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 60wills 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 61the 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.