Spiritual works of Louis of Blois, Abbot of Liesse

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SPIRITUAL WORKS

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LOUIS OF BLOIS

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SPIRITUAL WORKS

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LOUTS OF 13 LOIS

ABBOT OF LIESRE

EDITED RY

JOHN EDWARD BOWDEN

PRIEST OF THE ORATORY OF ST. PHILIP N'ERI

(E b i H x» n

R. & T. WASHBOURNE

4 PATERNOSTER ROW, LONDON
BKXZIGER BROS.: NEW YORK, CINCINNATI, & CHICACo
1903

r~ o f' r-j o
OOQ 10

PREFACE.

FRANCIS LOLIS OF BLOTS, more commonly known
by his Latin name, Ludovicus Blosius, was born
in 1500, near Beaumont in Hainaut, of the
noble house de Blois et cle 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.

iv Preface.

He frequently refused both the Archbishopric
of Cambrai arid the Abbey of Tournai, offered
him by Charles V., whose almoner he had been,
and led a holy arid 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, 1/5GG, in the
(JOtli year of his njjo.

THE RULE OF THE SPIRITUAL LIFE.

CONTENTS.

PAOR

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. TIL — How easy it is for the faithful soul to blot

out sins, especially venial ones . . .0

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 arc 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

vi Contents.

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. XIY.— On perfect peace and quiet of the Soul . 31

CHAP. XV.— God is to be loved without measure, but

men within limits . . . . . 3fi

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

CfiAP. XVIIL— 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 . . . . .GO

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 . . .50

CHAP. XXIV. — Some rules of discretion with regard to

exercises . . . . . .62

CHAP. XXV. — Further rules of discretion. . . 64

CHAP. XXVI. — On sensible devotion. Revelations. Con
solations. The Holy Eucharist . . . 60

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

Contents. vii

PAGE

CHAP. XXXI.— On the custody of the tongue and of the

ears, and the love of our neighbour . . .81

Cn\P. XXXII. — On judgment and censure of others. On

•watchfulness over ourselves by day and by night . 84
CHAP. XXXIII.— In order to eradicate onr defects we
must have a firm and courageous will, and confi
dence 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.

PA OTC

PREFACE ....... 103

CHAP. I. — How he must begin, who wishes to serve God

with his whole heart . . . . .101

§ 1. The knowledge of God and of self . . ib.

§ 2. True faith . . . . .105

§ 3. Innocence of life . . . .109

§ 4. Courageous hope . . . 112

CHAP. II. — Certain virtues in which n Christian must

exercise himself . . . . .110

§ 1. Patience ..... ib.

§ 2. Kesignation . 117

§ 3. Obedience ..... 118
§4. Avoiding of vain-glory . . . 119

Cfiu>. III. — How a Spiritual man should conduct himself
towards his neighbour, and the good offices he ought
to render him . . , . .1.21

§ 1. Interior affection .... ib.
§ 2. Exterior manner and conduct . . 122

§ 3. Beneficence ..... 123
§ 4. Benevolence ..... 12 4
§ 5. Compassion ..... 125
§6 Judgment of others . . 126

Contents. ix

PAGE

CHAP. IV. — On the ordering of love, pleasure, dress, refec
tion, and the custody of the senses, gestures, and
thoughts . . . . . .127

§ 1. Love of creatures .... id.

§ 2. Mortification of carnal delights . .130

§3. Moderation in dress and fun lit ure . . ib.

§ 4. Bodily refreshment .... ib.

§ 5. Government of the tongue . . . 133

§ 6. Custody of the senses . . . 134

§ 7. Manners and gestures . . . ib.

§ 8. Control of our thoughts , . . ib.

CHAP. V. —Counsels and practices of discretion . . 136

§ 1. Singularity is to be avoided . . . ib.

§ 2. And also the excess of austerity . . ib.

§ 3. God is to be the end of all our actions . 137

§ 4. The assistance of grace . . . 138

§ 5. The merits of Christ . . . .139

CHAP. VI. — Rules for the consolation of the tempted . ib.
§ 1. Custody of the heart .... ib.
§ 2. Sorrow in desire .... 140
§ 3. Sins through frailty .... 141
§ 4. Assaults of temptation . . . 142

§ 5. Perseverance ..... 145
§ 6. Confidence in God .... 147
§ 7. Prayer . . . . . ib.

CHAP. VII. — Consolation for the imperfect who are of

good-will ...... 149

§ 1. The imperfection of all men . . . ib.

§ 2. Good-will . . . . .150

§ 3. Mortification ..... 151

§ 4. Ufiion of our works with Christ . .153

CHAP. VI IT.— The school of humility and patience . 155

§ 1. The praise of humility . . . ib.

§ 2. The chief acts of it . . . .156

§ 3. The virtue of patience . . 160

x Contents.

PAGE

CHAP. IX. — The doctrine and various practices of resig
nation ...... 163

CHAP, X. — Seven interior exercises, with their several

objects ...... 168

§ 1. The Presence of God. . . . ib.

§ 2. The Blessed Trinity . . . .170

§ 3. The Attributes of God . . . 175

§ 4. Continual prayer .... 177

§ 5. Spiritual reading .... ib.

§6. Variety of exercises . . . .178

§ 7. The Sacred Humanity of Christ . . 179

CHAP. XI. — We must ever aspire to mystical union with

God 185

§ 1. Mystical union with God . . . ib.

§ 2. The danger of false union . . . 188

§ 3. Eevelations ..... 189

CHAP. XII. — Reverence for the Holy Eucharist. Worship

of the Mother of God and of the Saints in heaven 191
§ 1. The Holy Eucharist .... ib.
§ 2. The worship of the Mother of God . . 193

§ 3. The invocation of the Saints . . . 194

§ 4. The images of the Saints . . .195

CHAP. XIII. — An andidote to aridity and desolation . 196

CHAP. XIV.— Thoughts on the last things . . .199

§ 1. On death . . . . . ib.

§ 2. On heaven . . . . .200

§ 3. On the miseries of hell . . .203

STRING OF SPIRITUAL JEWELS.

CONTENTS.

PA OB

PREFACE .... .205

CHAP. I. — The immense mercy of Q-od and the benignity
of the Mother of G-od towards sinners demonstrated
by various revelations .... 206

CHAP. II. — Discretion and purity of intention . . 218

CHAP. III.— Prayer and the divine office . . . 223

CHAP. IY.— Daily defects and their remedies ; with con
solation 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 per
fect 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

xii Contents.

APPENDIX.

PAOH

On the four holy women frequently mentioned in the fore
going 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.

TITE CONFIDENCE IN GOD OF A RKPENTANT 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 slmnidst 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, si-li, humble thyself; and thy God will
not desert thee.

±it never has despised nor will He ever despise a
contrite heart (Psalm ]. 19) ; He never has rejecter]
and never will reject those who fly to Him in true

1

2 The Confidence in God

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 thcc 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

Of a Repentant Sinner. 3

appease God the Father by His innocence, and to re
concile to Him His elect, who have sinned through hu
man 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 fur 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.

OX 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 re
pels and punishes their sins, as most foreign to His
sweetness and purity, remaining all the while sweet

4 On tlit Consideration of the

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 sin
ners 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 inef
fable pity and mercy, pardons our sins, if we truly re
pent 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

Goodness ami Justice of God. 5

his way and live (Ezech. xviii. 21, and xxxiii. 11).
" If wo 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 nume
rous 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 good-
lies-', who can worthily give Him thanks for it? For since
no one can attain to salvation who lias 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 oii'ended so gracious a Creator and Redeemer.

Uy this repentance they are rendered capable of
being saved, and having passed through such purga
tion 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 pro
mises that God is most clement and merciful • but

C How Easy it is for the Faithful Soul

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 conver
sion : for many perish through this delusion. Remis
sion 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 re
pent. 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 pen
ance, 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

to J>loi out Sins, especially Ten nil Ones. 7

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 compas
sionates 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.

lie 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 cast
ing thyself upon Him. For He, in the counsels of His
inscrutable wisdom, often permits the stains of these
negligences to adhere to us, that wo 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.

8 How Easy it is for the Faithful Soul

It is one thing to fall into venial sins through lin.
looked-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 un
bridled tongue, <>r too great liberty of the senses, or
any similar transgression ; but who, as soon as he lias
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,
wlirii in tlie 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, mny perhaps fall
from Irailty, but not from frailty only; however, if
immediately after having yielded, he truly repents
with renewed r-v-oludou, he also may speedily obtain
remission of his • in.

;\i<mv are ah-o permitted by God to fall grievously,
: 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
1 is do tie since his fall.

Thou must know, howrvrr, that thou wilt be more
effectually ciearu ed from tlie.se 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 tuey

to mot out Sins, especially Venial Ones. 9

orievous or he 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 condemna
tion 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. 1J).

CHAPTER IV.

WHAT IS TITK KEST 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 bo
wanting: without the first thou canst lament thy sins
and l)e. pleasing; to God, which without the latter is

1 o

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

10

What is the Best Kind of

sin, when with great earnestness thou seckest 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,* 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 him
self 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

9 Rom. yiii. 15 ; Gralat. iv. 3 ; Eplies. i. 5,

Contrition and Satisfaction. 11

us He rose again, for us He ascended into heaven. In
Him we have already risen again ; in Him this misera
ble 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 accepta
tion, sweetly penetrating the very marrow of the
interior man.

Our humility, by which we acknowledge our own
unwortbiness, 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. f>). The good is a gift from the Lord, who is al^o
pleaded to reward what He has given.

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 ad
mit, let it not disturb thee. Whatsoever thou bearest
against thy will, will not ruin thee, nor make thee

12

Remedies for Pusillanimity

offend God. For sin must be voluntary; what is not
voluntary, is not sin. Eesist, 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 ad
versity ; although thou mayest feel in thyself an im
pulse of vainglory, anger, or any other vice ; although
thou mayest lind thyself indisposed to obey ; this in
terferes not at all with thy spiritual progress, nor mars
the uprightness of thy life, provided that thou re-
mainest quiet and undisturbed in the superior powers
of thy mind, and clingest to God, without ever con
senting 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, ily to God, and humbly exclaim,
" I believe, 0 Lord, help my unbelief."

Contemn Satan, the snggester 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, 0
impudent tongue ; begone, wicked one, with thy im
piety and nneleaimess. I hear thee not ; thou art
nothing to me, 0 wretched one." And say to God. " 0
Lord, help me ; 1 would rather a thousand times im-

in the Converted Sinner. 13

dergo 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 sin
gular love and pity for thee. If he whispers some
foolish thoughts on predestination or the other coun
sels 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 per
suaded that He is most desirous of thy salvation. They
fall into a dangerous snare who dare rashly to scruti
nise 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 con scion. s-
ness, 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 suffer-
est 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.

1 4: The SUll and Diligence with ichich

CHAPTER VI.

THE SKILL AND DILIGENCE WITH WHICH WE ARE TO
KE.SLST TEMPTATIONS.

THAT crafty deceiver will not rest, but will try all
means by which he may overcome and ruin thee. lie
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 pros
perity, now by adversity ; sometimes he will lay snares
for thee by foolish joy, sometimes by untimely sad
ness; 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 assidu
ously persevere in it ; that so he may coixmer 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,

we are to Resist Temptations. 15

and miserably agitated. Sometimes thy spirit, thy
heart, and thy senses will be so constrained, depressed,
and distracted, that tliou wilt not wish to open thy
mouth to praise God, nor wilt tliou be able to attend
when tliou prayest. Sometimes tliou wilt be so af
flicted 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, tliou 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, tliou wilt not
be tempted ; and, if He should permit, it will be for
thy great advantage.

Hut do tliou guard against these temptations; and,
like one placed on a watch-tower, look round dili
gently, 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. Pru
dent 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 com
plicated, binding as it were the mind with chains, and

16 The Skill and Diligence, with which

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 begin
ning, 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 keepcth 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 thrwigli 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 im
pious 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 fomenta
tions and plasters applied at once, but are cured with
difficulty if the remedies are long delayed ; so thou

Wt are to resist Temptations. 17

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 inte
rior. Lest, therefore, the devil overcome thee, do
thou always fly to Clod, 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.

WTC ATTR TH FTHHT AGAINST VICES P,Y IMITATION OF THE
HUMILITY AND TIIK 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,

2

18 Wt are to Fight against Vices by Imitation of the

thou must always hate whatever is displeasing to
God.

Do thou abominate the pest of pride and vain
glory. Repress with care the turbulent motions of
anger and impatience, and the sharp darts of indigna
tion. 0 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.

Humility and the oilier Virtues of Christ. 10

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 tliee, though he may ho thy
junior and inferior. Despise none : but put all men
above thco, and submit thyself in thy heart to all.
For though sonic may now bo wicked, they may yet
by the mercy of God become in a moment good and
L'ven 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 pre
fer others to thyself. 0 that thou mightest attain to
such lowliness of mind that thou wouldst submit thy
self not only to any man, but to any creature ; judg
ing thyself unworthy to see the light and to walk the
earth, but meriting that all should revenge upon theo
the injuries done to their Creator J

CHAPTER VIII.

THE STRIFE OF THE TRULY IIUMTJLE 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 :

20 The Strife of the Truly Humble

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 elo
quence, 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 import
ance, if the desire of human favour assails thy heart,
continue not thus the work ; but, changing thy inten
tion, desire to serve and to please God by what thou
art doing ; and so if the beginning or even the middle
of the work lias been corrupt, the end will be whole
and undehled. 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 wort no more moved by just praises or un-

fain-Glory and Stlf /vw*

just reproofs than if they were not spoken of thyself!
thou wouldht ascribe the tirst to God, and impute UK;
last to thyself, conn tutting tlu-ni to ({ml. () tint
thou wouklst rather sufler contumely than receive
praise ! for it is safer and more useful to thee ; unle^>
thou wiliest 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 hum'»]<' and holy.
For since he acknowledges himself before God to be a
useless, unworthy, and ungrateful sinner; lie desires
not to seem other before men. When thou art justly
reproached, humble thyself ; be ready to correct
whatever fault?; are in thee : and commending the
rest to the divine, care, remain at peace.

If thou hast rested 1'iy peace of mind CM th«> words
of men, and not on the testimony of thy conscience
and on thy God, thou wilt easily lose it, ami bf
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. (] ; Rum. viii. v'7). Never
theless, 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 (Horn. xii. 17).

22 Adversity is to le Accented as sent to us

CHAPTER IX.

ADVERSITY IS TO LE ACCEPTED AS SENT TO US BY
THE FAVOUR OF G.OD. OUR DUTY IN ADVERSITY.

As soon as ever tliou feelest that any tribulation or
adversity is coming upon tliee, turn thy mind to the
Lord, and commit thyself utterly to Him, without
murmuring or seeking a reason for the injury. If
tliou wilt lament, instead of laying thy complaints be
fore men, lay them humbly before the Lord, treating
with Him of whatever grieves tliee, 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
thec ; though the cold pinches and the heat burns
tliee ; though thy stomach is weak and thy head
aches ; though rottenness enter into thy bones, and
swarm under tliee (llabac. iii. 1C) ; though thy mind
is overclouded and covered with darkness, and tor
mented 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 tliee 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 thce except by the- dispensation of divine Provi-

lij the Favour of God. Uo

dunce ; 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 lie ? " 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 for
tune-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 lie grant it not, thou must believe that tin1,
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 oth«T 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

24

Adversity is to be Accepted as sent to us

soothsayers, or observeth dreams and omens ; neither
let there be any wizard or charmer, nor anyone that
consulted! pythonic spirits, or fortune-tellers, or that
seeketh truth from the dead (Dent, xviii. 10, 11).
These things therefore do thou abominate, and place
all thy hope in thy God.

Be not angry with men who injure thce ; but, re
cognising in them the instruments of the Divine dis
pensations, love them, and give thanks to God. Re
gard 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 chas
tised and scourged as He wills and as long as He will-.
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 resolu
tion, though He may not speedily put an end to thy

by the Favour of God. 25

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 thoa
knowest not now why He thus bruises and chastises
thee ; but, when tliou art eorne 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 sweet
ness ot devotion. He will not suffer thee to be
tempted beyond thy strength (1 Cor. x. 13), provided
thou tru;-test not in thyself, but in Him ; provided
thou art patient, and waitest in holy cuiiiidence ioi
His help.

CHAPTER X.

IXDIFFKRKNCE OK OUR WILL AND CONFORMITY TO
THK WILL OF GOD IN ADVERSITY.

THOU shalt never say, such and such tribulations <ire
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 bo

26 Indifference of our Will, and Conformity io

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 seckest thy
self, 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 irre
gularity, and indeed all evil within tliee. 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 pre
serve thy evenness of mind. Let the Passion of thy
God satisfy for thy sins; but do thou suii'er for the

tho Will (// God in Aducmty. 27

Jove of that God. Let the wicked cause of thy evils
bo 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 TJ1E EXA^U'LE OF CHRIST.

IF by the permission of Cod thou shouldst fall into
such sir; sits as to be forced either to deny the Christian
iV.ilh, or i.o undergo torments, and even death itself;
do thou rat.he.r die a thousand times, so to speak, than
say a word, or give a sign of impious denial. Flutter
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" (Horn. x. 10). The
Christian faith must be confessed not only in secret,
but openly, when occasion requires it. He says who

28 Perseverance in Confession oj Ike Ft/i/li under

is Trutli itself, "lie that shall deny me before men,
I will also deny him before my Father who iy in
heaven" (Matth. x. 1)3).

If thou hast denied Him, thou hast fallen away from
God, and art cut off and separated from the com
munion of the faithful ; nor canst thou be again re
ceived 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 pi-nance (St.
Luke xxii. 62).

If thou fearest thy own weakness, avoid persecution,
if thon 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 i,;
sorrowful, even unto death," (St. Mark, xiv. 31).

Whatever troubles may befall thee, whether they
be great or small, accustom thyself to commend and
oifer them to the eternal praise of the Most High in
these or similar words ; " 0 Lord, 1 commend and oflvr
Thee, to the everlasting praise of Thy name, this ne-
eessit}r, this misery, this difficulty, this temptation ; I
oifer Thee this calamity, in union with the Passion and

Trials, after the Example of Christ. 29

sorrows of Thy only begotten Son, to Thy eternal
"lory." 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 tlion wilt reap immense fruit. For
thus thy works, which of themselves are vile and im
perfect, 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 assidu
ously condemned and forbidden by the oracles of the
Prophets, and the opinions of the orthodox Fathers.

30 On Tnw Confidence in God,

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 tilings 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, 11). And by Moses
it is said, " These nations hearken to soothsayers and
diviners ; but thou art otherwise instructed by the
Lord thy God" (Dent, 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 predic
tions 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 com
monly 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

and Fain Anxiety Concerning the Future. 31

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 for
ward, and announces that such a one is coining to
Italy 1 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 in
duces many to have faith in him.

Neither the predictions of astrologers, nor the won
ders 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 examina
tion 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 thce, 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 feel
ing. 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

32 On Scrupulous Confessions and Faintheartedness.

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 Tlis mercy ;
and esteeming it more grievous to sin, than to pay
the penalties of sin.

CHAPTER XIII.

ON SCRUPULOUS CONFESSIONS AND FAINT
HEARTEDNESS.

Do tliou 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, be
cause, 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 de
clare 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 bene
fits of grace result from frequent and humble con
fession.

For those who wish to lead a spiritual life, and es-

On Scrupulous Confessions and Faintheartedness. 33

pecially for new beginners, the devil is accustomed
with great assiduity to lay the snares of timidity, sad
ness, mistrust, and sloth ; which thou wilt not escape
but by pious confidence in God, and spiritual alacrity
and promptitude, seeking also the divine assistance,
Grenb 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 sin
ful ; whence it happens that, being in perpetual an
guish and disturbance of mind, he torments himself
miserably without cause. Such persons are to be
treated witli great commiseration ; but if they will
promptly and boldly acquiesce in the counsels of a
prudent guide, rather than in their own judgment,
they Avill easily be cured.

When thou art wavering, when thou art anxious
and doubtful, when arduous and difficult matters arise,
do thou instantly tly to God, consult God, and with,
all thy heart, with steadfast confidence, commit
the whole affair to Him. Trust not to thine own in
dustry, 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 pros
perously. 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 other*.

34 On Perfect Peace and Quiet of the Soul

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 transi
tory, 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 him
self, 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, lie-
ing scarcely able to bear it, they are as if forced to
withdraw from it, and to cry out, saying : 0 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).

0 desirable peace, which surpasses all sense, and
transcends all understanding! 0 joyful peace, by
•wbich the mind is absorbed in the interior lite, and,

Oil Pcrfc<:t Peace, and Quiet of the Soul. 35

forgetful of all external things, reposes happily in the
Lord ! 0 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 tin; cm-
braces of her Beloved. It is not to be told what joy
she feels in this peace, while she cannot contain her
self 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 (omiptible
body, we cannot long enjoy this holy and secret union
with God. For the Spouse approaches and with
draws ; now lie shows Himself, and again Tie hides
Himself. 0 what distaste for present things, what
groans, what sighs, invade the holy soul when it re
turns 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 perfec
tion, who shine with such purity and simplicity, who
dwell in the citadel of highest charity and contempla
tion ; nor does God allow all to reach it. Other pious

3—2

36 God is to le Loved without Measure,

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 de
vote 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 nnderstandest, 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

But Men uitliin Limits. 37

thyself, and say to Him : " Thy eyes did see my im
perfect being" (Ps. cxxxviii. 1C).

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 pre
sence of any one, except for the sake of spiritual ad
vancement ; 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 pre
sent to thee in the Lord.

38 l-'of tiliat End and in what Manner

CHAPTER XVI.

FOU "WHAT END AND IN WHAT MANNER THE HOLY
SCRirJT'KES SHOULD BE HEAD.

BE tliou 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 tliou art reading, thou dost leave
it before tliou 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 employ
ment; 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 dis
tasteful, 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 pre-

The Hul// Scriptures should be Read. 39

purest 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 thyseU' I know not what mar-
velimisly 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 Cod,
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 pur
suits, 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
iind it ; but receive with thankfulness all that is good

40 For what End and in what Manner

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
vory easily turns away the minds of the careless from
God and from piety, and bringing fh«.m to the preci
pice of pride and self-love, renders them, as it were,
atheists. The heathen, who are ignorant of the hu
mility 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.

AYhen any obscure passages occur in Holy Scrip
ture which thou canst not understand, hold tlu-m 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 thrv are piously received
without being clearly understood ; nor did our Lord

The Holy Scriptures should be Read. 41

say in vain, " The words that I have spoken to you,
are spirit and life" (St. John vi. 64).

Again, he not grieved because thon canst not re
member 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 con
solation, 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 sus
picious 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, ini-
petrates divine grace, extinguishes evil desires, quells
the unruly passions of the soul, conquers the enemy,

42 On the Necessity and Utility

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 ; other
wise, 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.

Isor let it move thee if, when thou prayest, God
Himself, or an Ajgel,or one of the Blessed from heaven,
appear not to announce to thee that thy prayers are

Of Devout Prayer. 43

hoard ; for that is neither necessary, nor indeed ex
pedient. 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. lie strenuous, and perse
vere ; and, without doubt, thou wilt in the end expe
rience what Christ truly said ; " Ask, and it shall be
given you" (St. Luke xi. 9).

lie will certainly give what thou askest, if it is ex
pedient 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 hu
man 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:
0 Lord, grant this if it is pleasing to Thee, if it is ex
pedient ; 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 reve
rence ; 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 grate
ful, placid, and tranquil mind do all that is in thy
power, offering thy good will to God, and exercising

44 On the Necessity and Utility

untiring patience. Be humble rather than pusil
lanimous. 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 thy
self 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 af
fect 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 begin
ning 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

Of Devout Prayer. 45

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 con
ceived 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 dig
nity 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

iG On tlie irorship of His, Blessed Virgin,

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 Em
press ! They shudder and are indignant because \vo
call her the hope of our life, and our saving recon
ciliation. What, say they, do you esteem Mary a
goddess ? do you thus place your hope in man ? Wo
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.
Ixxxi. G). Yvre 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 privi
lege : 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 impu
dence of those Anti-Marians (praying for them, ne^r-
theless), and hold the honour of Mary dear : lor she
is the perfect example of all purity and holiness, the
singular refuge of sinners, the most safe asylum of all
•who arc pressed by temptation, misfortune, or any

And of the Saints. On Psalmody. 47

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, re
ceives, and encourages them, and with maternal con
fidence 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 sedu
lously in psalmody; and dost deservre to taste the

48 Of Meditation on

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 con
solation of the mourner, and the becoming composure
of the joyful. Psalmody puts to flight demons, in
vites 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 inte
rior savour.

CHAPTER XIX.

OF MEDITATION ON OUR LORD'S PASSION.

I ADVISE thee, above all tilings, 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 tliou wilt nowhere find
so prompt a remedy against the allurements of vani
ties and trifles, against the corruption of vicious pas
sions 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 efficaci
ously purified from the stains of sins and vices, and,
being brought to a certain holy confidence and inti
mate familiarity with our Lord Himself, it is illumi
nated with celestial light. For this same Jesus to

Our Lord's P

sson.

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 la
bour, 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. Eeceive and embrace them all with
a grateful mind, for they all have the power, if thou
art attentive, to relieve and diminish greatly the sor
rows 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 re
demption, and sedulously give thanks for it ; for this
is most pleasing to God, and most advantageous to
ourselves.

50 Some Methods of Meditation

CHAPTER XX.

SOME METHODS OF MEDITATION ON THE INFANCY OF
CHRIST OUR LORD.

WHEN tliou wishcst to recall to mind the beginnings
of our salvation, if tliou delightest in that which is
humble, tliou canst consider with what peace the
Angel Gabriel enters into the chamber of the most
holy Virgin Mary, and with what reverence lie salutes
her. Do tliou also enter with him, and attend dili
gently to every word that is spoken, as well by him
as by her. Contemplate the modesty, the purity, the
prudence, the humility, the bashfuhiess, 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 omnipo
tent God, was ineffably conceived in her most chaste
womb by the power of the Holy Ghost, became incar
nate, 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 Eliza
beth, tliou rnayest hear the mutual salutation of the
Virgin and the aged woman, and their mutual col
loquy. 0 happy women, of whom one bears in her
'womb the King of Glory, and the other the herald of

On the Infancy of Christ our Lord. 51

grace ! 0 odoriferous vessels, breathing the perfume
of perpetual gladness ! 0 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 for her resting-place after her long fatigues.
In-hold her occupied in prayer, and intent upon hea
venly contemplation ; behold, admire, and love. Ke-
joico that in the darkness of the night our Lord,
arising out of the deep, hath visited us ; ivjoice that,'
without pain and without detriment to her virginity,
she hath brought forth for us a Saviour, Cod arid
Man. Be glad, for the Messiaa 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 wail
ing 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, s;ty with humility
and gratitude : We adore thee, 0 dearest Babe ; we
adore thcc, 0 sweetest Infant; we adore thee, 0
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 IIV bless thea

4—2

5:. A Method of Meditation on the Passion of 0>>r Lord,

(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 thy
self 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 frnit 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 CM THE PASSION OF OUR
LORD, AND ON THU MOST KOI.Y 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 soino

And on the. Most II on Trinity. 53

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 sweat
ing Mood under the pressure of that stupendous
agony (St. Luke xxii. 39 — 44). During that day
thou wilt meditate on that portion, and, God giving
tliee grace, thou wilt placidly direct thy interior sight
to it, whenever thou shalt he at leisure from other
serious thoughts, and free from legitimate impedi
ments.

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. 43, GG). Thou wilt
thus go through the Passion of our Lord in order,
and. having completed it, thou \vilt repeat it from the
beginning.

If thou shouldst prefer <-ach 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. -lohn xviii.), thou niayest
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 dis
pelled. Choose this thought in which to repose in
safety, so long as thou art not carried on to higher

bi A Mdiwd of Meditation on the Passion of Oar Lord,

tilings; for it is ji ship in which tliou maycst without
danger cross the seas of this world, and happily roach
thy most blessed home. While tliou art still naviga
ting it, God may, however, sometimes powerfully sus
tain thee in regions where thou wilt be inwardly
stripped of all forms and images of things; where nil
aetion will cease within thee; where at length, losing1
thyself, thou wilt happily pass into Cod. To this the
Hand of the Lord will sometimes lead thee, if it is
expedient lor thee to be thus led during the time of
thy exile ; if it is not expedient, thou wilt not be so led.
i'iit 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 ap
pearance, 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
tilings, 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 soine of
these thoughts will readily and even necessarily oiler
themselves to the faithful soul reJleetina1 on the lir-

f..i ih ful sold venerate in Christ the
Humanity only, but also the Divinity. It acknow
ledges the Word to have been so made Mesh, that Ho

And on the Most Holy Trinify. 55

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, tliou slialt not fabricate for thyself any ab
surd idols; tlion 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 ;
>yhen we worship the Holy Spirit, we worship also

56

Pious Aspirations, or Deris of Love.

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 Catho
lic Church confesses it to be ; for we shall not be con
demned 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 effica
cious 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 :

0 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 sal
vation : behold thy only good !

See how far the King of Kings has humbled Him
self 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 Mas

Pious Aspirations, or Darts of Lore. 57

ter ; 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, 0 compassionate Shepherd, 0 sweet
Master, 0 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.

0 that I had not hitherto been ungrateful to Thee !
0 that 1 might even now be pleasing to Thee ! 0
that all evil passions and affections were dead in me !

0 that I could stand before Thee truly humble and
gentle, truly free and tranquil !

0 that Thou alone didst possess my heart ! 0 that

1 utterly despised all transitory things ! 0 that I
might seek after Thee alone, attach myself to Thee
alone, and inseparably cling to Thee !

0 that 1 might most ardently love Thee ! 0 that
I might ever pant after Thee with most burning
desires ! Alas, 0 my Lord, when shall I worship
Thee with a pure, simple, and joyful mind? when
shall I serve The*,' 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

T>8 Pious Aspirations, or Darts of Lore.

things profit me without Thee ? Thou alone sufficest
to my soul.

0 my God, 0 my love, 0 my desire, 0 my refuge !
0 my consolation, my hope, and my trust ! 0 my
peace, my rest, and my light ! 0 my glory, my hap
piness, and all my joy ! 0 my sweetness, my trea
sure, and my only good !

When shall T see Thee? when shall T 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
bivak ? (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, 0
my Lord Jesus, have mercy on me ; for my soul
trusteth in Thee (Ps. Ivi. 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 arc 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 dis
quieted if it perhaps rarely feels itself intimately

Pious Aspirations, or Da.ris of Love. 59

united with God, to whom it aspires ; for God receives
its good will and holy desires with the same com
placency as if it languished with love, and were per
fectly united to Him.

That soul which has not yet entirely come out of
Egypt, and which is still much disfigured by the de
formity 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 riOUS 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 tliy mind, as far as
in thee lies, from all wicked and foolish thoughts :
and if any unworthy idea should suggest itself, He

60 On Discretion in undertaking, continuing,

wills that tbou 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 per
fect 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 dili
gence 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 ; 1/e ashamed to admit any
thing that might be displeasing to the eyes of so ex
alted 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 nearest 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

And giving up pious Exercises. G 1

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 mat
ters 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.

62 Some Hides of Discretion with regard to Exercises.

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 sliouldst 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 pcrceivcst 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 ex
ercises, 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

Some links of Discretion with regard to Exercises. 63

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 con
tinually, 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 wouhlst
dwell longer on the worship of any Saint, if thou hast
not leisure, or if, fur any other reason, thou fearest
disturbance of mind, it will not be necessary to change
tho usual order of thy pious exercises ; but it will be
sufficient if thou dost determine before Cod 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 Cod, when we venerate the
Saints, in whom lie dwells, and whom lie has al
ready 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 under-

64 Further Rules of Discretion.

taken 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 ob
stinate 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

Further links of Discretion. 65

to pray by desires alone, or in very few words, re
peating them often with sweetness and devotion ;
sometimes to pray in many and various words. It will
be pleasant to thoe, 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 bo drawn
to different practices at different times, and it will bo
good for thee to to] low now one and now another
form of exercises. For the Holy Spirit influences the
interior man in various way.-s, 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 im
pure 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 in
fected with this vice cannot lie, called a modest and
faithful servant of Chi Lst : 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 con
solations. That is to say, if God wills to give her

5

66 On Sensible Dewtion. llcvdations.

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 con
stantly 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. 1. 14), not so much
for thy own delight, as that thou mayest please God.

CHAPTER XXVI.

ON SENSIBLE DEVOTION. REVELATIONS, CONSOLA
TIONS. THE HOLY EUCHARIST.

IF, when thou art praying, or offering the holy Sacri
fice, 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 suffer-
est be no less pleasing to Him than the afiluence of
interior sweetness; yea, verily, more pleasing ; because
reasonable devotion is, by far, safer and more accepta
ble to God than sensible devotion. Devotion is rea
sonable when we hate and execrate ever sin, and

Consolations. The Holy Eucharist. 67

worship God with a ready will ; and when we stren
uously 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.

0 with what wisdom God cleanses us from pride,
if we are infected with it ; or defends us from it, if
we are yet free ! 0 how mercifully He shuts out
the love of this exile from our souls, and compels us
to sigh after that, our blessed country. 0 how ^TO.
ciously He works out our salvation, even when we
understand it not ! AVe ought, therefore, to praise
Him, even when He seems to leave us exposed to
divers miseries and calamities. For, in truth, He
;iever 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
lie 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 oflendest 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.

5— :i

68 On Sensible Devotion. Revelations,

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 dryncss, 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"
JProv. 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

Consolations. The Holy Eudw.rist. 69

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 sin
cere love, in memory of His most dear Incarnation,
Passion, and Death : so that thou mayest be able to
say with truth, " With de.sire 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.

70 On Obedience and Disobedience,

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 tliou mayest cease to belong to
thyself. Obedience is the greatest virtue, it is, cer
tainly, the chief of virtues ; on the other hand, to
refuse acquiescence is the most grievous wickedness.
Thou wilt, sometimes, make more progress in per
fection of life by an insignificant work done under
obedience, than by sublime exercises performed by
thy own choice. What thou doest through disobe
dience, 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 Pre
lates, 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, hearetli me; and he that despiseth you,
despiseth me" (St. Luke x. 1C). Thou shalt prefer
nothing whatever to holy obedience ; but submit thy
self in all things which are not certainly evil.

Heresies have no other origin than pride and dis
obedience. For what is it that heretics do? They
deride the simplicity which is in Christ ; they con
temn the holy traditions and customs of the Church,

On a Modest «n<l E^f^^! 'Diriment. 71

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 them
selves 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 per
verse 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 thi
martyrs of Christ, holy humility shines forth ; in
niiutyrs of the devil, the harshness of pride is con
spicuous. Do thou sedulously pray to God for snch
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 com
mon people, but also among the rulers and those of
high rank, give way to vices ; for she is a threshing-
floor, containing1 both vJieat and chafi.

Beware of obstinacy in thy own opinion. Consult

72 On Obedience and Disobedience.

willingly spiritual men and those who fear God ; pre
fer 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 per
severing, and praying for those who are scandalized,
commit the affair to God.

Do thou carefully rule all thy members, mid re
train 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 re
lax 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 mo
tives. God does not command us to refuse all solace
from creatures, which He made to praise Him ; He

On a Modest and Edifying Deportment.

does not enjoin us to separate ourselves from them,
except inasmuch as they impede our love and famili
arity 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 ob
jects 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,

CfT AFTER XXVIII.

THT WORLD TS THE URKAT HOOK OF GOD.

IF \re 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

74 The World is ffo Great Bool of God.

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, in
wardly 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 miracu
lous ; so that in amazement he is forced to exclaim
with the Prophet, "How great are Thy works, 0
Lord ! Thou hast made all things in wisdom "
(Ps. ciii. 24) ; " Thou hast given me", 0 Lord, a de
light 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 astonish
ing 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 we.re 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),

The World is the Great Book of Go<l 75

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 sub
stance ! 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 nothing
ness ; 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" (Wis
dom 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 mani
fest the power of the Creator; their beauty and qua
lities show forth His wisdom ; their usefulness declares
His goodness. How many tilings 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 fea
thers of birds, the scales of fishes, the hairs of qua
drupeds, 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

76 The me of Creatures as Steps to ascend to God.

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, there
fore, 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 disposi
tion of the elements, and the vicissitudes of the
seasons, with all other created things ; everywhere
thou wilt find wonderful harmony, marvellous adapt
ation and ornament. For, if thou wilt contem
plate 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

The use of Creatures as tilers io aact-nd to God. 77

perfect than the order of the moon and the stars 1
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 won
derfully 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
uii shapeliness tlie.ro 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 I What softer than
silk and fine linen ? I omit here both rough and bit
ter things.

But, behold all things, both great and small, beau
tiful 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.

78 The Devout Man must care fully strive

Do thou learn from what hath been said to philo
sophise on those things of which we have not spoken.
Contemplate all things with a grateful mind. Speak
occasionally to thyself these or similar words : 0
how powerful and how great is lie who created so
many and such immense creatures ! O how beauteous
and how sweet is lie who made things so lovely and
so attractive ! 0 how good and how liberal is He
who has given us -dl those things ! In this manner
do thou pasc through creatures to the Creator, in crea
tures admire their Maker ; with creatures praise their
Benefactor. If the eyes of the mind are purified, so
that thou canst also contemplate the invisible crea
tures of God, the rational soul adorned with purity
and holiness, the Angels, the Virtues, Powers, Domi
nations, and the other citizens of the heavenly abodes,
these miracles will overwhelm thee, and well nigh
transport thce 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 atford 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

To have, a right Intention. 79

an impure intention ; so a work that in itself is judged
to be of no moment, is most pleasing to God when
done with a pure intention. Even if, through piety,
thou dost but bow thy head before the image of Jesus
Crucified, or make a little offering of flowers to the
altar of Mary the Mother of God, or take a single
step out of charity, thou wilt not be defrauded of thy
hope of a just reward.

According to the teaching of St. Paul, make not
provision for the flesh in its concupiscences (Eoin.
xiii. 14). Detest gluttony ; take thy food and drink
composedly and slowly, avoiding all sensual avidity.
Burden not thy stomach overmuch ; lest thou shouldst
be weighed down, and less ready for interior exercises.
But be chiefly on thy guard against a free use of wine.
In vain wilt thou aspire to a spiritual life, if thou,
like a vile slave to impure pleasures, loadest thyself
with food, never restraining the desires of greediness.
Avoid with equal care too great indulgence and too
great abstinence. For thou mayest be sometimes
averse even to the little portion of food that is neces
sary to support nature. If it should happen that thou
hast been inattentive, and gone a little beyond the
bounds of holy temperance, the sin is not grievous,
but yet it must not be neglected. Acknowledge thy
fault, sigh, renew thy resolution ; and, putting aside,
all pusillanimity, confide in the Lord. Seek not
after refined banquets, and when such are before
tliee, partake of them as if they were the most simple.
Let not the scantiness of thy food ever provoke tliee
to anger, or to childish complaints ; but be patient.

80 The Devout Man must carefully strive

Christ our Lord for theft was given gall and
vinegar to drink (St. John xix. 29). Thou must so
admit the satisfaction that is naturally derived from
eating and drinking, as not to rest in it; it should
occupy thee no more than if thou didst not feel it.
Be sedulous in giving thanks for the benefits which
are daily bestowed upon thee by God.

Avoid with prudence the occasions of evil. If thou
art of necessity present where there are evident occa
sions of sin, fortify thy weakness with prayers, and
call upon God, saying, Let my heart, 0 Lord, and
my body be undehled before thee (Ps. cxviii. 80).
Accustom thyself to turn everything that thou hrarest
and seest to thy spiritual progress and to the honour
of God.

Love quiet and silence, dwell in the secret of thy
heart, and converse interiorly with thy God. Be not
eager to seek out, to hear, to know, or to look into
anything that does not concern thee, or that is of no
use to thee. Have no curiosity about what is without,
nor about the deeds of others ; but let thy occupation
be within, and about thy own vices. Thou shalt not,
I say, attempt to discuss the manners and the lives of
others : thou shalt not engage thyself in observing
them, unless the duties of thy position require it.
And even if duty demands it. this sort of watchfulness
must be guarded, so that thy care of others may go
only as far as necessity or the good of souis may re
quire, not as far as curiosity or levity of mind might
urge thee. In thy allairs, avoid precipitation and a

To have a Right Intention. 81

disturbed and impetuous temper, lest thou sbouldst
lose thy liberty of spirit.

Abhor idleness, the parent of all evils, and the
certain ruin of the soul; sedulously expel indo
lence from thy mind. Though thy body may some
times languish, yet thy reason must never yield to
sloth ; but thou must be prompt in spirit and in will.
Thou shouldst not always give way to unseasonable
sleepiness ; but when it is very urgent, thou mayest
yield to it a little, according to the opportunity of the
time and place ; so that, refreshed by a light and
short sleep, thou mayest return with more alacrity to
thy necessary labours.

CHAPTER XXXI.

ON THE CUSTODY OF THE TONGUE AND OF THE EARS,
AND THE LOVE OF OUR NEIGHBOUR.

REFRAIN thy tongue from uncharitable and unbecom
ing words. Speak wisely what is useful, true, and
fitting, when the time and place or some good reason
require thee to speak, putting entirely aside all deceit
and all culpable dissimulation. The tongue is a little
member, but exceedingly dangerous and prone to
evil. Do thou diligently restrain it, and govern it
prudently.

Let all hateful bitterness and all immoderate and
unseasonable sharpness be absent from thy words.
Fly from disputes ; do not readily either assert or
deny anything with pertinacity, unless the cause of

6

82 On the Custody of the Tonyue and of the Lars,

the faith or the good of souls should require it. If
thou makest no impression when thou hast calmly
given utterance to the truth, leave each one to his
own judgments, and committing all things to God,
keep thyself in peace ; for it is better that thou
shouldst consult the quiet of thy own conscience by
opportunely yielding, than that thou shouldst in
wardly disturb and confuse thyself by unseasonable
and clamorous disputes.

Thou shalt neither speak with eagerness of those
things which concern thy own praise or the discredit
of others, nor listen to them with pleasure. And if
it should be necessary to speak or to hear such things,
let thy intention be pure and innocent. He labours
under a dangerous disease who willingly speaks of the
vices of others, and divulges them rashly. Such a
one often covers with a false pretext of zeal for piety
and justice the things which he says out of mere
levity or from a bad disposition.

When thou hast to reprove any one, do thou ex
hort and admonish him rather than reproach or re
vile him, so long as the matter admits of gentleness.
If severity is necessary, see that thou art severe with
out bitterness. Let not anger or any selfish motive
urge thee to more vehement correction, but only the
love of God and the good of souls. Let thy reason
remain ever tranquil. Let holy discretion rule and
temper even the severity of thy words. Persecute
the sin, not the man. For man is a good thing,
created by God ; sin is a bad thing, made by man.
When thou seemest outwardly to inveigh sharply

And the Love of our Neighbour, 83

against any one, do thou inwardly pity him with se
cret affection, and in thy heart prefer him to thyself.
If thou feelest thy mind to be seriously disturbed,
either defer the correction till the disturbance has
passed away, or speak but a few words without im
petuosity.

Do thou cut short as far as in thee lies, without
rudeness, all discourse that is immodest or otherwise
pernicious, and divert it to other subjects. Thou
must abhor not only to consent, but even to lend an
ear to detractors. Thou shalt never favour the sins
of others.

Thou shalt hate no man, nor shalt thou show to
any one that thy affection is diminished, however
much he may have injured thee.

If an aversion to another arises in thy mind, thou
must immediately suppress it : and if thou canst not
succeed in extinguishing it, let thy reason resist it.
When God is offended, then indeed thou mayest
suspend thy accustomed familiarity with the delin
quent, in order that he, seeing thee changed, may
more readily look into his own heart, and, acknow
ledging his sin, may more quickly correct himself:
thou must not, however, lay aside thy benevolence,
nor allow thyself to feel harshly towards him.

If a difference should arise between thee and
another, do thou on thy part at once endeavour to
restore peace and to treat of reconciliation ; so that
no vestige of the quarrel may remain in thy heart.
Hatred of our neighbour is a huge evil, a huge evil

0—2

84 On Judgment and Censure of Others.

indeed ; and while it occupies the mind, nothing that
we do can be pleasing to God.

Though thou mayest fast much, though thou mayest
give abundant alms, though thou mayest assiduously
frequent the church, and pray continually, though
thou mayest daily offer the heavenly sacrifice upon
the altar : yet if thou hatest thy brother, thou art
not of the number of the sons of God. By charity
are the children of God distinguished from the child
ren of the devil. This is a tremendous saying, but it
is a true one. He who is Himself the Truth saith,
"By this shall all men know that you are my dis
ciples, if you have love one for another ;! (St. John
xiii. 35). The Apostle of Truth, St. John, saith, " He
who loveth not his brother is not of God" (1 St. John
iv. 7, 8). Of whom is he, therefore ? Every one is
clearly either of God, or of the devil. Do thou then
love all men purely, and honour all : be of good will,
and, as far as thou canst, do good to all : look upon
all with friendly eyes, as brothers and sisters, and
most excellent creatures of God, capable of eternal
blessedness, that thou mayest be pleasing to thy
Father who is in heaven.

CHAPTER XXXIT.

ON JUDGMENT AND CENSURE OF OTHERS. ON WATCH
FULNESS OVER OURSELVES BY DAY AND BY NIGHT.

unworthy suspicions and rash judgments :
to think well of all. We are but men ; we may

On Watchfulness over Ourselves ly Day and by NiyJU. 85

easily be mistaken. God alone knows the heart.
Give not credit lightly or rashly to what is said in
blame of others. It is better to think that the words
may perhaps be false, than to believe them readily.
If the care of others is committed to tliee, be watch
ful ; and although thou mayest sometimes fear that
some evil lies hid where no evil exists, yet thou must
never let thy suspicion fix itself where thou art not
certain of the evil. And if an unseasonable suspicion
intrudes itself violently into thy mind, consent not to
it, but strive against it. He who readily thinks evil
of others, is truly miserable, and can seldom be at
peace.

With regard to those things which are not mani
festly offences against God, and of which thou art not
sure, accustom thyself to interpret them in the best
sense. If any one has sinned, commiserate him, and
with pity excuse him to thyself. Recall to mind how
frail is the nature of man, and how prone to fall.
Consider that it has come to pass through some slight
negligence, or by the vehement impulse of tempta
tion ; and say within thyself, If I Lad been pressed
by such circumstances, I should perhaps have fallen
into more grievous and enormous sins. Turn the
eyes of thy mind on thyself. Consider the oins of
thy brother to be, as it were, a little mote, but thy
own to be like a huge beam (St. Matth. vii. 3 ; St.
Luke vi. 41), because of thy intolerable ingratitude
towards God. With humility, beseech the Most
High to forgive both thy own and thy brother's .cnns.

We do not say, however, that the sins of thy

8G On Judgment and CtnauM o

brethren are not to be reproved, and even punished,
when justice and the honour of God require it, for to
overlook vices unseasonably is not mercy, but cow
ardice ; but it is the want of sincere affection that we
condemn. He who has true brotherly love, pities in
deed those who are in fault, and excuses them in his
own mind : he loves them, and prefers them to him
self ; but yet he does not rashly allow their sins to
go unpunished. That which thou art unable to cor
rect in others, do thou commit to God, lamenting
meanwhile before Him.

Thou shalt never despair of the salvation of any
one ; for those who are now the worst, may soon be
changed by the grace of God and become most
holy. Learn to bear the defects of others patiently,
whether they be defects of mind or of body. We all
have the same Father, we are all redeemed by the
same Blood, we are all truly said to be one body.
Esteem, therefore, both the evil and the good of thy
neighbours to be thine own ; grieve for the one and
rejoice in the other ; even if thy neighbours should
be thy adversaries.

Never let the pest of envy invade thy mind, with
thy consent ; for if thou enviest, thou lovest not ;
and if thou lovest not, thou art not of God (1 St.
John iii. 10). When thou seest that others possess
what thou hast not, when thou considerest that they
have received more and higher gifts of grace than
thou hast received, regard them not the less with sin
cere affection ; but for this very reason love them
more, and venerate in them the Holy Spirit. Eejoice

On Watchfulness over Ourselves by Day and by Niyht. 87

and give thanks to God ; for so will their merits lie-
come truly thine, and thou wilt be crowned with
those of others as if they were thine own. If thou
grievest, grieve not that they are good and perfect,
but that thou art wicked and imperfect. Desire and
strive to be as good and perfect as thou perceivest
them to be.

Examine thy conscience frequently (keeping to a
certain method), and reprove thyself. Do this chiefly
at the end of thy daily actions, before thou givest
thyself up to sleep. Think over seriously within thy
self in what thou hast offended during that day; and,
having asked pardon of God, resolve thenceforward
more diligently to avoid sin. Commend thyself to
the Lord Jesus Christ, and to His Holy Mother, and
to thy Guardian Angel : and having made the sign of
the cross, compose thyself modestly in bed ; and
thus calmly wait for sleep, with some pious thought
in thy mind.

In the same way when thou risest, make the sign
of the cross with attention, and humbly seek pardon
of God for thy sins ; and casting aside the confusion
of useless dreams, meditate on something serious.
Praise thy Creator, give thanks, and offer to Him thy
soul and thy body ; and pray that He will deign to
preserve thee during that clay. Thus, yea, thus do
thou order thy life ; thus hasten to the joys of eternal
bliss.

88 In order to eradicate our Defects we must liaw a

CHAPTER XXXIII.

IN ORDER TO ERADICATE OUR DEFECTS WE MUST
HAVE A FIRM AND COURAGEOUS WILL, AND CON
FIDENCE IN GOD.

THOU wilt say, perhaps : And what hope is there for
me, who am liable to various passions, who cannot
attain to perfection, who can hardly endure even the
least austerity, or the lightest labour? If, indeed,
thou canst not lead a sublime life, nor bear hardships,
canst thou not be of good will, and love God and thy
neighbour 1 What is easier or more sweet than to love ?
What, on the other hand, more hard and bitter than
to hate ? What is pleasanter, what easier, than to lead
a good life? What, again, more joyless and laborious
than to abandon God, and be a slave to vice ? It is
certainly true that we may purchase heaven at less
cost than hell. If thou lovest God, and hast good
will, thou art of the number of the sons of God. And,
if thou art a son, however little thou raayest be, thou
wilt also be an heir. What then 1 Will God admit
to His kingdom only those children who are great in
His sight, and exclude those who are little ? By no
means : but all who are His, that is, all who pass
hence bearing the mark of charity, although they may
not be perfect in charity, will be saved, and at length
obtain the joys of heaven (Rom. viii. 14; Galat. in.
26). For the Scripture saith : "To everyone that
hath shall be given, and he shall abound" (St. Luke
xix. 26) ; that is, to aiiy one possessed of charity, pos-

Firm and courageous Will, and Confidence in God. 89

sessed of merit, will a reward be given. It saith not,
it will be given to him who has much, but not to him
who has little ; but it saith, " To every one that hath
shall be given, and he shall abound." He will surely
abound, for he will have as much as will satisfy him,
indeed whatsoever he desires.

Good will is so great a treasure, that the whole
world cannot be compared to it in value. For, when
thou dost wish and desire to do any good work, but
art not able, that holy desire is received by God as if
it were the work itself. But, if thou canst work, and
workest not, then thou hast not the will to work.
"Peace to men of good will" (St. Luke ii. 14).

Be not, therefore, cast down because thou art as
yet weak and imperfect ; but humble thyself before
God, and rejoice in the complete sanctity of those
who are perfect. God may grant thee to make further
progress. He sometimes bestows greater gifts than
man even dares to ask.

Be not afraid ; if He sees that it will contribute to
thy salvation and to His honour, He will enable thee
in time to disperse with the lightest breath that rust
of vice, which, in the beginning of a better life, thou
couldst hardly scrape off, so to speak, with an iron file.
But, if it is His will that thou shouldst undergo a
fierce combat before thou canst perfectly subdue thy
vices and unruly passions ; if, I say, He should permit
these domestic enemies to molest thee even to the
very end of thy life, be not dismayed : but, full of
faith, bear patiently the weight of His hand, and joy
fully embrace His will.

90 How to eradicate our Defects.

Although he who is naturally prone to sadness, in
dignation, anger, and similar passions, will find the
strife harder than one whose mind is naturally joyful
and tranquil ; yet, if he strenuously resist these tu
mults, and endure them with equanimity for God's
sake, he will be effectually cleansed from sin, and pre
pare for himself a more glorious crown in heaven.
For the allurements of the flesh and the assaults of
vices, when we sedulously resist their attacks, diminish
not our virtue, but adorn it, and increase our merit.
It is easy for him to keep his mind placid, who rarely
endures internal tumults. It is easy for him to be
cheerful who is seldom molested by interior darkness.
It is easy for him to be sober who is rarely tempted
by gluttony. It is easy for him to be pure whose
mind is seldom afflicted by the stings of concupiscence
and the obscene images of the night.

Do thou endeavour to bind and repress those vicious
passions and inclinations. Do all that is in thy power
peacefully. Seek, ask, knock ; (St. Mutt. vii. 7 ; St.
Luke xi. 9), knowing that thy labours and thy de
sires are pleasing to thy all-merciful Creator. For He
is often more pleased with the diligence of thy endea
vours to attain virtue, than with the sweetness of the
virtue itself. The deep and humble conviction of our
own imperfection is more precious in His -sight, than
the performance of miracles, or any other great work.

On Dcb'u'6 oj ike triw Joys of Heaven. 91

CHAPTER XXXIV.

ON DESIRE OJT THE TRUE JOYS OF HEAVEN.

0 THAT love of God and contempt of the present life
were so strong within thee that thou mightest truly
say with the Apostle St. Paul, " I desire to be dis
solved, and to be with Christ !" (Philip, i. 23). There
is nothing which more exhilarates the faithful and
loving soul, than the hope that, having fulfilled the
appointed course of this life, it will attain to that
blessed haven of eternal peace ; where it will no more
be stained with any sin ; where no fear, no danger, no
anxiety, no vicissitudes, will atHict it; where, full of
charity, it will praise God without impediment;
where it will most perfectly please Him, and will love
nothing besides Him ; where, at length, it will entirely
possess God, and be possessed by Him. Since, in
this present life, these things cannot be fully and per
manently enjoyed, death itself is desirable, or at least,
tolerable to the just. For they feel how severe is
the winter of this mortal life, and on that account
they long for the summer of the life eternal.

This life is, indeed, a gloomy winter, pinched by the
frost of our own corruptions, clouded over by the dark
ness of ignorance, laid waste by the rushing storms of
so many calamities, labours, and sorrows. Those
who sigh under the afflictions of the winter, will be
consoled and rejoice when the summer shall have come.

Happy is the hour, and most desirable the moment,

92 On Desire of the true Joys of Heaven.

when the heavenly Spouse joyfully meets the holy
soul coming forth from the prison of the body with
gentle words, and invites it, saying, " Arise, make
haste, my love. For winter is now past, the rain
is over and gone. Flowers have appeared in our land ;
the vines in flower yield their sweet smell, and the
voice of the turtle is heard in our land" (Cant. ii. 10,
11, 12). Come forth with joy, most dear daughter:
tremble not, nor be afraid ; thou art brought out of
exile, thou leavest the miseries of the calamitous
world. For " nor mourning, nor crying, nor sorrow,
shall be any more" (Apoc. xxi. 4). Henceforth, the
corruptible body shall not weigh down the soul : for
when thou art admitted into the joy of thy Lord, thou
shalt rejoice for ever in the gift of immortality.

But some sensual man reading this, who has been
used to delight in visible things, or even in carnal
pleasures, may perchance say to himself : And what
joy can there be where feasts and banquets and all
the pleasures of the rlesh are absent1? Alas, wretched
man ! the appetite for those carnal delights denotes,
not health, but sickness. Thou art sick, thou art
consumed by an evil thirst ; and if thou couldst
satisfy it, thou wouldst esteem thyself happy. But
when with thy body thou shalt lay aside thy disease,
then will be extinguished that fatal thirst, under
which thou unhappily labourest. In the life to come,
those who shall attain to God, shall enjoy true and
solid delights. They who shall possess God will not
need corruptible food and drink, for they will be full
of God. God will be to them, food and drink, and

On the Delights of owr Heavenly Country. 93

whatsoever they can desire ; they will have all things
in Him, with whose vision they will be filled. They
will ever see Him, and ever be satisfied ; and they
will desire ever to see Him, and ever to be satisfied.
They will desire without anxiety, and they will have
their fill without satiety.

CHAPTER XXXV.

ON THE DELIGHTS OF OUR HEAVENLY COUNTRY.
0 LIFE eternal ! 0 most desirable abode ! 0 heavenly
Jerusalem, who can describe thee 1 who can speak of
thee, or rightly understand thee? In thee is that
good, that joy, that solace, which " eye hath not seen,
nor ear heard, neither hath it entered into the
heart of man" (1 Cor. ii. 9); for the sake of
which so many legions of martyrs have most readily
welcomed death. Thy gates shine with choice pearls;
thy streets are paved with the purest gold ; thy walls
are bright with most precious stories. In thee, deli
cious gardens and pleasant vales are ever fresh ; in
thee, perennial flowers and violets continually flourish;
in thee, the cinnamon and balsam incessantly breathe
forth an ineffable odour of sweetness ; in thee, all
kinds of beautiful things abound without fading, re
main without passing away, exist without corruption,
are eternal without change. In thee is a climate tem
perate and serene, beyond all human conception; in
thee, are peace and repose surpassing all imagination ;
in thee, is eternal day, and one life in all ; in thee, is

94 On the Delights of our Heavenly Country.

certain security, and secure eternity, and eternal tran
quillity, and tranquil happiness, and happy sweetness,
and sweet joy : in thee shall the just shine as the sun
(Matth. xiii. 43). No one can seek, or desire, or love
anything, which he will not find in thee. That only
which is nothing worth, is not in thee.

Oh, what an ocean of unalloyed bliss, what a tor
rent of unmixed joy, what an abyss of purest delight
is it to see the God of gods in Sion (Psalm Ixxxiii. 8),
to discern that incomprehensible glory of the Most
Holy Trinity : clearly to contemplate that surpassing
fairness, perfectly to taste that ineffable sweetness,
from whence flows out all the beauty and sweetness
of created things ; to behold the most Blessed Mother
of God, to join the chorus of Angels, to have perpetual
fellowship with the holy Patriarchs and Prophets, with
the holy Apostles and Martyrs, with the holy Confes
sors and Virgins : to know all the citizens of heaven,
and to rejoice with each of them in their eternal hap
piness. Love this beatitude, and frequently sigh after
it. Thou canst not, indeed, see it now with thy
bodily eyes ; but thou canst perceive it with the eyes
of faith. Believe what thou seest not, that thou
mayest deserve one day to obtain what thou hast
believed.

On Preparation for a Happy Death. 95

CHAPTER XXXVI.

ON PREPARATION FOR A HAPPY DEATH. THE PROFES
SION OF ONE ABOUT TO DIE, AND HIS CONSOLATION.

CEASE to love worldly things, and thy departure ont
of the world will not be grievous to thee. But per
haps thou art not greatly attached to anything in this
world, thou possessest nothing that thou art not ready
to relinquish : yet art thou still a prey to fear, because
thou knowest not how God will receive thee when
thou passest hence, whether into the eternal rest of
paradise, or into the temporary pains of purgatory.
This knowledge is not necessary for thee ; it is suffi
cient for thee to be certain that thou hast a most
pitiful Lord, who mercifully washes away sins, who
has inspired thee with good will, who is both able
and willing to save thee, if thou confidest humbly in
Him, and trustest not in thyself. Let the considera
tion of His immeasurable goodness inspire thee with
confidence, and with the expectation of being saved.

Be ever vigilant ; as far as thou art able, let thy
loins be girt, and thy lamp burning ; that when the
Lord cometh and knocketh, thou mayest open to
him immediately (St. Luke xii. 35, 36). But chiefly
when the hour of death is evidently near, prepare
thyself sedulously for a happy departure. Dismiss
from thy heart the cares and solicitudes of this
world ; receive the sacraments for thy viaticum with
a grateful mind ; and humbly commend thy soul
to God. Reflect upon the Passion of thy most

96 On Preparation for a Happy Death.

pitiful Redeemer ; embrace in spirit His blessed
cross, kiss His crimson Wounds, and hide thy whole
self therein. Beseech Jesus, that He would deign to
wash away all thy sins in His Precious Blood. Com
mend thyself also to His most holy Mother, the
Virgin Mary, and to the other citizens of heaven,
especially those to whom thou hast had a more
particular devotion. If thou dost call upon Mary
from thy heart, if thou turnest to her with humility
and confidence, she will certainly obtain for thee ad
mittance into the kingdom, which was perhaps closed
against thee by thy iniquity and by the divine justice:
for she is the Mother of mercy and the gate of para
dise. Although the infirmity of nature may waver
and tremble, though the horror of death may oppress
thee, and though thou mayest be tortured to the ut
most by the agonizing sharpness of thy pains ; be
thou ever patient, and persevere in holy hope and in
holy confidence in God. Deny thyself in all things,
and give thyself up to thy Lord, saying with Christ,
Himself in fear and agony at the approach of
death, " Father, thy will be done " (St. Matth. xxvi.
42). So shalt thou find rest and refreshment. Let
it not seem hard to thee to die, since Christ Himself
suffered the death of the body. He went before, and,
as it were, prepared the way, and made it smooth ;
be not thou reluctant to follow Him ; for His Death
will be the solace of thine. That corruptible body
which thou art leaving is now but a vile garment.
What is it to thee if it is corrupted, if it is reduced
to dust and ashes, when thou hast laid it aside ? Put

The Profession and Consolation of One about to Die. 97

off without fear thy garment, which thy God will one
day restore to thee entire, refulgent and incorruptible.

In order that thou mayest pass without danger
over the nets of the devil, and happily avoid the
snares, with which he is accustomed sometimes to
afflict the dying ; thou mayest, either mentally or in
words, while thou art in possession of thy senses, de
clare thy forgiveness of all who have ever injured
thee, and thy desire to end thy life in that faith in
which an obedient son of thy holy Mother the Church
ought to die; that thou believest all things which
must be believed by the true and orthodox faithful
of Christ ; and that if, through the suggestions of the
devil, or the violence of thy malady, thou shouldst
perchance think, speak, or do anything contrary to
this intention, thou dost by no means consent to such
follies.

Having made this profession, thou wilt henceforth
despise and ridicule all the promptings of impiety,
which the devil in his malice may whisper; nay,
thou wilt, if possible, cease to notice them. Trust in
the Lord ; rely upon Him ; cast utterly on Him
every thought, every fear, yea, thy whole self. For
this is most pleasing to Him, this He requires of thee
above all things, and therefore He says in the Psalm,
" Because he hoped in me, I will deliver him " (Ps.
xc. 14). Thy most loving Father will neither mislead
thee, nor reject thee: but will surely protect thee.
And when thou art under His protection, there is no
one who can hurt tiiee.

98 Christ is the Sure Hope of oar Salvation.

CHAPTER XXXVII.

CHRIST IS THE SURE HOPE OF OUR SALVATION.

THOU must place thy chief hope of salvation not so
much in the merits of the good works which thou
mayest have done, as in the merits and mercies of
Jesus Christ. If, however, the enemy should impor
tunately urge thee either to distrust or to despair,
thou mayest bring forward against him those things
which the grace of God accomplished in thee ; but
above all, the Passion of our Lord, and the Death of
our common Redeemer. Confess thyself to be sinful
and miserable, whatever progress thou mayest seem
to have made in perfection. For where thou per-
ceivest in thyself no stain, or at most one oidy, God
perhaps may see six hundred, or many more. Thou
canst not of thyself obtain salvation ; but with God
all things are possible.

If thou art of good will, if thou dost earnestly de
sire to love God ; thou art rich in this, although poor
and naked in thyself. For thou mayest assume to
thyself those things which He did and suiujred for
thee. For thee made man, He came forth from the
womb of the Virgin undcfiled ; for thee He laboured,
for thee He fasted, for thee He watched and prayed ;
for thee He endured persecutions, injuries, insults,
mockery, scourging, pains, and grief; for thee He
shed His Blood, and laid down His life ; for thee He
rose again, and ascended into heaven. Now, if thou
comparest thy sins, yea those of all the world, to

Chiist is the Sure HUJJG of uar Salvation. 99

these exceeding merits of thy God, of what account
are they ? For what is a grain of sand, compared
with a mountain that fills all heaven and earth ?

This is said, not that thou mayest be proud in thy
confidence, but lest in thy humility thou sliouldst be
mistrustful.

Not they aloiie will come to God, who have long
led a holy life, or practised great austerities ; but all
who manifest "a contrite and humble heart" (Ps. 1.
19) are looked upon and received by Him with cle
mency, however short may be the time of their lead
ing a good life. How brief was the repentance of the
thief hanging upon the cross, and how quickly did he
obtain eternal life ! (St. Luke xxiii. 40, 43.)

But this being granted ; it may not happen to all
who repent at the last hour to obtain that which he
obtained (for all have not the same compunction that
he had) ; y«-t it is a great thing, to have even begun
hero an amendment of life. For he will by no means
perish who had begun during this pilgrimage to
amend his life, but being cut off by death was not
able to complete the amendment ; for in him there
remained the foundation of the love of God. And
although he must undergo purgation before he can
enter into the joys of eternal blessedness ; yet will he
not be destitute meanwhile of the consolation of a
bure and certain hope.

100 Against Despair and

CHAPTER XXXVIIT.

AGAINST DESPAIR AND ANXIETY IN THE HuUil UF
DEATH.

WHAT can be more liberal than this promise of God?
"The wickedness of the wicked/' He saith, "shall
not hurt him, in what day soever he shall turn from
his wickedness" (Ezech. xxxiii. 12). He saitli not, if
he shall be converted two years, or two months, or
two days before his death; but "in what day soever
he shall turn from his wickedness," in what day so
ever he shall lament over it, he shall be saved, pro
vided that he truly and rightly laments.

If, therefore, thou murmurest and complainest in
thy foolish thoughts, crying out that thy life has not
1 >ecn such as to allow thce the hope of attaining to
eternal glory: do thou answer with holy humility
;;nd pious confidence, "I know whom I have be
lieved" (~2 Tim. i. 12). I know that the ineffable
charity of God has adopted me as a son. God can
do whatsoever He wills; and He wills to have mercy
Mid to save; for this becomes His goodness and
(.leniency. Neither the multitude nor the enormity
of my sins, nor the miseries of my daily frailties, can
terrify me, while I call to mind His Incarnation, His
Passion, and Death. He Himself hath redeemed me,
He hath shed His Blood for me, and by His Death
Suith paid my debt, His mercy is immeasurably
Li-eater than can be my iniquity. His most holy
\Voundb testify that I am reconciled, if 1 truly repent

In the How of Death. 101

of rny iniquities, if I truly desire to love Him. He
stretches fortli His blessed arms on the cross, that He
may receive and embrace me a sinner; I desire to
live and to die in that embrace. I see in my God
my own flesh ; I trust that I shall one day become
glorious where a part of me is already glorified. And
although my iniquity would repel me from that fel
lowship of glory, yet the nature which I share will
admit me to it. God is not so cruel as not to love
the members of His body. His mercy is my only
merit. So long as He ceaseth not to be merciful, I
am not destitute of merit ; and if His mercies are
manifold, I am also rich in merits. Every pious wor
shipper of God and orthodox son of the Catholic
Church, may at the hour of death in this manner
strengthen himself against all suggestions of despair ;
be thou, therefore, of that number.

Moreover, whether thou shalt depart hence at home
or abroad, whether in thy bed or in the fields, whether
by a peaceful or a violent death, let not this greatly
disturb or distress thee. It cannot be that he who
leads a good life should die a bad death. By whatever
kind of death he is overtaken, he will be in rest
(Wisdom iv. 7) ; whether his life end by fire or water,
by the sword or torments, by the attacks of wild
beasts or the fury of the elements, by apoplexy or
pestilence, whether suddenly or gradually, whether
with many around him or alone.

Do thou, therefore, trust thyself wholly to the
Providence of God ; and, leading a good life, wait
joyfully for death. And., when it is at hand, go forth

102 Against Despair ami Anxiety.

securely to thy most indulgent Father, eagerly de
siring that He should make what use of thee He
wills in eternity as well as in time. Go forth, I say,
not as about to be cruelly cast by Him into prison,
but to be graciously received and cherished in the
bosom of His mercy.

Read over this rule frequently, and carefully ex
amine thy life by it; in order that tliou mayest
easily discover what is amiss in thee, and, having dis
covered it, mayest immediately set it right-

THE SPIRITUAL MIRROR

PREFACE.

I HAVE written this little book, overcome by the
pious importunity of a certain friend. He ceased not
to entreat me to compose a sort of spiritual mirror, in
which I might briefly note down those things which
most conduce to leading a holy life, and carefully in
sert whatever can give consolation, true hope, and
confidence in God to the sinner, or to him who is im
perfect, but of good will ; so that this mirror might
be of use to any Christian. I, therefore, wishing to
satisfy in some measure the just desire of my friend,
have here put together a few things, as they occurred
to my memory. And what I have done, I have done
for the honour of God ; humbly submitting all that I
have collected and written to the judgment of Holy
Mother Church.

But those who, casting away the fear of God,
remain of their own accord in their sins and ini
quities, must on no account imagine that to them
belong the consolations spoken of in this little

104 How he must begin, who wishes to serve

book, since they neither have good will, nor are true
Christians. Let them correct themselves, and then
they may claim a part in what is said and written of
the immense pity and mercy of God. But if they
will not amend their perverse lives, they will feel the
utmost severity of the Divine justice, and will suffer
eternal torments in hell.

CHAPTER I.

HOW HE MUST BEGIN, WHO WISHES TO SERVE! GOD
WITH HIS WHOLE HEART.

§ 1. The knowledge of God and of self is the foundation of the

spiritual life.
§ '2. The knowledge of God must be according to the true and

undefiled faith.
§ 3 Thou must exact from thyself first and before all things

innocence of life.
§ 4. Thou must have also a humble and courageous hope.

§ I.— On the Knowledge of God and of Self.
I EXHORT and entreat tliee, 0 most dear friend, to
fear, honour, and love the Lord thy God, the Father,
Son, and Holy Ghost, One in substance, Three in Per
sons. For He is omnipotent, immense, eternal, most
high, unchangeable, incomprehensible, supremely just,
supremely holy, supremely wise, supremely good, su
premely desirable. He created out of nothing the
heavens and the earth, and all that is contained in
heaven and earth. He sees and perfectly knows not
only the actions of all men, but also their thoughts

God with his whole Heart. 105

and dispositions. He knows all things, past, present,
and to come. He is an exceeding lover of men, and
ceases not to do good to every one of them, in this
life. Wherefore, He deserves to be feared, honoured,
and loved.

Take the utmost care, lest by sinning thou offend
Him. Even if thou couldst save thyself and many
others from death by consenting to some sin, thou
must in no wise consent to it ; nor is it permitted to
do evil that good may come (Rom. iii. 8). For it
would be most foolish knowingly and deliberately to
offend the Creator, who is Infinite Good, for the sake
of creatures, who are, as it were, nothing compared
with God. The holy fear of God incessantly warns
man to abstain from sin, and to "live soberly, and
justly, and godly in this world" (Tit. ii. 12).

Reflect seriously, that for this end thou wast created
by God, and hast received an immortal soul endowed
with reason, that thou shouldst here obey God, and
love Him ; and that, by obeying Him, and leading a
good life, thou slmildst at length clearly behold Him
in heaven, and enjoy Him for all eternity. For, if
thou dost diligently avoid evil, and do good ; if. faith
fully serving God, thou dost end this life piously;
then shalt thou happily attain to heavenly bliss,
through the Passion and merits of Jesus Christ.

§ 2. — On the true Faith.

Do thou firmly hold the Orthodox Faith, believing
without any hesitation all which is contained in the
canonical and holy Scriptures received by the Church,

106 How he must begin, who wishes to serve

and which the Holy Ghost through the Church reveals
to us to be believed. Do thou humbly obey the Ca
tholic Church, even if thou shouldst see some of her
pastors not leading a good life. For the Lord Jesus
in the Gospel saith, speaking of pastors leading indeed
an evil life, but teaching and enjoining what is
good; "All things, therefore, whatsoever they shall
say to you, observe and do ; but according to their
works do ye not" (St. Matth. xxiii. 3). He who con
temns the Church, which is the mystical Body of Christ,
contemns also the Head of the Church, that is to say,
Christ : as He openly declares in His own words, say
ing; "He that heareth you, lieareth me; and he that
despiseth you, despiseth me" (St. Luke x. 1C). The
Supreme Pontiff, the successor of St. Peter, presides on
earth, by the ordinance of the Lord, over this uni
versal and Apostolic Church, which St. Paul calls
"the pillar and ground of the truth" (1 Tim. iii. 15;
St. John xxi. 15, 1C, 17.)

Out of this Church, which is One, out of this Ark
of Noe, none can be saved. Although there be in it
not only good men, but also many wicked ones, who
shamelessly commit grave abuses and grievous sins,
(for it is a threshing-floor containing not only solid
grains of corn, but also, with the grain, barren and
light chaff) yet doth the truth remain in it. For
there dotli the Holy Spirit teach, enlighten, and rule
the faithful ; and He giveth to the same Church the
true understanding of the Holy Scriptures (St. Luke
xxiv. 45). It is, therefore, most certain, that all those
who hold and defend any opinion contrary to the

God with his whole Heart, 107

Roman Catholic Church, and thus separate themselves
from its unity, will, if they persist in heresy or schism
to the end of their lives, undergo eternal torments in
hell, although they may seem to have lived righteously
otherwise. Without doubt, heretics and schismatics,
even though they may appear modest, gentle, sober,
and chaste ; though they may give very large alms to
the poor; though they may pray to God assiduously,
and in their prayers shed many tears of compunction ;
though they may lead a most austere life, and accom
plish wonderful works ; though they may offer their
bodies promptly and intrepidly to death ; nevertheless,
because they are proud, and pervert the Scriptures by
false expositions, and sever the unity of the Church,
they cannot be in true charity. They are an abomi
nation to God, and He repels them from His kingdom
as His most bitter enemies ; nor will they ever obtain
salvation, unless, becoming humble and obedient, they
submit themselves to Mother Church, and abandon
their evil opinions. Do thou, therefore, (as has been
said) persevere in the right, Christian, and true faith ;
believing, without dissimulation, what the Catholic
Church believes, and practising what she piously
practises.

If thou shouldst find thyself in such straits as that
thou art forced either to deny this orthodox faith, or
to undergo tortures, and meet death ; do thou die a
thousand times (if it were possible) rather than speak
a word, or give a sign, of impious denial. For if thou
deniest the faith of Christ, Christ will also deny thee
before His Father; (St. Matth. x. 33.) unless thou

108 How he must begin, who wishes to serve

repentest, and doest penance, as St. Peter repented,
who, after his triple denial, wept bitterly (St. Luke
xxii. 62). If, indeed, thou dost humbly suffer death
for the right faith, and the truth, happy wilt thou be.
Such a one is declared to be safe by our Lord Jesus
in the Gospel when He saith, " Fear ye not them that
kill the body, and are not able to kill the soul" (St.
Matth. x. 28). Also, " A hair of your head shall not
perish. In your patience you shall possess your
souls" (St. Luke xxi. 18, 19). And, again, He saith,
" He that findeth his life, shall lose it : and he that
shall lose his life for Me, shall find it" (St. Matth.
x. 39).

Detest superstitious observances, and all use of the
arts of magic and divination. Never seek remedies
or counsel from sorcerers or dealers in enchantments ;
but flee ever to the Lord thy God, place thy hope in
Him, and rest on Him. Listen to Him saying to His
people in the book of Deuteronomy : " Let there not
be found among you any one that consulteth sooth
sayers, neither let there be any wizard, nor charmer,
nor any one that consulteth pythonic spirits, or fortune
tellers. For the Lord abhorreth nil these things.
These nations hearken to soothsayers and diviners,
but thou art otherwise instructed by the Lord thy
God" (I)eut. xviii.10, &c.). He who seeketh remedies
or advice from such men, assuredly abandons God,
and betakes himself to the deviL

God with his whole Heart. 109

§ 3. — On Innocence of Life.

Do thou diligently avoid all iniquity, and listen
attentively to the Apostle St. Paul, who, with great
weight of words and seriousness, saith : " Know you
not that the unjust shall not possess the kingdom of
God ? Do not err : neither fornicators, nor idolaters,
nor adulterers, nor the effeminate, nor liers with man
kind, nor thieves, nor covetous, nor drunkards, nor
railers, nor extortioners, shall possess the kingdom of
God (1 Cor. vi. 9, 10). And again he saith: "Now
the works of the flesh are manifest, which are, —
fornication, unclean ness, immodesty, luxury, idolatry,
witchcrafts, enmities, contentions, emulations, wraths,
quarrels, dissensions, sects, envies, murders, drunken
ness, revelliugs, and such like. Of the which I foretell
you, as I have foretold to you, that they who do
such tilings, shall not obtain the kingdom of God "
(Gal. v. 19, 20, 21). Thus far the words of St. Paul.
Those who do such things f-h-ill be utterly con
demned, unless they are reconciled to God by true
penance and amendment of life (St. Matth. iii. 8). In
the tremendous judgment, when the threshing-floor
of the Lord shall be thoroughly cleansed, and the
chaff shall be separated from the wheat, Christ will
say to them in His wrath : " Depart from me, you
cursed, into everlasting fire" (St. Matth. xxv. 41). Be
thou ever mindful of these words.

In order that thou mayest obtain purity of con
science, and be interiorly enlightened, recall to mind
how thou hast offended God and neglected thy own
soul, — in words, deeds, desires, or thoughts, — by want

110 Haw he must begin, itho wishes to serve

of mortification, and impurity of affections, — and by
all those things which thou hast unrighteously or in
ordinately admitted, and which are at variance with
holy charity, and repugnant to the most gracious will
of God. Examine thyself, and discuss as much as thou
canst remember : and, being displeased with thyself,
cry out in thy heart with the publican, saying: "0
God, be merciful to me a sinner" (St. Lukexviii. 13).
1 have sinned, 0 Lord, I have sinned ; have mercy
on me. So great is the number, and so multiplied
the variety of my faults, that they are perfectly known
only to thee, 0 my God. Forgive me, who am so
miserable. Wash the face of my soul from all its
stains, and adorn it with Thy grace, giving me good
will. In this manner search and judge thyself; thus
lament before thy Heavenly Father, to whom it be
longs always to have mercy and to spare. Grieve
purely for the glory of God, and let thy iniquities
displease thee chiefly because thou knowest that they
are displeasing to God, and contrary to His honour
and good pleasure. Consider rather the offence thou
hast committed against God, than the punishment
thou hast deserved.

Afterwards do thou humbly, completely, sincerely,
simply, openly, and in few words, confess these thy
sins before a fitting priest who, holding the place, of
God, has authority to absolve thee. If thou wishest
to confess all the grave faults and offences which
thou rememberest to have committed from thy child
hood ; when thou hast done this once it is enough

t?

and suiiiceth to the eternal truth of God ; although

God with his whole Heart. Ill

some pious persons may be found who do it more
than once. It is most expedient that since thou dost
daily offend and contract stains, thou shouldst also
frequently purify thyself before the priest.

But thou must reject superfluous and foolish
scruples ; for they shut out interior light, and dis
figure by fear, anxiety, and self-love, the conscience
which ought to be adorned with faith, hope, and
charity. If any remorse remains after a confession
well made, it must be borne with patience and humble
resignation, and such a confession must not be lightly
repeated on account of it.

Therefore, be thou not anxious nor disturbed, if by
chance thou hast not mentioned all thy venial sins in
confession ; for it is enough that these should be de
clared in general, since it is only mortal sins, and those
of which we are doubtful whether they are mortal,
that we are bound bypivcept and necessity to confess
expressly and distinctly before the priest. But before
God we ought seriously to confess these venial sins,
which may be effaced in many ways ; for instance — by
contrition, by saying the Lord's prayer, by any burden
borne for God's sake, by the use of holy water, by
genuflexions, by beating the breast, &c., if these things
are done piously and religiously. Yet it is of benefit
to the so ;1, and pleasing to God, that a man should
confess and declare to the priest even his lighter
offences ; but let him, as we have said, reject ground
less scruples.

When thou dost repent of having sinned, and dost
grieve that thou hast ever offended God, and intend

112 How he must begin, who wisJies to serve

henceforward to serve Him and to love Him, and hast
rightly confessed thy sins, then truly shouldst thou
be of good courage and peaceful of heart. Fulfil,
therefore, diligently that which is enjoined thee by
the priest, and put faith in the power of confession
and in the divine promise. Believe in the Lord, who
saith to priests lawfully hearing confessions : "What
soever you shall loose on earth, shall be loosed also in
heaven " (St. Matth. xviii. 18).

§ 4. — On Courageous Hope.

Hope in the benignity and mercy of God. For
since thou hast purilied thyself by fitting contrition,
confession, and satisfaction, thou art already reconciled
to God, even if thou alone shouldst have perpetrated
all the iniquities and transgressions of all mankind.
He has already received thee into His favour, and He
will neither impute to thee nor reproach thee with
the past sins which He has pardoned. -He has so
covered them, He has so blotted them out, (if thy
repentance has been true, holy, and supernatural), as
if they had never been committed. But it behoveth
thee to persevere henceforth in a good and pious life,
and when thou fallest through frailty, quickly to rise
again. Thy God is a most liberal King ; He most
willingly remits all thy debts, how great soever they
may be ; He is an all-powerful Physician, He speedily
heals by His word every disease of thy soul, however
grievous and incredible. King David (2 Kings, xii.),
St. Mary Magdalen (St. Luke, vii.), the thief on the
cross (St. Luke, xxiii. 43), and innumerable others are

God with his whole Hen.rt. 113

thy examples. It is indeed as easy to God to forgive
many mortal sins as one. And it is extremely pleasing
Him that thou shouldst so regard Him, and say to
Him with humility: "0 Lord Jesus, I trust in Thy
measurable goodness, that Thou wilt never suffer
me tu perish, whom Thou hast created to Thy ima^e
likeness, and hast redeemed with immense
labour. ' Although thy sins be very great, what are
they compared to the infinite mercy of God ?

Some men of little faith abandon the hope of their
salvation on account of the evil they have done, or
because of the dire temptations with which Satan' as
sails them; thinking that their consciences are so
3und and entangled, that God either will not or can
not come to their assistance. They are miserably
agitated by unconquerable fear: they imagine that all
they do is displeasing to God, and that they are al
ready condemned and lost. This is a great and most
hurtful error, and he who consents to it, greatly dis
honours God. God wills and is able to forgive every
man who is truly contrite, and to deliver him from all
that may hinder his salvation, whatsoever it may be
He did not will to forgive the converted sinner, He
would not so patiently wait for his con version, 'nor
give him contrition and good will, but would punish
im with eternal damnation when he sinned, according
the measure of his iniquities. Sometimes, however
He permits His faithful servants and chosen friends to'
•e assaulted by despair, or other horrible and evidently
ernal temptations, and to be vexed by them throu*h-
t a long time ; but He does this out of His immense

3

114- How he must begin, who wisJies to serve

love for them, protecting them meanwhile and sus
taining them lest they should fail.

There are yet many who, not rightly understanding
the greatness of the mercy of God, lose their souls,
because they amend not their wicked life, but say, if
not in words, at least by their deeds, "Why should
we not do what we will? for, whenever we shall be
converted to God, God will pardon us, and will remit
all our sins." But, alas, such men, promising themselves
a long life, and true repentance, often by the just judg
ment of God obtain neither, and die in their sins.

But how is it possible that he who is willing to
amend his life should despair of the most gracious
mercy of God? For God saith by His Prophet, "If
the wicked do penance for all his sins which he hath
committed, and keep all my commandments, and do
judgment, and justice, living he shall live, and shall
not die. I will not remember all his iniquities that he
hath done : in his justice which he hath wrought, he
shall live. Is it my will that a sinner should die, and
not that he should be converted from his ways, and
live 1" (Ezech. xviii. 21—23). Again, He saith, " Can
a woman forget her infant, so as not to have pity on
the son of her womb? and, if she should forget, yet
will not I forget thee. Behold, I have graven thee in
my hands" (Isaias xlix. 15, 16). And, again, He
speaks thus, "Shall anything be hard for me?" (Je-
rem. xxxii. 27). He saith also, "I have blotted out
thy iniquities as a cloud, and thy sins as a mist"
(Isaias xliv. 22). Again He saith, " Wash yourselves,
be clean, take avay the evil of your devices from My

God with his whole Heart. 1 1 5

eyes ; cease to do perversely, learn to do well. If
your sins be as scarlet, they shall be made as white as
snow ; and, if they be red as crimson, they shall be white
as wool" (Isaias i. 16—18). God, who willeth that
none should perish, consoleth tliee by these and many
other similar sayings in the Holy Scriptures, that them
mayest confide in His most merciful loving-kindness.
Confide, therefore, 0 man of goodwill, confide in the
mercy of thy God, even if thou hast to pass out of this
world soon after having begun to amend thy life
For so doth the Gospel bear witness, that those who
had laboured but one single hour in the vineyard,
receive the wages of eternal bliss (St. Matth. xx. 9) ;
that is, those who have lived justly and piously for
a very short time : and those are pronounced blessed
by the Lord who are found ready in the third watch,
that is, in their old age (St. Luke xii. 38). But, if
thou art not called away out of this life immediately
after thou hast been converted and turned to God,
do thou persevere with constancy in thy holy resolu
tions, and in the fear of the Lord.

116 Certain Virtues in which a Christian

CHAPTER II.

CERTAIN VIRTUES IN WHICH A CHRISTIAN MUST
EXERCISE HIMSELF.

§ 1.— Patience.

§ 2. — Resignation.

§ 3.— Obedience.

§ 4. — Avoiding of rain glory.

§ 1. — Patience.

AND in order to do penance in a way most pleasing
to God during all the rest of thy life, thou must bear
with a meek and gentle heart all the adversities and
annoyances which, by His permission, come upon
thee and are inflicted by creatures. The Lord is
accustomed to gladden at first with many consolations
one who is converted to Him, offering him, as it
were, assiduously the spiritual milk and white bread
of grace ; but afterwards, taking away that sweet
nourishment, He gives him solid food, and black
bread, leads him by a very difficult and dark road,
and tries him with daily tribulations and unspeakable
anxieties ; insomuch that he seems to himself to be
utterly abandoned and rejected by God, and in a
manner given up to Satan. Meanwhile, he is also
grievously afflicted by evil passions rising up within
him, and by the persecution of men.

If this should happen to thee. see that thou bear
thyself manfully and wisely ; trusting firmly in thy
God, who out of true love thus chastises thee or per
mits thee to be chastised. Shake not off from thy

Must Exercise himself. 117

shoulders the cross which He imposes on thee ; for it
is wholly salutary, and far more for thy good than a
great abundance of spiritual sweetness. Since thy
Lord is a most skilful physician, He burns, cuts, and
offers thee bitter potions that He may heal thee.
Knowing this, endure patiently whatever is painful
to thee ; suffer every affliction for the honour and
love of God, for the remission of thy sins.

Never murmur against God, nor blame His works
and His judgments, since although these are hidden
and unknown, and even incomprehensible to thee,
they are yet ever just and most righteous. Think
not that anything happens in the world by chance
and without the providence of God ; but in all things
attend wisely to the divine dispensation, without
which not even one leaf falls from the tree. God,
who created all things, governs also and rules all things,
from the highest angelic spirit to the vilest worm of
the earth. If thou dost undoubtingly believe this, thou
wilt be able more easily to keep thy mind even and un
disturbed amid the various circumstances of the present
life.

§ 2. — Resignation.

Be, I pray thee, resigned and of good- will, and
truly humble. Never esteem thyself to be of any
account ; but remain ever little and of no value in
thy own eyes and in thy own esteem. Magnify not
the good works thou doest, knowing them to be full
of defects ; but make great account of the good works
of others, and prefer them to thine own. Take not vain
complacency in any gift of God ; for he who consents

118 Certain Virtues in 'which a Christian

thereto defiles the aspect of his soul with a most foul
stain. Avoid carefully all hardness and obstinacy in
thy own opinion, for they greatly hinder the grace of
God and spiritual progress. Flee also unbecoming
disputes, choosing rather to seem overcome than
to lose the holy virtue of humility. Even if thou art
obliged, in defence of the faith and of truth, to assert
anything strongly; yet thou must not bear thyself
proudly, nor be more violent or agitated than is
fitting.

In doubtful cases, seek with a submissive mind to
know the will of God from one who fears God, and
God will direct thee and protect thee. Learn to
abandon readily thy judgment, thy will, and thy de
sires, for God's sake. Since it is difficult always to
know for certain what desires are from God, a man
ought to be ready to renounce even those things
which he thinks he rightly desires, and to say to God :
" 0 Lord, let not my will be done, but what Thou
wiliest, and what is most to Thy honour."

§ 3. — Obedience.

Be ever ready to obey : because the least work
done by true obedience is more pleasing to God than
a great work done by thy own will. For it is better
to pick up straws out of simple obedience, than of thy
own will to give thy mind to the sublime contempla
tion of heavenly things : and he obtains more of the
divine favour who, out of pure obedience, eats soberly
and moderately to the praise of God, than he who,
of his own will, undertakes the most rigid abstinence.

Must Exercise himself. 119

Obedience is the eldest daughter of humility ; it ren
ders man fit to receive every grace, and is the safest
way to heaven.

If any one will not obey in those things in which
he is bound to obey, and is bold, rude, and contuma
cious towards his superiors, that man is most hateful
to God. A certain virgin of exceeding holiness, seeing
in spirit the soul of a certain monk who was sup
posed to have led a good life, grievously tormented
in purgatory, she enquired of God for what reason
that soul was not in heaven. And the Lord answered
her in this manner : " That monk would not humbly
obey and consent to the will of his Abbot and Supe
rior in all good tilings ; whatever was done by the
Abbot displeased him, for lie esteemed himself to be
wiser than he, and to be able to act better on all occa
sions."

"When thou art reproved, receive the reproof with
a tranquil and gentle mind, and readily acknowledge
thy fault. If it be necessary to excuse thyself, do it
briefly, modestly, and humbly.

§ 4. — Avoiding of Vain-Glory.

Desire not admiration, nor to be held in honour
among men. And though thou niayest do some good
works before men, yet thou shouldst do them not
that thou mayest be seen and glorified, but that men
may glorify God, and be edified to the praise of God.
The moment thou perceivest a desire of vain-glory
arising in thee, correct it, and rejecting and setting
aside all impure motives, seek and have regard to

120 Virtues in which a Christian must Exe/rcl^c hi,mse'(j.

God and His honour alone. Let it be more welcome
to thee to be despised than to be praised, and to sub
mit rather than to command.

Be not unwilling to perform the lowest and most
abject services for the love of thy Heavenly King
Jesus Christ, who for thee humbled Himself beyond
all measure. Place thyself below all men, and dwell
in the quiet valley of humility as in a most safe
abode. Hold thyself to be like a vile and cast-off rag,
which every one may freely tread under foot.

If thou feelest thyself inclined in thy words, ges
tures, and actions, to please any mortal man, so that
thou seekest not purely God, or the honour of God,
thou must immediately condemn and detest in thy
self this inclination as a most impure source of pride,
and lay aside the bad intention. Thou must instantly
mortify whatever vanity, boasting, or elation thou dis-
coverest in thyself.

Remember that our Lord Jesus Christ, and the
blessed angelic spirits, and all the citizens of heaven
are humble and detest pride ; that, on the contrary,
the wicked demons are proud and pursue humility
with hatred. Do thou join thyself to the former, and
separate thyself from the latter. Be fully persuaded
that thou canst not possibly live for God, unless thou
art humble and resigned, and dost strive to die to
the vices and inordinate propensities of thy nature.
Inasmuch as thou lessenest the pernicious self-love, by
which thou seekest thyself impurely and rvtitrtest on
thyself, insomuch will the true love of Cod increase
in thee.

How a Spiritual Man should Conduct himself. 121

CHAPTER III.

HOW A SPIRITUAL MAN SHOULD CONDUCT HIMSELF
TOWARDS HIS NEIGHBOUR, AND THE GOOD OFFICES
Hi: OUGHT TO RENDER HIM.

§ 1. Interior aflection.

§ 2. Exterior manner and conduct.

§ 3. Beneficence.

§ 4. Benevolence.

§ 5. Compassion.

§6 Judgment of others.

§ 1. — Interior Affection.

CHRIST our Lord saith in the Gospel, " This is my
commandment, that you love one another, as I have
loved you" (St. John xv. 12). And again, "By this
shall all men know that you are my disciples, if you
have love one for another" (Ibid. xiii. 35). Do thou,
therefore, with sincere charity, love all men, even thy
enemies and adversaries, as brothers and sisters, hav
ing the same heavenly Father, the same Creator and
Redeemer as thyself.

Consider within thyself what excellent creatures
they are, as being stamped with the most noble
image of God in their souls, and capable of eternal
blessedness ; and let this consideration lead tliee to
treat them with love and honour. For God made in
Elis own image and likeness only the angelic spirits
and men, giving them reason and intelligence ; and
on {iccount of this admirable dignity, they far excel
all other creatures.

li'2 How a Spiritual Man should Conduct himself

When thou seest a man who is deformed or dis
eased, thou shouldst not love him the less because of
his deformity, nor dwell upon the thought of his cor
ruptible and mortal flesh, but pass on to the con
sideration of the fairness of his immortal soul. For
so great is the loveliness and beauty of a rational soul
which is undefiled by the stains of sin, that if thou
couldst clearly discern it, thou wouldst almost lose
thyself for joy and admiration.

True beauty is spiritual, and is beheld by the eye
of the mind. A man of ordinary appearance who is
righteous, is greatly to be preferred to one who is
outwardly beautiful, but in his life and conversation
wicked ; for the former is in reality the most beauti
ful. And the body of the just man which is now
without beauty, or even repulsive in our eyes, will
one day rise again most fair and glorious. Do thou,
therefore, love every man with true charity, according
to the precept of God.

§ 2. — Exterior Manner and Conduct.

Thou shouldst not wear before others a severe
countenance, nor be of a perverse or bitter spirit ;
but, overcoming thy nature, -show thyself to all,
s\veet, benevolent, affable, and ready to serve
them. And if thou art easily moved to anger and
indignation, or hast any little feeling of bitterness
against any one, consent not to that vice, but repress,
mitigate, and extinguish it as much as thou canst,
grieving that thy heart should still be so full of
harshness.

Towards his Neighbour. 1^3

Humble thyself, and implore the assistance of God.
When He shall have abundantly infused into thee
the sweetness of charity, thou wilt no longer be so in
clined to bitterness. God often permits his chosen
friends to be prone to anger, in order that they may
the more fully know themselves, and the better keep
themselves humble.

§ 3. — Beneficence.

Assist with a ready will those who are in need of
thy help. A.nd chiefly towards those who have hated
thee, or who vex thee, do thou show friendliness in
heart, countenance, and words ; do good to them, as
occasion may require, and faithfully pour forth prayers
to God for them, as Christ Himself teaches, saying,
" Love your enemies, do good to them that hate you ;
and pray for them that persecute and calumniate
you " (3t. Matth. v. 44). Let thy heart, therefore,
be full of mercy towards those who are tempted,
afflicted, >>r oppressed by any necessity. Joyfully
relieve the wants of the needy with alms according to
the measure of thy possessions. Believe that what
thou givest to the poor, thou givest to Christ.

Send also spiritual alms to the faithful souls de
tained in the pains of Purgatory, praying devoutly
for them. Whatsoever thou shalt do for their release
and refreshment, Christ, who ardently loves them,
will so receive as if thou hadst come to visit Him in
prison, and hadst laboured to release Him. For they
belong to the mystical Body of Christ, and Christ
asserts in the Gospel that what is done to His mem-

124 Hoio a Spiritual Man should Conduct himself

bers is done to Himself. Whence also He saith, " I
was in prison, and you came to me " (St. M;itth.
xxv. 36).

§ 4. — Benevolence.

Be greatly desirous of the salvation of all men, and
let it seem no light loss to thee, if one single rational
soul should perish; for since it is stamped with the
image of God, it is more excellent and ought to be
held of more account than this whole visible world.
"We are all members of one body, of which the Head
is Christ. Therefore, wish not ill to another, neither
envy any one ; but rejoice in the good of others. In
jure no one wittingly. Disturb not, nor distress any
one without reason. Reproach not any one readily.
Be at peace, as far as lies in thy power, with all.

If by chance there has arisen a difference, or a
serious quarrel, between thyself and another, be thou
quickly anxious for reconciliation, and do whatever
may be required on thy part, as a humble and true
servant of Christ. Endeavour, moreover, to bring
back to peace and concord others who are at variance,
by pious prayer to God, or by any other suitable
means.

Thou shalt treat no one with contempt or disdain :
for that is very contrary to holy humility and charity.
Despair not of the salvation of any one still living :
since he who is now perverse may, by the grace of
God, quickly become good. The bridge of the divine
mercy is not yet broken, but still affords a safe pas
sage to those who repent

Towards his Neighbour. 125

§ 5. — Compassion.

As them dost to the afflicted, so also to sinners, do
thou show pious compassion and commiseration. La
ment over the ignorance and blindness of men. Re
call to mind how great is the weakness and corruption
of man who is tempted, and how great the malignity
and pertinacity of the devil who tempts him. Ex
tenuate the faults of others, and excuse them as far as
thou canst; but accuse thyself severely of whatever
thou doest amiss.

Think not on any account that the salvation of thy
neighbour concerns thee not; for thou (even if thou
art not in any way set over him) art bound willingly
and sedulously to promote it. Offer, therefore, prayers
to God for sinners, and strive to be of use to all ; thus
wilt thou merit signal favour in the sight of God.

Out of zeal for justice, and the honour of God, thou
must also reprove thy brother, as may be fitting.
Never consent to the sins of others, nor flatter any
one. If thou art angry in correcting or punishing a
sinner, be angry without bitterness, without hatred.
Make war upon sin in man, so that thou hate not the
man whom God made, on account of the sin which
the man committed. Hold sin, but not nature, in ab
horrence. For, if thou hatest man, thou art lost, be
cause thou livest out of charity ; and thou canst not
obtain salvation, unless, laying aside hatred, thou dost
return to holy love. For, as the Apostle St. John
saith : "He that loveth not, abideth in death"
(1 St. John iii. 14). Such a one abideth indeed in

l.^G How a £pii'il:''.il Man should Conduct himself

death, since love is the life of the soul, and God is
love. As thou wouldst have God benignant and mer
ciful towards thee, so be thou benignant and merciful
to others,

If thou wilt diligently consider how thou didst
lately or how thou dost stul abound in faults and de
fects both of mind and body, and how far thou art
from the purity, holiness, and fidelity which thou
owest to God ; thou wilt surely bear with equanimity
the burdens and imperfection of others, as discretion
and justice may dictate. Confess that it is thy fault,
on account of thy wicked and negligent life, that
others make little spiritual progress, and often offend
God.

§ 6. — Judgment of Others.

Interpret favourably, as far as possible, the actions
and words of others. Think not ill of others lightly.
When evil and absurd suspicions of any one arise in
thy heart, let them immediately pass out of it again ;
suffer them to fly past thee. And although thou
sometimes fear lest the devil seduce a man, or lest
some evil lurk in him ; believe not yet for certain that
evil does lie hid, if it is not thoroughly ascertained by
thee. In this manner refrain from rash judgments ;
and be not foolishly curious in observing the defects
of others, but watch for thy own defects, and judge
thyself.

Meddle not improperly with those things which are
not committed to thy charge ; but leave them in their
own state and condition. Let good things be good;

Towards his Neighbour. 127

but evil things judge not readily, leaving them to be
judged by God, who sees clearly the hearts of men,
and perfectly knows whatever is evil. He who will
interfere in all affairs, and loquaciously reprove and
judge all things, is far removed from true knowledge
of himself, and from true peace and purity of heart,
and has not yet reached the very beginnings of the
spiritual life.

Accustom thyself to live without many complainings.
If thou must often complain, complain to God, or to
the Blessed Virgin Mary, or the other Saints ; setting
before them humbly and calmly those things that
oppress and grieve thee.

CHAPTER IV.

ON THE ORDERING OF LOVE, PLEASURE, DRESS,
REFECTION, AND THE CUSTODY OF THE SENSES,
GESTURES, AND THOUGHTS.

§ 1. The inordinate lovo of creatures.

§ 2. Mortification of carnal delights.

§ 3. Moderation in dress and furniture.

§ 4. The manner of bodily refreshment.

§ 5. The government of the tongue.

§ G. The custody of the senses.

§ 7. Manners and gestures.

§ 8. The control of our thoughts.

§ 1. — The inordinate Love of Creatures.
RECALL frequently to mind that thou art a Christian,
not for the sake of the present but of the future life ;

1 28 On the ordering of Ijove, Pleasure,

and, despising earthly and transitory things, transfer
thy affections to those which are heavenly and eternal.
Thy soul is formed of so noble a nature that this whole
world is not sufficient to satisfy it. Transitory and
worthless things will never satisfy thee ; but God
alone, who is the supreme and eternal Good, will
satisfy thee. And this will be fulfilled in thee when,
being received into heaven, thou shalt see God as He
is. There is nothing here on earth but a miserable
exile, and bitter winter ; in heaven is our true home,
and a most delicious summer. How short is this life,
however long it may be, compared to eternity ! It
can hardly be called a moment of time. How quickly
do all things in this world pass by, flee away, and
decay ! If thou attachest thyself to things which pass,
thou wilt pass away with them. Attach thyself to
God, who remaineth unchanged, and never passeth
away. What, I pray, will it avail thee, if, for the
present, thou aboundest in riches, honours, and worldly
delights and pleasures, and afterwards shouldst be cast
i:ito everlasting fire? Reflect within thyself, 0 my
friend ; think diligently of this.

Make use of creatures here for the honour of God ;
but beware of clinging to them with faulty affection.
Keep thyself free and pure within, as far as thou art
able. Do thou refer entirely to the Creator, and to
thy heavenly home, whatever beauty, elegance, sweet
ness, fragrance, melody or perfection, thou perceivest
i;i created things ; for all the fairness, sweetness, and
perfection of creatures flows from God. Thou mayest
indeed receive some solace in God from these created

Refection, and the Custody of the Senses, etc. 129

things; but them shouldst not cling to them, nor
perversely seek in them thy self-will or thy own
delight.

Therefore thou shalt not attach thyself with in
ordinate love to any man, although he be very pious
and holy ; nor shalt thou desire that any one should
so attach himself to thee, but be content with thy
God, and delight in Him. Words cannot express
how dangerous and hurtful is an inordinate love and
affection towards any one. more especially when a per
son binds himself to another of different sex by this
sort of affection and incautious familiarity. Love
thyself and all men in God, and for the sake of God ;
but love God for His own sake.

I beseech thee, delight in Jesus Christ, thy sweet
Creator and Redeemer, thy true riches, thy true
and most joyful good. If thou art not able to love
Him ardently, love Him as thou canst, and as much
as He deigns to give thee grace. Desire that thou
mayest be enabled to love Him perfectly by His own
merciful will. And if thou feelest not this desire, do
thou at least desire to have the desire. Say to thy
gracious Lord : " 0 good Jesus, I ought and I wish
to love Thee with my whole heart ; deign to supply
for me what is wanting to my ardent desire and
love." Thou mayest also say, " 0 Lord, I ought to
be, and I wish to be, humble, resigned, patient,
kind, gentle, modest, chaste, sober, active, and de
vout ; do Thou in Thy goodness deign to supply all
my deficiencies in these virtues." For as often as
thou shalt thus piously and from thy heart pray to

9

130 On, the, ordering of Low, Pleasure., Dress,

Christ Jesus (even if thou shouldst do it a thousand
times a day), so often will He doubtless offer Himself
to His Father for thee, and perfectly supply thy de
fects by the love of His Heart, by His humility, resig
nation, patience, benignity, &c.

§ 2, — Mortification.

As a pilgrim and stranger in this world, despise
impure delights, that is to say, those of which God is
not the cause, and which do not tend to union with
God, and are not necessary to the support of nature.
If tliou still boldest the pleasures of the flesh in
esteem and art much given to them, thou dost not yet
sufficiently understand that thou art a stranger and
pilgrim here.

Remember that thou art not an animal, but a man
endowed with reason. Happy is the truly spiritual
man, to whom it is sometimes given to experience
how far heavenly and divine delights surpass and ex
ceed those which are earthly and carnal. Happy is
he who, beholding with the eyes of faith the pride of
the flesh and the pomp and glory of the world, recog
nises that they are nothing : and in truth they are
like a flower that quickly falls and withers away.

g 3. Moderation in Dre.ns and Furniture.

Seek not vanity, luxury, and unlawful superfluity
in dress and furniture : but observe moderation and
measure according to thy condition.

§ 4. — Bodily Refreshment.
Be moderate in taking food and drink, and avoid

Refection, and the Custody of the Senses, etc. 131

all unbecoming voracity, and eagerness for sensual
pleasure. If, perchance, simple and rough fare is pro
vided, let not the patience and peace of thy heart be
lost by murmuring : but receive with thanksgiving
what is given and provided by God. Even if ex
quisite dainties be provided ;* yet seek not by desire
the indulgence of thy flesh, nor dwell upon the
earthly pleasure that thou feelest. Be ashamed to
seek after dainties beyond thy reasonable and just
wants, when for thee thy Lord Jesus Christ was given
gall and vinegar to drink.t Judge thyself unworthy
to receive even black bread.

When thou art especially tempted by greediness
and an inordinate appetite, reflect how quickly this
enticing pleasure passes away, and how pernicious it
is. Doubtless, if thou shalt have followed it, and
satisfied it without restraint, thou wilt afterwards
grieve for having done so ; but if thou shalt have
curbed thy evil appetite for the sake of God, and
kept thyself clean, thou wilt indeed rejoice in thy
conscience. In order to feed the devotion of thy
mind while thou art eating, thou mayest (if thou art
not prevented) mentally dip the morsels which thou
takest in the Precious lilood of Christ, and take thy
drink from His crimson Wounds. Thou mayest also,
while thou eatest, ruminate on these words, " May
the virtue of Thy divine love, 0 my beloved Jesus,
incorporate me and unite me intimately with Thee;"
and when thou drinkest reflect on these, "May the
sweetness of Thy divine charity, 0 most loving Jesusr
* Eom. xiii. 13. f Ps. kviii. 22 ; Si John six. 2y.

9—2

132 On the ordering of Love, Pleasure, Dress,

flow into my inmost heart, and penetrate my whole
substance, to Thy eternal praise." In places, how
ever, where there is sacred reading during meals,
thou shouldst, as is fitting, attend to what is read, if
thou canst understand it.

If thou shouldst, perchance, have slightly trans
gressed the bounds of temperance (which may easily
happen, even to a pious man), pray God humbly to
pardon thy want of moderation ; and being thus
cleansed, be of good courage. He who, setting aside
sobriety, gorges himself with much meat and drink,
after the manner of swine, leaves no room within
himself for the Holy Spirit and the grace of God.

Thou mayest, no doubt, blamelessly grant solace to
thy body by eating, drinking, resting, sleeping, and
taking care of thy health.

A certain very holy virgin, when she had given
such refreshment to her body, rejoiced as if she had
given it to Christ, who said, " As long as you did it
to one of these my least brethren, you did it to me "
(St. Matth. xxv. 40) ; for she considered herself one
of His least brethren. Refresh, therefore, and revive
thy body with discretion, to the eternal glory of God,
in union with that love by which the sweet Jesus,
made Man for thee, deigned while on earth to cat
and drink, to rest and sleep ; and offer to Him, in
union with the same love, the bodily refreshment
which thou permittest to thyself. For when we thus
piously receive it. and offer it to God, united by
prayer or by desire to the love and charity of Christ,

Refection, and the Custody of the Senses, etc. 133

it becomes very pleasing to Him, and very profitable
to ourselves.

§ 5. The Government of the Tongue.

In thy speech be circumspect, honest, chaste, and
blameless. Delight in reasonable silence. Utter not
vain and trifling words, nor such as excite immoderate
laughter. For Christ saith in the Gospel: " Every
idle word that men shall speak, they shall render an
account for it in the day of judgment " (St. Matth.
xii. 36).

Avoid also asperity and pungency of words, and
abhor the vice of detraction and evil-speaking. If it
be necessary, or evidently useful, to speak of the de
fects of others, see that thou introduce nothing be
yond this, nor with any other intention. And then
beware lest thou be impelled to speak by bitterness
of spirit or ill-will.

Moreover, thou shalt not affirm for certain those
things of which thou art uncertain. Flee most care-

O

fully from all falsehood, all hypocrisy, duplicity, and
wicked dissimulation, and deceit. For God admits no
one into His kingdom who is not simple and far re
moved from all false appearances.

If thou shouldst happen to hear any one uttering
slanderous and evil, or improper words, thou must
contrive to cut short that discourse, or even modestly
and discreetly reprove him who so speaks. And, if
thou art not well able to do this, show nevertheless
by the sadness of thy countenance, or by sighs, or by
departure, or by any other fitting sign, that those

134 On the ordering of Lore, Pleasure, Dress,

things displease the-e which are displeasing to God,
and close at least the ears of thy soul, lest thou consent
to the evil discourse.

§ 6. The Custody of the Senses.

Thou must guard with the utmost diligence thy
tongue, and the five senses of thy body, that is to say,
sight, hearing, smelling, tasting, and feeling. See,
therefore, that thou use them not otherwise than is
permitted. For if thou lovest much talking, and art
given to indulging thy senses without restraint, thou
wilt be unable to make any progress in virtue, and
wilt lose the grace of God ; for it flows away through
the senses, as it were through crevices.

§ 7. Manners and Gestures.

Be calm and composed in thy manners and gestures.
Thou wilt do well to show thyself moderately cheerful,
to the honour of God, at fitting times and places,
among those with whom thou hast intercourse. Be
extremely careful not to incur the guilt of scandalizing
any one by thy words or deeds.

§ 8. The Control of our Thoughts.
Keep thy thoughts and affections pure and innocent.
When any bad thought, or evil image, or foolish mirth
has come into thy mind, and thou feelest some impure
affection arise in thy heart ; be ashamed, and quickly
and simply turn thyself away from it, bringing back
the eyes of thy mind to God, or to some harmless
subject, or making the holy and salutary sign of tho
cross.

Bejedwn, and the Custody of Ifo Senses, etc, 135

Against the shameful inclinations and lusts of the
flesh, it is of no little avail to reflect on the shortness
and vileness of carnal pleasures, and on the corrupt
nature of the flesh itself. For what is flesh, how
soever fair and attractive it may appear, what is it but
filth, and rottenness, and a noisome stench 1 If that
delicate skin were taken off which displays such great
beauty, the whole flesh would be hideous. We as
suredly have to die, and after death the body will be
come a most repulsive corpse.

The Angelical Salutation piously recited is of won
derful avail, and also the invocation of the Saints, and
the fear and horror of losing the grace of God, and
the diligent consideration of what it would be to be
for ever separated from God and all His friends, and
to be plunged into eternal torments with the devil in
hell. But we most easily and happily overcome the
evil suggestions of the malignant spirit, by despising
them as though they were troublesome flies, rather
than by answering them with much reasoning.

136 Counsels and Practices of Discretion.

CHAPTER V.

COUNSELS AND PRACTICES OF DISCRETION.

§ 1, Singularity is to be avoided.

§ 2. And also the excess of austerity.

§ 3. God is to be tbe end of our actions.

§ 4. The assistance of grace.

§ 5. The merits of Christ.

§ 1, The avoiding of Singularity.

IN all thy works and exercises be discreet, prudent,
thoughtful, and earnest, and be careful to preserve thy
tranquillity and liberty of spirit. Worship God and
serve Him, not in a negligent and perfunctory manner,
but devoutly and zealously. Diligently avoid all faulty
singularity. This vice of singularity is especially to
be shunned by those who dwell in monasteries, and
are bound to live according to a common and approved
rule. There are some who take a strange delight in
doing anything that is not done by others. They are
better pleased if they have once fasted while their
companions were eating, than if they had fasted ten
times with others. But they miserably deceive them
selves.

§ 2. And of Austerity.

Although thou mayest read or hear of many holy
men who have led very severe lives, and although
thou mayest perchance be impelled by the first fervour
of thy conversion to embrace unusual austerities ;
thou shouldst not inconsiderately follow the dictates of

Counsels and Practices of Discretion. 137

this fervour, but take counsel of the wise. For what
has been clone by holy and perfect men, they did by
the evident guidance and attraction of the Holy Spirit.
Evil passions must be mortified, but the weak body
must not be oppressed, nor must nature be destroyed.
The crosses and afflictions which God lays upon a man
are much more safely borne, than those which a man
takes upon himself by his own will.

§ 3. Let God be the End of our Actions.

Whatsoever thou doest or omittest, let it be done
or omitted for the honour and glory of God : so that
in all things thou mayest look simply to God by a pure
intention, and be bound to Him by the glorious bond
of good will, never knowingly or willingly seeking
thyself. The moment thou discoverest in thyself any
inordinate self-seeking, repudiate it, and deny thyself;
for self-seeking and self-will corrupt and spoil our good
works. True self-denial assuredly sounds sweetly in
the ear of God, and marvellously delights His Ma
jesty. If thou sayest only one Hail Mary to the per
petual praise of God, with self-denial, it will be more
pleasing to God, and of more advantage to thyself,
than if thou wert often to recite the whole Psalter of
thy own accord or out of self-will.

There is no action so insignificant that it may not
be of great advantage to the soul if it be purely re
ferred to God. Wherefore, he who for the sake of
God places even one little flower on the altar, or
adorns the image of any Saint with a sincere and de
vout intention, will doubtless receive a great reward.

138 Counsels and Practices of Discretion.

Moreover, he will not lose his reward who only bows
the head or bends the knee in honour of God. Seek
and ask of God, that the utmost praise of the Creator
may result from eacli of thy words, from each step of
thy feet, from every movement of thy body, and from
every morsel that thou catest ; seek and ask that
every breath thou takesfc day and night may honour
and glorify God, and show thy love of Him ; then,
indeed, will come to pass what thou rightly and
piously desirest and seekest.

§ 4. The Assistance of Grace.

When thou art going to undertake anything, raise
thy heart to God, ask counsel of Him, and call upon
Him ; knowing that unless He help thee with His
grace, thou canst neither do nor say anything accept
able in His sight.

Observe diligently what God may speak to thy
heart, and whether it be reasonable and agreeable to
Him that thou shouldst do this or that. If thou art
uncertain whether thy inclination be from God, ob
serve whether thou wouldst be ready to follow the
will of God, if it were made clear to thee. And if thou
findest thyself wholly disposed to follow the will of God,
and humbly beseechest Him to enlighten and to teach
thee; then thou mayest trust that what thou art most
drawn to is from God, provided it be in accordance
with Holy Scripture and the teaching of the Church.

It is, nevertheless, advisable that thou shouldst
seek to ascertain the will of God from some one who
is enlightened and fears God ; and that chiefly in
difficult affairs, on account of the wiles of Satan, who

Counsels and Practices of Discretion. 139

sometimes transforms himself into an angel of light
(-2 Cor. xi. 14).

§ 5. The Merits of Christ.

If thou dost combine and unite thy good works
and exercises with the actions and exercises of Christ,
and offer them to God to His eternal praise ; this
offering will he highly acceptable to the Lord, and
thy works will receive an ineffable glory and dignity
from the actions of Chiist with which they are
united. Thy lead (so to speak) will be changed into
fine gold, and thy water into most excellent wine.
Let Jesus and Mary be thy beloved refuge and hope ;
and do thou commend to them by devout prayer all
thy necessities and all thy affairs.

CHAPTER VI.

RULES FOR THE CONSOLATION OF THE TEMPTED.

§ 1. Diligence in custody of the heart.

§ 2. Sorrow in desire ; that is to say, sorrow is true when

reason vehemently desires to grieve for sin, and to

have an intellectual hatred of it.
§ 3. Falls from human frailty.
§ 4. The assaults of vices and temptations.
§ 5. Perseverance in holy resolutions.
§ 6. Confidence in the assistance of the grace of God, not in

our own strength.
§ 7. Of prayer.

§ 1. Custody of the Heart.

Avoid with all prudence the occasions of sin, and any
companionship which may turn thee away from God ;

1 40 Rules for the Consolation of the Tempted.

and be ever solicitous to preserve the purity of thy
heart. Never give thyself up to inordinate security,
since this life is full of snares, temptations, and
perils : but always work out thy salvation with rea
sonable and holy fear. For most true are these
words of the wise man, " Unless thou hold thyself
diligently in the fear of the Lord, thy house shall
quickly be overthrown " (Kccles. xvii. 4). When,
however, thou dost fall and sin through human
frailty, or when thou seest thyself rather losing than
gaining ground through the attacks of evil passions,
be not despondent on that account ; but, lamenting
before thy Lord Jesus, beseech Him to wash away all
the stains of thy sin in His most pure Blood, and to
confirm tliee in well-doing by His grace.

§ 2. Sorrow in Desire.

Neither be thou tormented if perchance thou feelest
no sorrow nor contrition. For if thou dost heartily
wish and desire that thou hadst not offended God, or
even if thou art sorry that thou dost not grieve for
it ; this sorrow is seen and accepted by God, who
considers not so much what thou feelest as what thou
desirest. Say often these or similar words, " 0 Lord
Jesus ! would that I had never offended thee ! 0
that I might henceforth live according to thy most
gracious will, and be pleasing to thee ! "

That contrition is most excellent which is combined
with love, hope, and humble confidence in God.
Lighter offences are doubtless more effectually and
quickly effaced, if a man humbly acknowledging his

Rules for the Consolation of the Tempted. 141

fault, straightway turns lovingly to God, than if he
timidly dwells upon his defects, and reflects upon
them in his own mind.

§ 3. Sins from Human Frailty.

It is one thing to fall into venial sins only through
frailty in occasions of sin ; and another to commit
them through pure and culpable negligence. That
man sins through frailty and unawares, who not
being taken captive by the love of any creature, is
ever ready to abandon all things which he knows for
certain that God wills he should abandon ; but who
yet is prone to fall when occasion offers, through ela
tion of mind, or impatience, or sloth, idleness, levity,
and overabundance of words, or sensual and carnal
affections, and who is intemperate in food and drink,
or more mirthful than is meet, or immoderately an
xious and busy ; yet as soon as he recovers himself he
grieves that he has not been more guarded, and, ut
terly abhorring the least stain of sin, immediately
seeks pardon for it. His heart is not corrupt, and
sins and passions have not much hold upon him, nor
do they greatly impede in him the grace of God.

On the other hand, he certainly offends through
pure and culpable negligence, who is wilfully and
with his own knowledge held captive by love and
affection for creatures, and unrestrainedly seeks from
them pleasure and delight. For even though he may
possess himself in freedom when occasions of sin are
removed, he yet, for the most part, desires those occa.
sions, and he neglects and makes light of the faults

142

Rules for the Consolation of the Tempted.

he is thus led ir.to, which lie ought to hold in detesta
tion. It is evident that the heart of this man is
corrupt. Nevertheless, he also may obtain forgive-
ness, if after his fall he conceives true contrition and
makes a resolution to amend.

§ 4. The Assaults of Temptations.

Again, it is one thing to be attacked by evil passions,
and another to be overcome by them. So long as
thou consentcst not, so long as the vices displease thee,
and thou resistest them with thy reason and thy will,
thou withdrawest not from God, however they may
attack and molest thce. Some servants of God aiv,
by nature, placid both within and without, and are
but slightly molested by vices. Others are more
severely tempted when occasions offer, being by their
very nature prone to pride, or vain-glory, anger or
greediness, luxury or other faults ; but they will not
in any way yield their consent to these vices. For
when they feel any inclination towards them, they
instantly abandon and contemn whatever is adverse
to God and to their spiritual good, and, repudiating
all sensuality, they flee interiorly to God by faith and
humble prayer. These arc often more acceptable to
God than the others, and excel them in virtue; for
the perfection of virtue is attained by efforts.
It is possible, however, that some one of those who
strive earnestly against sin, may be detained some
what long in Purgatory after his death ; but when he
.shall be fully cleansed, he will obtain a much higher

Ihdcsfor the Consolation of the Tempted. 143

place in heaven than he who did not make such
strenuous efforts, though lie may have reached heaven
without passing through the pains of purgatory. Let
not, therefore, the violence of temptation discourage
thee.

Even if thou shouldst feel very urgent evil impulses
in those inferior and sensitive parts of the mind which
we have in common with the brute creation, but with
out consenting to them, even if unclean images and
unheard-of blasphemies against God and the Saints
repeatedly enter into thy mind against thy will,
they would not contaminate thy soul, but would
cleanse it, and prepare for it wonderful crowns in
heaven. Many very pious men are so tormented by
temptations of this sort, that they cannot say a single
" Our Father," or " Hail, Mary," without diabolical
suggestions. They are oppressed by intolerable difficul
ties, and think themselves guilty of many crimes ; but
in the eyes of God they are glorious martyrs. On
account of these suggestions, anxieties, and afflictions,
we must never omit our prayers, even though they
may be disturbed by innumerable distractions, nor must
we neglect any good work. He who once consents to
vain-glory is more displeasing in the sight of God than
if lie had for many years felt the worst suggestions
enter into his mind without consenting to them. Let
the malignant spirits rage as they may, let the flesh
entice and excite to evil, — the soul, which by
deliberate will refuses to turn to evil, loses not the
grace of God. The intellect is often so occupied by
importunate suggestions, and by evil thoughts and

144 Rules for the Consolation of the Tempted.

temptations, that a pious man may for a time dwell
upon them without deliberation or intention : but he
turns away as soon as he is clearly aware of his
thoughts, and consents not to the temptation which
had taken hold of him.

If in thy sleep (when the reason is not free) thou
shouldst have some unclean dream, thou must not be
too much afflicted and fearful because of it, provided
that on awaking, and being fully master of thy reason,
thou rejectest what is sinful. Sin depends entirely
on the will, — so that if it be not voluntary, it is not
sin.

Therefore, I repeat again for thy consolation, if on
account of an injury done to thee, or of evil speaking
against thee and thine, or for any other cause, thou
shouldst feel thyself violently moved to anger, or to
feel ill-will or envy towards any one, and meanwhile
thou art displeased with thyself, and dost repress to
the utmost of thy power the vice which is active
within thee, and strivest to expel and mortify it by
humble confession and prayer, thy salvation will suffer
no detriment. There may, indeed, be a tempest in
the lowest regions of thy soul ; but in the upper re
gions, thy reason will remain tranquil and thy will
incorrupt and unconquered.

Nothing will altogether separate thee from the
friendship of God, if thou consentest not to sin. But
neither the devil nor any other creature can force thee
to consent, since thou hast free will, which God is
ever ready to strengthen by His grace, lest thou
shouldst fall by consenting. If, however, thou hast

Rules for the Consolation of the Tempted. ] 45

consented to sin, thou mayest (with the help of God)
be quickly re-instated in grace before the Lord, by
true contrition and penance.

§ 5. — Perseverance.

PERSEVERE, therefore, in thy holy resolutions, even if
thou fallest a thousand times a day. Hope steadfastly
in the Lord, who ever most graciously grants forgive
ness to a man of good will humbly acknowledging his
fault. It is assuredly impossible for the humble to
be repelled by Him and perish. Oh ! if being in
teriorly illuminated by the light of grace, thou couldst
in anywise know and feel how merciful, how gracious,
how sweet and good is Jesus; thou wouldst, doubt
less, conceive a great and loving confidence in Him,
and wouldst feel the utmost exultation. And this
joyful confidence would render thee, not idle and
negligent, but exceedingly prompt and diligent in well
doing. The merciful Jesus often sweetly visits and
consoles with His grace one whom He yet knows to be
about soon to fall and to commit some sin. Oh ! how
readily He receives thee, when arising from thy fall,
thou returnest to Him with humility and love ! Then
do the angelic spirits and the other citizens of heaven
rejoice with great joy, and embrace thee in most
sincere charity ; for they also are most benignant and
merciful.

When any one labours under an inordinate fear of
damnation, and yet strives with all his strength to lead
a good life, it is expedient and prudent for him to
refrain from dwelling much on the just judgments of

10

146 links for Hie Co'iisolation of the Tempted.

God : lie must believe undoubtingly in the Holy
Scriptures, which abound in heavenly consolation.
And who is there whose courage will not be revived
by those most sweet words of the Prophet: "The
Lord is gracious and merciful ; patient and plenteous
in mercy" (Ps. cxliv. 8) 1 " As far as the east is from
the west, so far hath he removed our iniquities from
us : as a father hath compassion on his children, so
hath the Lord compassion on them that fear Him"
(Ps. ciii. 12, 13).

Let him fear and be terrified at the severity of
the judgments of God, who, neglecting God, and
spurning his commandments, persists in his iniquity,
and will not amend his life. It is no doubt to
such a one that the Blessed Paul speaks, when he
utters these terrible words: " Despisest thou the
riches of His goodness, and patience, and long-suffer
ing'? knowest thou not that the benignity of God
leadeth thee to penance ? But according to thy hard
ness and impenitent heart, thou treasurest up to thy
self wrath against the day of wrath and revelation of
the just judgment of God" (Rom. ii. 4, 5). But the
same St. Paul amply consoles those who depart from
sin, and strive to live according to the Spirit, saying :
" There is now therefore no condemnation to them
that are in Christ Jesus, who walk not according to
the flesh" (Rom. viii. 1). A man of goodwill should
in no wise look upon God as cruel, whose nature is good
ness itself, and whose benignity and clemency he daily
experiences.

God is often said in Holy Scripture to be terrible,

Rules for the Consolation of the Tempted. 147

and anger and fury are attributed to Him ; but this is
meant to signify His spiritual operations and the effects
of His justice ; for He is unchangeable, and subject to
no perturbation; He remains ever tranquil in Him
self, and in the same mood.

Hence in the Book of Wisdom it is written : " Thou
being master of power, jiulgest with tranquillity" (Wis
dom xii. 18).

§ G. Confidence, in God.

Resist with constancy the temptation to despair and
discouragement. Do all that is in thy power to make
more and more progress ; yet trusting not in thy own
labours and efforts, but in the help of the Lord thy
God ; for they who trust in themselves fail, since man
of himself can do no good thing.

§ 7. Pnvjer.

Beseech God assiduously that He will mortify in
thee, and take away from thee whatsoever is dis
pleasing to Him ; beseech Him to make thee a man
after His own heart. For if thou hast faith, and per-
severest in humble petition and prayer, thou wilt with
out doubt receive whatever is conducive to thy salva
tion, according to the promise of Christ, who saith ;
"Ask, and you shall receive" (St. John xvi. 24). And
again, "All things whatsoever you shall ask in prayer,
believing, you shall receive." It is indeed certain that
thou wilt at a fitting time, if not immediately, obtain
by prayer those things which are useful to thee, and
which thou mayest rightly and confidently hope to
obtain. If two persons prayed to God at the same

10—2

148 Rules for the Consolation of the Tempted.

time, one of whom asked for a thing which seemed al
most impossible, but yet trusted that God would grant
his petition : while the other sought for a trifling thing,
but had not full confidence in God ; he who asked for
an important and difficult thing, would through the
merit of his confidence be much sooner heard than he
who with little confidence prayed for a little thing.

If perchance thou seekest piously for what would
not be for thy good, God will give thee something that
will be profitable to thee. He is a most loving
Father; if He denies thee when thou askest for
spiritual riches, it is because thou art childish, and
knowest not how to make a good use of them. He
lays up for thee, however, in heaven each time a hun
dred-fold what thou dost ask. It is, indeed, impossible
that the least prayer rightly offered, the least sigh, or
the least pious aspiration to God, should fail to bring
forth great fruit.

Kecite frequently that most excellent and most
sweet prayer, which our Lord Jesus Christ pronounced
with His own sacred lips, and taught to us. And in
praying to God, thou must not imagine Him to be cor
poreal and visible ; but believing him to be a Spirit,
adore and pray to Him in spirit and in truth.* Con
ceive of Him. in thy mind as a supersubstantial Sub
stance ; contemplate Him as the supreme Good, and
supreme Love, and the supremely desirable intellectual
Light. But look and meditate upon the Son of God,
who for thee was made man, as God and Man.

* St. John iv. 24.

Consolation for the Imperfect. 149

CHAPTER VII.

CONSOLATION FOR THE IMPERFECT WHO ARE OF
GOOD WILL.

§ 1. There is some imperfection in all men.

§ 2. Good will.

§ 3. Mortification.

§ 4. Union of our works with the merits of Christ.

§ 1. — The Perfection consisting in Good Will.

IF them canst not be as perfect as thou wishest to be,
humble thyself and be resigned. Congratulate in thy
heart those who are perfect, glorifying God, and giving
thanks to Him for their perfection. God often
permits some fault or imperfection to adhere to
His elect, who are most dear to Him, by means of
which they may become vile in their own eyes, and
remain humble. There are some who have acquired
health and vigour of soul, and have risen to such a
degree of virtue, that they would be ready to undergo
death rather than offend God of their own will and
knowledge ; and yet, not being aware that they are
strong, they are ever in fear and anxiety, and are fully
persuaded that they are weak and ailing.

Our most wise and gracious Creator, out of His great
faithfulness and the love He bears them, leaves them
in this ignorance and fear as long as they live. For
He clearly perceives them to be so frail that if they
had ascertained that they were sound, they would
immediately look upon themselves with vain oompla-
cency. It is good for them to endure this misery,

150 Consolation for the Imperfect

under which they resign themselves humbly to God.
However, the merciful Lord usually delivers them at
the hour of death from this ignorance and tin's long-
darkness ; giving them a firm confidence in Him, in
which they depart happily out of this life.

§ 2.— The Valm of a Good Will.

Thou must on no account lose confidence, because
thou art imperfect ; for God cannot reject a man of
good will. He intimately knows thy weakness, and
mercifully consoles thee in the Gospel, where the
holy Angels are related to have sung at the Birth of
Christ those words most ardently longed for : " Peace
to men of good will" (St. Luke, ii. 14). They said
not, Peace to men of great or of perfect holiness,
(although if they had said this, they would have said
what is most true) ; but in order that the weak and
the little ones who are of good will might receive
consolation, they joyfully said, " Peace to men of
good will."

If thou dost reasonably what is in thy power, and
truly desirest to please God, He will, doubtless, at
length exceedingly reward thy endeavours, thy labours
and desires, and thy good will, even though there be much
inequality in thy pious works, exercises and prayers,
and many defects be mingled with them. For so long
as thou withdrawest not thy will from God, and often
grievest for thy imperfections and thy multiplied
offences, God. in His unspeakable goodness, accounts
thy works worthy of an eternal reward. So long, I
say, as thou retainest a good will, and, carefully ab-

Who are of Good Will. 151

staining from sin, devotest thyself to humility and
the other true virtues, thou wilt be pleasing to God,
and thou mayest dwell with joy in thy good con
science as in a delightful paradise.

Assuredly, all good things depend upon the will ;
and when thou earnestly desirest with thy whole
heart, and doest all that lies in thy power to possess
humility, charity, or any other virtues, without doubt
thou possessest them in the sight of God. In like
manner, when thou desirest from thy heart to do any
good work, but art not able, God receives thy good
will for the deed. And God accounts thy desire to
be as great as thou with th}-r whole heart wishest it to
be. It is, therefore, exceedingly profitable to pray
thus : " Would that I might, 0 my Lord, for the
honour of Thy name, have as much love and affection
for Thee as any creature ever had ! 0 most gracious
Jesus, I earnestly beseech Thee, that I may at all
times rise to Thee with my whole will and eager de
sire, according to Thy good pleasure. I seek and desire
with my whole heart to please Thee perfectly in all
virtue and holiness, by Thy merciful will."

§ 3. — Mortification.

Thou must not be pusillanimous, nor imagine thy
self to be remote from God, because, perchance, thou
canst not practise great austerity of life, or because
thou dost not feel thyself inwardly impelled and
attracted towards it. For it is not in this that true
perfection and true holiness consist ; they consist in
the mortification of self-will and of evil inclinations,

152 Consolation for the Imperfect

and in true humility and charity. We do not read that
the Blessed Virgin Mary, Mother of God, led so hard
a life as did the holy widow Judith ; and yet she was
by far more perfect than Judith. All the elect walk
not outwardly in the same path ; but all must surely
follow inwardly the same path, namely, the path of
humility, and true charity or holy love. For St. John
Baptist followed one mode of life, and St. John the
Evangelist another ; and yet, because both were truly
humble, and truly loved God and their neighbour,
both were very pleasing to God.

Rejoice and praise God, that many, being assisted
by His grace, lead and have led austere lives ; for
thus, by pious congratulation and sincere love, thou
wilt make their merits in a manner thine own, and
thou wilt receive from God reward and glory for the
virtues which thou purely lovest in others.

Moreover, thou mayest offer to God the Father, in
stead of the austerity in which thou art wanting, the
fasts, the vigils, the tribulations, and the most bitter
Passion of Christ. And if, with the help of God,
thou slialt embrace a somewhat more austere manner
of life, do it simply for the glory of God, and make
not much account of this austerity, nor put trust in
thy merits, but rather rest all thy hopes on the Pas
sion of Christ, and on His satisfaction, expiation, and
merits.

Although the imperfect must never lay aside the
holy fear of God, they have not much reason to fear,
providing they are always striving to be better ; they
have not, I say, reason to be inordinately fearful.

Wlwareof Good Will. 153

For Christ loves, in His mystical body, not only the
eyes, that is to say, the perfect ; He loves also the
hands and the feet, He loves the lowest of His mem
bers, He loves the minute vessels of mercy which He
purchased with His Blood and Precious Death. The
great sons of God quickly walk and run ; but the
little ones learn to walk slowly and with difficulty.
Happy wilt thou be if thou be found in the number
even of the little children ; for they also shall all be
heirs of the heavenly kingdom. He who created the
great ones created also the little ones ; and Christ is
the Saviour of both. He shed His Blood for all. He
willed to redeem all by His Death ; and no one is ex
cluded from so great a benefit, unless he unhappily
deprive himself of it by his own fault.

§ 4. — Union of OUT Works ivith Christ.

Believe me, he who is truly humble and of good
will, possesses in Christ — because of the devout and
sincere desire of his heart— whatever may be wanting
in himself ; he possesses in Him all holiness and per
fection. For, without doubt, it was for this that
Christ came into the world, for this he became incar
nate and suffered, that He might save sinners who
humble themselves, raising them to eternal bliss ; that
He might satisfy for them, making good and supplying
for their deficiencies, and enriching them with His
merits. Like a faithful parent, He laid up treasure
for His children, whom he loved from all eternity.

Beseech Him, therefore, that He will fully answer,
satisfy, and supply for thee ; pray Him to adorn thy

154 Consolation for the Imperfect

needy soul with His merits and virtues. And while
them thus prayest, hope and believe with certainty
that He will of His immense goodness grant what
thou humbly askcst. If them romaincst doubtful and
fearful, thou art like one who having taken off mean
and dirty clothing, and suddenly put on royal apparel,
knows not how to carry himself composedly as befits
those royal garments, but behaves foolishly and rudely,
with the roughness of manner to which he is accus
tomed. Offer to God the Father His only begotten
Son Jesus Christ, in full satisfaction for thy sins, and
in supply of the merits which are lacking to thee ;
offer all that He did and suffered for thee ; offer the
Incarnation, the Life, the labours, the Passion and
Agony, the Blood and Death of thy Eedeemer. The
dignity of this oblation and its profitableness to man
are utterly beyond our comprehension. No crimes
can be so grave and so enormous that they may not
be effaced in a man of good will by the merits of
Christ and His Precious Blood.

Thou mayest also say to God the Father : " 0 most
merciful Father, I beseech thee by Thy beloved Son
Jesus Christ, to have pity on me, and to grant me
such or such a thing to the eternal praise of thy
Name." For whensoever we ask for anything piously
and holily in the Name of the Son, or through the
Son, that petition is well pleasing to God the Father,
since nothing is more dear to Him than His Son.*

Commend thy good works and exercises to the

* St. Matth. vii. 7. and xxi. 22 ; St. Mark, xi. 24 j St. Jolm,
xiv. 13.

Who are of Good Will 155

most sacred and sweet Heart of Jesus Christ, to be
amended and perfected ; for this is what the same
most loving Heart greatly desires, and it is ever ready
excellently to complete thy imperfect works. Rejoice
and exult, because how poor soever thou mayest be in
thyself, thou art exceedingly rich in thy Redeemer,
who has willed tlice to be partaker of His merits,
who for thee was made man, for thee fasted, laboured,
endured torments, shed His Blood and laid down His
life. In Him is laid up fur thee a truly immense
treasure, if thou art really humble and of good will.

CHAPTER VIII

THE SCHOOL OF HUMILITY AND PATIENCE.

§ 1. The praise of humility.
§ 2. The chief acts of it.
§ 3. The virtue of patience.

§ I.— -The Praise of Humility.

OH, how worthy of praise is the virtue of holy humi
lity ! I admonish thee, again and again, most especially
to cultivate this virtue ; for it was this in particular
that Christ wished us to learn from Him. He saith :
"Learn of Me, because I am meek and humble of
heart " (St. Matth. xi. 29). This He ever taught,
both by word and by example. Wherefore He again
speaks thus : " Unless you be converted, and become
as little children, you shall nut enter into the kingdom

156 The School of Humility aiid Patience.

of heaven " (St. Matth. xviii. 3). This He most
lovingly regarded in His Virgin Mother, as she herself
bears witness, saying : " He hath regarded the humi
lity of His handmaid " (St. Luke i. 48). It is chiefly
by this that all the Saints have been and are men
after God's heart. In short, the whole discipline of
Christian wisdom is contained in this virtue. If thou
dost not desire nor strive to be humble, in vain thou
persuadest thyself that thou hast charity, and that a
pleasing dwelling may be found in thee for the Holy
Spirit, who resteth on none but the humble. Charity
is ever joined to humility, and humility to charity ;
and it is impossible that any one should have charity
who is not humble. For, as St. Paul saith : " Charity
is not puffed up, is not ambitious, seeketh not her
own, is not provoked to anger, but is meek and pa
tient." Without humility and charity thy works and
thy exercises, how great soever they may seem to be,
will be rotten and empty. But true humility is to be
sought for within the heart. If interior humility be
wanting, that which is external is nothing but hypo
crisy.

§ 2. — The Acts which are Special to Humility.
Let thy heart be humble and submissive. Acknow
ledge thy nothingness, thy infirmity and powerlessness,
confess thy ingratitude towards God, thy malice and
thy vileness. Of thyself, thou art indeed nothing,
and without the help of God's grace thou canst have
no good desire, do no good action, nor even conceive
one pious thought. Of thyself, thou art ever prone

The School of Humility and Patience. 157

to evil ; and if God did not keep thee, there is no
crime so horrible that thou wouldst not commit it.
Wherefore thou shouldst not esteem thyself above
any man, however wicked. If thou hast not been
guilty of grave sins, then, because of the goodness of
God, which has not permitted thee to fall into them,
and has granted thee the power of leading a good
life, thou hast still more reason to humble thyself
than he who, after the perpetration of many crimes,
has obtained pardon and has been received into the
favour of God.

Since thou hast nothing of thy own but sin, do
thou attribute every good thing that thou hast or
doest to the mercy and loving-kindness of God, seek
ing the praise and glory of God, not thine own.
Take not to thyself so much as an atom of the gifts
of God ; even if thou alone hadst done all the good
works of all men, thou shouldst remain as naked and
destitute (as regards thy opinion of thyself, and the
undue esteem of thy works,) as if thou hadst done no
good thing. If thou usurpest and ascribest to thyself
any of the gifts of God, and if thou desirest to be
held in honour of men on account of any interior or
exterior grace, there lurketh in thee great pride. Hold
that most pernicious pest in abhorrence ; and if, per
chance, it conies into thy mind, consent not to it. Say
to God : " 0 Lord, I would rather die than consent ;
I renounce all impurity." Not only ascribe no good
to thyself, but cast back upon thyself the blame of
all the evil that is done in the world. Confess thyself
to be utterly unworthy of the benefits and gifts which

158 The School of R/nnil/fij and Patience.

thou receivest from God, and be grateful to Him ;
acknowledge that thou art not worthy that the earth
should bear thee.

Doubtless, since thou hast by thy sins grievously
offended the Lord of supreme majesty and holiness,
it would be but just that God Himself and all creatures
should torment thee horribly. Wherefore thou
shouldst not be astonished, nor disturbed in mind,
when thou feelest thyself interiorly dry, barren, un
settled, in darkness, and as if abandoned by God ; or
when thou art oppressed by daily and heavy crosses,
difficulties or temptations, and when others despise
and persecute, or even strike thee, and insult and
speak evil of thee. Thou thinkest then, perhaps, that
God is angry with thee ; but that anger is fatherly,
and proceeds from love. Be not discontented with so
loving a Father, when He tries thee, or allows thee to
be tried by adversity. Be meek, patient, and resigned,
and give thanks.

Thou must, however, have a reasonable fear,
knowing that God sees many faults in thee, while
thou, perhaps, perceivest only one, or none at all ;
fear, I say, and impute to thy sins what thou hast to
suffer, acknowledging that thou hast deserved worse
things ; but by no means imagine thyself, on account
of these punishments, not to be dear to God. On the
contrary, they should make thee very confident that
thou art dear to Him: "For the Lord scourgeth
every son whom He receiveth " (Heb. xii. 6). Chant
in thy heart these words of the Prophet : " I will look
towards the Lord, I will wait for God my Saviour. J

The School of Humility and Patience. 159

will bear the wrath of the Lord, because I have
sinned against Him, until He judge my cause. He
will bring me forth into the light, I shall behold His
justice" (Mich. vii. 7, 9). Beseech the Lord Jesus
that He will satisfy for thy sins ; but bear patiently
for the love of Him what thou dost suffer.

Pardon speedily from thy heart all the offences of
those who hurt and annoy thee, and show thyself
benignant towards them, returning good for evil, and
bearing quietly and with equanimity their sharp words
and threatening gestures, and cruel deeds, and what
ever wrong they may have inflicted on thee or on thy
friends. And lest this should seem to thee too difficult
in practice, place before the eyes of thy mind what
thy Lord Jesus Christ endured for thee, and the ex
ample that He gave thee, who, when He suffered,
murmured not, was not angry nor sought for revenge,
but most mercifully prayed for His enemies.* "Wouldst
thou not think thou hadst obtained an immense good,
if thou couldst in anything resemble thy King?

It sometimes happens by the permission of God,
that a good man, who seeks God alone, falls into some
grievous trouble and affliction, either from natural
temperament and indisposition, or from the influence
and changes of the weather, or by the operation of
the evil spirit, or from other causes ; this man, think
ing he is displeasing to God, then usually loses his
peace of mind, and is subject to sadness and dis
turbance. If such distress come upon thee, do not
thou wish to shake it off violently, nor seek out divers
* 1 Pet, ii. 23 ; St. Luke, xxiii, 34

160 The School of Humility and Patience.

ways of ridding thyself of it, but receive the annoy
ance humbly from the Hand of God, as something
most salutary for thee, and endure it with a tranquil
and resigned mind, even if it should last many years,
or for thy whole life ; for thus will God and the
Angels dwell with thee, taking delight in thy humility
and patience.

§ 3. — The Virtue of Patience.

Tribulations in this life are most precious gifts of
God, and there is no more certain sign of divine
election than to bear adversity with humility and
resignation for the sake of God. By means of cold,
heat, sickness, and every other exterior and interior
trial, God purifies, sanctifies, and wonderfully adorns
the souls of His elect. And when He sees that they
are unable to bear collars of gold, He adorns them at
least with garlands of flowers, that is to say, with
lighter tribulations. He would never permit even
the least breath of wind to disturb His elect, unless
He knew that it was expedient for their salvation. It
is of more profit to a man to endure even a moderate
trial patiently, for the honour and love of God, than
to accomplish great works. Humble patience and
resignation in adversity, sound sweetly in the ears of
God, and bring Him quickly to the aid of the afflicted.
Hence the Prophet saith : " The Lord is nigh unto
them that are of a contrite heart " (Ps. xxxiii. 19K

Whatever thou now sufferest, God foresaw from
eternity that thou wouldst suffer it in this manner ;

The School of Humility and Patience. 161

Ho foresaw the day and the hour when this suflering
was to befall thee. But thou liast no reason to be
fearful ; for the merciful Lord will lay upon thee
nothing that will exceed thy strength, which is clearly
known to Him. He will most carefully interpose
His Hand between thee and the lire of tribulation, lest
thou shouldst be too much tormented, as doth an
indulgent mother, when she undresses her little child
before a material fire. Oifer devoutly to God, to His
eternal praise, these same tribulations and all thy
pains, small as well as great, joined and united to the
Passion or the surlerings of Christ; thus will they be
• of inestimable merit, and most phasing to God.

Learn, I pray thee, to receive solely 'from the Hand
of God, all things that happen to thee, whether in
soul or body, or in what belongs to thee ; for whatso
ever happens, happens by His wi.-se disposal, nor can
any misfortune touch thee except by tiie permission
of God. Even did all the demons at once desire to
rush upon thee, they could not come irgh thee, unless
God permitted it ; wherefore thou shouldost not fear
them, but God. As I '-!, learn to receive from

the Hand of the Lord of goodness all things as being
best for thee, though perchance such, a calamity and
affliction may fall upon thee as may seem to be ad
verse to thy salvation. For it is impossible that what
thou receivest simply from the Hand of the Lord
should not be the best and most profitable to thee,
since God gives to those of good-will nothing but what
is best and most conducive to their salvation ; and this
is as certain as that God exists. If He were to give

11

162 The School of Humility and Patience.

to Satan the power to vex thee for all the remainder
of thy life with horrible bodily sufferings, thou mightest
perhaps consider it an intolerable misfortune, and a
terrible judgment of God upon thee ; and yet it would
not only be no hindrance to thy salvation, but would
greatly further it, if thou didst receive it from the
Hand of God, and endure it humbly for the honour
and love of God.

Thou must also receive from the Hand of the most
merciful God those afflictions and crosses of which
thou art thyself the cause, or which happen from thy
own fault. Yet thou must ever lament the evil thou
hast done, and by no means lay the blame of it on
God, who can never be the author of sin ; nor on the
devil, who had not the power of forcing thee to sin ;
but impute it solely to thyself, who didst consent to
sin. Whenever any vexation or hardship is inflicted
on thee by creatures, turn straightway the eyes of thy
heart to thy Heavenly Creator and Father, who, out
of love, permits this for thy good. Let thy mind
dwell rather on Him, than on the creatures which
bring the tribulation, for these are as it were the
instruments, the tools which the Supreme Artificer
uses as He wills, and as He knows to be profitable to
His elect. If thou art disturbed and losest patience
as often as men speak evil of thee or thine, or inflict
any injury upon thee, thy tranquillity of mind rests
not on God, but is placed in men, and depends on men.
And if this were so, then verily wouldst thou be most
unhappy aud miserable.

The Doctrine and Practice of Resignation. 163

CHAPTER IX.

THE DOCTRINE AND VARIOUS PRACTICES OF
RESIGNATION.

RESIGN thyself wholly to God, submitting and con
forming thy will in all things to His blessed will and
disposal, for thus and no otherwise wilt tliou at length
obtain true and abiding peace of mind ; thus will it
be evident that thou truly lovest God. Therefore,
whether God gives thee prosperity or adversity,
whether He wills thee to be in light or in darkness,
remain content, bearing all changes according to thy
strength with a calm and steadfast mind, praising
God and giving Him thanks. When thou seemest to
thyself to be pining in great darkness and aridity,
and art oppressed by grievous perplexities, if thou
dost then conform thyself to the Divine AVill, and for
God's sake endure that misery and aiiliction with
sweet tranquillity, thou art much more pleasing to God
than if thou wert illuminated with divine light, and
all were joyful within.

In trouble and aflliction man cannot so easily seek
himself as in sensible sweetness and consolation, for
in the latter there is mostly some mingling of nature,
and if the soul is incautious, it readily contracts a
stain through immoderate delight. Assuredly it
cannot be that any one can endure anything with
resignation for the glory of God, without perceiving in
some degree the divine sweetness. If, however, it
should happen that he does not perceive it, that is,

11—2

If) 4 The 'Dodrinc, and Practice of Resignation.

sensibly taste it, (because God hides Himself at the
moment), yet even so what he suffers is acceptable to
him, because he knows that he wishes to bear it to
the eternal glory of God.

If the Will of God is sweet to thee, when He wills
that thou shouldest be, in health and live, but is bitter
to thee when He wills that thou shouldest be ill and
die, thou art not yet fully resigned, thy heart is not
yet right. If thou desirest to have it right, submit it
in all things to the "Divine Will, which is ever right.
Suffer God to do with thee what He may will, and as
He may will, in life and in death, in time and in
eternity. Let God with thy consent do whatsoever
pleaseth Him with thy soul and body, with thy friends
and thy possessions, and with all thy concerns. Desire
only that His Will be always done, and let that Divine
Will be thy greatest consolation. Say to God : " 0
Lord, as Thou hast willed from eternity, so be it, and
not as I will : let Thy most gracious Will be done in
me and concerning me, and in all men and in all things,
now and for ever."

Thou canst ask for nothing better, nor canst thou
pour forth in the presence of God any more excellent
prayer than that thou desirest His Will to be done.

Even if thon hast not long since begun to lead a
better life, and thou art about to die, nevertheless be
thou resigned, and seek not to know or to enquire
whether God will .send thee after thy death to purga
tory, or receive thee at once into heaven. Take thou
pleasure in the beauty of His justice, as well as in the
sweetness of His mercy. These are the words of one

The Doctrine and Practice of Resignation. 165

who is truly resigned : " 0 Lord, my God, if it would
tend to Thy praise that after my death I should be
tormented for fifty years in the flames of purgatory, I
would forthwith cast myself at Thy feet, and most
readily accept those pains for Thy honour." The
holy Fathers affirm that he who to the eternal glory
of God loves and embraces the justice of the Lord in
his regard equally with His mercy, obtains the full
remission of all his sins, and of the punishment due
to them, as easily as a drop of water is consumed in a
burning furnace.

If thou art a man of good-will, God desires to
benefit tliee ; He wills that thou shouldst enjoy
eternal bliss with Him. He wills this, because He is
supremely good and merciful. The Creator abounds
in all things, and is in no want of thy good things ;
but He seeks a heart turned towards Him, hamble,
resigned, and full of firm confidence in Him, su<;h for
example as He found in that thief, to whom He said,
hanging on the cross, " This day thou shalt be with
Me in paradise" (St. Luke xxiii. 43). If thy heart
be of this sort, thou canst in no wise be separated from
God, for He will with more than fatherly affection bo
with then in life and death, and will protect and console
thee. He will assuredly do what He hath promised
by His Prophet, saying, "As one whom the mother
caresseth, so will I comfort you, and you shall be com
forted in Jerusalem. You shall see, and your neart
shall rej oice " (Isaias Ixvi. 13, 14).

Therefore, both living and dying, commit thyself
and ail things securely to the providence of God, cast-

160 T/ttt Doctrine and Practice of Resignation*

ing all thy cares upon Him, yet always reasonably
doing what it belongs to thee to do. Lean firmly on
His benignity and goodness, and trust fully in Him,
whatever may happen, for in truth He takes greater
care of thee than thou canst take of thyself. The
Lord greatly loves thee and thy salvation, who of His
gratuitous mercy made thee to His own image and
likeness, and for most pure and ardent love of thee
willed to be incarnate, to suffer, and to die. He is
possessed by as great a longing for all who piously
worship Him and sincerely love Him, as if His whole
being and happiness depended on them. If the love
that all parents ever had, have, or will have for their
children be compared with the charity with which
God loves thee, it will be as a little drop of water
compared with a vast ocean.

Nor must thou be doubtful of His surpassing love
for thee, because perchance all, or nearly all, thy life
has been ill-spent or wicked. Although the crimes
by which thou hast offended Him be innumerable and
most heinous, nevertheless since thou hast sincerely
confessed them, and turning away from them, and
sincerely humbling thyself, hast been converted to
God, and dost desire and strive from thy heart to
please Him, thou art verily dear to thy Lord, and to
all the court of heaven. God, who has given thee
true contrition, will doubtless also give thee pardon ;
nor doth He regard what thou wast formerly, but
what thou now art or desirest to be. It is assuredly
to the great honour of God that He deigns so merci
fully and beiiignantly to receive a most unworthy

The Doctrine and, Practice of Resignation. 167

sinnner returning to Him. And therefore do the
heavenly citizens break forth in sweetest melodies of
divine praise, when they see the Supreme Majesty
with such goodness condescend to a sinful soul.
Believe without any hesitation that God embraces
thee with immense love ; believe also that Re who so
loves thee, both willeth and is able to dispose all
things well for the salvation of thy soul. He seeks
nothing more from thee than humble resignation of
thyself in all things, renunciation of thy own will,
and full confidence in Him.

If thou art not able to resign thyself as freely and
entirely as thou wouldst wish, if thou art fearful and
faint-hearted at the approach of adversity or of death,
be not troubled; for God regards and approves of
thy will and desire. And in order to console thy
weakness, Christ Himself willed to be seized with
fear and sorrow when His Passion and Death drew
nigh (St. Matth. xxvi. 38). Therefore cast all thy
fears into the abyss of His mercy and goodness;
and say to him, if not with a most ready heart, at
least piously with thy lips ; " 0 Lord, I oiler, resign,
and commit myself to Thee; Thy will bo done." It
often happens, that a man of unresigned will, re
ceives adversity with more courage and confidence,
and bears them outwardly more bravely, than lie
whose will is resigned.

Repel indignantly from thy mind all inordinate
sadness, and, as has been said above, lean iirmly on
the benignity of God, saying with the blessed Job :
"Although He should kill me, I will trust in Him"

1"° Seven Interior Exercises

(Job xiii. 15). To this also the Prophet Isaias exhorts
thee when he saith, " He that hath walked in dark
ness and hath no light, let him hope in the name of
the Lord, and lean upon his God" (Lsaias 1. 10). It
can never be, that the Lord will desert a man of up
right will and true faith whose hope is in Him.
Wherefore He saith, " Because he hoped in Me, I will
deliver him" (Ps. xc. 14;.

CHAPTER X.

SEVEN INTERIOR EXERCISES WITH THEIIi SEVERAL
OBJECTS.

§1. The Presence of God.

§ 2. The Diesel Trimly.

§ u. The Attributes or Perfections ox God.

§ 4. Continual prayer.

§ 5. Sniriuuil reading.

§(). Variety of exercises

§ 7. The KXiCivd Humanity of Christ.

§1. The Presence of God.

BKCALL and turn thy mind frequently to the Lord
thy God, and walk reverently before Him, who is
everywhere by the presence of His majesty and the
greatness of His power. For He Himself saith by His
Prophet, "T fill heaven and eavth" Me; em. xxiii. 'M ).
Ho is everywhere present; but no place contains

With their Several Objects. 169

Him, no place encloses Him. He is everywhere whole
and undivided ; yet He is uncontaminated by any
unclcauness. Sensible defilement is not attributed to
objects of sense as they are conceived by the mind,
but as they are 'perceived by the senses. Nothing is
unclean to God except sin, by which He cannot be
defiled, as the sun's mys are not corrupted by shining
in filthy places.

If tliou enrmiivst, where was God before He created
the world? 1 answer, that He was with Himself, He
was in Himself, and now, after the creation of the
world, He is in Himself. God, therefore, who is
everywhere, penetrates all creatures, and by His sim
ple and occult Essence is nearer to them than they are
to themselves. From Him it comes that all things are,
since all created things depend upon Him, and with
out Him all things are nothing, and speedily relapse
into nothingness unless they are preserved by Him.
All things are in God, who sustains and rules them
by His power. Wherefore St. 1'aul saith in the Acts
of the Apostles, that " in God we live, and move, and
be" (Acts xvii. 28). Moreover, all things are in God
ideally ; for the ideas, or intelligible forms of all
things, were from eternity in the mind and knowledge
of God, and therein they abide, fixed and unchange
able ; and, being one with God, are life in Him, whose
being is life ; and God Himself, or the Divine Essence,
is the one idea and one pattern of all things, intel
lectually representing all things. Hence, when St.
John the Evangelist had said that all things were
made by the Eternal Word of God, and without Him

170 Seven Interior Exercises

nothing was made, ho added: "that which was made
was life in Him" (St. John i. 3, 4).*

As we have said, God is in all things. He is in a
most noble manner in rational creatures, stamped with
His image, although He be far removed from the per
ception of the impious. For every wicked man is re
moved from God by dissimilitude, as every pious man
approaches Him by likeness. Therefore God is present
to the good by the saving bestowal of His grace ; to
the citizens of heaven He is present by the bright
manifestation of His glory; to the lost by the con
gruous execution of His justice. Happy is that soul
which, sincerely loving God, in this exile knows how
to contemplate His presence (with the help of His
grace) by the free, bright, serene, and simple percep
tion of the mind 1

§ 2. The Blessed Trinity.

When the thought of the adorable Trinity enters
thy mind, make not to thyself three gods, after the
manner of the heathen ; but believe, that the Father,
and the Son, and the Holy Ghost, are One God, who
is the illimitable fulness of being, life, power, holiness,
wisdom, goodness, sweetness, beauty, wealth, nobility,

* Many of the car]y Fathers followed the reading given above,
and they explained the words of the Evangelist, as follows. All
created things, before they came into being, existed, not in
themselves, but in God ; just as a house, before it is built, exists
in the mind of the architect who has designed it. And since, by
reason of God's simplicity, whatever is in God is God and is
life, therefore all created thing*, as they exist ideally iu Godj
are life.

With their Several Objects. 171

bliss, glory, and every perfection. Believe, 1 say, that
the Three Uncreated Persons are One Godhead, One
Substance or Being, infinitely transcending all crea
tures, immense, dependent on none, needing no one,
subsisting by Itself, sufficing to Itself, supremely glo
rious, beautiful, and joyful, supremely tranquil, worthy
of love, and perfect, superessential and most simple,
which no bodily eye can see, and no human intellect
can comprehend. Venerate the Unity of substance in
the Trinity of Persons, and the Trinity of Persons in
the Unity of substance. The One and Undivided
Essence is Three Persons, and the Three Persons are
the One and Undivided Essence. The Father, the
Son, and the Holy Ghost are wholly One as regards
the substance, while yet there is great distinction be
tween the Persons. There is one Person of the Father,
another of the Son, another of the Holy Ghost ; but
there is not one Essence of the Father, another of the
Son, another of the Holy Ghost : for there is one
substance, one nature, one Divinity, one majesty, of
the Father, and Son, and Holy Ghost. As we confess
that the Unbegotten Father is perfect and immutable
God, or that the whole and true Divinity is in the
Father ; so we ought to confess that the Son, begotten
of the Father, is perfect and immutable God ; and that
the Holy Spirit, proceeding from the Father and the
Son, who is the Love of the Father and the Son, is
perfect and immutable God. But yet the Father, Son,
and Holy Ghost are not three gods, but one perfect
and immutable God, one Lord, one eternal, one al
mighty, one Beginning of all created tilings. What-

172 Seven Interior Exercises

soever one Person is as to substance, such is also each
of the other Persons. Assuredly whatever is in one
Person, that is entirely in each of the others ; nor has
any one less than the three tog-ether, nor have the
three together more than each one alone.

The Father is from Himself. He is His own eternal
Essence, and He receives nothing from any other;
the Son is not from Himself, but from the Father
alone, and whatever He hath, He hath from the
Father; moreover, the Holy Ghost is not from Him
self, but from the Father and the Son, and whatsoever
He hath, He hath from the Father and the Son. The
Father communicates Himself wholly to the Son ; for
He gives Him His whole Divine Essence or the ful
ness of His whole Divinity, and, with the Son, as one
principle, He gives to the Holy Ghost the same ful
ness of the i Divinity. Yet there is no before or after
in the glorious Trinity, no greater or loss ; but the
three Divine Persons, whose substance is one and the
same, are co-eternal and supremely equal, and su
premely alike, and abide mutually each one in each
other. In the Father is the whole Son and the whole
Holy Ghost; in the Son is the whole Father and the
whole Holy Ghost ; in the Holy Ghost is the whole
Father and the whole Son. Although to the Father
be attributed power, and to the Son wisdom, and to the
Holy Ghost goodness ; yet the power, and the wisdom,
and the goodness of the three Persons is one and the
same. The Person of the Son assumed a human
nature, but not the Person of the Father, nor the
Person of the Holy Ghost ; yet the Incarnation of

With their Several Objects. 173

the Son was the work of the whole Trinity. For

as the Essence of the three Persons is one, so their
operation is one, and their will one and the same.

The image of the Holy Trinity shines forth beauti
fully in the soul of man. For, like the angelic spirits,
the rational soul lias three very excellent natural
powers, namely, memory, intellect,and will ; which
God bestowed upon it, that it might with the memory
remember Him, with the intellect know Him, and with
the will choose and love Him, and enjoy Him. Now, as
the Father, the Son, and the Holy Ghost are One God,
or One Divine Substance ; so those three superior and
spiritual powers of the soul are one mind, or one essence
of the soul. The three eternal and inseparable Persons
of the Divinity operate inseparably ; and the aforesaid
three powers of the soul being also inseparable operate
inseparably. The memory does not recall or reflect
upon anything without the intellect and the will; nor
does the intellect know anything without the memory
and the will ; nor can the will choose or love anything
without the memory and the intellect. These three
powers of the soul are the spiritual senses ; for sight
is attributed to the faculty of intellect, hearing to
that of memory ; smelling, taste, and touch to that of
the affections or of love, that is to say, the will. But
as the spirit is more? excellent than the body, so those
senses are more perfect and more worthy than the
bodily senses. Moreover when a soul, being raised
above its natural powers, has deserved to find
God in its simple essence and most secret depths,
and to be united to Him without any medium, it

174 Seven Interior Exercises

sees, hears, tastes, and touches what no >vords can
express.

Thou must not discourse otherwise than cautiously
of the mystery of the Most High Trinity ; for it is
as impossible to explain it as it is for a man standing
on the earth to reach heaven with his hand. For
who can say or even understand, that the Father most
clearly contemplating His eternal Essence, and per
fectly knowing Himself, utters His Word, or begets
His Son consubstantial, co-eternal, and co-equal with
Himself ? For that knowledge of Himself is in eternity
the generation of His Son. Or who can comprehend,
that the Holy Spirit proceeds and emanates from the
Father and the Son, with whom also He is consub
stantial, co-eternal and co-equal '? These things sur
pass all human understanding.

In order, however, that a sensible similitude may
strengthen in thee the faith by which thou must
believe the Son to be eternal, and the Holy Ghost
eternal, as the Father, from whom they proceed and
derive their origin, is eternal • consider that light and
heat also proceed from fire or name, and yet are
not posterior in time to the fire. For from the very
moment that fire exists, it gives both light and heat ;
nor could fire ever exist without light and heat, so
that if fire were eternal its light would also be eternal
and its heat eternal. In like manner the light and
heat proceeding from the sun are coeval with the sun.

As that incomprehensible Generation and Procession
in the Most Holy Trinity never had a beginning,
neither will they ever have an end, tor if they had

With their Several Objects. 175

ever had a beginning, or if they should ever come to
an end, there would have been, or there would be
some change in the Divinity, which is absolutely im
possible, for the Divine Nature and Substance are un
changeable. Since each Divine Person is infinitely
perfect, and each one most clearly beholds and fully
comprehends the other, these same three Persons
delight in each other with a most joyful, ardent, and
utterly infinite love. But it is better to have some
experience within of so great a mystery, than with the
mouth to speak of it in many words. In these things
which thy reason and intellect cannot comprehend,
do thou give thyself to humility alone, keeping the
entire faith, and simply believing what the Catholic
Church believes.

§ 3.— The Attributes of God.

Contemplate with all the devotion of thy mind the
goodness, the sweetness, the beauty, the loving-kind
ness, the mercy, the charity, the faithfulness of the
Lord thy God, and His other perfections, which are
utterly immense and incomprehensible. If thou
wishest to aspire to Jesus by loving ejaculations, thou
mayest with thy lips or in thy heart say these or the
like words : " 0 good Jesus, would that I were pure
and innocent before Thee ! 0 that I might please Thee
by true humility and perfect resignation of myself !
0 my most beloved, and most dear ! 0 sweetness of
my heart, the life of my soul ! 0 my pure joy, and
my chaste delight ! O Lord, my God, what do I
desire beside Thee ? Thou sufficest me ; Thou art my

176 Seven Interior Exercises

only and most joyful good ! I desire to embrace Thee
in the arms of my soul ! 0 do Thou enkindle in me
the fire of Thy love, and let it consume me. Grant
that I may love Thee with my whole heart, with all
my soul, and all my strength, according to Thy gracious
will," &c.

Be not, however, more vehement in these things
than is fitting, but keep carefully within the bounds
of discretion, lest thou should st injure thy head, and
over-burden and destroy thy body. But when it hap
pens to thee to feel some pain from thy spiritual
exercises, offer it to God to His eternal praise, and be
patient. If any one, without taking into account his
strength, strives with violent and unseasonable efforts
incessantly to concentrate his thoughts on interior
objects, and to raise his mind to God, he does not
suffer God to repose within him. Evil thoughts
should indeed be repelled by salutary ones, and the
eyes of the heort ought to be lovingly, calmly, and
simply turned to God everywhere present. As one
who is parched with thirst cannot easily forget his
thirst, so one who exceedingly loves God, must of
necessity be often mindful of Him, if he is not im
peded by other thoughts. For where that is which
we love and care for, thither turn of themselves the
eyes and the thoughts. Each one should prudently
consider the measure of grace lie has received from
God, since the Holy Spirit variously distributes His
gifts.

With their Several Objects. 177

§ 4. — Prayer.

By these words of the Gospel " We ought always
to pray, and not to faint" (St. Luke xviii. 1), and by
those of St. Paul, "Pray without ceasing" (1 Thess.
v. 17), we are not commanded to continue the exer
cise of prayer without any cessation, for this is not
within the power of human frailty ; but we arc ad
monished not to abandon prayer so far as to fail to
give certain hours to it diligently every day. And
assuredly, a man of good-will, who always acts
rightly, and refers all his works to the honour of God,
is ever praying.

§ 5. — Spiritual reading.

When thou attendest as is meet to -spiritual reading,
or doest anything else rightly to the praise of God,
thou dost often reap not less, yea even more, fruit
from it than if thou hadst prayed. For not only
prayer, but also any salutary words read or listened
to for the glory of God, and any other pious actions
and thoughts, wonderfully adorn the soul. The mind
of a good man receives indeed many and great bone-fits
from spiritual teaching ; for it is thereby kept pure,
and lays aside its ignorance, and is made tranquil, and
is illuminated, nourished, excited, auid strengthened,
and receives exceeding adornment. Be thou therefore
ready and willing to read, or to hear the Word of God
and all wholesome doctrine, by whomsoever it may
be uttered, and however simply it may be spoken or
written ; but execrate the corrupt and pestilent doc-

178 Seven Interior Exercises

trine of heretics. Even though any one may not be
able exactly to understand, nor to keep in his memory
the pious things which he reads or hears to the praise of
God ; nevertheless such things are of great profit to
his soul. It is certain that while he reads or hears
good things, a man loses not his time; but he, no
doubt, does lose his time if he has not a pure and
right intention while he reads even the best things.

§ 6. — Variety of exercises.

We should not persist too long in any one exercise,
lest it should cause weariness, and engender sloth ;
but we should meetly vary our exercises. If exterior
tears are wanting to thee in thy prayers or medita
tions and holy exercises, let it not disturb thee ; for
one who desires to plea.-e God is not destitute of in
terior tears ; and though, his eyes may not weep, yet
his heart weeps. For the tears which tliou Last not,
offer to God the Father the tears of Christ. There
are some who would do well generally to avoid great
sensible compunction, lest it should derange the
health of the body and disturb the serenity of the
mind.

Give thyself to God and to divine and spiritual
things, with a cheerful, free and simple heart, and
without inordinate anxiety and too great stretch and
application of the intellect. Seek the honour of God
in thy pious exercises, rather than thy own good or
thy own pleasure. Abandon utterly all faulty self-
will ; and be ever ready to interrupt or to leave thy
private exercises, when tliou art aware that God so

With their Several Objects. 179

wills it, or that any just reason requires it. Some are
to be found who have taken upon themselves to read
certain prayers every day ; and if they are obliged to
relinquish them by business and pressing necessity,
or by holy obedience, they entirely lose their peace
and tranquillity ; but this sort of self-will is to be
avoided. The Fathers also say that in prayer we
ought not to make use of singular and remarkable
gestures in the presence of others, such as striking the
breast hard and frequently, sighing aloud, lifting up
the hands, &c. Some arc apt to pray more fervently
sitting than kneeling ; others say their prayers better
standing or walking ; do them follow the practice that
thou findest to suit thee best, but so as in all things
to observe discretion, and to be careful lest thou
scandalise any one. Vocal as well as mental prayer
rightly olfered is very pleasing to God.

§ 7. The Sacred Humanity of Christ.

Remember, I pray thee, what thy sweet Jesus (who
is thy God, thy Lord, thy Father, and thy Brother)
has done for thee, and devoutly give Him thanks.
He was made man for thee. He was always and
everywhere mindful of thee, and had thee before the
eyes of His mind, doing and suffering all things
willingly for thy salvation. Behold, and in thy
measure imitate, His humility, resignation, patience,
charity, gentleness, modesty, continence, sobriety, and
the other holy virtues which shine forth most per
fectly in Him. The Life of Christ is a most excellent
book, common to the learned and unU'Mrned, to the

l'2—2

180 Seven Interior Exercises

perfect raid to the imperfect who desire to please God.
He who studies this book well, becomes extremely wise,
and easily obtains the forgiveness of sins, the mortifi
cation of evil passions, enlightenment of mind, peace
and tranquillity of conscience, and firm confidence in
God with sincere love of Him. Even if all the
writings that are in the whole world were to perish,
the Lite and Passion of Christ would abundantly
suffice to tench all virtue and truth to every Christian
Consider and receive each thing that Jesus did and
endured, as if He had done and endured it for thee
alone. Nor are these things of less advantage to thee
than if thou alone hadst been redeemed by Christ.
And if thou alone hadst been to be redeemed, t
would for thee alone most readily have been incar
nate have suffered and died; so greatly does He
thirst for thy salvation, and so ardently does B

thee.

Keep His worshipful Passion hidden like a precious
pearl in the casket of thy heart, and reflect upon it
with a grateful mind. Behold, thy Lord out of His
excessive charity willed to undergo unworthy and
cruel things, that He might satisfy for thy sms and
redeem thee. Fill thy mind with sweet images ot
His Passion, and plant in the midst of thy heart the
flowering tree of our Lord's Cross. Choose for t-ne
most dear Spouse of thy soul the same Lord Jesus
crucified and pierced with wounds, and lovingly con
template and embrace Him. For out of His roseate and
life-giving Wounds now mellifluous streams ot graces.
He who 'is able to apply the lips of Ins soul to His

With their Several Objects. 181

open Side and to dwell there, and who has reached
the depths of His Heart, he assuredly tastes the wine
of eternal life, and perceives how sweet a paradise
Jesus is. It can neither be written, nor compre
hended in thought, how much fruit a humble man of
good-will gains from pious meditation on the Passion
of our Lord. Although he may with but moderate
affection read or meditate on any point of the Life
and Passion of Christ, he cannot but derive great
benefit from it; as he who handles flour must of
necessity have his fingers sprinkled with it. But he
who contemplates the same Passion of our Lord with
many tears, but yet neglects true humility, patience,
resignation, and charity, will certainly reap little or
no fruit from his meditation.

Be not cast down if God does not in this life raise
thee to high degrees of contemplation; but beseech
Him earnestly to give thee a good, humble, arid re
signed \vill, and to keep it in thee to the end ; ask of
Him that thoti mayest ever live according to His
gracious good pleasure. And since thou hast not
strength wherewith to take a lofty flight, do thou
remain under the wings of the most loving eternal
Wisdom incarnate for thee, as a little, chicken remains
under the wings of the hen. Hide thyself and
repose in the sacred Humanity of Christ. This will
be indeed to thee, as it were, a secure vessel in the
stormy ocean of the present life, in which thou mayest
reach the haven of salvation, even though thou
mayest not attain to the fuller knowledge of the
Divinity here, where doubtless " the body is a load
upon the soul, and the earthly habitation presseth

18 'J Sevan Interior Exercises

down the mind that nmsetli upon many things "
(Wisdom ix. 15). But thou wouldst have a clearer
perception of the Divinity, if the most High God
were to irradiate thy mind with frequent Hashes of
light and to transform thee into the divine; brightness.

Thou shouldst however, (as we have elsewhere ad
monished thee), look upon Christ with the eyes of
thy mind not as Man only, but as true God and true
Man ; look upon Him as the noble gem of divine
excellence, and the surpassing flower of human
dignity. Albeit thou art unable more perfectly to
behold the brilliant rays of the Divinity ; thou canst
nevertheless believe that the same glorious Divinity
dwells in the Humanity and Body of Christ as in a
worshipful temple. If thou believest this, and thus
considerest the Humanity of Christ, thou wilt not
wander far from His Divinity, but wilt sufficiently
and profitably remember it.

When for the salvation of the world the only-
begotten Son of God was conceived by the Holy
Ghost in the womb of the Blessed Virgin Mary, He
assumed what He was not and remained what He was.
For He assumed a body and a reasonable soul; He
assumed, I say, complete manhood and remained God.
The Divine nature and the human nature (which are
very different) were marvellously united. The God
head was not changed into flesh (for the Divine nature
is unchangeable), but the manhood was assumed into
God. Each nature remained whole and unimpaired,
u ith its own properties. Then, therefore, the Eternal
Word, the rational soul, and human flesh were united

Willi ttcir Several Objects. 183

in one Person ; so tli.it those three are one Person, one
Christ. Because of this admirable union the Most
Holy Soul of Christ from the first moment of its
creation ever clearly contemplated the glorious
Trinity.

Wherefore during the Passion and while Christ
hung upon the Cross, He. in the higher portion of His
Soul, enjoyed the Beatific vision of the Godhead, as He
now enjoys it in heaven ; yet at the same time in His
Body, and in the lower and sensitive powers of His
Soul, He was afllicted with the direst torments. And
that His Passion might l>e more cruel, He permitted
not any consolation to overflow from the superior por
tion of His Soul into the inferior and sensitive portion.
Hence seeing Himself on the Cross so afllicted and
destitute of consolation, He as man exclaimed : —
"My God, my God, why hast thou forsaken me?"
(St. Matth. xxvii. 46). He the Son of the Living
God, the Word and Wisdom of the Father, the true
and uncreated Light, is everywhere present according
to His Divine nature, and is equal to the Father and
the Holy Ghost; but, according to his human nature,
He is less than the Father and the Holy Ghost,
and even than Himself; for that which is created
cannot be equal to the Creator. And, indeed, the
Manhood of the Lord Jesus is the very gate by
which we can enter into His Godhead.

Perchance thou wishe.st to hear more expressly,
when God the Trinity created the Body and Soul of
Christ ; listen therefore. The instant that the Blessed
Virgin Mary, by her humble resignation, gave her con-

184 Seven Interior Exercises with their Objects.

sent, saying to the Angel who announced to her the
Incarnation of the Son of God, " Behold the hand
maid of the Lord, be it done to me according to thy
word" (St. Luke i. 38) : the Holy Ghost descended
upon her, and in a moment He with the Father and
the Son formed, out of the most pure Mood of the
same Holy Virgin, a little human Body, perfect and
complete in all its members ; He created at the same
moment a rational soul which at the same instant of
time He united to that little Body. The bodies of
other infants have their members formed, not at once,
but by degrees ; and when they are perfected in their
mother's womb, God in a moment creates a soul, and
in creating it places it in the body.

As we have said, the Humanity of Christ is the way
and the gate, by which we reach the Godhead ; nor
can any one safely aspire to the repose of sublime
contemplation and divine union, unless he strives
diligently to imitate the most holy virtues of Christ,
and by devout meditation to impress upon his mind
the beloved image of His Humanity.

Mystical Union with God. 185

CHAPTER XL

WE MUST EVER ASPIRE TO MYSTICAL UNION
WITH GOD.

§ 1. My stir-si union with God.

§ 2. There is a false union, which some embrace as if it were

the truo union with Ciod.
§ 3. Revelations and visions.

§ 1. — Mystical union with God.

IT is a great thing, an exceeding great thing, in the
time of this exile, to be joined to God in the divine
light by a mystical and denuded union. This takes
place when a pure, humble, and resigned soul, burning
with ardent charity, is carried above itself by the grace
of God, and through the brilliancy of the divine light
.shining on the mind, it loses all consideration and dis
tinction of things and lays aside all, even the most
excellent images ; and all liquefied by love, and, as it
were, reduced to nothing, it melts away into God. It
is then united to God without any medium, and be
comes one spirit with Him, and is transformed and
changed into Him, as iron placed in the fire is changed
into fire, without ceasing to be iron. It becomes one
with God, yet not so as to be of the same substance
and nature as God. Here the soul reposes, and ceases
from its own action ; and sweetly experiencing the
operation of God, it abounds with ineffable peace and
joy. Here it tastes such delight, that heaven and
earth and all that is in them seem by the greatness of
the consolation to melt away, and to be reduced to

186 Mystical Union with God.

nothing. For, being raised above the operation of
its natural powers, it reaches its silent and tranquil
essence; where is simplicity and unity, and where
God inhabits ; and having found the Eternal Truth, it
possesses inexhaustible riches. That soul is verily
happy, which being lifted above all created things,
and above its own action, is stripped in the faculty of
memory of all images and feels its own simplicity : in
the faculty of intellect it perceives the surpassing illu
mination of the Sun of justice, and learns divine truth ;
and in the faculty of love it feels a certain glow of
quiet love, or contact of the Holy Spirit, like a living
fountain, flowing with streams of eternal sweetness ;
and thus it is introduced into sublime union with
God.

The soul, therefore, having entered the vast solitude
of the Godhead, happily loses itself; and enlightened
by the brightness of most lucid darkness, becomes
through knowledge as if without knowledge, and
dwells in a sort of wise ignorance. And although it
knows not what God is, to whom it is united by pure
charity, although it sees not God as He is in His
glory ; it yet learns by experience that He infinitely
transcends all sensible things, and all that can be
written, spoken, or apprehended by the human in
tellect concerning Him. It feels that to pass out into
God without images, is far different from beholding
God in noble or divine images and similitudes. It
knows God by this intimate embrace and contact
better than the eyes of the body know the visible sun.
This soul well knows what true contemplation is : for

Mystical Union with God. 1ST

its sight being directed to the region of ineffable light,
and there fixed, it happily discerns how small and in
significant, and almost nothing, is every creature, com
pared with the most High and boundless God.

But all servants of God are not in this world rapt
above themselves, all do not thus reach the hidden,
simple, naked, God-like depths of the soul; all are
not admitted to that mystical and surpassing union
with God, to which no one can attain by his own
labour and endeavours, unless he be assisted by the
special grace of God. But those who are admitted to
it, ought to resume their own action, and holy images,
and good works and exercises, as soon as that glorious
operation of God in them ceases ; they must remain
humble, and persevere in their desire of progress, and
so conduct themselves as if they were now first be
ginning to lead a good life. For during this life no
one penetrates so far and deep into God, as that he
may not at any moment penetrate farther and deeper ;
arid something will always remain in him which is not
yet sufficiently mortified. Supposing that he is no
longer moved by the sight of mortal creatures ; still
it is necessary to be vigilant and to watch over him
self diligently until death. King David was as
suredly a man after God's heart, who in his youth
feeding the flocks of sheep had received the grace of
sublime contemplation, yet after wonderful and pro
phetic illuminations (for God had made manifest- to
him the uncertain and hidden things of His wisdom)
(Psal. 1. 8), after frequently tasting the divine sweet
ness, after mystical transformations, and loving and

188 Mystical Union ivith God.

ardent and ecstatic unions with God, he fell in his
old age into most grievous sins, namely, adultery and
murder.

§ 2. The Danger of false union.

There are some, who foolishly imagine perfection to
consist in this, that they being quiet and free, can
dismiss images from their intellect, and with mere
idle sensuality can retire into themselves; neglecting
meanwhile the love of God, and all pious works and
exercises. They indeed are miserable slaves of the
devil, following after false quiet, while they from im
pure motives seek themselves, and delight in them
selves rather than in God. But legitimate cultivators
of contemplation and supernatural quiet, so seek after
a denuded mind, and holy inactivity, that yet they do
not abandon good works and exercises. For they
give themselves to virtue according to their strength,
and praise God, and reflect upon the Passion of our
Lord, and give thanks, and pray frequently, if they
have time, and cleave to God by sincere charity; they
also regard and seek the honour of God rather than
their own pleasure. God works in them His most
noble work ; for they, being filled with divine love,
present themselves before Him in the nudity and sim
plicity of interior silence, forming in their minds no
thought and no consideration. In this manner being
by the grace of God freed from all images, they are
rapt and fly up to the rays of the divine darkness,
and are without medium united to God. Most
pious men, although they do not attain to this height

Mystical Union with God. 189

in the time of this exile, yet feel in themselves a cer
tain simplicity of thought, when, excluding tumult
from their minds, they dwell in silence, humbly,
calmly, and lovingly upon the joyful presence of God,
giving little or no attention to anything else.

Furthermore, as it would be absurd if one to whom
a King had assigned the office of standing at his
table and waiting upon him, were impudently to sit
down unbidden to the banquet of the King, so he
would ho equally blameworthy who should wish to
give himself up to the quiet of contemplation when he
is evidently not called to it by God. Do thou there
fore more and more desire and strive to please God,
and nevertheless be always content with that grace
which God deigns to bestow upon thee. If He should
will to work in thee something singular, impede Him
not; but dutifully follow His will, keeping thyself
ever in holy humility and self-abasement.

§ 3. Revelations.

Desire not inordinately visions and revelations,
(which are sometimes granted even to the wicked).
Those who foolishly seek after them, and thoughtlessly
lend faith to them, are easily deceived by Satan, who
transformeth himself into an angel of light (2 Cor.
xi. 14), and in order to mislead, mostly mingles truth
with falsehood. He gives out sometimes true things
and sometimes false ; but the Holy Spirit never re
veals, foretells, or announces anything except the
truth.

When the good Spirit visits the soul, it is usually

190 Mysli:ul Union -with God.

at first, seized with fear, but ^oon receives joy and
COD isolation ; and it retains its activity, its interior
pence, and eager desire for virtue. But when the
devil presents himself, the first fear remains, and even
increases in the soul ; and though the soul may be
exhilarated in the beginning, when the demon trans
forms himself into an angel of light, yet it is after
wards coufused, and filled with darkness and trouble.
If thou art in doubt after having seen a vision, till
thou canst satisfy thyself, thou dost not offend God,
even if the vision be holy and divine. It is right to
examine diligently and discreetly whether these
visions and revelations are free from all falsehood,
fiction, and absurdity, whether they agree with the
Catholic faith and the Holy Scriptures, and the
writings of the orthodox Fathers ; for if they do not
agree with them, they must be instantly rejected. A
diabolical illusion makes a man proud, unresigned,
and obstinate in his own judgment ; but a divine
revelation renders him humble, resigned, and docile.
There are some servants of God who even while they
are awake and in good health, are rapt by the ope
ration of God out of their bodily senses, that these
being suspended, they may more perfectly attend to
divine visions and revelations.

Those are assuredly least liable to be seduced by
the malignant spirit who are inundated in revelations
with the exceeding sweetness of divine love, and
the pure influence of intellectual and supernatural
light. And the Lord graciously preserves and protects
from being caught in the snares of the devil all who

Mystical Union with God. 191

are endowed with sincere humility, and who piously
seek and invoke Him, lest they perish. For they who
are proud, and who conceal within themselves any
duplicity and dissimulation, miserably mislead them
selves, and fall of their own accord into the nets of
the devil. Since God is a most faithful Father, to
His humble children asking for bread, an egg, or a
fish, He gives not a stone for bread, nor a scorpion for
an egg, nor a serpent for a fish : but He gives them His
good Spirit (St. Luke xi. 11, 12, 13). He gives that
which conduces to their salvation. It is in no wise
possible that He should abandon those who humbly
have recourse to Him, and truly trust in Him. There
fore the humble a] \vays escape the snares of Satan,
and there is doubtless no more certain sign and proof
of true holiness, than true humility and perfect
resignation.

CHAPTER XII.

E run THE HOLY I-IX-MAUIST.— Avur.su IP

OF THE MOTHEK OF GUI), AND OF THE SAINTS IN
HEAVEN.

§ 1. The Holy Eucharist,

§ 2. The worship of the Virgin Mother of God ought to be

most acceptable to a. spiritual soul.
§ 3. The veneration and invocation of (lie Saints.
§ 4. It is lawful, pious, and proiitable, to pay religious honour

to their images.

§ 1. The Holy Eucharist.

WHEN thou art about to be admitted to that heavenly
banquet in which Christ is received, reflect with piety

192 Reverence for the Holy Eucharist.

on the benefits of God, and chiefly on the Passion of
our Lord, in which the unspeakable love of Christ
towards us especially shines forth. He Himself saith,
speaking of this banquet, " This do for the commemo
ration of me " (1 Cor. xi. 24). Therefore if thou hast
leisure, think over or meditate on what the Lord
Jesus did and suffered for thee, and at the same time
beseech Him to prepare in thee a grateful and pleas
ing habitation for Himself. Ask of Him, that all thy
sins being blotted out, He would adorn thy destitute
soul with His merits and virtues.

Receive the holy Eucharist with humble reverence,
believing with firm faith that under the appearance of
a little bread thou receivest the true and immortal
Body of Christ. For by the divine power, operating
through the words of consecration which the priest
pronounces, the substance of bread and wine is supcr-
naturally converted and transformed into the Body
and Blood of Christ. If this same Eucharist be given
even to many thousands of men, each one of them
receives the Body of the Lord, and Christ undivided ;
also if one consecrated Host be divided into many
parts, Christ is entire in each fragment. And never
theless the Body of the Lord remains whole, Christ
remains entire at the Right Hand of the Father in
heaven. This great mystery, this incomprehensible
transubstantiation (as it is called), is accomplished by
the operation of God, to whom nothing is impossible.
Verily Christ in the Eucharist gives thee His whole
Self; that is, He gives His supreme Divinity, His
perfect Body with His Blood, and His Holy Soul.

Worship of the Mother of God. ID 3

If thou worthily and fittingly receivest this venerable
and adorable Sacrament, thou art greatly confirmed
and strengthened in well-doing, and receivest an
especial remedy against sin ; thou art also more
closely joined to God, and more intimately united with
Him ; lastly, thou art made more excellently a par
taker of all the merits of Christ, and of all the virtues
which He exercised in His Life and Passion, and art
enriched with unspeakable grace. No tongue can
indeed express, no heart can understand, what im
mense gifts accrue to men from the pious reception of
this Sacrament. Glorify thy God, who out of His
most abundant goodness has left and given to His
Church in this miserable exile, so great a treasure.

When thou dost not receive Christ sacramcntally,
neglect not to receive Him spiritually, preparing thy
self, and desiring that He should come into thy soul.
No one surely can prevent thee from making a spiritual
communion every day, if thou wilt. As often as thou
art present at the Most Holy Sacrifice of the Mass,
devoutly offer the Host consecrated in it by the priest
to God the Father, in full expiation and satisfaction
for thy sins ; offer it to Him in the odour of sweet
ness and to His eternal praise, for thy own salvation,
and that of others.

§ 2. — The u- or ship of the Blessed Virgin Mary.

Love purely, and sedulously venerate and invoke
the most sweet Mother of Christ, the Virgin Mary,
who is the most benign consoler and advocate not only
of the perfect but also of the imperfect ; for she repels

13

194 Invocation of the Saints.

no one, hut is ready to listen to all. She gently
receives, cherishes, and protects sinners who piously
and humbly have recourse to her, and with motherly
confidence reconciles them to her Son. Sooner would
heaven and earth perish, than would she deprive of
her help any one earnestly imploring her aid. Give
thanks to the Lord, who has given her to tliee for a
Mother and a helper.

§ 3. — The invocation of the Faints.
Venerate also the other citizens of heave]], as illus
trious princes, and glorious kings and queens. Listen
not to the unhappy heretics of these times, who with
stupid temerity assert that the Saints in heaven can
not hear our prayers, nor help us, and therefore should
not be invoked. For the Catholic and Apostolic
Church, which " is the pillar and ground of the
truth" (1 Tim. iii. la), holds an utterly different
opinion. Assuredly the beatitude of the Saints in
the heavenly kingdom admits not of the ignorance
and powerlessness under which heretics say they
labour ; for there all things are perfect. The Saints
in heaven clearly contemplate God, they doubtless see
Him as He is : for if they did not thus discern and
know Him, they would not be blessed. Christ saith
to the Father in the Gospel: "This is eternal life;
that they may know Thee, the only true God, and
Jesus Christ whom Thou hast sent " (St. John xvii. 3).
Therefore the Saints seeing God face to face, are in
a most excellent manner united to God. And since
they are one with Him who knows all things, and can

Images of the Saints. 195

do all things, they also in Him are able to know and
to do all things which concern their glory ; doubtless
they can know and do whatsoever they will. Where
fore they perceive not only the words of our prayers,
but also our holy desires and thoughts, by which we
speak to them and honour them, and they succour with
great fidelity all who devoutly invoke them. Since
they are the intimate friends and most dear children
of God, and are gloriously reigning with Him, it is
highly pleasing to God that they should be held in
great veneration by all Christians.

§ 4. — The images of the Saints.

Venerate them, therefore (as we have said), and
piously honour their images. Utterly senseless are
the heretics of our age, who reject the images of the
Saints, because God saith in His Scripture ; " Thou
slialt not have strange gods in My sight" (Dent. v. 7).
And, "Thou slialt not make any graven thing, to
adore it" (Levit. xxvi. 1). Heretics either will not
or cannot distinguish between idols, and images of the
Saints. Assuredly Christians, sons of the Catholic
Church, do not, after the manner of the heathen,
adore graven images as gods (which God certainly
forbids), but they piously honour the Saints in their
images. For this practice is derived from Apostolical
tradition, and has hitherto been faithful] y observed
by the Church the Spouse of Christ, which is taught
and ruled by the Holy Spirit.

13—2

196 An Antidote to Aridity and Desolation.
CHAPTER XIII.

AN ANTIDOTE TO ARIDITY AND DESOLATION.

SPEND all thy time to the praise and glory of God.
While thou art in health, be ever occupied in some
good work ; but when thou art sick, be always gentle
and patient. And think not that thy pious works
are less pleasing to God or less profitable to thyself,
when thou performest them with little pleasure or
alacrity, or even when thou feelest thyself chilled by
interior coldness and encompassed by darkness.

True devotion consists in real submission, resigna
tion, mortification, and contempt of self, rather than
in sensible sweetness. To many persons it is certainly
more profitable to feel aridity and bitterness of heart,
than sweetness and loving desires. He is very pleas
ing to God, who, filled with faith and divine love, is
able, in the midst of his interior dryness and poverty,
to say humbly ; " 0 Lord, although I am unclean,
and unworthy of all consolation (which most good
men experience), yet I will not abandon Thee, but
will willingly remain in desolation according to Thy
good pleasure and permission." He is most unfaith
ful to God, who is willing to serve God while God
.-onsoles him, but when he is deprived of spiritual
solace, immediately withdraws from God, and seeks
after impure and unlawful consolations. If God
refuses thee divine consolation when thou longest for
it, and thou bearest the refusal with resignation for
liis glory, thou hast it no doubt more truly, and

An Antidote to Aridity and Desolation. 197

gainest for thyself a hundredfold more merit before
God, than if thou hadst received sensible consolation.
Such sweetness is not an undoubted sign of holiness,
but God manifests His goodness by bestowing it ; for
He sometimes gives it to those who lead bad lives ;
and a person should hold this kind of sweetness in
suspicion, unless while he perceives it he retains his
alacrity of mind, and desire of virtue, and above all
the love of holy humility and obedience, and of divine
charity.

Those who have been newly converted to God, are
frequently so stirred by the abundance of grace in the
lower powers of their souls, that being as it were
inebriated by it, they are forced to manifest the great
ness of their interior delights by unaccustomed words
and gestures, or even fall into a certain stupor, and
sleep, or ecstasy of the mind. Thus the recent ser
vants and friends of God, through the divine embrace,
are joined to Him by a sensible union, and receive
from Him most sweet caresses. That sensible union
is indeed good which, using a medium, is still within
the nature of man ; provided that those to whom this
kind of grace is given, strive to advance more and
more in true humility, patience, and self-abnegation ;
but that mystical and truest union is incomparably
more excellent, which some perfect men, carried above
their natural powers, and absorbed in the abyss of
divine love, experience without any medium in the
highest and most noble portion of themselves, (that
is, in the mind, or inner spirit and naked depths of
the soul).

Be thou prepared to endure dry ness and perplexity

198 An Antidote to Aridity and Desolation.

of heart, and interior darkness during thy whole life,
if it be the will of God. If, however, the merciful
Lord should sometimes bestow on thee, all unworthy
as tliou art, spiritual consolation and sweetness, reject
it not : but receive it with humility and gratitude
and keep thyself ever in the holy fear of God. Be
ware of vain-glory and self-complacency on account
of this sort of consolation : beware of resting in it
or trusting to it, or making use of it for thy own
pleasure ; for we should repose not in the gifts of
God, but in God Himself.

Nature is always prone to self-seeking, and for the
most part secretly and under the pretext of a good
reason and of a greater good ; but we must carefully
watch and diligently correct and mortify this its evil
propensity. For this impure self-seeking, combined
with divine consolations, is like filthy dung mixed
with precious balsam. The gifts of God should be
wholly given back to God ; so that a man should
endeavour to keep himself as untouched by them as
if he had never received them. Therefore the more
benignantly God visits and consoles thee, the more
shouldst tliou be humble and steadfast in thy self-
contempt ; and faint not when the consolation is with
drawn, but persevere in pious works and exercises
under interior dearth and sadness, as well as in abund
ance and joy. For the barrenness and dryness of thy
heart, offer to thy Heavenly Father the fervent desires
and burning love of the Heart of Jesus Christ ; offer
the holy devotion and charity of the Blessed Virgin
Mary, and of all the elect of God.

Tlwat/ltis on the Last Tilings. 199

CHAPTER XIY.

THOUGHTS ON THE LAST THINGS.

§ 1. On death.

§ 2. On heaven.

§ 3. On (he miseries oflu-ll.

§ I.— The tlic.mjld of death.

N united to God in perfect peace whatever may
befall thee. For by this means thon wilt lead a life
pleasing to God here, and at length pass hence by a
holy death. Thou wilt die in the grace and friendship
of God ; and thy death will be the entrance into true
life, according to the promise of the Lord Jesus, who
saith, " He that believeth in Me, although he be dead,
shall live: and every one that liveth and believeth in
Me, shall not die for ever" (St. John xi. 25, L'G).
Christ also will gently whisper these or the like words
to thy soul as it issues forth from the prison-house of
the body; '; I am thy salvation. I thy Creator, thy
Redeemer, and thy Lover, have sought thee and found
thee through the agonies of death ; thou shalt be ever
with me, fear not." In this manner will the Lord thy
Clod then console thee if thou art a man of good and
resigned will.

Wherefore let not the remembrance of death im
moderately sadden thee, but let it rather bring thee
joy, as it rejoiced a certain holy virgin,* who said
to God ; 0 Lord, when will my body (destroyed by

* St. Gertrude.

200 ThouyUs on the Last Things.

Thee) at length return to dust and my soul be re
united to Thee its source ! She certainly desired death
and had patience with life. Think not anxiously by
what manner of death thou wilt pass hence ; but
commit thyself entirely and securely to the disposal
and will of God.

And if death be not perhaps desirable to thee, let
it be at least endurable. Say to the Lord, " Thy will
be done." Jesus thy King by dying prepared the way
for thee and made it easy ; follow humbly where He
has gone before. Even if thou art fearful and ter
rified, persevere still in holy hope and trust in thy
good Lord, who willeth to act towards thee not as a
severe Judge, but as a merciful Father ; and who
Himself (as we have said above,) chose to be fearful
and sorrowful before His Death, that He might console
thee in thy fear and sadness. Offer to Him, to His
eternal praise, thy sadness united to His ; and com
mend thy death to Him in union with His Death. If
thou lovest and fearest God, death will bring thee in
numerable benefits. When thou shalt have passed
through this life, thou wilt assuredly be no more
stained by sin, no more wilt thou offend God, nor will
this corruptible body lie any longer an impediment in
thy way.

§ 2. The thought of paradise.

After Miy purgatory (if thou wert yet in need ofbeing
purified,) thou wilt arrive in thy heavenly home, a home
of eternal glory, a home ever most sweet and joyful;
where there is no infirmity, no corruption, no fear, no

Thoughts on the Last Things. 201

anxiety, no grief, no poverty, no affliction, no sorrow
or misery (Apoc. xxi. 4). There wilt thou most
happily enjoy that supreme and unchangeable Good,
which eye hath not seen, nor ear heard, neither hath
it entered into the heart of mortal man (1 Cor. ii. 9).
For thou shalt clearly see the glorious Trinity, the
Father, the Son, and the Holy Spirit, the One
supremely desirable God. Thou will be in God and
God will be in tliee in a most excellent manner.
Being thus united to God, thou wilt perfectly taste
the sweetness of His goodness, and wilt be utterly
inebriated with the torrent of divine delights
(Psal. xxxv. 9). Thou wilt then most fully know and
feel, with what immense love He has loved thee from
all eternity. Filled with unspeakable and incompre
hensible joy, thou wilt behold the Human Face of thy
Beloved Jesus, which is verily all gracious, glorious,
and sweet ; for His beauty and fairness far surpass
all that can in this life be wished for or desired.
Thou wilt also behold, with ineffable joy, the most
benign, fair and sweet Mother of Christ the Virgin
Mary, and all the blessed Spirits and all the Saints ;
and dwelling most happily with them, thou wilt love
and praise God without end, without labour and
without impediment. 0 blessed home, and truly the
only home ! All who are there, are certainly kings
and queens, and children of God. There all are
adorned with incorruptible beauty, and enjoy an im
perturbable peace. There all are ever glorified by the
serene light of the Godhead, and obtain full know
ledge of the truth. Each one distinctly and perfectly

202 Thoughts on the Last Things

knows every one of the citizens of heaven, and abounds
with every sort of riches, delight and joy. Thou
needst not fear lest any of those things which please
thee here should be absent. For all the beauty,
elegance, sweetness, grace, perfection, and excellence
that can here be found in all creatures, exist there
most exuberantly and superessentially. In short,
there is the influx of every good. And the elect who
arrive there, receive the glory of eternal bliss most
abundantly in their souls before the resurrection ; but
after the Judgment they will receive it also in their
bodies. We shall all rise again at the age at which
the Lord Jesus was when He died for us. The old
man of a hundred years and the infant of one night
old will be of the same stature. And although the
good may now bo lame, or blind, or deformed ; yet
they will then rise again sound, whole, fair, beautiful,
and free from every blemish. The bodies of the elect
will then emit a most sweet odour, and will be seven
times more brilliant than the sun, since the glory of
their souls will penetrate them. They will also be
impassible, so that they can suffer no injury. And
they will be endowed with such agility that wherever
the soul may wish to be, thither it will in a moment
transport the body. They will moreover be so subtle
that they will penetrate solid and thick substances
with less difficulty than the light of the sun penetrates
glass. Then the heavens and the elements will shine
for ever, being changed and adorned with wonderful
beauty ; and all corruption being removed, the clouds,
winds, showers, burning heat, thunder, frost, night and

Thoughts on the Last Things. 203

darkness being done away, they will be succeeded by
perpetual tranquillity, warmth, and light, and sunshine
sevenfold brighter than it now is. The air will con
tain more light than it now does. The water will be
purer than it now is. The earth will be clear as
crystal, and perfectly level. And the sensible world
thus renovated will offer for ever a most joyful
spectacle to all the Saints. Oh ! how fresh and
pleasant will be that perennial summer! Then, in
deed, the Saints, who during the winter of this exile,
like trees stripped of all adornment, appeared lowly
and were esteemed barren, will be clothed with un
speakable glory and beauty, and will flourish like
palm-trees for ever and ever.

§ 3. The Miseries of hell.

But all things contrary to the happiness and glory
of the righteous will befall the wicked and impious
who shall die in their sins. For their souls will he
cast before the Judgment into eternal fire and horrible
darkness, and will be vexed with intolerable torments.
They will, indeed, resume their bodies at the last day ;
but these will be black, deformed, fetid, and heavier
than lead. After the Judgment, hell will receive
within itself all these, and whatever foulness and filtii
there is in the world ; and from thence neither man
nor demon will ever again issue forth. There will be
weeping and gnashing of teeth, and everlasting lamen
tation. There will misery, pain, envy, anger, hatred,
and despair never have an end. There will the lost,

204 Thoughts on the Last Things.

amid incomprehensible torments, ever see, hear and
feel, all that is horrible and abominable.

Do thou, 0 beloved friend, weighing within thyself
both the happiness of the good, and the misery of the
wicked who end their days in their sins ; abhor the
one, and aspire to the other with all the love and
desire of which thou art capable. It is only with the
eye of faith that thou canst now discern God and thy
heavenly country ; but do thou believe in what thou
seost not plainly, so that when what thou believest in
shall have been made manifest, thou mayest perfectly
rejoice, the clear vision of it being shown thee.

Look frequently into the spiritual mirror, which I,
being already fifty years old, have written for myself
and for thee. Contemplate thyself diligently in it,
that thou mayest easily discover thy defects, and
having discovered them, correct them with all thy
strength. It is clearly expedient that he who desires
to make spiritual progress, should have some certain
written precepts and advice by which he may care
fully regulate his whole life. Although for many it
is abundantly sufficient to contemplate attentively the
Life of Jesus Christ, who is the most glorious Mirror
of all Christians. To Him be glory for ever and
ever, Amen.

A STRING OF SPIRITUAL JEWELS.

PREFACE.

THE reader must be warned not to follow the perverse
judgment of some men, who contemn divine revela
tions and visions, as though they were vain dreams,
and thereby show themselves to be nnspiritual, and
wanting in humility. For we should not esteem of
little account the revelations that have been divinely
manifested, by which the Church of God is wonder
fully enlightened. It is certain that the holy Pro
phets (into whom the Spirit of God descended like a
most sweet torrent), learnt the truth without error by
revelation. And the Blessed Paul commending to the
Galatians the Gospel which he preached, asserts that
he received it, " not of man, but by the revelation of
Jesus Christ" (Galat. i. 12). Lastly, the Holy Scrip
tures are full of divine revelations, and the Lord ever
was and ever will be able to work whatsoever He
willeth in the pure souls of His elect. Let, therefore,
the pious reader receive with a humble and grateful
mind the holy revelations here related, for thus will
he derive from them immense fruit and consolation.

206 The immense Mercy of God, and the

CHAPTER I.

THE IMMENSE MERCY OF GOD, AND THE BENIGNITY
OF THE MOTHER OF GOD TOWARDS SINNERS DE
MONSTRATED BY VARIOUS REVELATIONS.

THE divine Dionysius the Areopagite, in the Epistle
which he wrote to Demophilus, pointing out how
great is the goodness and clemency of God towards
sinners, and how much our good Lord desires their
salvation, relates a beautiful vision shown to St. Car
pus, a Bishop to whom many things were divinely
revealed, which was narrated to him by Carpus him
self. A certain infidel having led away a Christian
from the faith of the Church, Carpus, who ought to
have had compassion on them both, and to have most
pitifully prayed for them, conceived an inordinate
anger and bitterness against both of them. Where
fore he prayed to God to end their lives at once ; not
being able to endure that impious men who perverted
the right ways of the Lord, should be allowed to live.
And, behold, looking up, he saw the heavens opened,
and Jesus sitting on a throne, with innumerable Angels
standing round Him. But, when he turned his eyes
downwards, he beheld a deep abyss, in which were a
multitude of serpents. At the mouth of this abyss, as
it were on the slippery edge, stood the two men, on
whom he had wished to bring evil, trembling and ex
ceedingly miserable. And, when he was angry that
they were not instantly swallowed up, looking up

Benignity q/'/Ae Mother of God toiuards Shiners. 207

again to heaven, lie saw the most merciful Jesus,
moved with pity, arise from His heavenly seat, and
descending, stretch forth to them His most benignant
Hand, the Angels at the same time assisting them.
Then the Lord Jesus, turning to Carpus, said, " I am
ready, 0 Carpus, to suffer again for the salvation of
these men ; and it would he pleasing to Me, provided
other men would not therefrom take occasion to sin.
Do thou consider whether it would be well for theeto
prefer that dwelling full of serpents to the company
of God. and his good and merciful Angels."

The blessed Dionysius adds these words ; " These
are the things which I heard, and I believe them to
be true."

Gertrude, or Trutha, a holy virgin most dear to
God, was once divinely taught that one who is con
sidering in his heart the image of the Crucified, ought
to think he hears Jesus Christ Himself saying to him,
with a gentle; voice, " Behold, thou seest how for love
of thee I hung upon the cross, naked, despised, My
whole Body wounded, and every limb stretched. And
My Heart is still full of such sweetness of love towards
thec, that, if it were expedient for thy salvation, and
thou couldst not otherwise attain to eternal bliss, I
would suffer for thee alone all that I suffered for the
whole world."

St. Bridget in spirit heard Christ speak thus : " I
am perfect love, for all things which I have done from
eternity, I did out of love ; and, whatsoever I do or
shall do in future, likewise proceeds and will proceed
from my love. My love for man is now as great and

208 Tlw iiiiiiiunM Mercy of God, and the

incomprehensible as it was at the time of my Passion,
when, out of exceeding love, I delivered all the elect
by my Death. And, if it were possible for me to die as
many times as there are souls in hell, I would with
most prompt will and most perfect charity give up my
Body, and would endure for each soul the same Passion
and Death that I endured for all."

Thus spoke Christ. Behold how tenderly and
ardently God loves the rational soul, and how vehe
mently He desires that every man should attain to
heavenly bliss. But the Lord created man noble, to
His own image and likeness, giving him reason and
liberty of choice, and freedom of will, so that, if he
chose to obey and serve God, he might receive an
eternal reward in heaven ; but, if he would not, he
should undergo never-ending punishment in hell.
And this is justice. If, however, any one who has
contemned and disobeyed God by sin, should, out of
love, return to God by true repentance, he shall be
accepted by God, and shall not perish, however many
and grievous may have been his sins, provided he per
severes in well-doing. And this is mercy.

Once, when the holy virgin Gertrude was consider
ing within herself, which of those things that she
had learnt from the Lord, it would be most useful to
make known to men, the Lord thus answered her
thoughts ; " It would be most useful that men should
know and ever bear in mind, that I, the Son of the
Virgin, stand before God the Father, for their salva
tion ; and, whenever they sin in their hearts through
human frailty, I offer My immaculate Heart to God

Benignity of the Mother of God towards Sinners. 209

the Father to make amends for them ; and, when
they offend by deeds, I show Him my pierced Hands ;
and thus, in whatsoever way they sin, I pacify the
Father by my innocence, in such wise, that being
penitent, they may ever obtain a ready pardon of
their sins.

The holy virgin Mechtildis was praying for a certain
man, and, being indignant because he remained
incorrigible, the Lord said to her, " Condole with Me,
0 My chosen one, and pray for the miserable sinners,
whom I bought at so great a price, and for whom I
wait so patiently, desiring earnestly that they should
be converted to Me. Behold, as I once offered Myself
a sacrifice on the altar of the cross, so do I now, with
the same love, stand before Clod the Father, on behalf
of sinners ; because it is My greatest desire that the
sinner should turn to Me by true repentance, and live."

Again, the Lord said to the same holy virgin Mech-
tildis, concerning another pious person : " When he
has committed any fault from human infirmity, if he
presently returns to Me by penance, trusting in My
mercy, I am ready, for one sigh, to remit his every
fault."

St. Gertrude once understood from the Lord, that
if any one, quickly repenting of all his sins of omission
and commission, gives himself with his whole heart to
obey the precepts of God, he is as truly sanctified and
cleansed before God, as was that leper who said,
" Lord, if thou wilt, thou canst make me clean," and
to whom the Lord answered, " I will. Be thou
cleansed" (St. Luke, v. 12, 13).

14

210 The immense Mercy of God, and the

Jesus Christ srid to St. Bridget, "Be them steadfast
and humble. Be not elated in thy own mind, when
I make known to tliee the dangers of others, and
divulge not their names, unless thou be commanded
to do so. For I do this not to their confusion, but
that they may be converted, and acknowledge the
justice and mercy of God. Nor shouldst thou fly
from them, as if they were already judged and con
demned ; because, if he who is now most wicked,
should call upon Me with contrition, and with the will
to amend, I am ready at once to pardon him. And,
on account of his true contrition, I call him to-day
most dear, whom yesterday I called most wicked;
and, if his contrition be perfect and steadfast, I remit
not only the sin, but also the punishment due to it."

Our Lord said to St. Mechtildis, " There is no sinner
so wicked, but that, if he truly repents, I will instantly
grant him full remission of all his sins, and rest My
Heart upon him with as much clemency and sweetness
as if he had never sinned." 0 unspeakable goodness
of God ! Wherefore (as one of the Saints writes), if
any one should deny that God is ready to remit the
sins of the truly penitent, even as often as there are
moments in time, he would set about despoiling God
of great glory.

Asain, our Lord said to the same virgin Mechtildis ;
"Although the stars, that is, the souls of My elect,
may sometimes be greatly darkened by the clouds of
sin, and the night of ignorance, yet they cannot be
obscured in their firmament, that is, in My divine
lio-ht. Though My elect, I say, may often be involved

Benignity of the Mother of God, toicards Sinners. 211

in great sins, yet I always regard them with the same
love by which I chose them, and I wait for them in
that glory to which they will at length attain. It is,
therefore, good for man to reflect often with what
gratuitous goodness I have chosen him, and how I
have thought mercifully of him, and lovingly regarded
him, even while he lay in his sins ; and, also, how be-
nignantly I have rendered him good for evil." Oh,
the depth of the inscrutable wisdom and mercy of
God, who endeavours in so many and such marvellous
ways to reciill and attract to himself the heart of the
sinner, leaving him no ground for despair !

When the holy virgin Gertrude had heard in a ser
mon that no one could be saved who had not at least
so much true charity as to repent and abstain from
sin for the love of God ; she reflected within herself
that many pass out of this life who seem to repent
rather from fear of hell than from love of God.
"While she was turning over these things in her mind,
our Lord answered her thus : " When I see those in
their agony, who have ever remembered Me with
affection, or have done any meritorious work, 1
manifest Myself to them with so sweet and gentle an
aspect, that they grieve from their inmost hearts for
having ever offended Me ; and being by this repent
ance rendered capable of obtaining salvation, they
cannot perish."

The blessed Mechtildis was once considering how
immense was the loving-kindness of God, when our
Lord said to her : " Come, and contemplate the least
of all the blessed who are in heaven ; for in him thou

14—2

212 The immense Mercy of God, and the

wilt be able to understand My loving kindness."
And while Mechtildis was considering attentively,
and longing to know who it was of whom the Lord
was speaking ; behold there appeared to her a man of
royal aspect and dignity, in the flower of his age,
with a beautiful, resplendent, and most amiable coun
tenance ; to whom she said, " Who art thou ? and
how didst thou attain to so great happiness and
glory'?" He answered, " On the earth I was a robber
and a malefactor ; but, because my evil deeds were
done rather from ignorance and the habits in which I
was trained by my parents, than out of wickedness, I
at last through repentance obtained mercy. But I
remained a hundred years in the place of punishment,
and endured many torments, that I might be purified;
and now, by the sole gratuitous goodness of God, I
have been brought hither into rest." In this manner
St. Mechtildis learnt the loving-kindness of God to
wards him who was the least of all the blessed. And
if our most merciful Lord granted so much to one
who had led so bad a life, what will He give to those
who live in justice and holiness1?

God spoke thus to the holy virgin, St. Catherine of
Siena : " Those sinners who, in the extremity of
death, despair of My mercy, offend Me more deeply,
and displease Me more by that one sin, than by all
the iniquities that they have ever committed. For
he who despairs, openly despises My mercy, and per
versely imagines his wickedness to be greater than
My mercy and goodness. Whence, being held cap
tive by this sin, he grieves not for his offence against

Benignity of the Mother of God, towards Sinners. *213

Mo, but. for his own irremediable damnation. But if
lie truly grieved for having offended and contemned
Me, and faithfully hoped in My mercy, he would
most certainly find it ; since My mercy is infinitely
greater than all the sins which ever were or ever can
be committed by any creature."

It is not, however, sufficient to grieve for sins ; it is
also necessary to confess them sacramental ly before a
priest, unless this confession be really impossible.
Hence, the Lord Jesus said to St. Bridget : " No one
is so groat a sinner that I would refuse him mercy, if
he. sought it with a humble and perfect heart. There
fore, let sinners who wish to be reconciled to Me, and
to obtain My grace and friendship, h'rst, grieve with
their whole hearts that they have offended Me, their
Creator and Redeemer ; then, let them purify them
selves before the priest by a sincere and humble con
fession, and amend their lives, and perform satisfac
tion according to the advice and discretion of the
priest, If they have done this, I will draw near to
them, and the devil will be kept at a distance from
them. Afterwards, it will be fitting that they should
receive My Body with devotion and true love, re
solving never more to fall into their former sins, and
purposing to persevere to the end in well-doing.
These I will run to meet as a mother runs to meet
her erring children, and will most gladly receive
them. I will be in them, and they shall be in Me,
and shall live and rejoice with Me to all eternity."

When St. Bridget out of compassion was praying
for a certain powerful nobleman of renown in the

"214: The Immense Mercy of Gud, <:nd the

world, who was dangerously ill, and yet would not
confess his sins to a priest after the manner of the
faithful; Jesus Christ, appearing to her, said, "Tell
thy confessor to visit that sick person, and to hear
his confession." The priest, being sent by St. Brid
get, visited the sick man ; but he answered that he
had often made his confession, and that it was not
now necessary. The following day, by the command
of Christ, the priest was again sent to him, and re
ceived the same answer as before. But the third day,
returning to the sick man, he declared to him the
things which would hinder his being saved, which
our Lord had revealed to St. Bridget. Then he, dis
solved in tears, said to the priest, " And how can I
possibly obtain pardon, who am laden with so many
crimes'?" The priest replied, "Even if tliou hadst
perpetrated many more and worse crimes, thou
mightest yet be saved by true contrition and confes
sion ; this I faithfully promise thee." And he an
swered : " I despaired of the salvation of my soul,
because I had utterly submitted and given myself up
to the dominion of the devil, who has also frequently
spoken to me. I am now sixty years old, and I have
never made a sacramental confession, nor received the
Body of Christ ; but I now feel that I shed such tears
as I never shed before." On that day, therefore, he
confessed four times to the priest, and on the morrow
after his confession he received the Holy Eucharist,
and on the sixth day he died. Concerning him the
Lord said afterwards to St. Bridget : "He went not
down into hell, but reached purgatory, on account of

Benignity of the Mother of God, toward* Sinners. 215

Lis contrition and confession. He has obtained sal
vation through My goodness, whereby I wait even
unto the last moment for the conversion of a sinner,
and through the merits of My Mother, whose dolours
he used to compassionate while he lived in the flesh,
and he will be saved."

God the Father said to the virgin St. Catherine :
"My goodness lias granted to the glorious Mother of
My only begotten Son, out of reverence for the Incar
nate Word, I1 .it whoever has recourse to her with de
vout veneration, even though he be a sinner, shall in
no wise become the prey of the infernal enemy. For
she has been chosen and prepared by Me, and placed
as a most sweet allurement to captivate men, and
especially the souls of sinners."

The Blessed Virgin Mary, Mother of God, herself
said to St. Bridget, " However much a man may have
sinned, if from the bottom of his heart he seeks me
with true amendment and love, I am instantly ready
to receive him. Nor do I consider how much he has
sinned, but with what will and intention he returns
to me. For I disdain not to touch, to anoint, and to
heal the wounds of any sinner, let him be ever so vile
and filthy ; because I am called, and I truly am, the
Mother of mercy."

Saint Gertrude once saw as it were little ani
mals of various kinds running under the mantle of
Mary, the most sweet Mother of God, by which were
signified those sinners who have a special devotion to
her. The Mother of mercy received them all benig-
nantly, and, as it were, protecting them under her

216 T/M Immense Mercy of God, and MM

mantle, she patted and stroked each one, with her
delicate hand, and kindly caressed them, as one
caresses a favourite animal.

And she thus plainly insinuated how mercifully
she receives all who call upon her, and with what
maternal kindness she defends all who hope in her,
even those who are still entangled in sin, until she
reconciles them, as true penitents, with her Son.
^ The devil once wishing to deceive the holy virgin
St. Catherine, and to lead her into faintheartedness
or despair, endeavoured to persuade her that her life
was false, useless, and perverse. She, therefore,
taught by the goodness of God, who never denies
Himself to those who truly seek Him, humbly raised
her mind to the divine mercy, saying : " I openly
confess to my Creator, that I have daily been in
darkness, and done evil; but yet I will confidently
hide myself in the Wounds of my Lord Jesus Christ,
and I will wash away the stains of all my iniquities
in His Precious Blood, and will evermore rejoice with
holy desire in Him my Creator and Redeemer." After
these words, the devil immediately took to flight.

Christ said to St. Gertrude, " Any one may attain
to the hope of pardon, how much soever he may feel
himself oppressed by the heavy weight of his sins, by
offering to God the Father My most innocent Passion
and Death. Let the sinner, therefore, believe that
by this he obtains the saving fruit of indulgence ;
because there is on earth no remedy against sin so
efficacious as the devout remembrance of My Passion,
with right faith and true repentance."

Benignity of the Mother of God towards Sinners. 217

Cut we should, in prudence, consider not only the
mercy, but also the justice of God ; concerning which
Christ frequently spoke very terrible words to St.
Bridget. She once (by the will of God) heard the
devils bearing witness to the truth, and saying to the
Lord, " If that creature whom Thou most lovest,
namely, the Virgin who bore Thee, and who never
offended Thee, had committed mortal sin, and had
died without divine contrition, she would never have
reached heaven, but would be tormented with us in
hell ; so greatly dost Thou love justice."

Let no sinner, therefore, say to himself, I will
now follow freely my own will and rny pleasures, I
will enjoy the delights and joys of this world, and
afterwards I will amend at the end of my life ; for
the mercy of God is great and boundless ; whenever
I shall repent of my sins, the merciful Lord will re
ceive me, and I shall be saved ; meanwhile, I will
do whatever pleases me. Let not the sinner speak
thus, let him not act thus, let him not cast himself
into danger ; but let him without delay strive to
amend his evil life, and if it be possible, confess
his sins to a priest, and that sincerely and com
pletely. For although God promises mercy to the
penitent sinner, yet He promises not true repentance,
nor a long life, to one who perseveres in sin. And it
is certain that if a sinner who has offended God by
his wickedness and crimes, should not repent and
have true contrition before his soul is separated from
the body, he will eternally perish, for the satisfaction
of divine justice. 0 how many, seduced by the

218 On Discretion and Purity of Intention.

persuasions of the devil, perish and die in their ini
quities ! Wherefore it is sometimes said, in the
Kevelations of St. Bridget, that souls fall into hell, as
snow falls upon the earth.

CHAPTER II.

ON DISCRETION AND PURITY OF INTENTION.

THE illustrious virgin and mart}T Agnes, appearing
to St. Bridget, said to her, " My daughter, be stead
fast; and neither draw back, nor advance beyond
what is fitting. Thou shouldst not afflict thyself be
yond thy strength, nor imitate others in good works
above thy nature ; for God has decreed from all eter
nity to open heaven to sinners by works of humility
and love, and He wills that measure and discretion
be observed in all things. But the devil in his envy
often persuades an imperfect man to fast beyond his
strength, or to take up exercises that he cannot
bear, or to aim at what is too high for him. The
crafty enemy does this in order that the man, con
tinuing only through shame what he foolishly under
took, may the more quickly fail through weakness.
Thou shouldst measure thyself in this matter accord
ing to thy strength or thy weakness ; because some
are by nature stronger, and others weaker, some are
more fervent by the grace of God, others more dili
gent by habit.

" Rule thyself, and order thy life, according to the
advice of those who fear God, and desire not to seem

On Discretion, and Purity of Intention. 219

what tli on art not, nor seek anxiously what is above
thy strength. There are some who believe they will
obtain heaven entirely by their own merits ; and
some who think they can by their own works ade
quately satisfy for the sins they have committed.
But these are damnable errors ; for if a man were to
give up his body to death a hundred times, he could
not answer to God for one in a thousand." Thus
spoke the blessed Agnes.

Christ said several times to St. Bridget, that satis
faction should be made by all our members, as they
have all assented to sin. Let a man, therefore, with
all diligence and humility correct himself, and neglect
not to make all possible satisfaction to God (who, for
a moderate penance rightly performed with good-will
here, remits grievous punishments in the next world),
restraining, for the love of God, his eyes from behold
ing evil and vanity, his ears from hearing hurtful and
foolish things, his tongue from evil and idle words,
his heart from pernicious and foolish thoughts and
wicked desires, and his whole body from all that con
taminates the mind. Let him abstain not only from
unlawful things, but also with prudence from some
things that are lawful. Let him studiously mortify
in himself his own will and his vices ; let him pa
tiently bear all adversity, and devote himself to good
works, to virtue and holy exercises. Let him, how
ever, always trust rather in the satisfaction and
merits of Jesus Christ than in his own works and
merits ; for one little drop of the Precious Blood of
our Lord Jesus is of more value than all human merits.

220 On Discretion and Purity of Intention.

Christ spoke thus to the blessed Bridget : " Absti
nence and continence, however slight, discreetly un
dertaken, and observed for My love and honour, will
deserve from Me a great reward." And, assuredly,
he who for the love of God prudently restrains
himself, so that he sees, hears, smells, tastes, speaks,
and touches nothing that is not necessary or Useful,
and who discreetly strives to overcome his own will
and sensuality even in the least things, does what is
more pleasing to God, than if he recalled many dead
persons to life. Hence the Fathers say as follows :
" If two men, passing the same way, find a beautiful
flower, and one of them wishes, indeed, to gather it,
but, thinking better of it, leaves it tor God's sake ;
and the other, without reflection, gathers the flower ;
the latter by gathering it in simplicity sins not, but
the former by leaving the same flower for God's sake
gains as much merit over him who gathers it as there
is distance between heaven and earth. If, however,
he who gathers the flower gathers it purely to the,
praise of God, he also acquires great merit." In the
same way. he who fittingly abstains from food for God's
sake is greatly pleasing to God, and he who fittingly
eats to the honour of God, is also pleasing to God.

The blessed Gertrude heard from our Lord that she
showed her exceeding love of Him when she offered
in His praise all her thoughts, words, looks, and ac
tions. She understood, also, th.it, as often as anyone-
looks with devout intention on the image of Christ
crucified, so often is he lovingly regarded by the most
gracious mercy of God ; and hence his soul, like a clear

On Discretion and Purity of Intention. "221

mirror, receives in itself from the divine love a most
joyful image, which causes rejoicing in the whole
court of heaven. And this will be to his eternal
glory. She understood, also, that, if a person even
lifts a straw from the ground, or takes one step for
the honour and love of God, it is pleasing to God, and
worthy of reward.

When the same virgin, St. Gertrude, once com
plained that she could not feel as much desire of God
as she ought, she was divinely taught that it was
amply sufficient in the sight of God, if a man wished
to have a great desire, though he might feel little or
no desire within himself; because he has before God
as great a desire as he wishes to have, and God dwells
in the heart containing such a desire (that is to say,
the will to Lave the desire) more gladly than a man
could dwell amid fresh and ploasant flowers.

Our Lord very often revealed to His most dear
spouses, Gertrude, Bridget, Mechtildis, and Catherine,
how acceptable it is to Him, and how profitable to
man, to contemplate the Passion of Christ with pious,
humble, and sincere attention and devotion, which
they themselves were always most diligent in doing.
For they engraved so deeply on their inmost hearts
the Passion of the Lord Jesus, (which, though it was
most bitter and cruel, is yet all full of the sweetness
of love), and were accustomed to meditate upon it with
such ardent and sweet affection, that it was to them
honey to the taste, harmony to the ear, and joy to the
heart.

The holy virgin Elizabeth of Spalbeeck also was

"22 On Discretion and Purity of Intention.

accustomed daily to contemplate the Passion of our
Lord with immense devotion. Whence the stigmata
of His five Wounds were truly imprinted by Christ on
her hands and feet, and her side, so that blood often
copiously flowed from them, as if from recent wounds,
more especially on Fridays. And this most pure
virgin was seven times a day so rapt in God that no
feeling, movement, or breath were perceptible in her :
for her whole body became stiff, and no part of it
could be moved without moving the whole. Let us,
in imitation of these virgins, engrave on our hearts
the Passion of the Lord Jesus, and sedulously give
thanks for it.

Our Lord once instructed the blessed Gertrude by
this simile : " Even as a powerful Emperor not only is
pleased to have in his palace gentle and accomplished
maidens, but also appoints and ordains princes,
generals, and soldiers, and other ministers fitted for
various labours, who may be always ready to attend
to his affairs ; so I also not only delight in the interior
joys of those who, following My guidance, seek the
quiet of divine contemplation, but I am, moreover, at
tracted to remain with the sons of men, when they
undertake any useful work for My love and honour."

Therefore, pure and frequent prayer does, indeed,
greatly adorn the soul of him who has leisure to pray
continually, and who has the grace of prayer: (for
what is more honourable than to converse assiduously
with the Heavenly King 1) but, nevertheless, exterior
works, rightly performed for God's sake, also confer
great grace on the faithful soul.

On Prayer and the Divine Office. 223

CHAPTER III.

ON PRAYER AND THE DIVINE OFFICE.

OUR Lord said to the virgin Catherine . " The holy
desire of the soul, that is to say, good-will, is a con
tinual prayer, because it has the power of prayer.
A.nd, whatsoever man does for the love of God and of
his neighbour, may be called prayer, since love is ac
counted as prayer. Good-will and pious affections
should, however, at certain seasons and hours, be
raised to Me by actual devotion. Know, 0 daughter,
that the soul that perseveres in humble and faithful
prayer, attains to all virtue. Wherefore, on no account,
is the duty of prayer to be neglected or omitted be
cause of any difficulties, whether they proceed from
the illusions of Satan, or from human frailty, or from
unclean thoughts, or from inordinate carnal motions of
the flesh. For the devil often strives more during
the time of prayer than at other times to infest the
soul with various images and phantoms. And he
then cunningly suggests to him who prays, that such
a prayer avails him nothing, since he ought to have
no thoughts but of his prayer. The malignant enemy
strives to persuade him of this, in order that he may
incur weariness and confusion of mind, and so be led
to omit the exercise of prayer, which is the strongest
defence against all enemies. Oh ! how useful to the
soul, and how pleasing to Me is that prayer which
man makes with love, in the thought of his own vile-
ness and of My goodness."

224 On Prayer and the Divine Office.

Again, our Lord said to St. Catherine : " A man
sometimes resolves to recite a certain number of
Psalms, or other prayers, to which he is not obliged
by duty or obedience ; if, in the mean time, I should
benignantly visit his soul, he abandons the grace of My
visitation, that he may fulfil the number of prayers
which he had intended in his own mind to say. But
he ought not to do thus, nor to believe the devil who
wishes to deceive him. Let him, therefore, when he
feels himself specially visited by Me, immediately
follow My grace, and not impede it by the prayers
which he had proposed to recite. He may, however,
read them afterwards, if he has leisure ; but if he
cannot conveniently do this, let him not be in any
way distressed, nor allow his mind to be disturbed.
He obtains little fruit from prayer who looks only to
the utterance of many words."

It was once shown in spirit to St. Gertrude, that the
words of prayer recited with attention of mind and
holy devotion, are, as it were, brilliant jewels or most
lovely flowers ; but that the words of prayers said neg
ligently, and, from habit, without earnest devotion, are
like dull gems and faded flowers. And when the same
virgin Gertrude had read a certain verse two hundred
and twenty- five times, saluting Jesus, she understood
that each salutation was presented to the Lord in the
likeness of the melodious sound of a musical instru
ment ; but those salutations which she had read with
devout attention gave out most sweet harmony, while
those which she had read less accurately yielded lower
and less joyful sounds.

On Prayer and the Divine Office. 225

Let him who prays take care lest his mind be dis
tracted, voluntarily and by his own fault, through
negligence ; let him also beware of giving up
prayer, because he may perhaps feel no- consolation
in it. As distractions which occur against the will of
him who prays take not away the fruit and utility
of the prayer, so neither does aridity of heart, while a
good intention remains. Hence our Lord once said
to St. Gertrude : " I wish my elect to be convinced
that their good works and exercises are very pleasing
to Me, when they serve Me at their own cost. And
those do Me service at their own cost, who, although
they taste not the sweetness of devotion, yet faith
fully go through their prayers and other pious exer
cises, triistingiii My compassion, that I shall willingly
and gladly receive them. There are many whose
merit would be greatly diminished if sweetness and
interior consolation were granted them, nor would it
avail for their salvation."

Man sometimes labours under such inconstancy of
mind, that when he wishes to elevate his heart to God
in prayer or meditation, or to fix it on any pious
thought, he is presently driven away from it. This
is treated of by St. Augustine, saying: "Prayer is
often impeded by vain thoughts, so that hardly has
the heart fixed itself on God, desiring to remain so
fixed, than it flies off as it were from itself, and can
not find a secure place in which to enclose itself, nor
bars to restrain its Might and its wanderings. There
is scarcely one persevering prayer among many. And
God bears with the hearts of those who pray and

15

226 On Prayer and the Divine Office.

admit various thoughts, not to say thoughts that arc
sometimes evil, perverse, and hostile to God. Where
fore, "because His mercy is great, let us say to Him :
"Rejoice the heart of Thy servant, because I have
lifted up my heart unto Thee, 0 Lord. And how
have I lifted it up? As I was able, as Thou hast
given me strength." Thus speaketh St. Augustine.
Let not, therefore, him who is of good will be dis
quieted without measure, because of the unsteadiness
of his thoughts ; but let him peacefully do what is in
his power, so long as he humbly and patiently per
severes in prayer ; for thus will he be most acceptable
to God. Hence, the Lord taught the blessed Gertrude
that when any one in prayer, meditation, or contem
plation, fixes his mind and his thoughts holily on
God, he then presents to God a throne of glory, as it
were a mirror of marvellous splendour, in which the
Lord, the Giver of all good, beholds with delight His
own image. And when man, from impediments and
the instability of his heart, finds difficulty in doing
this, the more earnestly and patiently he labours, the
more fair and resplendent does that mirror appear in
the sight of the adorable Trinity and of all the
Saints. But too great vehemence must be guarded
against, lest the head should be injured, and the spirit
disturbed.

When St. Bridget was harassed by temptations in
prayer, Mary the Mother of God said to her : "The
devil with malicious watchfulness seeks to hinder the
good from praying. But do thou, 0 daughter, what
ever temptation may assail thee in prayer, persist in

On Prayer and the Divine Office. 227

thy desire or good will, and in thy holy endeavours,
as best thou canst ; because thy pious desires and
endeavours will bo reputed as effectual prayer. Even
if thou art not able to cast out the base and evil
thoughts that come into thy mind, yet for those
endeavours thon shalt receive a crown in heaven ;
thus these troubles will profit thee, provided thou
consentest not to the temptation, but art displeased
with whatever is unbecoming."

It was revealed by our Lord to St. Gertrude, that
when any one commends himself to the prayers of
another, trusting that by his merits he will obtain
divine grace, the merciful Lord, without doubt,
blesses him according to his faith and desire, even if
he to whom he had commended himself should neglect
to pray devoutly for him,

A certain very simple man, who scarcely knew how
to read the Lord's prayer, asked holy counsel of St.
Bridget, and as St. Bridget was praying for him
Christ said to her : « The simplicity of this man is
more pleasing to me than the wisdom of the proud.
Therefore, thou shalt instruct him to continue his
work and his praiseworthy habits ; and I will reward
him. His good-will is very acceptable to Me. He has
learnt from My Spirit the true wisdom, that is to say,
the love of God, through which he keeps the law, and
all the divine commandments. I say to thee, 0
daughter, whosoever with faith and a perfect will
says these words,— Jesus have mercy on me,-— is
more acceptable to Me than one who reads a thousand
verses without attention." The Lord likewise said to

15—2

228 On Prayer and the Divine Office.

St. Gertrude : " Although the souls in purgatory
derive great profit from what is done for their relief
by reciting the Office or Vespers of the Dead, and
other prayers ; yet a prayer uttered in very few
words, with burning love, sometimes avails them
more and obtains for them greater relief." But no
one should, on account of these words of our Lord,
omit the long prayers which he is under obligation to
say, unless he is forced to do so by real necessity. For
it is right always to prefer to other exercises those
prayers to which we are bound by duty and obedience,
and which can well be said.

Once also, when St. Gertrude was confined to her
bed by illness, and was unable to say her Office, or
even, according to her desire, to say the whole an
gelical salutation in honour of the Blessed Virgin
Mary, she yet endeavoured often to repeat at least
these words, " Hail, Mary, full of grace, the Lord is
witli thee," (St. Luke i. 28). Whereupon, the Virgin
Mother of God appeared to her, clothed in a mantle
marvellously adorned with golden flowers, which
represented the salutations recited by her with diffi
culty ; and, in them shone forth brilliantly the pious
affection with which she had desired to salute the
glorious Virgin. There shone forth also the holy dis
cretion with which she had recited those words only,
when she felt herself unable to do more ; and the
entire confidence with which she trusted that the
Mother of our Lord would graciously accept this her
little service.

It was revealed to St. Mechtildis that he who has

On Prayer and the Divine Office. 229

to recite the canonical Hours, will do it with great ad
vantage, if he unites his task of the Hours with the

CD '

prayer of Christ. Therefore, when he is about to be
gin the Hours which he is obliged to recite, he may
pray in this or in like manner, either in his heart or
with his lips; " 0 Lord Jesus, I desire for Thy
honour humbly to obey, faithfully to serve Thee, and
purely to praise Thee, in union with that most perfect
attention with which Thou didst praise and pray to
Thy Father on earth ; help me by Thy grace, for I can
do nothing without Thee." Thus his exercise will be
wonderfully ennobled, and will be highly pleasing to
God, for it will be reputed to be one with the prayer
of Christ, as a little water mixed with wine is counted
to be wine.

When the same virgin, Mechtiklis, was praying for
a certain person who had complained to her that he
often recited the canonical Hours thinking, through
human infirmity, of other things ; she received from
our Lord this answer; "Let him for whom thou
prayest, always say these words humbly after the
Hours: God be merciful to me a sinner (St. Luke
xviii. 13). For, if these words of the Publican availed
him so much, that on account of them he was ab
solved from his sins and justified, why should they
not also obtain pardon for any other? Since My
mercy and clemency are not less ready to forgive now
than they were then." Happy, indeed, is he, who
carefully fulfils his task of the Hours both by willing
and humble obedience, and by reciting all the sacred

On P'raijer and the Divine Office.

words ; for he is not voluntarily distracted, though he
may suffer distraction of heart.

St. Gertrude was once saying the Divine Office with
the other virgins of her monastery, and was striving
to pronounce every word attentively, but since she
was often distracted through human infirmity, she
said mournfully to herself, " And what fruit can be
derived from this endeavour, which is combined with
so much inconstancy ?" The Lord, therefore, wishing
to console her, showed to her His Heart, that treasury
of all good and of all blessedness, and said, "Lehold,
I display to the eyes of thy mind My most sweet
Heart, to which thou shalt confidently commend all
things which, of thyself, thou art unable to accom
plish, that they may be fulfilled for thee; for thus
will they all appear very perfect in My sight. As
suredly, My divine Heart, knowing the frailty and
inconstancy of man, with desire always expects that
thou shouldsb, if not in words, at least in thought,
commit to it whatever thou canst riot of thyself per
form, to be supplied, amended, and perfected for
thee." Therefore, after finishing the Hours, which
must be not only read with the mind, but also pro
nounced with the lips, any one may pray in this or in
like manner ; " 0 good Jesus, be merciful to me a
sinner. I commend my tepid and distracted service to
Thy most sweet Heart, to be amended and perfected,
and I offer it to Thee for the salvation of all men, in
union with that most perfect attention wherewith
Thou didst on earth praise and pray to Thy Father.

On Prayer and the Divine Office. 231

Hearken, I beseech Thee, satisfy and supply for me
most fully. Amen."

Another time, St. Gertrude, feeling great difficulty
in performing a certain work, said to God the Father,
" 0 Lord, I offer Thee this work, to Thine eternal
praise, through Thine only Son, in the virtue of the
Holy Ghost;" and she understood that as a thing
looks green or yellow, seen through a green or yellow
glass, so everything which is offered to the Father
through the Son, and everything which is humbly
asked through 4the Son, is made magnificent beyond
all. human estimation, and becomes most acceptable to
God the Father."

CHAPTER IV.

DAILY DEFECTS, AND THEIR REMEDIES, WITH CONSO
LATION UNDER TEMPTATIONS.

ST. GERTRUDE, severely rebuking and reproving her
self for some slight defect, besought God earnestly
that He would enable her thoroughly to amend it,
and would remove it from her. To whom the Lord
lovingly replied, " And wherefore wishest thou that I
should be deprived of much honour, and that thou
shouldst miss a great reward] For thou gainest a
great reward every time that thou, acknowledging
that or a similar defect, rcsolvest to avoid it for the
future ; and, whenever anyone for love of me labours
to overcome his faults, he offers to me as much honour
and fidelity as a soldier would offer to his king who

232 Daily Defects and their Remedies,

should strenuously oppose his enemies in war, and
manfully resist and overthrow them."

When the same holy virgin was praying for the
defects of a person who was at the head of the com
munity, our Lord appeared to her, and said, "Out of
the abundance of My divine pity, sweetness, and love,
by which I have chosen this community, I permit
some defects to adhere to those who preside over it,
in order that the merit of the community may be in
creased. For there is much more merit in submitting
to one whose faults are known, than to one whose
works seem perfect in every respect. I allow Supe
riors to have some defects, and to be sometimes
blemished by the diversity of their cares, that so they
may be the more humbled. The merit of subjects is
increased as much by the defects as by the perfection of
those who govern them ; and, in like manner, the merit
of those who govern well is as much increased by the
progress as by the defects of their subjects." By these
words of our Lord, St. Gertrude understood the super-
abounding clemency of the divine wisdom, which so
carefully provides for the salvation of the elect, per
mitting defects in them, in order that He may lead
them to greater perfection. It seemed, therefore, to
her, that even if the goodness of God shone forth in
no other matter more than in this, yet God could not
be sufficiently praised by every creature.

St. Gertrude being confined to bed at the approach
of the Feast of the Nativity of the Lord Jesus, she
gave way to impatience, through human frailty. And
she sorrowfully revolved in her mind this her defect,

With Consolation under Temptations 233

thinking herself most unworthy of any of the gifts of
God, since because of some little negligence of those
who attended her she had fallen into such impatience.
While doing this, she was divinely taught that every
thought by which man sorrowfully renounces his
faults, after fitting penance, prepares and disposes
him to receive the grace of Clod (concerning which
God says in Scripture, In whatever hour the sinner
shall be converted, and repent, I will no more re
member all his sins).

Again, St. Gertrude, through inordinate sadness
and impatience, once experienced such darkness that
she seemed to have lost in great part the joy of the,
divine Presence ; which darkness was, however, after
wards mitigated by the intercession of the Blessed
Virgin Mary. "When, therefore, being graciously
visited by our Lord, she reflected on this her impati
ence and her other faults, she was much displeased
with herself, and said to our Lord in great dejection
of mind : " 0 Lord, I beseech Thee, put an end to
my miseries, for I myself put no end to them. De
liver me, and set me beside Thee, and let any man's
hand fight against me" (Job xvii. 3).

And our Lord, having compassion on her desola
tion, enquired of her whether she would choose any
delight in the world rather tlinn Him, and would
prefer anything to Him. To which she answered :
" Far. far be it from me that I should ever prefer
anything to Thee, the true, supreme, unchanging, ami
eternal Good." And the Lord said : " Since thou
dost prefer nothing to Me, and desirest ever to sub-

234: Daily Defects, and their Remedies,

mit Thy will to Mine, it is clear that thou art in
grace and charity ; wherefore, then, speakest thou so
despondingly on account of thy sins?" For the
Scripture is witness that charity cover eth a multitude
of sins (1 Pet. iv. 8).

When St. Gertrude again gave way to impatience,
and was, nevertheless, most graciously visited by
God, she said at length to our Lord : " 0 most sweet
God, how couldst Thou bestow such consoling gifts of
Thy grace on me, who am now so unworthy and so
unprepared ? " The Lord answered, " Love con
strained me." And she said, " Where are the stains,
contracted by me through the impatience which I felt
and showed somewhat in my words 1 " To which the
Lord replied, " The fire of My Divinity hath con
sumed them." Then she said : " 0 most merciful
God, since Thy grace so often remedies my vileness,
I should wish to know whether my soul will require
to be purified after death from this impatience and
from similar defects." As our Lord in His mercy de
layed answering, she added, "Verily, 0 Lord, if the
glory of Thy justice required it, I would willingly of
my own accord even go down into hell, that so I
might make Thee more worthy amends for my faults;
but if it is more becoming to the bounty and mercy
of Thy nature that, by Thy love, my stains be utterly
effaced and reduced to nought, I fearlessly beseech
Thee that Thy love may fully cleanse my soul from
these stains." The Lord then, with His accustomed
mercy, quickly granted her petition and desire.

Christ, gently reproving St. Bridget for the anger

With Consolation under Temptations. 235

and impatience which had disturbed her, said, " I,
thy Creator and thy Spouse, have endured stripes for
thee ; but thou wert so impatient that tliou couldst
not endure even words. Standing before the judge
when I was accused, I was silent, and opened not My
mouth ; but thou didst raise thy voice in bitter an
swers and reproaches. Thou oughtest to have borne
all things patiently for My sake, who for thee was
transfixed with nails ; thou oughtest by thy patience
to have won to a bettor mind him who had erred.
Henceforth, be thou more cautious, and when thou
art provoked by any one to auger, speak not readily,
until the auger shall have been removed from thy
mind. When the disturbance of thy mind has
passed away, and thou hast carefully weighed the
cause of that disturbance, thou wilt be able to speak
with gentleness. But if thou canst do no good by
speaking, and there would be no sin in being spoilt,
it will then be better and more meritorious for thee
to hold thy peace."

St. Gertrude was given to understand that the
Divine Heart feels ineffable sweetness each time that
any one reflects with sorrow on his having by distrac
tion of mind, or by the dissipation of useless words
and works, fallen away from the Lord his God, who
so graciously surrounds him with blessings at every
hour and moment. She understood that when a man
says within himself these or similar words, with com
punction of heart, " Alas ! miserable that I am, how
have I wasted this time ! how little have I fixed my
thoughts on God, who loveth me ! " and earnestly re-

236 Daily Defects, and their Remedies,

solves to avoid such negligences and offences for the
future, he becomes truly the tabernacle of God, in
which the Majesty of the Most High deigns to dwell,
as in His own abode. And thus are our short
comings supplied by the most holy conversation of
the Son of God, and the faithful man is renewed in
holiness of life ; and hence there is joy in heaven, be
cause the infinite goodness of God deigns to find de
light in a truly penitent soul.

The Lord Jesus said to St. Bridget : " Wherefore,
0 daughter, art thou anxious and disquieted?" She
answered, " Because I am afflicted with many unpro
fitable and evil thoughts, which 1 cannot drive away,
and the fear of Thy judgments oppresses me." Then
the Lord said, " This is true justice ; that as thou
hast formerly taken delight in the vanities of the
world against My will, so thou shouhlst now be mo
lested by various perverse thoughts against thy own
will. Do thou, however, fear my judgments with
moderation and discretion, ever firmly trusting in Me
thy God. For thou must know, for certain, that evil
thoughts, which the mind resists and detests, are the
purification and crown of the soul. If thou art un
able to avoid them, bear it patiently, and let thy will
strive against them. And, although thou consent
not to them, fear lest thou take pride in that and
fall; for whosoever stands, it is by the power of God
alone that he stands."

Again, the Lord said to St. Bridget, "In order
that man may understand his own weakness, and the
strength he receives from Me, it is necessary that he

With Consolation under Temptations. 237

should sometimes be allowed to be attacked by evil
thoughts ; and if he consents not to them, they be-
come the purification of his mind, and the safeguard
of his virtues. And although they are hard to be
borne, they heal the soul, and conduct it to eternal
life, which cannot be gained without sufferings. The
soul should, therefore, labour diligently, lest it con
sent to them, or take any pleasure in them." Some
are permitted to be more violently tempted in the be
ginning of their conversion, others in middle life, and
others in old age. Hence the Mother of God said to
St. Bridget : " Thou dost wonder why temptations
multiply upon thee in thy old age, and why thou
feelest now those which thou didst not experience
either in thy youth or during thy married life. This
comes to pass that thou mayest know that thou art
nothing, and canst do nothing, without my Son. For,
unless He kept thee, there is no sin so grievous that
thou wouldst not commit it."

The holy virgin St. Catherine was, by the permis
sion of God, bitterly tormented for several days by
carnal temptations. For the malignant spirits thrust
themselves upon her eyes and ears, not only by the
suggestion of obscene thoughts and the illusions of
dreams, but also by manifest apparitions. They
pictured to her images of men and women embracing
each other immodestly in her sight, and by gestures,
words, and actions, provoking her to wantonness.
Thus was this most chaste virgin forced to see and
hear what she most abhorred ; and though she shut
her eyes, those most filthy and abominable images

238 D'u'i/ Defects and their Pemcdics,

yet remained before her. At the same time, she was
deprived even of spiritual consolations, and felt not
her usual fervour of devotion. She did not, however,
on account of these troubles, omit her pious exercises,
but persevered most diligently in prayer to the utmost
of her power, saying to herself: "Thou, a most vile
sinner, art unworthy of any consolation. What then,
would it not be enough for thee if thou wert not lost,
even though thou shouldst have to bear these crosses
and this darkness during thy whole life? Surely,
thou didst not choose to serve God that thou mightest
receive consolations from Him here, but that" thou
mightest enjoy Him for ever in heaven. Arise, there
fore, and pursue thy accustomed exercises, and re-
inain faithful to thy Lord." Afterwards, when one
demon maliciously said to her : " We will not desist
but will vex thee till thy death, unless thou consentest
tons;" she answered: "I have chosen affliction for
my refreshment, nor will it be difficult, but pleasant
to me to endure these and other sufferings for the
honour of my Lord Jesus Christ, so long as it shall
please Him." At these words the whole troop of
malignant spirits departed in confusion, and a brilliant
light, in which was the Holy Virgin, illumined the
place, and the Lord appearing to her said : " While
thy heart was assailed by evil thoughts, I was hidden
in the midst of it, and prevented thee from consenting
to them or taking pleasure in them. I permitted
thee to be tempted as much as was for thy good, that,
with My help, thou mightest overcome."

The virgin St. Gertrude was once most clearly

With Consolation under Temptations 239

shown how God sometimes permits a man to be
grievously assailed by many vices, in order that he
may in the end more happily triumph, and obtain
greater glory in heaven. She saw that many were
faithful followers of chastity and purity (such wero
the Apostles of Christ), who indeed avoided all
things that were open to suspicion, but admitted, as
was reasonable, what was not open to it. And these,
if they are assailed by any temptation, striving man
fully with the help of God's grace, overcome it : but
if, from human frailty, they sometimes give way a
little, they labour to efface their fault by worthy fruits
of penance. The blessed Augustine thus exhorts
combatants of this sort : " Attend, 0 ye Saints who
are fighting. I speak to combatants ; those who fight
understand ; whosoever fightcth not understandeth
not me. The chaste man wishes that on no account
should any desire contrary to chastity arise in his
members. He wishes for peace, but he hath it not
yet. For if he had attained to this, that no adverse
desire should arise, there would be no enemy with
whom to strive ; nor is a victory expected where the
enemy is already conquered and triumphed over. But
now is the battle, whilst the flesh lusteth against the
spirit, and the spirit against the flesh (Gal. v. 17).
We do not the things that we would. Wherefore 1
Because we would that there were no lusts, but it
cannot be. Whether we will or no, we have them
(Rom. vii. 15, 16) ; whether we will or no, they excite,
they entice, they provoke, they molest, they will
arise, they are repressed, they are not yet extiu-

240 On Frequent Confession.

guished. For the flesh lusteth against the spirit, and
the spirit against the flesh, so that you do not the
things that you would. What do ye desire, 0
Saints ! 0 good combatants ! 0 valiant soldiers of
Christ ! what do ye desire1? That evil lusts should in
nowise exist. But it cannot be. Carry on the war,
hope for the triumph. Do what ye are able to do,
us saith the same Apostle in another place : Let not
sin reign in your mortal body, so as to obey the lusts
thereof (Rom. vi. 12). He saith not, let there be no
sin; but, let it not reign. So long as tliou livest,
there must be sin in thy members ; only let the
power be taken away from it, let not its commands
be obeyed." Thus saith St. Augustine.

CHAPTER V.

FREQUENT CONFESSION AND THE DESIRE TO

CONFESS.

CHRIST said to St. Bridget : " It is useful to him who
desires to acquire and to retain My Spirit and My
grace, that he should frequently confess his sins and
negligences to a priest, that so he may be cleansed."
And when she saw the soul of her husband Ulpho in
purgatory, she said : " 0 happy soul ! what was it
that most contributed to thy salvation ? " He
answered, " My confessions, which I was accustomed
(when I could have access to a priest) to make every
Friday, with a firm purpose of amendment."

On Frequent Confession. 24 J

A certain virgin in a religious order, who had lived
very piously, coming to the hour of her death, had to
be cleansed before her departure from this fault, that
she had sometimes neglected the grace of sacramental
confession. For occasionally, when the other virgins
her companions prepared themselves for confession to
the priest, as her conscience did not reproach her
with any grave fault, she did not care to be absolved
by the words of the priest from, the mere dust, as it
were, of venial sins, from which no human life can be
free ; but feigned to be asleep when the priest came
to hear their confessions.

When St. Bridget was living in Koine, a certain
man came there who wished to make sacramental
confession of his sins, but could not obtain a confessor,
because none of the priests understood his language.
And when St. Bridget consulted our Lord on his be
half, our Lord answered: " He laments because he
cannot find any one to hear his confession ; but thou
shalt tell him to be of good courage. The will is
sufficient, when a man is not able to do the good
work that he desires to do. For what brought salva
tion to the thief on the cross ? Was it not his good
will? And what constitutes hell, but an evil will
and inordinate affections? Therefore, let this poor
man remain firm and not draw back. When he has
returned to his own country, let him seek from wise
and just men those things which are salutary for his
soul, and let him listen to them, submitting his will
to them, and following their counsel rather than his
own inclination or his own judgment. And if he

16

242 Oil Frequent Confession.

should die on the way thither, it shall be with him
as I, hanging upon the cross, said to the thief : Thou
shalt be with Me in Paradise " (St. Luke, xxiii. 43).
Without doubt a good will is a great and sweet
treasure. He who has this, desires and endeavours
to obey and to please God, and to do those things
which are acceptable to Him. This is the foundation
and the root of all holy virtues. It springs from the
Holy Spirit, and is a great grace of God and an in
fused love. Blessed is he who lias received it from
God, and who studies to keep it.

St. Gertrude once complained to St. John the
Evangelist that she feared lest she should incur some
loss because, through forgetfulness, she sometimes
omitted to confess to the priest some things (though
of lesser importance), since she had not, in the
meanwhile, access to a priest, and they escaped her
through the weakness of her memory. St. John
sweetly consoled her with these words : " Fear not,
0 daughter ; for whenever thou preparest thyself with
a perfect will to confess all thy sins, and wishing for
a priest thou canst not obtain one, those things which
thou omittcst through forgetfulness to confess, will
shine before the merciful Lord like precious jewels in
thjr soul, and make thee appear wonderfully gracious
in the sight of all the citizens of heaven."

When St. Gertrude was once praying for some
other virgins of her convent, who by her desire had
humbly received the Holy Eucharist, although be
cause of the absence of the confessor, they had not
made a sacramental confession ; our Lord seemed to

On Frequent Confession. 243

clothe them with a perfectly white garment, that is
to say, His own innocence. This garment was orna
mented all over with most brilliant jewels, having
the form, and also the fragrance of violets ; and by
these was denoted the humility with which they had
received Communion, simply following her instruc
tions, and confiding in the goodness of God. After
wards there was given to them also a rose-coloured
garment, interwoven with golden flowers, figuring
our Lord's Passion perfect in love, by which Passion
any man obtains the merit of worthy preparation.
But a rose-coloured garment alone, interspersed with
golden flowers, was given to those sisters who, not by
the advice of St. Gertrude, but of their own accord
(the grace of God co-operating with them), had com
municated, though they had not confessed their sins
to a priest. Lastly, those who with humility and
sorrow had abstained from Communion, seemed to be
present at the heavenly banquet, and to rejoice
greatly in the abundance of its delights.

CHAPTER VI.

ON FREQUENT COMMUNION.

AGAIN, when St. Gertrude prayed for a certain virgin,
who, moved by zeal for justice, made other pious sisters
timid by her words, and deterred them from frequent re
ception of the Holy Eucharist, our Lord answered her:
'•Since my delights are to be with the children of
men, (Prov. viii. 31), and I have, therefore, out of

16—2

244 On Frequent Communion.

supreme love left this Sacrament to be received by
the faithful in commemoration of Me, and also will,
through it, to remain with them even to the consum
mation of the world ; whosoever by words or persua
sion withdraws from the reception of it those who
are free from mortal sin, he impedes and interrupts
My delights, which I might have with them. For he
is like a severe schoolmaster, who harshly separates
the king's son from his poor and ignoble companions
(in whose society the king's son himself greatly
delights), judging it more becoming that the youth
should have royal honours, than that he should play
at ball with them in the streets. But if any one pro
poses to lay aside and avoid such severity, I not only
pardon him, but I am as much pleased as would be
the king's son if the schoolmaster with a serene and
gentle countenance brought back his beloved com
panions to play with him."

St. Gertrude also understood from our Lord, that
they receive not the Holy Eucharist irreverently or
unworthily, who receive it piously from a desire for
the honour, praise, and glory of God ; for in this
doth that divine glory most conspicuously shine forth,
that His Supreme Majesty disdains not to communi
cate Himself to men so unworthy. Therefore, all
pious priests, and also monks and nuns of good will,
who sincerely seek after God and their own salvation,
striving to keep their rule and the holy statutes of
their congregation, passing their time usefully, and
who, when they are negligent, or transgress in any
point, confess sincerely to tiieir priest whatever their

On Frequent Communion. 245

conscience shows them to be sinful ; these ought to
have great confidence in God, and thus to receive
through His mercy and goodness the Sacrament of
the Eucharist as often as it is given by the rule, or as
they have the good custom of receiving it. In like
manner, all laymen and women living in any condi
tion allowed by God and the Church, whether mar
ried or single, whether they buy or sell, or gain their
livelihood in any other lawful way, if with a good
will they persevere by the grace of God in well-doing,
refraining from grave faults, and wish to direct their
lives according to the precepts of God and the de
crees of holy Church, and confess their sins with a
humble heart to the priest ; all these trusting in the
mercy of God, may receive the adorable Sacrament of
the Eucharist on solemn feasts or on the days ap
pointed by their spiritual Father. For, although
they may be variously occupied in external affairs,
and often fall into slight faults, they are yet just in
all things according to their power, and therefore
are pleasing to God. But among those who wear
secular attire, some are occasionally found so pure
and fervent, or so holy, that they may receive Holy
Communion every day.

The soul of a certain deceased person appeared in
flames of intense fire to a servant of God, and said
that he was suffering such dire torments solely be
cause he had been negligent about the reception of
the Lord's Body, adding that he would soon be libe
rated if that person would but once devoutly receive
the Adorable Sacrament for him. When the servant

246 On Frequent Communion.

of God had done this, the soul appeared to him on
the following day more bright and refulgent than the
sun, having been by that one reception of this most
worthy Sacrament, delivered from intolerable pains,
and conveyed to eternal bliss in heaven.

Christ Jesus said to St. Gertrude : " When I com
municate Myself to thce in the Sacrament of the
Altar, I can-ss thee with embraces and kisses ; and
this delight is incomparably greater than any one can
ever experience from human embraces and kisses.
For the delight of human embraces and kisses is vile,

O

and passes away with time ; but the sweetness of
that union by which tliou art united to Me in the
Sacrament of the Altar is most noble and pure, nor
can it ever fail or diminish, but the oftener it is re
newed, the more vigorously doth it flourish to all
eternity."

The Lord said to St. Catherine : " The heart of
man ought truly to be pierced and melted by con
sidering, among the benefits bestowed by Me, the ex
ceeding benefit of the holy and venerable Eucharist.
But this is to be looked upon with the eye of the in
tellect and of faith, not only with the eye of the
body : for the eye of faith discerns, under the insig
nificant species of bread, the true God and true Man.
0 how great is the excellence and dignity of receiv
ing in a state of grace this admirable and ineffable
Sacrament ! For It is the Bread of Life and the
Food of Angels. He who fitly receives It, abideth in
Me, and I in him (St. John vi. 57). My incompre
hensible charity provideth for you this salutary food.

On Frequent Communion. 24?

that in this life, in which you are wayfarers and pil
grims, you may hence derive solace and refreshment,
and that the memory may remain with you of the
Passion and Precious Blood of My only begotten
Son."

Christ said to St. Mechtildis : " When thou art
about to receive Holy Communion, do thou desire
and wish to the praise of My name, to have all the
desire and all the love for Me with which any heart
h:is ever been inflamed, and thus draw near to Me.
For I shall regard and accept that love from thee, not
as it is in thee, but as thou wishest it to be in thee."

When St. Gertrude was about to receive the Body
of Christ, being grieved that she was ill prepared, she
besought the Blessed Virgin Mary and all the Saints,
that they would offer for her to our Lord all the
worthiness witli which any one of them had ever
b<-en prepared to receive the grace of God. Where
fore, our Lord said to her : " Thou dost truly now
appear to all the citizens of heaven adorned as thou
didst desire to be." It is good, therefore, that who
soever is about to receive Holy Communion, should
also desire and seek to have his soul adorned with
the merits and virtues of Jesus Christ and His
Saints.

Once, when St. Gertrude was very weak, she
wished to receive the divine Eucharist (for which she
had diligently prepared herself), yet, by the advice of
her spiritual Mother, for the sake of discretion, she
did riot receive It. And on her offering this to our
Lord, to His eternal praise, the Lord, bending to

248 On Frequent Communion.

wards her, received her into the bosom of His pa
ternal benignity, and, sweetly caressing her, said :
" Because thou didst determine to omit receiving Me,
purely for My sake, I will cherish thee in My bosom."
Then St. Gertrude understood that to intermit Holy
Communion, not from negligence, but from discretion,
or out of obedience, is not displeasing, but pleasing
to God.

It is, therefore, laudable to abstain sometimes from
the sacramental reception of the Eucharist through
humility and holy fear or reverence ; but it is much
better to receive it frequently through charity, and
desire for the glory of God and the common good, or
out of special devotion. Assuredly, since this most
excellent Sacrament is the fountain of all grace, and
the medicine of the soul, no one ought lightly to
absent himself from its reception, because, perchance,
he does not feel spiritual sweetness and consolation,
or because he is afflicted with grievous and impor
tunate temptations. For he who communicates
piously and humbly reaps great benefit, not only for
himself, but also for others, living and dead. But he
who, being impeded by hatred of his neighbour, or
by any other grievous crime, fears not to receive the
Holy Eucharist, incurs eternal damnation (1 Cor. xi.
29). Such a one is inevitably lost, unless he be re
conciled to God by penance.

The handmaiden of Christ, Mechtilclis, was once
confined to her bed, while the other virgins of her
convent received the Holy Eucharist. When she,
therefore, lamented, sighing deeply to the Lord in

On Frequent Communion. 249

poverty of spirit, she saw the Lord arise from His
throne, saying : "By reason of the misery of the
needy and the groans of the poor, now will I arise"
(Psalm xi. G). And when He arose, all the Saints
likewise arose, offering to God for the spiritual con
solation of the sick person, and to the eternal praise
of God, the homage which they had rendered to God
on earth, and those things which they had suffered
for His sake. By which Mechtildis understood that
whenever a soul in poverty of spirit sends up sighs
or groans to God, desiring His ^race, all the Saints
immediately impetrate grace and obtain pardon for
that soul, provided the soul sighs with grief for its
sins. And the Lord said : " When thou sighest after
Me, thou drawest Me to thyself. Behold, man by
his will alone acquires not anything, however vile and
worthless ; but Me any one may possess by his will,
or even by a single sigh."

CHAPTER VII.

ON PARTICIPATION IN THE MKR1TS OF CHRIST,
AND THE VALUE OF OBEDIENCE.

ST. MKCIITILDIS praying for a certain person who
was grieved that she had shed many tears almost
fruitlessly, our Lord answered : " Let her beseech Me
through My goodness to accept all the tears she has
shed, as if she had shed them out of love for Me, or
from drvotimi or contrition. For if she does this

250 On Participation in the Merits of Christ, and

piously, she will, without doul>t, succeed according
to her faith and hope in My goodness."

0 marvellous and stupendous condescension of the
divine mercy, which relieves the wretched with such
consolations ! For what has been said of tears, may
also be applied to past sadness, and to any tribulation,
misery, or pain, which a person thinks he has endured
in vain.

When St. Mechtildis, at the request of another,
besought our Lord that Tie would deign to give that
person a pure, humble, and spiritual heart, full of
desires, she received this answer : " All that he wishes
and stands in need of, he will find in Me. Therefore,
whatsoever is wanting to him in purity, humility,
desire, or love, lot him supply, or seek to have it
supplied from the good that is in Me, and let him
take to himself all My divine conversation." She
answered : " 0 sweetest God, if it is so pleasing to
Thee that man should take Thy virtues to himself,
tell me, I beseech Thee, how he is to do this." And
our Lord replied: "Let him offer to my Heavenly
Father or to Me, My purity and innocence for his
impurity, My humility for his pride, My pity and
charity for his hard-heartedness and tepidity, and
lastly, My most holy and perfect conversation for his
negligent and imperfect life. Let him offer also his
desires, thoughts, words, prayers, tears, griefs, troubles,
and works, in union with My desires, thoughts, words,
prayers, tears, griefs, troubles, and works; for thus will
they all be most pleasing to God. Every holy prayer
will indeed penetrate the heavens, but that which is
united to My prayers is by far more excellent and

The Value of Obedience. 251

worthy. Let him also study to imitate My virtues
according to his measure, and to govern his life and
actions after the pattern of My life and conversation."
Christ has often deigned to reveal that every
Christian ought to imitate the humble obedience by
which He obeyed His Heavenly Father, and men, not
only the good, but also the impious. And this mo<=t
important virtue may be well cultivated and practised,
not only by monks and nuns, but by all men. Obe
dience brings man into subjection to the Church, and
to her Sacraments, pastors, superiors, and to all her
dogmas, precepts, institutions, and customs. It renders
him prompt and accommodating in giving advice, in
affording help and service, both temporal and spiritual,
with discretion, and according to each one's necessities.
The truly obedient man readily abandons his own
judgment and opinion, and utterly renounces his own
wishes and dislikes ; wherefore he need not fear hell.
For an evil self-will (which is the foundation of all
sins) alone constitutes hell; take that away, and hell
will be no more. The truly obedient man gives
up his own will, and delays not to execute what
ever is required of him ; as soon as anything is en
joined he is ready, — yea, he often waits not for a
command. He submits himself not only to God and
his superiors, but even to all men ; and the more men
are his inferiors, the more he delights in subjection,
the more willingly he obeys them ; for here he finds
more mortification of himself than when he submits
to those above him. No one is so barren and destitute
of divine grace but that if he wills to obey promptly,

252 On Participation in the Merits of Christ, and

for God's sake, he may not grow and flourish and pro
duce abundant fruit. Doubtless, the safest way to
heaven, and that by which the snares of the devil are
most easily avoided, is obedience, by which a man of
good will submits himself and chooses not to live by
his own judgment, but arranges all his works and all
his affairs (especially those that are arduous) by the
salutary and holy counsel of a spiritual and enlightened
confessor. By this resignation of himself all a man's
works abound with grace : but it is difficult to dis
cern whether the works which a good man does of his
own judgment, are done by nature or by grace. He,
however, who has no one whom he can fitly obey in
all things, and by whose advice he can regulate his
works, should, nevertheless, keep himself in the
disposition to obey, if he could meet with such a
one.

If any one has attained, by the gift of God, to so
high a degree of sanctity that he has God ever visibly
present and abiding with him, he should humbly say
to God, when he is called by obedience to any work :
" 0 most sweet God, permit me, I beseech Thee, to
perform this work for love of Thee." For this abandon
ment of his own will is much more pleasing to God
than if that man had then with all the blessed spirits
penetrated heaven, as is shown by the following ex
ample. For when the sweet Jesus had appeared in
the form of a little child to a certain virgin living in
a convent, and praying in her cell, and she was re
quired by obedience to do some work of the com
munity, she immediately left the child Jesus, and with

The Value of Obedience. 253

a willing mind and cheerful countenance, performed
what she was bidden to do. Then quickly returning
to her cell, she saw her beloved Lord, whom she had
left a child a little while before, standing in perfect
stature, as a most beautiful youth of four-and-twenty
years old. And when the virgin enquired how, in so
short a time, He had grown so much, He answered ;
" The deep humility of thy swift and ready obedience
made me so tall in so short a time. Wherefore, O
most dear daughter, if thou wishest always to please
Me and to cleave to Me, do thou always obey promptly
for love of Me." And having said these words, our
Lord disappeared. He is wise, therefore, who straight
way postpones his meditations and prayers, and any
other holy work or exercise, that he may obey for
God's sake.

Christ said to St. Bridget : " All true virtues spring
from love, as branches from a tree ; and among these,
virtues obedience holds the first place. Wherefore he
is most pleasing to Me who, out of humility, submits
himself, and places his will in the hands of others,
thus choosing not to follow it. For I also, who am
the most perfect of all, and perfection itself, was
obedient to My Father, even unto death, that I might
show by My example how pleasing it is to God to
deny one's own will. But many who attend not to
this virtue of obedience, and whose zeal is not discreet,
follow the ideas of their own minds, and by their
own judgment, but not by the impulse of the Holy
Spirit, afflict their flesh so immoderately for a time,
that for long after they are useless to themselves, little

251 On Participation in the Merits of Christ.

acceptable to God, and very burthensome to others.
The counsels of the wise should be listened to ; for
I desire the death of sin, not of the flesh. He who,
putting aside his own imaginations, submits his mind to
others, will receive a double crown, and an increase of
spiritual devotion. Obedience, which admits no self-
will nor evil inclination, pleases Me more than a great
sacrifice" (1 Kings xv. 22).

St. Bridget also heard the Lord Jesus speaking
thus : " He who would rather fast than eat, and who
yet takes food by obedience, will have the same reward
as he who rightly fasts. And he will receive a similar
reward, who eats because he is ill, though he would
rather fast in honour of Me." The Blessed Virgin,
moreover, said to St. Bridget, " Let there be two men,
one living under obedience, and the other at liberty ;
if he who is free fasts piously, he will have a single
reward ; if he who lives under obedience fasts not,
but even eats meat temperately, according to his Rule,
though he would wish to fast if obedience did not
stand in the way, he will obtain a double reward, that
is to say, one for his obedience, and another for the
mortification of his own will and desire. Do thou, 0
daughter, refresh thy body moderately with what is
necessary. Make not provision for the flesh in its
concupiscences (Rom. xiii. 14), but abstain from un
lawful indulgence. Fast, and pray, and visit holy
places ; these are, indeed, good works in themselves ;
but, unless they are done discreetly, humbly, and out
of love, they merit not eternal life."

Of the Refreshment of the Body. 255

CHAPTER VIII.

OF THE REFRESHMENT OF THE BODY.

ST. BRIDGET was sometimes vehemently tempted to
gluttony. While she was praying, there appeared to
her in spirit the devil and a good Angel, the one in
the form of a hideous negro, the other in that of a
beautiful youth. And, when the demon, taunting
Bridget whom he was tempting, said to the Angel
that she made use of dainty food, and led a life of
little severity while she boasted of her abstinence, the
Angel answered: "Christ the Lord considers not
much what things any one eats, provided they be not
forbidden, and be taken with a pure intention, that
is, out of true love, with modi-ration and without in
ordinate desire, Purple, and line linen, and delicacy
of body exclude not from heaven, if humility and
charity are also present. The habits of a refined edu
cation should sometimes be retained, with givin«- of
thanks, lest the body be grievously weakened."

The Blessed Augustine, speaking to God, saitli : "I
being exposed to temptations, strive daily against the
concupiscence of eating and drinking. And who is
there, 0 Lord, who is not, at times, carried beyond
the bounds of necessity? Whoever he is, he is great,
and let him magnify Thy name : I am not he ; for I
am a sinful man. But I, also, 0 heavenly Father,
magnify Thy name; and may Thy only begotten
Son, who overcame the world, intercede with Thee

256 Of the Refreshment of the Body.

for my sins, numbering me among the weak members
of His body."

The virgin St. Gertrude understood by divine in
spiration that it is most pleasing to God, and most
beneficial to man, if a man says in his heart or with
his voice such words as these, before his food, sleep,
and other refreshment of the body; " Grant, 0 Lord,
that I may take tin's food, or any other relief of the
body, purely for the glory of Thy name, in union
with that love with which Thou, made man, didst
take similar refreshment on earth, to the praise of
(rod the Father, and for the salvation of the whole
human race." Again, when the same spouse of Christ,
Gertrude, in eating, piously reflected on these words,
"May the virtue of Thy divine love, 0 most sweet
Jesus, incorporate me wholly into Thee ;" and on these
in drinking, " 0 most loving Jesus, pour into me, and
preserve within me the energy of the divine love,
which reigned supreme in Thy inmost Heart, so that
it may penetrate all my substance, and evermore flow
through every sense and faculty of my body and soul,
to Thine eternal praise ;" when, I say, she practised
this devotion during her meals, she heard our Lord
saying to her, "As often as any one shall think on
these things in eating and drinking, so often will I
confess that I have eaten and drunk witli him, and
that I have received from him a most grateful refresh
ment."

When St. Bridget had made use of baths, by the
advice and desire of her spiritual guide, Christ said to
her, " The washing of the body is not hurtful to a

On the Refreshment of the Body. 257

pure soul, so that it be done with discretion, and
without seeking for pleasure in it. Wherefore thou
didst please Me better by obeying- thy spiritual father
ngainst thy will, than if thou hadst followed thine
own inclination. Many of My elect haw not made
use of medicines for the body, and they were accepta
ble to Me. But others have applied remedies to
themselves, having regard to the requirements of
place, time, and maladies: and these have not dis
pleased Me, because they did it for My honour, that
they might better serve Me."

St. Bridget heard in spirit the Blessed Virgin Mary
say thus; "The friends of God may now and then,
or at fixed times of the day. receive exterior consola
tion, uttering edifying words, and taking lawful and
moderate recreation to the honour and praise of God.
it' the fist be kept always clenched, the nerves con
tract, and the hand is weakened : and the bow which
is too far bent, is more easily broken. Therefore, on
account of the weakness of the flesh, moderate rejoicing
is pleasing to God."

Christ also, prescribing to St. Bridget and her family.
a mode of life somewhat like that of a religious order,
allowed that, after the hours appointed for silence,
prayer, and other spiritual exercises, they should freely
converse among themselves of lawful and harmless
things.

T7

Manner and Regulation of our Sleep.

CHAPTER IX.

ON THE MANNER AND REGULATION OF OUR SLEEP.

THAT necessary sleep should be allowed to the body, has
been frequently revealed by Christ to St. Bridget and
others, But every one, before he gives himself up to
his nightly repose and goes to sleep, ought diligently
to examine his conscience, and to reflect in what he
may have neglected his duties or offended God during
the day ; he ought to seek pardon of God for his
faults, and resolve to amend his life with the help of
God ; he ought to commend his soul and body to God,
and also to the Blessed Virgin Mary and to his holy
guardian Angel, and making the sign of the cross, thus
place himself modestly in bed.

Likewise on rising from sleep, he ought to fortify
himself with the sign of the cross, and commend him
self to God ; he ought to desire and pray that what
ever he shall that day do, say, or think, may tend to
the eternal praise and glory of God.

Our Lord said to St. Mechtildis : " When any one
is going to sleep, let him meditate on something con
cerning Me, or converse with Me. Thus will his mind
watch with Me, though his body sleeps ; and if when
he sutfrrs from any evil dreams, he feels displea
sure and annoyance thereat on awaking, it is a sign
that he was in no wise separated from Me. Let him
who is about to sleep also desire that I may receive

On the Manner and Regulation of oar Sleep. 259

every breath he draws that night as a slight tribute
of praise to Me ; and I who cannot refuse the holy
wishes of a pious and loving soul, will in truth fulfil
this Ids de&ire."

When St. Gertrude had passed nearly a whole
night without sleep, and was greatly weakened and
exhausted by it, she offered this loss of her strength
to God to His eternal praise, for the salvation of all
men. To whom our Lord said : " When any one
wearied and worn out with watching beseeches Me to
grant him some repose in sleep to My praise and for
the renewal of his strength, if I do not then grant his
request, and he, taking patience, endures his want with
humility; this is most pleasing to My mercy. And it
is infinitely more acceptable to Me when one who is
sleepless in illness offers to Me humbly and patiently
the loss of his strength, than wlien one watches in
prayer during a whole night who, being in good
health, is well able to watch."

The same virgin Gertrude was one night visited by
our Lord in her sleep so sweetly that by the company
and presence of God she seemed to herself to be re
freshed with delicate food. And awaking she gave
thanks to God, and said: "0 Lord my God, what
have I, a most vile sinner, deserved above others, who
are often so oppressed by dreams that they even
terrify others by their cries T The Lord answered :
"When those whom My divine Providence designs to
sanctify by afflictions, bestow more care than they
ought on the solace of their bodies while they are
auake, and thus deprive themselves of occasions 01

iXJO On the Advantage of Tnlulatlons.

merit, I send them troubles in their dreams out of My
divine love, that so they may at least gain some
merit.'' And she replied, " 0 Lord, can they merit by
those things which they sulTer without intention, and
almost against their will?" Then the Lord said,
"My mercy effects this. They indeed are clothed
and adorned, although not with gold and jewels, at
least with ornaments of bronze."

CHAPTER X.

ON TITE ADVANTAGE OF TRIBULATIONS.

AGAIN, the holy Gertrude knew by divine inspira
tion that our Lord (whose delights are to be with
the children of men) (Prov. viii. 31) finding nothing
pleasing in man, that would make it fitting that He
should deign to consort with him, sends him tribula.
{.ions and afflictions, both bodily and spiritual, which
may give Him the opportunity of remaining with
man ; for the Scripture of truth saith : " The Lord is
nigh unto them that are of a contrite heart " (Psal.
xxxiii. ID). And again, the Lord Himself saith : "I
am with him in tribulation" (Psal. xc. 15).

A certain person, occupied in manual labour, was
suddenly grievously hurt, and suffered great pain.
St. Gertrude, taking compassion on her, besought
our Lord that He would not permit a member of the
community to be in danger who was hurt in the
course of her righteous labour. Our Lord benignantly
answered her : "That member will be nowise in dan-

On, ike Advantage of Tribulations. 2G1

ger ; but will receive an incomparable reward for the
pain she endures. All the other members nlso, who
exert themselves to serve the injured one, and who
alleviate and heal her pains, will in like manner ob
tain for this an eternal reward. Then she said,
"And how can the members thus serving each other
merit so much, since they do it, not in order th.'t the
injured member may bear her pain more patiently for
Thy sake, but that the pain may be diminished or re
moved ? " To which our Lord answered, in words of
inestimable consolation, saying, "When a man. after
the remedy lias been applied, boars patiently, for love
of Me, the pain which h" cannot by his own endea
vours alleviate, he gains an incomparable reward and
merit, since I have most truly sanctified such suiter-
ings by those words in which I prayed to My Father
at the moment of My extreme necessity, saying,
My Father, if it be possible, let this chalice pass
from Me" (Matth. xxvi. 30). And she replied. "Is
it not more acceptable to Thee, 0 Lord my God,
that a man should bear with re.-ignation whatever
may happen to him, than that he should be patient
when he cannot in any way escape from it?" Our
Lord answered, "This is hidden in the secrecy of
My Divinity, and surpasses all human understanding.
Ikit. as far as human judgment can discern, those two
are like two colours, of such elegance and beauty that
men can hardly decide which of them is to be pre
ferred to the other."

Our Lord said again to St. Gertrude : " When My
elect rightly desire any good, My loving-kindness

26 2 On the Advantage of Tribulations.

with which I delight in the salvation of men, com-
pels Me to deem that they have desired Me, Where
fore, if those who are weighed down by sickness of
body or desolation of mind, piously desire health or
deliverance, I account them to have desired Me, that
I may be able the more copiously to reward them ac
cording to the burning love of My Heart, provided
they do not wish for health in order to do evil."

St. Gertrude also divinely learnt that, as a ring is
the sign of espousals, so adversity, whether bodily or
spiritual, humbly borne for God's sake, is a true sign
of the divine election, and, as it were, the espousal of
the soul with God, in so far that the afflicted may
confidently say these words, " My Lord Jesus Christ
hath betrothed me with His ring." For if, in the
midst of adversity, he can by the gift of God praise
God, and from his heart give thanks to Him, he al
ready obtains, like a beloved spouse, a crown from
the Lord ; since gratitude in adversity is the most
beautiful and precious crown of the soul.

St. Gertrude once heard the Lord Jesus gently saying
to her ; " Behold, I exhibit to tliee the abundance of
the sweetness of My divine Heart, that thou mayest
draw from it, and give liberally as much and to
whomsoever thou wilt." She, therefore, praying with
special affection for a certain person, infused into that
person's heart a good measure of sweetness, drawn
from the Heart of our Lord, which was immediately
changed into bitterness. And, as Gertrude wondered
greatly at this, the Lord said to her, " When I give
grace to any one, it produces the effect in him which

On the Advantage of Tribulations. -'03

is most conducive to his salvation. For to some it is
more useful to be tried in the present life by divers
afflictions, than to receive great sweetness and conso
lation. Therefore in them, My grace is converted
into the bitterness of tribulations and sorrows, by
which their salvation is more and more promoted,
and their souls are adorned according to the good
pleasure of My Heart. And, although this be hidden
from them in this exile, yet they will the more
sweetly experience it in eternity, in proportion as
they have more faithfully laboured here, patiently en
during all adversities and troubles for the love of My
Name."

The Lord said also to St. Gertrude : " When a
man fears to lose, or has lost any beloved friend, if
he offers to Me, with his whole will, the grief which
he feels, so that even if he could retain thnt friend he
would yet be willing to part with him to My praise,
that so My Will rather than his might ho done, he is
indeed most acceptable to Me. And after the mo
ment when he so bent the wishes of his heart to My
Will, My loving-kindness will preserve his offering in
the same nobleness and perfection as when he first
made it in his heart ; and all the thoughts that after
wards from human frailty oppress his heart (as, for
example, if he thinks thus : Thou mightest now have
this or that consolation or help from thy friend, if he
were here), will co-operate for his eternal salvation,
and prepare a place in his soul for divine con
solation."

When a certain devout and amiable virgin had

201: On the Advantage of Tribulations.

died in the convent of St. Gertrude, whose dentil
caused no small grief to the community, our Lord,
speaking to St. Gertrude, said, of her, "When any
one of you, recollecting the sweet manners of the de
parted, wishes to have her yet present; if she then
offers her up to My AVill, she presents to Me, by so
doing, a lily of most sweet od< nr, and I will in My
goodness repay her for it a hundredfold,

The Lord said to the blessed Mechtildis, "When
any one bears any affliction, or even slight pain, with
this intention, that lie would willingly endure a
greater pain for the love and praise of My Name, if it
so pleased Me, he in that same moment revives, and
becomes capable of receiving My grace, though his
heart be ever so dry and covered with the rust of
sin. If one who is afllicted offers his grief to Me at
once in the beginning, I, partaking of it, render it
sweet to him, and wonderfully ennoble it. But if he
first drink of it, he pollutes it; and the more he
drinks the more bitter it grows to him, so that after
wards it is not fitting for me to drink of, unless it be
purified by penance and conivssion. Therefore, when
a man suffers any injury, let him not impatiently
complain to men, with many words, but let him in
stantly lay his grief before Me, that I may pour into
him the sweetness of My consolation, and encourage,
him to patience. If, however, he has neglected to do
this in the beginning, let him not on that account
lose confidence, but let him strive to offer it to Me
purified by penance, with a humble spirit and a con
trite heart."

Oil. the Advantage of Triluhttions. 2C5

One of the Fathers says : " If tliou be unjustly re
buked, Immblc thyself, and keep thyself patient ; if,
indeed, tliou be justly reproved, then be thou much
more humble and patient, and, being ready and will-
ing to correct thyself, remain tranquil." "Why, I ask,
art tliou disturbed when this or that person accuses
thee of many things of which thou hast not e\vn
thought, and .speaks evil of thee? Remember thy
Lord Jesus Christ, who most patiently and gently en
dured evil words 1 leaped upon Him without cause.
See that the peace of thy heart depend not on the
tongues or the judgment of men.

God, when He wills to purify and adorn one of His
elect, often permits that he should be greatly contra-
dicied in what lie rightly does, even by those who are
esteemed good, and in whose fidelity lie most trusted.
Whatever may happen, whatever evil may come upon
thee, do thou ever flee to the Lord thy God, and hide,
thyself in Him, and receive all things from His fatherly
Hand. 0 what a joyful life thou wouldst lead, if thy
heart were firmly fixed on God !

St. Gertrude, moved by compassion, was praying
for a person whom she had heard impatiently com
plaining that God had sent her trials that were not
conducive to her salvation, and, onr Lord answered
her: "Thou shalt tell her for whom thou prayest,
that since no one can obtain the kingdom of heaven
without at least some tribulation or suffering, she may
choose and point out what trials she thinks would be
of use to her, and when these have come upon her,
let her have patience." By which words of the Lord

'206 On the Advantage of Tribulations.

Gertrude understood that it is a most dangerous kind
of impatience when a man perversely and proudly
wishes to choose what he can bear, saying that lie cannot
endure the afflictions that are sent him by God, and
that they are not adapted to his salvation ; for each one
ought always to be sure that whatever God lays upon
him or permits to happen, is most suitable and most
useful to him ; and if he does not endure it altogether
patiently, he ought to humble himself for this.

A certain virgin of most holy life said to one who
enquired how she had attained to perfection : "(1)1
received all adversity with a tranquil mind from the
Hand of the Lord ; (2) and if any one inflicted an
injury upon me, I took care to return him some special
benefits, which I should not have done if I had not
been injured by him; (3) I complained of my trials
to no one except God, wherefore I immediately re
ceived from Him consolation and strength."

Another virgin of exceeding holiness being asked
by what practices she had arrived at perfection,
humbly answered : " I was never so overwhelmed
with pains and trials but that I sought to endure
greater for the love of God, counting myself unworthy
of those glorious gifts of God."

Another virgin, visited by the permission of God
with an intolerable pain, seemed to herself to suffer
the torments of hell ; and when she had long been
thus afflicted, turning at length with her whole heart
to God, she said : " 0 most sweet God, remember, I
beseech Thee, and mercifully consider that I am Thy
poor creature, and Thou indeed my Lord and Creator.

Oil the Adrantar/e of Tribulations. 2G7

Behold, I offer myself to Thy most just judgment,
and entirely resign myself to Thy most sweet Will,
and I am ready to endure these infernal torments so
long as it may please Thee ; make use of me as Thou
wiliest in time, and in eternity." When she had
made this act of resignation, the Lord straightway
united that virgin to Himself, and plunged her in the
joyful abyss of His Divinity.

A servant of God had wonderful things revealed to
him by an interior light from God ; but he besought
the Lord that if it pleased Him, He, would withdraw
this manner of grace from him. Therefore the Lord,
having deprived him of that grace, left him for five
years without consolation amid great temptations,
difficulties, and calamities; and once when he was
weeping bitterly, and two Angels wished to console
him, he said that he sought for no consolation, but
that it abundantly sufficed him if the most sweet Will
of God was accomplished in him, and if he could be
interiorly pure before God, and pleasing to Him.

Our Lord said to St. Catherine. : " I will that thou
Khouldst know that all the pains which aillict men in
this world consist in their will ; for if the will were
regulated and conformed to My Will, the pain would
in a sense disappear. Although he whose will is
thus sanctified and regulated, may feel labours ami
sorrows, yet what he suffers cheerfully for love of Me,
is borne by him almost without pain, for he endures
it most willingly, considering and knowing it to
be My Will that he should suffer. His mind is free in
every bodily pain, since his will is in all things con-

208 On Confidante in Licine Providence,

formed and united to My Will. Affliction or pain
proceeds from the will, and entirely depends upon it,
since man is afflicted by having what he wishes not to
have, or by not having what he wishes. Therefore if
his self-will be removed, the spirit of man is tram-nil,
and enjoys peace."

CHAPTER XI.

ON CONFIDENCE IN DIVINE PROVIDENCE, AND PERFECT
RESIGNATION.

Tin-; virgin St. Catherine, being once in ecstasy, saw
and clearly understood that the Lord God, who is
supreme Goodness, created man out of His ineffable
charity, and that in the same charity and burning
love He gives to man, or allows to happen, all things,
whether consolations or tribulations, bestowin^ them
both with no other aim than to provide for his salva
tion. Wherefore those are very blind and foolish
who reprehend the works or the judgments of God,
and murmur against Him, being scandalized and dis
turbed by the things which come to pass. But blessed
are those who, understanding and believing in the
holy Providence of God, humbly receive all things as
best from the Hand of God, and give thanks for them,
ever firmly hoping and trusting in the Lord.

St. Gertrude heard from our Lord that every pious
and faithful soul ought to give up its own will utterly
to God, committing itself fully to His good pleasure,
and implicitly trusting that of Hi* most gracious

And Perfect Resignation. 269

mercy, He, wills in all things to bring about its salva
tion. Hence when Jesus, her beloved Spouse, ap
peared to her, bearing in His right Hand health, and
in His left sickness, and desiring her to choose
which she would, she turned away from both the
Hands of our Lord, saying: "0 Lord, I desire with
my whole heart that Thou shouldst not regard my
will, but accomplish Thy good pleasure in all things."
Hi1- who desires to please God must commit himself
and all belonging to him to the divine disposal with
such perfect confidence, that he should even love to
be iirnorant of what the Lord wills to do in his regard,

o o

that so he may know the good pleasure of the divine
Will to be more entirely accomplished in him.

Our Lord said also to St. Gertrude : " Whosoever
wishe* Me to come freely to him, must resign to Me
the key of his own will. And if it happens to him
through human frailty to take back the key he had
given up to Me, by doing his own will in anything,
let him wipe out the fault by penance, and again give
up his will to Me ; and the right hand of Mv mercy
will receive him, and bring him forth with inconceiv
able honour to the kingdom of eternal glory."

The blessed Augustine says: "A man may wish
something, while God wills otherwise. This is granted
to human frailty and to human weakness. It is diffi
cult for thee to avoid having a wish of thy own. But
consider that God is above thee, and thou art under
Him ; He is the Creator, thou the creature : He the
Lord, thou the servant ; and correcting thyself, and
submitting thy will to His Will, say with Christ, ' Not

270 On Confidence in Divine Prut'idence.

as I will, but as Thou wilt, my Father' (Matth.
xxvi. 39). For thus shall thy heart be upright, and
not perverse." Wherefore St. Gertrude, by divine inspi
ration, read three hundred and sixty- five times these
words of the Gospel, " Not my will, but thine be
done, 0 most loving Jesus " (St. Luke xxii. 42). And
this she felt to be most pleasing to the Lord.

We read of the -ame virgin Gertrude, th.it neither
dangers, nor tribulations, nor losses, nor any other
difficulties, nor even her own sins or defects, could
ever overcloud the constant and secure confidence she
felt in the most gracious mercy of God. For she
most certainly trusted that all things, adverse as well
as prosperous, were turned to her good by the divine
Providence. And to this virgin the Lord .spoke thus,
" The certain confidence which any one has in Me,
believing that I have truly the power, the knowledge,
and the will to be faithfully with him in all things,
pierces My Heart, and dues such violence to My loving-
kindness, that I can in no wise abandon or fail such a
man."

Our Lord said to St. Mechtildis ; "It is very pleas
ing to Me that men should trust in My goodness and
rely upon Me. When any one has humbly trusted in
Me, and rightly believed in Me, I will be with him in
this life, and will reward him beyond all his merits
after death. How much soever any one may trust in
Me, and piously expect from My goodness, so much
and infinitely more shall he obtain ; since it is impos
sible that a man should not receive what he has
piously expected and hoped for. Therefore it is good

On a Happy Death. 271

for man to trust rightly in Me, hoping for great things
from Me." Also when St. Mechtildis sought to know
from our Lord what ought to be believed concerning
His ineffable goodness, our Lord answered ; " Believe
with certain faith that I will receive thee after death,
as a father receives his most dear son, and that no
father ever divided his inheritance with his only son
so faithfully as I shall communicate all My good
things and Myself to thee. He shall be blessed who
shall firmly and with humble love believe this of My
goodness."

CHAPTER XII.

ON A HAPPY DEATH.

ST. MECHTILDIS was once praying for a certain pious
person, saying ; " 0 most loving God, I beseech Thee
that in her last moments Thou wilt purify her, and
grant unto her certainty and confidence of attaining
to Thee." To which our Lord answered, " What
prudent man would of his own accord throw into the
sea the merchandize and goods which he has brought
to the port? Therefore, when I shall have brought
into port and to the end of life, her soul which I have
guarded amid the various storms of the world, and
shall have disposed of it according to My good plea
sure, I will also assume it into glory."

Again St. Mechtildis received this answer from our
Lord when she prayed God that He would deign to
be with another pious person in the last moments of
her life, and to give her the assurance of remaining

272 On a Happy Death.

with her ; " The wise man throws not away the gold
that lie has acquired with labour and that is very dear
to him. Nor will I abandon fur ever her for whom
tliou prayest, who has been sanctified by My Humanity,
and received life through My Spirit in Baptism.

St. Mechtildis in colloquy with our Lord said ;
" How comes it, 0 most sweet Clod, that when I think
myself about to die, I feel little or no joy in it, while
many anticipate that hour with great delight and
desire I" The Lord answered ; " This comes to pass
by My dispensation ; because if thou didst desire to
die, thou wouldst by thy desire so move and attract
My divine Heart, that I could not deny thee what
i lion didst seek." Then she said, " How is it that I5
though so miserable, am not terrified when I remem
ber that I am to die, while those who arc very perfect
sometimes fear death ?" To which the Lord replied ;
•• Wherefore shouldst thou fear, who hast received My
1 leart as the pledge of an eternal compact, and for a
house of refuge and an everlasting habitation ?"

The blessed Gertrude, from the firm confidence she
had in the goodness of God, often wished to die ; and
again she was so united to the Will of God, that she
was equally ready to live or to die, according to the
good pleasure of God. She was once on a journey,
when having ascended a certain mountain, she fell
down a slippery place, and rejoicing in spirit, she said
to our Lord ; " 0 good Jesus, how well it would have
been for me if this accident had been the occasion of
my attaining to Thee more speedily !" And as those
who were present asked her whether she feared not

On a Hapi>ij Death. 273

to die without being fortified by the Sacraments, she
answered, "I do indeed desire with all my heart to
be fortified by the holy Sacraments before I die;
nevertheless I confidently prefer to them the provi
dence and the will of the Lord my God ; and whe
ther He w'ils me to depart hence by a sudden or by
a lingering death, His good pleasure will be acceptable
to me. For by whatever manner of death I shall
pass out of this world, I hope that the mercy of God
will never fail me, without which I cannot obtain sal
vation." And the same St. Gertrude before her death
spoke to our Lord in these words ; " 0 my Lord,
although it be beyond all delights desirable and joy
ful to me to be brought out of the prison of the flesh,
and united to Thee ; yet if Thou wiliest that I should
remain here, I would rather live in extreme misery
even to the day of judgment, to the praise of Thy
Name." This resignation of the will the Lord de
clared to be most pleasing to Him.

Christ said to St. Bridget of some sick person : " Fear
not, 0 daughter, she will not die, for her works are
pleasing to Me." And when she was dead, tly, Son
of God again said, "Behold, 0 most dear one, that
is true which I said ; for she is not dead but liveth,
because her glory is great. In the just, the separation
of the soul from the body is no more than sleep, since
they awaken to eternal life. But you may truly call
it death, when the soul being separated from the body,
lives in everlasting death and punishment." He who
loves worldly prosperity and gives not thanks to God,
and having lived dissolutely dies in sinful dispositions,

18

27-1 On it H«i>p!l Dc.cdli.

dies a bad death, even though his death be tranquil.
On the other hand he who loves God with his whole
heart, even though he be afflicted in many ways, and
oppressed by long illness, and though he leave ^ his
body by a horrible, painful, and despised death, lives
and dies happily; because in the elect, tribulation
and a cruel death diminish or remove the punishment
due to sin, and increase their reward. He who lives
a good life cannot die a bad death.

Doubtless death is to the just the harbour of repose,
as saith St. Ambrose, To this harbour the holy
Simeon looked forward, when holding in his arms the
Child Jesus, and desiring to be delivered and brought
out of the prison of the body, he said : " Now thou dost
dismiss thy servant, 0 Lord, in peace" (St. Lukc,ii. 29).
But someone being at the hour of death may say that
he is not just, and neither can nor ought to hope as
the just hope. Let him who speaks thus trust in
Christ, who justifies the wicked, and let him be
humble and of good will ; for thus being by faith and
love united to God, he will by the grace of God bo
just. And if a pious man at the approach of death
feels sad and fearful through weakness, let him cast
upon God this terror and sadness, and resigning him
self to it, let him look towards God with confident
hope. In order to mitigate the fear of death, let him
also recall to mind the words of the only begotten
Son of God (who is eternal Truth) saying in the
Gospel : " I am the resurrection and the life ; he that
believeth in Me although he be dead, shall live : and
every one that liveth and believeth in Me, shall not

On a Happy Death. 275

die for ever" (St. John, xi. 25, 26). Let him also
meditate on these words of the Apostle St. Paul :
" Whether we live, we live unto the Lord ; or whether
we die, we die unto the Lord. Therefore, whether
we live or whether we die1, we are the Lord's" (Kom.
xiv. 8). Let him reflect how willing to die were the
just of ancient times, when the gates of the heavenly
kingdom were not yet opened. For we read at the
end of the Book of Deuteronomy, that when the people
of Israel were already near the promised land, the
Lord said to Moses who was leading that people :
" Go up into Mount Neho, and see the land which I
will deliver to the children of Israel. Thou shalt see
the land, and thou shalt not enter into it, but thou
shalt be gathered to thy people, as Aaron thy
brother died in Mount Hor, and was gathered to his
people ; because you trespassed against me in the
midst of the children of Israel at the waters of contra
diction " (Deut. xxxii. 49, 50). And the Holy Scrip
ture shortly after adds these words : " Then Moses
went upon Mount Neho and died there, by the com
mandment of the Lord" (Deut. xxxiv. 1, 5). Behold
with what resignation of mind to the good pleasure of
God, Moses, the friend of the Most High, accepted
death. He entered not indeed into that visible land,
but he was received into an invisible and better land,
that is to say, into the secret bosom of peace, the
limbus, where the souls of the just reposed in great
tranquillity. If the ancients were thus ready to die,
surely we ought not unwillingly to endure death, now

18—2

276 On a Happy Death.

that the entrance to the heavenly country has
opened to us by Christ.

Let the dying man firmly hold the Catholic faith,

and liolily receive the Sacraments of the Church, if lie

can obtain them ; and let him rely rather on the

merits of Jesus Christ, than on his own. Let him

confide much in the prayers and the help of the

Blessed Virgin Mary and the other Saints. Let him

keep before his eyes the image of Jesus crucified, and

reflect upon that ineffable charity with which our

Lord willed to suffer and to die, and thus let him hide

himself and repose wholly in His open and bleeding

Wounds, beseeching Him that He will deign to wash

away all his sins in those sacred Wounds. Let him

offer himself to the Lord to bear out of true love,

according to His most sweet will, all the bitterness of

suffering and death itself, and whatsoever the Lord

may be pleased to send him in time and in eternity.

If he acts thus, if he resigns himself utterly to the

divine Will, humbly, lovingly, and fully trusting in

the immense mercy and goodness of God, it cannot be

that he should die a bad death. His death will be

precious in the sight of the Lord (Psal. cxv. 15), even

if he alone had committed all the sins of the whole

world. Such a one deservedly rejoices in the presence

of death, since his beauteous soul (which is a pure,

rational spirit in the likeness of God), is about to be

released from this miserable and painful prison, that

it may henceforth without impediment enjoy its

blessedness. There is no exercise more profitable to

a man at the hour of death, than to give himself up

On a Happy Death. 277

freely to the will of G oil, and turning to Him out of
pure love, to confide firmly in His loving-kindness.

A certain friend of God being asked what he would
do at the approach of death, if he had lived long in
grievous sin, answered : " If I had lived for forty years
always in sin, and when the hour of my dissolution
was at hand, I had sincerely confessed my sins, and it
for the space only of one angelical salutation I had
Leen able with perfect love from the bottom of my
heart so to betake myself to God as to be found
wholly converted to Him and turned away from all
sin, then indeed I should depart out of this life us it
pure and innocent. But if I had yielded to only one
sin. and I were to depart hence contrite and arievino-

O iD

after a confession rightly made, I should then die as a
penitent."

Our Lord has deigned to reveal to some of His
friends, that the words which we are about to give,
being spoken in the ears of the dying and recited be
fore them, or ^eirtg uttered and reflected on by them
selves, are of such wonderful virtue that no one hold
ing the Catholic faith can perish, if in his last moments
he is able with a true and sincere heart humbly to
pronounce these words or to meditate upon them
within himself. They are as follows : "0 Lord God,
I am that miserable one, whom Thou of Thy fatherly
goodness hast created, and redeemed from the power
of the en (any through the most ignominious Death
of Thy onl\r begotten Son ; Thou alone hast power
and dominion over me, and art able to save m<*

278 On the Pains of Purgatory.

according to Thy boundless mercy, in which I hope
and trust."

The Virgin Mary Mother of God said to St.
Mcchtildis : "I will, as a most loving mother, without
fail be present at the death of all those who piously
and holily serve me, and will console and protect
tli (.MM." in like manner the other Saints are un-
d-nihtidly ready to succour at the hour of death
those wiio venerate and invoke them with
devotion.

CHAPTER XIII.

ON THE TAINS OF PURGATORY.

ST. BRIDGET heard the Blessed Virgin Mary Mother
of God say as follows: "I am the Mother of God
and the Mother of all who are in purgatory ; because
all the pains which they have to suffer for their sins
are at some time, in some way, mitigated through my
prayers. I am the Mother of all the just, and also of
all sinners who wish to amend, whom I cease not to
defend and to save from every danger that threatens
their salvation."

The holy Angels also, (as saith the Blessed Meeh-
tiidis), afford to the souls detained in purgatory, the
light of knowledge, solace, and assistance. St. Bridget
saw the soul of a certain king, who had led an evil
life, hut being urged by the grace of God in the last

On tltf Pains of Purgatory. 279

moments of liis life, bad thus reflected within himself,
" Woe is me that I have most audaciously offended
my Creator ! 0 that even one little hour might bo
granted me, in which I might wholly turn to God, and
give Him thanks for His benefits ! The sins which I
have committed against God torment me more than
the pain I sulfur in my body. Even if I could never
attain to heaven, I would yet wish to serve my most
gracious Creator and Redeemer." Wherefore Christ
the Judge said to the devil and to the guardian Angel
of that soul : " Thou, 0 devil, shalt trouble this soul,
but tli on, My Angel, shalt console it, until it be
brought forth into the light of glory." And to the
soul itself He said : " It is permitted to thee to be
hold the holy Angel, and to receive consolation from
him, and to be a partaker of My Blood, and of the
prayers of My Mother and of Holy Church." There
fore the devil said to the soul which he was about to
torture: "Because thou hast fallen into my hands
full of food and ill-gotten riches, I will now empty
thee in my press." And then placing the king's
head between his knees, he pressed it so violently that
all the substance of his brains became no thicker than
a leaf. Then he said again to the soul : " Because the
place where virtues ought to be is vacant in thee, I
will fill it ; and inserting, as it were, the pipe of a
bellows into the king's mouth, he blew into it so hard
that the king's veins and nerves were miserably burst
asunder, being filled with a fetid and horrible wind."
Again the devil said to the soul : " Because thou wast
merciless to thy subjects, who ought to have been, as

280 On the Pains of Purgatory.

it were, thy children, and didst oppress them, my
arms shall bind tliee round like serpents, and most
cruelly rend and tear thee." But when the devil, re
peating these punishments, would have increased them,
St. Bridget saw the Angel of God stretching forth his
hand, and forbidding him to aggravate them as before.
Ir this manner the Angel mitigated the pains at every
repetition of the punishment. And the soul after
each suffering raised its eyes to the Angel, saying
i,( thing, but by its gestures showing that it had re
ceived consolation from him and would soon be
liberated.

Some souls in purgatory appeared to St. Gertrude
in the form of most hideous toads, burning in horrible
flames. There also appeared to her the soul of a certain
soldier who had died before the age of fourteen, in
the form of a huge beast suspended from a stake
over the month of hell, and dircfully tortured by
receiving into itself the pains of hell. St. Gertrude
understood that the stake by which the soul was pre
vented from falling into hell, signified the good will
\vhiclithat soldier had sometimes (though rarely) had
during his life.

A certain very pious monk, who had seen in a
vision the torments of purgatory, said on returning
to himself: "No tongue of man can express, nor
imagination conceive, the variety, multiplicity, and
severity of the tortures which I have seen the souls in
purgatory endure,, God is my witness that if any
man had inflicted on me, and on all those dear to me,
all the injuries and pains that can be inflicted in this

On the Pains of Purgatory. 281

life, or had even put them to death, and that I saw
him given over to the torments I have beheld, I should
be ready (if it were possible) to die a thousand times
for his deliverance ; so far do those pains which I have
seen in purgatory exceed in degree and in kind all the
pain, distress, bitterness, and misery of this life.
Those, however, who are so direfully tormented, pass
on by degrees to more tolerable pains."

St. Gertrude saw the soul of a certain man of a
religious order well kno\vn to her, as it were sitting at
; table, sad, and with a dejected countenance, as not
being yet purified nor worthy to enjoy the blissful
contemplation of God. On this table were presented
all the Masses, the Office of the Church, the prayers,
and other pious works that were offered for that soul,
and by these the soul was wonderfully strengthened.
The Lord also, moved by his own loving-kindness,
and the supplication of intercessors, always added
something, in virtue of which that soul rejoiced, being
greatly strengthened and relieved. In like manner
the Blessed Vircrin Marv seemed to place something

O v ± £}

upon it, that the soul might receive more consola
tion, which had, while it was in the body, worshipped
her with especial devotion. Those also of the Saints
whom the soul had more particularly venerated on
earth, added to the table in proportion as the soul
being in the body had deserved by its greater or less
labour and devotion. By all which means the soul,
becoming more and more soothed from hour to hour,
began more and more to lift its eyes to the most
*weet light of the Divinity, which to behold in open

'2S'2 On Ui6 Pains of Purgatory.

vision is in truth to have laid aside the sad memory
of all sorrows, and to have found the abundance of
all good and of all joy.

When St. Bridget was praying for a certain hermit
of especial and tried virtue, whose body had been
brought into the church to be buried, the Blessed
Virgin Mary appeared to her, and said : " 0 daughter,
the soul of this hermit, my friend, would have gone
immediately to heaven, if in death he had had a per
fect desire of attaining to the presence and vision of
God ; because he had it not, it is now detained in
the purgatory of desire, where there is no pain except
the desire of attaining to God. Know, however, that
it will be introduced into the glory of heaven before
his body is laid in the earth."

On Easter Day St. Gertrude prayed for the souls
detained in purgatory, and immediately many were
delivered by her prayers and translated to a place of
very grateful refreshment; when she saw that they
were not yet brought forth into full beatitude, she
prayed again, and they were at once put in possession
of everlasting bliss.

The soul of a certain .young Count appeared after his
death to St. Meehtildis, by whom being questioned
whether he suilercd any pain, he answered that he felt
no pain except that he did not see his most loving God,
whom he longed to see with a huge and unspeakable
desire. For he said that the soul while yet weighed
down by the burden of the corruptible flesh, is greatly
impeded by bodily necessities, by eating, sleeping, and
conversing with men ; but the pious soul that is ro

On the Pains of Purgatory. 2 8 3

leased from the body, since it then becomes more aware
that God is the supreme Good, burns with inconceiva
ble desire of Him. The most learned doctors assert
that the vision of God being delayed is an exceeding
grief and pain to a soul freed from the body, as the
Scripture saith : " Hope that is deferred afflicteth the
soul'' xPvov. xiii. 12). St. Mechtildis also heard the
soul of ihe same Count chanting these words : " I
know, 0 Lord, that Thou hast delivered me over to
death for my salvation, joy, and consolation." And
she asking, " Who taught thee to chant those words 'I"
The soul answered, " Those things I know which
relate to the praise of my Creator."

The same virgin Mechtildis was once carried in
spirit into a most delightful garden near to heaven,
where there was a great multitude of souls, who en-
dmvd no other pain than that the worm of conscience
was ever reproaching each one that he had not been
faithful to his most sweet arid gracious God, where
fore he had not deserved to attain to Him without
impediment after death. And this worm departs riot
from the soul till it enters into the joy of its Lord.
While St. Mechtildis was praying, these souls took
their flight with great exultation to the glory of eter
nal bliss. And when the Lord afterwards showed to
Mechtildis the torments of purgatory, she again
prayed, and many souls were translated with joy
from those pains into that beautiful garden.

A certain virgin of St. Gertrude's monastery having
died after passing all her youth in practising the vir
tues of holy religion, Gertrude saw her standing by

284 On the Pains of Purgatory.

Jesus Christ in brilliant light, and with various adorn
ments ; yet she, with eyes cast down like a modest
spouse, strove to withdraw, not daring to lift her
eyes to the glory of the Divine Majesty. Wherefore
Gertrude, incited by compassionate zeal, said to our
Lord, " 0 most benign God, why receivest Thou not
this daughter to Thy sweet embraces, but permittest
her to stand by Thee like a stranger?" At which
words the Lord seemed with most gentle serenity to
stretch forth His right Hand, as though about to em
brace the soul. But she with delicate reverence
avoided it. Whereat Gertrude greatly wondering,
said to the soul : " Why dost thou withdraw from the
embraces of so amiable a Spouse?" And she an
swered : " Because I am not yet purified, and some
stains render me unmeet. Even if the entrance
to heaven lay open to me, I would (following the dic
tates of justice) retire of my own will, while I know
myself to be still unfit for so glorious a Spouse."
Then Gertrude said : " And yet thou seemest already
almost glorified." To which the soul replied: "No
soul deserves to receive that glory of blessedness
which the Saints for their full reward obtain from the
vision and fruition of the Godhead, until, being per
fectly purged from every stain, it enters into the joy
of its Lord" platth. xxv. 21).

When the sister of this virgin died in the monas
tery of St. Gertrude (having also passed her life
piously and religiously), Gertrude beheld in like man
ner her soul in a place, of resplendent light, and won-
dvrfullv adorned ; moreover, the Lord Jesus stoo<J

Uu the Pains of Purgatory. L'85

near her, and by His five Wounds refreshed her senses
with a new sweetness, and gently consoled her. Ger
trude therefore said to the Lord, " How conies it that
while Thou, the God of all consolation, showest to this
one Thy loving serenity, she betrays by her sad counte
nance an interior affliction?" The Lord .'Ui^wored :
" From this My presence the soul which thou see.st
receives only the delights of My humanity, by which
it cannot be fully consoled ; but when it shall have
been purified from the negligence of its past life, T
will perfectly console it in the presence of My most
blissful Divinity." Then she said, "Wherefore, 0 my
Lord, should Thy mercy not at once avail to liberate
from all the impediments of her negligences this Thy
daughter, to whom Thou didst give, from her child
hood, a pious heart and a nature full of kindness to
wards all men T The Lord answered, " I will most
abundantly reward the piety of her heart and her
good will ; but it is fitting (according to the dictates
of My justice) that she should be first purified from
every stain." And as it were caressingly touching
the chin of the maiden, He added, " In this matter
My spouse most willingly consents to what My jus
tice requires, since when she shall be fully purified,
she will most happily enter into the glory of My
Divinity."

To these words of the Lord she assented with a
sweet countenance. Afterwards, when St. Gertrude
offered for her during Mass the life-giving Host, which
the priest was elevating, the soul said : " In truth I
experience how certain it is that no good action of

280 On the Joys of Paradise.

man, however trifling, is without reward, and that
every fault, however small, must be expiated either
before or after death. For because I willingly re
ceived Holy Communion while I lived on earth, I
now obtain great relief from the Sacrament of the
Altar being offered for me. And because I had such
good will towards all men, the prayers said for me
avail me much more quickly. Moreover, I also look
for the eternal recompense which I shall receive in
heaven. v And so the soul seemed to be borne on
high, being raised up by the prayers of the Church.
For she knew that when she had reached the ap
pointed limit, the Lord would meet her with a crown
of glory, and introduce her into eternal bliss. But
although one who requires purgatory consents to the
justice and will of God, he does not therefore love his
pains ; but he wishes to have; so lived as that nothing
in him should deserve to be punished or purified.
Yet he would rather endure the pains of purgatory
with the certainty of attaining to God, than be still
in this life with the danger of sinning against God.

CHAPTER XIV.

ON THE JOYS OF PARADISE.

AFTER the death of a certain virgin St. Gertrude saw
her soul exulting in celestial glory ; and having heard
her relate many most wonderful things, she said to her,

On the Joys of Paradise. 287

" How knowest thou all these things? for whilst thou
wert in the body, thy capacity was very simple." She
answered, "I have learnt them from that Source, of
which a certain Saint says, th.it to have once behold
God, is to have learnt all things." In like manner in
the Revelations of St. Bridget, the Virgin Mary Mother
of God, and other citizens of heaven very frequently
declare, that they see and know all things in God.
Assuredly the Saints in heaven perfectly know the
truth, they know the nature of all things, they see and
know whatever belongs to the order and beauty of the
whole world. Hence St. Gregory saith, "Since the
blessed souls in heaven see within the brightness of
God, it is in nowise to be believed, that there is any
thing- without, of which they are ignorant." And in the
twenty-eighth Chapter of the fourth Uonk of the Insin
uations of Divine Piety or Revelations of St. Gertrude,
we find that St. Gertrude saw herself presented before
God, clothed in a garment on which wus distinctly
marked everything that she had thought, said or done
in religion, whether good or bad, so that not even the
smallest point of her good or evil thoughts, intentions,
words or works could be hidden, since God and all the
dwellers in heaven know them most perfectly in the
light of infallible truth. Whence she learnt from God,
that the state of every man lies open in like manner to
God, and to the Saints throughout endless ages. There
fore every blessed spirit, seeing the Essence of God,
sees and knows all things which concern the perfec
tion of his own glory, sees and knows whatsoever he
desires to see and know _, but he sees not all things,

288 On tlw Juij6 of Paradise.

which exist and shine in God. For if the creature
could know all that is in God, he would comprehend
God, which is by no means possible, since the creature
is finite, and God is infinite. Wherefore not even the
most blessed of all creatures, that is to say the Soul of
Christ, comprehends the Divinity, or the infinite
Essence of God. The uncreated God alone fully
comprehends and knows Himself. He however, who
in heaven is highest in merit, and most ardently
loved God, beholds Him most clearly, and understands
most in Him. There each one in his measure partakes
of the glory of God, which is common to all, and each
one is filled.

Christ said to St. Bridget, " If when visions are
shown to thee, thou wert to see the beauty of the
blessed souls or of the holy Angels as it is, thy heart
would be broken with excess of joy. If again thou
wert to see the devil as he is, thou couldst not endure
so horrible a sight and live. But thou discernest spiri
tual things as if they were corporal, and the souls and
Angels appear to thee in the likeness of men ; because
thy spirit, being as yet impeded by the flesh, cannot
otherwise take them in." Wherefore our Lord said to
St. Catherine, " Thou well rememberest, that when
once I had shown thee in extasy the devil in his own
shape as it were at a glance and for a moment, thou
being restored to thy bodily senses, didst choose rather
to walk with naked feet upon a burning path till the
day of judgment than to behold him again. And yet
thou knowest not how horrible he really is, whom
thou didst see so imperfectly. But so great is the love-

On the Joys of Paradise. 289

liness of even the lowest citizen of heaven, that the
sensible beauty of the whole world put together can in
nowise be compared to it ; its brightness far surpasses
the meridian brightness of the visible sun."

In the eleventh Chapter of the fourth Book of the
Revelations of St. Bridget, the Virgin Mary Mother
of God tells St. Bridget that the number of the
blessed angelic spirits is so great, that if all men were
counted from Adam to the last who will be born
at the end of the world, ten glorious Angels at least
might be assigned to each man. The divine Diony-
sius the Areopagite also writes, that the number of
the holy Angels exceeds all numbers of inferior crea
tions. Several of the Fathers, however, think that
there are not more Angels in heaven than there will
be souls of men Scived at the end of the world ; so
that the numbers of Angels and Saints will be equal.

0 how joyful will it be to behold all that heavenly
host, and that ravishing multitude, resplendent in
gracious humility, most sweet charity, ineffable beauty
and perpetual glory, and most perfectly to know each
one of the citizens of heaven !

God said to St. Catherine : " I have provided and
arranged much concerning the love of the heavenly
citizens, and the angelic spirits in eternal life. For I
would not that each should enjoy alone his own good,
which he receives from Me, but have ordained that
the good of each one be shared by all. I have willed
that in most orderly and perfect charity the greater
should enjoy the good of the lesser, and the lesser
likewise should partake of the joy of the greater.

19

290 On the Joys of Paradise.

There, both great and small, obtain perfect happiness
and perfect consolation, because all are filled accord
ing to their measure and degree. 0 how fraternal
and how united to Me is that charity ! The Angels
with immense gladness communicate with the blessed
spirits, and the blessed spirits with the holy Angels.
Therefore all, being abundantly imbued with sweetest
charity, exult beyond what thou canst understand,
and in a wonderful manner rejoice in Me with jubila
tion. Every citizen of heaven beholding Me the
Eternal God, beholds the glory and praise of My
Name in My Saints, and in the good angelic spirits,
and in all other creatures, and even in the demons.
He clearly perceives the truth, and possesses all things
that he can desire. He is ever satiated, and yet he
never suffers disgust. Although he discerns the of
fences of sinners, yet he can in nowise feel grief from
this or any other cause, but he feels compassion without
pain, loving the sinners themselves, and ever with
affectionate charity beseeching Me graciously to
show mercy unto the world. The will of the blessed
is utterly united and conformed to My Will. Hence
though parents should see their children lost in hell,
they are yet not moved by any compassion towards
them, but are well content, seeing them tormented
as My enemies. The blessed desire indeed to be
reunited to their bodies, but this desire afflicts them
not, since they most certainly know that it will at
some time be fulfilled. Nor must thou imagine that
after the resurrection the glorification of the body
will bring greater happiness to the soul ; for if it

On the Joys of Paradise. 291

were so, the bliss of the souls which are in heaven
would be imperfect until they had resumed their
bodies, which is by no means possible ; for no perfec
tion is wanting to them. The body will not augment
the bliss of the soul, but rather the soul will out of its
abundance confer it on the body. The eye of the in
tellect sufFiceth not to see, nor the ear to hear, nor the
tongue to express, nor the thoughts of the heart to
understand, how great is the beatitude of My elect
(1 Cor. ii. 9.). 0 what and how great is the bliss of
beholding Me clearly, of sweetly embracing Me, of
for ever enjoying Me, who am the Supreme and Eternal
Good !"

A certain virgin who was often admitted to the
utmost familiarity with God, used, while her soul was
elevated in God, to utter only these words : " 0 my
God and my all !" For in God are all things, and
God is all. All things were from eternity in the
mind of God; since in Him the ideas and forms of
all tilings immutably existed, and the Divine Essence
Itself is the pattern and idea of all things which have
been and are to be created. For whatsoever God
creates, whatsoever He has done or will do, has been
from all eternity known by Him, and remains for ever
in His unchangeable knowledge, and shines forth in
Him. Oh, how greatly is God to be loved and desii ed !
He is Himself light, beauty, peace, sweetness, gracious-
ness, and goodness, immense, invariable and eternal.

We admire, and with good reason, the splendour
of the sun, the brightness of the moon and stars,
the adornment of the heavens, the order of the

19—2

292 On the Joys of Paradise.

elements, the multiplicity of animals, the variety of
colours, the pleasantness of gardens, the elegance of
flowers, the verdure of the grass and leaves, the
brilliancy of gold, the lustre of gems, the aptitude of
bodies, the fairness of the human form and face ; but
if we were to behold the unspeakable beauty of in
visible creatures, namely, of the heavenly spirits and
blessed souls, our senses would fail us with wonder
and admiration. How much ought we not then to
admire and love the incomprehensible beauty of God ?
For the beauties of created things are nothing else
but minute rivulets flowing from that supreme
Beauty, as from their original source. We admire also
the songs of the little birds, and the sweet sounds of
the lyre, the harp, and the organ -} we admire the
excessive sweetness and fragrance which God has
given to honey, to wine, to fruits, stems, flowers,
herbs, and spices ; but God, from whom all sweetness
flows, is incomparably and infinitely more sweet and
delightful. Melody, fragrance, savour, are in God in
a manner that is indescribable, superessential, most
true and most perfect. Whatever sweetness, beauty,
excellence, attraction, or perfection we find in a partial
and limited measure in creatures, exists collectively,
simply, and with infinite plenitude in God. The
visible light and brightness of the sun is darkness and
obscurity compared to the divine light. Hence the
blessed John says in the Apocalypse, that the
heavenly city has no need of the sun, because it is
enlightened by the most splendid, most serene, and
most blissful glory of God (S. John, Apoc. xxi., 23);

On the Joi/s of Paradise. 21J3

and in it there is one everlasting day, to which no
night succeeds. All fairness of created things may in
deed be called deformity, compared with the uncreated
fairness. So also the sweetness of creatures is as it
were bitterness, compared witli the sweetness of the
Creator. In like manner all the riches, nobility,
glory, majesty, excellence, dignity, and perfection of
this world are nothing in comparison with the riches,
nobility, glory, majesty, excellence, dignity, and per
fection of God. And all the joys and delights which
can be felt in this world, compared to the most pure
joys and perennial delights which are derived in
heaven from the vision of God and the companion
ship of the Saints, are like a little drop of water com
pared to the whole ocean. Let us therefore desire
our God, who alone can fully satisfy us ; let us love
that supreme and unchangeable Good, in whom is all
good ; let us sigh after that blissful and eternal life,
compared to which the present life should rather bo
called death than life. And, alas ! how imperfectly,
how weakly, with what dark and distracted minds do
we here praise God ! but there is praise perfect and
everlasting, where love is ardent, sweet, and constant.
The most favoured virgin, St. Gertrude, once under
stood in spirit, that the light of the Divinity was so
great and so incomprehensible, that if each one of tho
Saints, from Adam to the last man, were to attain as
deep and clear a knowledge of it as any one has ever
attained, without that knowledge being shared by any
other, and even if the multitude of the Saints were a
thousand times more numerous, yet that light of the
Divinity would infinitely surpass all understanding.

294 On the Joys cf Paradise,

The same is true of the beauty, sweetness, and ^ood-
ness of God, and of His other desirable perfections.

With good reason therefore did this virgin, Gertrude,
who, in her union with God, had tasted the delights
of the heavenly country, thus exclaim, and commit to
writing these words : " 0 blessed region, making
Messed with the affluence of bliss; harvest of delights,
whose minutest grain is able amply to satisfy the
avidity of all the elect, containing all things desirable,
attractive, and sweet that the human heart can con
ceive ! 0 eternal solstice, fair noontide, secure abode,
dwelling filled with every pleasure, joyful paradise,
flowing on all sides with rivers of inestimable
delights, fascinating by the varied beauty of its
ilowery gardens, and soothing with most sweet
sounds, yea, with the entrancing melody of in
tellectual music, and inebriating with the overwhelm
ing sweetness of interior joys, and transforming by
the marvellous charm of secret embraces ! Lut where
fore should my stammering tongue attempt to speak
of it ? when even if all the powers of Angels and
men were combined in one science, it would never
fully suffice to form one single word which could
in any measure express, or reach to the height of
its excellence." Tbese are the words of St. Gertrude.
But if such inexplicable things were shown to that
virgin during her exile, what, I ask, is given to the
blessed citizens of heaven, who see God not in a dark
manner, but face to face (1 Cor. xiii. 12)? May
Jesus Christ Himself, the Son of God and of the
Virgin, who is blessed for evermore, deign to bring us
into that heavenly home, Amen.

APPENDIX.

OF THE FOUR HOLY WOMEN FREQUENTLY MENTIONED
IN THE FOREGOING BOOK.

1. —Of St. Bridget.

THE blessed Bridget was born of noble parents, who
descended from the kings of Sweden. Our Lord began
to visit her even in her earliest childhood ; and at the
age of thirteen, although she especially loved virginity,
yet by the command of her parents, and by the will of
God, she married a most noble youth, by name Ulpho,
and had by him four sons and as many daughters.

Her husband being at length dead, she chose with
Mary Magdalen the best part (St. Luke x. 42), and at
the command of God left her native country and came
to Rome. Afterwards, by the command of the Lord,
she went to Jerusalem, and subsequently returned to
Rome.

After the death of her husband Christ said to this
most holy woman : " I am thy God, who willeth to
converse with thce. But I speak to thee not for thy
self alone, but for the good of all Christians. Thou
shalt be My spouse, and I will make use of thee as a
canal ; because by thy means I will communicate My
grace to others, and will do good to them. Thou

29 (> Appendix.

shalt see and hear spiritual and heavenly secrets, and
My Spirit shall remain with thee till death. Thou
becamest Mine by right, when at the death of thy
husband thou didst resign thy will into My hands
and wast prepared to relinquish all things for Me.
Therefore I take thee to Myself to be My spouse, that
I may find such delight in thee, as it is fitting that
God should find in a chaste soul."

Again the Lord said to her : " Many wonder where
fore I converse with thee rather than with others who
are better and more perfect than thee, and have served
Me longer than thou hast. But I answer them that I
am like the master of a house, having various kinds
of wine in his house, who sometimes drinks that which
is inferior, because he then prefers it, rejecting the
stronger ; yet he does not therefore despise or throw
away the better wine, but reserves it for his future use.
I have indeed many friends, whose lives are sweeter
to Me than honey and brighter than the sun ; and yet
I have chosen thee to be My spouse, that I might
reveal to thee My secrets, not because thou art better
than them or even couldst be compared to them, but
because I have so willed, who make the foolish to be
wise, and sinners to be just. In conferring on thee
such grace, I reject not them, but shall make use of
them afterwards to My honour. Therefore do thou
ever humble thyself."

A certain exceedingly holy monk, by name Gere-
kinus, once saw St. Bridget raised from the ground
into the air, and a river flowing out of her mouth, and
heard a voice uttering these words : " This woman,

Appendix. 297

coming from the ends of the earth, shall pour forth
wisdom upon innumerable nations. And this shall be
a sign to thee, that she, being taught by God, shall
foretell the end of thy life; wherefore thou shall exult
in her words, and the desire with which thou longest
for the vision of God shall quickly be fulfilled."

This widow, so dear to God, speaking of the grace
given her, said to the Lord ; " When it pleaseth Thee,
0 Lord, thou dost still my body not indeed with
bodily sleep, but with a certain spiritual quiet ; but
thou dost then rouse my soul as it were out of sleep,
and makest it spiritually to see, hear and feel." For
when the same St. Bridget was rapt in extasy, all the
powers of her body seemed to fail, but her heart
exulted and was inflamed with love. She passed
happily out of this life in the seventieth year of her
age.*

2. — Of St. Catherine of Siena.

The virgin of Christ Catherine, an Italian by na
tion and born in the city of Siena, loved God fervently,
and served Him zealously from her earliest years.
When she was yet a little child, and had been taught
the Hail Mary, she was accustomed to salute t'le
Mother of the Lord at each of the steps by which siie
entered her father's house. She was devoted to prayer
and most familiar with God.

Our Lord also interiorly invited and attracted her
to adopt a supernatural austerity of life. For she
chastised with the utmost severity her tender virginal
* A.D. 1378.

298 Appendix.

bod}'. She sometimes remained without food from
Ash Wednesday to the Ascension, satisfied with the
reception of the Holy Eucharist alone. For several
years she took nothing for the refreshment of her
body but a little juice of herbs ; and she became seri
ously and dangerously ill if she was constrained to
take anything else. She seldom slept more than two
hours, lying on a very hard bed, which she had made
for herself of planks of wood.

The Lord however taught her that true holiness
consists not in these arduous works of penance and
bodily exercises, but in the mortification of self-will
and of evil dispositions ; and that he would greatly
err, who should measure perfection rather by great
severity of life than by true humility and love.

Although her manner of life was singular, it is not
to be reproved, since she adopted and pursued it by
the impulse and by the will and special assistance of
the Holy Ghost. Thus we see by what different paths
the elect of God are outwardly led. For St. Bridget
refreshed her body discreetly and moderately with
food and sleep, as nature required. So we think did
the most holy virgins Mechtildis and Gertrude -} and
we do not read of them that they embraced any un
usual austerity of life, for they were often prevented
by weakness from keeping their rule in its severity.
But St. Catherine led a life of unheard-of abstinence
and austerity, and she is in this respect rather to be
admired, than lightly imitated.

She ever approached with the utmost alacrity the
Sacrament of the Altar (which she received almost

Appendix. 299

daily), as if she had been invited to heavenly nuptials.
She overcame divers temptations of the malignant
spirits with the shield of patience and the helmet of
faith. She suffered frequently from pains in her head,
and almost continually from a severe pain in her side.

She abounded with such plenitude of grace and was
so firmly united to God, that her mind seemed to be
almost incessantly occupied in divine contemplation.
She was very often taken out of her bodily senses and
i'ell into extasy by the operation of God, and then her
whole body became stiff. In these extasies she often
perceived things so sublime, that, returning to her
senses, she could in no way find words fitly to explain
what she understood by divine enlightenment. "Where
fore she repeated again and again, these words only :
" I have seen the hidden things of God."

Thirsting for the salvation of souls, she gave pre-
.! l/Ls of salvation to men in the various places to
which she travelled, and by the grace of God worked
man}' miracles. She died in the thirty-third year of
her life, and wa; received into heaven.*

Z.—Of St. Mechtihlis.

The holy virgin Mechtildis, the daughter of a cer
tain Count, was born in Germany. Being taken in the
seventh year of her age by her mother to a neighbour
ing monastery of virgins of the Order of St. Benedict,
she remained there, and at length made her religious
Profession.

She grew rapidly in the love of God, and in true

* A.D. 13SO.

300 Appendix.

virtue, and became most familiar with the Lord. For
she had entirely renounced her own will, humbly pre
ferring all others to herself, and was most prompt in
obedience. She was never found idle, but was always
either praying or meditating, teaching or reading, or
working with her hands, to the honour of God.

She was often tormented by a painful disease, and
other sufferings ; but she bore most patiently all the
afflictions, that came upon her, receiving them with a
joyful heart from the Hand of the Lord. Many days
she suffered from so severe a pain in the head, that she
was quite unable to sleep, and she was then also de
prived of her usual divine sweetness and consolation.
But when she complained with tears to our Lord, and
humbly called upon Him ; the merciful Lord, who is
ever present with those in tribulation, at length poured
upon her such abundance of grace, that she remained
a long time with her eyes closed, as if dead, in the en
joyment of God, perceiving meanwhile many heavenly
secrets. She often fell into extasies of this sort, and
was wholly rapt in God.

She experienced such sweetness, when she read or
heard the words of the Gospel, (for she had learnt, and
understood the Latin tongue) that she often became
nearly insensible from the overwhelming delight.

On one Wednesday after Easter, when this Introit
of the Mass was begun, " Come ye blessed of My
Father," she being filled with immense and unusual
joy, said to our Lord, " 0 that I were one of those
blessed ones, who shall hear these most sweet words
of Thine !" And the Lord replied, " Know for certain,

Appendix. 301

that thou art one of them. And that thou mayest
have no doubt of it, behold I give thee My Heart as
a pledge of love, and for a house of refuge, that thou
mayest always, and chiefly in the hour of thy death,
find in it consolation and repose." From that time she
began to have a wonderful devotion to the Heart of
Jesus Christ, whence she frequently said in her sim
plicity, " If all the good things were to be written
down, which I have received from the most gracious
Heart of my Lord, the largest possible volume could
not contain them."

In her last illness, when her companion, the blessed
Gertrude, enquired of the Lord what He was working
in her, the Lord answered, "I repose with her in a
sweet embrace, because although she be tortured by
various and continual pains, yet trusting in My good
ness, she believes that through My Divine Mercy all
tilings are for her eternal salvation, and ever giving
thanks to Me, she faithfully commits herself to My
fatherly Providence."

One day the same spouse of Christ Mechtildis, be
ing already in the agony of death, said nothing but
these words, " 0 good Jesus, 0 good Jesus," which
she constantly repeated ; thus plainly showing, that
He was in truth intimately impressed on her heart,
whose Name she so sweetly ruminated upon, and so
frequently pronounced, amid the bitter pains of death.
But the hour being come when she was to pass out of
this world, Jesus, the Lord of Supreme Majesty, glori
fying her with the light of His Divinity, in a sweet
and gentle voice invited her in these words : Come,

302 Appendix.

them blessed of my Father, possess the kingdom pre
pared for thee, from the foundation of the world
(St. Matth. xxv. 34).

Then indeed did the Lord Himself remind her of
that most excellent gift, by which some years before,
(when the same words were sung in the Mass,) He had
given her His Heart as a pledge of love. Therefore that
blessed soul, being admitted into the sweetest Heart
of Jesus, entered happily into eternal glory and
heavenly joys.

4.— Of St. Gertrude.

The virgin Gertrude, or Truth a, full of the amiable
sweetness of the grace of God, shone with the splen
dour of all virtues, having been, in the fifth year of her
age, planted like a fair lily in the garden of holy
religion. She served God in the same monastery as
Mechtildis.

Gertrude, being gifted with extraordinary talents, in
a short time made great progress in the Latin language;
but her chief study was to acquire humility and purity
of heart, and to be united to God by ardent love.

She saw herself in the light of truth, to be unworthy
of any of the gifts of God ; she looked upon herself,
I say, only as a sort of canal by which God willed to
convey His gifts to His elect. She esteemed above
herself all whom she saw ; and those to whom she
communicated the gifts of God, she believed to merit
more by their thoughts, their innocence or blameless
conversation, than she could by all her exercises and
labours,

Appendix. 303

Sometimes when she was journeying, she said to
our Lord in her deep abjection, "Ah! my Lord!
among the great miracles, which Thou workest, I con
sider this to be one of the chiefest, that Thou permit-
test the earth to bear so vile a sinner as I am/' To
which the Lord graciously answered, " Rightly does
the earth allow itself to be trodden by thee, since all
the dignity of heaven awaits with ineffable desire that
most joyful hour, when it may receive and welcome
thee."

When garments or any other things were offered
to her that she might choose which she liked, she
would not choose, but stretching forth her hand with
her eyes shut, she received with the utmost gratitude
whatever she took hold of (though it might be the
most vile), as if the Lord had given it to her with
His own Hands.

Her confidence in God was ever firm, her mind
active and courageous, leaning steadily on His fatherly
Providence, to which she looked in all things.

The Lord sensibly imprinted on her heart the glo
rious stigmata of His five Wounds, and He prepared
for Himself in her so pleasing a dwelling, and so
sweetly manifested to her His Heart, that if men did
not know the power and goodness of the Lord to be
boundless, they could hardly believe that He had
shown as much familiar friendship to His most holy
Mother on the earth as He showed to her.

Hence the same Lord Jesus, speaking to a certain
holy person of her while she was yet alive, said thus :
" Since there is no one now living who is nearer and
mure united to me by pure intention, good will, and

304 Appendix.

true fidelity than she is, I also incline to no soul
dwelling in the flesh with greater favour than to her
soul; wherefore thou mayest nowhere more readily
find Me than in the Sacrament of the Altar, and next
in the heart and soul of this My spouse." Again the
Lord said to another person : " I am all hers, and I
have united her inseparably to Me by love, as gold
and silver are melted by fire into one metal." And
again : " She is to all the citizens of heaven a sweet-
sounding harmony, which is produced by all the ad
versities endured by her with so much equanimity."
To Mechtildis also, who was praying for her, the
Lord said : " Whosoever shall listen to her words,
and humbly obey her admonitions, shall not deviate
from the way of salvation, but shall at length attain
to eternal life." And to Gertrude herself He said :
" Since I have mercifully chosen thee, that I may joy
fully inhabit in thee, whosoever shall commend him
self to thy prayers, with pious confidence, shall by My
grace be saved." And again : " No one of those who
listen to thy words with humility, and order their
lives according to them with a pious intention, can
ever perish, but will attain to Me by a way safe from
all error."

She had also received from the divine and infalli
ble Truth the promise, that as in the Death of Christ
the most exalted power of love separated the Soul
of the Lord Jesus Himself from the Body, so in the
death of this virgin divine love was to consume all
her strength.

She was, moreover, assured by a divine promise

Appendix. ' 305

that if any one should, either before or after her
death, considering and understanding how graci
ously and familiarly God had condescended to her,
devoutly, faithfully, and lovingly praise God, or give
thanks to Him, for the benefits bestowed on her he
should not depart out of this world until God had
taken delight in some especial familiarity with his
soul. Therefore he who chooses may pray in this or
like manner : " 0 sweetest Lord Jesus Christ, I praise
Thee and give Thee thanks, with all the devotion of
which I am capable, for all the benefits Thou didst
bestow on the virgin Gertrude Thy beloved spouse ;
and by that love with which Thou didst from eter
nity choose her out for Thy special favour, and in
Thy own good time didst sweetly attract her and
familiarly invite her to Thyself, and joyfully abide in
her soul, and end the course of her life by a blessed
death, I pray and beseech Thee that Thou wilt have,
mercy on me, and render me pleasing to Thee, and
lead me into eternal life. Amen."

5. — On the authority of the foregoing Revelations.

The revelations made to the holy women men
tioned above were known to the whole world, and
have long ago been approved by pious and learned
men ; for the holy Fathers everywhere quote them
in their books and writings. During the lifetime of
St. Bridget, distinguished bishops and theologians
examined her revelations; and after her death the
Council of Basle deputed some who were eminent for

20

306 Append!?.

piety and doctrine to investigate them again most
diligently; and all these constantly affirmed that they
came from God. In like manner the revelations of
St. Gertrude were, both before and after her death,
examined with the utmost diligence by most enlight
ened men ; one of whom, after an accurate study of
them, wrote his opinion as follows : — " In the light
of divine truth I am convinced that no one who is
illuminated by the Spirit of God can calumniate or
attack those things which are contained in this hook,
for they are Catholic and holy."

From all which it appears how far from the Spirit
of God are those who reject and ridicule these reve
lations as the dreams of foolish women. May God
forgive them ; and may He deign, through the merits
and intercession of His most dear spouses (on whom
He abundantly poured forth His Spirit, and whom
He surpassingly illuminated with the light of truth),
to bring us all, after this miserable life, to eternal
blessedness in the life to come.

THE END.

NK, 1'HINTF.RS, 4 PATF-UN' MTKIl HOW, I.n

83673