__________________________________________________________________ Title: Spiritual Works of Louis of Blois Creator(s): Blois, Louis of, (1506-1566) Print Basis: London: R. & T. Washbourne (1903) CCEL Subjects: All; __________________________________________________________________ SPIRITUAL WORKS OF LOUIS OF BLOIS ABBOT OF LIESSE EDITED BY JOHN EDWARD BOWDEN PRIEST OF THE ORATORY OF ST. PHILIP NERI Fourth Edition R. & T. WASHBOURNE 4 PATERNOSTER ROW, LONDON BENZIGER BROS.: NEW YORK, CINCINNATI, & CHICAGO 1903 __________________________________________________________________ __________________________________________________________________ PREFACE. FRANCIS LOUIS OF BLOIS, more commonly known by his Latin name, Ludovicus Blosius, was born in 1506, near Beaumont in Hainaut, of the noble house de Blois et de Chatillon. He was sent by his parents to the court of Charles V., and passed his early youth there as page to the Emperor. At the age of fourteen he left it by his own choice, and entered the Benedictine Monastery of Liesse, near Avesnes in Hainaut, where he was remarkable for his wisdom and piety. In his twenty-fourth year he was chosen Abbot, and restored the ancient discipline of the Monastery, which soon acquired a great reputation for learning and virtue. He frequently refused both the Archbishopric of Cambrai and the Abbey of Tournai, offered him by Charles V., whose almoner he had been, and led a holy and hidden life in his own community. He composed many spiritual works, from which the treatises contained in the following pages have been translated. He died on the 7th of January, 1566, in the 60th year of his age. __________________________________________________________________ THE RULE OF THE SPIRITUAL LIFE. CONTENTS. PAGE CHAP. I. The Confidence in God of a repentant sinner 1 CHAP. II. On the consideration of the goodness and justice of God 3 CHAP. III. How easy it is for the faithful soul to blot out sins, especially venial ones 6 CHAP. IV. What is the best kind of contrition and of satisfaction 9 CHAP. V. Remedies for pusillanimity in the converted sinner 11 CHAP. VI. The skill and diligence with which we are to resist temptations 11 CHAP. VII. We are to fight against vices by imitation of the humility and the other virtues of Christ 17 CHAP. VIII. The strife of the truly humble against vain-glory and self-love 19 CHAP. IX. Adversity is to be accepted as sent to us by the favour of God. Our duty in adversity 22 CHAP. X. Indifference of our will and conformity to the Will of God in adversity 25 CHAP. XI. Perseverance in confession of the faith under trials, after the example of Christ 27 CHAP. XII. On true confidence in God, and vain anxiety concerning the future; and against the folly of astrologers 29 CHAP. XIII. On scrupulous confessions and faint heartedness 32 CHAP. XIV. On perfect peace and quiet of the Soul 34 CHAP. XV. God is to be loved without measure, but men within limits 36 CHAP. XVI. For what end and in what manner the Holy Scriptures should be read 38 CHAP. XVII. On the necessity and utility of devout prayer 41 CHAP. XVIII. On the worship of the Blessed Virgin and of the Saints. On Psalmody 45 CHAP. XIX. On meditation on our Lord's Passion 48 CHAP. XX. Some methods of meditation on the Infancy of Christ our Lord 50 CHAP. XXI. A method of meditation on the Passion of our Lord, and on the Most Holy Trinity 52 CHAP. XXII. Pious aspirations, or darts of love 56 CHAP. XXIII. On discretion in undertaking, continuing, and giving up pious exercises 59 CHAP. XXIV. Some rules of discretion with regard to exercises 62 CHAP. XXV. Further rules of discretion 64 CHAP. XXVI. On sensible devotion. Revelations. Consolations. The Holy Eucharist 66 CHAP. XXVII. On obedience and disobedience. On a modest and edifying deportment 70 CHAP. XXVIIL The world is the great book of God 73 CHAP. XXIX. The use of creatures as steps to ascend to God 75 CHAP. XXX. The devout man must carefully strive to have a right intention, and cultivate purify in all things 78 CHAP. XXXI. On the custody of the tongue and of the ears, and the love of our neighbour 81 CHAP. XXXII. On judgment and censure of others. On watchfulness over ourselves by day and by night 84 CHAP. XXXIII. In order to eradicate our defects we must have a firm and courageous will, and confidence in God 88 CHAP. XXXIV. On desire of the true joys of heaven 91 CHAP. XXXV. On the delights of our heavenly country 93 CHAP. XXXVI. On preparation for a happy death. The profession of one about to die, and his consolation 95 CHAP. XXXVII. Christ is the sure hope of our salvation 98 CHAP. XXXVIII. Against despair and anxiety in the hour of death 100 __________________________________________________________________ THE SPIRITUAL MIRROR. CONTENTS. PAGE PREFACE 103 CHAP. I. How he must begin, who wishes to serve God with his whole heart 101 S: 1. The knowledge of God and of self ib. S: 2. True faith 105 S: 3. Innocence of life 109 S: 4. Courageous hope 112 CHAP. II. Certain virtues in which a Christian must exercise himself 110 S: 1. Patience ib. S: 2. Resignation 117 S: 3. Obedience 118 S: 4. Avoiding of vain-glory 119 CHAP. III. How a Spiritual man should conduct himself towards his neighbour, and the good offices he ought to render him 121 S: 1. Interior affection ib. S: 2. Exterior manner and conduct 122 S: 3. Beneficence 123 S: 4. Benevolence 124 S: 5. Compassion 125 S: 6 Judgment of others 126 CHAP. IV. On the ordering of love, pleasure, dress, refection, and the custody of the senses, gestures, and thoughts 127 S: 1. Love of creatures ib. S: 2. Mortification of carnal delights 130 S: 3. Moderation in dress and furniture ib. S: 4. Bodily refreshment ib. S: 5. Government of the tongue 133 S: 6. Custody of the senses 134 S: 7. Manners and gestures ib. S: 8. Control of our thoughts ib. CHAP. V. Counsels and practices of discretion 136 S: 1. Singularity is to be avoided ib. S: 2. And also the excess of austerity ib. S: 3. God is to be the end of all our actions 137 S: 4. The assistance of grace 138 S: 5. The merits of Christ 139 CHAP. VI. Rules for the consolation of the tempted ib. S: 1. Custody of the heart ib. S: 2. Sorrow in desire 140 S: 3. Sins through frailty 141 S: 4. Assaults of temptation 142 S: 5. Perseverance 145 S: 6. Confidence in God 147 S: 7. Prayer ib. CHAP. VII. Consolation for the imperfect who are of good-will 149 S: 1. The imperfection of all men ib. S: 2. Good-will 150 S: 3. Mortification 151 S: 4. Union of our works with Christ 153 CHAP. VIII. The school of humility and patience 155 S: 1. The praise of humility ib. S: 2. The chief acts of it 156 S: 3. The virtue of patience 160 CHAP. IX. The doctrine and various practices of resignation 163 CHAP. X. Seven interior exercises, with their several objects 168 S: 1. The Presence of God ib. S: 2. The Blessed Trinity 170 S: 3. The Attributes of God 175 S: 4. Continual prayer 177 S: 5. Spiritual reading ib. S: 6. Variety of exercises 178 S: 7. The Sacred Humanity of Christ 179 CHAP. XI. We must ever aspire to mystical union with God 185 S: 1. Mystical union with God ib. S: 2. The danger of false union 188 S: 3. Revelations 189 CHAP. XII. Reverence for the Holy Eucharist. Worship of the Mother of God and of the Saints in heaven 191 S: 1. The Holy Eucharist ib. S: 2. The worship of the Mother of God 193 S: 3. The invocation of the Saints 194 S: 4. The images of the Saints 195 CHAP. XIII. An andidote to aridity and desolation 196 CHAP. XIV. Thoughts on the last things 199 S: 1. On death ib. S: 2. On heaven 200 S: 3. On the miseries of hell 203 __________________________________________________________________ STRING OF SPIRITUAL JEWELS. CONTENTS. PAGE CHAP. I. The immense mercy of God and the benignity of the Mother of God towards sinners demonstrated by various revelations 206 CHAP. II. Discretion and purity of intention 218 CHAP. III. Prayer and the divine office 223 CHAP. IV. Daily defects and their remedies; with consolation under temptations 231 CHAP. V. Frequent confession and the desire to confess 240 CHAP. VI. Frequent communion 243 CHAP. VII. On participation in the merits of Christ and the value of obedience 249 CHAP. VIII. On the refreshment of the body 255 CHAP. IX. On the manner and regulation of our sleep 258 CHAP. X. On the advantage of tribulation 260 CHAP. XI. On confidence in Divine Providence, and perfect resignation 268 CHAP. XII. On a happy death 271 CHAP. XIII. On the pains of purgatory 278 CHAP. XIV. On the joys of paradise 286 APPENDIX. On the four holy women frequently mentioned in the foregoing book 205 1. St. Bridget ib. 2. St. Catherine of Siena 297 3. St. Mechtildis 299 4. St. Gertrude 302 6. On the authority of the foregoing revelations 305 __________________________________________________________________ THE RULE OF THE SPIRITUAL LIFE. __________________________________________________________________ CHAPTER I. THE CONFIDENCE IN GOD OF A REPENTANT SINNER, FEAR and love God (Levit. xxv. 17, 30; 1 Pet. ii. 17), With all watchfulness keep thy heart (Proverbs iv. 2:)): in all places take heed that thou keep it pure; be always solicitous lest thou offend God by sin. But yet if thou hast sinned, distrust not His mercy. How ever many and enormous may have been thy sins, thou shouldst never despair of pardon. Hast thou fallen? arise, turn to the Physician of thy soul, and the bowels of His pity will be open to thee. Hast thou fallen again! again arise, groan and cry out; and the mercy of thy Redeemer will receive thee. Hast thou fallen three, four times, yea oftener? arise again, weep, sigh, humble thyself; and thy God will not desert thee. He never has despised nor will He ever despise a contrite heart (Psalm l. 19); He never has rejected and never will reject those who fly to Him in true repentance, If thou cease not to arise, He will not cease to receive thee. Wherefore, if thou shalt have fallen a hundred, yea even a thousand times within the space of one short hour, do thou arise as many times as thou hast fall on, with the holy hope of pardon; and arising give thanks to thy Lord, who has not permitted thee to fall more grievously, or to lie longer in perdition. And even if, after receiving innumerable gifts of grace, thou hast denied thy God (though far be it from thee), and hast trodden under foot His Sacraments; do thou humbly acknowledge thy guilt, detest thy wickedness, heartily determine to sin no more, firmly resolve to lead a better life, and feel secure of pardon. For thy malice or thy infirmity cannot be so great as to surpass the mercy of God, which knows neither measure nor limit. God is omnipotent; He remits in one moment innumerable myriads of sins with the same facility as one single sin. He is most gracious; He is most willing to spare thee, to be propitious to thee; if thou wilt humble thyself, if thou wilt abstain from sin, and amend thy life. Therefore let not the memory of past sins disturb thee; but let these words of the Apostle console thee: "And such some of you were; but you are washed, but you are sanctified, but you are justified in the name of our Lord Jesus Christ and in the spirit of our God." (1 Cor. vi. 11.) Thou canst not put too much confidence in His goodness, if only thou dost not abuse it by sinning more easily. Oh! if thou knewest how ready is Christ our Lord to appease God the Father by His innocence, and to reconcile to Him His elect, who have sinned through human frailty, and resolve for the future to avoid sin! He is our advocate and pleads for us; that repenting of evil, we may always obtain a most ready pardon. For thus saith the elect disciple, St. John: "If any man sin, we have an advocate, Jesus Christ the Just; and he is the propitiation for our sins " (1 St. John ii. 1, 2). Therefore, let not thy crimes make thee faint hearted, but humble: since them dost indeed lute that which is evil, and desirest to please God. __________________________________________________________________ CHAPTER II. ON THE CONSIDERATION OF THE GOODNESS AND JUSTICE OF GOD. ACCORDING to the admonition of Scripture, think of the Lord in goodness (Wisdom i. 1); thou must not suspect Him to be cruel or inexorable; but believe Him to be pious, clement, sweet, and liberal towards those who are of good will and who repent with all their hearts. For He knows what He hath fashioned, He contemplates His own image, He considers our frailty, our wanderings, our blindness. When He is said to be terrible, or to rebuke the wicker! in His wrath, it is said not as if He were terrible in Himself, but only towards those who, having cast away holy shame, persist in the defilements of their sins: He repels and punishes their sins, as most foreign to His sweetness and purity, remaining all the while sweet and tranquil in Himself. Do thou, therefore, when thou dost meditate on Him, exclude every thought of terror or bitterness; and be persuaded that He looks with most merciful and benignant eyes on those things which He has created; that He also watches over then and ever keeps thee, as if thou wert the only living creature on the earth. Let those fear the justice and the anger of God, who turn not to God, who heap sins upon sins, and say, What have I done? who will not understand that they might do well (Ps. xxxv. 4): for these indeed justly fall under His anger, while they remain as they are. But the sinners who, repenting within themselves, arise, and, turning with their whole hearts to the Father of mercies, say, "Father, I have sinned against heaven and before thee" (St. Luke, xv. 18), have mercy on me: let these sinners, I say, trust in the Lord; for He will doubtless receive them, and being received He will justify them, and being justified He will at length admit them into His kingdom. It is beyond comprehension with what charity, with what bowels of paternal love, He everywhere desires and procures our salvation. No mother ever delighted in the son of her womb so tenderly as He delights in us. A huge fire does not so quickly consume a bundle of tow cast into it as God, through His ineffable pity and mercy, pardons our sins, if we truly repent of our ill-spent life and, humbly turning to Him, seek forgiveness, resolving with our whole will to lead henceforth a better life. Nor doth He desire the death of the wicked, but that the wicked turn from his way and live (Ezech. xviii. 21, and xxxiii. 11). "If we confess our sins," saith the Scripture, "He is faithful and just to forgive us our sins and to cleanse us from all iniquity" (1 St. John i. 9). The more numerous and grievous are the sins which He forgives, and the more unworthy and miserable are we whom He pardons, the more doth His glory shine forth. And who can worthily praise His unspeakable goodness, who can worthily give Him thanks for it? For since no one can attain to salvation who has not even so little charity as to repent for the love of God, at least in the last moments of his life, and to turn from his sins; be hold, God, the most merciful lover of mankind, often shows himself in the hour of death benignant and amiable even to desperate sinners, (whom he knows to be distinguished by the merits of some virtue), in order that they may grieve from their inmost hearts for having offended so gracious a Creator and Redeemer. By this repentance they are rendered capable of being saved, and having passed through such purgation from their sins as the divine justice may require, they are admitted to the eternal joy of the heavenly kingdom. For in the deepest and most secret abyss lies hidden that inexhaustible fountain from which so much pity flows out to us, from which so much mercy is poured forth upon us; and whosoever despairs of this mercy denies that God is good and true, and blasphemes the Holy Spirit. The devil in his malignity is accustomed to make use of this deceit; to one who intends to sin he promises that God is most clement and merciful; but when anyone having sinned wishes to repent, he uses every art to persuade him that He is implacable and most severe. But we must not listen to the crafty impostor. Wherefore be of good courage, and how ever much them mayest have sinned, let nothing cast thee down from holy hope, See, however, that thou dost not deceive thyself, and promising thyself certain forgiveness, dost not persevere in thy evil courses and put off thy conversion: for many perish through this delusion. Remission of sins is promised thee indeed, if even in the last extremity of life thou truly repentest, that is for love of God rather than for fear of punishment; but thou art not promised that thou wilt then truly repent. This sort of repentance which is deferred to the end of life is very doubtful, very perilous, and it is not always true. Therefore, in order that at the hour of death thou mayest safely pass hence, do penance, and amend thy life while thou art in health and hast still the power to sin. For if thou ceasest to sin when thou canst sin no longer, thou dost not abandon sin, but sin abandons thee. __________________________________________________________________ CHAPTER III. HOW EASY IT IS FOR THE FAITHFUL SOUL TO BLOT OUT SINS, ESPECIALLY VENIAL ONES. IF thy soul is grievously sick, if thou labourest under the malady of pride, vainglory, anger, envy, gluttony, avarice, or any other still more dangerous vice, cast not away on that account the hope of salvation; but approach with confidence to the heavenly Physician, draw near to Jesus, beseech Him that He will deign to stretch forth His hand to thee, He is most merciful. He is most pitiful: He does not reject nor repel the sick, He abhors not their companionship, but compassionates them beyond what words can say. He is ever ready to heal thee, if thou dost lay open thy sickness, if thou from thy heart desirest to be healed, it thou humblest thyself, and trustest in Him. Be not, however, downcast on account of the daily sins which thou unwillingly committest. For as we offend in many things at least slightly every day: so we have at hand daily expiations, by which sins of this sort are effaced. There is holy confession, there are groans, there are tears, there is spiritual reading of the word of God, there is almsgiving, there is hospitality, there is the Prayer in which we say to our Lord, "Forgive us our trespasses, as we forgive them that trespass against us" (St. Matt. vi. 12); there are other prayers, and other works of piety, mercy, and charity. Therefore acknowledge thy fault, weep, sigh, renew thy holy purpose; labour peacefully for this end, that thou mayest avoid those same offences; committing the rest to God and casting thyself upon Him. For He, in the counsels of His inscrutable wisdom, often permits the stains of these negligences to adhere to us, that we may be ever more humbled; that utterly distrusting ourselves, we may hope in Him: and that manfully resisting these vices, we may be practised in virtue and at length gloriously crowned. It is one thing to fall into venial sins through unlooked-for occasions or human frailty; and another to fall through wilful negligence. For he falls from weakness alone who when he is free in his own mind hates sin and avoids the. occasions of it; end yet when occasions offer themselves, readily offends by an unbridled tongue, or too great liberty of the senses, or any similar transgression; but who, as soon as he has returned to himself, grieves and turns away from the least stain of sin, quickly seeking for pardon. On the other hand, he who sins from wilful negligence, when in the absence of occasions he might be free, strange to say, desires these occasions and gives way to them, not indeed for the sake of the sin but for the sake of the pleasure. He too, may perhaps fall from frailty, but not from frailty only; however, if immediately after having yielded, he truly repents with renewed resolution, he also may speedily obtain remission of his sin. Many are also permitted by God to fall grievously, that taught by their own misfortune, they may be come better. Yet no one rises again after a fall better than he would have been if he had not sinned, and if without falling had done all the good that he has done since his fall. Thou must know, however, that thou wilt be more effectually cleansed from these lighter faults, if, acknowledging thy sin, thou turnest humbly and lovingly to God, than if thou shouldst dwell upon them within thyself, and occupy thyself long and timidly with the consideration of them. Be they grievous or be they slight, remain unshaken in thy holy trust in God, casting them into the abyss of His mercies, that there they may utterly perish and be consumed. "There is now, therefore, no condemnation to them that are in Christ Jesus, who walk not according to the flesh" (Rom. viii. 1), but rather "being justified by His blood, shall they be saved from wrath through Him" (Rom. v. 9). __________________________________________________________________ CHAPTER IV. WHAT IS THE BEST KIND OF CONTRITION AND SATISFACTION. BE not thou disturbed because, perchance, thou canst not offer to God sensible contrition of heart for thy crimes. For if there be sorrow in thy intellect and will, if it truly displease thee that thou hast offended thy most merciful God, if thou grievest that thou art not more grieved, if thou resolvest to lead a better bio for the future; this sort of contrition is most pleasing to God, though the heart may remain with out sensible sorrow. For it is possible for the mind in a moment so to detest sin, that having obtained perfect forgiveness it is rendered worthy of heaven. If exterior tears be absent, let not interior ones be wanting: without the first thou canst lament thy sins and be pleasing to God, which without the latter is impossible. Thou art not wanting in interior tears when the offence against God truly displeases thee; when in thy mind thou turnest utterly away from sin, when with great earnestness thou seekest God and sighest after Him. Whatever good works thy hand is able to do, do earnestly (Eccles. ix. 10); yet not with the idea that thou art able of thyself to make satisfaction to God for thy sins; but do them all that thou mayest please Him whom thou hast offended. Pray to the Lord Jesus that He would deign to blot out thine iniquities by His most innocent Passion, and to satisfy for them before His Father. Place thy hopes of salvation in the adoption of sons, [1] which we have received through His Incarnation and Death, and the shedding of his Precious Blood. We certainly do not deny nor reject the merit of good works, as heretics now do; but we say that all our hope must rest chiefly on the merits of Jesus Christ. When we are weak and dejected, these words of the blessed Apostle St. Paul ought to reanimate us: "A faithful saying, and worthy of all acceptation, that Christ Jesus came into this world to save sinners" (1 Tim. i. 15). He gave himself for us, that he might redeem us from all iniquity, and might cleanse to himself a peculiar people, acceptable, a pursuer of good works" (Tit. ii. 14). According to His mercy He hath saved us, "that being justified by his grace, we may be heirs, according to hope of life everlasting" (Tit. iii. 7). It is, indeed, a faithful saying. He, being God, willed to be made man for us: for us He was born, He suffered and died; for us He rose again, for us He ascended into heaven. In Him we have already risen again; in Him this miserable flesh has already been raised up and freed from corruption; in Him we already ascend into heaven and obtain the inheritance of the kingdom. For where the Head has preceded, the rest of the body will also follow. This is truly a saying worthy of all acceptation, sweetly penetrating the very marrow of the interior man. Our humility, by which we acknowledge our own unworthiness, and by which we judge our good actions to be vile and imperfect, and our confidence in God, by which we hope in Him, extolling the merits of His Life and Passion, outweigh all the satisfactions we can make. It is necessary, however, that we should always do whatever we can easily accomplish; and that we should ascribe, the good that we do, not to ourselves, but to Him without whom we can do nothing (St. John xv. 5). The good is a gift from the Lord, who is also pleased to reward what He has given. __________________________________________________________________ [1] Rom. viii. 15; Galat. iv. 3; Ephes. i. 5. __________________________________________________________________ CHAPTER V. REMEDIES FOR PUSILLANIMITY IN THE CONVERTED SINNER. IF the devil persecutes thee, if he afflicts thy spirit with his defilements, if thou art now forced against thy will to suffer what thou didst once willingly admit, let it not disturb thee. Whatsoever thou bearest against thy will, will not ruin thee, nor make thee offend God. For sin must be voluntary; what is not voluntary, is not sin. Resist, struggle, keep thy will free from consent, and then permit the devil and the flesh to rage. Although there may sometimes arise in the inferior animal powers of thy soul either a criminal delight in prosperity, or an inordinate sadness in adversity; although thou mayest feel in thyself an impulse of vainglory, anger, or any other vice; although thou mayest find thyself indisposed to obey; this interferes not at all with thy spiritual progress, nor mars the uprightness of thy life, provided that thou remainest quiet and undisturbed in the superior powers of thy mind, and clingest to God, without ever consenting to the absurd motions of the affections and passions. Those things which belong to faith, do thou believe to be more certain than those which are discerned by the eyes. But, if thou shouldst begin against thy will to waver or to doubt, fly to God, and humbly exclaim, "I believe, Lord, help my unbelief." Contemn Satan, the suggester of impious or unclean thoughts. Oppose to him the salutary sign of the cross of our Lord; and, turning away thy thoughts from his pestilent suggestions, occupy thyself with some pious meditation. Esteem him who thus barks at thee unworthy to be answered. But, if thou desirest to speak, say this or something similar; "Be silent, impudent tongue; begone, wicked one, with thy impiety and uncleanness. I hear thee not; thou art nothing to me, wretched one." And say to God. "O Lord, help me; 1 would rather a thousand times undergo death than consent to iniquity; I would rather cease to live, than live having offended thee and lost thy grace." If the cunning serpent entices thee to vainglory, recall to mind the multitude and the enormity of thy sins. If he persuades thee to fail in confidence, bring to mind the abyss of the mercies of God, and his singular love and pity for thee. If he whispers some foolish thoughts on predestination or the other counsels and judgments of the Holy Trinity into which we ought not to enquire: do thou, despising the barking of that unclean dog, turn to God, and commit all things to His merciful dispensation; being fully persuaded that He is most desirous of thy salvation. They fall into a dangerous snare who dare rashly to scrutinise the judgments of God. Certain it is that every thing is just which the Lord does, which He ordains, which He permits: do thou believe this and rest upon it, seeking nothing farther. If thou shouldst suffer in thy sleep any defilement, be not cast down; for it will not be imputed to thee, provided that on awaking and recovering consciousness, thou dost detest whatever is impure. It will not, I say, be imputed to thee, although thou mayest seem to have given occasion for what thou now sufferest by the impurity of thy former life. For thou hast already laid down the burden of thy past sins, by salutary confession; thou hast already repented of thy former conversation, and thou strivest to amend it. Therefore let nothing of this kind cast thee down from the stability of holy confidence. __________________________________________________________________ CHAPTER VI. THE SKILL AND DILIGENCE WITH WHICH WE ARE TO RESIST TEMPTATIONS. THAT crafty deceiver will not rest, but will try all means by which he may overcome and ruin thee. He will usually be most active in the beginning, or after the beginning of a better life; namely, while vicious passions and affections are still raging within thee, he will stir up the war, sometimes from within, some times from without; he will entrap then, now by prosperity, now by adversity; sometimes he will lay snares for thee by foolish joy, sometimes by untimely sadness; at one time he will aim at destroying thee through too great security, at another through too great dejection. He will sometimes retire for awhile, and cease from assailing thee, that he may soon after more grievously wound thee unawares. Sometimes he will lay his snares secretly, and, as it were, creep in by degrees under the pretext of piety; sometimes he will try to inflict a wound by breaking in openly and unexpectedly. Sometimes, when repulsed, he will come again and again to the attack, and assiduously persevere in it; that so he may conquer by very boldness one whom he could not overthrow either by force or by stratagem. Thou wilt be sometimes so perplexed, and such darkness will overshadow thy mind, that thou wilt not know what to do, nor what to think; therefore thou wilt be carried to and fro, and miserably agitated. Sometimes thy spirit, thy heart, and thy senses will be so constrained, depressed, and distracted, that thou wilt not wish to open thy mouth to praise God, nor wilt thou be able to attend when thou prayest. Sometimes thou wilt be so afflicted and buffeted on all sides by misfortunes, that, like one deprived of the help of God, and surrounded by the shadow and horror of death, thou wilt say with the Apostle St. Paul, "We were pressed out of mea sure above our strength, so that we were weary even of life" (1 Cor. i. 8). Lastly, sometimes not one only, but many of these temptations, or even all at once may assail thee, if God permits it; for, unless He permits, thou wilt not be tempted; and, if He should permit, it will be for thy great advantage. Hut do thou guard against these temptations; and, like one placed on a watch-tower, look round diligently, to see where the enemy may either rush or creep in. It is often a very frivolous thing, or even a very holy thing, which excites within us, if we are not on the watch, a great tumult, and a dangerous temptation. Therefore we must be suspicious even of those things which are not evil in themselves. Prudent circumspection is always necessary, but chiefly in the beginning of temptations. For the enemy usually keeps this order in his attacks; he first instils into our minds the simple thought of the thing coveted; then, if he sees that what he has suggested pleases us, he renders the thought vehement and complicated, binding as it were the mind with chains, and confining it on every side. If we resist not while we are still free, we shall with greater difficulty resist after he has thus inwardly bound us. If, however, we have been negligent in the beginning, we must not, therefore, yield to the adversary, but by all means resist and struggle, and courageously shake off our fetters. Wherefore, as far as is in thy power, resist the beginnings of temptation; trusting not in thy own endeavours, nor in thy own efforts, but in the mercy of God: "Unless the Lord keep the city, he watcheth in vain that keepeth it" (Psalm cxxvi. 1). Unless He ever upholds thee, thou wilt not stand; if He withdraw His Hand, thou wilt straightway fall. But, while He is with thee by His grace, see that thou art not wanting to thyself through negligence. Join thy free will to His grace, and labour in union with it. If it should happen to thee to fall, overcome by temptation, throw not the blame on God, nor on the devil, nor on fate; for pious Christians utterly deny and execrate those ideas of fate and fatal necessity which have been invented by the heathen or by impious Christians. As I have said, if, overcome by temptation, thou hast fallen and sinned, accuse not God, who is not the author of iniquity; but accuse thyself, who didst consent to the devil: (for no one can force thee to consent to him against thy will;) accuse thyself, I say, and quickly rise again. For as recent wounds are easily healed by fomentations and plasters applied at once, but are cured with difficulty if the remedies are long delayed; so thou wilt recover thy former grace without great labour if thou dost return and do penance immediately after having allowed thyself to sin; but if thou remainest long in thy sinful state, thou wilt not easily arise from it, since the very weight of the sin and the habit of sinning depress and overpower thy interior. Lest, therefore, the devil overcome thee, do thou always fly to God, call upon Him, put thyself under the wings of His protection; groan and sigh before Him. Doing this, thou wilt not be overcome; or if thou shouldst be overthrown, arising thou wilt not perish. If great temptations encompass thee not, acknowledge the mercy of thy pitiful Father towards thee, and be grateful. Reflect that He spares thee, and removes those temptations, lest thou who art so weak shouldst fall under them. __________________________________________________________________ CHAPTER VII. WE ARE TO FIGHT AGAINST VICES BY IMITATION OF THE HUMILITY AND THE OTHER VIRTUES OF CHRIST. THOU shalt allow thyself to make neither peace nor truce with the devil and with sin; but fight against the devil with untiring and indomitable courage, and ever pursue thy vices with unceasing hatred. For although, during the exile of this pilgrimage, thou canst not so entirely avoid faults and the allurements of vices as not often to slip and be entangled by them; yet thou must always detest and carefully avoid offences, be they grave or trifling. Therefore, thou must always hate whatever is displeasing to God. Do thou abominate the pest of pride and vainglory. Repress with care the turbulent motions of anger and impatience, and the sharp darts of indignation. that thou mayest not only repress, but, by the grace of God, utterly extinguish them! It is, perhaps, in human nature to be sometimes angry; but it is diabolical to continue in anger and hatred. There is no mode by which thou wilt be able more easily to restrain and overcome the impulse of auger than by recalling to mind the patience and meekness of Christ the Lord thy God. In the same way thou canst apply no more efficacious remedy to the ulcers of pride, than to place before the eyes of thy mind the humility of thy Saviour. For not without cause He said, "Learn of me, because I am meek and humble of heart" (St. Matt. xi. 29). Let the disciple be ashamed of swelling and being lifted up with pride, when he sees that his Master is humble. Let man be ashamed of being fierce and burning with anger, when he sees that God is meek. Let the creature be ashamed of his repugnance and want of submission, when he contemplates the obedience of the Creator. This is the sum of all Christian philosophy: that we strive to follow Jesus our leader in true humility. For "unless you be converted, and become as little children, you shall not enter into the kingdom of heaven " (St. Matt. xviii. 3). The more humble a man is, the nearer he is to God, and the more he excels in evangelical perfection. Blessed are they who deserve to be of the number of those who are esteemed by the world as fools, but by God as wise, Listen willingly to every one: suffer any one to teach and admonish thee, though he may he thy junior and inferior. Despise none: but put all men above thee, and submit thyself in thy heart to all. For though sonic may now be wicked, they may yet by the mercy of God become in a moment good and even holy. And it sometimes happens that those who seem imperfect possess some hidden virtues which render them most pleasing to God. Be fully persuaded that there is no sinner, however impious and however wicked, who would not lead a much more holy life than thou dost, if he had received as much grace from God as thou hast. In this way thou wilt think humbly of thyself and wilt easily prefer others to thyself. that thou mightest attain to such lowliness of mind that thou wouldst submit thyself not only to any man, but to any creature; judging thyself unworthy to see the light and to walk the earth, but meriting that all should revenge upon thee the injuries done to their Creator! __________________________________________________________________ CHAPTER VIII. THE STRIFE OF THE TRULY HUMBLE AGAINST VAIN GLORY AND SELF-LOVE. DESPISE the favours and the praise of men. Desire not greatly to please nor fear to displease any one: study, however, to live so as to please all good men who truly love God. If God has denied thee beauty of form, acuteness of intellect, or the grace of eloquence, be not ashamed on that account, Nor be ashamed of such meanness of exterior as God and thy condition require; but he greatly ashamed of sin alone. Let those things only, I say, distress thee, which are contrary to the honour of God and the salvation of souls; although the true servant of God ought not to neglect a reasonable propriety of manners. When thou art about to do any work of importance, if the desire of human favour assails thy heart, continue not thus the work; but, changing thy intention, desire to serve and to please God by what thou art doing; and so if the beginning or even the middle of the work has been corrupt, the end will be whole and undefiled. However praiseworthy may have been thy performance of the work, however much thy soul may be tempted by the solicitations of vain-glory; do thou oppose by thy reason the enticements of this evil passion, and, as far as lies in thee, keep thy mind free and tranquil. Imagine thyself to have put on the person of another, and that it was done not by thee but by some one else. Ascribe to God all that is good and worthy of praise. Learn to listen with a patient and willing mind to those who point out to thee thy faults: esteeming their judgment to be more correct when they reprove thee, than thy own when thou excusest thyself. O that thou wert no more moved by just praises or unjust reproofs than if they were not spoken of thyself! thou wouldst ascribe the first to God, and impute the last to thyself, committing them to God. O that thou wouldst rather suffer contumely than receive praise! for it is safer and more useful to thee; unless thou wishest not that thou thyself be praised, but that God be praised in thee. No doubt he who is truly humble wishes rather to be thought vile and abject, than humble and holy. For since he acknowledges himself before God to be a useless, unworthy, and ungrateful sinner; he desires not to seem other before men. When thou art justly reproached, humble thyself; be ready to correct whatever faults are in thee: and commending the rest to the divine care, remain at peace. If thou hast rested thy peace of mind on the words of men, and not on the testimony of thy conscience and on thy God, thou wilt easily lose it, and be troubled. Let men have what opinion they will of thee; let it be enough for thee that thou art pleasing to Him who is "the searcher of hearts and reins" (Psalm vii. 10; Wisdom i. 6; Rum. viii. 27). Nevertheless, after the example of the Apostle St. Paul, "provide" good things not only in the sight of God, but also in the sight of all men (Rom. xii. 17). __________________________________________________________________ CHAPTER IX. ADVERSITY IS TO BE ACCEPTED AS SENT TO US BY THE FAVOUR OF GOD. OUR DUTY IN ADVERSITY. AS soon as ever thou feelest that any tribulation or adversity is coming upon thee, turn thy mind to the Lord, and commit thyself utterly to Him, without murmuring or seeking a reason for the injury. If thou wilt lament, instead of laying thy complaints before men, lay them humbly before the Lord, treating with Him of whatever grieves thee, as with a most pitiful Father and most present Helper. For His sake bear all things with equanimity. Though the devils lie in wait, and spread the snares of temptations; though thou fmdest the path of virtue and justice difficult; though one slanders and another oppresses thee; though the cold pinches and the heat burns thee; though thy stomach is weak and thy head aches; though rottenness enter into thy bones, and swarm under thee (Habac. iii. 16); though thy mind is overclouded and covered with darkness, and tormented by uncertainty; though thy weary spirit slumbers and is chilled by interior coldness; do thou ever remember to preserve thy patience. Receive all adverse; things lovingly, as most precious gifts sent to thee from God; whether they arise from the heavens, or the elements, or from the devil, or from adversaries, or from a minister of satanic art, or from wild beasts. Think not that anything happens to thee except by the dispensation of divine Providence; for, unless the Lord permitted it, thou wouldst suffer no adversity. When our common enemy inflicted on the blessed Job the loss of his goods and of his children, the holy man said not, the Lord gave, and the devil hath taken away; but what saith he? "The Lord gave, and the Lord hath taken away; as it hath pleased the Lord, so is it done: blessed be the name of the Lord" (Job i. 21). In the misfortunes which befall thee, look for relief not from fortune-tellers or soothsayers, but from thy Creator and Redeemer. For those who apply to fortune-tellers, and professors of magic, and seek wicked counsel from them, abandon God, and turn to the devil. If God knows that health of body will be for thy good, He will doubtless grant it to thy prayers; but if He grant it not, thou must believe that the want of it is expedient to thy soul. It is want of faith, yea rather the greatest madness, that drives Christians to seek such pestiferous remedies. And, lest those who have recourse to him should perceive that they are grievously sinning, the crafty serpent cunningly takes care that in his very spells the names of Christ and of saints are often mingled, and that other divine things are made use of. For, if he did not dilute the poison of superstition with this honey of piety, no Christian would so readily drink of it. And what says the Scripture? "Go not aside after wizards, neither ask anything of soothsayers" (Levit. xix. 31). And again, "Neither let there be found among you any wizard, any one that consulteth soothsayers, or observeth dreams and omens; neither let there be any wizard or charmer, nor anyone that consulteth pythonic spirits, or fortune-tellers, or that seeketh truth from the dead (Deut. xviii. 10, 11). These things therefore do thou abominate, and place all thy hope in thy God. Be not angry with men who injure thee; but, recognising in them the instruments of the Divine dispensations, love them, and give thanks to God. Regard with the eyes of thy heart Him who allows thee to be tried by troubles, rather than those who trouble thee. And if, while thou aimest at this, thy infirmity begins to strive against thee, and to suggest hatred of thy persecutors, cease not, but persevere, and pray to the Most High that thou mayest prevail. Even if the Lord should, as it were, cast thee from Him, and give thee over to Satan, so that, abandoned within and without, thou art on all sides encompassed with extreme calamities, driven to horrid thoughts, and oppressed with unspeakable sorrows: yet thou must never suspect any failure in the love of thy most pitiful Maker for thee; thou must not on that account withdraw from Him, nor evade the present tribulation, nor seek for useless or forbidden remedies, nor turn to any impure consolation: but in simple faith and simple love keeping to Him, allow thyself to be chastised and scourged as He wills and as long as He wills. Await in silence the end that He has ordained. Say in thy heart, "The will of God be done, for it cannot be evil." Waver not, I say, at all in thy holy resolution, though He may not speedily put an end to thy temptations; but, full of good hope and unflinching courage, remain steadfast. Although God may purge, purify, and prove thee, He deserts thee not. For "the Lord is nigh unto them that are of a contrite heart, and He will save the humble of spirit" (Psalm xxxiii. 19). Perhaps thou knowest not now why He thus bruises and chastises thee; but, when thou art come to Him, thou wilt recognise that those scourges with which He now tries thee, came only from His love of thee. He permits no misfortune, however trilling, to happen without its being for the exceeding advantage of him who suffers it, if he is patient. The humble endurance of interior dereliction is more pleasing to Him than great sweetness of devotion. He will not suffer thee to be tempted beyond thy strength (1 Cor. x. 13), provided thou trustest not in thyself, but in Him; provided thou art patient, and waitest in holy confidence for His help. __________________________________________________________________ CHAPTER X. INDIFFERENCE OF OUR WILL AND CONFORMITY TO THE WILL OF GOD IN ADVERSITY. THOU shalt never say, such and such tribulations are not fit for me, I could bear others better and with greater fruit. Thou shalt not, I say, speak any such words in the impatience of thy heart; but, whatever God has laid on thy shoulders for thee to bear, that bear without any murmuring, and believe it to be most useful to thy soul, as indeed it is. Thou art ever to labour for this end, that thou mayest subdue and adapt thy will in all things to the divine will and ordering; and, having relinquished thy own, thou wilt become accustomed to follow it as promptly as the shadow follows the substance. If thou art able thus to renounce the inclinations of thy senses and affections for God, it is not to be told what peace and tranquillity thou wilt enjoy; for thou wilt begin in this world, as it were, to inhabit a paradise. The only thing which disturbs thy soul, defiles it, and keeps it from the embrace of the heavenly Spouse, is the preposterous love with which thou seekest thyself, reflectest on thyself, and delightest not in God, but in thyself. From this perverse self-love arise all vicious passions and affections, all confusion and irregularity, and indeed all evil within thee. Inasmuch as this pernicious love is diminished or extinguished in thee, insomuch will thy vices be vanquished.; and thou wilt increase in true liberty and true love of God. Therefore thou shalt not choose for thyself what evils thou wilt bear, nor again, prescribe what thou wilt not bear; but receive with readiness whatever God has willed to send thee. Neither shalt thou be disturbed, if perchance thou hast brought these misfortunes on thyself by thy sins; but, whether thou hast caused them or not, be tranquil. Impute them all, indeed, to thine own iniquity, and humble thyself, but yet, as I said, be not unduly affrighted, but preserve thy evenness of mind. Let the Passion of thy God satisfy for thy sins; but do thou suffer for the love of that God. Let the wicked cause of thy evils be hateful to thee; but do thou endure with calmness the evils themselves, offering them in sacrifice to the Most High. Thus they will be to thee, as it were, a baptism most efficacious in washing away thy .sins, nay more, they will be, so to speak, a most glorious martyrdom. __________________________________________________________________ CHAPTER XI. PERSEVERANCE IN CONFESSION OF THE FAITH UNDER TRIALS, AFTER THE EXAMPLE OF CHRIST. IF by the permission of God thou shouldst fall into such sir; sits as to be forced either to deny the Christian faith, or to undergo torments, and even death itself; do thou rather die a thousand times, so to speak, than say a word, or give a sign of impious denial. Flatter not thyself, say not to thyself, 1 am weak, I have a horror of tortures: what harm will it do if, compelled by fear, 1 deny Christ by a word or a sign, provided I confess and adore Him meanwhile in my heart? Does He not regard the mind rather than words or works? 1 will outwardly deny Him, but I will not deny Him inwardly. Thou art utterly mistaken if thou thus persuadest thyself. For it is written, "With the heart we believe unto justice; but with the mouth confession is made unto salvation" (Rom. x. 10). The Christian faith must be confessed not only in secret, but openly, when occasion requires it. He says who is Truth itself, "He that shall deny me before men, I will also deny him before my Father who is in heaven" (Matth. x. 33). If thou hast denied Him, thou hast fallen away from God, and art cut off and separated from the communion of the faithful; nor canst thou be again received into their number, unless thou dost boldly confess the faith which thou hast, impiously denied; and, having imitated the Apostle St. Peter in his denial, dost imitate him also in his penance (St. Luke xxii. 62). If thou fearest thy own weakness, avoid persecution, if thou canst. But if, when thou fliest from it, thou art caught and questioned, know that then thou canst no longer evade it. Blessed is that martyr, who humbly and patiently lays down his life, even though with fear and sadness, either for the Christian faith, or for the good of his neighbour, or for the sake of justice and truth. For our Lord, wishing to console His elect, who, from human frailty, are overcome with fear, and tremble at the prospect of death, transferred their weakness to Himself, when, at the approach of His Passion, full of fear and sadness, He said, "My soul is sorrowful, even unto death," (St. Mark, xiv. 31). Whatever troubles may befall thee, whether they be great or small, accustom thyself to commend and offer them to the eternal praise of the Most High in these or similar words; "O Lord, 1 commend and offer Thee, to the everlasting praise of Thy name, this necessity, this misery, this difficulty, this temptation; I offer Thee this calamity, in union with the Passion and sorrows of Thy only begotten Son, to Thy eternal glory." Thou mayest in the same way offer to God any of thy works or exercises. This oblation can be made even in a moment without words, namely, by the simple and placid elevation of the mind to God. From this custom thou wilt reap immense fruit. For thus thy works, which of themselves are vile and imperfect, being united to the merits of Christ, will be come perfect and most worthy. __________________________________________________________________ CHAPTER XII. ON TRUE CONFIDENCE IN GOD, AND VAIN ANXIETY CONCERNING THE FUTURE; AND AGAINST THE FOLLY OF ASTROLOGERS. WAIT everywhere on the Providence of God: in every event that occurs, lean steadfastly on Him, believing that nothing can happen without a cause, nor without a cause proceeding from the reasonable order of things. Attribute what happens neither to fortune nor to the stars. Detest the superstitious and impious fables of astrologers, who put the life, the manners, the actions and designs of man under subjection to the stars, and attempt by them to pry into and predict future events, beyond the natural properties of the elements, and of corruptible things. This temerity partakes of the remains of idolatry, and is most baneful to the Christian religion; and, for that reason, it is assiduously condemned and forbidden by the oracles of the Prophets, and the opinions of the orthodox Fathers. For God thus speaks by Isaias to the Chaldeans, who were familiar with the profession of this science: "Thy wisdom and thy knowledge, this hath deceived thee. Evil shall come upon thee, and thou shalt not know the rising thereof" (Is. xlvii. 10, 11). And, a little after, he saith to the city that was to be laid waste, "Let now the astrologers stand and save thee, they that gazed at the stars, and counted the months, that from them they might toll the things that skill come to thee. Behold, they are as stubble, fire kith burnt them, they shall not deliver themselves from the power of the flames" (Is. xlvii. 13, 14). And by Moses it is said, "These nations hearken to soothsayers and diviners; but thou art otherwise instructed by the Lord thy God" (Deut. xviii. 14). Again, we read in Jeremias, "Be not afraid of the signs of heaven, which the heathens fear" (Jerem. x. 2). Therefore, the Christian should neither grieve nor rejoice at the vain judgments of astrologers. And, if anyone objects that some of their predictions prove true, we answer, that many do not, and those which do, so happen by the secret dispensation of God, not by their foolish skill; though they commonly happen to those who believe in the predictions. For. as true Christians for their faith in God always receive what is for their good, so evil often happens by the just judgment of God to those who are not true Christians, in punishment for the faith they put in demons or in the professors of superstition. The devil, however, has not the knowledge of future events; but sometimes foretells the end of things from the beginning, which he sees. When he beholds some one preparing for a journey into Italy, what wonder if, impelled by the malice of his nature, he looks forward, and announces that such a one is coining to Italy? And, when he sees that heavy rain is falling all over Ethiopia, is it a great thing that he should dare to promise that there will be an inundation of the Nile in Egypt? By these means the deceiver induces many to have faith in him. Neither the predictions of astrologers, nor the wonders of magic, nor the arts or charms of Satan can effect anything against those who trust in God, and commit themselves wholly to Him. For, if they ever afflict the just, the Lord permits it for the good of the just themselves. Do thou, therefore, despising the inventions of those who foretell I know not what, either from the positions of the stars, or the examination of the countenance and the hands, turn to the Creator and Governor of the whole world; cling to Him, cast thyself upon Him. Let nothing that happens disturb thee, whether the season be favourable or inclement; whether the fruits of the earth abound or are scarce; whether God sends peace or the sword, thou shalt not murmur; but, humbling thyself under His mighty hand, cast down thine eyes and remain tranquil, yet not without feeling. Consider not anxiously whether thou art to have much repose in this exile, whether thou art to receive the more perfect gifts of grace, whether thou art to pass from hence to purgatory, and to remain there long, or to enter straightway into heaven: but trust thyself entirely to thy Lord, and desire that all things that concern thee as well in the next as in the present world be disposed according to His will; loving the justice of God no less than His mercy; and esteeming it more grievous to sin, than to pay the penalties of sin. __________________________________________________________________ CHAPTER XIII. ON SCRUPULOUS CONFESSIONS AND FAINT-HEARTEDNESS. DO thou repel inordinate sadness, hurtful dejection of mind, superfluous scruples of conscience, untimely and confused repetitions of confessions once made, and other similar disquietudes of mind. It is not pleasing to God that we should be uneasy when we commit trifling offences, as ii it were over with our salvation; and as if He were ready to ensnare and ruin us, because, through inattention, we had forgotten and omitted such and such a circumstance in our confession. He wishes us to give reasonable attention, that we may recollect what we have done amiss; and to declare before the Priest all that we remember, openly, simply, and without dissimulation. It is most useful frequently to confess our sins in this manner: lest, if the sacramental relation of them be long delayed, our sins should be forgotten; and, moreover, great benefits of grace result from frequent and humble confession. For those who wish to lead a spiritual life, and especially for new beginners, the devil is accustomed with great assiduity to lay the snares of timidity, sadness, mistrust, and sloth; which thou wilt not escape but by pious confidence in God, and spiritual alacrity and promptitude, seeking also the divine assistance, Great timidity and excessive fear bring with them many evils; he who is possessed by them is involved in many errors, and fancies all that he does to be sinful; whence it happens that, being in perpetual anguish and disturbance of mind, he torments himself miserably without cause. Such persons are to be treated with great commiseration; but if they will promptly and boldly acquiesce in the counsels of a prudent guide, rather than in their own judgment, they will easily be cured. When thou art wavering, when thou art anxious and doubtful, when arduous and difficult matters arise, do thou instantly fly to God, consult God, and with, all thy heart, with steadfast confidence, commit the whole affair to Him. Trust not to thine own industry, nor to thine own powers, but to the mercy of God; acknowledging thyself to be unable to conduct things rightly. And thus all things will end prosperously. For God will never neglect what thou hast humbly committed to Him; but will arrange, direct, and complete every affair, as He sees best for the good of thyself and others. __________________________________________________________________ CHAPTER XIV. ON PERFECT PEACE AND QUIET OF THE SOUL. O THAT God alone occupied thy thoughts! For, so long as thy heart is nut detached from all other things, so long as thou adherest to anything transitory, so long as thou lovest thy own will rather than the will of God, thou canst not he perfectly united to Him. Blessed is he. who is inwardly detached from all things, who is neither unworthily disturbed by losses, nor foolishly elated by success, who meets all inequalities of fortune with an equable mind, who has learnt to relinquish, and, as it were, to go out of himself, who at length, by self-denial, has attained to perfect charity. What peace, thinkest thou, does such a one possess 1 So great is it that no words suffice to express it. Such persons are sometimes interiorly inundated by so profuse a torrent of divine consolation that, being scarcely able to bear it, they are as if forced to withdraw from it, and to cry out, saying: Lord, withhold the streams of Thy grace! Hence it often happens that their very bodies are wonderfully changed by the benignity of the divine visitation. They may, indeed, rightly sing with the Psalmist: "In peace in the self-same I will sleep, and I will rest " (Ps. iv. 9). O desirable peace, which surpasses all sense, and transcends all understanding! joyful peace, by which the mind is absorbed in the interior life, and, forgetful of all external things, reposes happily in the Lord! sweet peace, through which and in which the spirit, soaring above itself, and absorbed in the riches of ineffable glory, passes wholly into God! Happy, thrice happy is that soul, which deserves to be often thus cherished in the bosom of her Spouse, and frequently to repose, in this manner in the embraces of her Beloved. It is not to be told what joy she feels in this peace, while she cannot contain herself for the abundance of spiritual delights, while she is all filled with an incomprehensible and inestimable sweetness, and being filled she is inebriated, and being inebriated she is brought into the haven of holy security. But, alas! while we bear about us a corruptible body, we cannot long enjoy this holy and secret union with God. For the Spouse approaches and with draws; now He shows Himself, and again He hides Himself. O what distaste for present things, what groans, what sighs, invade the holy soul when it returns to itself from those raptures, when it falls back from such riches to such poverty, from such delights to such misery, from so grateful a tranquillity of spirit to such unwelcome distractions and temptations! But yet these groans and sighs bring her meanwhile no little consolation; and they induce the Spouse to hasten His return. There are few to be found who attain to this perfection, who shine with such purity and simplicity, who dwell in the citadel of highest charity and contemplation; nor does God allow all to reach it. Other pious souls, indeed, whose lives are not so holy, also enjoy interior peace in this pilgrimage, but not to such a degree as those who are perfect. __________________________________________________________________ CHAPTER XV. GOD IS TO BE LOVED WITHOUT MEASURE, BUT MEN WITHIN LIMITS. THE more free thou art interiorly from the burden of passing things, and the more simple are thy affections, the more easily and happily wilt thou be able to devote thyself to God. Whatever is sought for, except God, occupies the mind, but satisfies it not. God alone will fulfil thy desires; in God alone thou wilt find true rest. He is that one thing necessary, and that Supreme Good, in which consist the plenitude and perfection of all things that are beautiful and give delight. Wherefore, it is meet to seek and to desire seriously Him alone; other things are not to be sought after, except so far as they may assist us in loving and honouring Him. He is to be loved above all things; He is to be loved with all our mind, with all our heart, and with all our soul. As much as thou understandest, as much as thou knowest, as much as thou canst, so much do thou love Him. Love Him according to the measure of thy strength and the degree of grace that is given thee. If thou canst love but imperfectly, keep alive within thee the desire, at least, of loving more perfectly: humble thyself, and say to Him: "Thy eyes did see my imperfect being" (Ps. cxxxviii. 16). Woe to that man who loves not God! For he is never truly serene, never truly tranquil; he is a slave to his vices, he follows vanity; he lives not, indeed, but remains in death; he is dead, he is nothing. Let not the soul fear that seeks after God; but let her tremble that seeks Him not. Endeavour, as much as lieth in thee, to contemn and reject whatever calls thee away or distracts thee from the love of thy Creator. Learn to expel vain desires, and to reject useless cares and solicitude. Strive to break the bonds of unseasonable familiarity with men, and to sever the ties of inordinate love of relations, or of any temporal things. In short, thou must accustom thyself skilfully to repel and avoid whatever may entangle and dissipate thy heart. Thou must never seek to be especially loved by any one, but seek that God may be perfectly loved by all men. Thou shalt not greatly desire the bodily presence of any one, except for the sake of spiritual advancement; and even in that case, it must not be desired with disturbance and impatience of mind. If thou lovest spiritually those who live piously, thou wilt easily endure their absence; for those whom thou lovest sincerely in the Lord, will always be present to thee in the Lord. __________________________________________________________________ CHAPTER XVI. FOR WHAT END AND IN WHAT MANNER THE HOLY SCRIPTURES SHOULD BE READ. BE thou given to reading, to sermons, and to other spiritual exercises. Let reading prevent weariness in prayer let prayer or meditation season the study of books; and let both reading and prayer be relieved and strengthened by the interposition of some suitable manual labour. For variety in our exercises is of great assistance, especially to those who have not yet received the more perfect gifts of the Holy Spirit. If, therefore, when thou art reading, thou dost leave it before thou art weary of it, to occupy thyself with prayer or meditation; and again, before thou art weighed down by the effort of prayer, thou dost seek afresh the exercise of reading, and dost opportunely intermingle writing or some other external employment; thou wilt retain the strength and alacrity of thy mind. But if, forgetting thy own weakness, thou wilt persist in prolonging thy reading or thy prayer beyond the proper time, and even till it becomes distasteful, thou wilt be utterly inert and worthless, and thou wilt be reluctant to return to the exercise with which thou hast been satiated. Do thou read willingly that which is of spiritual profit; labouring earnestly to learn the manner of a holy life, and how to know and love God. That reading is vain which does not subserve either piety or a just and reasonable necessity. When thou preparest to read holy books, let thy intention be simple; be thou led by the desire of pleasing God, joined with holy humility; otherwise, if thou shouldst be led by evil curiosity and pride, the result of thy reading will be full of peril. For thou mayest easily convert into poison to thyself the wholesome honey which thou shouldst suck from the flowers of Holy Scripture; either working out for thyself I know not what marvellously perverse interpretations, or approving those which have been devised by others. It behoves us to lean in all things upon the Catholic Faith, humbly to follow the footsteps of the orthodox Fathers, and to adhere most firmly to the dogmas of Mother Church, not pertinaciously following our own opinion. If, having leisure, and God giving the grace, thou dost devote thyself in earnest to spiritual reading, and dost bring a pious mind to the study of the, word of God, thou wilt be marvellously strengthened in thy holy resolutions; thy spirit will be exhilarated, and thou wilt experience unspeakable delights, utterly unknown to those who are devoted to vanity and worldly pursuits, and seek not after eternal things. To such, indeed, holy reading is not bread but a stone. Remember also that the good of the soul consists not in eloquence nor in beauty of words. Wherefore, thou shalt never mock nor despise what is spoken holily indeed, but not politely nor eloquently; for such levity is an evident sign of a vain and arrogant mind. In reading require not, I say, refined language, if it is absent; nor rashly despise it when thou dost find it; but receive with thankfulness all that is good and useful, whether it be expressed in rude and simple words, or in cultivated and elegant language; and he not weary of often reading or hearing the same things. Those who look for the attractiveness of words rather than for the fruit of their teaching, are like those who chase butterflies instead of stags, or collect leaves and straws for apples. The excessive love of eloquence very easily turns away the minds of the careless from God and from piety, and bringing them to the precipice of pride and self-love, renders them, as it were, atheists. The heathen, who are ignorant of the humility of the Gospel, extol and admire eloquence; but Christians commend and embrace holiness of life. He who thinks not humbly of himself, who loves not God, is in reality dumb and childish, though he be thought learned and accomplished. Yet, it is not eloquence itself, but the abuse of eloquence, which is to be condemned. Do thou confine thyself prudently to a certain course of reading, and observe some rule; for unsteady reading, if there is no good reason for it, dissipates rather than improves the mind. When any obscure passages occur in Holy Scripture which thou canst not understand, hold them in veneration, and pass on simply, unless there be any cause for doing otherwise; for thus thou wilt happily avoid both curiosity and labour. Such is the virtue of divine words, that they bring forth great fruit in the faithful soul, not only when they are perfectly understood, but also when they are piously received without being clearly understood; nor did our Lord say in vain, "The words that I have spoken to you, are spirit and life" (St. John vi. 64). Again, be not grieved because thon canst not remember all that thou readest or hearest. For, as a vessel through which water is often poured remains clean, though all the water has run off; so the pious mind through which spiritual doctrine often passes is kept pure, even if the holy words themselves remain not. When thou derives t from thy reading spiritual consolation, tranquillity of mind, pious affections, and a will prompt to fulfil the commands of God, thou dost reap truly great and important fruit from it. Do thou not always refer to others, but rather apply to thyself what is written or spoken about vices: lest thou embarrass and taint thy mind with various suspicious and rash judgments. __________________________________________________________________ CHAPTER XVII. ON THE NECESSITY AND UTILITY OF DEVOUT PRAYER. DILIGENCE in prayer is of the first necessity to thee, for prayer is an impenetrable armour, a certain refuge, a secure haven, and a most safe asylum. This one thing repels from the mind all evils, and brings into it all that is good. It purities the soul, remits the punishment due to sins, repairs former negligence, impetrates divine grace, extinguishes evil desires, quells the unruly passions of the soul, conquers the enemy, overcomes temptations, softens calamities, puts to flight sadness, infuses joy, brings peace, unites man to God, and thus united raises him to eternal glory. By prayer thou wilt obtain all that can be useful to thee. But if thou dost not at once obtain what thou askest, see that thou be not disturbed: for God in His mercy sometimes defers to grant those things which are rightly asked: not that He desires to refuse, but that He may afterwards grant more abundantly and more profitably, and that He may exceedingly reward the faith, the patience, and perseverance of him who asks. Thou shalt never say to thyself that which was said by the blind man in the Gospel, whose bodily eyes were indeed enlightened, but the eyes of whose mind were not yet perfectly opened: "Now we know that God doth not hear sinners" (St. John ix. 31). Thou shalt not, I say, speak thus: for, in truth, God hears sinners, when, they pray with a humble heart; otherwise, it would be sad indeed for the people of God, since they are all sinners, and need the mercy of God. And if anyone asserts with the blind man restored to sight, that sinners are not heard by God; that opinion holds good of those only who will not amend their lives. Therefore, although thou mayest be a sinner, thou must not on that account despairingly contemn thy prayer, which God contemns not, but holds in esteem, and keeps recorded. Nor let it move thee if, when thou prayest, God Himself, or an Angel, or one of the Blessed from heaven, appear not to announce to thee that thy prayers are heard; for that is neither necessary, nor indeed expedient. Otherwise, what would be the merit of faith? Although, such is the goodness of God, that when required, He vouchsafes visible apparitions. Do thou, therefore, pray humbly, nothing hesitating, hut firmly believing that whosoever prays piously, will always he heard by God. Be strenuous, and persevere; and, without doubt, thou wilt in the end experience what Christ truly said; "Ask, and it shall be given you" (St. Luke xi. 9). He will certainly give what thou askest, if it is expedient for thee to receive it; if not, He will give something else that is for thy good. He knows when and how far to satisfy our desires. When from human weakness thou dost ask what is not for thy good, may He never grant thee thy request. When thou knowest not whether what thou desirest is pleasing to Him, learn to pray in this or some similar manner: Lord, grant this if it is pleasing to Thee, if it is expedient; but if it is not pleasing to Thee, and is not expedient, let it not come to pass. Thy holy will be done in all things. Strive to be recollected when thou prayest and praisest God. Do it diligently, and with due reverence; never deliberately consenting to the foolish wanderings of the mind. If, however, thy mind is so unstable and volatile that thou canst not attend to the words of thy prayers, be not on that account angry with thyself, nor cast down; but with a grateful, placid, and tranquil mind do all that is in thy power, offering thy good will to God, and exercising untiring patience. Be humble rather than pusillanimous. Although thou passest over many words without attention, and then attendest to only one little word; or even though thou canst not pronounce one word with attention, thy labour will not be lost, if thou art watchful and right at heart. Do thou ever wisely avoid interior perplexity, impetuosity, over anxiety, and vehement efforts, and beware of seeking after many various methods of keeping thyself attentive; for these things are apt to produce confusion in the mind, and to exclude the influence of divine grace. Let the sense of the sacred words, which the Holy Spirit may suggest to thy understanding, sweetly affect and simply occupy thy mind; and let it not be fatigued or confused by images derived with labour from other sources. If the Holy Spirit should call away and attract thy spirit to more sublime thoughts, thou must not rashly oppose it, but ever follow His leadings; for He knows intimately where, in what manner, and how far thou oughtest to penetrate. As I have said before, when thou prayest, thy will must be determined always to attend to what thou art saying; and thou must calmly free thy heart from unseasonable thoughts, especially at the beginning of thy prayer. In order that thou mayest the more easily do this, study to keep thy mind free at other times. Having done this, commit the rest to God, and remain tranquil and joyful. For God will not impute to thee the distractions by which through frailty thou art carried away against thy will. Thou wilt fully satisfy Him, even if thou art unable to at tend. Humble patience, cheerful gratitude of heart, and holy confidence in Him, will fully compensate for what may be sinful in the dissipation of the senses. God regards and delights no less in our reasonable endeavours and pious desires to do right, than in our work itself. He knows wherefore He permits us to be sometimes so unstable in mind; He knows in what manner He intends either to defend or to purify our souls from the stains of pride, self-love, and vain-glory. __________________________________________________________________ CHAPTER XVIII. ON THE WORSHIP OF THE BLESSED VIRGIN AND OF THE SAINTS. ON PSALMODY. DO thou frequently turn to the Blessed Virgin Mary, Mother of God; invoke her, love her, praise her; she is, indeed, most worthy of all honour; and however much we, may exalt her, she surpasses all our praise. Her Son is the Son of the Heavenly Father; she conceived God in her virginal womb, she brought forth God, she nourished God at her own breast, she carried God in her arms, and nursed Him in her lap. What can be more sublime, what more honourable, than to be called and to be the Mother of God? What dignity is higher or more admirable than this? It is certain that, beneath God, nothing can be imagined more divine than the Mother of God. Woe to the wretched and unhappy heretics, who are wickedly opposed to so great a Virgin, who strive to obscure her glory and splendour! Woe, I say, to those who despise the worship of so great an Empress! They shudder and are indignant because we call her the hope of our life, and our saving reconciliation. What, say they, do you esteem Mary a goddess? do you thus place your hope in man? We do not, indeed, adore Mary as a goddess; but we venerate her as the Mother of God, as next to God, (although she might deserve to be called goddess, since the Saints in Scripture are called gods) (Ps. lxxxi. 6). We do not so place our hope in man, we do not so trust in Mary, as if she had not received from God all that she is, all that she has, and all her power; but we confess that she has received every thing from Him by whom she was created and chosen, and that she can do all things in Him whom she has brought forth. The Creator has given to His creature, the Son to His Mother, unspeakable power, and has willed to honour her with a singular privilege: and for that reason we place in her our hope of salvation, not indeed before the Lord, but after the Lord; for we look for salvation chiefly from the Lord, whom we acknowledge to be the source of all good. Do thou abominate the blasphemies and the impudence of those Anti-Marians (praying for them, nevertheless), and hold the honour of Mary dear: for she is the perfect example of all purity and holiness, the singular refuge of sinners, the most safe asylum of all who are pressed by temptation, misfortune, or any sort of persecution. She is the most powerful Queen of Heaven, the most liberal dispenser of graces, the most merciful Mother of all the faithful. She is all mild, all gracious, all sweet, all benignant, not only to the just and perfect, but also to sinners and to the desperate; and when she perceives that they call upon her from their hearts, she instantly assists, receives, and encourages them, and with maternal confidence reconciles them to their Judge, whom they fear. She spurns no one, she refuses no one; she consoles all, she opens the breast of her pity to all, and quickly helps even those who call upon her ever so little. By her innate goodness and sweetness she often strongly attracts and excites to the love of her those who are not inclined towards God; that so they may be prepared for grace, and rendered at length fit for the kingdom of heaven. Such she is, such she has been made by God, such she has been given to us: that no one may abhor her, no one fly from her, no one fear to approach her. It is impossible that the assiduous and humble worshipper of Mary should perish. Do thou, therefore, make her thy friend above all. Thou must also pay devout homage to the other Saints of God, fully believing that they receive thy prayers and the pious affection of thy heart. If thou wishest to choose some to venerate more especially, and to whose patronage thou wouldst more frequently commend thyself, it is praiseworthy to do so. Happy wilt thou be if thou occupiest thyself sedulously in psalmody; and dost deserve to taste the sweetness and gift of peace which it contains. For psalmody is the most grateful tranquillity of the mind, the joyful serenity of the heart, the sweet consolation of the mourner, and the becoming composure of the joyful. Psalmody puts to flight demons, invites angels, opens heaven, and, as it were, compels God to have mercy. I would far rather taste the sweetness of psalms even without fully understanding them, than know their exact sense without any interior savour. __________________________________________________________________ CHAPTER XIX. OF MEDITATION ON OUR LORD'S PASSION. I ADVISE thee, above all things, faithfully to exercise thy mind in reflecting on those things which our Lord Jesus Christ did for us, which He said, and which He suffered for us: for thou wilt nowhere find so prompt a remedy against the allurements of vanities and trifles, against the corruption of vicious passions and affections, against the storms of temptations and calamities, against the depression of sadness and pusillanimity; nowhere wilt thou find so certain a means of attaining to all virtue and to the perfection of all virtue, as in the Life of our Saviour. By the frequent consideration of it the mind is most efficaciously purified from the stains of sins and vices, and, being brought to a certain holy confidence and intimate familiarity with our Lord Himself, it is illuminated with celestial light. For this same Jesus to whom it clings, is "a consuming fire" (Deut. iv. 24), making purgation of sins (Heb. i. 3); the same Jesus whom it loves is "the true light which enlighteneth every man " (St. John i. 9). Therefore, according to the grace that is given thee, do thou study the Life of the Lord Jesus; meditate upon it, delight in it. Let this be thy repose in labour, thy solace amid difficulties, thy defence against temptations, thy joy under contumely. Keep it hid den day and night, like a precious pearl, in the secret of thy heart; bear it about with thee everywhere; look upon it lovingly with the eyes of thy mind, whether thou art at home or abroad, according to the gift of God, by which He insinuates Himself into thy heart. Thou shalt not run through the sacred history at intervals nor in haste; but keep thyself present in spirit, as if thou couldst see before thine eyes the things that were done, and couldst hear the things that were, said. Receive and embrace them all with a grateful mind, for they all have the power, if thou art attentive, to relieve and diminish greatly the sorrows of thy exile. No greater benefit has been be stowed on us by God than that which He conferred when He willed to be made man and to suffer for us; wherefore it is but just that we should very frequently dwell in thought upon the dispensation of our redemption, and sedulously give thanks for it; for this is most pleasing to God, and most advantageous to ourselves. __________________________________________________________________ CHAPTER XX. SOME METHODS OF MEDITATION ON THE INFANCY OF CHRIST OUR LORD. WHEN thou wishest to recall to mind the beginnings of our salvation, if thou delightest in that which is humble, thou canst consider with what peace the Angel Gabriel enters into the chamber of the most holy Virgin Mary, and with what reverence he salutes her. Do thou also enter with him, and attend diligently to every word that is spoken, as well by him as by her. Contemplate the modesty, the purity, the prudence, the humility, the bashfulness, and holiness of this most blessed Maiden; reflect that when she spoke these words, "Behold the handmaid of the Lord, be it done to me according to thy word " (St. Luke i. 38), immediately the Son of God, the omnipotent God, was ineffably conceived in her most chaste womb by the power of the Holy Ghost, became incarnate, and was made Man. Marvel at the wonderful mystery, at the immense charity of the Lord, who for us did not disdain to become our Brother. Venerate that most sacred womb; exult, and give thanks. Then, arising together with the most pure Virgin, follow her when she ascends to the hills. Draw near, so that when she enters the house of her cousin Elizabeth, thou mayest hear the mutual salutation of the Virgin and the aged woman, and their mutual colloquy. happy women, of whom one bears in her womb the King of Glory, and the other the herald of grace! odoriferous vessels, breathing the perfume of perpetual gladness! blessed wombs, about shortly to pour forth new joys over the world! At length, when this most sweet Virgin returns thence, do thou also return; offering thyself to be her faithful companion and lowly servant. Lastly, in company with her, being with child, and with her holy guardian St. Joseph, proceed to Bethlehem: and arriving there, commiserate that most tender Virgin, who chose a stable f or her resting-place after her long fatigues. Behold her occupied in prayer, and intent upon heavenly contemplation; behold, admire, and love. Rejoice that in the darkness of the night our Lord, arising out of the deep, hath visited us; rejoice that, without pain and without detriment to her virginity, she hath brought forth for us a Saviour, God and Man. Be glad, for the Messias is born; be glad, for the oracles of the Prophets are fulfilled. Enter thou into the palace of the everlasting King, enter into the, stable; see what is the cradle of the Lord of lords; behold the Creator of the world, a little infant wailing with the sharpness of the cold. Kneel before that divine crib; embrace the tender little feet of thy Redeemer; fix thy lips on them, and kiss them again and again. Let love conquer shame, and let affection overcome fear. Say with devotion, say with humility and gratitude: We adore thee, dearest Babe; we adore thee, sweetest Infant; we adore thee, King Emmanuel, the Prince of Peace, the light of the Gentiles, glory be to thee for ever and ever. Hold Him, let Him not go, except He bless thee (Is. vii. 14, and ix. 6; Cant. iii. 4; Genes. xxxii. 26). In like manner thou mayest occupy thyself with the remainder of the Life and conversation of the same Christ our Lord; space does not permit us here to treat of all that the Gospel history relates. And the little meditations which thou wilt make for thyself may perhaps be more sweet than those winch we have proposed. Those which we have prescribed are certainly very simple, and yet they are very sublime. Do thou, however, so consider the Life and actions of the Saviour, that thou mayest desire to love Him, and to imitate His humility, patience, charity, and compassion. Even the bare reading of the Life of Christ will bring forth much fruit in thee, if thou receivest piously and reverently the words of the Holy Ghost, which have an unspeakable power concealed within them. For that woman who was suffering from an issue of blood, was healed by touching with faith the hem of our Lord's garment, The letter of the Gospel is the hem of His garment. __________________________________________________________________ CHAPTER XXI. A METHOD OF MEDITATION ON THE PASSION OF OUR LORD, AND ON THE MOST HOLY TRINITY. CHIEFLY thou must meditate on the blessed Passion of the Redeemer. Thou mayest, if it so please thee, place on each day before the eyes of thy mind some one part of His Passion. For example; one day thou wilt propose to thyself Christ in the garden, full of grief, kneeling on the ground in prayer, and sweating blood under the pressure of that stupendous agony (St. Luke xxii. 39-44). During that day thou wilt meditate on that portion, and, God giving thee grace, thou wilt placidly direct thy interior sight to it, whenever thou shalt he at leisure from other serious thoughts, and free from legitimate impediments. On the following day thou wilt in like manner represent to thyself what our Lord suffered, when He was betrayed by Judas, taken captive, bound and led away with insults (St. Mark, xiv. 13, 66). Thou wilt thus go through the Passion of our Lord in order, and. having completed it, thou wilt repeat it from the beginning. If thou shouldst prefer each day to go through several portions of the Passion, or to keep for many days to the meditation of one small portion, or every day to consider that part which represents Christ hanging on the Cross (St. John xviii.), thou mayest follow thine inclination. Adopt freely that method which may be most suitable to thy capacity, and most conducive to devotion. Do thou in this manner occupy thyself according to thy measure with the Humanity of Christ. Let this so possess thy mind, that, whatever evil phantasy may enter it from other sources, shall quickly be dispelled. Choose this thought in which to repose in safety, so long as thou art not carried on to higher things; for it is a ship in which thou mayest without danger cross the seas of this world, and happily roach thy most blessed home. While thou art still navigating it, God may, however, sometimes powerfully sustain thee in regions where thou wilt be inwardly stripped of all forms and images of things; where all action will cease within thee; where at length, losing thyself, thou wilt happily pass into God. To this the Hand of the Lord will sometimes lead thee, if it is expedient for thee to be thus led during the time of thy exile; if it is not expedient, thou wilt not be so led. But take care that thou seek not anxiously for a visible image of the Saviour, if it does not readily occur to thy heart; do thou rather, putting aside a closer representation of his lineaments and bodily appearance, conceive in thy mind God as a Spirit present to thee within and without; conceive His sweet and most amiable goodness, benignity, and love; dwell upon the same Lord of unspeakable majesty every where present, knowing all things, penetrating all things, giving life to all things, sustaining all things without effort, encompassing all things without limit, disposing all things without disquietude, governing all things without weariness. Conceive these things; hut make not great efforts in doing so; for some of these thoughts will readily and even necessarily offer themselves to the faithful soul reflecting on the Redeemer of the world. Nor does the faithful soul venerate in Christ the Humanity only, but also the Divinity. It acknowledges the Word to have been so made flesh, that He ceased not to be the Word (St. John i. 14). It loves both, the Flesh and the Word; it worships both, Man and God, the One Lord Jesus Christ. When the thought of the Holy Trinity enters into thy mind, thou shalt not fabricate for thyself any absurd idols; thou shalt not imagine the Father, Son, and Holy Ghost to be as it were three men or three gods; but confess the unity of the Godhead in the Trinity of Persons. The Father is God, the Son is God, and the Holy Ghost is God; and yet the Father, the Son, and the Holy Ghost are not three gods, but one God. There are three Persons, but the substance of the Persons is one. This mystery is believed by faith, but is not within the ken of human reason. In the Most Holy Trinity there is one and the same nature, one and the same essence, one and the same eternity, one and the same glory, one and the same majesty, one and the same will, one and the same omnipotence. And, as we believe this same Blessed Trinity to be inseparable in substance, so do we confess it to be inseparable in works. Whatever is said to be done by the Father, the same is done by the Son, and by the Holy Ghost; whatever is said to be done by the Son, the same is done by the Father, and by the Holy Ghost; whatever is said to be done by the Holy Ghost, the same is done by the Father, and by the Son: for the Trinity is inseparable in its works. So, when we worship the Father, we worship also the Son, and the Holy Spirit; when we worship the Son, we worship also the Father, and the Holy Spirit; when we worship the Holy Spirit, we worship also the Father and the Son: for the Trinity is inseparable in substance. It is not expedient for those who are not well versed in Divine things to enquire too curiously into the nature of the Holy Trinity. Let them simply and faithfully believe the Trinity to be such as the Catholic Church confesses it to be; for we shall not be condemned in the day of judgment, because we have not exactly known the nature of our God; but, if we shall have spoken anything rashly, we shall pay the penalty of our rashness. __________________________________________________________________ CHAPTER XXII. PIOUS ASPIRATIONS, OR DARTS OF LOVE. THOU shouldst always have in readiness some efficacious words, and prayers in the form of ejaculations, by which thou mayest recall and elevate thy mind to God. We will here subjoin a little collection of such short prayers: O my soul, behold thy God, behold thy Creator and Redeemer; behold Him who washes away thy sins, and sanctifies thee: behold thy life and thy salvation: behold thy only good! See how far the King of Kings has humbled Himself for thy sake; consider what bitter things thy Saviour endured for thee; weigh with how much charity He loves thee, since for thee He took upon Himself so great poverty and so many calamities. Remain with thy Lord, depart not from thy Master; for it cannot be well with thee if thou dost desert thy God, nor can it be ill with thee if thou keepest near Him. Relinquish the many things, and embrace the one, for one thing is necessary (St. Luke x. 42). There is One who loves thee unutterably; do thou also love One above all. O good Jesus, compassionate Shepherd, O sweet Master, O King of eternal glory, I adore Thee, I bless and thank Thee, who hast so loved me, who hast done such great things, and hast borne such indignities for me. "Be merciful to me a sinner" (St. Luke xviii. 13). Cleanse, heal, and strengthen me; direct, teach, and enlighten me. O that I had not hitherto been ungrateful to Thee! O that I might even now be pleasing to Thee! O that all evil passions and affections were dead in me! O that I could stand before Thee truly humble and gentle, truly free and tranquil! O that Thou alone didst possess my heart! O that I utterly despised all transitory things! O that I might seek after Thee alone, attach myself to Thee alone, and inseparably cling to Thee! O that 1 might most ardently love Thee! O that I might ever pant after Thee with most burning desires! Alas, O my Lord, when shall I worship Thee with a pure, simple, and joyful mind? when shall I serve Thee with a quiet, steadfast, and serene conscience? when will my spirit be absorbed in the immensity of thy love? What do I desire besides Thee? or what can all things profit me without Thee? Thou alone sufficest to my soul. O my God, O my love, O my desire, O my refuge! O my consolation, my hope, and my trust! O my peace, my rest, and my light! O my glory, my happiness, and all my joy! O my sweetness, my treasure, and my only good! When shall I see Thee? when shall I be with Thee? when will this world be silent to me? when will all the hindrances, all the vicissitudes of this life cease for me? when shall I be delivered from the miserable captivity of this present exile? When will the shadows of mortality retire, and the day of eternity break? (Cant. ii. 17). When shall I have laid down the burden of this body, and happily praise Thee with Thy Saints to all eternity? Have mercy on me, O my Lord Jesus, have mercy on me; for my soul trusteth in Thee (Ps. lvi. 1). Innumerable other aspirations (for so we name these short ejaculatory prayers) may be made, or may be sought for out of the Holy Scriptures. Those which we have here given may perchance be of use to some; but those which are suggested to each one by his own devotion, and the grace of the Holy Spirit, are sweeter than what are suggested by the feeling and devotion of others. The exercise which consists in aspirations and short prayers of this sort, is most effectual in extirpating vices, and moving to charity. However, the faithful soul that is given to this practice must not be disquieted if it perhaps rarely feels itself intimately united with God, to whom it aspires; for God receives its good will and holy desires with the same complacency as if it languished with love, and were perfectly united to Him. That soul which has not yet entirely come out of Egypt, and which is still much disfigured by the deformity of sin, must not presume; that is, it must not rashly offer itself to the most sacred embraces of the Heavenly Spouse; but, sitting at the feet of the Lord, it must first strive to wash away its stains, to cultivate its beauty, to arrange its garments, to correct its manners; and, when all these have been changed and amended, it may then more freely (still observing due reverence) lift itself up, and humbly rise to the sublime kisses of the eternal King. __________________________________________________________________ CHAPTER XXIII. ON DISCRETION IN UNDERTAKING, CONTINUING, AND GIVING UP PIOUS EXERCISES. WHEN thou art prevented from thinking of divine things by travelling, or conversation, or any other occupation and reasonable cause, see that, at least, thou think not of evil or unworthy things. God docs not command that, rapt in sublime contemplation, thou shouldst be ever intent on heavenly things, nor does He give such grace to all His elect: but He does command thee to withdraw thy mind, as far as in thee lies, from all wicked and foolish thoughts: and if any unworthy idea should suggest itself, He wills that thou shouldst instantly reject it, and, by all possible means, keep thy superior reason free from consenting to it. In the mystical body of Christ, those who are distinguished by the grace of more perfect contemplation, are called the eyes; others are the hands or the feet. But not only the eyes, but also the hands and the feet will be saved, when Christ shall gather together all His members to Himself. Let, therefore, thy thoughts be innocent and sober; let thy heart be pure and tranquil, and avoid with diligence whatever might defile it, whatever might disturb the quiet of thy mind. God everywhere beholds thee, and perfectly knows thy most secret intentions and affections. He is so present to thee, He is so within thee, that without Him thou canst not even move a finger. Be thou firmly persuaded of this, believe this, and love and reverence His presence; be ashamed to admit anything that might be displeasing to the eyes of so exalted and so intimate a Beholder. Observe in all things a holy discretion; for it is not expedient that, without regard to thy infirmity, thou shouldst at once attempt to do whatever good thou readest of, or hearest that others have done. Learn to follow humbly the grace given thee, and not impatiently to forestall it. Thou shalt not, I say, with unruly vehemence, force thy mind into regions to which it cannot yet ascend; nor violently urge thyself to do things that are quite beyond the strength either of thy body or thy mind. If it is for thy good that thou shouldst penetrate into the sublimity of the heavenly mysteries, the grace of God will lead thee thither better than thy own importunate efforts and endeavours. Thou wishest, perhaps, to reach the heights rapidly, thou wouldst fly rather than walk towards perfection; but this is granted to few, nor would it be expedient for all. Be humble, sit down in the lowest place; one day, perchance, the Father of the. family may say to thee, "Friend, go up higher" (St. Luke xiv. 10). Why dost thou shake thy head? why dost thou afflict thy soul? God does not require that thou shouldst cruelly torture thyself in the service which thou renderest Him; but He wills thee to be; whole and vigorous both in mind and body, unless He Himself has otherwise ordained it for thy good. Why art thou disturbed that thou canst not pursue the practices which are followed by others? It matters not by what road thou goest, so that thou dost arrive at charity. Divers ways lead to it, and the way which is suitable to one is by no means suitable to another; for the same kind of exercise is not adapted for all. Do thou, therefore, take up such exercises as are within thy capacity; not regarding what or how much others have done and are doing, but what and how much thou art able to do. __________________________________________________________________ CHAPTER XXIV. SOME RULES OF DISCRETION WITH REGARD TO EXERCISES. BE careful not to lay upon thy weak shoulders too heavy a weight, lest, oppressed and overpowered by the burden, thou shouldst be forced to faint and give way. Even in tears of devotion a measure should be observed, lest the head be weakened, especially if those tears are accompanied by strong emotion. If thou perceivest thy spirit to be wearied with even a single stroke of sensible compunction, thou must warily avoid it. When thou hast the grace of devotion, urge not thy spirit unseasonably to greater fervour; but persevere in tranquil love. Bind not thyself irrevocably to any great and in tolerable number of prayers to be said daily, but rather diminish or increase thy exercises according to thy disposition; unless otherwise obliged by vow or by obedience. If, for some reason, thou hast even entirely omitted these same private and voluntary exercises, be not much grieved on that account, but study to be ever free and tranquil in the Lord. Why art thou distressed that thou canst not be al ways occupied in prayer? If thy life is good, if thou carefully abstainest from sin, if thou employest thy time usefully, if thou dost truly humble thyself in the sight of the Lord, and sigh after God and thy heavenly home, thou dost always pray; for a holy life and holy desires are a continual prayer before God. It is, how ever, fitting that thou shouldst be devoted to the practice of prayer, so that thou mayest, if not continually, at least frequently, use pious doxologies and prayers. When thou desires t to pray at greater length for any of the living or the dead, or when thou wouldst dwell longer on the worship of any Saint, if thou hast not leisure, or if, for any other reason, thou fearest disturbance of mind, it will not be necessary to change the usual order of thy pious exercises; but it will be sufficient if thou dost determine before God to otter them for the welfare of those persons, living or dead, or for the honour of that Saint. For thy works will be valued and received by the Lord according to thy intention. We truly venerate the Saints, when we worship God, who made and sanctified them; so, again, we truly worship God, when we venerate the Saints, in whom He dwells, and whom He has already united to Himself in heaven. Thou shouldst not deny to thy body the necessary indulgence of food and sleep; thou shouldst not be very severe in that respect, unless thou hast learnt for certain by a revelation of the Holy Spirit that thou wouldst please God by a singular abstinence. For an excessive diminution of those refreshments (like too great exertion of a moderate intellect, or too vehement use of the imagination,) injures for the most part both the spirit and the weak body, and often causes madness. Fasts, vigils, and exterior works, are, indeed, pleasing to God, when they are undertaken with discretion for the sake of God Himself; yet purity of heart is far more pleasing to Him, humility and charity far more acceptable, For these observances are commanded for the sake of the virtues, not the virtues for the sake of them. Therefore, as far as in thee lies, arrange, regulate, and dispose all things, so that thou mayest never lose thy interior liberty, never confuse thy mind, never overtask thy strength; and yet never rashly omit those things to the observing or doing of which thou art bound by vow or by obedience. __________________________________________________________________ CHAPTER XXV. FURTHER RULES OF DISCRETION. SEE that thou perform not thy exercises with obstinate adherence to thy own choice; but in them also deny thyself. Thou shouldst carefully observe, and promptly follow the interior calls, and the hidden force and impulse of the Holy Spirit, and be ready, in obedience to His will, but not out of levity and in constancy, to change those exercises, to give them up, and to resume them. In thy private prayers and holy aspirations to God, it will sometimes, perhaps, be best for thee to utter thy prayer peacefully in words; sometimes, it will suit thee better to pray mentally, At one time thou wilt take pleasure in passing through some parts without much delay, at another in dwelling long on parts of thy meditation. Sometimes thou wilt choose to pray by desires alone, or in very few words, repeating them often with sweetness and devotion; sometimes to pray in many and various words. It will be pleasant to thee, sometimes, to read thy prayers out of a book, sometimes to offer them to God without the aid of a book. Sometimes psalmody, sometimes another sort of contemplation may be most sweet to the taste of thy heart. In short, thou wilt be drawn to different practices at different times, and it will be good for thee to follow now one and now another form of exercises. For the Holy Spirit influences the interior man in various ways, and leads him by divers paths to the embraces of divine love; and we must ever be most watchful for His calls and impulses, that we may always bend to His will, utterly abandoning our own choice. Seek not after sweetness in thy exercises from impure motives; rest not in it, but pass on through it to God. There is great danger in spiritual greediness. by which we abuse the sweetness of grace, and turn it to our own pleasure. The .soul which is deeply infected with this vice cannot be called a modest and faithful servant of Christ: for she will not serve God generously, but desires God's gifts rather than God Himself. She is a mercenary slave, not a freeborn daughter. If that sensible sweetness passes away, she becomes at once all full of bitterness, indignation, turbulence, and impatience, and abandons the pursuit, of piety; and, shaking off the trammels of fear and shame, she gives herself up entirely to external consolations. That is to say, if God wills to give her pleasure, she serves God; if not, she withdraws from Him. On the other hand, the soul which deserves to be called the faithful handmaid, or the modest spouse of Christ, reposes not in the gift of God, but in God Himself. Whether God bestows on her interior sweetness or not, she remains tranquil, she cheerfully serves her Spouse, faithfully clings to Him, and constantly loves Him. She wishes the will of God to be clone rather than her own. Therefore, be careful that thy intention be ever chaste and pure; seek after the joy of the salvation of God (Ps. l. 14), not so much for thy own delight, as that thou mayest please God. __________________________________________________________________ CHAPTER XXVI. ON SENSIBLE DEVOTION. REVELATIONS, CONSOLATIONS. THE HOLY EUCHARIST. IF, when thou art praying, or offering the holy Sacrifice, or meditating on divine things, or occupied in spiritual reading, or doing any other holy work, thou art destitute of the sensible affection of devotion, do thou yet persevere in what thou hast begun; and, with a pious desire of pleasing God, offer to Him the barrenness of thy heart, and thy labour, to His eternal praise. For thus will that dryness which thou sufferest be no less pleasing to Him than the affluence of interior sweetness; yea, verily, more pleasing; because reasonable devotion is, by far, safer and more acceptable to God than sensible devotion. Devotion is reasonable when we hate and execrate ever sin, and worship God with a ready will; and when we strenuously embrace and execute whatever we know to be pleasing to God. If thou hast this devotion, thou wilt in no wise fail of thy reward, even if thou be without the other kind of devotion. O with what wisdom God cleanses us from pride, if we are infected with it; or defends us from it, if we are yet free! O how mercifully He shuts out the love of this exile from our souls, and compels us to sigh after that, our blessed country. O how graciously He works out our salvation, even when we understand it not! We ought, therefore, to praise Him, even when He seems to leave us exposed to divers miseries and calamities. For, in truth, He never can desert those whom He sees to be humble and of good will. Be not curious in seeking for heavenly revelations: for those who rashly desire, and lightly give credence to them, lay themselves open to many dangers, and to many snares of the devil. For our common enemy often transforms himself into an angel of light, that he may deceive the careless. If thou dost not at once believe a vision shown to thee, but remainest humbly in doubt, till thou hast more evident and certain knowledge of it; thou offendest not God, even if it should have been sent by God Himself. Those revelations which are made from heaven to the pious, console and soothe the mind, and make it humble; those visions, on the contrary, which are concocted by the craft of the demons, do nothing but disturb and harden the heart, and render it perverse. When thou art benignantly visited by God, when all is tranquil and serene, do thou refer what thou hast received to His pure grace and mercy, not to thy own diligence, nor to thy own merits or efforts. On no account do thy own pleasure, nor give thyself up to foolish joy or dangerous security; but keep thyself ever in holy vigilance and fear; prepared to accept spiritual tribulation and dryness, if it should be God's will to send them to thee again, and be not of the number of those thus described by Solomon, saying, "The prosperity of fools shall destroy them" (Prov. i. 32). Thou shalt not unseasonably magnify to thyself the gift thou hast received, nor love to speak of it every where to others, (though thou mayest reverently and humbly divulge it, if any spiritual good or necessity require it), but rather turn away thy thoughts from the gift itself, as if thou hadst received nothing, and dwell upon God. If thou wishest to dwell upon it more particularly in thy own mind, do it for this end only, that thou mayest be more aware of the goodness of God towards thee, and of thy own ingratitude towards God. Attribute to God all that is of God, and be grateful; but to thyself ascribe nothing but sin. Acknowledge thyself to be an unprofitable servant, unworthy of any favour or solace; in order that the more progress thou dost make, the more, thou mayest humble thyself. For humility alone will preserve the good that is in thee uncorrupted. Those feelings of sensible love and sweetness, though they may usually be signs of salvation, must not be considered undoubted indications thereof, unless the Holy Spirit has so revealed it. For they are some times natural feelings rather than divine; and they may arise even in a heart that is far distant from God. Wherefore, we ought ever to grow more vile in our own eyes, and to steer between chaste fear and holy hope, so long as we are tossed upon the waves of this present life. When thou art about to receive the most Holy Eucharist, see that thou assist not unworthily at that tremendous and heavenly feast. Cast down thy spirit, and hide thyself in the deepest valley of humiliation; confess, most heartily confess thyself to be a sinner. Beseech the Lord that He will deign to purify thy soul, and to adorn it with His merits and virtues. Approach with firm faith, with certain hope, and sincere love, in memory of His most dear Incarnation, Passion, and Death: so that thou mayest be able to say with truth, "With desire I have desired to eat this Passover" (St. Luke xxii. 15). Having at length received the King of glory, be watchful lest thou admit anything that may offend the eyes of so great a Guest. And if, perchance, thou hast done anything amiss, and hast wounded thy soul by sin, fly instantly to the remedy of penance, and to the medicine of the divine mercy. __________________________________________________________________ CHAPTER XXVII. ON OBEDIENCE AND DISOBEDIENCE. ON A MODEST AND EDIFYING DEPORTMENT. THOU shalt always prefer to thy private exercises, the duties to be performed in community, and those which relate to obedience or to the necessities of our neighbour, so that thou mayest cease to belong to thyself. Obedience is the greatest virtue, it is, certainly, the chief of virtues; on the other hand, to refuse acquiescence is the most grievous wickedness. Thou wilt, sometimes, make more progress in perfection of life by an insignificant work done under obedience, than by sublime exercises performed by thy own choice. What thou doest through disobedience, is utterly rejected by God, and, instead of being useful to thee, turns wholly to thy injury. Do thou, therefore, obey God, obey the Catholic Church, obey those who hold the place of C4od; obey thy Prelates, and reverence them, even if they seem not to lead very good lives. For, if thou obeyest not these, thou obeyest not God: since He saith, "He that heareth you, heareth me; and he that despiseth you, despiseth me" (St. Luke x. 16). Thou shalt prefer nothing whatever to holy obedience; but submit thyself in all things which are not certainly evil. Heresies have no other origin than pride and disobedience. For what is it that heretics do? They deride the simplicity which is in Christ; they contemn the holy traditions and customs of the Church, they impiously call them vain dreams of men, and empty ceremonies; with presumptuous daring they heap up blasphemies against the Saints of God, against the Virgin Mary the Mother of Christ, against the Sacraments of our religion, and, lastly, even against the Blessed Trinity; they spurn, ridicule, hate, and persecute all faithful Catholics; they esteem themselves alone to be wise, evangelical, and full of the Holy Spirit; they make a monstrous confusion of dogmas, they adhere pertinaciously to their own opinions; they will not follow the footsteps of the orthodox Fathers, they will not humble themselves at the feet of .Mother Church; but, full of arrogance, full of envy and insane fury, they persist in their perverse dogmas; and many of them are led by their blindness and hardness of heart to such a degree of folly that they undergo death with courage and alacrity for the defence of their errors, becoming in deed martyrs, not of Christ, but of Satan. In the martyrs of Christ, holy humility shines forth; in martyrs of the devil, the harshness of pride is conspicuous. Do thou sedulously pray to God for such men, and hold their pestilent opinions in abhorrence. Submit to the decrees of the Church, which is ever governed by the Holy Spirit; follow her teaching, as thou dost the Gospel itself, even if thou shouldst see that many of her members, not only among the common people, but also among the rulers and those of high rank, give way to vices; for she is a threshing-floor, containing both wheat and chaff. Beware of obstinacy in thy own opinion. Consult willingly spiritual men and those who fear God; prefer their judgment to thine own. For he goes not readily astray, who is humble and leans more on the prudence of others than on his own; and if in his simplicity he should err, the Lord will not impute to him the error. Avoid all blameable singularity, and as much as in thee lies, guard against giving scandal to any. If, how ever, any one is offended at thy doing or saving what it is right for thee to do or to say, desist not on that account from what thou hast begun, but humbly persevering, and praying for those who are scandalized, commit the affair to God. Do thou carefully rule all thy members, and retrain all thy senses. Be composed and staid in thy manners, joyful and serene, in countenance, modest in aspect, calm and gentle in voice, innocent and pure in thought, faithful and vigorous in works, kind and affable in conversation; but thy affability must never lead to foolish mirth. Abstain prudently from blame worthy trifling, from violent laughter, from games that are wanting in due propriety and moderation; for by these unbecoming liberties the purity of the heart is injured, and the sanctuary of holy modesty violated, Thou mayest, however, at fitting times relax and recreate thy mind to the honour of God, even in outward amusements, that thou mayest return with the morn vigour to thy spiritual exercises; but it must be done with moderation and from pure motives. God does not command us to refuse all solace from creatures, which He made to praise Him; He does not enjoin us to separate ourselves from them, except inasmuch as they impede our love and familiarity towards Him. They impede us, when we are attached to them more or otherwise than is fitting; when we cling to them and rest in them. Every inordinate affection must, therefore, be utterly rooted out; after this is done, these same creatures will not separate us from God, but will lead us to Him, as it were, by the hand. Whatever sweetness, whatever joy, whatever objects worthy of love or admiration, offer themselves to thy senses, receive them with a chaste mind, and learn to refer them to God, or to the state of eternal blessedness. So wilt thou be joyful in the Lord, __________________________________________________________________ CHAPTER XXVIII. THE WORLD IS THE GREAT BOOK OF GOD. IF we carefully and wisely reflect upon creatures, they will wonderfully fill our minds with admiration, and greatly inflame us with love of the Supreme Creator. For the whole universe is, as it were, a book written by the finger of God, in which each creature forms a letter. But as one who has not learnt to read, when he looks into an open book, sees indeed the characters of the letters, but understands not their significance and force; in like manner, he who perceives not the things of God, beholds the external aspect of creatures, but comprehends not their interior meaning. "The senseless man shall not know; nor will the fool understand these things" (Ps. xci. 7). But the spiritual man, whose mental eyes are open, when he contemplates the external works of God, inwardly perceives how wonderful is the Maker of them; and from the fairness of those things which he is contemplating, he parses on to that Divine Beauty, which is fairer than all other beauty, and from whence all beauty springs. To him who is occupied with this joyful contemplation, all things are miraculous; so that in amazement he is forced to exclaim with the Prophet, "How great are Thy works, O Lord! Thou hast made all things in wisdom " (Ps. ciii. 24); "Thou hast given me, O Lord, a delight in Thy doings; and in the works of Thy hands I shall rejoice " (Ps. xci. 5). It certainly ought not to appear to us less astonishing that the juice of the vine should be every year changed into wine (by the disposition of God), than that formerly in Cana of Galilee, water should, also at His command, have been changed into wine (St. John ii. 7, 8); and it is a greater work to create daily many things which were not, than to restore life to those which were dead. There is no creature so minute or so vile as not to show forth these three invisible attributes of God--His power, wisdom, and goodness. Therefore, God is known by those things which He has made, as St. Paul asserts, saying, "The invisible things of Him, from the creation of the world, are clearly seen, being understood by the things that are made " (Rom. i. 20). How worthy is it of admiration that God should have created out of nothing the heavens, and the earth, and all that they contain; and that He is able to create more, since He is an infinite ocean of substance! He made all things (sin alone He did not make; and, indeed, sin ought not to be called a created substance), He also preserves all things. For, if He did not by His power preserve what He has created, all things would instantly return to nothingness; because, in themselves, they are nothing, and depend entirely on God, by whom they were made. His care extends over all things: He "reacheth from end to end mightily," and from the Angel to the minutest worm "ordereth all things secretly" (Wisdom viii. 1); so that not even a leaf can fall from a tree without His Providence. __________________________________________________________________ CHAPTER XXIX. THE USE OF CREATURES AS STEPS TO ASCEND TO GOD. THE multitude and greatness of created things manifest the power of the Creator; their beauty and qualities show forth His wisdom; their usefulness declares His goodness. How many things hath God created ] Do thou number the stars of heaven, the sands of the sea, the dust of the earth, the drops of rain, the feathers of birds, the scales of fishes, the hairs of quadrupeds, the leaves and fruits of trees. Number the men, the birds, the cattle, the plants, the stones; count all other things, if thou canst; if thou canst not, confess that they are innumerable. How are the things which God hath created? Measure the weight of the mountains, the waters of the rivers, the space of the plains, the height of Leaven, the depth of the abyss. Again, how small are the things which God hath created! For they also relate to quantity; and it requires no less power to create small things out of nothing than the greatest. How small, therefore, are the things created by God! Passing over inanimate things, consider the butterflies, gnats, and flies; the centipedes, ants, and moths; think of all the kinds of insects and animalcules. Then how fitting, how fair, are all the creations of God! Look into the structure of the human body, behold the fabric of the heavens, consider the disposition of the elements, and the vicissitudes of the seasons, with all other created things; everywhere thou wilt find wonderful harmony, marvellous adaptation and ornament. For, if thou wilt contemplate even the leaf of a tree, thou wilt discover in it a work of stupendous skill. Thou wilt see how fitly it is strongest where it is nearest to the branch of the tree; thou wilt see how beautifully it spreads out, and forms itself, how skilfully it is guarded all round by serrated teeth, and interwoven here and there with ribs; compare any one with another of the same kind; thou wilt find as many teeth in one as in the other; as many ribs in one as in the other; and the same shape in both. What, again, is fairer than light? What pleasanter than the serene sky? What more glorious than the brilliant sunshine? What more perfect than the order of the moon and the stars? What more lovely than the elegance of the various flowers? What more pleasing than the time of spring? when the gardens, the meadows, the woods, the fields, clothed with reviving beauty, exhibit to us a most delightful spectacle; when the seeds of herbs and little plants, by a power latent in their nature, infused by the Creator Himself, spring forth wonderfully out of the earth, and, with thin stems rising upwards, as if spurning death, appositely illustrate the glory of the future resurrection. I speak not of those things which seem unshapely; for even in their unshapeliness there is, sometimes, a beauty, which not a little modifies their appearance. I pass on to those things which delight the hearing, the smell, the taste, and the touch. What more grateful than the song of the nightingale and the lark? What more pleasing than the modulations of the harp and lyre? What more sweet than the perfume of roses and lilies? What more delightful than the savour of various fruits and condiments? What softer than silk and fine linen? I omit here both rough and bitter things. But, behold all things, both great and small, beautiful and unsightly, sweet and bitter, soft and rough, were formed by the Supreme Creator for His own praise, and for the benefit, the use, the teaching, and the solace of man. We have mentioned a few things, because our space will not allow us to speak of many; but neither can the mind comprehend all things, nor can they be expressed in words. Do thou learn from what hath been said to philosophise on those things of which we have not spoken. Contemplate all things with a grateful mind. Speak occasionally to thyself these or similar words: O how powerful and how great is He who created so many and such immense creatures! O how beauteous and how sweet is He who made things so lovely and so attractive! O how good and how liberal is He who has given us all those things! In this manner do thou pass through creatures to the Creator, in creatures admire their Maker; with creatures praise their Benefactor. If the eyes of the mind are purified, so that thou canst also contemplate the invisible creatures of God, the rational soul adorned with purity and holiness, the Angels, the Virtues, Powers, Dominations, and the other citizens of the heavenly abodes, these miracles will overwhelm thee, and well nigh transport thee altogether beyond thyself. __________________________________________________________________ CHAPTER XXX. THE DEVOUT MAN MUST CAREFULLY STRIVE TO HAVE A RIGHT INTENTION, AND CULTIVATE PURITY IN ALL THINGS. LET this thought precede all thy actions, (even when thou hast to eat, to drink, to sleep, or to afford any other solace to thy flesh) that thou desirest to perform them purely for the honour of God. For, as any work, however great and important it may seem in itself, is utterly displeasing to God, if it is done with an impure intention; so a work that in itself is