, he had brought himself to share the swine's husks. My soul, you are made for God, woe be to you if you stop short in anything short of Him!" Lift up your soul with thoughts such as these, convince it that it is eternal, and worthy of eternity; fill it with courage in this pursuit.
CONSIDER that nothing save holiness and
devotion can satisfy your soul in this
In the matter of evil, he who has a little is not contented, and he who has much is discontented; but he who has a little virtue is gladsome, and his gladness is for ever greater as he goes on. O devout life! you are indeed lovely, sweet and pleasant; you can soften sorrows and sweeten consolations; without you good becomes evil, pleasure is marred by anxiety and distress: verily whoso knows what you are may well say with the woman of Samaria, "Lord, give me this water," 1 an aspiration often uttered by Saint Theresa and Saint Catherine of Genoa.
CONSIDER the example of the Saints on
all sides, what have they not done in
order to love God and lead a devout life?
Call to mind the Martyrs in their invincible
firmness, and the tortures they endured in
order to maintain their resolutions; remember
the matrons and maidens, whiter than lilies in
their purity, ruddier than the rose in their love,
who at every age, from childhood upward, bore
all manner of martyrdom sooner than forsake
their resolutions, not only such as concerned
their profession of faith, but that of devotion;
some dying rather than lose their virginity,
others rather than cease their works of mercy
to the sick and sorrowful. Truly the frail sex
has set forth no small courage in such ways.
Consider all the Saintly Confessors, how heartily
they despised the world, and how they stood by
their resolutions, taken unreservedly and kept
inviolably. Remember what S. Augustine says
of his mother Monica, of her determination to
serve God in her married life and in her
widowhood; and S. Jerome and his beloved
CONSIDER the Love with which our Dear
Lord Jesus Christ bore so much in this
world, especially in the Garden of Olives and
on Mount Calvary; that Love bore you in
mind, and through all those pains and toils He
obtained your good resolutions for you, as also
all that is needful to maintain, foster, strengthen
and consummate those resolutions. How precious
must the resolutions be which are the
fruits of our Lord's Passion! and how dear to
my heart, since they were dear to that of Jesus!
Saviour of my soul, Thou didst die to win them
for me; grant me grace sooner to die than for
Be sure, my daughter, that the Heart of our
Surely we ought ever to remember this, and ask fervently: Is it possible that I was loved, and loved so tenderly by my Saviour, that He should have thought of me individually, and in all these details by which He has drawn me to Himself? With what love and gratitude ought I to use all He has given me? The Loving Heart of my God thought of my soul, loved it, and prepared endless means to promote its salvation, even as though there were no other
Let this be graven in your soul, my child, the better to cherish and foster your good resolutions, which are so precious to the Heart of Jesus.
CONSIDER the Eternal Love God has borne you, in that, even before our Lord Jesus Christ became Man and suffered on the Cross for you, His Divine Majesty designed your existence and loved you. When did He begin to love you? When He began to be God, and that was never, for He ever was, without beginning and without end. Even so He always loved you from eternity, and therefore He made ready all the graces and gifts with which He has
What must resolutions be which God has foreseen, pondered, dwelt upon from all eternity? how dear and precious to us! Surely we should be ready to suffer anything whatsoever rather than let go one particle of the same. The whole world is not worth one soul, and the soul is worth but little without its good resolutions.
O PRECICOUS resolutions! ye are as the lovely tree of life planted by God's Own Hand in the midst of my heart, a tree which my Saviour has watered with His Blood. Rather would I die a thousand deaths than suffer any blast of wind to root you up--neither vanity, nor pleasure, nor wealth, nor sorrows shall ever overthrow my intentions.
Lord, Thou hast planted and nurtured this
Next, you must particularise the necessary
means for maintaining your good resolutions,
determining to use them diligently,--such as
frequency in prayer, in Sacraments, in good
works; the amendment of the faults you have
already discovered, cutting off occasions of sin,
and following out carefully all the advice given
you with this view. Then, take breath as it
were in a renewed profession of your resolutions,
and, as though you held your heart in your hands,-
dedicate, consecrate, sacrifice, immolate it to
God, vowing never to recall it, but leave it for
ever in His Right Hand of Majesty, prepared
everywhere and in all things to obey His Commands.
Ask God to renew your will, to bless
your renewed resolutions and to strengthen
them. While your heart is thus roused and
excited, hasten to your spiritual father, accuse
yourself of any faults which you have discovered
since you made your general confession, and
ON the day you make this renewal of your
resolutions, and on those immediately
following, you should often repeat with heart
and voice the earnest words of S. Paul, S.
Augustine, S. Catherine of Genoa, and others
like-minded, "I am not mine own, whether I
live or whether I die, I am the Lord's. There
is no longer any me or mine, my `me' is Jesus,
my `mine' is to be His. Thou world, wilt ever
be thyself, and hitherto I have been myself, but
henceforth I will be so no more." We shall
indeed not be ourselves any more, for our heart
will be changed, and the world which has so
often deceived us will in its turn be deceived in
us; our change will be so gradual that the
world will still suppose us to be Esau, while
really we are Jacob.
All our devout exercises must sink into the heart, and when we come forth from our meditation and retirement it behoves us to tread warily in business or society, lest the wine of our good resolutions be heedlessly spilt; rather let it soak in and penetrate every faculty of the soul, but quietly, and without bodily or mental excitement.
THE world will tell you, my child, that all
these counsels and practices are so
numerous, that anybody who tries to heed them
can pay no attention to anything else. Verily,
my dear daughter, if we did nothing else we
should not be far wrong, since we should be
doing all that we ought to do in this world.
But you see the fallacy? If all these exercises
were to be performed every day they would
undoubtedly fill up all our time, but it is only
necessary to use them according to time and
place as they are wanted. What a quantity of
laws there are in our civil codes and digests!
But they are only called into use from time to
Moreover, the world will say that I take it for granted that those I address have the gift of mental prayer, which nevertheless every one does not possess, and that consequently this book
ON the first day of every month renew the resolution given in Part I. after meditation, and make continual protestation of your intention to keep it, saying with David, "I will never forget Thy Commandments, for with them Thou hast quickened me." 1 And whenever you feel any deterioration in your spiritual condition, take out your protest, and prostrating yourself in a humble spirit,
Make open profession of your desire to be
devout; I will not say to be devout, but to desire
it; and do not be ashamed of the ordinary,
needful actions which lead us on in the Love of
God. Acknowledge boldly that you try to
meditate, that you would rather die than commit
a mortal sin; that you frequent the Sacraments,
and follow the advice of your director (although
for various reasons it may not be necessary to
mention his name). This open confession that
you intend to serve God, and that you have
devoted yourself deliberately and heartily to
His Holy Love, is very acceptable to His
Divine Majesty, for He would not have any of
us ashamed of Him or of His Cross. Moreover,
it cuts at the root of many a hindrance
which the world tries to throw in our way, and
so to say, commits us to the pursuit of holiness.
The philosophers of old used to give themselves
out as such, in order to be left unmolested in
their philosophic life; and we ought to let
it be known that we aim at devotion in order
that we may be suffered to live devoutly. And
if any one affirms that you can live a devout
life without following all these practices
and counsels, do not deny it, but answer
meekly that your infirmity is great, and needs
Finally, my beloved child, I intreat you by all that is sacred in heaven and in earth, by your own Baptism, by the breast which Jesus sucked, by the tender Heart with which He loves you, and by the bowels of compassion in which you hope--be stedfast and persevere in this most blessed undertaking to live a devout life. Our days pass away, death is at hand. "The trumpet sounds a recall," says S. Gregory Nazianzen, "in order that every one may make ready, for Judgment is near." When S. Symphorian was led to his martyrdom, his mother cried out to him, "My son, my son, remember life eternal, look to Heaven, behold Him Who reigns there; for the brief course of this life will soon be ended." Even so would I say to you: Look to Heaven, and do not lose it for earth; look at Hell, and do not plunge therein for the sake of this passing life; look at Jesus Christ, and do not deny Him for the world's sake; amid if the devout life sometimes seems hard and dull, join in Saint Francis' song, 1 --
Glory be to Jesus, to Whom, with the Father and the Holy Ghost, be honour and glory, now and ever, and to all Eternity. Amen.
Barrenness, spiritual, 336
Basil, S., 95
Bernard, S., 131, 205, 340
Books, for self-examination, 18; for
meditation, 66; devout, 105
Borgia, Francis, 95
CATHERINE OF SIENNA, S., 12, 88, 118, 262, 300
Choice of Devout Life, 48
Chrysostom, S., 99
Communion, Holy, 98; frequent, 116; how to make a good, 120, 291
Confession, general, 29; how to make, 51; constant, 111
Conscience, examination of, 85
Considerations in meditation, 74
Consolations, spiritual and sensible, 323
Contrition, 22, 112
Conversation, 229, 249
Creation, meditation on, 24; end of, 27
DANCING, 60, 255
David, 2, 10, 23, 89, 93, 153, 242, 325
Death, meditation on, 35
Delectation, 298, 305
Devotion, living, 3; nature of, 5; to
God's Word, 105, 325
Dominant passions, 313
Dress, modesty in, 227
Dryness in meditation, 81, 353
EAGERNESS, over, 173
Earrings, significance of, 276
Ejaculatory prayer, 90
Elizabeth, S., of Hungary, 12, 128, 191, 260
Elzear, Count, 90
Encouragement for the tempted, 302
FABER, PETER, 104
Faithfulness, 260. 275
Francis, S., 94, 96, 128, 344
Friendship, 196; real, 201; false, 205
Frivolous attachments, 198
Fulgentius, S., 93
Gentleness, 163; to ourselves, 160
Gifts of God, 30
Godly sorrow, 319
Gregory Nazianzen, S., 92, 97, 130, 199, 204, 213, 226, 280, 347
Gregory, S., on Lot, 11, 128, 205
Guide, need of a, 11
HASTY judgments, 234
Heaven and Hell, choice between, 45
Hell, meditation on, 41
Humility, 142; interior, 147
IGNATIUS, S., 104
Impure words, 232
Jerome, S., 62, 126, 132, 205. 217
Judgment, meditation on, 38
Judgments, rash, 237
Louis, S., 12, 128, 229, 276, 277, 319, 374
Love of God, 7
MAIDENS, counsel to, 289
Married people, counsels to, 270
Meditation, 24, 65, 68, 78
Mortification, bodily, 215
OBEDIENCE, 176; different kinds of, 177
Offices, public, of the Church, 101
PARADISE, meditation on, 43
Patience, 16, 136; under inconvenience, 192
Paula, S., 62, 97, 126. 132
Pelican, symbol of Christ, 89
Poor, love of, 190
Poverty of spirit, 185, 193
Prayer, necessity of, 64; morning, 83; evening, 85
Preparation for meditation, 68, 72
Presence of God, 68, 87
Protest for confirming the soul, 53
Purification of the soul, 17, 20
Purity, 180; how to maintain, 182
RASH judgments, 235
Reasonable mind, a, 264
Remedies for great occasions. 307
Reputation, care of, 158
Respect due to others, 231
SAINTS, how united to us, 103
Sin, meditation on, 32
Slander, 225, 241
Spiritual bouquet of meditation, 77
TEMPTATIONS, 269, 296; when sin, 304, 306; minor, 310
Theresa, S. 12, 179
True devotion, what it is, 1
UNSEEMLY words, 231
VENIAL Sins, 57, 113
Virtues, choice of, 124
Vocal prayer, 67
WIDOWS, counsel to, 281
Worldly wisdom, 290