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i^^^^^^^^^H

liilliil

600100181H

SCUPOLI'S

SPIRITUAL COMBAT.

\

THE

Spiritual Combat:

TOGETHER WITH

^&e ^atg of ^aralitee^

OR,

OF INWARD PEACE,
(iCtansIateli from il)( Italian of SrOt(n>o dcupoli.

«

LONDON:
SUTTABV AND CO., AMEN CORNER,

1884.

lit! /\ t u7

INTRODUCTION.

THE earnestness of the religious revival in
the south of Europe in the sixteenth
century, which was commenced soon after the
great schism in the Church, is well illustrated
by this marvellous work of Lorenzo Scupoli,
a Theatine Clerk Regular. This religious
Order was founded, in 1524, by Caietan, or
Gaetan, of Thienne (afterwards canonized)
and Caraiia, bishop of Theate, whose diocese
gave its name to the new congregation.
Its great object was the same as that of the
original followers of John Wesley; namely,
to supply the deficiencies of the parochial
clergy. No religious missionaries ever preached
with greater power or made more converts —
not in churches, but in public places, wherever
large numbers could be got \.o^«,\\Met% "Wsa
members of the new broOieiYiocA vj^fe ^^*

terred by no difficulties, and were fearless in
all dangers : the outcast, dying of the most
loathsome disease, received from them the last
consolations of the Church. One of the fore-
most in zeal and devotion was Gian Pietro
Caraifa, afterwards Pope Paul the Fourth,
whose fervour was as conspicuous on the Papal
throne as in founding the new order. It was
from the convent of the Theatines, at Venice,
that Ignatius Loyola set out for Rome to form
the Society of Jesus.

All that is really known of the life of Scupoli,
after his admission into the Theatine Order, is
contained in the notice prefixed to the Italian.
After many years of the active duties of his
calling, during which he had won a great
name as a preacher in most of the large towns
in Italy, he retired into strict seclusion, in
which he remained for twenty-five years, until
his death. This withdrawal from active life,
in consequence of some calumny, the nature of
which has not come down to us, was destined
to produce a work to have a world-wide in-
fluence. The fruit of this seclusion was The
'S/i/r/'/ua/ Combat, which first appeared with
the title, "By a Servant of God," anda^v^x-

VI

SnttoDnctfon.

wards as simply " By a Theatine," the author
concealing his individuality, and wishing the
work to appear as the teaching of the Order to
which he belonged. This proceeding, so
natural with such a disposition as that of the
deviser of these practical rules for a holy and
religious life, has given rise to a dispute almost
as voluminous as that about the authorship of
the De Imitatione ChrisiL TTie Spiritual
Combat has been claimed both by the Bene-
dictines and the Jesuits; but the testimony
of Sl Francis de Sales and other contem-
poraries clearly shows it to be the production
of the Theatines, and the members of the
latter order are unanimous in referring it to
Scupoli as the sole author.

In the PUgrin^s Progress the Christian is
represented as a traveller to the heavenly
kingdom, beset by dangers and snares ; in
the Spiritual Combat he is shown throughout
as a soldier putting on the armour of right-
eousness, and fighting with the great weapons
of faith and endurance against all the powers
of spiritual evil. The book is in fact a manual
of exercises for the soldiers of ChnsV.. ^cvslV^"^
did not make his profession \\t\W\ ^XiOVsX- >i>afc

NW

SntroDttcttoiu

age of forty, and knew the temptations of
the world from experience. It is not there-
fore surprising to find how practical and con-
cise the rules are. Good examples of this
will be found in the chapters on the "Exercise
of the Will," « How to Combat Sloth," and in
the advice how to resist sensual impulses.
How useless it is as a safeguard to dwell on
the vileness of vice, its insatiable craving, the
bitterness and loathing, the peril and ruin of
estate, life, and honour which follow in its
train, the bitter experience of millions will
testify. To fly to the Cross is the only sure
way of safety.

In the present edition the original Italian
has been followed, and it is hoped this ad-
mirable work is presented throughout in an
acceptable form to the English reader.

CONTENTS.

L

Chapter I. Page

In what Christian Perfection consists. We must
fight in order to attain it Of the fouf things
necessary • . . . . z

Chapter II.
Of Dbtrust of Self . • • . 9

Chapter III.
Of Trust in God . . . • . la

Chapter IV.

How we may know whether we are acting in Dis-
trust of Self, and Trust in God . . . 16

Chapter V.

Of the error of many, who mistake Timidity for
Godliness . . . . . 17

Chapter VI.

Farther advice as to the attainment of this Distrust
of Sel4 and Trust in God . . . z8

Chapter VII.

Of Spiritual Exercise, and first of theUtid«t«XaccA-
ing, which must be preserved {toaoDk. v^tvot^xvc'^
atulamoaty ^ » \ • * "^^

\

€ontrnt0.

Chapter VI It. Page

Of Hindrances to a true discernment of things, and
of the method which we must adopt to judge
them aright . . . . . 22

Chapter IX.

Of another thing from which the Understanding
mu<;t be preserved, so that it may judge things
rightly . . . . , 25

Chapter X.

Of the exercise of the Will, and of the end to which
all Actions, whether outward or inward, should
be directed . . ... 98

Chapter XI.

Of some considerations which may incline the Will
to seek the good pleasure of God in all things .

. Chapter XII.

Of the divers wills that are in Man, and of the
warfare between them . ...

Chapter XIII.

Of the way to resist Sensual Impulses, and of the
acts to be performed by the Will in order to ac-
quire habits of virtue . ...

Chapter XIV.

What ought to be done when the Higher Will seems
to be wholly stifled and overcome by the Lower
Will, and by other enemies . • •

34

36

40

47

Chapter XV.

Some advice touching the manner of Fighting ; and.
especially against what enemies, and with what
resolution, we must contend . . . 5Z

Chapter XVI.
In what way the Soldier of Christ should take the
^eJd early in (he morning * . % • Vi

Contents.

Chapter XVII. /\»x*

Of the order to be observed in the Conflict with our
Evil Passions . . . . . 56

Chapter XVIII.
or the way to resist sudden impulses of the Passions 57

Chapter XIX.
How to rttsist the Lust of the Flesh . « » 59

Chapter XX.
Of the way to Combat Sloth . • . 67

Chapter XXI.

Of the Regulation of the Outward Senses, and
how we may pass on from these to the con-
templation of the Divinity . . . 72

Chapter XXII.

How the same things are to us the means of Regu-
lating; our Senses, and lead us on to meditate on
the Incarnate Word, in the Mysteries of His
Life and Passion . . . . 77

Chapter XXIIL

Of other ways of R^ulating our Senses according to
the di0erent occasions which present themselves 80

Chapter XXIV.
How to rule the Tongue . • . 85

Chapter XXV.

That in order to fight successfully against his ene-
vmesy the Soldier of Christ must avoid, as much
as possible, all agitation and disquiet of mind . 88

Chapter XXVI.
What we should do when wounded , ' . .93

Chapter XXVII.

Of the means employed by the devil to assail and
deceive those who desire to give tV\eius.c:\><es w^
to Hoiiness, find against those aiteadv \x^KAw
captive in the bondage of sin . . . sf*

Contents.

Chapter XXVIII. Pagg

Of the assaults and devices of the devil against
those whom he holds in the bondage of sin . 97

Chapter XXIX.

Of the arts and wiles by which the devil holds in
bondage those who, conscious of their misery,
would fain be free ; and how it is that our re-
solves prove so often fruitless . » . 98

Chapter XXX.

Of the delusion of those who imagine they are
going on to Perfection . . . . 102

Chapter XXXI.

Of the deviPs assaults and devices to draw us away
from the path of Perfection . . . 104

Chapter XXXII.

Of the last assault and device treated, by which
the devil tries to make Virtues already acquired,
the occasion of our ruin . ... Z09

Chapter XXXIII.

Some advice how to conquer evil passions and
acquire new Virtues . . , . iz8

Chapter XXXIV.

What Virtues are to be acquired by degrees, by
exercising ourselves in their gradual formation,
and giving our attention first to one, and then
to another . . ... 12a

Chapter XXXV.

Of the means whereby Virtues are acquired, and
how vfc should use them, by allowing some
space of time to one Virtue only . . . 124

Chapter XXXVI.

That in the exercise of Virtue we must walk in
continual watchfulness . »

xii

Contents.

Chapter XXXVII. Pagt

That as we must always continue in the exercise of
all Virtues, so we must not shun any opportunity
which offers for their acquisition . . . zag

Chapter XXXVIII.

That we should properly value all opportunities of
fighting for the acquisition of Virtues ; and chiefly
those which present the greatest difficulties . I3t

Chapter XXXIX.

How to avail ourselves of the various opportunities
for the exercise of a single Virtue . . • Z35

Chapter XL.

Of the time to be given to the exercise of each par-
ticular Virtue, and of the signs of progress . 137

Chapter XLI.

That we must not yield to the wish of being rid of
Trials we are.bearing patiently; and how to regu-
late all our desires, so as to advance in Holiness 139

Chapter XLII.

How to resist the devil, when he seeks to deceive
us by Indiscreet Zeal ... 141

Chapter XLIII.

Of the power of our Evil Inclinations, and the way
the devil tempts us to form rash iudgments of
our neighbour ; and how to resist him . . 145

Chapter XLIV.
On Prayer • . • • • 148

Chapter XLV.
What constitutes Mental Prayer • • • 254

Chapter XLVI.
On Prayer by means of Meditation . • . i^^

Chapter XLVU.
Of another way of Praying by means ol "M-c^vta^^oi^ i.«?»

xvvv

\

Contntts*

Chapter XLVIII.
Of Meditation on the Passion

Past
• 159

Chapter XLIX.

Of the i>rofit to be derived from Meditation on the
Crucified Lord and of the Imitation of His
Holiness . . • . ■ \^

Chapter L.
Of the most Holy Sacrament of the Eucharist . 171

Chapter LI.

Of the way in which we ought to receive the most
Holy Sacrament of the Eucharist . . . 173

Chapter LI I.

How to prepare for Communion, in order to excite
within us the love of God . . • 177

Chapter LI 1 1.
Of Spiritual Conununion . • , • 185

Chapter LIV.
Of Thanksgiving . . • • . 1C8

Chapter LV.
Of Self-oblation . . • . . 189

Chapter LVI.
Of Sensible Devotion and Dryness of Spirit . • 193

Chapter LVII.
Of the ^amin^tion of Conscience . • . 199

Chapter LVIII.

How we4nust needs persevere in this Struggle, even
unto Death . ... 200

. Chapter LIX.

How to prepare ourselves against the enemies who
a.t:>ail us in the hour of Death . . . "^az

xiv

Contrnto.

Chapter LX. Pag*

Of four assaults of our enemies in the hour of
Death ; and first, of the assault upon Faith, and
the manner of defending ourselves . . 204

Chaptbr LXI.
Of the assault pf Despair, and its remedy • . 306

Chapter LXI I.
Of the assault of Vain-Glory • • . 207

Chapter LXI II.

Of the assault of Illusions and Fabe Appearances
in the hour of Death . ... 209

®f Jnloarti Peace.

Chapter I.

What is the nature of our Heart, and how it ought
to be governed . . ... 213

Chapter II.
Of the care the Soul must take to ensure quietude . 214

Chapter III.

How this peaceful habitation is to be gradually
built up . . . ... 216

Chapter IV.

How the Soul must refuse all consolation ; for this
is true humility and poverty of spirit by which
M^ gain this peace or the soul . . .217

Chapter V.

How the Soul must be kept in soWtud^^ OnaxQio^
may work within her . • . • ""-^

\

CottiinM. ^

or Mcdiuii

n oil III. r^iuion J^^H

"';';:.«

m be dciived fcqai Hi<^^^H
Lonl nnd of tha 1«^^^H

rif ilii^moU

llulV^C

^«it orTh^^^^jSjfl^^l

.^/a:&e Bpivitual catrt^^*-

CHAPTER I.

■JAT CHRISTIAN PERFECTION CrC:>'*'^^ ^^
^'li MUST FIGHT IN ORDER TO AT-1">^ *
'7 THE POUR THINGS NECESSARir-

...jST thou seek, beloved in C»>r-«se^_
S^ atlnin the highest point of pei-'^^*=^^^

'J- approaching ever nearer and f^^^^^^^ ,-»-
i«. God, to become one spirit witti -*^ ^ ^3

enterprise thou undertalcest is the S»"^^ ^
^^.most noble which can be imagir*^*^ l-»3
^^L-ssed ; but Ihou haat first to leam ^"^j-i^
LitutcE the true and perfect Spiritual *^' g
l^any have made it to consist exclusi vt; '>^^^ j
^Biittes, in wearing down the ilesh, in ''^ ^ ^
^Itand disciplines, in long vigils and *^^f ^ ^.^
^ Lhe like bodily sufferings and chm**-*

<!tontent9.

Chapter VI. Pag*

Of the pradence to b« used in the love of our
Neighbour, that it disturb not this peace . • 222

Chapter VII.

How the Soul, stripped of her own will, must pre-
sent herself before God . ... 225

Chapter VIII.

Of the faith we should have in the most Holy
Sacrament of the Altar; and how we should
offer ourselves unto the Lord . . . 229

Chapter IX.

That we ought not to seek Enjoyment, nor any
thing which gives pleasure ; but God only . 230

Chapter X.

That the servant of God must not lose heart, though
he feel within himself some repugnance and
disquiet as to this Peace . ... 232

Chapter XI.

Of the pains the devil takes to disturb this Peace,
and how we should guard ourselves against
his devices . . ... 234

Chapter XII.

That the Soul must not disquiet itself because of
inward temptations . ft. 938

Chapter XIII.
That temptations are sent us by God for our good . 240

Chapter XIV.

Of the remedy we ought to use against Disquietude
under faults and infirmities • . . 245

Chapter XV.

How the Sou], without losing Ume, can recover •
calmness, and make progress • % • o^)

xvi

€ift ^pixitnal Combat.

Z

CHAPTER I.

tN WHAT CHRISTIAN PERFECTION CONSISTS.
WE MUST FIGHT IN ORDER TO ATTAIN IT.
OF THE FOUR THINGS NECESSARY.

DOST thou seek, beloved in Christ, to
attain the highest point of perfection,
and by approaching ever nearer and hearer to
thy God, to become one spirit with Him?
The enterprise thou undertakest is the greatest
and most noble which can be imagined or
expressed ; but thou hast first to learn what
constitutes the true and perfect Spiritual Life.
Many have made it to consist exclusively in
austerities, in wearing down the flesh, in hair
shirts and disciplines, in long vigils and {;>&\s>^
and the like bodily sufferitigs asv^ ^«&nIvsr.-
ments.

W Ciirtstian Ifinfettion,

Some, especially women, think they have
made great progress when they say many
prayers, hear many long services, and frequent
churches and communions.

Others again (among whom may be foittid
not a few who wear the religious habit, and
dwell in the cloister) are persuaded that per-
fection depends entirely on punctual attendance
in the choir, on silence, solitude, and exact
observance of rule.

And thus some hold perfection to consist in
these, some in other actions of a like kind.

This, however, is by no means the truth ;
for although the above-mentioned works are
sometimes the means of obtaining increase of
grace, and are sometimes the fruits thereof,
yet it cannot be said that in these alone con-
sists Christian perfection and the true life of
the Spirit.

They are doubtless most effectual means of
obtaining increase of the Spirit in the hands
of those who use them well and discreetly, of
acquiring new strength and vigour in the con-
flict with their own sinfulness and frailty ; to
arm them s^ainst the assaults and snares of
our common enemies ; and to furnish them
with those spiritual aids so needful to all the
servants of God, and more especially to those
who have hut lately entered upon W\s ?»WNVi^.

0t Ctirtftttan yerfettion.

L

Again, they are the fruits of the Spirit only
in spiritual persons, who chastise the body
because it has offended its Creator ; and in
order to keep it humble and submissive in His
service ; who keep silence and live in solitude,
that their conversation may be in heaven, and
that they may avoid the slightest offence against
their Lord ; who give themselves entirely to
Divine worship and all ofhces of piety ; who
pray and meditate upon the Life and Passion
of our Lord, not for the sake of devotional
feeling or curiosity, but that they may know
more and more deeply their own sinfulness,
and God's goodness and mercy ; may be in-
flamed more and more with the love of God,
and the hatred of self ; following the Son of
God by denying themselves, and taking up
the cross ; who frequent the most holy Sacra-
ments to the glory of His Divine Majesty, that
they may be more closely united with God,
and may gain fresh strength to resist their
enemies.

To others, however, who build upon these
alone, such outward works may sometimes
(not from any fault in themselves, for they are
very good, but from the mistaken use made of
them) become a more certain occasion of iu\w
than open sins; because, wrapt \xp m >Xvc5a.
actions only, such persons leave Oaftvc \\Ract\s "a.

W Ci^rtftttan ^rrfretton.

prey to their own inclinations, dild to the
secret wiles of the devil. Satan, seeing t^m
already out of the right path, not only suffers
them to pursue these exercises with satisfaction,
but lets their vain fancy roam up and down
amid the delights of paradise* where they*
imagine that they are borne aloft even to the
angelic choirs, and that they feel God within
thera. At times also these persons find them-'
selves wholly taken up out of themselves, in
high, mysterious, and empassioned meditations;
so that, oblivious as it were of the world and
aU creatures, they deem themselves caught up
into the third heaven.

But how far these men are from the per-
fection which we are seeking, and in hoW
many and grievous errors they are entangled,
may be easily gathered from their life and'
conversation.

For in all things, little as well as great, they'
desire to have the preference and advantage
over others ; they worship their own wisdom,
and are self-opinionated ; whilst, blind to their
own faults, they observe busily and judge
harshly the sayings and doings of others.

But touch them, however gently, on the

vain estimation in which they hold themselves

and delight to be held by others ; bid them

Jay aside any of their formal aivd. t^^W

4

services, forthwith they lure filM with in-
digi^tion, aad are beyoQd measure discon-
certed.

And if God, |n order to bring them to a
true knowledge of themselves and of the way
of perfection, visits them with trials or in-
^rmities, or permits persecutions to overtake
them (which are the touch-stones of His
servants' loyalty, and never come upon them
but by His command, and with His permission),
then is discovered the insecure foundation on
which their spiritual house rests, and the
miserable condition of the interior laid bare.
For they will not resign themselves to God's
will* nor humble themselves under His hand,
acquiescing in His ever-just though hidden
judgments, in all circumstances whi^ may
befal them, joyful or sorrowful; neither will
they, after the pattern of His only-begotten
Son in His humiliation and suffering, abase
themselves below all creatures, counting their '
persecutors as dear friends, as instruments of
Divine mercy, working tc^ether for their
mortification, perfection, and salvation.

Hence is it a thing most certain, that such
persons stand in the greatest danger. For
having their inward eye darkened and there-
with contemplating self, and lYiese V\ve« owX-
warcl works, in themselves good, vYie^ «A\.r^>aiXa

5

i&t Cf)ir<0tian Ifittftttion.

to themselves a high degree of perfection ; and
thus becoming more and more puffed up, they
judge others, while their own conversion (un-
less God vouchsafe to them a special need of
grace) is well-nigh hopeless.

For this reason the open sinner may be more
easily converted and brought back, than he
who is veiled and hidden from himself by the
semblance of virtue.

Thou seest, then, plainly enough, as I have
now made plain to thee, that the essence
of the Spiritual Life consisteth not in these
things.

The Spiritual Life consists in nothing else
than the knowledge of the Goodness and
Greatness of God, and our own nothingness
and proneness to all evil ; in the love of Him
and hatred of ourselves; in submitting our-
selves, not to Him alone, but for love of Him
to every creature; in entirely renouncing our
own will, and absolutely resigning ourselves to
His Divine good pleasure; and, moreover,
doing and willing all these things, simply to
glorify God, and solely to please Him, because
such is His will, and because He deserves so
to be loved and served.

This is the law of love, imprinted by the
hand of the Lord Himself on the hearts of
His faithful servants.

6

<lf C^rCfttCan ynfrctCon.

This is the self-denial which He requires
of us. This is His easy yoke and light
burthen.

This is the obedience to which our Redeemer
and Master calls us, both by His voice and
example.

And because, in aspiring to such a height of
perfection, thou must needs do continual
violence to thyself, in order to fight manfully,
and destroy thine own will in all things, little
or great, therefore shouldest thou prepare thee
for this conflict with all readiness, knowing
that they only who fight bravely shall receive
the crown.

Inasmuch then as this is of all conflicts the
hardest (for whilst we are fighting against our-
selves, we are striven against by ourselves), so
shall the victory, when obtained, be of all
others the most glorious, and the most dear in
the sight of God.

For if thou canst succeed in trampling under
foot and destroying all thine inordinate affec-
tions, desires, and wishes, even the slightest
of them, thou wilt render a more acceptable
service to God than if thou shouldest scourge
th3rself unto blood, or shouldest fast more
rigorously than hermits and anchorites of old^
or convert millions of souls, atvd "^eX. V'^vw^-'j
suffer one rebel will to remain uivnioxXKSve^.

0f ^t^tintian ynrfettCon.

The conversion of souls is doubtless in itself
more p/edous to the Lord than the mortification
of a slight desire ; nevertheless, thy part is to
will and to do that, first and chiefly, which the
X^rd specially wills and requires of thee.

And He will undoubtedly be better pleased
that thou ^houldest watch and strive to mortify
thy passions, than if, knowingly and wilfully,
leaving even one alive within thee, thoushouldest
zealously serve Him in some other direction,
though of greater dignity and importance.

Now that thou seest wherein real Christian
perfection consists, and that in order to obtain
it thou hast to undertake a constant ^nd unre-
lenting warfare against thyself, thou must
provide thee with four things as most sure and
necessary weapons, by which to win the palm,
and Anally secure the victory in this spiritual
combat. These are —

Distrust of self.
Trust in God.
Spiritual Exercises, and
Prayer.

Of all which we shall, with God*s help,
tr«at briefly and plainly.

8

Ststruftt of S^flt,

CHAPTER II.

OF DISTRUST OF SELF.

IN this conflict, so necessary to thee is dis-
trust of self, that unless thou he furnished
with it thou wilt assuredly be unable not only
to gain the victory, but even to overcome the
very weakest of thy passions.

And let this be well impressed on thy mind,,
inasmuch as our corrupt nature too easily dis-
poses us to a false estimate of ourselves ; so that
while we are in reality absolutely nothing, we
flatter ourselves that we are something, and,
without the slightest foundation, presume vainly
on our own strength.

This is a defect not easily discerned by our-
selves, but one which is very displeasing in
the sight of God. For He loves and desires
lis to acknowledge truly and heartily this most
certain truth, that all grace and virtue in us is
derived from Him alone, the source of all good,
and that from ourselves can proceed nothing,
no not even a good thought, which may be
worthy of His approval.

And although this very distrust of s^W, 'w'VCv^^
is most necessary, is itself the woiV ol 'Wv^

Sfetmst of J&df.

/

Divine hand, Who is wont to bestow it upon
His beloved, sometimes by means of holy
inspiration, or again by sharp chastisements,
by violent and almost irresistible temptations,
or by other ways, incomprehensible to us, yet
is it His will that we, on our part, should do
our i^»art I will therefore lay before thee four
means by which, relying above all things on
the aid of the grace of God, such distrust of
self may be acquired.

The first is, to meditate on and know thine
own vileness and nothingness, how of thyself
thou canst do no good thing, whereby to merit
an entrance into the kingdom of heaven.

The second is, to implore the Lord for it,
with fervent and humble prayer ; for it is His
gift. And in order to attain it thou must first
regard thyself as not only wholly destitute of
it, but as utterly powerless of thyself to gain
it. Therefore present thyself again and again
before the Divine Majesty with an assured
faith that He is willing of His great goodness
to grant thy petition ; endure the delay, how-
ever long, which His providence appoints;
and without any doubt thou shalt obtain it

The third is, to live in continual fear of

thyself, of thine own judgment, thy strong

inclination to sin, the numberless enemies

against whom thou art oC l\\ysft\l \3\\.«Vj ^qw^\-

JO

Ststntst of JSelt

less; their long practice in war, their wiles,
their transformation into angels of light, and
the innumerable arts and snares wherewith, in
the very way itself of godliness, they secretly
endeavour to entangle us.

The fourth, whenever thou art overtaken by
any fall, to look more into thyself, and to con-
sider more deeply thine own utter feebleness.
For to this end did God permit thy fall, that,
warned by a clearer light of inspiration than
before, and by a truer knowledge of self, thou
mightest learn to despise thyself as a thing
most vile, and be willing to be so regarded by
others. For without this willingness there can
be no godly distrust of self, which is founded
on genuine humility, and on the experimental
self-knowledge of which we have been speaking.

Th is sel f-knowledge is indeed clearly necessary
to all who seek after an union with the Supreme
Light and Uncreated Truth, and Divine mercy
frequently makes use of the falls of proud and
presumptuous men to lead them to this know-
ledge; justly suffering them to run into some
fault which they trusted to their own strength
to avoid, that so, gaining a knowledge of
themselves, they may learn to distrust self in
every respect.

But the Lord is not wont to eiiv^\o^ ^o ^"sA
a method until those more gtacvows wveacws., <^^

(9f STntst in (9oly.

which we have before spoken, have been tried,
and have failed to work the good which His
Divine Mercy had in view.

He permits a man to fall more or less
deeply, in proportion to his pride and self-
esteem, so that whenever there should be no
presumption, there also would be no fall.

Therefore, whensoever thou dost fall, at once
betake thee humbly to know thyself as thou
art, and with earnest prayer entreat the L<ord
to give thee light truly to know thyself, and
entirely distrust thyself, lest thou fall again, it
may be, into a deeper sin.

«

CHAPTER III.

OF TRUST IN GOD.

k

DISTRUST of self, necessary as it is, and
as we have described it to be in this
combat, is not alone sufficient. Unless we
would be put to flight, pr remain overcome in
the hands of our enemies, we must add to it
perfect trust in God, hoping and expecting
from Him alone all aid, victory, and good
whatsoever.

12

^f ^xnfit in 6oli.

For inasmuch as we, who are nothing, can
look to ourselves for nothing but fauhs, and
therefore should entirely distrust ourselves;
but with the help of our Lord may we
assuredly expect complete victory at all times.
Therefore, in order to obtain His aid, let us
arm our hearts with a lively confidence in
Him.

And this also may be accomplished by four
means.

1st. By beseeching God to grant it to us.

2nd. By gating intently ^-ith the ey6 of faith
at the Infinite Wisdom and Omnipotence of
God, with Whom nothing is impossible or
difficult, and by considering that His goodness
is unbounded, and His willingness to give,
hour by hour, and moment by moment, all
things needful for the spiritual life and for
complete mastery over self, if we will throw
ourselves with trustfulness into His arms.

Our Divine Shepherd followed after His
lost sheep for three and thirty years, with cries
so piercing that His voice grew weak, and in
a way so rough and thorny that He spilt His
heart's blood, and left His life there. When
the poor sheep now follows Him, through
obedience to His commands, or through a
desire (though at times but faint) to obey Him,
calling upon Him and entreating Him earnestly

(9f ^xiiMt in 6oD.

for help, is it possible that He should now
refuse to turn upon it His life-giving glance ?
Will He not give ear to it, and lay it upon
His Divine shoulders, rejoicing over it with
all His friends, and with the Angels of
Heaven ?

For if our Liord ceased not to search most
diligently and lovingly for the blind and dumb
sinner, the lost coin of the Gospel, till He
found it, how is it possible that He should
abandon him who, as a lost sheep, cries and
calls piteously after his Shepherd ?

And if God knocks continually at the heart
of man, desiring to enter in and sup there, and
to communicate to him His gifts, who can
believe that when the heart opens and invites
Him to enter, He will really turn a deaf ear,
and refuse to come in ?

3rd, The third way of acquiring this holy
confidence is to call to mind that truth so
plainly taught us ;in many passages of Holy
Scripture, that none who have trusted in God
have ever been brought to confusion.

4th. The fourth, which will serve at once
for the attainment of distrust in self, and of
trust in God, is this : When any thing occurs
to thee to be done — any struggle with self to
be undertaken, any victory over self to be
attempted — before thou resolve upon it first

14

^f Sntst tn 6od.

think upon thine own weakness ; then, filled
with distrust of self, turn to the wisdom, the
power, and the goodness of God, and in
reliance upon these commence to labour and
fight manfiilly. Then with these arms in thine
hands, and with prayer (of which we shall
si>eak in its place), go forth to action and to
battle.

Unless thou observe this order, though thou
seem to thyself to be acting in reliance upon
God, thou wilt too often find thyself mistaken ;
for so common to man is a presumptuous
reliance on self, and withal so subtle, that it
lurks almost always even under our imagined
distrust of self, and the trust we fancy we have
in God.

That thou mayest, as much as possible,
escape presumption, and that all thy works
may be wrought in distrust of self, and trust
in God; thou must first consider thine own
weakness, and next the omnipotence of God ;
and both these should precede all thine under-
takings.

«

15

€nt of S^tlUffLiattwit

CHAPTER IV.

now WE MAY KNOW WHETHER WE ARE ACTING
IN DISTRUST OF SELF, AND TRUST IN GOD.

THE presumptuous servant often imagines
that he has attained to distrust of self,
and trust in God, when it is really not so.

And how far this applies to thee thou mayest
learn by the effect which a fall produces on
thy mind.

If then, when thou fallest, thou art so sad-
dened and despondent as to despair of ad-
vancing and doing well, this is a sure sign that
thou trustest in thyself and not in God.

And this sadness and despondency will be
the greater, in proportion as thou hast trusted
to thyself and distrusted God. For he who
has any large measure of mistrust of self, and
trust in God, feels neither surprise, nor des-
pondency, nor bitterness when he falls, know-
ing that this has been brought upon him by his
own weakness and the little trust he has placed
in God. On the contrary, more mistrustful of
self, more humbly trustful in God, he pursues
his enterprise, and follows after his enemies to
the death, with renewed energy and resolution,

x6

anil 9ru0t tn 0oli.

hating, above all things, his fauH, and the
rebellious passions which have occasioned his
fall; and mourning, with a deep and medc
sorrow, over his offence against God.

I would that these things were well con-
sidered by certain persons who think them-
selves spiritual, who, when they have fallen
into any fault, cannot or will not be at rest for
a moment. They hurry to their spiritual
adviser rather to free themselves from the
anxiety and uneasiness which spring from
wounded self-love, than to cleanse themselves
from the stain of sin by means of the most
holy Sacrament, which should be their chief
reason for resorting to him.

«

CHAPTER V.

OF THE ERROR OF MANY, WHO MISTAKE
TIMIDITY FOR GODUNESS.

THERE are many persons who fall into
this error. They mistake the uneasiness
and iear which follow upon sin for virtuous
feelings ; and do not see that these feelings,
painful as they are, spring from wounded pride
and presumption, based on self-confidence.

c 17

I

;f urtl^et fHOi to JSelf-Stotntst

Thinking themselves to be something, they
have unduly relied upon their own strength.
Their fall obliges them to make the discovery
of the vanity of such reliance, and then they
are troubled and astonished as at some strange
thing, and are disheartened to see the support
on which they had rashly placed their con-
fidence, give way.

This never happens to the humble man, who,
confiding in his God alone, places no reliance
upon himself. Though truly grieved when he
falls into any fault, he is neither surprised nor
disquieted; for he knows that, as is already
clearly manifest to him by the light of truth, his
fall is the result of his own misery and weakness.

«

CHAPTER VI.

FURTHER ADVICE AS TO THE ATTAINMENT
OF THIS DISTRUST OF SELF, AND TRUST
IN GOD.

INASMUCH as our whole power to subdue
our enemies arises chiefly from distrust of
self and trust in God, I will fumbh thee with
some further advice, that thou mayest (by
Divine assistance) attain this grace.

i8

and Srust in 0oli.

Know then, and hold for certain that not all
talents, natural or acquired, nor all graces
freely bestowed, nor the knowledge of all
Scripture, nor long habitual exercise in God's
service, will enable us to do His will ; unless
in every good and acceptable work to be per-
formed, in every temptation to be overcome,
in every danger to be avoided, in every cross
to be borne according to His will, our heart
be sustained and uplifted by His especial aid,
and His hand be stretched out to help us.

We must then bear this in mind throughout
our whole life, every day, every hour, every
moment, that we may never allow so much as
a thought of confidence in ourselves.

But as to trust in God, consider that it is as
easy to Him to conquer many enemies as few,
and the old and expert as easily as the weak
and unskilful.

Therefore we will suppose a soul to be heavy
laden with sins ; to have every possible fault
and every Imaginable failing ; and to have
tried every possible means and resorted to
every godly exercise, in order to forsake sin
and to acquire virtues. We will suppose her
to have done all this, and yet to have failed in
making the least progress ; nay, on the con-
trary, to have been borne more than ever
towards evil. Nevertheless she must not on

^t SfpixitvMl Wxtttiat*

this acconnt lose h«r trust in God, nor lay
aside her spiritval weapons and exercises, but
still fight resolutely on, knowing that in this
spiritual combat none is overcome, but he who
ceases to struggle and to trust in God. His
aid never fails His soldiers, though He some-
times permits them to be wounded. Fight on
then boldly, for all depends on this. Fcm: there
is a ready and effectual remedy to heal the
wounds of all combatants, who look to God and
to His aid with confidence ; and when they least
expect it, they shall see their enemies dead at
their feet.

«

CHAPTER VII,

OF SPIRITUAL EXERCISE, AND FIRST OF THE
UNDERSTANDING, WHICH MUST BE PRE-
SERVED FROM IGNORANCE AND CURIOSITY.

IF mistrust of self, and trust in God, neces-
sary as they are in this combat, be our only
weapons, we shall not only fail to gain the victory
over ourselves, but fall headlong into many evils*
To these we must therefore add spiritual exer-
cise, the third weapon previously mentioned.

This exercise relates chiefly to the under-
sending' and to the will.

30

<9f JSp(rftnal lExtxtiu.

As to the understanding, we must be on o«r
guard against two faults, which are apt to
impair it.

The first is ignorance, which darkens and
obstructs the knowledge of truth, the proper
object of the understanding. Therefore must
it be made clear and bright by exercise, that
so it may be able to see and discern plainly all
that is needful for purif3ring the soul from unruly
passions, and for adorning it with holy virtues.

This light may be obtained in two ways.
The first and <diiefest is prayer, entreating the
Holy Spirit to pour it into our hearts. This
He will not fail to do, if we in truth seek God
alone, and the fulfilment of His holy will ;
and if in all things we submit our own judg-
ment to that of our spiritual adviser.

The other is, to gain the habit of consider-
ing all things seriously and faithfully ; to see
whether they be good or evil, according to
the teaching of the Holy Spirit, and not
according to their outward appearance, as our
senses or as the world would judge them.

This consideration, if rightly exercised, will
teach us to regard as vanity and delusion, all
which the blind and corrupt world loves,
desires, and seeks after in so many and sucK
various vjays. It will show us ^Ya^^ ^^c^aX
the honours and pleasures oi eax\\i ^^ ^e*oX

z_

k

^t a Snte Sistnminmt.

vanity and vexation of spirit ; that injury and
infamy inflicted on us by the world bring true
glory, and that tribulation is a source of con-
tentment We shall learn that to pardon our
enemies and to do them good is true greatness
of soul, and one of the acts which most likens
us to God ; that to despise the world is better
than to be its master ; that to obey for the
love of God, even those far beneath us, is an
act more great and noble than authority over
mighty princes; that lowly self-knowledge is
more precious than the highest intellectual
attainments ; and that to mortify and conquer
our own appetites, in however trifling instances,
is more glorious than to storm strong cities, to
defeat mighty armies, work miracles, or raise
the dead.

«
CHAPTER VIII.

OF HINDRANCES TO A TRUE DISCERNMENT
OF THINGS, AND OF THE METHOD WHICH
WE MUST ADOPT TO JUDGE THEM ARIGHT.

OUR failure in discerning all the things
above-mentioned, and many others also,
is due to the precipitancy with which we con-
ceive a hatred or a love of them on their first

32

1

W a Snte Stetrmmmt

appearance. By this means our understanding
is darkened, so that it cannot judge of them
dispassionately.

Lest thou (aH into this delusion, be well
advised, as fiu: as possible, to keep thy will
pure and free from inordinate affection for any
thing whatsoever.

^hen any object then is presented to thee,
view it with thine understanding, and give it
mature consideration before thou be moved by
hatred to reject it, if it be a thing contrary to
thine inclinations, or before thou art inspired
with a love for it, if it be a thing agreeable to
thy taste.

For then the understanding, being unclouded
by passion, will be free and clear, and able to
perceive the truth, and to discover the evil
which lurks behind a fair appearance, and the
good which is veiled under the semblance of
evil.

But if the will be first bent to love or to
hate anything, the understanding cannot after-
wards exercise a sound judgment upon it.
For this prejudice, which will thus have ob-
truded itself, so darkens the understanding,
that it sees the object as other than it is ; and
so reflecting it on the will, influences it in
spite of every rule and law of reason, to love
or hate it with a greater intensity than before.

0t s €xuf Storernmntt

Hence, unless the rule here laid down
be observed (which is of the utmost impor-
tance in the exercise of which we have been
speaking), these two Acuities, the understand-
ing and the will, noble and excellent as they
are, will soon act and react on each other in
a vicious circle, leading from darkness into
thicker darkness, and from error into deeper
error.

Guard thyself most watchfully th^i from all
unruly affection for anything whatsoever, the
true character whereof thou shalt not have
first examined and tested by the light of the
understanding, and by the light of grace and of
prayer, or, if needful, by the guidance of some
trustworthy adviser.

And this I would urge thee to observe the
more carefully, with r^ard to any outward
works which are good and holy, because in
these, as such, more than in other acts, there
is the greatest danger, on our part, of decep-
tion and indiscretion, since they are so good
in themselves.

Hence thou majrest take no little hurt from
some circumstances of time, or place, or
d^;ree, or respect for obedience ; as is known
to many who have incurred great danger in
the practice of exercises, in themselves com*
mendable and most holy.

«4

9[)r £xrrt(0r of t|r 8SltU.

CHAPTER IX.

OF ANOTHER THING FROM WHICH THE
UNDERSTANDING MUST BE PRESERVED,
SO THAT IT MAY JUDGE THINGS RIGHTLY.

THE second danger from which we must
guard our understanding is curiosity ;
because, by filling it with hurtful, vain, and
frivolous thoughts, we disable it from laying
hold of that which most nearly concerns the true
mortification of ourselves and our perfection.

To this end thou must be as one dead to all
earthly things, which do not concern thee,
although they may be harmless in themselves.

Ever restrain thine intellect as much as
possible, and love to keep it lowly.

Let the news and the changes of the world,
great and small, be to thee as though they
were not; and should they come in thy way,
reject them, and drive them far from thee.

Be sober and humble, even in thy desire to
understand heavenly things, wishing to know
nothing but Christ crucified. His Life, and His
Death, and whatsoever He requires of thee.

Cast all other things hr from thee, and thus
shalt thou be very pleasing unto God. For

«5

Zf^f ^xmUu of ti)r WLHl

CHAPTER X.

OF THE EXERCISE OF THE WILL, AND OF THE
END TO WHICH ALL ACTIONS, WHETHER
OUTWARD OR INWARD, SHOULD BE
DIRECTED.

BESIDES this needful exercise of the un-
derstanding, thou must so discipline thy
wiil, that it be not left to follow its own
desires, but be in all things conformed to the
Divine pleasure.

And remember, that it is not enough only
to strive after those things which are most
pleasing to God ; but, yet further, thou must
so will and so do them, as being moved thereto
by Him, and with a view to please Him alone.

In this exercise of the will, even more than
in that of the understanding, we shall find the
struggle with our nature, which seeks itself
and its own ease and pleasure in all things ;
but most of all in those of a holy and spiritual
nature. With these nature delights itself,
feeding on them with eagerness, as suspecting
not such food.
. As soon as they are presenltd \.o \3& \»t ^gvaa

s8

S^e £xrni0r of t|r 881(11

longingly upon them, and crave for them ;
not because such is the will of God, nor with
the sole view of pleasing Him, but for the
sake of the benefit and satisfaction we ourselves
experience from willing those things which
God wills.

We are the more liable to err, as the thing
desired is, in itself, the more excellent.
Hence, even in the desire after God Himself,
we are exposed to the snares of self-love,
which often leads us to look to our own
interests, and to the benefits we expect from
God, rather than to His will, whose pleasure
it is, that we love, and desire, and obey Him,
for His own glory's sake alone.

I will now show thee a way to avoid this
delusion, which would hinder thee in the path
of perfection ; and how to accustom thyself
to will and do all things as guided by the
Spirit of God ; and with the pure intention of
honouring and serving Him alone, who should
be the sole beginning and end of our every
thought and action. When any thing is pre-
sented to thee as willed by God, do not allow
thyself to will it, till thou have first raised thy
thoughts to Him, to discover whether He
wishes thee to will it, and because He so wills
it, and to please Him alone.

Then Jet thy will, thus moved and dta'WTiXs^

Z%t lExercusr of t^r Wiiih

His, be then bent upon willing it, because He
wills it, and with the sole view of pleasing
and honouring Him.

Then in like manner, if thou wouldest
refuse things which are contrary to God*s will,
refuse them not till thou shalt first have fixed
the eye of the understanding upon His Divine
Will, which wills thee to refuse them solely for
the sake of pleasing Him.

But thou must know that the deceits of our
wily nature are but little suspected ; for, ever
secretly seeking herself, she often leads us to
fancy that our end and motive is to please
God when it is far otherwise.

Thus it often happens that when we will
or will not anything for our own interest, we
imagine that we are choosing or not choosing
it, in the hope of pleasing, or in the fear of
displeasing God.

The true and effectual remedy for this delu-
sion is purity of heart, which consists in that
which is, indeed, the aim and object of all this
spiritual combat — the putting off the old man
and putting on the new.

And to this end, seeing thou art full of self,
beware in the banning of every action, and
free thyself as much as possible from all ad-
mixture of any selfish desires. Will nothing,
do nothing, refuse nothing, \3to\ess \3wqnl Ceel
30

a^r Sxrnisr of tl^ ^BBLHl

thyself moved and drawn thereto by the pure
and simple will of God.

If thou canst not always feel this, especially
in the inward working of the mind, and in
outward actions of short duration, thou must
be content to have this motive ever present
with thee in the heart, from the habit of main-
taining a pure intention of pleasing thy God
alone in all things.

But in actions which last longer, it is well
not to be content with stirring up within thy-
self this motive at the beginning, but also to
be careful to renew it frequently and to keep
it alive to the end. Otherwise thou wilt be in
danger of falling into another snare, springing
also from our natural self-love, which, always
more inclined and yielding to self than to God,
often causes us, after a time, to change uncon-
sciously our objects and our aims.

The servant of God, who is not alive to this
danger, often begins a work with the single
thought of pleasing his Lord alone, but soon,
by degrees, and almost imperceptibly, he
begins to take such pleasure in his work, that
he loses sight of the Divine Will, and follows
his own. He dwells so much on the satis-
faction he feels in what he is doing, and on the
benefit and credit arising from it, that \1 Oq\
Himself place some hindrance m \i\s v^ vj >

Z%t Sxrrttsr of tf^t 98iaL

either by sickness or accident, or someoBe's
interference, he is instantly troubled and dis>
quieted, and often falls to murmuring against
the hindrance, whatever it be ; nay, sometimes
even against God Himself. A clear proof that
his intention was not wholly of God, but
sprang from an evil root and a corrupt motive.

For he who acts only as moved by God,
and with a view to please Him alone, desires
not one thing above another. He wishes to
have that only which it pleases God that he
should have, and at the time and in the way
which He may appoint ; and whether he have
it or not, he is equally contented, because in
either case he obtains his wish and fulfils bis
intention, which was no other than Qod's good
pleasure.

Therefore recollect thyself seriously, and
take care always to direct every action to this
perfect end.

And even if the bent of thy natural dis-
position move thee to do good from fear of the
pains of hell, or hope of the joys of paradise,
thou mayest even with these motives propose
to thyself as thine end the will and pleasure
of God, who desires not that thou shouldest
enter into hell, but into His kingdom.

It is not in man fully to understand the force
and virtue of this motive ; {ot a siciglLe action,

Z^t £xercisr of t|r mai

however mean or insignificant, done with a
view to please God alone and for His glory,
b far more precious (if we may so say) than
many others of the greatest value and im-
portance, but springing from motives short of
this.

Hence a single penny given to a poor man,
with the sole desire to please His Divine
Majesty, is more acceptable to God than the
entire renouncing of all one's worldly goods
for any other end, even for the attainment of
the blessedness of heaven, an end not only
good, but desirable in the highest degree.

This practice of doing all things with the
single aim of pleasing God alone, seems hard
at first, but will become plain and easy by
practice, if with the warmest affections of the
heart we desire God alone, and long for Him
as our only and highest Good, who deserves
that all creatures should seek Him for Him-
self, and serve Him and love Him above all
things.

The deeper and the more constant are our
meditations upon His infinite excellence, the
more fervent and the more frequent will be
these exercises of the will ; and we shall thus
gain more easily and more speedily the habit
of performing every action from \ov^ Vo ^Cc^aX
gracious Lord, Who alone is vfoi\)n.'^ ol \\..

Srtlifng 9dI)'b 9I(*Bun.

Lastly, in order lo the attainment of this
Bivine motive, 1 advise ihee to seek it of God
by unceasing prayer, and lo meditate fre-
quently upon the innumemble benefits which
He, out of His pure and diEintetested love,
has bestowed and is still bestowing upon us.

CHAPTER XI.

OF SOME CONSIDERATIONS WHICH HAY IN-
CLINE THE WILL TO SEEK THK GOOD
rLBASUKB OF GOD IN ALL THINGS.

MOREOVEK, to incline the iriU with
the greater readiness, to seek in all
things the glory of God and His pleBsare, call
lo mind in how many and various ways He
hath first loved an<i honoured thee.

In creation, by malfing thee out of notliing,
after His likeness, and making all other crea-
tures for thy use.

In redemption, liy sending, not an angel,
but Hia only-begotlen Son to redeem thee, not
with the comipliblc price of silver and gold,
but with His own precious blood, and by His
mnsl parnful and ignomimousdea^^i. ^.einem-

JSrrttCng (SoU'is yirasitre.

ber too that every hour — nay, every moment —
He defends thee from thine enemies, fights for
thee by His grace, offers thee continually in
the Sacrament of the altar His well-beloved
Son, to be thy spiritual food and strength. Is
not this a token of the inestimable regard and
love borne to thee by the infinite God? It
is not in man to conceive, on the one hand,
the value which so great a Lord sets upon us
poor creatures in our lowliness and mbery ;
and, on the other, how great the return we
are bound to make to His supreme Majesty,
who has done so many and so great things
for us !

For if earthly lords, when honoured even
by poor and lowly men, feel bound to honour
them in return, how should our vile nature
demean itself towards the Sovereign Lord of
all things, by whom we are so dearly loved
and so highly prized ?

And besides all this, and before all things,
keep ever vividly in mind that the Divine
Majesty is infinitely worthy to be honoured,
and to be served purely for Himself alone and
for His own good pleasure.

«

Zi^t Vixitts fi^ 2l3lflls.

CHAPTER XII.

OF THE DIVERS WILLS THAT ARE IN MAN,
AND OF THE WARFARE BETWEEN THEM.

ALTHOUGH we may be said, in this
combat, to have within us two wills —
the one of the mind, which is thence called
the reasonable and higher; the other of the
senses, thence called the sensual and lower,
and commonly described by the words " appe-
tite," " flesh," " sense," and " passion ;" yet as
it is through the mind that we are men, we
cannot truly be said to will anything which is
willed by the senses, unless the higher will be
also disposed thereto.

And herein lies our whole spiritual conflict.
The reasonable will being placed, as it were,
midway between the Divine Will, which is
above it, and the inferior will or the will of
the senses, which is below it, is continually
warring against both, each seeking in turn to
draw it and subdue it and bring it into sub-
jection.

Much hard toil and trouble must, however,
be undergone^ especially al the outset, by
beginners, when they resoVve \.o MftsxA >CwKa
36

^r Conflict of t^r Saiflht.

sinful lives, and, renouncing the world and
the flesh, give themselves up to the love and
service of Jesus Christ.

For the opposition which their superior will
meets with, from the continual warfare that
goes on between the Divine and sensual will,
is so sharp and violent that it is accompanied
by much suffering.

It is not so with those who are experienced
in the way of virtue or of vice ; they pursue
without difficulty the path on which they have
entered, the virtuous yielding readily to the
Divine Will, and the vicious yielding without
resistance to the will of the senses.

But let none think it possible to perfect
himself in the true Christian graces, or to serve
God as He should be served, unless he be
willing in good earnest to do violence to him-
self, and to endure the pain of parting with all
pleasant things whatsoever, whether great or
small, to which his earthly affections had clung.

Hence it is that so few reach perfection ; for
after having with much toil overcome their
greater faults, they will not i>ersevere in doing
violence to themselves, by enduring the weari-
ness caused by the continual pricking of count-
less lesser fancies and desires. They grow
weary of so unremitting a strugg,le *, tKt.^ ^m^«x
hese insignificant enemies to YkaN« VYvevx ov?\x

11

^Iir ®onflt(t of ti)e ^BBLUlsi,

way, and so to acquire an absolute mastery
over their hearts.

Of this class are men who, if they do not
take what belongs to others, cling with an
inordinate affection to that which is lawfully
their own. If they do not obtain honours by
unlawful means, yet they do not, as they ought,
shun them ; but, on the contrary, covet them,
and even at times seek to gain them in divers
ways. If they observe fasts of obligation, yet
they do not mortify their palate as to super-
fluities, or the indulgence of delicacies. If
they live continently, yet they do not renounce
many indulgences which much hinder union
with God, and the growth of the spiritual life;
and which, as they are very perilous to all
persons, even the holiest, and most perilous to
those who least fear them, should be avoided
by all as much as possible.

Hence it follows that all other good works
are performed in a lukewarm spirit, and accom-
panied by much self-seeking and many lurking
imperfections, and by a certain self-esteem and
desire to be duly valued and praised by the
world.

Such persons not only fail to make any

progress in the way of salvation, but rather,

by turning back, are in danger of relapsing

into their former sins, because they have no

38

9^r GoniUct of t|r 30ICIU.

love of trae holiness, and show little gratitude
to their Lord, Who rescued them from the
devil's bondage; they are, moreover, too
blind and ignorant to see the peril in which
they stand, while they falsely persuade them-
selves of the security of their condition.

And here we discover a delusion, so much
the more hurtful as it is the less guarded
against, in that many who aspire to the
spiritual life, being (though in truth they
know it not) greater lovers of themselves than
of what is really right, select for the most
part those exercises which suit their taste, and
neglect others which touch to the quick their
natural inclinations and their sensual appetites,
against which they should in all reason put
forth their full strength.

Therefore I advise and exhort thee to be in
love with what is painful and difficult, for such
things will bring with them the end and
object of the whole struggle — victory over
selC The surer and speedier shall be this
victory, the more deeply thou wilt be in love
with the toils which in virtue and war are the
lot of beginners ; and if thou lovest the diffi-
culty and toilsome struggle, rather than the
victory and the virtue to be attained, thou
shalt the more speedily obtain all that thou
desirest

I^oto to JSutiHite

CHAPTER XIII.

OF THE WAY TO RESIST SENSUAL IMPULSES,
AND OF THE ACTS TO BE PERFORMED BY
THE WILL IN ORDER TQ ACQUIRE HABITS
OF VIRTUE.

WHENEVER thy reasonable will is
attracted by the will of sense on the
one hand, and by the Divine Will on the other,
each contending for the mastery, thou must
exercise thyself in various ways in order that
the Divine Will may in all things prevail with
thee.

First. Whenever thou art assailed and buf-
feted by the impulses of the natural man, thou
must make a brave resistance, so that the
superior will consent not to them.

Secondly. When the assaults have ceased,
excite them anew, in order to repress them
with greater force and vigour.

Then challenge them again a third time,
whereby thou shalt accustom thyself to repel
them with scorn and abhorrence.

These two challenges to battle should be
made to every unruly appetite, except in the
40

S^rnsnal Sntpulftrft.

case of temptations of the flesh, of which we
will speak in their place.

Lastly. Thou shouldest make acts contrary
to each evil passion to be resisted.

This will be made more clear to thee by the
following example.

Thou art perhaps assailed by feelings of
impatience. Look carefully into thyself, and
thou wilt find by these feelings that the
superior will is constantly attacked in order
to win its consent.

Now, then, betake thee to the first exercise,
use the higher will repeatedly, do all in thy
power to stifle each feeling as it arises, that
thy will consent not thereunto.

And never desist from this conflict till thou
see thine enemy, wearied unto death, yield
himself discomfited.

But behold here, beloved, the malice of the
devil. When he perceives that we resist
stoutly the first stirrings of any passion, not
only does he refrain firom exciting them in us,
but when excited he seeks for the time to allay
them, lest by the practice of resisting the passion
we should acquire the habit of the opposite
virtue. He would also fain betray us into the
snares of pride and vain-glory, by dexterously
insinuating to us that, like valiant soldiers, we
have destroyed our enemies at one blow.

41

|l|ol» to JSttiiDue

Pass on, therefore, to the second a
recalling to memory, and exciting in
those thoughts which tempted thee 1
patience, till thou again experience the f(
then with a stronger will, and more i
endeavour, set thyself to repress ever
feeling.

And because, however much we ha
sisted our enemies, from a sense of du
a desire to please God, we are still, unl
thoroughly hate them, in danger of beii
day overcome by them ; thou must th<
assault them a third time, and drive ther
thee, with feelings, not of dislike only,
contempt, until they become hateful and i
nable objects in thine eyes.

Lastly, for the adorning and perfect
thy soul in the habit of virtue, thou
exercise thyself in inward acts directly o]
to thine unruly passions.

Thus, if thou wouldest attain to the s]
perfect patience, when thou meetest wii
insult which gives cause for impatience,
not suffice to exercise thyself in the
modes of conflict which I have describe
thou must do more; thou must willingly
and love the indignity thou hast rec
desiring a repetition of it, and from tht
person, and in the same mat^c^ei, ^n
49

Jbmftttal liitpttlftfft.

ig thyself to bear still heavier

of the contrary virtues are need-
erfection in holiness, because the
exercises of resistance, how many
IS soever, will not suffice to pluck

of sin.

pursue the same example) although
an insult we may not yield to the
npatience, but, on the contrary,

it by the three methods above-

unless we accustom ourselves, by
^peated acts of the will, to love
d to rejoice in it, we shall never
m the vice of impatience, which
a regard for our own reputation,
of contempt.

e root of the sin be left alive, it
inging up afresh, till virtue Ian-
, sometimes is wholly choked by
} us, moreover, in constant peril

on the first occasion which may

•

oUows that without these contrary
I never acquire the true habit of

r, moreover, that such acts should
nt as utterly to destroy the ^vcii^V
, as it has obtained poss»es&\otw cA.

JItob) to S^ttiiDitr

our heart by repeated acts of sin, so by repeated
acts of holiness must it be dislodged so as to
set up counter habits of virtue.

Furthermore, more good actions are required
to form a habit of holiness than evil ones to
form a habit of sin, in that the former are not
aided, as are the latter, by our nature, which
is corrupted by sin.

I would add to all that has been said, that
if the virtue thou art striving to acquire need
it, thou must also practise outward acts agree-
ing with the inward ; as, for example, using
words of love and meekness, and, if possible,
doing acts of gentle kindness to those who
have in any way vexed and thwarted thee.

And though all such acts, whether outward
or inward, be, or seem to thee to be, attended
by such weakness of spirit as though they
were a grudging service, yet must thou not in
any wise neglect them ; for, weak as they are,
they will keep thee steady and secure in the
battle, and smooth for thee the path to victory.

And be always so well prepared and self-
controlled as to be ready to resist the desires
of every passion, not such only as are violent
and imperious, but the very slightest and
gentlest; for these do but lead the way to
greater ones, by which habits of sin are aiter-
wards formed within us.

44

JSntsttal liitptttorft.

It has happened, from the little care which
some men have taken to root out of their
hearts these lesser desires, that even after
having overcome the stronger attacks of the
same passion, they have been, when they least
expected, assaulted by their old adversary, and
have sustained a more absolute and fatal defeat
than before.

Further, remember from time to time to
mortify and check thine own wishes, even in
things lawful, but not necessary. For from
such discipline many good results will follow.
Thou wilt be more and more prepared and
disposed to conquer thyself in other things;
thou wilt become strong and skilful in the
struggle with temptation ; thou wilt escape
many devices of the devil, and perform a work
well-pleasing unto the Lord.

Beloved, I speak plainly to thee ; if, after
the manner which I have taught thee, thou
wilt persevere feithfuUy in these holy exercises
for reforming and mastering thyself, then do I
promise thee, that in a short time thou wilt
make great progress, and wilt become spiritual,
not in name only, but in reality. But in no
other manner, and by no other exercises, how-
ever agreeable, yea, even shouldest thou seem
to be wholly absorbed in them, atvd V.o Vc^^
sweet conversation with the Lord— b^ xvowa Q>1

Stob) to iStttiDne Jbensnol Impnlsrs.

these can I give thee a sure hope of attaining
to true holiness and grace. For this consists
not in (as I told thee in the first chapter), nor
is it produced by, discipline which is pleasing
to us and agreeable to our nature, but by such
only as crucifies the flesh with all its works, and
renewing the whole man by the practice of the
virtues of the gospel, unites him to his Crucified
Creator.

There can be no question, that as habits of
sin are formed by many and frequent acts of
the higher will, 3rielding itself to the sensual
appetite, so, on the contrary, habits of evan-
gelical holiness are acquired by the performance
of frequent and repeated acts of conformity to
the Divine Will, by which we are called to the
practice now of one virtue, now of another.

For as our will, however fiercely assailed by
sin, or by the suggestions of our lower nature,
can never become vicious or earthly, unless it
yield or incline itself to the temptations ; so on
the other hand, however powerfully called and
assailed by Divine Grace and heavenly inspir-
ations, our will can never attain to holiness or
to union with God, unless by inward and, if
needs be, by outward acts it be made conform-
able to His.

46

|l|ob) to 2a|^t)oUi tl^e S^tqirrior SQiai.

CHAPTER XIV.

WHAT OUGHT TO BE DONE WHEN THE
HIGHER WILL SEEMS TO BE WHOLLY
STIFLED AND OVERCOME BY THE. LOWER
WILL, AND BY OTHER ENEMIES.

IF at times the higher should seem to thee
to be powerless against the lower, and
its other enemies, because thou feelest not
within thee an effectual will against them ;
stand firm, notwithstanding, and do not quit
the field, for thou must always reckon thyself
victorious, until thou canst clearly perceive that
thou hast given way.

For since this higher will can act without the
lower, so if she herself wills it not she can
never be compelled by the lower to jdeld, how-
ever sorely assaulted.

For God has in truth endowed our will with
such liberty and such strength, that were all
the senses, all the evil spirits, nay, the whole
world itself, to arm and conspire against her,
assaulting and oppressing her with all their
strength, she could still, in spite of Vhem^ viWV
or wi)! not, whatever she likes, wilYi a\\ \)aaX

1

|l|ol» to Stpt^olU

perfect freedom, and that how often soever,
whensoever, howsoever, and to what end soever
best pleases her.

And if at any time thy foes so violently assail
and press upon thee that thy will is almost
stifled, and has, so to speak, no breath to make
any act of the will against them, yet do not
lose heart, nor throw down thine arms, but in
such a case make use of thy tongue, saying,

" I yield not to thee, I consent not to thee,"
after the manner of one whose adversary is
upon him, and holds him down, and who, un-
able to reach him with the point of his sword,
strikes at him with the hilt.

And like as he tries to make a spring back-
wards to wound his enemy with the point, so
do thou withdraw into the consideration of
thyself the knowledge that thou art nothing,
and canst do nothing ; and with faitli in God,
who can do all things, strike a blow at this
passion, thine enemy, saying, " Help me. Lord !
help me, O my God ! help me, Jesus ; that X
yield not unto it."

Thou mayest also, when thine enemy give^
thee time, call in thy reason to aid thy will 9
meditating on various considerations which may
give thee fresh power and breath to resist th^
enemy. For example, thou art perhaps, whei^
under some persecution, 01 Vxi \x^>abl^
48

t^t iSuprrCor 3Qiai.

tempted to impatience, that thy will
i or at least will not, endure it. £n-
e it then by bringing reason to bear on
K>ints as the following, or others like

sider, first, whether thou hast given any
m for the evil under which thou art
ig, and so hast deserved it ; for if thou
served it, every rule of justice requires
> bear patiently the punishment which,
hine own hand, thou hast inflicted on

»

•

mdly. If free from blame in this in-
, bethink thee of thy other sins, for

God has not yet chastised thee, nor
lou, as thou shouldest have done, duly
ed thyself. Seeing then that God's
changes thy merited punishment, which

have been eternal, into some light
>n, which is but temporal, thou shouldest
i it willingly and even thankfully,
rdly. Should thine offences against the
! Majesty seem to thee light, and the
:e thou hast endured for them heavy, a
It however which thou canst not law-
ndulge, thou must remember, that it
r through the strait gate of tribulation
hou canst enter into the kvngiom lA

^9

\

1

/

%DtD 10 apQoIlr t*t Snptrfar i

Fourthly. That were it even pt
enter herein by an easier way, thi
love foibids Ibee so much as to thi
seeing that Ihe Son of God, with
friends and all Hi? members, has enl
that kingdom by the way strewn wi
and crosses.

Fifthly. What thou hast chiefly to

thy God, who, for the love He b(
views with unspeakable delight evr
virtue or mortification which, as Hi
and courageous soldier, thou perfc
return for Jlis love to thee. And <
sure, that the more unreasonable in
trial seems, and the greater indignity
reason of the (juarter whence it co
therefore to Ihee the more vexatioui
harder to be borne, so much the mori
will thou be to the Lord, if, in things
in themselves, and so the more bille
thou canst approve and love His Di
and Providence, in which all events,
ordered soever Ihey may appear, are
in a most perfect rule and order.

1«

nH <g<(n0t aait^om to ;f i^t

CHAPTER XV.

CE TOUCHING THE MANNER OF
IG; AND ESPECIALLY AGAINST
NEMIES, AND WITH WHAT RESO-
, WE MUST CONTEND.

last already seen after what manner
lust fight in order to conquer self,
ned with virtues.

ther, that to obtain a speedier and
ry over thine enemies, it is expe-
oecessary, that the conflict should
on daily, and especially against
customing thyself to value as dear
y vexation and insult which the
eap upon thee.

because men are not aware of the
this daily warfare, and make too
t of it, it happens, as I have said
r victories are unfrequent, hardly
ect, and unstable.
[ warn thee that thou must fight
stness of soul. And this gift thou
obtain, if thou seek it of God by
sidering, on the one YiaitA^ ^^
xf and fury of tVime ewemv^s^ wA

" ' ■ IMIII II ■

1 be wio

A^E^^^^^^B

^^^^^^^Hned, lo wDMBd and sby
^^^^^^m (he: right iBBd. thf XK-
^^^^^^m Chiist. <itfa HU ldes«i
^^^^^^^H Mjj;, and bcr bdovol

1

L

JItoto anH against 2iai|om to ^8|t

the vast number of their ranks and squadrons ;
and, on the other, how infinitely greater is the
goodness of God, and the love wherewith He
loves thee, and how much mightier too are the
angels of heaven, and the prayers of the saints
who fight on our side.

Animated by this, so many feeble women
have been enabled to overcome and conquer
all the power and wisdom of the world, all the
assaults of the flesh, and all the fury of hell.

Therefore thou must never be disheartened,
though at times thine enemy seem to bestrength-
ening his array against thee, though the struggle
threaten to last thy whole lifetime, and though
almost certain falls threaten thee . on every
side; for know furthermore that the whole
strength and wisdom of our enemies is in the
hands of our Divine Captain, for whose honour
we contend ; who, valuing us beyond measure,
and having Himself called and commanded us
to the conflict, will never suffer thee to be over-
come. Nay, more ; He will Himself fight for
thee, and will not fail in His own good time
to subdue thy foes before thee ; and this to thy
greater reward, though He should delay to give
thee the victory until the very last day of thy life.

All thou hast concern with is to fight man-
fully, and never, however many thy wounds, to
throw down thine arms, or Xo V?^ift \» ^\s^v,

5»

oming yftpxration (or tie ;f ig|t

Uy, to spur thee on to fight valiantly,
list bear in mind that thb is a conflict
! there is no escape, and that he who
t fight must of necessity be either taken
r or slain.

les, we have to do ijrith enemies so
nth deadly hate as to leave to us no
ther of peace or truce.

«

CHAPTER XVI.

.TWAYTHE SOLDIER OF CHRISTSHOULD
THE FIELD EARLY IN THE MORNING.

awaking in the rooming, the first thing
be observed by thy mind's eye is the
ield, in which thou art hemmed in, the
the combat being that he who fights
St perish for ever.

; picture to thj^self, on one dde, thine
—that evil inclination which thou art
pledged to conquer — now standing
thee, ready armed, to wound and slay
See also, on the right hand, thy vie-
leader, Jesus Christ, with His blessed
, the Virgin Mary, and hec be\oN«d.
J Joseph, and innumexa\Ae \tf>^v& qV

\

flonilng yiqinalton f

angels and saints, espedall; Si. M
archangel; and, on the left hand, tl
demon, with alt his armies, ready

L

Then shalt thou seem to hear a v
thy Gaatdian Angel, thus speaking

" Thou art to fight this day again:
other enemies. Let not thy heart
thy spirit faint; yield not, either frc
from any other cause; for our .
Captain, stands beside thee, wit)
glorious "hosts, and will fighl for th
all thine enemies, and will not sntTer t
to prevail against thee, or to overpo'

" Only stand firm, do violence
and bear (he pain which such disc
cause thee. Cry incessantly from 1
of thine heart, and call upon the
assuredly wilt thou gain the victory,
art «ealt and inex|ierienced, if thin
are strong and many, yet much m
strength of Him who has created and
Ihee ; and, beyond all measure and al
ton, mightier is ihy God and His w
thee than the will of all thine enemies
thee. Fight valiantly then, and do
from p^n ; for it is this toil in resif
evil inclination, this painful sirugg
aiahd liabits, which sW\ gain "Oiee (

laming yrrparatCon (or t^r ^ifltt.

and win for thee a treasure wherewith tp
purchase the kingdom of heaven, and the
everlasting union of thy soul to God.

Begin the conflict in the name of the Lord,
with the armour of distrust of self, and trust
in God, with prayer and spiritual exercise, and
challenge to the battle thy foe; that is, that
inclination, whatever it be, which, according
to the order above laid down, thou hast
resolved to overcome. Do this now by open
resistance, or again by deep abhorrence, or yet
again by acts of the contniry virtue,, wounding
him again and again, even unto death, to please
thy Lord, Who, with the whole Church trium-
phant, is looking on, watching the combat.

I tell thee again, thou must not weary of the
struggle, but remember the bounden duty of
all to serve and please God, and the absolute
necessity of fighting, this being a battle from
which none can escape without wounds or
death. I tell thee, moreover, that if, as a
deserter, thou wouldest fly from God, and give
thyself over to the world and the delights of
the flesh, thou wilt still be forced, in spite of
thjTself, to labour in the sweat of thy brow
against many and many an adversary, who
will pierce thy heart with deadly anguish.

Consider then what folly it would be to
incur all this toil and trouble, vfViVdi dLO&<&\s^

Slgainut l»iat imr nitiiit fix%t ^(fltt

lead to greater toil and endless trouble, with
spiritual death, in order to avoid that which
will soon be over, and which will lead us to
life eternal and infinite blessedness in the
everlasting enjoyment of our God.

«

CHAPTER XVII.

OF THE ORDER TO BE OBSERVED IN THE
CONFLICT WITH OUR EVIL PASSIONS.

IT is of great importance that we should
know how to observe a due order in this
combat, lest— as is the manner of too many,
to their great loss — we fight in a casual or
perfunctory manner. The order of battle to
be observed against thine enemies and evil
inclinations should be as follows :

Look well into thine heart, and search
diligently till thou discover by what thoughts
and actions it is encompassed, and by what
passion it is most tyrannously governed ; then
against this first direct thine attack. If mean-
while thou art assaulted by other enemies,
turn against the one nearest thee, and which
threatens thee at the moment, but fail not to
return afterwards to the chkC ^vnt of attack.
56

f^9\o to Hfftit i^uddm ImpuUm.

CHAPTER XVIIL

OF THE WAY TO RESIST SUDDEN IMPULSES
OF THE PASSIONS.

IF not yet well -accustomed to ward off
sudden attacks, whether arising from in-
juries or other adverse circumstances, it is well,
in order to acquire such a habit, to anticipate
such attacks, and desire them over and over
again, thus learning to await them with a
ready mind.

The way to forestall them is to consider the
bent of thy passions, and also the places
where, and the persons with whom, thou art
wont to converse, whence thou mayest easily
conjecture what is likely to happen.

And shouldest thou meet with any other
vexatious circumstance, which thou hadst not
foreseen, although thou wilt find thy soul
strengthened to meet other evils for which it
was not prepared, yet mayest thou also,
besides, make use of the following help.

At the very first stroke of the unexpected
injury or trouble, whatever it be, rouse thyself
at once, and lift up thy heart uivlo OcA^

f^-

'^r--

L

l{o)» 10 Ursiiit i^adUm fimpuUini.

reflecting on His unspeakable goodness and
love to thee, which sends thee this trial, that
by enduring it for the love of Him, tbon
mayest be thereby the more pmified, and
brought nearer and united iiato Him.

And realizing how greatly it pleases Him
that thou fihoaldest suffer it, turn next to thy-
self, and with a sharp rebuke say, " Oh, why
so reluctant to bear this cross, which is sent to
thee, not by man, but by thy Father Who is in
heaven ? " Then turn to the cross, and embrace
it with all possible patience and joy, saying,
"O cross, formed by Divine Providence
before I was born ! O cross, endeared to me
by the dear love of my crucified Lord, nail
me now to thee, that so I may give myself to
Him Who died upon thee to redeem me !"

And if at first the passion prevail against
thee, so that thou remain wounded, and unable
to raise thy heart to God, strive even then to
do as at the beginning, and 6ght as if thou
wert not wounded.

The most effectual remedy, however, against
these sudden impulses, is to remove betimes
the cause whence they spring.

Thus if thou discover that, through thine
affection for any thing, thou art wont, so often
as it presents itself unto thee, to fall into a
sudden agitation of mmd, \.\v^ bcsl precaution

58

INb to ^i^t against t|r ;f lff|.

for the future is iaikabitual effort to deprive it
of this effect.

But if the agitation "pivoted not from a
thing, but from a person who is^l^^dUsagreeable
to thee that every little action of liii annoys
or irritates thee, the remedy in this case is, to
force thyself to love him, and to hold him
dear, not only because he is a creature like
yourself, formed by the same Almighty Hand,
and created anew by the same Divine Blood,
but also because he offers thee an opportunity,
if thou wilt accept it, of becoming like unto
thy Lord, who is kind and loving unto all men.

CHAPTER XIX.

HOW TO RESIST THE LUST OF THE FLESH.

THIS temptation must be resisted in a
way pecidiar to itself, and different from
all others.

In order therefore to fight successfully three
periods must be observed.

1. Before we are tempted.

2. "When we are tempted.

J. And after the temptation \s onci.

l^oto to ;figfyt against tie ;f Irs^.

I. Before the temptation the struggle will
be against those things which are wont to
occasion it.

First. Thou must battle against the vice, not
by attempting to face it, but by avoiding, to
the utmost of thy power, every occasion and
every person whereby thou mayest fall into the
slightest danger.

And if compelled at times to converse with
such, let it be done briefly, with a grave and
modest demeanour, and using words of severity,
rather than of excessive tenderness and afib-
bility.

Neither be confident in thyself, because thou
art still, and hast been, after many years'
practice, free from temptations of the flesh;
for this accursed vice will do in an hour what
in many years it has failed to effect, often
making its preparations stealthily ; and it
hurts the more grievously, and wounds the
more incurably, the more friendly the form
under which it appears, and the less suspicion
it incites.

And oftentimes there is more to be feared —
as experience has shown, and still shows —
when intercourse seems perfectly legitimate, as
with kindred, or in the discharge of duties, or
again with persons whose virtues make them
beloved. For with this Voo iK^cstl and on-
60

koto to ^ifiAt againi t tfyf ^s(«

id intercourse, the poisonous pleasure of

mingles itself, instilling its venom by

s, till it penetrates into the very depths

soul, and clouds the reason more and

until no account is made of things

are really dangerous; such as loving

s, words of mutual endearment, and the

ts of conversation, and so step by step

ill at last into destruction, or into some

I temptation, most hard and toilsome to

me.

e more I say to thee, Fly ! for thou art
>ble. Trust not to being moistened and
:ed, as it were, with the water of a good
rong purpose, and resolved rather to die
> offend God ; for, by frequent stirring,
at of the fire will gradually dry up the
of thy good purpose, and when thou
linkest, it will so inflame thee that thou
!spect neither kindred nor friends, nor
od, nor life, nor honour, nor all the
of helL Therefore fly, fly, if indeed
wouldest avoid being overtaken, led
», and slain.

mdly. Avoid idleness, and be vigilant
Live, with the thoughts and deeds suitable
state of life.

xlly. Never rebel against the w\\\ ol Wr|
trs, but show them a ready obedi\&tici&«

61

3l{0tB to ^tg|t af «iMt 4r $

L

execnting promptly all their comn
with more willingness obey such :
thee, and are most opposed to thy n
and inclination.

Fourthly. Beware of forming rash
of thy neighbour, especially with
this vice ; and if he have plainly fs
pity on him; be not bitter against
hold him in contempt; try rather
from his £ill the fruit of humilit)
knowledge, confessing thyself to b
and ashes, drawing nigfaer unto Goc
and shunning more carefully thai
intercourse wherein there may be
shadow of danger.

For if thon art ready to judge a
others, God will correct thee to thi
sofTer thee to fall into the same faul
to convince thee of thy pride, tha
humiliation both sins may be remed

And even if thou shonldest not fa
sin, yet remember that unless thot
thy uncharitable judgment of other
will be one to cause great concern.

Fifthly and lastly. Beware, lest f

self gifted with some enjoyment c

delights, thou feel a certain vain cc

therein, and persuade thyself thai

something, and that ibme e\iem\ei&

62

f^ota to ^iffit againut t|r ;fU»%.

longer able to attack thee, because thoa
seemest to thyself to regard them with disgust,
hatred, and loathing. For if thou art put off
thy guard in this matter, thou wilt easily
fall.

II. In the hour of temptation consider
whether it proceeds from inward or outward
causes.

By outward, I mean curiosity of the eyes or
ears, over-niceness in dress, habits and conver-
sations which incite to this sin.

The remedies in such cases are purity,
modesty, refusing to see or hear things which
incite to this vice, and, as I said before, flight.

The inward causes are either the rebellion
of the bo:1y or thoughts of the mind, pro-
ceeding either from our evil habits, or else Arom
suggestions of the devil.

The rebellion of the body must be mortified
by fasts, disciplines, hair-shirts, vigils, and
other like hard dealing with the body, but
undertaken with discretion, and under advice.

Against unholy thoughts, from whatever
source arising, the remedies are as follows :

1. Constant occupation in the various duties
proper to our state of life.

2. Prayer and meditation.

Prayer should be made in the io\Vy«\Xi^
manner:

«>3

l{ob) to jTistlt agatnist t||e jTUis^.

When thou art first conscious of the presence
of these evil thoughts, or even of such as mAy
signify their approach, fly instantly in spirit to
the crucified Saviour, saying, ** My Jesus ! my
sweet Jesus ! help me speedily, that I fall not
into the hands of this enemy."

And sometimes clasping in spirit the cross
on which thy Lord is extended, and kissing,
repeatedly the wounds in His sacred Feet, say
lovingly, ''O beauteous wounds ! chaste wounds !
holy wounds ! wound now this miserable, im-
pure heart of mine, and free it from all that is
offensive in thy sight."

. At the moment when temptations to carnal
delights assail thee, I would not have thee
meditate upon certain points, which are re-
commended in many books as remedies against
this temptation; such as the vileness of this
vice, its insatiableness, the loathing, the bitter-
ness, which follow it, the peril and ruin of
estate, life, honour, and such like.

For this is so far from being a sure way to
overcome the temptation that it may prove
hurtful rather than otherwise; for if, on the
one hand, the mind drives away these thoughts ,
on the other, it gives us opportunity, and
Exposes us to the danger of taking delight in
them, and of consenting thereto. Therefore
the true remedy in all ihe^ casA:^ V& ^y^V^ \iQ.t

64

fto\M to ^Crtt agatwit tfn £lnl^

from these thoughts alone, but from everything,
however contrary to them, which may bring
them before us.

Let then thy meditation for this end be on
the Life and Passion of thy crucified Redeemer.

And if, during thy meditation, the same
thoughts again present themselves against thy
will, and molest thee more than usual, which
will frequently happen, do not therefore de-
spond nor leave off thy meditation, but pursue
it with all possible intensity, not turning from
it even to repel such thoughts, but giving thy-
self no more concern about them than if they
in no way belonged to thee. There is no better
method than this of resisting them, how in-
cessant soever be their attacks.

Thou wilt then conclude thy meditation with
this, or some similar supplication, '* Deliver
me, O my Creator and Redeemer, from mine
enemies, to the honour of Thy Passion and of
Thine unspeakable goodness." Suffer not thy
thoughts to return again to the sin; for the
bare recollection of it is not without danger.

Neither stay at any time to reason with such
temptations, whether thou hast consented unto
them or not ; for this is a device of the devil,
who seeks, under the appearance of good, to
disquiet thee, and make thee distrustful awd
famt'bearted ; or hopes by entangling Oastvw

F 65

11

motn in ^ig1|t against tlge #[tsfp.

such discourses to draw thee into some sinfu
indulgence.

Therefore in ihis temptation (when the con
sent is not evident) it is sufficient that thoi
confess the whole briefly to soroe spirilua
adviser, and then rest satisfied with his opinion,
without thinking of it more.

But be sure to reveal faithfully every thooghi
to him, neither be restrained from doing so b]
sbiune, nor by any human consideration.

For if, in dealing with all our enemies, wi
have need of the grace of humility, m this cast
more than in any other, we are bound ti
bumble ourselves, this vice being almosi
always the punishment of pride.

III. When the time of temptation is past
what thou hast lo do is this : However free.
however perfectly secure thou mayest feel firm
danger, Iteep far away from those objects whici
gave rise lo the temptation, even shoutdo
thou be induced to do otherwise for some gooc
and useful end. For tliis is a deceit of on:
corrupt nature, and a snare of our cunninj
adversary, who transforms himself into ai
angel of light Ihat he may bring us inti
darkness.

9(0 to to Combat lblot||.

CHAPTER XX.

OF THE WAY TO COMBAT SLOTH.

TO avoid falling into the miserable bondage
of sloth, which would not only hinder
thy progress towards perfection, but also de-
liver thee into the -hands of thine enemies,
thou must avoid all curiosity and earthly
attachments, and also every kind of employ-
ment which belongs not to thy state of life.

Next, thou must earnestly endeavour to obey
readily every good inspiration from above, and
every command of thy superiors— doing every-
thing at the time and in the manner which is
pleasing to them.

Never delay even for a moment ; for that
one little delay will soon be followed by
another, and then by a third, and then by
others; and to these latter the senses will
yield more easily than at the beginning, being
already allured and taken captive by the plea-
sure they have tasted.

Hence the duty to be performed is either
begun too late, or sometimes altogether ne-
glected as being too irksome.

Thus gradually a habit of sVolYv \s acojivt^^

f^ob) to Comsat IHotI).

which in time reduces us to such a state that,
ashamed of our present excessive sloth, which
we cannot disguise from ourselves, we purpose,
even while bound hand and foot by it, to be ia
future very diligent and active.

The poison of sloth runs through everything
we do, not only infecting the will by making it
hate exertion, but blinding also the under-
standing, so that it cannot see how vain and
unfounded are its intentions of doing promptly
and diligently at some future season that which
should be done at once, but which is either
voluntarily neglected altogether, or deferred to
another time.

Nor is it enough that we do at once what wc
have to do. We must, in order to do it as
perfectly as possible, do it at the very time re-
quired by the nature and quality of the work,
and with all befitting diligence.

For that is not diligence, but the subtlest

form of sloth, which leads us to do our work

before its time, not seeking to do it well, but

despatching it hastily that we may then give

ourselves up to the enjoyment of a sluggish

repose, on which our thoughts have been

dwelling whilst we have been hurrying over

our business.

AH this great evil proceeds from want of duly

considering the value of a ^ooA>NoxV>«\\wv^<cyofc

68

iloto to domftat J6lot||.

at its right time,. and with a dctennination to
brave the toil and difficulties which the sin of
sloth puts in the way of untried soldiers.

Thou shouldest therefore often remember,
that a single lifting up of the heart to God, a
single bending of the knee in His honour, is
of more value than all the treasures of the
world ; and that each time we do violence to
ourselves and to our sinful passions, angels
bring to our soub from the kingdom of heaven
a crown of glorious victory.

Recollect also, on the other hand, that God
gradually withdraws from the slothful the grace
which He had once bestowed upon them, while
He increases that of the diligent, permitting
them to enter at last into His joy.

If thou art not at first able to boldly en-
counter toil and hardship, hide them from thy-
self, that they appear not to thee so formidable
as sloth would represent them.

The work which thou hast now before thee
is, perhaps, to acquire some virtue, by many
repeated acts of it, and with many days of toil ;
and the enemies to be overcome seem to thee
many and strong. Begin then these acts as if
thou hadst but a few of them to perform, but
a few days* conflict to endure. Fight only
against one enemy at a time, as if there were
no more to be resisted, and in fuW cow^^wvca

I^ota) to Comtat J^lot||.

that, with the help of God, thou wilt be
stronger than those against you. In this
manner sloth will b^n to lose ground, and
will give way at last to the gradual entrance of
the opposite virtue.

The same holds good in prayer. One hour
of prayer is perhaps necessary for thee, and if
this seems a fearful matter to sloth, represent
to her that thou wouldest pray but for ten
minutes, thou wilt then easily pass on to
another period, and so on until the whole hour
is passed.

But if in the second, or any other of these
divisions, thou shouldest feel too violent a
distaste and difficulty, leave off for awhile, lest
thou become weary, but return to it in a little
time.

Thou shouldest pursue the same method
with respect to manual labours, when thou art
called upon to undertake things which to sloth
seem interminable and difficult, and so cause
thee much disturbance. Begin nevertheless
courageously and quietly with one, as if thou
hadst no more to do ; and when thou hast
diligently accomplished this go on to the next,
and thou wilt thus be able to perform all the
others with far less toil than with thy sloth
would have seemed possible.

For if thou dost not ioWo^ \.Vv\?i method,
70

f^otn to €oiniat J^lot|.

and encounter resolutely the toil and hardship
which lie in thy way, the vice of sloth will
gain such a mastery over thee, that thou wilt
be for ever harassed and vexed, not only by
the present toil and difficulty, which will
always attend the first exercises of virtue, but
even by the distant prospect of them. Thou
wilt be for ever in fear of being tried and
assailed by enemies, or of being laden with
some fresh burden, so that even in the time of
peace thou wilt live in a perpetual unrest.

Know also, my beloved, that this vice of
sloth will not only with its secret poison
gradually kill the first and feeble roots which
would in time have produced habits of virtue,
but even the roots of habits already acquired.
Like a worm in wood, it will go on insensibly
grnawing and eating away the very marrow of
spiritual life. By this means does the devil
seek to ensnare and delude all of us, but
especially those who seek to become spiritual.

Watch therefore, pray and labour diligently,
and delay not to weave the web of thy wedding
garment, that thou be found ready adorned to
meet the Bridegroom.

And remember day by day, that He Who
gives thee the morning does not promise thee
the evening, and though He gives the evening
yet promises not the morrow.

7^

I^oto to UrgnUtr

Spend, therefore, every moment of every
passing hour according to God's will as if it
were thy last, and so much the more as for
each moment thou wilt have to give the
strictest account.

I conclude by warning thee to count that
day lost in which, though thou mayest have
despatched much business therein, thou hast
neither gained some victory over thine evil in-
clinations and thy self-will, nor returned
thanks to thy Lord for His mercies, and es-
pecially for His bitter Passion endured for
thee, and for His sweet and fatherly correction
in having made thee worthy to receive at His
Hand the priceless treasure of suffering.

«

CHAPTER XXI.

OF THE REGULATION OF THE OUTWARD
SENSES, AND HOW WE MAY PASS ON
FROM THESE TO THE CONTEMPLATION
OF THE DIVINITY.

GREAT watchfulness and constant exercise
are needful for the due ordering and
regulating of the outward senses. For the
appetite, which is, as Vl viete, VVvt can^tain of
7a

t^t ^ttttoarH Senseft.

our cornipt nature, is bent upon seeking after
pleasure and enjoyment ; and being unable,
by itself alone, of attaining unto them, it
makes use of the senses as its soldiers, and as
natural instruments for seizing on objects,
whose images it draws to itself, and impresses
cm the mind. Hence arises the sensation of
pleasure, which, by means of the close connec-
tion subsisting between the mind and the
flesh, spreads through all the senses which
are capable of such pleasure, infecting both
soul and body with a common contagion which
corrupts the whole.

Thou seest the evil, mark the remedy.
Be careful not to let thy senses stray freely
Vhere they will, nor to use them for the sake
of pleasure alone, and where neither useful-
ness, necessity, nor any good end, leads thee
o do so. And if, through want of watchful -
ess, they have already wandered too far, recall
lem instantly, or so regulate them, that instead
^ remaining as before, in a miserable captivity
vain pleasures, they may gather a noble spoil
mi each passing object, and bring it home to
; soul, that she, collected within herself, may,
h a steadier flight, spread her wings towards
.ven in the contemplation of God. This
r be done as follows :
7hen any object presents Use\^ \.o oTv<fe <A.

I^ota) to HfguUtr

thine outward senses, separate in your mind,
from the material substance, the spirit which
is in it, and reflect, that of itself, it possesses
nothing of all that which appears to thy senses,
but that all is the work of God, Who by His
unseen Spirit endows it with the being, beauty,
goodness, or what virtue soever belongs to it.
Then rejoice that thy Lord alone is the Cause
and Principle of so great and such varied
perfections, and that in Himself they are all
contained in the highest degree ; all created
excellencies being but the minutest degrees of
His Divine and Infinite Perfections. When
absorbed in the act of admiring objects of a
noble nature, let thy mind bring down the
creature to its own nothingness; fixing thy
mind's eye on the Great Creator therein
present. Who endued it with that nature, and
delighting thyself in Him alone, thou wilt say,
**0 Divine Essence, to be desired above all
things, how do I rejoice that Thou alone art
the Infinite Principle of every created being!**
In like manner, at the sight of trees, herbs,
or such like objects, thou wilt understand, that
the life which they have, they have not of
themselves, but of the Spirit which thou seest
not, and which alone quickens them. Then
thou mayest say, " Behold here the true Life,
from Whom, in Whom, tvivd by Whom all

74

-iS

tj^r ^nttoarH J6rnsrs.

live and grow ! O living Joy of this

t the sight of any of the brute creation,
ilt raise thy thoughts to God, Who gave
^ing and power of motion, saying, **0
irst Mover of all that moveth. Thou art
f immovable, how do I rejoice in Thy
(s and durability !'*

if allured by the beauty of the creature,
e that which thou seest from the spirit
thou seest not, and consider that all
appears outwardly fair, springs only
lie invisible Spirit, from Whom is that
d beauty, and say joyfully, "Behold,
re streamlets from the Uncreated Foun-
»ehold, these are drops from the Infinite
of all good ! Oh ! how does my inmost
'ejoice at the thought of that eternal,
i Beauty, which is the source and origin
:reated beauty !"

on discovering in others goodness,
1, justice, or similar virtues, make . the
icparation in thy mind, and say to thy
* O most rich Treasure-house of all vir-
ow greatly do I rejoice that from Thee,
rough Thee alone, flows every good;
at all in comparison with Thy Divine
:ion is as nothing ! I thank Thee, Lord,
s, and for every other good g,\(t viVCvOa.

75

/

l^oto to Urgntotr t^t (NItsavl

Thou hast vouchsafed to my nei
member, Lord, my poverty and :
this very virtue ! "

In stretching out thy hand to (
reflect that God is the first cause of
and thou but His living instruraer
ing thy thoughts to Him, say t
great is my inward joy, supreme
that without Thee I can do nothi
Thou art indeed the first and chic
all things."

When eating or drinking, consi
God who makes thy food pleas
Delighting thyself therefore in
thou mayest say, " Rejoice, O n
as there is no true contentment
God, so in Him alone thou m
things delight thyself!'*

If thy senses are gratified by
odour, rest not in the enjoymen
pass on in thought to the Lord,
this delight comes, and inwardly c
this thought thou wilt say, " Gra
that as I rejoice because all swe
from Thee, so may my soul, c
freed from all earthly pleasure, asc
as a sweet savour acceptable unto

When thou art delighted with t
of sweet sounds, let thine Vveart tuti
76

0f iieguUting t|r JSmsrs.

say, " How do I joy, O my Lord and my God,
in Thine Infinite Perfections, which not only
produce a more than heavenly harmony in
Thine Own Self, but also unite in one mar-
vellous concert Uie angels in heaven, and all
created beings."

«

CHAPTER XXII.

HOW THE SAME THINGS ARE TO US THE
MEANS OP REGULATING OUR SENSES,
AND LEAD US ON TO MEDITATE ON
THE INCARNATE WORD, IN THE MYS-
TERIES OF HIS LIFE AND PASSION.

I HAVE ahready shown thee the way to
raise our minds from sensible objects to
the contemplation of God. Now learn a way
of taking occasion from the same to meditate
on the Incarnate Word, and reflect on the most
sacred mysteries of His Life and Passion.

All things in the universe may serve to this
end, if, as I said before, thou wilt view God in
them as the sole First Cause, Who has given
them all their being, and beauty, and excellence.
Passing on from thence, consider how ^teat
ind boundless is His goodness, WVio, >n^v»!^V\v^

n

0t Hegulattng tije J^msrs.

sole Source and Lord of all creation, was
pleased to descend so low as to become Man,
to suffer and die for man, thus permitting the
very works of His Hands to arm themselves
against Him and crucify Him.

Many things then will bring these holy
mysteries before thy mind's eye — such as
arms, cords, scourges, pillars, thorns, reeds,
nails, hammers, and other instruments of His
Passion.

A poor hovel will recall to our memory the
stable and the manger of our Lord. Rain
will remind us of the drops of Divine Blood
which fell from His most sacred Body in the
garden, and watered the earth. The rocks
which we see will represent to us those which
were rent asunder at His death. The earth
will bring to remembrance the earthquake at
that hour ; the sun, the darkness which then
covered it. The sight of water will speak to
us of that stream which flowed forth from His
most sacred Side.

The same may be said of other like things.

Let the taste of wine or other liquid remind
thee of thy Lord's vinegar and gall.

If sweet perfumes refresh thee, think of the
ill savour of the dead bodies which He smelt
on Calvary.

When clothing tYvyse\^, itccJ^w*. \Jaal the
78

W Hegttlatmg t^t l^ensrs.

Word clothed Himself with human
It He might clothe thee with His

unclothing thyself, remember Christ,
5 stripped of His garments, to be
and crucified for thee,
u hear the shouts and cries of the
;, recall those hateful voices, " Away
m, away with Him ! Cnicify Him,
[im !" which resounded in His Divine

en as the clock strikes think of that
of deep sorrow which the heart of
5 pleased to endure in the garden, as
)f His approaching death and Passion
fall upon Him ; or imagine the sound
heavy blows which nailed Him to the

y occasion of grief or sorrow which
itself, whether thine own or another's,
lat all these things are as nothing
1 to the inconceivable anguish which
ind wrung the Soul and Body of thy

«

79

^t (9«liemmg our J^ennies.

CHAPTER XXIII.

OF OTHER WAYS OF REGULATING OUR
SENSES ACCORDING TO THE DIFFERENT
OCCASIONS WHICH PRESENT THEM-
SELVES.

HAVING now seen how to raise the mind
from sensible things to the contem-
plation of the Divinity, and to the mysteries of
the Incarnate Word, I will here add some
helps for various subjects of meditation, that,
as the tastes of souls are many and varioos, so
also may be the food supplied. This may be
useful not only to simple-minded persons, but
also to those more talented and more advanced
in the spiritual life, who nevertheless may not
at all times be equally disposed and ready (or
higher contemplations.

Nor hast thou any reason to fear perplexity
from the variety of the methods described, iT
thou wilt only keep to the rule of discretion,
and attend to the advice of others, which not
in this instance only, but on all occasions, I
would have thee follow with all humility and.
confidence.
On beholding so man^ \.\v\xv^ ol earth whicb
80

W (^obemtng ottr Jknsfft.

are pleasing to the sight and prized, consider
that all these are vile as dust compared with
heavenly riches, after which, despising the
whole world, aspire with undivided affections.

When looking towards the sun, reflect that
thy soul is brighter and more beautiful than it,
if thou art in favour with thy Creator; but
that otherwise it is blacker and more hateful
than the darkness of helL

When raising thy bodily eyes to the heavens
above thee, let those of thy mind pierce even
to the heaven of heavens, and there fix thysdf
in thought, as in the place prepared for thy
eternal and blessed abode, if thou shalt live
holily upon earth.

On hearing the songs of birds, or other
sweet strains, lift up thy heart to the songs of
Paradise, where resounds a never-ending
alleluia; and pray the Lord to make thee
worthy to praise Him in company with those
heavenly spirits, for ever and ever.

If thou art conscious of taking delight in
the beauties of the creature, remember that
there lies hidden beneath the deadly serpent,
ready and eager to slay, or at least to wound,
- thee, and say to him, " O accursed serpent,
how wilily dost thou lay wait to devour me !"
Then, turning to God, say, ** Blessed be Tlvo>i^
O my Ood, Who hast discoyered lo xcifc >Jafc

G ^\

\

0t (9obemtng our J^ensni.

secret enemy, and delivered me from his
ravening jaws!"

Then fly at once from the allurements to the
wounds of thy crucified Saviour, letting thy
mind rest in them, considering how cruelly
thy Lord suffered in His most sacred Flesh to
free thee from thy sins, and to make all carnal
delights hateful to thee.

I would remind thee of another way of
escape from this perilous enticement ; namely,
to consider well what will be, after death, the
condition of that object which now so delights
thee.

When walking, remember that every step
brings tliee nearer unto death.

Let the flight of birds and the flowing
water remind thee that thy life is hastening
its close with much greater swiftness.

Let stormy winds, lightning and thund
remind thee of the tremendous day of juc
ment ; and, kneeling down, worship God,
pray Him to give thee time and grace to di
prepare thyself to appear then before His m—
exalted Majesty.
j In the variety of accidents which may be
I thee, exercise thyself thus. When, for exam]
! thou art oppressed by sadness or melanch(
j or art tried by heat, cold, or the like, lift
/ thine heart to that Eternal N^'\\\viUch, for tl ^^

L ••

W (9olieniing onr J6enses.

)d, willeth that at such a time and in
measure thou shouldest feel this dis-
. Then, rejoicing in this manifestation
ove of God, and at the opportunity of

Him in the way He is pleased to
, say in thine heart, ** Behold in me the
nt of the Divine Will, which has from
lity lovingly ordered that I should now
this trial. All praise be to Thee, my
icious Lord, for the same !"
I any good thought arises in thy mind,
tantly to God, and acknowledging it

from Him, give Him thanks for it.
1 reading, behold thy Lord in the
ind receive them as coming from His
Lips.

I looking upon the holy cross, remember
s the standard of thy warfare, and that
king it thou wilt fall into the hands of
emies; but by following it, thou wilt
nto heaven, laden with glorious spoils.
I thou seest a church, thou mayest,
:her devout reflections, consider that

is the temple of God, and therefore,
dwelling-place, thou oughtest to keep
md spotless.
I thou beholdest a picture of the

Virgin, thank God that she vi?& e^^x
? do the will of thy God.\ >i5aaX ^^

W <9obeniing our JScntrt.

brought forth and nourished the Redeemer of
the world ; and tliat her example never fails us
in our spiritual conflict.

Let pictures of the saints represent to thee
so many champions, who, having courageously
run their course, have opened a way for thee,
in which, if thou wilt press onward, thou also
shalt be with them crowned with immortal
glory.*

And to express briefly the general rule by
which thou must regulate thy senses, be watch-
ful ; so that in all the occurrences of your life,
thou be moved and drawn, not by hatred or
love of them, but by the will of God alone,
loving and hating only what God wills thee to
love and hate.

And observe that I have not given the above
methods for governing the senses that thou
mightest dwell upon them ; for thy mind
should almost always be fixed upon thy Lord,
Who wills that thou shouldest apply thyself to
conquer thine enemies and thy sinful passions,
both by resisting them, and by making acts of
the contrary virtues. I have given them to
thee only, that thou mayest know how to rule
thyself when in need of them. ^

* Rules are here given for the obser\'ation of devo-
tions at stated hours, which are applicable only to the
inmsites of religious houses.

84

|l(oto to Half t^r Songur.

thoa must know that there is litde fruit
lultipiicity of spiritual exercises, however
ent in themselves. Nay, this very often

to perplexity of mind, self-love, un-
astness, and the snares of the devil.

CHAPTER XXIV.

HOW TO RULE THE TONGUE.

s very necessary that the tongue be well
led and bridled, because every one is
disposed to let it run on and discourse
things which are most agreeable to the

•

zh speaking springs commonly from pride,
ersuade ourselves that we know a great
we take delight in our own conceits, and
<^our by a storm of words to impress
on the minds of others, that we may
n ascendancy over them, as though they
i instruction from us.
s not possible to express in few words
lany evils which arise from overmuch
ing.
kativencss is the mother o{ \d\e;Tv^«&^ ^<&

\

Alto II ttnlr t^ Songnt.

E^ of ignorance and lolly, the doot of ilander,
the minister of lies, the destroyer of icrvent

devotion.

A iDuUitude of words adds •trength to erU
pas^ons, by which the tongue is the more
easily led on to thoughtless uitetance.

Do not indulge in long conversations with
those who are unwilling to hear thee, lest thon
weary them ; nor wilh those who love to listen
to thee, lest thou exceed the bounds of modesty.

Avoid loud and dictatorial speech, which is
not only odious in itself, but is also a mark of
presumption and vanity.

Never speak of thyself or thy doings, nor of
thy kindred, but in cases of absolute necessity,
and then with all possible reserve and brevity.
If others seem to speak overmuch of them-
selves, try to view their conduct in a favourable
light ; but do not imitate them, even though
they should speak in a humble and self-accus-
ing way.

Speak as little as may be of thy nraghbour
or of anything that concerns him, unless an
opportunity otfers to say something in his

Speak freely of God, and especially of His
love and goodness, but with fear and caation,
lest even here thou fall into error : rather laki
pleasure in listening wbWe oVU^ts speak c

|l(oto to iHttlr fit ^ongttr.

Him, treasuring up their words in the depth of
thine heart

Let the sound of men's voices strike only
upon thine ear ; do thou meanwhile lift up thy
heart to the Lord; and if thou must needs
listen to their discourse, in order to understand
and apply it, yet neglect not to cast thine eye
thoughtfully to heaven, where thy God dwelleth,
and contemplate His loftiness, as He ever be-
holds thy vileness.

Let the things which thy heart suggests to
thee to say be well considered, before they pass
on to the tongue ; for thou wilt perceive that
much would be better kept unspoken. And I
still further assure thee that not a few even of
those which thou wilt then think it well to
speak would be far better buried in silence ;
and so thou wilt perceive if, when the occa-
sion for speaking is past, thou reflectest on

what thou hast said.

Silence, my beloved, is a strong fortress in

the spiritual combat, and a sure pledge of

victory.

Silence is the friend of him who distrusts

liimself, and trusts in God ; it is the guardian

of the spirit of prayer, and a wonderful help

in the practice of holiness.

In order to accustom thyself to silence^

consider frequently the evils and per\s <i1

^1

/

|l(oto to ytrrseTttr flratr ot ftLinti.

talkittivenessi and the great benefit. oC sileace.
Love this virtue; and in order to acquire the
practice of it, occasionally keep silence even
at times when thou mightest lawfully speak ;
provided this be not to the prejudice of thyself
or others.

And to attain this it will greatly help thee
to withdraw from society ; for in the place of
men thou wilt have the society, of angels, of
saints, and of God Himself.

Lastly, bear in mind the combat which thou
hast in hand, that seeing how much thou hast
to do, thou mayest the more willingly refrain
from all needless words.

«

CHAPTER XXV.

THAT IN ORDER TO FIGHT SUCCESSFULLY
AGAINST HIS ENEMIES, THE SOLDIER
OF CHRIST MUST AVOID, AS MUCH AS
POSSIBLE, ALL AGITATION AND DISQUIET
OF MIND.

AS we should do our utmost to regain our
peace of mind when lost, so we must
learn that there is nothing which ought to take
It away, or even disturb \l.
88

t^oto to llYfittTlir llratr ot JUtnli.

have indeed good reason to mourn over
vn sins, yet with a quiet sorrow, as I
dready shewn more than once, so also
It disquiet, but with a holy feeling of
r, should we pity all other sinners, and
It least inwardly over their offences.
:o other sad and distressing events, such
kness, wounds, or death of nearest
ns, pestilence, fire, war, or such like
though these, being painful to nature,
' the most part shunned by the men of
jrld, yet may we, by the grace of God,
ly accept them, but even embrace them,
punishments to the wicked, and oppor-
s of virtue to the good. For on these
its our Lord God Himself views them
pprobation ; and following His Will, we
ass with a calm and quiet spirit through
bitterness and crosses of this life. And
ired that all anxiety is displeasing in His
for be it what it may, it is never free
mperfection, and always springs from
!vil root of self-love,
p therefore a sentinel ever on the watch
so soon as he discovers any cause of
i and disquiet, shall give the alarm to
thee to take up arms for thy defence,
consider that all these and such Ivke
re not real evils, though outwatdV^ XVe^

|l(ob to llrrseTttr flratr of JUtnli,

seem so, nor can they rob us of any real good,
but are all ordered or permitted by God foi
the righteous ends I have mentioned, or foi
others doubtless most just and holy, though w(
think otherwise.

So may the most untoward event work foi
us much good, if we do but keep the soul ir
peace and quiet ; else all our efforts will be o
little or no use.

Besides, when the heart is disquieted it I
always exposed to manifold assaults of th<
enemy ; and moreover, in such a state w<
cannot discern the right path, and the sun
road to holiness.

Our enemy above all things hates this peao
as being the dwelling-place of God's Hoi]
Spirit, Who works therein great wonders, anc
often under a friendly garb tries to deprive U!
of it by means of sundry desires which have i
semblance of good ; but their deceitful nature
may be known by this test, among others, tha
they rob us of our peace of mind.

Therefore, to remedy so great an evil, wfaei
the sentinel gives warning of any new desire
do not open the door of thy heart, until, frei
from all self-will, thou first offer it to God
and confessing thy blindness and ignorance
earnestly beseech Him to show thee whethe
this desire comes from H\m ot ^qiel thi
go

%oto to yrrsrrbr flratr of tttinti.

adversary. Thou shouldest also have recourse,
when possible, to the judgment of thy spiritual
adviser.

And though the desire should come from
God, yet before thou dost act upon it, restrain
thy too great eagerness ; for a work, entered
upon after such mortification, will be far more
acceptable to Him, than if done with natural
eagerness ; nay, sometimes it may be that the
mortification will be more pleasing to Him
than the work itself.

In this way, driving from thee all evil
desires, and not acting upon the good ones till
thou have first sulxlued thy natural impulses,
thou wilt keep the fortress of thy heart in
peace and safety.

And in order to keep it in perfect peace, it
is also needful to defend and guard it from
certain inward stings of conscience and feel-
ings of remorse, which sometimes come from
the devil, though they seem to come from
God, because they accuse thee of some failing.
By their fruits thou shalt know them.

If they humble thee, make thee diligent in
good works, and do not rob thee of thy trust
in God, thou shouldest receive them with
thankfulness as from God. But if they oc-
casion disquiet, and make thee fearful, dis-
trustful, slothful, and faint in good detds,

91

^I^^^^^l

lltatn to VTMrrtr 9*^u ol JIBniB.

(hen be sure that Ihey come from the eni
do not listen to them, but go on wil^

And moreover, since disquiet more
monly arises in our heart at the approa
adverse events, thou hast two things to i
order to defend thyself agninst this aaaiul

One is, to consider and see whether
events are adverse to the spiritual life i
self-love and seif-will.

For if they be adverse to self-will, ai
self-love (thy chief and greatest enemy),
thou shouldest not call them adverse, but i
them specitd favours and helps from the
High God, to be received with a joyful
thankful heatL

And though they be adverse lo the spi
life thou must not even then lose thy pen
mind, as I will teach thee in the folio

The other thing is, to lift up thy bes
God, accepting all things blindly from
pitiful hand of His Divine Providenci
being full of manifold ble=aiiiga, which Ih
yet knowest not, and seeking to know no
(unher.

«

9"

IfeolB to fKxt in ;f alU.

CHAPTER XXVI.

WHAT WE SHOULD DO WHEN WOUNDED.

WHEN thou feelest thyself wounded,
from having through thy weakness, or
even at times through wilfulness, and with
forethought, fallen into some sin, be not dLs-
•couraged nor disquieted because of this, but
turn at once to God, and say unto Him :

** Behold, O Lord, what of myself I have
done ; and what indeed but iiaJls could be ex-
pected from me?"

And then, after a short pause, humble thyself
in thine own eyes, bewail for having offended
thy Lord, and without discouragement be full
of indignation against thine evil passions, espe-
cially against that one which caused thy fall.

Then say :

"Nor even here. Lord, should I have
stopped, if Thy goodness had not withheld
me!"

And here give Him thanks, and love Him
more than ever, wondering at His great mercy,
in that, when thou hadst just offended Him,
He stretched out His right hand to save thee
from another &U,

Tlis^- ^- flnoe do oot su ^oi; fof

tiaveWOSn ^ ^^ ^ ^|^^. (gst u >_ ^^^ ^j,, more

(«
utdvO I

iitoto to 9itt in ffalln.

thyself, renewing it repeatedly, even after a
single falL

And if after a fault thou feel uneasy, con-
fused, and fearful, the first thing to be done is
to recover thy peace and tranquillity of mind,
and with it thy confidence also. Armed with
these, turn again to the Lord ; for the disquiet
thou feelest on account of thy sin, comes not
from having offended God, but from having
injured thjrself.

The way to recover this peace is, for the
time, wholly to forget thy fall, and to set thy-
self to meditate on the unspeakable goodness
of God ; how He is beyond measure ready
and eager to forgive every sin, how grievous
soever it be; how He calls the sinner by
various ways and means to come to Him, that
He may unite him to Himself in this life, and
by His grace sanctify him, and in the life to
come by His glory make him blessed for ever.

And after having quieted thy mind by these or
the like reflections, turn thy thoughts once more
to thy fault, doing as I have told thee above.

Again, at the time of sacramental confession,
which I exhort thee to frequent often, call to
tnind all thy falls, and with fresh sorrow and
displeasure for having offended God, and with
puri>ose to do so no more, open thy griefs with
all sincerity to some spiritual adviser.

9S

JSaUn'0 Craft tt ^olfe pun in

CHAPTER XXVII.

/

OF THE MEANS EMPLOYED BY THE
ASSAIL AND DECEIVE THOSE WH
TO GIVE THEMSELVES UP TO I
AND AGAINST THOSE ALREAD'
CAPTIVE IN THE BONDAGE OF SI

THOU must kiidw, beloved, that
is intent upon nothing but our
that he does not use the same plan
with alL

In order, then, to make knowi
some of his modes of attack, his ]
wiles, I lay before thee different coi
men.

Some are yet in the bondage of
without any thought of getting tbems

Some wish to be free, but do noi
try.

Others think they are walking ii
of godliness, while they are mo\
from it.

And, lastly, some, after having att
high degree of holiness, fall into d(
dition.

We will discourse sepaiaXtVj oC e:
96

J^atott's Cxatt to W^ ffUn in Sbtiu

CHAPTER XXVIII.

OP THE ASSAULTS AND DEVICES OF THE
DEVIL AGAINST THOSE WHOM HE HOLDS
IN THE BONDAGE OP SIN.

WHEN the devil holds a man in the
bondage of sin, his chief concern is to
keep from him every thought which might lead
him to the knowledge of his most unhappy
condition.

And not only does he, by instilling contrary
thoughts, drive from him thoughts and inspira-
tions which call him to repentance, but by
opportunities, ready and prepared for him, he
msikes him fall into the same or, it may be,
into other and greater sins.

Hence, as his blindness becomes thicker and *
denser, he throws himself into a more headlong
and reckless course of sin; and thus, from
blindness to deeper blindness, from sin to
fouler sin, his wretched life whirls round even
unto death, unless God, by His grace, provide
some means of stopping him. The remedy
for one in this most unhappy state is to be
ready on his part to give heed to every thought
and inspJiatJoi} which calls him iiom d'aLtVxkfts&

H 91

\

JSatan'0 Craft to yrrbmt <!tonbrrsion.

to light, crying out with all his heart to his
Creator, "O Lord, help me, make speed to
help me; leave me not any longer in this
darkness of sin!" And let him not grow
weary of repeating over and over again this
cry for mercy in these or like words.

If possible, let him fly instantly to some spirit-
ual adviser, and ask help and counsel that he
may be delivered from the power of the enemy.

And if he cannot do this at once, let him fly
with all speed to the CruciBed, and casting
himself at His sacred Feet, with his face to the
earth, crave mercy and help.

On doing this without delay, depends
the victory, as thou wilt learn in the next
chapter.

CHAPTER XXIX.

OF THE ARTS AND WILES BY WHICH THE
DEVIL HOLDS IN BONDAGE THOSE WHO,
CONSCIOUS OF THEIR MISERY, WOULD
FAIN BE free; AND HOW IT IS THAT OUR
RESOLVES PROVE SO OFTEN FRUITLESS.

THEY who, knowing the evil of their
course of life, wish to change it, are often
ensnared and conquered by the devil with such
weapons as these :

98

Itoto Hesoltttions are oftrn f^xnitU%%,

" Presently, presently."

"Cras, eras" ("to-morrow, to-morrrow")
is the raven's cry.

" I wish first to consider and despatch this or
that business, remove this perplexity, and then
give mjTself with greater quiet to things
spiritual."

A snare this in which many men have been
and still are caught. The cause of this is our
own negligence and heedlessness, seeing that
in a business which concerns the salvation of
the soul and the honour of God, we are so
slow to take up that most powerful weapon :

" Now, now ; " wherefore " by-and-by ? "

"To-day, to-day;" wherefore "to-morrow?"
saying to thyself :

"Supposing even this * by-and-by' and this
* to-morrow ' be granted me, is it the path of
safety and of victory to seek first to be wounded,
and to commit fresh irregularities?"

Thou seest then, beloved, that in order to
escape this snare, and the one before mentioned,
and to subdue the enemy, the remedy is, ready
obedience to heavenly thoughts and inspira-
tions.

Ready obedience, I say, and not mere
resolves ; for these are often treacherous, and
many have thereby remained deceived through,
various causes,

9«*

Jitoto Hesoltttionji are oftnt f^xniXUmL

The first reason is, as referred to abdve,
that our resolves are not based on distrust of
self, and trust in God. Our excessive pride,
which causes this delusion and blindness, suffers
us not to see this.

The light whereby to discover it, and the
medicine to cure it, both come from the good-
ness of God) Who suffers ua to fall, that by
the fall He may lead us from trust in self to
trust in Him alone, and from pride to the
knowledge of ourselves.

Therefore if thou wiliest that thy resolutions
be effectual, they must be firmly made; and
they will be so when they have nothing of
trust in self, and are all humbly founded upon
trust in God.

The other reason is, that when we are making
our resolves, we dwell on the beauty and ex-
cellence of virtue, and these draw towards
them our will, faint and slack as it is; but
afterwards, on laying before it the difficulty of
attaining virtue, the will being weak and
untried, fails, and shrinks from the effort

Therefore accustom thyself to love the diffi-
culties which accompany the attainment of
virtue, more than the virtues themselves, and
use these difficulties now in a less, now in a
greater degree, to strengthen thy will, if thou
wouldest indeed attain to holiness.

lOO

Jl^oto Vino\vMm% are dfttn ;fxnitU%%.

And know, that the more generously wilt
thou embrace and value these difficulties, the
more quickly and firmly thou sbaXt conquer
thyself and thine enemies.

The third reason is, that in our resolves we
are prone to aim at our own advantage, rather
than at holiness and the will of God. This is
often the case with resolves which are woiit to
be made in times of spiritual joy or heavy
sorrow, when we find nothing brings solace
except a resolve to will to give ourselves
wholly to God, and to the practice of virtue.

That thou mayest not fall into this snare, be,
in times of spiritual delight, very cautious and
humble in thy resolutions, especially in thy
promises and vows ; and when in tribulation,
let thy resolves be only to bear thy cross
patiently, according to the will of God, and,
even to make it heavier, by refusing whatever
could lighten it, whether of earth, or some- •
times even of heaven. Let thy one desire,
thy one prayer be, that God would help thee •
to bear all adversity without marring the virtue
of patience, and without any failure of love
toward thy Lord.

«

zot

CHAPTER XXX.

THE enemy being now conquered in hi
iirst and second attack and device, ou
malignant foe has recourse to the third, whicl
is, to make us forget the enemies who nre ii
the act of fighting and injuring us, and to fil
our mind with aspirations and resolves afle
some higher degree of perfection.

Hence it follows, that we are conlinuall;
wounded, yet pay no regard to our wounds, am
counting our intentions as carried intoelTecl, w<
piide ourselves upon them in various ways.

And while we will not endure the least thing
or the slightest word which crosses our will
we waste our time in long meditations o
resolves lo bear the sharpest sulTerings for Ihi
love of God.

And because the weaker nature feels m
repugnance lo these sulTerings, as being farofi
tliercFore do we, imposlora that we arc, per
suaJe ourselves that we are in the rank of th(»
who are indeed pal lent ly enduring great things

To avoid this snare, \ie resolved to figh

r

tirottgt €%toxiisi of Firtttr.

against the enemies which are close at hand,
and are really warring against thee. Thou
wilt thus see clearly whether thy resolves are
true or deceptive, weak or strong, and thou
wilt go on unto holiness and perfection by the
well-beaten and royal road.

But I do not advise thee to take up arms
against the enemies who are not now wont to
annoy thee, unless thou foresee that they are
likely at some time hence to attack thee. In
this case it is lawful to make resolves before-
hand, that thou mayest be then found ready
and strong.

Do not, however, judge of thy resolves by
their effects, even though for a long time thou
shouldest have duly exercised thjrself in virtue ;
but be very humble as to them, fearing thyself
and thine own weakness ; and trusting in God,
turn to Him in frequent prayer that He may
strengthen and protect thee from dangers, and
especially from the very least presumption and
self-conBdence.

For, in this case, if we cannot wholly
conquer certain little faults, which the Lord
sometimes leaves in us, in order to a more
humble knowledge of self, and the protection
of some other virtue, it is nevertheless lawful
for us to form resohitions of attaining to a
higher degree of perfection.

J&atan's Brcrits.

CHAPTER XXXI.

OF THE devil's ASSAULTS AND DEVICES TC
DRAW US AWAY FROM THE PATH OF
PERFECTION.

THE fourth device, by which, as I said
before, the evil one assails us, is, when he
sees us advancing steadily towards holiness, to
excite in us a variety of good desires, that he
may lead us from the exercise of virtue into sin.

A sick person, perhaps, is bearing bis illness
with a patient will. The cunning adversary,
knowing that in this way he may gain a habil
of patience, immediately lays before him al:
the good works which, in a different condition,
he might be able to do ; and tries to persuade
him, that if he were well, he would serve God
better, and be more useful to himself and
others.

Having once aroused within him such
thoughts, he goes on increasing them b>
degrees, till at last he makes him restless at
being unable to carry them into effect as he
would wish.

And the deeper and stronger such wishes be-
come, the more does l\\\s te^vVessivtiss increase.
204

r

J^atm'ft jDrtritft.

Then the enemy leads him on softly and
artfully to impatience under the sickness, not
as sickness, but as a hindrance to those works
which the sick man anxiously wished to do for
some greater good.

When he has brought him so far, with the
same cunning he removes from his mind the
motive of serving God and do good works,
leaving him the bare desire to be freed from
his sickness.

Then if this does not happen, he is so dis-
turbed as to become quite impatient And
thus insensibly he falls from the virtue in
which he was exercising himself into its
opposite vice.

The way to guard against and resist this
snare is to be very careful, when in any state
of trial, not to give way to desires after any
good which, being unable at once to affect,
would probably disturb thee.

In such a case, thou shouldest with all
humility, patience, and resignation, be con-
vinced that thy wishes would not have the
effect thou didst think, inasmuch as thou art
more insignificant and unstable than thou
thinkest.

Or else believe that God, in His secret
judgment, or on account of thy unworthiness,
does not intend thee to do this good "woiV,\i\iX.

ibatan'ft Becffto.

rather that thou abase and humble thysel
patiently under the gentle and mighty hand o
His Will.

In like manner, if hindered by thy spiritua
adviser^ or by any other reason, so that thoi
canst not attend thy devotions, and espedall;
the Holy Communion, as frequently as thoi
desirest, suffer not thyself to be troubled an(
disquieted by wishing for them, but, strippec
of thy whole self, clothe thyself with the guo(
pleasure of thy Lord, saying to thyself:

" If the eye of Divine Providence did no
perceive ingratitude and sin in me, I shouh
not now be deprived of the blessing of re
ceiving the most Holy Sacrament, but seeinj
that my Lord thus discovers to me my un
worthiness, for ever blessed and praised h
His name for this. I trust, O my Lord, tha
in Thine infinite loving-kindness Thou wilt s<
order my heart tliat, ready to do Thy goo4
pleasure in all things, and disposed to ever
will of Thine, it may open itself to Thee, s«
that Thou, entering into it spiritually, mayes
comfort and strengthen it against all th<
enemies who seek to draw it away from Thee
Thus, may all be done as seems good in Th;
sight, my Creator and Redeemer; may Th;
Will l^e now and ever my food and support
This only favour do 1 be^ of Thee, O m;
xo6

r

JSatan's jDetrits.

Beloved, that my soul, purified and freed from
whatsoever displeases Thee, and adorned with
all holiness, may be ever prepared for Thy
coming, and for the fulfilment of Thy Will,
whatsoever it may be."

If thou wilt ol^rve these instructions, know
assuredly that when hindered in any good
which thou hast a desire to do, whether this
hindrance come from nature or from the devil, to
disquiet thee and turn thee aside from the way
of godliness, or from God, for trial of thy
submission to His Will, thou wilt always find
an opportunity of pleasing thy Lord in the
way most acceptable to Him. This is true
devotion, and the service which God requires
of us.

I caution thee further, lest thou grow im-
patient under trials, from whatsoever source
proceeding, that in using the lawful means
which God's servants are wont to use, thou
use them not simply with the desire and hope
to obtain relief, but because it is the Will of
God that they be used; for we know not
whether the Divine Majesty will be pleased by
this means to deliver us from our troubles.

If thou dost otherwise, thou wilt fall into
further evils ; for should the thing not turn
out according to thy purpose or desires, thou
wilt easily grow impatient, or tVi^ i^qX\^tvc&

\

JSatan'ft Srtrfts.

will be defective, not wholly pleasing to God,
and of little worth.

Lastly, I would here warn thee of a secret -
deceit of our self-love, which is wont, on
certain occasions, to excuse and justify our
faults.

For example, a sick man who has but little
patience under his sickness, conceals his im-
patience under the cloke of zeal for some
seeming good, saying that his vexation comes
not really from impatience under the suffering
caused by his illness, but is a reasonable
sorrow, because he has brought it on himself,
or else because others, who wait on him, are
enduring weariness and injury.

In like manner the ambitious man, who frets
himself because he has failed to gain some
honour, does not attribute this to his own
pride and vanity, but to other causes, whereas
he knows very well that, on other occasions
when they would cause himself no discomfort,
they would give him no concern. So neither
would the sick man care if they, whos^ trouble
and fatigue on his account seem to give him so
much vexation, should have the same trouble
and hurt on account of another's sickness. ' A
clear proof that the root of such men's sorrow
is not for others, or for aught else but a dislike
of all that crosses the\t owtv vjWV.

loS

iSaUn's Bebtcm.

Therefore, lest thou fall into this and other
errors, always bear patiently, as I have told
thee, every trouble and sorrow, from whatever
cause it may spring.

«

CHAPTER XXXII.

OF THE LAST ASSAULT AND DEVICE TREATED,
BY WHICH THE DEVIL TRIES TO MAKE
VIRTUES ALREADY ACQUIRED, THE OC-
CASION OF OUR RUIN.

THE cunning and malignant serpent fails
not to tempt us by his artifice, even
through the very virtues to which we have
attained, that they may become an occasion of
ruin to us, by inducing us to think too much
of them and of ourselves, and thereby to fall
afterward into the sin of pride and vain-glory.
To keep thyself from this danger, ever be
ready to do battle, placing thyself in a safe
and level field of a true and deep knowledge
that thou art nothing, that thou knowest
nothing, that thou canst do nothing, and hast
nothing but miseries and defects, and deservest
nothing but eternal damnation.

4Satan*s ^thittsi*

/

And thus secured and entrenched within th
bounds of this truth, suffer not thyself to b
drawn aside so much as a hair's breath, eithc
by any thought, or aught else which may befa
thee, well convinced that all these are so man
enemies, who would slay or wound the<
shouldest thou fall into their hands.

That thou mayest exercise thee well in th
aforesaid field of knowledge of thy own nothing
ness, use the following rule :

As often as thou dost reflect upon thyself an
thy works, ever reflect upon what thou art c
thyself, and not upon what, is of God and c
His grace ; and so esteem thyself, as thou dos
find thyself to be with what is thine own onlj
If thou think of the time before thou werl
thou wilt see that in all that abyss of eternit
thou wast a mere nothing, and didst nothing
and couldest in no way assist in thy ow
creation.

And now that thou hast thy being throug
the sole goodness of God, if thou leave to Hii
His own, His continual Providence whereb
He every moment sustains thee, what art tho
with all which is thine own but still a mei
nothing ?

For there is no doubt that, were He for th
smallest moment to withdraw from thee, tho
wouldest return in a mom^nV. lo thv origins

no

Satan'0 iDrbirrs.

nothingness, whence His Almighty Hand drew
thee.

It is dear then that in this natural being,
thou, viewed with all which is thine own, hast
no reason to think highly of thyself, or for
wishing to be thought highly of by others.

As to the life of grace, and the practice of
good works, what good and meritorious thing
could thou do of thine own natural strength, if
deprived of the help of God ?

For calling to mind on the other hand the
number of thy past transgressions, and more-
over the multitude of other sins from which
God's pitiful Hand has alone withheld thee,
thou wilt find that thine iniquities, by reckoning
up not only of days and years, but also acts and
habits of sin (for one evil habit draws another
after it) would have become almost innumerable,
and so made of thee another infernal Lucifer.

Hence, if thou wouldest not rob God of His
glory, but cleave faithfully to thy Lord, thou
must learn day by day to think more humbly
of thyself.

And be very careful in this judgment to deal
honestly with thyself, or it may do thee no
little harm.

For if thou, in that thou knowest thine own
iniquity, art better off than one who, in his
blindness, thinks himself to be som&\\\\Tv%

iSatan'ft jDebitnt.

/

yet thou losest much, and makest thyself wors
than he in the motives of the heart, if tho
desire to be esteemed and pass for what tho
knowest thyself not to be.

If then thou desirest that this knowledge <
thy sinfulness and vileness should protect the
from thine enemies, and make thee dear t
God, thou must not only despise thyself, a
unworthy of all good, and deserving of a
evil, but thou must love to be despised b
others, detesting compliments, rejoicing i
shame, and stooping on every possible occasio
to offices which other men hold in contempt

Make no account at all of the opinion whic
others may form of you lest it deter thee froi
this holy exercise. Be sure, however, that tho
do this simply with a view to thine own huniil:
ation and self-discipline, and not out of
certain lurking pride and presumptuous spir
which oftentimes, under some specious pretext
causes us to disregard the opinion of others.

And if, because of any good which Go
has bestowed on thee, thou shouldest pei
chance be esteemed, or loved, or praised b
others, keep steadily collected within thysel
nor be drawn aside one step from that whic
is true and just, but turn first to God, saying t
Him with all thine heart :

O Lord, may 1 never lak^ to myself Th

tti

112

iSataii*ii

gloty and gi^ace ; to Thee be praise, and honour,
and glory, to me confusion of face;" and
then say, in thine heart, as if addressing him
who praises thee, '* Whence is it that be
accounts me good, when in reality my God
alone and His works * are good ' ? "

For by acting in this manner, and by giving
back to the Lord that which is His own, thou
wilt put to flight thine enemies, and fit thyself
to receive greater gifts and favours from God.

And if the remembrance of some good
works tempt thee to vanity, view them instantly
not as thine own but as God's works, and, as
if addresang them, say in thine heart : ** I know
not how ye had your source and birth in my
mind, for ye have not your being from me ;
but the good God, and His grace, created,
nourished, and preserved you. Him alone
then will I acknowledge as your true and first
Father, Him will I thank, and to Him will I
give all the praise."

Consider, next, that not only do all the
works which thou hast done, fall short of the
light and grace which has been given thee to
know them and to execute them, but also that
they are exceedingly imperfect, and greatly
lack that pure intention, due diligence and
fervour, with which they should be done, and
which should eyer accompany them,

I ii-i

JSatan's Bebtees.

If then thou wilt look at them in this light,
thou Mdlt see reason rather for shame, than for
vain complacency, because it is but too true
that the graces which we receive pure and
perfect from God are sullied in their use by
our imperfections.

Furdier, compare thy works with those of
the saints, and other servants of God ; for by
such comparison thou wilt clearly see that thy
best and greatest are of base alloy, and of
little worth.

Next, measure them by those which Christ
wrought for thee in the mysteries of His life
and of His continual cross ; consider His
works apart from His Divine Person in them-
selves alone, how fervent and how pure wa.*
the love with which they were wrought, am
thou wilt clearly see that all thy works ar
indeed as nothing.

And lastly, if thou wilt raise thy thoughts
the Divinity and the boundless Majesty
thy God, and the service which He deserv
thou wilt see plainly, that cause not for vani
but for great fear, remains with thee from
thy works. Therefore, in all thy ways, in
thy works, however holy they be, thou r
cry unto thy Lord Mdth all thine heart, say
**God be merciful to me a sinner."

Further, I would adv\se Ibee to be res(

"4

AaUn's Bebices.

in speaking of the gifts which God may have
bestowed on thee ; for this is almost always
displeasing to thy Lord, as He Himself plainly
shows us in the following lesson :

He appeared once, so the story runs, in the
form of a little child to one of His pure and
devoted creatures, who asked Him with much
simplicity to recite the Angelical Salutation.
He readily began : '* Hail, Mary, full of grace,
the Lord is with thee, blessed art thou among
women," and then stopped, being unwilling to
praise Himself, in the words which follow.
And while she was urging Him to proceed, He
withdrew Himself from her, leaving His ser-
vant full of consolation, because of the
heavenly doctrine which, by His example. He
had thus revealed to her.

Do thou likewise, beloved, learn to humble
thyself, acknowledging thyself with all thy
works to be the very nothing that thou art.

This is the foundation of all other virtues.
God, before we existed, created us out of
nothing ; and now that through Him we have
a being. He wills that the whole spiritual fabric
should be based on this foundation ; namely,
the knowledge that of ourselves we are nothing.
And the deeper we advance in this knowledge,
the loftier will be the building. And in pro-
portion as we dig up the earth of out 'wxtV.Oae^-

JSatan's Sftritei*

ness, so will be the number of solid stones
which the Divine Architect will lay to advance
the building.

And do not persuade thyself, beloved, that
thou canst ever dig deep enough ; on the
contrary, believe this of thysdf ; that if any
thing belonging to a creature could be infinite,
it would be thy vileness.

With this knowledge, if duly practised, we
possess all good ; without it, we are little better
than nothing, though we do the works of all
the saints, and are continually absorbed in God.

blessed knowledge, which makes us happy
on earth and glorious in heaven ! O light,
which, issuing from darkness, makes the soul
bright and clear ! O unspeakable joy, which
sparkles amid our impurities I O nothingness,
which, when known, makes us lords of all !

1 should never be weary of telling this to
thee ; if thou wilt praise God, accuse thyself,
and desire to be reproached by others. Humble
thyself with all, bend beneath all, if tho«
wouldest exalt Him in thee, and thyself in
Him. Wouldest thou find Him, exalt not
thyself, or He will fly from thee. Abase
thyself to the utmost, and He will seek thee

I and embrace thee. And He will receive thee
I and embrace thee the more lovingly and
/ tenderly, the mote tVvou a\Ase&l Ihy^ in
/ ji6

Satsn's Brbirri.

thine own sight, and the more thou art content
to be esteemed vile by others, and to be
spumed as a thing abominable. Account
thyself unworthy of this so great a gift, vouch-
safed to thee by thy God, Who suffered shame
for thee, in order to unite Himself to thee.
Fail not to render Him continual thanks for
it, and hold thyself obliged to those who have
given thee occasion to humble thyself, and still
more to those who have trampled upon thee,
and who thmk, moreover, that thou endurest
it with an- ill, not with a good grace. Even
were this so, yet shouldest thou show no sign
of it outwardly. If, notwithstanding these
many condderations, which are but too true —
the subtlety of the devil, and our own ignore
ance and evil inclinations, should so prevail
within us that thoughts of self-exaltation cease
not to disquiet us, and make an impression on
our hearts, then is the time to humble ourselves
the more in our own eyes ; for we see by this
proof that we have advanced but little in the
spiritual life, and in the true knowledge of self,
seeing that we cannot free ourselves from those
annoyances which spring from the root of our
empty pride. So from the poison we shall
extract honey, and from our wounds their own
cure.

"1

<9n t^r Orlrrr of ottr aaarfare.

CHAPTER XXXIII.

SOME ADVICE HOW TO CONQUER EVIL PAS-
SIONS AND ACQUIRE NEW VIRTUES.

THOUGH I have said so much to thee of
the way by which thou must conquer
self, and adorn thyself with virtues, there
still remain other points whereof to warn
thee.

First. In thine endeavours after holiness,
never be persuaded to use those spiritual exer-
cises which appoint different virtues for differ-
ent days of the week.

But let the order of thy warfare and of thine
exercise be to combat those passions which
have always injured thee, and which still often
assault and injure thee, and to adorn thyself
with their opposite virtues as perfectly as
possible.

For, in acquiring these virtues, thou wilt
have no difficulty in gaining all others as their
occasions offer ; and occasions will never be
M'anting, inasmuch as all the virtues are so
interlinked one with another, that he who
possesses one in perfection, has all the others

2X8

On t^e ^Mtx of our narfanrr.

z

ready waiting, as it were, at the door of his
heart.

Secondly. Never set a fixed time for the
attainment of virtues, nor say that you will
gain them in so many days, weeks, or years ;
but as one newly-born, as a soldier yet untried,
fight thy way, and push forward to the summit
of perfection.

Do not stand still, even for a moment ; for
to stand still in the way of holiness and per-
fection, is not to take breath or courage, but
to relapse or become weaker than before.

By standing still, I mean, making ourselves
believe that we have gained the virtue per-
fectly, and at times taking less heed of the
occasions which may call to new acts of that
virtue, or of little failings therein.

Therefore be careful, fervent, vigilant, so as
not to miss the slightest opportunity for the
exercise of any virtue.

Embrace every occasion which may lead to
it, and especially those which are most difficult,
seeing that habits are more quickly formed,
and more deeply rooted, the greater the diffi-
culties to be overcome ; therefore love those
which offer thee such difficulties.

Flee those only, and that with rapid step,
with all speed and diligence, which may lead
thee to the temptations of the AesYi.

1X9

■^^■_^^^H

J

dlR tit «rtn Dt DtiT Uinfmt.

virlues which may do injury to the body, sucl
as seir-chastisement by means a( disciplines
hait-clolhs, fasts and vigils, meditations, am
the like ; for these must be allaioed slow!;
and by degrees, as will be presently explained
As to other virtues wholly internal, such a
the love of God, contempt of the world, sell
abasement, hatred of sin and of sinful passions
raeeknesi and patience, love towards all men
even for tiiose who injure us, and such like
it is not necessary to atlain these Hitle by little
nor to mount by degrees to perfection in them
but strive to make each act as perfect a

Fouithly. Let tby whole thought, thy desire
thy heart, think of nothing, desire nothing
long for nothing, but to conquer that passioi
with which thou art struggling, and to form it
opposite virtue. Be this all thy world, th;
heaven, Ihy earth, thine every treasure; am
all in order to please God.

Whether eating or fasting, labouring o
(esting, watching or sleeping, at home o
abroad, whether engaged in devotion or in thi
works of thy hands, do all with a view 1i
overcome and subdue this passion, and to gaii
the opposite virtue.

Fifthly. Be thou the (oe of all eanhl'

0n t%e ^Mtx of onr n«rfare.

pleasures and comforts, and so will all vices
have little power to assail thee, for they all
spring from the one root of pleasure. There-
fore when this is cut away by hatred of self,
they lose their strength and power.

For if on the one hand thou wilt fi^ht
against some particular sin or pleasure, and on
the other give thyself to some earthly enjoyment
(though it be only venial), hard will be the
battle, and bloody, and rare, and uncertain the
victory. Therefore keep ever in mind these
Divine words :

*' He that loveth his life shall lose it ; and
he that hateth his life in this world shall keep
it unto life eternal."

** Brethren, we are debtors, not to the flesh,
to live after the flesh. For if ye live after the
flesh, ye shall die : but if ye through the
Spirit do mortify the deeds of the body, ye
shall live."

Sixthly and lastly. I warn thee, that it
would be well and perhaps necessary for thee
to make flrst, a general examination and con-
fession, doing everything which belongs to
that duty, that thou mayest be better assured
of thy Lord's favour, to Whom alone we
must look for all graces and victories.

\

CHAPTER XXXIV.

I'lRTUES AKB TO BE ACQITIRED BY

THOUGH the true soldier of Chtist, who
as[jirea Xo height of perfection, should
assign no limits to his prepress, still there are
some degrees of spiritual fervour which require
to be bridled with a ccrUin discretion, lest,
being at first embraced with too much warmth,
they should be soon exhausted, and fail us in
the midst of our race. Hence, besides what
hus been said as to moderation in outward
exercises, it is well to know, that even inward
virtues should be attained by degrees, and
little by little ; for thus that which is smnll
m becomes great and abiding. Forexample,
.hould not, as a rule, pmclise ourselves in
rejoicing in afflictions and wishing for them,
had first passed the lower degrees of

[either do 1 advise thee to attend mainly to
many virtues at once, but to one

m ftttaintng Ffrturs.

only, and afterwards to the others ; thus will
the virtuous habit be more easily and firmly
rooted in the souL For by the constant ex-
ercise of one single virtue, the memory recurs
to it more readily on all occasions, the intellect
becomes continually more sharpened to discern
new ways and motives for attaining to it, and
the will inclines to follow it more easily and
pleasurably than if occupied with many virtues
at one and the same time.

And by means of this uniform exercise, the
acts which bear upon a single virtue are done
with the less &tigue, through the likeness
between them. The performance of one act
facilitates the performance of the next, and by
this common likeness again they make a
greater impression upon us ; the ground of the
heart being prepared and disposed for receiving
the new seed, by having already afforded room
for similar acts.

These reasons have the greater force, as we
know for certain, that whoever exercises him-
self well in one virtue, learns at the same time
the way to exercise himself in another, and
thus all grow together with the increase of one,
because they are inseparably joined together,
as being rays proceeding from one and the
same Divine Light

123

Of Slttainfn0 Ftrtnrs.

CHAPTER XXXV.

OF THE MEANS WHEREBY VIRTUES ARE AC-
QUIRED, AND HOW WE SHOULD USE THEM,
BY ALLOWING SOME SPACE OF TIME TO
ONE VIRTUE ONLY.

FOR the attainment of holiness, besides all
that has been said above, we need a
great and generous soul; a will, neither un-
stable nor remiss, but strong and resolute,
with a firm conviction that we must pass
through many rough and adverse trials.

Besides this, there are particular inclinations
and affections which we may acquire, by often
considering how pleasing they are to God,
how excellent and noble in themselves, and
how useful and necessary to us, since from
them all perfection has its source and end.

Let there be made, each morning, firm
resolves to exercise ourselves in them accord-
ing to the events which are likely to happen
through the day, during which we should
many times examine ourselves to see whether
we have kept these resolves or not, renewing
them afterwards with fresh life. And this
should be done espec\a\Vv coTvcetmu^ the par-

"4

W ftttamtes Ftrtutf.

ticular virtue we axe then endeavouring to
acquire.

Likewise, let the examples of the saints, and
our prayers and meditations on the Life and
Passion of Christ (so necessary in every spirit-
ual exerdse), be all applied chiefly to that very
virtue in whidi we are then exercising ourselves.

Let the same be done on all occasions (as we
shall presently shew more particularly), how-
ever cUfierent they may be one from the other.

Let us try so to use ourselves to inward and
outward acts of virtue, that we may ccme to
perform them with the same readiness and
ease, as before we did others pleasing to our
natural will And (as we said elsewhere) the
more contrary such acts are to that will, the
more quickly will they bring the good habit
into our soul.

The sacred words of Holy Scripture, uttered
by the voice, or at least mentally, as may
best suit the occasion, have a wonderful power
to help us in this exercise. To this end let
there be many such words in readiness, con-
certaing the virtue we are to practise, and let
them be said through the day, especially when
the contrary passion asserts itself. As for
instance, if we are trying to get patience, we
can use the following words, or others like
them.

lis

01 aitninlng Fntnra.

" My children, suffer patiently the wralh ih
is come upon you from God. " (Baruoh iv. a;

" The patient abiding of the meek shall n
perish for ever." (Psalm ix. iB.)

" He that is slow lo anger is better than t1
mighty ; and be that ruleth his spirit thaa 1
that laketb a city." (Proverbs xvt. 32.)

" In your patience possess ye your souls
(Lukexxi. 19.)

" Let us run with patience the race that
set before us." (Hebrews xii. i.)

To the same end we may likewise say ll
following, or such like short prayers :

"When, my God, shall iKia henrt of mil
be armed with the shield of patience?"

"When shall I, lo please my Lord, be
every trouble with a quiet mind?"

"Oh, most dear suffering, which liken »
unto my Lord Jesus crucified for me 1"

■' Sole Life of my soul ! shall I ever, (
Thy glory, live contcnled amidst a thoosai
Bgonies ?"

" Happy shall I be, if, in the midst of ll
fire of tribulation, Ibum with desire to endu
greater things 1"

We may use these short prayers, and ai
others, suited to our progress in holiness, whji
will cherish the spirit of devotion.

TVjcse short praycts a.\c cal\e.ii cvw;alator

0bn 9^tM ^ortoards.

because they are shot like darts or arrows
towards heaven. They have great power to
rouse us to virtue, and to penetrate even to
the heart of God, if, as by two wings, they be
accompanied by two things.

The one is, a true knowledge that our
spiritual exercise is pleasing to our God.

The other, a true and burning desire to
acquire holiness for this end only, to please
His Divine majesty.

«

CHAPTER XXXVI.

THAT IN THE EXERCISE OF VIRTUE WE MUST
WALK IN CONTINUAL WATCHFULNESS.

OF the things most important and necessary
to attain holiness, besides those already
taught, one is, that to arrive at each virtue
which we set before us. We must ever be going
onwards ; else, by only standing still, we are
turning back.

For as soon as we leave off acts of virtue,
it follows of necessity that through the violent
inclination of the sensual appetite and of other
things which move us to outward actions,
many unruly passions are formeOi viyVVvw >q&^

0ber IfiUM ;forbatOs.

>which destroy, or at teast impair holiness-; and,
.moreover, we lose many gifts and graces with
which our Lord might have rewarded our
•farther progress. Therefore is the spiritual
journey different from that of the earthly
traveller ; for in the earthly journey, nothing
of the ground already gained is lost by stand-
. ing still ; but it is otherwise in the heavenly
journey.

There is another great difference too in that
the weariness of the earthly pilgrim increases
as the body moves on, whereas in the spiritual
journey, the farther the traveller walks onwards,
the more vigour and strength he gains.

For by the practice of virtue, the lower
.nature, which by resisting made the way rough
and wearisome, gets weaker and weaker ; while
the superior part, where virtue abides, gets
firmer and more robust.
V -Hencey as we advance in holiness, the pain
which we felt lessens, and a certain secret
gladness, which by the working of the Spirit
is mingled with that pain, increases ever more
and more. In this way, ever going on with
greater ease and delight, from one virtue to
another, we veach at last the mountain top,
where the perfected soul works on without
weariness, nay, with pleasure and rejoicing,
because having now- conquered and subduefl
128

Of Jb^unnlng Opportuntttes.

its unruly passions, and standing above all
created things and above itself, it lives happily
in the heart of the Most High, and there,
sweetly labouring, finds its repose.

«

CHAPTER XXXVII.

THAT AS WE MUST ALWAYS CONTINUE IN
THE EXERCISE OF ALL VIRTUES, SO WE
MUST NOT SHUN ANY OPPORTUNITY
WHICH OFFERS FOR THEIR ACQUISITION.

WE have seen clearly enough, that in the
journey which leads to perfection, we
must ever press on without stopping.

To this end we should be very careful and
watchful, not to lose any opportunity for the
increase of any virtue. Therefore they are
much mistaken who remove themselves, as
much as possible, from such contrary things as
might lead to it.

For (keeping to my wonted example) if thou
wouldest gain the habit of patience, it is not
well to keep away from such persons, deeds,
or thoughts, as try thy patience.

Therelore thou needest not shun the society

K 129

10

^

(91 ibimnning (Sppormnaies.

of any because it is tiresome to thee ; but in
thine intercourse and dealings with whatever
annoys thee, keep thy will always disposed
and ready to bear any trouble and vexation
which may come of it ; else thou wilt never
get the habit of patience.

In like manner, if any work be irksome to
thee, either on its own account, or because of
the person who laid it on thee, or because
it hinders thee from doing something thou
wouldest like better, still undertake it and go
on with it, whatever trouble it be to thee, and
though thou mightest find comfort by not
doing it; because thou wouldest not in this
way learn to suffer, nor would thy peace be
true peace, as it comes nol from a soul freed
from passion, and adorned with holiness.

I would say the same of harassing thoughts,
which at times may trouble and disturb thy
mind. Thou needest not drive them entirely
away from thee, for besides the pain they give
thee, they also teach thee to bear contra-
dictions.

And whoever tells thee differently, would
teach thee rather to shun pain, than to follow
after the virtue which thou desirest.

It is very true that the young soldier

especially ought to skirmish and shield him-

self with watchfulness axvsl ^s^sJil qw such

130

^( Embracing C^pportnntttrs.

occasions, now facing the enemy, now retiring,
as he gains more or less spiritual strength.

So we most never quite turn back and with-
draw, so as to leave all opportunity of contra-
diction behind ; because, though for the time
we might be saved from the danger of falling,
we should for the future run a greater risk
when exposed to assaults of impatience, from
not having first armed and strengthened our-
selves with the practice of the contrary virtue.

This advice, however, applies not to the sins
of the flesh, of which we have already spoken
more particularly.

CHAPTER XXXVIII.

THAT WE SHOULD PROPERLY VALUE ALL
OPPORTUNITIES OF FIGHTING FOR THE
ACQUISITION OF VIRTUES ; AND CHIEFLY
THOSE WHICH PRESENT THE GREATEST
DIFFICULTIES.

IT is not enough, beloved, that thou shouldest
use the opportunities given thee of acquir-
ing virtue ; I would have thee at times seek
them, as things of great price atvd \»Xw^^ ^sA
always embrace them joyfully, so sootv ^'s* xN^ffi

<9f 0mbrAcmg C^pportttnUies*

appear ; counting those most dear and precious
which are most distasteful to thy nature.

This, by the grace of God, thou wilt do, if
thou wilt fix in thy mind the following con-
siderations.

One is, that opportunities are the fitting,
nay, the necessary means of acquiring virtues.
Hence when thou art asking virtues of the
Lord, thou art also of necessity asking for
opportunities, else would thy prayer be vain,
and thou wouldest be contradicting thyself,
and tempting God ; who does not usually give
patience without tribulation, nor humility
without humiliations.

And the same may be said of all the other
virtues, which are doubtless gained by means
of crosses. And the more painful these crosses
are, the more they help us, and therefore the
more dear and welcome should they be to us.
For acts of virtue, done at such times, are
more noble and generous, and open the path
to holiness more easily and quickly.

Even the slightest opportunity, though but
a word or a look, which crosses our will, should
be prized and used, for acts so made are more
frequent, though less intense, than those made
in great difficulties.

The other consideration (of which I have
already spoken) is, thai eNct^ NX^tv^ >NVik.lv

49f 0^mbrar(ng ^ppottnnitit%.

L

befals us comes from God for our good, and in
order that we may profit by it.

And though (as we have said elsewhere)
some of these, such as our own failings, or
those of others, cannot be said to be (/God,
Who willeth not sin, yet are they from Him,
in that He permits them, and though able to
hinder them, does not do so. But all the
sorrows and afflictions which come to us,
either through our own fault, or the malice of
others, are both from God, and of God ;
because He allows them ; and that which He
would not have us do^ as being full of evil, and
exceeding abominable in His pure eyes. He
wills that we suffer, both for our good and for
other wise reasons hidden from us.

Being then well assured that our Lord wills
us to bear gladly any cross which may come to
us, either from others or from our own evil
deeds, — to excuse our impatience, by saying (as
many do) that God wills not, nay, abhors evil
deeds, is but a vain pretext for hiding our own
faults, and refusing the cross, which we know
it is His pleasure we should bear.

Nay, I will say farther, that all things con-
sidered, our Lord loves better to see in us
patience under those troubles, which come
from the wickedness of men, especially from
those whom we have served and \iexv^^\sA^

^t SMferacmf ^^nportanttirs.

than under those which arise finom other griev-
ous causes. And this because our proud
nature is, mostly, more humbled by the former
than by the latter, and also, because by suffer-
ing them with good will, we do above measure
please and magnify our God, working together
with Him in that wherein His unspeakable
goodness and omnipotence are most conspic-
uous ; namely, his drawing out of the deadly
poison of malice and wickedness the sweet and
precious fruit of holiness and virtue.

Know then, beloved, that so soon as the
Lord beholds in us a lively desire to do it in
earnest, and give ourselves as we ought to so
great a work, He makes ready a cup of the
strongest temptations and hardest trials, that
we may take it in His time ; and we, acknow-
ledging His love, and our own good, should
receive it blindly and cheerfully, and drink it
trustingly and readily, to the very dregs ; for
it is a medicine prepared by an unerring Hand,
and made up of ingredients the more health-
ful to the soul, as they are more bitter in
themselves.

«

134

I

49f tl^t Cfxtxtint of Firtitf.

CHAPTER XXXIX.

HOW TO AVAIL OURSELVES OF THE VARIOUS
OPPORTUNITIES FOR THE EXERCISE OF A
SINGLE VIRTUE.

WE have seen above, that it is better to
practise a single virtue at a time than
many at once ; and that we should use the
opportunities we meet with to this end, how-
ever varied. Now learn how this may be done
with tolerable facility.

It may happen that the same day, or at the
very hour we are reproved for some good action,
or blamed for some other reason, we may be
harshly denied some favour we have asked, or,
perhaps, some mere trifle ; we may be unjustly
suspected of evil, or we may be called to
endure some bodily pain, or some petty annoy-
ance (such as a dish badly dressed) ; or some
heavier and harder trial, such as this wretched
life is full of, may befall us.

Though in the variety of these, or the like
accidents, we may perform various acts of
virtue, yet if we would keep to the rule laid
down, we must continue to exercise ourselves
in acts wholly conformable to the virtue we
have in hand at the time ; as, foT exaTa^\<& \

Of tf^r eixtxtiM of Firtflfr.

If when these opportunities present them-
selves, we are exercising ourselves in patience,
we shall bear them all willingly and with glad-
ness of heart.

If our exercise be that of humility, we must
in all these little troubles acknowledge that we
deserve them.

If it is obedience, we shall promptly submit
ourselves to the Almighty Hand of God, and,
to please Him, (since so He wills it) to created
things, rational and even inanimate, that may
have caused us these annoyances.

If it is poverty, we shall be well content to
be stripped and deprived of all worldly con-
solation great or small.

If it is charity, we must bring forth acts of
love, both towards our neighbour, as the in-
strument of progress to us, and towards our
Lord God, as the first and loving- Cause,
whence proceed these discomforts, or by
Whom they are permitted to arise, for our
exercise and spiritual improvement.

What has been said of the various accidents
which may befall us every day is equally true
of a single trial of long continuance, such as
sickness, or other like affliction — we may yet
go on performing acts of that virtue, in which
we are then exercising ourselves.

136

0f S^pixitnaX flUiianremrnt

CHAPTER XL.

OF THE TIME TO BE GIVEN TO THE EXER-
CISE OF EACH PARTICULAR VIRTUE, AND
OF THE SIGNS OF PROGRESS.

THE time to be bestowed on the exercise
of each several virtue is not for me to
determine. This must be regulated by the
state and needs of each person, by the progress
they are making in their spiritual course, and
by the judgment of their spiritual guide.

But if we set ourselves earnestly to work in
the manner I have described, there is no
doubt but that in a few weeks' time we shall
have made considerable progress.

It is a sign of progress in holiness, if amid
dryness of spirit, and darkness, and anguish
of soul, and the withdrawal of spiritual joys,
we persevere firmly in our exercises of virtue.

Another clear sign of growth will be, the
degree of resistance made by our sensual
nature to the peformance of acts of virtue ;
for the weaker this resbtance, the greater our
advancement. When, then, we cease to feel
any contradiction and rebellion in the lower
and sensual part, and especiaWy Vxi casa<s» ^\

<9t JSpirfttuI

sudden and unexpected assaults, we may look
upon this as a token of having already attained
to the virtue.

And the greater the alacrity and gladness of
spirit which accompanies these acts, the greater
profit may we hope to have derived from this
exercise.

Beware, however, not to assume as a cer-
tainty that we have attained to any virtue, or
entirely subdued any one passion, even though
for a long time, and after many struggles, we
may not have felt its motions within us. For
here also the artifices and workings of Satan,
and our own deceitful nature, may find a place ;
since oftentimes that which is vice seems to
our lurking pride like virtue. Besides, if we
look to the perfection to which God invites us,
we shall hardly persuade ourselves (however
great the progress we have made in the way
of holiness) that we have .even entered upon
its threshold.

Therefore as a young soldier, and, as it were,
a new-bom babe in the struggle, do thou
return continually to thy first exercises, as
though thou hadst hitherto done nothing.

And remember, beloved, to attend rather to
advancement in holiness than to a nice exami-
nation of thy progress ; for the Lord God
the true and only seatchei oC our hearts, givf
138

^t 6rotot| m holiness.

edge to some, and withholds it from
:ording as He sees that it will lead
r to humiliation ; and, like a loving
e removes a danger from one, while
He offers an opportunity of increas-
iness. Therefore, though the soul
ot her own progress, let her still
lese her exercises, for she shall see
pleases the Lord to shew it to her
ater good.

«

CHAPTER XLI.

MUST NOT YIELD TO THE WISH OF
RID OF TRIALS WE ARE BEARING
TLY ; AND HOW TO REGULATE ALL
ESI RES, SO AS TO ADVANCE IN

SSS.

N thou findest thyself in any trial,
vever painful, and bearest it with a
fit, take heed lest the devil, or thine
)ve, persuade thee to wish to be
rom it ; for thereby two great evils
II thee,
hat if this wish did not al otvc^ xc?^

\

&x 0rotot| in AoUnesft.

thee of the virtue of patience, it would at U
gradually dispose thee to impatience.

The other, that thy patience would becom -
defective, and would be recompensed by Go*-
only according to the length of time it
exercised : whereas, if thou hadst not desire^si
to be freed from it, but hadst given thyse^^
unreservedly to His divine goodness, ib^~:M
suffering, though but of an hour's length, na^-a
even less, would have been owned by thy Loos' ^
as a long-enduring service.

In this then, and in all things, make it -
universal rule, to keep thy wishes so far r»-"^
moved from every other object, that they mac^
aim simply and solely at its true and only encK::'
that is, the will of God. For in this way wk "
they be well ordered and righteous ; and thoip* *
however contrary events may be, wilt be n^
only calm, but contented ; for, as nothing ca^
happen without the supreme will, thou, hJ
willing the same, wilt come, at all times, bo9
to will and to have, all that happens and m
thou that desirest.

This (which must not be understood eith'
of our own or others* sins, because these Gi
wills not) applies to every chastisement arisi
from these or other causes, though it be
severe and searching as to reach the botton
the heart, and to wilhet >\^ vVv^ loots of
140

^oUrratt'on tit C^ttttoarH ^xtni»n.

iral life ; for this is the very cross with
ch it pleases God to favour sometimes His
rest and dearest friends,
.nd what I say of the endurance which thou
it have in all cases, is to be understood also
that portion of any trouble which yet
ains, and which God wills us to bear, even
r we have used all lawful means to be freed
a it.

.nd even these means should be ruled by
disposal and will of God, who has
lined them to be used, not to please our-
es, but because He so wills it ; nor as
ng or desiring relief from trials, beyond
it His service and will require.

«

CHAPTER XLII.

ff TO RESIST THE DEVIL, WHEN HE SEEKS
TO DECEIVE US BY INDISCREET ZEAL.

[ T'HEN the devil, wily as he is, perceives
V that we are walking straight forward
he path of holiness with fervent and well-
ered desires, being unable to draw u% vs&V^^
open allurements, he transforms Yvvcos^M

ittoHeratton in (QnWoaxt ^xmi»t%.

into an angel of light, and by friendly sugges^ —
tions, quotations from Scripture, and example^
of the saints, importunately urges us to walk:
indiscreetly in the height of perfection, that sc^
he may cause us thence to fall headlong. To
this end he encourages us to chastise the bodjr
with great severity, by disciplines, abstinences,
hair- cloths, and other like mortifications, that
he may either tempt us to pride, by thinking
we are doing great things (as is especially the
case with women), or that we may, by some
sickness, be unfitted for good works, or else
that, from over- weariness and pain, spiritual
exercises may become wearisome and distasteful
to us; and thus, by little and little, we grow
lukewarm in godliness, and at last give our-
selves up with greater avidity than before to
worldly pleasures and amusements. This has
been the end of many, who following pre-
sumptuously the impulse of an indiscreet zeal,
have in their excessive outward austerities,
gone beyond the measure of their own virtue,
and so have perished in their own inventions,
and become the sport of malicious fiends.
This would not have befallen them, had they
well considered what we have been saying,
and remembered that this kind of painful acts,
though praiseworthy, and profitable to those
who have corresponding strength of body and

MS

trAtton m <9tttiBarli ^xtxtiatn.

af spirit, must yet be regulated by
's constitution and condition,
those who cannot imitate the saints in
eness of life, there will not be wanting
orlunities of imitating their life, by
I effectual desires and fervent prayers,
3 the most glorious crowns of Christ's
2rs by giving themselves up to silence
ie, by meekness and humility towards
by patient suffering under ills, by
>d to those most obnoxious to them,
eeping themselves from every fault,
trifling, for this is a thing more
i to God than painful bodily exer-
ith regard to these . I advise thee to
discreetly sparing, so as to be able,
)e, to increase them, than by certain
o run the risk of being compelled at
ve them up altogether. I say this,
.1 persuaded that thou art not likely
to the error of some, who, though
for spiritual persons, are yet allured
ed, by deceitful nature, into an over-
ire for the preservation of their bodily
So jealous and careful are they of it,
the most trifling reason, they are
doubt and in fear of losing it. There
g of which they think more, and
re v.iilingly, than of the ordering of

M3

IttoDrratton m (SuttoarD (SFxrrcfsrs.

their lives in this respect. Hence they are
ever careful to have food suited rather to their
taste than to their stomach, which is often
enfeebled by over -delicacy. And whereas
this is done under the plea of being able to
serve God better, it is but a vain attempt to
unite two deadly foes, the spirit and the flesh,
an attempt whith benefits neither, nay, injures
both ; for this same over- carefulness impairs the
health of the one, and the devotion of the
other.

Therefore a certain degree of liberty in our
way of life is, in all respects, safer and more
profitable ; not unaccompanied, however, by
the discretion of which I have spoken, having
regard to different constitutions and conditions
of life, which cannot all be subjected to the
same rule.

I would say further that not only in outward
things, but also in the pursuit of inward holi-
ness, we should proceed with some moderation,
as has been shown above as to the gradual
acquiring of virtues.

«

144

Aot to guDgr ftarsf^li).

CHAPTER XLIII.

OF THE POWER OF OUR EVIL INCLINATIONS,
AND THE WAY THE DEVIL TEMPTS US TO
FORM RASH JUDGMENTS OF OUR NEIGH-
BOUR ; AND HOW TO RESIST HIM.

FROM the above-mentioned vice of self-
esteem and self-conceit arises another,
which is in the highest degree hurtful to us,
namely, rash judgment of our neighbour,
which leads us to despise, disparage, and
lower him. And as this fault springs from
pride and evil inclination, so is it by the same
pride willingly cherished and nourished, for,
as it increases, so does pride also increase,
insensibly humouring and deceiving us. Since
the more we presume to exalt ourselves, so
much the more do we unconsciously depreciate
others, fancying ourselves free from those
imperfections, which we believe we discover
in them.

And the wily Devil, who perceives in us
this most evil disposition, is constantly on the
watch to open our eyes and make us ready
enough to see, examine, and exaggerate t.b&
hiUngs of others,

L 14S

It ^

$ot to guDgr %ar0|li.

The careless do not know or believe, how
busy and diligent he is in impressing on our
minds the little defects of this or that person,
when he cannot prevail on us to notice great
faults.

Seeing then that he is so on the watch to do
thee hurt, be thou also awake, lest thou fall
into his trap. And as soon as he brings before
thee any failing of thy neighbour, reject the
thought at once, and if thou still feel tempted
to pass judgment upon it, yield not Consider
that this power has not been given thee ; and
that, even if it had been, thou wouldest be
unable to form a right judgment, beset as thou
art by a thousand passions, and but too much
disposed to think evil of another without just
cause.

But as an effectual remedy against this
temptation, I would remind thee to occupy
thy thoughts with the defects of thine own
heart ; for thou wilt hourly perceive more and
more that thou hast so much to do and work,
in thyself and for thyself, as to have neither
time nor inclination to attend to the deeds of
others.

Besides, by performing this exercise faith-
fully, thou wilt be enabled to cleanse thine
inward sight more and more from the bad
humours whence proceeds \.\\\s ^t?.\J!\eiiV. Nvce»

146

Aot to guDge %ar»||Is.

And know, that when thou thinkest unchar-
itably any evil of thy brother, some root of
that same evil is in thine own heart, which,
in proportion as it is ill-disposed, readily sees
in another that which is akin to itself.

Therefore, whenever it comes into thy mind
to judge others for some fault, be indignant
against thyself, as guilty of the same, and say
in thine heart, ''How is it that I, wretched
being, buried in this and far heavier faults,
dare to lift up my head to see and judge the
faults of others?"

And thus the weapons which, directed
against others, would have wounded thee,
being used against thyself, will bring healing
to thy wounds.

For if the error committed be palpable,
excuse it with a feeling of pity, and believe
that there are in thy brother some hidden
virtues, to guard which the Lord permits him
to fall, or this error to cling to him awhile,
that he may be more vile in his own sight,
and by being also despised by others for it, he
may learn humility, and make himself more
acceptable to God, and so his gain become
greater than his loss.

And if the sin be not only unmistakable,
but grievous and out of an obstinate Vwe^il,
tvm thy thoughts upon God*s aw(u\ '^M'lX^pvcxvVi.

(9n yvaf rr.

Here thou wilt see that men who were once
most wicked have attained to high degrees of
holiness, and others who seemed to have
attained the highest state of perfection, have
fallen into the most miserable perdition.

Therefore stand always in fear and trembling
for thyself more than for any other.

And be very sure that all ^ood and kindly
feeling towards thy neighbour is the gift of
the Holy Spirit ; and all contempt, rash judg-
ment, and bitterness towards him, comes from
our own evil, and from the suggestions of
Satan.

If then any failings in another have made
an impression on thee, rest not, give no sleep
to thine eyes, until to the utmost of thy power
thou have effaced it from thy heart.

CHAPTER XLIV.

ON PRAYER.

IF distrust of self, trust in God, and spiritual
exercises, are as needful in this combat as
has been shown above, needful above all is
prayer (the fourth weapon before mentioned),
by means of wbicYi "wc ma>j o\Ascl\i T^at only
148

<N yrapnr.

those already named, but all other good thing;s
from the Lord our God.

For prayer is the instrument for obtaining
all the graces which stream down upon us from
that Divine fount of goodness and love.

By prayer (if thou use it well) thou wilt put
a sword into the hand of God, that He may
fight and conquer for thee.

And to use it well thou must have formed
or be striving to acquire the following habits :

First, there must ever live within thee an
earnest desire to serve His Divine majesty in all
things, and in the way most acceptable to Him.

In order to kindle this desire within thee,
consider well.

That God is supremely worthy to be served
and honoured for His excellencies, wonderful
above all wonders. His wisdom, goodness,
majesty, beauty, and His other infinite per-
fections.

That to serve thee, He toiled and suffered
three and thirty years, binding up and healing
the putrefying sores, envenomed by the poison
of sin, not with oil, or wine, or linen, but
with the precious stream that flowed from His
most sacred veins, and with His most pure
flesh, torn by scourges, thorns, and nails.

And consider further the great value of this
service; for by it we gain the masVer^ ONex

^49

ourselves and Satan, and are made sons of
God Himself.

Secondly, thou must have a lively faith and
confidence that the Lord will give thee all
things needful for His service and thy good.

This holy confidence is the vessel which
Divine mercy fills with the treasures of His
Grace ; and, the larger and more capacious it
is, the richer will our prayer return into our
bosom.

For how should the Unchangeable and
Almighty God fail to make us partakers of
His gifts, when He has Himself commanded
us to ask for them, promising to give us His
Spirit also, if with faith and perseverance we
ask for It ?

Thirdly, thou must draw nigh to prayer
with the intention to seek God*s will alone,
and not thine own, as well in asking as in
obtaining what thou askest ; that is, thou
must dispose thyself to pray because God
wills it, and desire to be heard in so far only
as He wills it. In short, thine intention
should be to unite thy will to the Will of
God, and not to bend God's Will to thine.

And this because thy will, being tainted and

corrupted by self-love, very often errs and

knows not what it asks ; but the Divine Will,

always united to ineffable Ooo^tvt^, CAti never

150

0n yrai^nr.

err. Therefore is the Will of God the rule
and ruler of all other wills, and deserves and
wills to be followed and obeyed by alL

Thou shouldest therefore always ask such
things as are conformable to God's Will ; and
if thou doubt whether any be so or not, ask it
only on the condition of the Lord being willing
for thee to have it.

And such things as thou knowest to be
pleasing to Him, such as virtues, thou wilt ask
for, rather in order to serve and please Him,
than for any other end or motive, however
spiritual.

Fourthly, in going to prayer thou must be
adorned with works corresponding to thy
petitions, and, after thou hast prayed, labour
the more earnestly to render thyself fit for the
grace and virtue thou desirest.

For the exercise of prayer must be so
accompanied by the exercise of self-discipline,
that the one may revolve round, the other ;
else, to ask for a virtue, and not exert oneself
to practise it, would be rather tempting God
than otherwise.

Fifthly, thy petitions must be preceded, for
the most part, by thanksgivings for blessings
received, in this or the like form :

**0 Lord, Who of Thy Goodness hast
created and redeemed me, and, l\me& m>^QM\.

^n yrai^nr.

number, unknown to myself, hast delivered me
out of the hands of my enemies, help me now,
and deny me not my request, though I have
been ever rebellious and ungrateful unto Thee."

And if thou art asking for some special
virtue, and hast at the time some occasion of
painfully exercising this very quality, do not
forget to thank God for the opportunity He
has given thee, for this is no small loving-kind-
ness on His part.

Sixthly, because prayer draws its force and
power of bending God to our desires from the
bounty and mercy of His own nature, and
from the merits of the life and passion of His
only-begotten Son, and from the gracious
promise which He has made to hear us — thou
wilt end thy petitions with one or more of the
following short sentences :

"O Lord, grant me this grace, of Thy
great mercy ! May the merits of Thy Son
obtain for me that which I ask of Thee. Be
mindful of Thy promises, O my God, and
incline Thine ear to my prayers."

Seventhly, we must persevere in prayer,
because humble perseverance conquers the
unconquerable. For if the importunity and
assiduity of the widow in the gospel inclined
to her request the judge laden with all iniquity
(Luke xviii.), how should a like perseverance
15a

^n draper.

fail to incline to our petitions God, Who is
Himself the fountain of all goodness.

And though, aAer thou hast prayed, the
Lord should defer answering thee, nay, though
He even seem to reject thee, still pray on,
and hold fast a firm and lively trust in His
help, for in Him there are not wanting, nay,
there abound in boundless measure, all things
needful to create graces in others.

Therefore, if there be no impediment on
fty side, doubt not but that thou shalt always
obtain all that thou askest, or something else
more expedient for thee, or, it may be, both
one and the other.

And the more He seems to repulse thee,
fte more do thou humble thj^self in thine
own eyes, and reflecting on thy unworthiness,
with stedfast thought of the mercy of God,
strengthen more and more thy trust in it,
which if thou keep lively and unshaken, the
more it is assailed, the more acceptable will it
be to thy Lord.

Give Him then thanks without ceasing,
acknowledging Him to be good, and wise,
and loving, no less when some things are
denied thee, than when they are all granted
thee ; happen what may, remain thou ever
stedfast and joyful, in humble submission to
His Divine providence.

153

On l^rntal $rasrr.

L

CHAPTER XLV.

WHAT CONSTITUTES MENTAL PRAYER.

MENTAL prayer is a lifting up of the
mind to God in actual or virtual sup-
plication for what we desire.

The actual is, when with words framed but
unspoken, we ask for grace in this, or such-like
manner :

" O Lord my God, grant me this grace for
Thine honour ;" or, " O Lord, I believe it to
be pleasing unto Thee and for Thy glory, that
I should ask and receive this grace of Thee ;
fulfil then now Thy Divine Will in me."

And when actually assaulted by enemies,
pray after this manner :

" Haste, O my God, to help me, that I yield
not to my enemies;" or, "My God, my
Refuge, the Strength of my heart, help me
quickly that I fall not."

And if the conflict continue, do thou also
go on praying in this way, manfully resisting
thy enemy all the while.

When the heat of the conflict is past, turn
to thy Lord, present befot^ Him the enemy

»54

0n i^ftmtal yrapnr.

tbat has assailed thee, and thy faintness in
resisting him, and say,

"Behold, Lord, the creature of Thy bounty,
the work of Thy Hands, redeemed with Thy
Blood. Behold thine enemy who strives to
rob Thee of it, and to devour it. To Thee,
my Lord, do I fly ; in Thee alone do I
trust, Who art All- Powerful and good, and
seest my weakness, and my proneness, without
Thy help, to become a willing captive. Help
me then, my Hope, and the Strength of my
soul!"

By virtual supplication I mean, lifting up
the mind to God to obtain some grace, showing
Him our need of it without moulding our
thought into words. As when I lift up my
mind to God, and there in His Presence
acknowledge that I am unable to shield myself
from evil, or do good, and burning with desire
to serve Him humbly^ and in faith awaiting
His help, I admire and contemplate Him the
Lord.

Such an acknowledgment, kindled with
desire, or faith towards God, is a prayer
which virtually asks for what I need ; and the
more clear and sincere the acknowledgment,
the more burning the desire, the more lively
the faith, the more effectual will be the
prayer.

m i^cmmion.

There is another sort of virtual prayer more
instant still, made by a mere glance of the
mind to God to obtain His help, which glance
is nothing but a silent remembrancer and
entreaty for that grace which we have before
prayed for.

And thou shouldest diligently learn this
kind of prayer, and become familiar with it,
because, as experience will show thee, it is a
weapon of unspeakable value and help, which
thou mayest easily have in hand at all times
and on all occasions.

CHAPTER XLVI.

ON PRAYER BY MEANS OF MEDITATION.

IF thou desire to pray for a certain space of
time— half an hour, or perhaps a whole
hour or more — thou wilt add to prayer a medi-
tation on the Life and Passion of Jesus Christ,
always applying His actions to that virtue
which thou desirest.

Thus, if thou desire to obtain the virtue of
patience, thou wilt, perhaps, take for the
subject of thy meditation some points in the
mystery of the Scour^wg.
X56

m i^rDitatioiu

First How, after the command given by
Pilate, our Lord was dragged, amid scoffs and
cries, by the ministers of wickedness, to the
place appointed for His Scourging.

Secondly. How He was stripped by them
with headlong fury, so that His most Pure
Flesh was left naked and exposed.

Thirdly. How His innocent Hands were
made tight with hard cords and bound to the
pillar.

Fourthly. How His whole body was torn
and gashed with the scourges, so that His
Divine Blood flowed in streams down to the
ground.

Fifthly. How, by repeated stripes on the
same place, the anguish of the Wounds already
inflicted was still more aggravated.

Having thus proposed to thyself these or
similar subjects of meditation, in order to
acquire patience, thou wilt first apply thy
senses to feel, as deeply as possible, the most
bitter anguish and acute pains which thy dear
Lord endured in each part of His most sacred
Body, and in every part of it at once.

Thence thou wilt pass on to His most Holy
Soul ; as far as thou canst, enter into the
patience and meekness with which He bore so
many afflictions, which yet could not satisfy
His loDging desire to suffer even ^ie.;)Xex ^\A

m ^tHitntion.

more excruciating tortures for His Father's
Honour and our good.

Then behold him inflamed with an ardent
desire that thou shouldest willingly bear thy
affliction, and see how He, still turning to the
Father, prays for thee, that He would deign to
give thee grace patiently to bear the cross
which is then tormenting thee, and any other
which may be laid upon thee.

Hence bowing thy will again and again to
will to suffer all with a patient spirit, after
this turn thy mind to the Father, and having
first thanked Him for having out of His pure
love, sent His Only-Begotten Son into the
world, to bear such bitter torments and to pray
for thee, then ask of Him the virtue of
patience, through the Works and Prayers of
His Beloved Son.

CHAPTER XLVII.

OF ANOTHER WAY OF PRAYING BY MEANS
OF MEDITATION.

THOU mayest also pray and meditate in
another way.
After thou hast well considered the Sorrows
of the Lord, and mediVaVed u^w ^S& tJaeec-
158

ilUOitatton on \^t yassioti.

ful acceptance of them, thou wilt pass on from
the greatness of His Travail and of His Patience,
to two other considerations.

The one, of His Merit.

The other, of the Satisfaction and Glory of
the Eternal Father, derived from the perfect
Obedience of His Son in His Passion.

And representing these two things to His
Divine Majesty, thou wilt ask (through them)
the grace which thou desirest. And this thou
mayest do, not only in each Mystery of the
Lord's Passion, but in each particular act,
whether inward or outward, done by Him in
each Mystery.

CHAPTER XLVIII.

OF MEDITATION ON THE PASSION.

WHAT I have said above concerning the
Lord's Passion, relates to prayer and
meditation by way of petition. I will now
show how we may thence excite divers affec-
tions.

Thou dost purpose (for example) to meditate
on the Crucifixion. In this Mystery thou
mayest dwell, among other points, upon the
following:

1S9

:^rlittatton on t^e |ia»»toti.

First. How, when the Lord was furiously
stripped on Mount Calvary by that phrenzied
multitude, His Flesh, which, through the
scourgings He had endured, adhered to His
Garments, was torn in flakes.

Secondly. How the crown of thorns was
taken off His Head, and, being again pressed
down upon It, wounded Him afresh.

Thirdly. How, with the strokes of a hammer
aiid with nails, He was cruelly fastened to the
Cross.

Fourthly. How His Sacred Limbs, which
could not reach the holes made to receive the
nails, were stretched by these savage dogs so
violently, that the dislocated Bones might be
told one by one.

Fifthly. How, as the Lord hung upon the
hard wood, supported only by the nails, the
weight of His Body, bearing downwards, en-
larged His most Sacred Wounds, and aggra-
vated their inexpressible agony.

Desiring then, by these or other points, . to
excite in thyself the affection of love, strive
by meditation upon them to pass from know-
ledge to deeper knowledge of thy Lord's in-
finite Goodness and Love towards thee, Who
for thee willed to suffer such cruel torments.
For the more thou dost advance in this know-
ledge, the more will thy love increase.

i6o

^rlitUt(on on i%t yasston.

And this knowledge of the Goodness and
infinite Love shown thee by thy Lord will
easily lead thee to contrition and grief for
having so often and so ungratefully offended
thy God, Who, for thine iniquities, was in so
many ways ill-used and tortured.

To lead thyself to hope, consider that into
this state of extreme misery did so Mighty a
Lord descend, that He might destroy sin, and
deliver thee from the snares of the Devil and
of thine own special faults, that He might pro-
pitiate His Eternal Father in thy behalf, and
give thee confidence to fly to Him in thine
every need.

Joy will be evoked by passing from His
Sufferings to their effects, namely, that by
these He taketh away the sins of the whole
world, appeases the Father's Wrath, confounds
the prince of darkness, vanquishes death, and
fills again the angelic ranks.

And be further moved to gladness because
of the joy thereby imparted to the most Holy
Trinity, together with the Church triumphant
and militant.

To rouse thyself to hatred of thy sins, apply
every point of thy meditation solely to thyself,
as if the Lord had suffered for no other purpose
save to teach thee to hate thine evil inclinations,
and especially that one which most dominates

M z6i

13

I^lrtitation on if^t 9a»0ton.

thee, and is most displeasing to His Divine
Goodness.

To move thee to wonder, consider what
greater marvel can there be, than to behold
the Creator of the Universe, Who giveth life
to all things, persecuted unto death by His
creatures; His Supreme Majesty trampled
upon and abased ; God's Justice condemned ;
His beauty despised ; the Love of the Heavenly
Father hated ; that inward and inaccessible
Light brought under the power of darkness ;
Glory and Blessedness Itself accounted the
dishonour and scandal of mankind, and sunk
into the extremest misery.

In order to feel with thy Suffering Lord,
besides meditating upon His outward Agonies,
thou must in thought penetrate into those
untold, unexampled Sufferings which tortured
Him inwardly. For, if thou grieve for the
former, it were a marvel if thy heart break not
with anguish at the thought of the latter.

The Soul of Christ beheld the Divine
Essence as It now beholds It in Heaven, knew
It to be beyond measure worthy of all honour
and service, and, through His unspeakable
Love for It, longed that all creatures should,
with all their powers, be devoted therewith.

To see It then, on the contrary, so strangely
outraged and dishonoMte^ Vs^j NJoft Tk^mberless
162

|tteD(tation on t|r 9a»»(on.

sins and the abominable iniquities of men,
pierced Him at one and the same moment with
infinite pangs of grief, which tortured Him the
more in proportion to the greatness of His
Ix>ve and desire that all men should honour
and obey so exalted a Majesty.

And, as the greatness of this Love and desire
axe beyond our understanding, even so none
can ever know how heavy and bitter was the
inward sorrow of the Crucified Lord on this
account.

Furthermore, as He loved all creatures with
a Love unspeakable, so, in proportion to that
Love, did He grieve beyond measure for all
their sins, by which they were about to separate
themselves from Him. He grieved for every
mortal sin which had been, or which should be
committed by all men who had ever lived, or
ever should live upon the earth. For every
such sin, whensoever committed, separates the
sinner's soul from the Soul of the Lord, to
"Which it was united by love.

A separation this, more j;)ainful than dis-
memberment of the body — inasmuch as the
soul being a pure spirit, and more noble and
perfect than the body — is therefore more
capable of suffering.

Amid all these sufferings for His creatures,
the most bitter was that whVcVi l\ve \^\\

\6^

i^eHitatton on i'^t Vasston.

endured because of all the sins of the damned,
who as they could never more be re-united to
Him, were to suffer torments eternal and
beyond comparison.

And if the soul, touched by these sufferings
of her Beloved Saviour, will enter still more
deeply into the contemplation of them, she
will And deep cause for compassion, in the
heavy Sorrows endured by Him, not only for
sins actually committed, but also for all possible
forms of sin. For, without doubt, both the
pardon of the former, and preservation from
the latter, have been purchased for us by our
Lord, at the price of His precious Sufferings.

Nor will other considerations, beloved, be
wanting to bring thee to sympathize in the
Passion of the Crucified.

For there never has been, nor will be, grief
of any kind, endured by any reasonable being
whatsoever, which He in Himself has not felt.

Insults, temptations, infamy, penance, every
grief and trouble which man can know,
pierced more keenly the Soul of Christ, more
sharply than the souls of those who suffered
them.

For all their sufferings, both great and small,

of soul and body, even to a slight headache or

a prick of a needle, were perfectly seen by our

pnost Pitiful Lord, Who of His boundless

164

^rtiUKon on t|r yasston.

Charity was pleased to compassionate them,
^nd engrave them in His Heart.

But who can tell His anguish of spirit at the
Sorrows of His most Holy Mother? For in
every way, and in every respect, in which the
Lord sorrowed and suffered, did the Holy
Virgin also sorrow and suffer most bitterly,
though less intensely.

And these her griefs opened afresh the
inward Wounds of Her Blessed Son. These,
like so many fiery darts of love, pierced His
most loving Heart, which, by reason of all the
tortures above named, and of others, infinite
in number, yet hidden from us, may be well
described (as a devout soul was wont with
holy simplicity to call it) '*a loving hell of
voluntary pains. "

If thpu, my beloved, consider well the
cause of all this anguish, borne by our Cruci-
fied Redeemer and Lord, thou wilt find it is
nothing else but sin.

Hence it plainly follows, that the genuine
way of shewing the sympathy and gratitude
He requires of us, and which we are unspeak-
ably bound to render to Him, is to mourn
over our offences purely for love of Him ; to
hate sin with a deadly hatred, and to fight
bravely against all His enemies and our own
evil inclinations ; that so putting off the old

I6S

&i tf^ CnttfCbrum.

man with his deeds, we may put on the new,
and adorn our souls with the virtues of the
Christian character.

«

CHAPTER XLIX.

OF THE PROFIT TO BE DERIVED FROM MEDI-
TATION ON THE CRUCIFIED LORD AND
OF THE IMITATION OF HIS HOLINESS.

AMONG many other lessons to be learned
from this holy meditation, one is, not only
to sorrow over thy past sins, but also to grieve
for the disorderly passions still alive within thee,
which have nailed thy Lord to the Cross.

Another is, to ask pardon foe thy sins, and
grace to loathe thyself, that thou mayest never
more offend Him, but in return for His many
Sufferings for thee, love and serve Him hence-
forth perfectly, which, without this holy hatred
of self, will be impossible.

The third, effectually to persecute unto death
each one of thy evil inclinations, how trifling
soever it may be.

The fourth is, to strive with all thy might to
imitate the virtues of the Saviour, Who suffered
not only to redeem us, by making Atonement
166

W t|^ Crnndxion.

for our iniquities, but also to set us an example
to follow His holy steps.

Here I would propose to thee a method of
tneditation, which may serve to this end.

Wouldst thou then (for example) acquiVe
patience, in order to imitate Christ thy Lord,
consider the following points :

First What the Soul of Christ Crucified
did towards God.

Secondly. What God did towards the Soul
of Christ. «-

Thirdly. What the Soul of Christ did to-
)¥ards Itself^ and towards His most Holy Body.

Fourthly. How Christ acted towards us.

Fifthly. What we should act towards Christ.

First, then, consider how the Soul of Christ,
intent wholly upon God, was amazed to see
that infinite incomprehensible Greatness, com-
pared with which all created things are as a
mere nothing, subjected to endure on earth the
most unworthy treatment, (yet still abiding
immoveable in Its Glory,) and this for man,
from whom It has never received aught but
unfaithfulness and insults ; consider how His
Soul adored God, gave Him thanks, and
offered Itself wholly unto Him.

Secondly. Behold attentively what God did
towards the Soul of Christ ; how He willed
and impelled It to endure, for our sake,

167

0i tf^t Crttttfixion.

buffetings, spittings, blasphemies, scourgings,
thorns, and the Cross, making known His
pleasure to see It loaded with every kind of
grief and ignominy.

Thirdly. Pass on to the Soul of Christ, and
think how, perceiving with Its understanding,
which is Light Itself, how great was this Good-
pleasure of God, and with Its affection, which
is Fire Itself, loving His Divine Majesty with a
boundless love, both for His infinite Merit, and
because of its immense obligations unto Him,
and being called by Him to suffer for love of us
and for our example, contended and joyful. It
disposed Itself readily to obey the Divine Will.

And who can fathom the deep longings of
that most pure and loving Soul thus to suffer ?

It dwelt, as it were, in a labyrinth of sorrows,
ever seeking yet not finding (as It would) new
ways and modes of suffering. Yet did It
freely give Its whole Self, and Its most innocent
Flesh, as a prey to wicked men and infernal
spirits, to be dealt with as they would.

Fourthly. Then look unto thy Saviour, as

He turns His pitying Eyes on thee, and says,

"Behold, my child, whither thy unbridled

wishes have carried Me, because thou wouldest

not do a little violence to thyself. Behold,

/ how much and how joyfully I suffer for love of

/ thee, and to set thee a paUeiw ol Vrnt^^xkewift*

/ i6S

et fitUtiitAtinq on Cl^xint Crttcffird.

By all my Griefs I entreat thee, dear child, to
bear willingly this cross, and any other which
may be more pleasing to Me, leaving thjrself
wholly in the hands of all the persecutors
whom I may permit to molest thee, be they
ever so vile and cruel against thine honour and
thy body. Oh, didst thou but know the
comfort this will give Me ! But thou mayest
clearly see it in these Wounds, which I have
willed to receive as costly jewels, in order to
adorn with precious virtues that poor soul of
thine, which is dear to Me beyond conception.
And if, for this, I am brought to such extremity,
wherefore, beloved spouse, wilt thou not suffer
a little, in order to satisfy My Heart, and
soothe those Wounds, caused by thine impa-
tience, which grieved Me so bitterly, yea, far
more than the Wounds themselves?"

Fifthly. Next consider well Who it is that
thus speaks to thee, and thou wilt see that it is
Christ Himself, the King of Glory, Very God,
and Very Man. Consider the greatness of His
torments and ignominy, which would have
exceeded the deserts of the vilest criminal.
Behold thy Lord, not only calm and marvel-
lously patient under all these outrages, but
rejoicing in them as at His Marriage. And as
a little water does but fan the flame, so, with
the increase of Agonies, which lo Hv^ aXmtv^'axA.

169

^f i^rHttatmg on Ctimt Cnt(itirO.

Love seemed little, did His joy increase, and
His longing to suffer yet greater ones. Reflect
that thy most merciful Lord did and suffered
all this, not of necessity, nor for any benefit to
Himself, but (as He has told thee) out of His
love for thee, and that thou mightest exercise
thyself, after His pattern, in the virtue of
patience. Endeavour then to acquire a know-
ledge of what He requires of thee, and of the
delight thou wilt give Him by exercising
thyself in this virtue, make acts of burning
desire to bear, not only patiently, but joyfolly,
thy present cross, and every other, though it
were heavier, to imitate thy God and the
better to console Him. And picturing to thy-
self His shame and bitterness endured for thee.
His constancy and patience, blush to think
thine even the shadow of His patience, or thy
sorrows and thy shame real. And fear and
tremble, lest the least thought of unwillingness
to suffer for love of thy Lord, find even a
moment's resting-place within thy heart.

My beloved, this Crucified Lord is the b<x>k
I give thee to read ; from it thou mayest draw
the true picture of every virtue. For it is the
Book of Life, which not only by words teaches
the understanding, but also by Its living
example inflames the will.

The whole world is filled with books, and
170

yrrparatton lor t^ itols C^ommunion.

yet all put together cannot teach so perfectly
the way to acquire all virtues, as doth the con-
templation of God Crucified.

And know, beloved, that they who spend
many hours in weeping over our Ix>rd's Passion,
and meditating on His Patience, and then,
when troubles overtake them, are as impatient
as if in prayer they had learnt quite a different
lesson, are like the soldiers of this world, who
in the tents, before the hour of battle, promise
themselves great things, but at the first appear-
Q,nce of the enemy, throw down their arms and
take flight. What can be more foolish and
miserable, than to behold, as in a bright
mirror, the Virtues of the Lord, to love them
^nd admire them, and then, when there is the
opportunity to practise them, wholly to forget
sind disregard them ?

CHAPTER L.

OF THE MOST HOLY SACRAMENT OF THE

EUCHARIST.

THUS far, beloved, I have furnished thee
with four weapons which thou needest in
order to conquer thine enemies, and with
many directions how to use them well. There

171

yrrparation for

yet remains one other to lay before thee ;
namely, the most holy Sacrament of the
Eucharist.

For inasmuch as this Sacrament is above all
other means of grace, so is this fifth weapon
superior to all the others.

The four above-named derive their value
from the Merits and Grace purchased for us by
the Blood of Christ, but this weapon is the
Very Flesh and Blood joined to the Soul and
Divinity of Christ.

With the former we fight against our enemies
in the strength of Christ ; with the latter we
fight against them together with Christ, and
Christ fights against them together with us.
For whoso eateth the Flesh of Christ and
drinketh His Blood dwelleth in Christ, and
Christ in him.

And seeing that this weapon, even this most
Holy Sacrament, may be taken and used in two
ways ; namely, sacramentally once every day,
and spiritually every hour and moment ; thou
must not neglect to take It very often in the
second way, and as often as is profitable for
thy soul's health in the first.

1^

172

t|r fiols Comnmntoti.

CHAPTER LI.

OF THE WAY IN WHICH WE OUGHT TO
RECEIVE THE MOST HOLY SACRAMENT OF
THE EUCHARIST.

WE may approach this most Divine Sacra-
ment for divers ends, to attain which
we have different things to do, dividing them
into three periods.

Before Communion ;

When we are about to Communicate ;

And after Communion.

Before Communion (whatever be our object
in receiving It) we must wash and purify our-
selves, by true Penitence, from all stain of
mortal sin, and with the whole heart's affection
give our whole self, with all our soul, all our
strength, and all our powers, without reserve to
Jesus Christ, and to His Good-pleasure, since
He, in this Most Holy Sacrament, gives us His
Blood and His Flesh, with His Soul, His
Divinity, and His Merits. And seeing that
our gift is little, nay, nothing compared with
His, we should desire to possess ajl that has
ever been offered and given to Him by all

X73

$reparatton for

creatures, earthly and heavenly, in order to
offer it to His Divine Majesty.

Wouldest thou then receive It in order to
conquer and destroy within thee thine enemies
and His ? begin on the eve of thy Communion,
or earlier, to meditate on the desire of the Son
of God, that in this most Holy Sacrament
thou shouldest give Him a place in thine heart,
that He may unite Himself to thee, and help
thee to fight against all thine evil passions.

So great and boundless is this desire of our
Lord, that no created intellect can understand
it.

That thou mayest, in some degree, do so,
thou wilt fix deeply in thy mind two things :

One is, the unspeakable joy of the All-
Gracious God to dwell with us, for ^e calls it
His delight.

The other, His hatred of sin above all
things, both as an obstacle and hindrance to
His union with us, which He so much desires ;
and also as being wholly opposed to His Divine
Perfections. For being Himself Supreme
Good, Pure Light, and Infinite Beauty, He
cannot but infinitely hate and detest sin, which
is nought but darkness, defect, and an intoler-
able stain on our souls.

So burning is this hatred of the Lord against
sin, that all the works of the Old and New
174

t^r 9{oIp Commnnton.

Testament were ordained for its destruction,
and, above all, those of the most Holy Passion
of His Son, Who (as God's enlightened
servants have said) would, if needful, expose
Himself anew to a thousand deaths, in order
to destroy in us every fault, even the very
smallest.

These considerations will enable thee to
understand, though very imperfectly, how
greatly the Lord desires to enter into thine
heart, that He may drive out thence and
utterly destroy all His enemies and thine, and
so wilt thou be stirred up to an earnest desire,
on thy part, to receive Him for the same end.

Thus encouraged and inspirited by the hope
that thy Heavenly Captain will come into thee,
often call to battle the passion which thou hast
undertaken to conquer, and repress it, hating
it again and again with thy whole will, and
making acts of the contrary virtue. This
thou shouldest continue to do, both in the
evening and the morning before the most Holy
Communion.

Then, when about to receive the most Holy
Sacrament, review briefly all the faults which,
since thy last Communion, thou hast committed,
as though God were not, or as if He had not
endured so much for thee in the MysUtxa^ q^
the Cross, how thou hast made nvoxt ^cxovjccvK.

yrrparatton tor

of some trifling pleasure, and of thine own
wishes, than of the Will of God or His Honour,
and with shame of thyself, and a holy fear,
thou wilt sink into thine ingratitude and
un worthiness.

But reflecting again that the immeasurable
deep of thy Lord's Goodness calls to the deep
of thine ingratitude and faithlessness, draw
near to Him with confidence, giving Him
abundant room in thy heart, that He may
make Himself wholly its master.

And this thou wilt do, when thou hast driven
from thy heart all affection whatsoever to the
creature, closing it fast that none may enter
into it but thy Lord only.

When thou hast communicated, retire im-
mediately into the inner sanctuary of thy
heart, and having first adored Him, then with
all humility and reverence converse in spirit
with thy Lord, saying : —

" Thou seest, O my Only Good, how easily
I offend Thee, and how great power this
passion has over me, and that of myself I am
not able to free mjrself. This fight, then, is
chiefly Thine, and from Thee Alone do I hope
for victory, though I too must needs fight."

Then turning to the Eternal Father, offer to
Him for a thank-offering, and for victory over
thyself, His Blessed Son Whom He has given
176

tfir 9{oIs Conttmtnion.

thee, and Whom thou hast now within thee.
Attack the passion vigorously, in faith await-
ing the victory from God, Who, though He
seem to delay for a while, will never fail thee,
if thou, on thy part, makest every possible
effort.

«

CHAPTER LII.

HOW TO PREPARE FOR COMMUNION, IN ORDER
TO EXCITE WITHIN US THE LOVE OF GOD.

IN order to excite thyself to love thy God,
by means of this most heavenly Sacrament,
let thy meditation on the evening before be
upon His Love to thee.

How that Great and Almighty Lord, not
content wilh having created thee after His
Own Image and Likeness, and with having
sent His Only-B^otten Son on earth to suffer
during three and thirty years for thine iniquities,
and to endure the most bitter sorrows, and the
painful death of the Cross, was further pleased
for thy redemption to leave Him with thee for
thy Food and Support, in the most Holy Sacra-
ment of the Altar.

Consider well, beloved, the inconceivable

N 177

>3

yrrparation for

excellence of this Love, which renders it per-
fect and unequalled in all points.

First. If we look at its duration, Our God
has loved us unceasingly, and without begin-
ning ; and as He is Eternal in His Divinity,
so is His Love Eternal, whereby, before all
worlds, He determined in His Heart to give us
His Son in this marvellous way.

Rejoicing at this within th3rself, say, with
secret joy, **In that abyss of eternity, my
littleness was then so loved and prized by the
most High God, that He thought of me, and
desired with love unspeakable to give me His
Own Son to be my Food."

Secondly. All other love, how great soever,
has some bound which it cannot pass, but this
Love of our Lord is alone without measure.

Willing, therefore, to satisfy Himself fully,
lie has given His Own Son, in Majesty and
Infinity Equal to Himself, of One sind the
Same Substance and Nature. Hence the
Love is as great as the Gift, and the Gift as
great as the Love, and such the greatness of
both, that no power of mind can conceive any
thing greater.

Thirdly. Neither was God drawn to love us
by any force or necessity, but His Own natural
(jQodness alone moved II im to so great and
incomprehensible a love towards us.
178

t%t i{oIs Conimttiiion.

Fourthly. Neither could any work or desert
of ours have induced this Mighty Lord to
ixianifest such exceeding love towards our
>vretchedness ; but of His free Bounty alone
has He given Himself wholly to us, His most
Unworthy creatures.

Fifthly. If thou consider the purity of this
love, thou wilt see that it is not, like worldly
love, mingled with aught of self-interest. For
the Lord needs not any thing of ours, being,
without us, most Blessed and Glorious in
Himself Alone; but He pours forth His
unspeakable Goodness and Love upon us, not
for His benefit, but for ours.

Reflecting well upon this, thou wilt say in
thine heart, " How is it that so Mighly a Lord
sets His Heart upon so vile a creature ? What
wouldest Thou, O King of Glory? What
dost thou expect from me, who am but dust ?
I see well, O my God, by the light of Thy
burning Charity, that thou hast but one design,
which discovers to me more plainly the purity
of Thy love for me. For to this end only dost
Thou give me Thy Whole Self to be my
Food, that I may be wholly changed into
Thee ; and this, not because Thou hast any
need of me, but that Thou living in me, and I
in Thee, I may, by a loving union, become
Thyself, and that of the vileness of my earthly

179

yrrparatton for

heart there may be made with Thee one only
Divine Heart."

Then, full of wonder and joy, to see thyself
so highly prized and loved by God, and
knowing that He, by His Almighty Love,
seeks and wills only to draw all thy love to
Himself, withdraw thyself first from all
creatures, and then from thyself also, as being
a creature, and offer thjrself, without reserve,
as a whole burnt-offering to thy Lord, that
henceforth His Love alone, and His Divine
pleasure, may guide thine understanding, thy
will and thy memory, and rule all thy senses.

And then, perceiving that nothing is so
powerful to produce in thee such Divine
effects, as worthily to receive Him in the most
holy Sacrament of the Altar, to this end open
thine heart to Him with the following ejacu-
latory and loving aspirations :

**0 most heavenly Food, when will the
hour come, when with no other fire but that of
Thy love, I may wholly sacrifice myself to
Thee ? When, when, O uncreated Love ?

•• O living Bread, when shall I live by Thee
Alone, for Thee Alone, and to Thee Alone?
When, my Life, Beauteous, Blessed, and
Eternal Life ?

** O Heavenly Manna ! when shall I, loath-
ing all other earthly food, desire Thee Alone ?
i8o

ttir Stols Communion.

feed on Thee Alone ? When shall this be, O
my Delight, my only Good? O my Loving
and Almighty Lord, free now this wretched
heart from every immoderate attachment, and
from every evil passion ; adorn it with Thy
Holiness, and with the pure intention of doing
all things solely to please Thee, that so I may
open my heart to Thee, invite Thee, and, with
gentle violence, compel Thee to come in, that
Thou, O Lord, mayest then, without resistance,
work in me all that Thou hast ever desired/'

In such loving affections, thou mayest
exercise thyself in the evening, and morning,
as a preparation for Communion.

Then as the time of Communion draws
near, think What it is thou art about to receive!

The Son of God, of Majesty Incompre-
hensible, before Whom the Heavens and all
powers do tremble. The Holy of Holies, the
Spotless Mirror, and Purity Incomprehensible,
in comparison of Whom no creature is clean.
He, Who as a very worm, and the outcast of
the people, willed for love of thee to be
rejected, trampled upon, mocked, spit upon,
and crucified, by the malice and wickedness of
men.

Thou art about to receive God, in Whose
Hand are the life and death of the vfVvoW
universe.

^preparation for

Think, on the other hand, that as of th
thou art nothmg, and hast, by thy sin
wickedness, made thyself lower than the ^
and most impure of irrational creatures,
art fit to be the sport and mockery of al
devils in hell.

That instead of being thankful for
immense and innumerable benefits, thou
in thy wilfulness and caprices, despise
Mighty and Loving a Lord, and trampled
His Precious Blood.

Yet, for all this, in His abiding Love,
unchangeable Goodness, He bids thee to
Heavenly Table; nay, at times constrains
to come to It on pain of death. He c
not the door of His Pity, nor turns awaj
Divine Presence from thee, though by m
thou art leprous, lame, diseased, blind,
sessed by devils, and hast "gone after i
lovers."

This only does He ask of thee :

First. To mourn over thine offence ag
Him.

Secondly. Above all things to hate sin,
great and small.

Thirdly. To ofTer and give thyself up wl
to His Will, and His Obedience, and
with the affections always, and in act >
occasion offers.
z8a

t|r i{ols Commttn(on.

Fourthly. To hope and firmly believe that
He vrili forgive thee, cleanse thee, and guard
thee from all thine enemies.

Encouraged by this ineffable Love of the
Lord, thou wilt then draw nigh to communicate
with a holy and loving fear, saying :

"Lord, I am not worthy to receive Thee,
because of the many many times I have
grievously offended Thee, nor have I yet
mourned, as I ought, over my offences against
Thee.

" Lord, I am not worthy to receive Thee,
for I am not perfectly cleansed from all
affection for venial sins.

" Lord, I am not worthy to receive Thee,
for I have not yet given myself up sincerely to
Thy Love, to Thy Will, and to Thy Obedience.

"O my Almighty Lord, Infinite in Goodness,
for Thy Goodness and Word's sake, make me
worthy, that with this faith I may receive Thee,
O my Soul's Love."

When thou hast communicated, shut thyself
up immediately in the sanctuaryof thy heart, and
forgetting all created things, hold converse with
thy Lord in the following, or such like form :

"O Highest King of Heaven, what has
brought Thee within me, who am miserable,
poor, blind, and naked ?" And He will answer
— " Love."

X83

^rrparation (or t^r ^dI^ CDmmnnlDn.

And Ihnn, in reply, wilt say, " O uncrealet;*^
Ijjve, O sweet Love, whnl wilt Thou from me?' ~

And He will say to thee, "Nothing but *"-
love." " I will that no other fire hum upoir"« ■
the nllar of thy heart, and in thy !>acrifices_.^
and in all thy works, but the fire of My Love^e —
which, consuming qU other love and all self— ^
will, will be a most sweet savour unto Me.

" This I have asked of thee, and still ask« -
because I desire to be wholly thine, and ihouK.'
wholly Mine, This will never be, till, mnkine^
that entire surrender of thyself which soo
delights Me, thou art loosed froin all love o9'
seir, self-opinion, self-will, and self-esteem,

" 1 ask thee to hate thyself, that 1 may givc^>
thee My Love ; I ask Ihy heart, that it may be^^'
united unto Mine, Which to this end wos^
pierced upon the Cross ; and I ask thy whoie-^*
self, that I may become wholly thine.

"Thou seest that I am of priceless value, •'
yet of My Goodness I value Myself but at Ihy^
value. Buy Me then now, O My beloved, by "*•
giving Me thyself.

" I will this of thee, beloved, thai thou *
shouldest will nothing, think nothing, onder- '
stand nothing, see nothing, but Me and My "
Will, thai in thee I may will all, think oil,
understand all, and see all ; so that Ihy nothing-
ness, iicing absorbed in the depth of My

et ibptntual Communion.

nfinity, may be changed into It. So wilt
iiou be fully happy and blessed in Me, and I
/holly content in thee."

Lastly, thou wilt offer to the Father, His
ion, first, for a thank-offering, then for thy
rants, and those of all the Holy Church, of
11 belonging to thee, or to whom thou art in
ny way bound, and for all here below, or
eparted in the faith and fear of Christ, and
[lis offering thou wilt make in memory of and
1 union with that which He made of Himself,
rhen, hanging all bleeding on the Cross, He
ffered Himself to the Father.

In this way thou mayest likewise offer to
lim all the sacrifices offered on that day
tiroughout the Holy Catholic Church.

CHAPTER LIII.

OF SPIRITUAL COMMUNION.

r HOUGH we may not receive the Lord
sacramentally more than once a day, yet
fc may all (as I have before said) receive
lim spiritually every hour, and every moment,
inless through negligence, or some other fault
»f ours, He be withdrawn fvona v\s.

\

et i^pintnal Communion.

And this spiritual Communion will sometimes
be more fruitful, and dearer to God, than
many Sacramental Communions, which may
fail to be so through the faults of the recipients.

As often then as thou shalt dispose thyself
and prepare for such Communion, thou wilt
find the Son of God ready, with His Own
Hands, to give Himself to thee for thy spiritual
Food.

By way of preparation, turn to Him with
thy whole mind ; and after a brief review of
thy short-comings, mourn with Him over thine
offences, and in all humility and faith beseech
Him, that He would deign to come into thy
poor soul with new grace, to heal it, and
strengthen it against the enemy.

Or when about to do violence to thyself, or
to mortify any one of thine appetites, or to do
some act of virtue, do all with a view to make
ready thy heart for the Lord, Who continually
asks it of thee ; and then turning to Him,
invite Him earnestly to come with His grace
to heal thee, and deliver thee from thine
enemies, that He Alone may possess thy
heart.

Or else, calling to mind thy last Sacramental
Communion, say with a kindled heart, " When,
O my Lord, shall I receive Thee again?
When? Owhen?"
x86

0t &pixitna\ Communion.

But if thou wouldest prepare thyself, and
communicate spiritually in a more fitting way,
on the evening before direct all mortifications,
acts of virtue, and every other good work to
this end : to receive thy Lord spiritually.

And early in the morning, strive to kindle
in thy heart a great desire to receive Him in
order to please Him, by considering how great
is the good and happiness of that soul which
worthily receives the most Holy Sacrament of
the Altar ; for in It lost virtues are regained,
the soul returns to her first beauty, and the
fruits and merits of the Passion of the Son of
God are communicated to her. Consider also,
how pleasing it is to God, that we receive this
Sacrament, and have these blessings.

When this desire is kindled within thee, turn
to Him and say : " Since, Lord, I am not
allowed to receive Thee sacramentally this day,
vouchsafe, O Power and Goodness Uncreate,
to forgive me all my faults, and heal me, that
so I may worthily receive Thee spiritually now,
every hour, and every day, and grant me new
grace and strength against all my enemies, and
especially against that one, upon whom, for
thy pleasure, I am now making war."

187

(Qt ^t)anbsgibtng.

CHAPTER LIV.

OF THANKSGIVING.

SINCE all the good we have and do, is of
God, and from God, we are bound to
give liim thanks for every good exercise and
every victory, and for all the blessings, general
and particular, which we have received from
His Pitiful Hand.

And to do this in a fitting manner, we must
consider the end for which the Lord vouchsafes
to communicate His graces to us ; for, from
this consideration and knowledge, we come to
learn how God wills that we return thanks.

And because in every blessing the Lord
chiefly designs His own Honour, and to draw
us to His love and service, first consider with
thyself thus : " With what power, wisdom,
and goodness has my God bestowed upon me
this grace and blessing ! "

Then, seeing that in thee there is not any
thing of thine own worthy of any blessing, but,
on the contrary, nothing but unworthiness and
ingratitude, thou wilt say to thy Lord, with
deep humility :

" How is it that Thou, O Lord, deignest to

1 88

<9f Sbrlf'iS^^Utioiu

look upon a dead dog, bestowing so many
blessings upon me? Blessed be Thy Name
for ever and ever." ^

And lastly, seeing that by the blessing He
asks thee to love and serve Him, inflame thy-
self with love towards so loving a Lord, and
with a sincere desire to serve Him in His way.

And to this end, thou wilt also make a full
oblation of thyself in the following manner.

CHAPTER LV.

OF SELF-OBI.ATION.

TWO things are necessary in order that thy
self-oblation be in all points dear to God.
One is, imion with the offerings which Christ
made to the Father. The other, that thy will
be loosed from all immoderate attachment to
any created thing.

First. Thou must know that the Son of God,
when living in this vale of tears, oflered to His
Heavenly Father, not Himself only and His
works, but with Himself, us also and our works.
So that our offerings must be made in union
with, and in dependence upon His.

Secondly. Consider well, before thou offer

189

up thyself, whether thy will has any undue
affection ; for if so, it must first be loosed
from every such affection ; and for this ha^e
recourse to God, that He, with His righ^
Hand, may free thee ; so that, loosed and free
from all things else, thou mayest be able to
offer thyself wholly unto His Divine Majesty*

And be very watchful on this point ; because,
if thou offer thyself to God while bound to
the creature, thou offerest not thine own, but
that which is another's, seeing thou art not
thine own, but dost belong to those creatures
to whom thy will is bound ; a thing most
displeasing to the Lord, as being a mere
mockery.

Hence it is, that not only do so many of
our oblations of ourselves to God return to us
empty and fruitless, but we afterwards fall into
divers failings and sins.

We may, indeed, offer ourselves to God,
tliough still cleaving to His creatures, but only
in order that His goodness may loose us, to
the end that we may give ourselves up wholly
to His Divine Majesty and to His service ;
and this we should do often, and with great
affection.

Let then thy oblation be without thought of
earthly affection, or self-will of any kind, look-
ing neither to earthly nor heavenly blessings,
190

at £tlt'<9b!a[eaR.

only to Ihe Will and ordering of God, lo
ich thou shouldest aubmil an:I sacrifice thy<
wholly as a perpetual burnt -offering, and,
med frotn all created things, say : " Behold,
' Lord and Creator, each and all my desires
give into the hand of Thy Will and Thine
ernal Proridence. Do with me as seemetU
jod to Thee in life and In death, as in time,

If Chou dost this in sincerity (which will be
men when adverse things befall thee), thou wilt
become a dealer, not in earthly, but in most
bleified and heavenly goods ; for thou wilt be
God's, and Cod will l>c thine ; seeing that He
ever dwells with those who, taking themselves
away from all crentures and from themselves,
pve up and sacrifice their whole Selves to His
Divine Majesty.

Here then, beloved, thou seest a most
powerful means of overcoming all thine
enemies ; for if this oblation so unite ihee lo
God, that thon dost become wholly His, and
He wholly thine, what enemy, or what power,
cm ever hurt thee P

And when Ihou wouldeit offer to Him any
of thy works, as fasls, prayers, acts of patience,
or other good deeds, first turn tliy thoughts to
the Offering which Christ nindti to the father
of His fasts, prayers, and other works, and, in

li

rr

If thou wouldest offer the Won
to thy Heavenly Father for thine of
u'ilt do it in the following manner :

Thou wilt take a general, and
particular review of thy sins ;
clearly that it is impossible for thee
to appease the wrath of God, or to
Divine Justice, thou wilt turn to t
Passion of His Son, meditating up
of His Works; as for example
fasted, prayed, suffered, or shed
thou wilt thereby see, that to p
Father towards thee, and to pay
thine iniquities, He offered to Hi
Works, His Sufferings, and His 1
as it were :

"Behold, O eternal Father,
Thy Will, I make superabundai
to Thy Justice for the sins and

^f Jbenstblr Srbotion.

not only from one Mystery to another, but also
from one act of each Mystery to another ; and
thou mayest use this mode of oblation not for
thyself only, but for others also.

«

CHAPTER LVI.

OF SENSIBLE DEVOTION AND DRYNESS OP

SPIRIT.

SENSIBLE devotion is produced sometimes
by nature, sometimes by the devil, and
sometimes by grace. By its fruits thou wilt
discern its source ; for if it be not followed in
thee by amendment of life, thou hast reason to
doubt lest it come from the devil, or from
nature ; and yet more, if it be accompanied by
increased sweetness and attachment, and by
somewhat of self-esteem.

When,, therefore, thou feelest thy heart
sweetened by spiritual delights, do not stand
disputing as to whence they come ; do not
dwell upon them, nor suffer thyself to be
withdrawn from the knowledge of thy nothing-
ness, but, with greater diligence and hatred of
self, strive to keep thy heart frefe tioxsv ^
attaditnent, even though spicitoal, aiv^ ^^vl^

W JSnistklr Sfliotiom

GcmI alone and His good pleasure ; for 1
means the delight, be it of nature or
devil, will become to thee of grace.

Spiritual dryness may, in like m
proceed from the three following causes

From the devil, to make our mind lukc
and turn it away from spiritual impress*
the business and pleasures of the world.

From ourselves, through our fault
earthly attachments, and negligences.

From grace, and to warn us that we fa
diligent to forsake every attachmer
employment which is not of God, an
not terminate in Him ; or that we ma]
by experience that all good comes from
or that in future we may the more pri
gifts, and be more humble and careful t<
them; or to unite us more closely
Divine Majesty by the entire surrer
ourselves, even in spiritual joys; Ic
affections, being set on them, we divi
heart which the Lord would have wh<
Himself; or else because, for our good
pleased to see us fight with our whole s
and put to account His grace.

If then thou feel dry, enter into th]

discover through what fault of thine th

been deprived of sensible devotion, an

against it, not to recover the sensible p

»94

anH Svsnrss of ^pixiU

of grace, but to rid thyself of that which isj
displeasing to God.

And if thou discover not the fault, let thy*
sensible devotion be true devotion, which is,
speedy resignation to the Will of God.

Take care, however, on no account to lay
aside thy spiritual exercises ; but continue them
with all thy might, however fruitless and insipid
they may seem to thee, drinking willingly the
cup of bitterness which in this dryness the
loving Will of God holds out to thee.

And if at times this dryness of spirit be
accompanied by such great and thick mental
darkness, that thou knowest not which way to
turn, nor what step to take, yet be not dis^
mayed, but remain solitary and stedfast on the
cross, far from every earthly pleasure, though
offered to thee by the world or any creature.

Conceal thy sufferings from all except thy
spiritual adviser, to whom thou wilt revead
them, not to lighten thy pain, but to learn how
to bear them according to the Will of God.

Use communions, prayers, and other exer-
cises, not that thou mayest come down from
the cross, but to receive strength to exalt that
cross to the greater glory of the Crucified.

And if through confusion of mind thou canst
not meditate and pray as usual, meditate in
the best way thou canst.

195

(Qf JSrnsCbU Stbotton

And that which thou canst not do with the
understanding, force thjrself to do with the will
and with the mouth, conversing with thyself
and with the Lord ; for thb will have wonder-
ful effects, and thy heart will thus take breath
and strength.

Thou mayest then, in such a case, say, " Why
art thou so vexed, O my soul, and why art
thou so disquieted within me? O put thy
trust in God, for I will yet thank Him, Which
is the Help of my countenance and my God."

"Why standest thou so far off, O Lord, and
hidest Thy Face in the needful time of trouble?
Forsake me not utterly."

And calling to mind that sacred teaching
which God, in time of trouble, infused into
His beloved Sarah, the wife of Tobias, do
thou, too, make use of it, saying aloud : '* But
whoso serveth Thee knows assuredly, that his
life, if passed in trial, will be crowned ; if in
tribulation, will be freed ; and if in chastise-
ment, he may fly to Thy mercy. For Thou
delightest not in our destruction ; for Thou
makest a calm to succeed a storm, and after
tears and weeping, Thou infusest joy. Be Thy
Name, O God of Israel, blessed for ever 1 "

Thou wilt also remember thy Christ, Who,
in the garden and on the cross, was, to His
great suffering, forsaken as regards the senses
196

anH Brsnrss of JSpCrft.

by His Hearenly Father; and bearing the
cross with Him, say with all thy heart, ** Thy
Will be done."

So will thy patience and thy prayers raise
the flame of thy heart's sacrifice to God, leav-
ing thee truly devout. True devotion consist-
ing (as I have said) in a lively and stedfast
readiness of will to follow Christ with the
cross on thy shoulder by whatever way He
invites and calls us to Himself, to desire God
for God, and sometimes to leave God for God.

And if many who are striving after the
spiritual life, and especially women, would
make this, and not sensible devotion, the
measure of their progress, they would not be
deceived by themselves nor by the devil, nor
would they complain uselessly, nay, ungrate-
fully, of so great a gift from the Lord ; but
would give themselves up with greater fervour
to serve His Divine Majesty, Who disposes or
permits all things for His glory and our good.

And here again do those women deceive
themselves, who avoid with fear and caution
all occasions of sin ; yet, when at times
harassed by horrible, impure, and frightful
thoughts, and even by still more fearful visions,
are ^confounded and disheartened, and think
themselves forsaken by God, and wholly ban-
ished from Him, not believing it possible that

197

1

^^■_^^^^

9f Smsfklr Srtwiton.

His Holy Spiril can dwell in a hearl fill
w'nh such thoughts.

Thus cnsi doB-n, they are ready to deapa
and leaving all their holy exercises, to tu
back into Egypt.

Such persons do not rightly undeistand t
favour the Lord does them. He lets them
assailed by these spirits of temptation, to bri
them to the knowledge of themseWes, and (hi
heinginneedorhelp.lheymaydiawneartoHi

Therefore they ungratefully complain of tl
for which they should thank His infin
Goodness.

What thou shonldesl do in sadi cases is,
sinlt thyself in the consideration of thy p
verse inclination, whicb, for iby good, G
woatd have thee know, is ready for evt
grievous sin ; and that withont His help th
wouldest rush into utter perdition.

And from this gather hope and confident
that He is ready to help thee, since He sho
thee the danger, and wills to draw thee neai
to Himself by prayer, and by recourse uti
Him ; for this, then, ihou shouldest gi
Him most humble thanks.

And he assured, that such spirits of tempi
lion and evil thoughts ore better driven aw
by a patient endurance of the p.iin, and deWi

0x«iiitiutioii of €onf rimir.

CHAPTER LVII.

OP THE EXAMINATION OF CONSCIENCE.

FOR the examination of conscience con-
sider three things.

The falls of the day ;

Their cause, and.

The spirit and boldness which thou hast in
resisting them, and in acquiring the opposite
virtues.

With regard to the falls, thou wilt do as I
have told thee in the chapter on "when we
are wounded."

The cause of these falls thou must strive to
subdue and strike to the ground.

The will to do this, and to acquire virtues,
thott wilt strengthen by distrust of self and
trust in God, by prayer, and by a number of
acts full of hatred for the sin, and of desire
for the opposite virtue.

Distrust the victories thou hast gained and
the good works thou hast done.

Moreover, I do not advise thee to think
much of them, because of the almost inevitable
danger of at least some hidden motive of vain- ^^
glory and pride. >

ymrberanre untfl Seat^*

Therefore, whatever they be, leave them all
behind to the mercy of God, and think how
much more yet remains for you to do.

As to thank^ving for the gifts and favours
which the Lord has bestowed on thee in the
course of the day, acknowledge Him as the
Doer of all good, and thank Him for having
rescued thee from so many open enemies, and
still more from the hidden ones, for having
given thee good thoughts and occasions of
virtues, and for every other blessing which thou
knowest not.

«

CHAPTER LVIII.

HOW WE MUST NEEDS PERSEVERE IN THIS
STRUGGLE, EVEN UNTO DEATH.

AMONG the other things needful in this
combat, one is the perseverance with
which we must strive continually to mortify
our passions, which in this life never die, but,
on the contrary, like evil weeds, shoot up each
hour.

And this is a battle, from which, as it ends
only with life, there is no escape ; and he who
fights not in it, is of necessity either taken
captive or slain.
200

ymrbrranrr itntfl Srat^.

, we have to deal with enemies who
1 unceasing hatred, so that from them
jver hope either for peace or a truce,
ley slay those most cruelly who strive
take friends of them,
ast no cause, however, to fear either
er or their number ; for in this battle
be a loser but he who wills it ; the
sngth of our enemies is in the Hand
.ptain for Whose honour we have to

>t only will He guard thee from all
, but He will even fight for thee,
ig mightier than all thine enemies,
give the victory into thy hands, if
I wilt fight manfully together with
i trust not in thyself, but in His
td Goodness.

the Lord give thee not so speedy a
e not disheartened, but be the more
and this will also help thee to fight
) that all things which shall befall
tse even which to thee may seem
from, yea, most opposed to thy
of what kind soever they be,) all will
to thy good and profit, if thou wilt

thyself as a faithful and generous

<u then, beloved, follow Vh'j Wtt».N«^^

fttptrUian tax iE|r lael Citnlltrt.

Captain, Who for thee hath
world, BDil given death to Htmst
thyself with a courageous heart to I
and to the utter destruction of all thiu
for if thou leave but one of them
will be as a beam in thine eye, and
in thy side, to hinder thee in the <x
glorious a victory.

CHAPTER LIX.

THOUGH our whole life be a contiir
warfare on earth, yet the ctief and m
memorable slru^te is at the last hour of i
great passage ; for he who falls then rises

That thou mayest be well prepared tb
thou must fight manfully now in this prcs
time which is given thee ; for he who fig
well ID life, will, by the good habit aire:
acquired, gain an easy victory in the houi
death.

Besides this, think often, and with ji:

yrrparation for t!)r last €on(ltrt.

:ention, on death ; for when it comes upon

ee, thou will fear it less, and thy mind will

i more free and ready for the battle.

Worldly men fly from this thought, lest it

rouble their delight in earthly things, on

vhich they have willingly so set their affections,

:hat the thought of having to quit them gives

them pain. Thus their unruly affection, instead

of getting weaker, goes on increasing more

and more in strength ; so that the separation

from this life, and from things so dear to them,

is unspeakably distressing, and often most so

to those who have enjoyed them longest.

The better to help thee in making this
important preparation, fancy thyself sometimes
alone and utterly helpless in the agonies of
death, and bring before thy mind the following
things, which are likely to trouble thee at that
moment ; then think over the remedies I shall
give thee, that thou mayest make the better
use of them in that last strait ; for the blow
which can be struck but once, should be well
practised beforehand, lest we commit an error
which can never be remedied.

«

oaz

Jltoki to ftnt tit

CHAPTER LX.

THE principal SDd most dangerous Bssoi
which our enemies are wont to dir
against us in the hour of deatb, are four
niimlier ; viz., temptotion of feilh, despi
vain-glory, and various illusions of dev
transforming Ihemaelves into angels of lighl

As to the first assault ; if the enemy be\
to lempt thee with his false ailments, wi
draw instantly from the understanding to 1
will, saying, "Get thee behind me, Sati
father of lies, for I will not even hear the
enough for me to believe as the Holy Calhc
Church believes."

And, as far as possible, shut out all specu
tions concerning the faith, how fair soever tl
may seem, looking upon them as suggestic
of the devil to stir up strife.

Hut if not in time to withdraw thy mi
rcsolulely, he very strong and stedfast il
lliou yield not lo any reason or authority fn

HftsauU on our ^ait^.

Scripture which the adversary may bring
forward ; for all will be garbled, or misapplied,
or misinterpreted, though to thee it may seem
good, clear, and evident.

And if the wily serpent ask thee what the
Catholic Church believes, make him no
answer, but perceiving his deceit, and that he
would at least entrap thee in thy words, make
an inward act of more lively faith ; or else, in
order to make him beside himself with rage,
answer, that the Holy Catholic Church believes
the truth ; and if the evil one ask in return,
"What is truth?" do thou answer: "Even
that which she believes."

Above all, ever keep thy heart fixed on the
Crucified, saying : " My God, my Creator, and
•my Saviour, help me speedily, and go not
from me, that I depart not from the truth
of Thy holy Catholic faith ; and grant, that
as by Thy grace I was born in this faith, so in
it, to Thy glory, I may end thb mortal life."

«

20S

^ t^t StjtjtattU of Brspatr.

CHAPTER LXI.

OF THE ASSAULT OF DESPAIR, AND ITS

REMEDY.

THE second assault by which the perverse
demon attempts our utter overthrow, is
the terror with which he fills us at the remem-
brance of our sins, in order to make us rush
headlong into the pit of despair.

In this danger, keep to this certain rule,
that the thoughts of thy sins are the result of
grace, and for thy soul's health, when they
bring forth humility, grief for having offended
God, and trust in His Mercy. But when they
disquiet thee, and make thee distrustful and
faint-hearted, though they seem to thee true
and suflftcient to persuade thee that thou art
condemned, and thy day of salvation past, be
sure that they come from the deceiver ; humble
thyself the more, and trust the more in God ;
so shalt thou conquer the enemy with his own
weapons, and glorify the Lord.

Mourn indeed over thine offence against
God, every time it comes to thy memory ; but,
nevertheless, seek pardon for it, trusting in
His Passion.
3o6

Of t|e ftssauU of Vam-(9Iors.

And I tell thee moreover, that, though God
Himself should seem to say to thee, thou art
not of His sheep, still on no account must
thou let go thy trust in Him, but say to Him
humbly: "Thou hast indeed reason, O my
Lord, to cast me away in my sins, but I have
greater reason to hope that in Thy Mercy
Thou wilt pardon me. Save therefore, I
beseech Thee, this Thy miserable creature,
condemned indeed by her own sinfulness, but
redeemed with the price of Thy Blood. I
commit myself wholly into Thy Hands, O
my Redeemer, that Thou mayest save me to
Thy glory, trusting in Thy boundless Mercy.
Do with me whatsoever pleaseth Thee, for
Thou art my only Lord ; yea, if Thou slay
me, yet will I trust in Thee."

«

CHAPTER LXII.

OF THE ASSAULT OF VAIN-GLORY.

THE third assault is that of vain-glory and
presumption. Here thou must not suffer
thjrself, in any possible way, to be led into the
very least complacency in th3rself or in thy

307

H^^^^^B

«t i»t amnU at rain-eioii

works. Lei tliy delight be in the Lor
in His Mercy, and in the works of 1
and Passion.

Abase lliyself yet more id tliine ot
even to lliy last breath, and acknowlei
alone to be the Autbot of every got
done by thee, which may come to th
Fly to llim for help, yet expect it no
merits, however many and great
victories thou hast gained Ever sla
holy fear, conressing sincerely that
labours would be vain, if thy God
gather thee onder the shadow of HL
in Whose protection alone thou will
trust.

If thou follow this advice, thine
shall not be able to prevail agajnst th
so thou wilt open lo thyself the r
which to pass joyfully to the I
Jerusalem.

%oto to iUsuit lUttsions*

CHAPTER LXIII.

^^ THE ASSAULT OF ILLUSIONS AND FALSE
APPEARANCES IN THE HOUR, OF DEATH.

TF our obstinate foe, who is never weary of
troubling us, assail thee by ^se. appear-
ances, transforming himself into an angel of
^ight, nevertheless, stand firm and stedfast in
the acknowledgment of thy nothingness, and
say boldly to him : " Return, wretched one,
into thy darkness; for I am unworthy of
visions, nor do I need any thing but the
Mercy of my Jesus."

And even though the visions seem to thee
to bear almost convincing signs that they
come from Heaven, still refuse them, and
drive them as far from thee as thou canst.
Fear not lest this resistance, founded on thine
unworthiness, be displeasing to the Lord ; for
if the matter be from Him, He knows well
how to make it clear, and thou wilt be no
loser ; seeing that He who giveth grace to the
humble, doth not withdraw it because of acts
which spring from humility.

These are the most common weapons which
the enemy is wont to use against us in our

p 209

Lu Liic panicular indina
knows him to be most i
before the hour of the (
neu, we should ana onn
fighl valiantly against our n
and those which have the i
■hat the victory may be i
which snatches from us i
preparation or for fightii^.

OF INWARD PEACE;

o«,

<t)e l^at^ to l^arabif r.

an

®f IrntDarH Peace.

CHAPTER I.

^'MAT IS THE NATURE OF OUR HEART, A
HOW IT OUGHT TO BE GOVERNED.

THY heart was created by God for this (
alone, to be loved and possessed by H
AVith this love thou canst make it do what t1
^t. Every thing, however difficult, will t
be very easy to thee. The first thing then
to fix and strengthen the intention of thy he:
so that what is outward may spring from w
is inward. For although bodily penam
and all exercises by which the flesh is chasti
and afflicted, are praiseworthy, when modera
by discretion, according to the circumstar
of those who use them, yet by such me
alone thou wilt never acquire a single virt
but only vanity and the wind of vain-glo
and all thy labour will be lost unless tli

ai3

Ciaw

The lite ot man is nouiui^
ual warfare and temptation. Bee
warfare, thou must watch always,
guard upon thy heart, so that it be
ful and quiet. And if any moveme
disquietude arise within thy soul, t
careful to calm it instantly, stillin
and not letting it wander or tun
any of these things. Do this w
thing disquiets thee, whether in \
kny other time ; and know that
able to pray aright when thou ar
thus; but remember, that all n
gentleness and without effort. 1
chief and constant exercise of th
be to quiet thy heart, and never le

«

0f a yratrfnl Sbpixit.

\%^^» nay, with great calmness and security.
^tJi this sentinel, sent thee by God, thou wilt

Xiratch over thyself, as to be able to pray,

y, humble thyself, and endure injuries with-

^ disquiet True it is, that before thou canst

^"^'^ii this peace, thou wilt at first take great

•^^'i.ns from want of practice. But afterwards

^^^ soul will remain greatly comforted by any

^::^^titradiction which may be£edl it ; and from

^^y to day thou wilt better gain this power of

^^ieting thy spirit. And if, at times, thou

^*id thyself so troubled and disturbed, as to

^^em unable to give thyself peace, turn instantly

^^ prayer, and persevere in it, in imitation of

Christ our Lord, Who prayed three times in

^^e garden, to give thee an example that thy

^nly resource and refuge must be prayer, and

that however saddened and faint-hearted thou

feel thyself, thou must not part from it, till

thou find thy will conformed to the Will of

God, and therefore devout and peaceful, and,

moreover, wholly inspirited and emboldened

to receive and embrace, what at first it feared

and abhorred going thus to greet it ; '* Arise,

let us be going ; Behold ! he is at hand which

doth betray Me."

«

9X5

intoarH yrarr

CHAPTER III.

HOW THIS PEACEFUL HABITATION IS TO BE
GRADUALLY BUILT UP.

TAKE care (as I have before said) never to
let thy heart be troubled, nor meddle
with things which may disquiet it, but ever
strive to keep it calm. For in this way, the
Lord will build up in thy soul a city of peace,
and thy heart will be a house of pleasures and
delights. This only does He require of thee ;
that whenever thou art ruffled, thou shouldest
set about calming and quieting thyself anew,
in all thy works and thoughts. For as a city
is not built in a day, neither must thou expect
in a day to acquire this inward peace ; because
this is nothing less than building a house unto
the Lord, and a tabernacle to the Most High,
making thyself His temple; and the same
Lord is He Who must build it, for otherwise
thy labour would be in vain. Remember also,
that the whole foundation and main support of
this exercise must be humility.

«

CHAPTER IV.

V THK SOUL MUST REFUSE 1

AND POVERTY OF SPIRIT BY WHICH WE

WOULUEST thou enter by this gate of
hamilitj (for other enlntnce (here is
none), thou most toil and strive, especially in
the beginning, to embrace Iribulalions and
contradictions as dear sisters, desiring to he
despised by all, and to have no one to favour
thee, nor to comfort thee, save thy God. Fix
firmly and stedraslly in Ihy heart, that God
alone is thy Good and thine only Refuge, and
that alt other things are Iliorns unto thee.
Woe unto thee if thou press them to thy heart t
And if some aFTronl be oHered thee, thou
ihouldest be very glad thereof, bearing it joy-
fully, and holding for certain, thai then God
is with thee. Neither shouldest thou desire,
nor ever seelt any other honour, but to suffer
for love of Him, and whatever is to His
greater glory. Strive to rejoice when others
use towards thee words of injury, oi it\n^<i, \
or d&pise Ihee, For a tkti ueasHLie \vis. \vA- \

0t HUxiox ^tMt.

beneath this dust, and if thou take it
thou wilt soon find thyself rich, althoi
who have bestowed this gift on t!
done it unconsciously. Never seek tc
or esteemed by anyone in this life ;
mayest be left to suffer with Christ <
and that no one may hinder thee. 1
guard against thyself, as against th]
enemy. Follow not thine own will, t
judgment, thine own opinion, if thou
not destroy thyself. To this end t
have weapons to defend thee from
and whenever thy will would inclii
thing, even if it be holy, lay it fir
and naked, with deep humility b
Lord, beseeching Him, that not thy
His be done therein. Do this, wii
wholly mortified, without any mixtui
love, knowing that of thyself thou has
and canst do nothing. Beware of t
opinions, which bear with them an a]
of holiness and indiscreet zeal, of >
Lord says : " Beware of false prophc
come to you in sheep's clothing, but
they are ravening wolves ; by their
shall know them." Their fruits are,
within the soul anxiety and disqu
things which lead thee away from
and from this inward peace and

3l8

M Intnior |ir«rr.

^^ whatsoevtr colour and ap|)earance, are
^8e prophets, which in sheep's clothing, that
*^ nnder colour of zeal, and of helping thy
^^hbour indiscreetly, are ravening wolves,
^^ch prey upon thy humility, and upon that
^^ace and quietness so needful for all who
?^Uh to derive certain profit. And the greater
^e appearance of holiness in anything, the
^ore narrowly must it be examined into ; and
^tiis (as I have said), with much repose and
^^ward quiet. And if, at times, thou shalt fail
^^ some one of th^se, be not disturbed, but
Gamble thyself before thy Lord, acknowledge
^hy weakness, and learn for the future. It
^nay be, God permits it, in order to humble
some pride which is hid within thee, and thou
knowest it not. If, sometimes, thou feel thy
spirit wounded by some sharp and poisonous
thorn, be not troubled because of this ; but
watch the more carefully, lest it go further,
and penetrate more deeply. Withdraw thy
heart, and gently move thy will into its abode
of peace and quietness ; keep thy soul purely
to God, Whom thou wilt ever find within thee
and in the depth of thy heart, through the
uprightness of thine intention. Be well as-
sured that every thing happens in order to
prove thee ; that so He may fit thee to receive
thy good things, and that thou mayest obtain

2Z9

0t SntoatrH ISoICtulrr.

the crown of righteousness laid up for thee by
His infinite mercy.

CHAPTER V.

HOW THE SOUL MUST BE KEPT IN SOLITUDE,
THAT GOD MAY WORK WITHIN HER.

REGARD therefore thine own soul very
highly, because the Father of fathers,
and Lord of lords, has created it for His
dwelling-place and temple. Value it so as
never to let it lower itself, nor incline to any
other object. Let thy desires and thy hopes
be ever for the comii^ of the Lord, Who will
not visit thy soul if He finds it not alone.
Think not, that in the presence of others He
will vouchsafe her a single word, save to
reproach and fly from her. He wills that she
should be in loneliness, as much as may be,
without thoughts, wholly without desires, and
still more without self-will. Yet must thou
not indiscreetly inipose penances on thyself,
nor seek opportunities of suffering for love of
God, with no guide save thine own will ; but
with the advice of thy spiritual adviser and of
thy superiors, who will rule thee in the place
of Godf that He, lhTO\xg)[i xJaenv, \aa?i ^>si^iQ^

OI Entaiiili Ibolilullt.

th; will, and da with it what He wilts, and as
He wills. Thou shall not do what thou
wouldest, but let God do in thee what He
wills. Let thy will be alwaj's so loosed from
self, that thoQ hast no desire of thine own ;
and if thou hast a desire about anything, will
it so, that if what thou wiliest be not done,
but the contrary, it may not grieve thee, but
let thy apirit remain as calm as if thou hadst
desired nothing. This is the true freedom of
the spirit, not to bind itself to any thing what-
soever. If thou wilt give thy soul to God
thus loose, free, and alone, thun shalt see the
wonders He will work in her. O admirable
solitude, secret chamber of the Moat High,
where only He will give audience, and not
elsewhere, and there speak to the heart of the
soul ! O desert, thus changed into Paradise,
since in it only does God vouchsafe to be seen
and spoken with ! " I will turn aside, and see
this great sight."

But if thou wouldesl arrive here, enter bare-
foot upon this ground ; for it is holy. Fir^,
put off thy shoes from thy feet, that is, the
alTections of thy soul, and leave them bare
and free: carry neither purse nor scrip upon
this road ; for thou art to desire no one thing
of this world, though il be sought by others :
neither salute any man ; bW (ix VV) -thslvi

A

^t Hobe for ottr Nrtgi^ibottr.

thoughts and affections on God alone, and
not in creatures ; leave the dead to bury their
dead ; go thou alone to the land of the living,
and let death have no part in thee.

«

CHAPTER VI.

OF THE PRUDENCE TO BE USED IN THE LOVE
OF OUR NEIGHBOUR, THAT IT DISTURB
NOT THIS PEACE.

EXPERIENCE itself will teach thee, if
thou try it, that this path of charity and
love towards God and our neighbour is very
plain and open, whereby to go to life eternal.
The Lord said that He ''came to send fire
upon the earth," and that He willed only
" that it be kindled." But though the love of
God has no limit, the love of our neighbour
should have ; for, if it be not duly moderated,
it might do thee much harm, and lead thee,
through gaining others, to lose and ruin thyself.
Thou shouldest so love thy neighbour as not
to hurt thine own soul. Though thou art
bound to give a good example, yet thou must
never do any thing solely for this end ; else it
would be but loss to thee. Do all things

222

df l^obr tor our Nr<gi)ibottr.

simply and holily, without regard to any thing
but to please God alone. Humble thyself in
all thy works, and thou wilt know how little
thou canst, through their example, be a help to
others. Consider that thou art not to be fer-
vent and zealous for souls, so as to lose thine
own qsiet and peace. Have a burning thirst
and desire that all men may know the truth
which thou dost know and understand, and be
inebriated with this wine which God promises
and gives to each one without price.

This thirst for the salvation of thy neighbour
thou mayest have at all times; but it must
spring from thy love to God, and not from
thine indiscreet zeal — God Who must plant it
in the loneliness of thy soul, and must gather
the fniit thereof when He pleases. Sow nothing
of thyself alone, but offer unto God the ground
of thy heart, pure, cleared of every thing ; for
then He will sow His own seed in it, as He
wills, and so shall it bring forth fruit. Always
remember that God wills this thy soul to be
alone, and thoroughly loosed from all things,
that He may unite it to Himself. Let Him
alone choose thee. Hinder Him not by thy
free wilL Sit still without a thought of th3rself,
save that of pleasing God, waiting to be led to
thy work ; for the master of the house is
already gone out, and is seeking labourers.

223

0f 2,obe for ottr Ketg^fiottr.

Cast off. all thought and care, strip thyself of
all anxiety about thyself, and of all affection
for earthly things, that God may clothe thee
with Himself, and give thee that which thou
hast not been able to conceive. Wholly forget
thyself as much as may be, and let the love of
God alone live in thy soul. Of all that has
been said, keep this in mind, that with all
diligence (or rather, vnthout anxious diligence)
thou must calm thy zeal and fervour with great
discretion, that so with all peace and quietness
thou mayest keep God within thee, and that
thy soul lose not its own capital, which it
needs, by indiscreetly putting it out to interest
for others. Silence, such as has been here
described, is a loud cry in the ear of God.
Idleness such as this manages every thing, and
with such alone must thou trade, in order to
be rich towards God. For this is nothing else
than to resign thy soul to God, emptied of
every thing. Yet thou must do this, without
claiming any thing as'ihine own, or thinking
thou art doing any thing^. For God does all,
and from thee the Lord .wills only, that thou
humble thyself before Him, and offer Him a
heart wholly free and emptied of earthly
things, with an inward desire tha,t His divine
will may, in all and through all, be perfectly
fulfilled in thee.
224

0t Coming ibeforr 6oli.

CHAPTER VII.

HOW THE SOUL, STRIPPED OF HER OWN
WILL, MUST PRESENT HERSELF BEFORE
GOD.

THOU must begin then in this way, gently
and gradually, trusting in that same Lord
Who calls thee, saying : ** Come unto Me, all
ye that travail and are heavy laden, and I will
refresh you." "All ye that are athirst come
to the Fountain." This movement and
heavenly calling thou must follow, awaiting
with it the impulse of the Holy Spirit, to
throw thyself resolutely and blindly into the
ocean of this Divine Providence, and of the
Eternal Good-pleasure, praying that It may
be done in thee, and that thus thou mayest be
irresistibly borne onward by the mighty waves
of the Divine Will, and be carried to the
haven of thine own perfection and salvation.
Having made this act, which thou shouldest
repeat a hundred thousand times a day, labour
and strive with all possible confidence, both
inward and outward, to draw nigh with all
the powers of thy soul, to the things which
stir thee up, to praise, love, and long for God.

Q 225

^

W Coming Movi 6olr.

L

works, binding the spirit and dragging it after
one thing or another, in this way insisting
that God should lead it by the path we wish,
and forcing it to walk along the road of our
own imagining ; unconsciously caring more to
do our own will in this case than the Will of
our Lord, which perversity is nothing less
than seeking God by flying from Him, and
wishing to please God without doing His
Will. If thou desire really to advance in this
path, and to reach the desired end, have no
other purpose, no other wish, but to find Gotl ;
and wheresoever He wills to manifest Himself
to thee, there leave all else and go no farther,
till thou have leave; forget all other things,
and rest thee in thy Lord. When it shall
please His Divine Majesty to withdraw and
cease to manifest Himself in this way, then
thou mayest again seek Him, continuing thy
exercises; still with the same purpose and
desire to find, through them, thy Beloved;
and having found Him, do as we said before ;
leave every thing, knowing that His Will is
then fulfilled. This should be well considered,
because many spiritual persons lose much
peace and profit by wearying themselves with
their exercises, fancying they do nothing
unless they finish them all, looking upon this
as perfection, making themselves masters of

p28

W OfCrring Otttftrlbrft.

their own will, to this end living a life of toil,
as one who labours at a task, without ever
arriving at that true rest and inward peace
where the Lord truly abides and rests.

«

CHAPTER VIII.

OF THE FAITH WE SHOULD HAVE IN THE
MOST HOLY SACRAMENT OF THE ALTAR ;
AND HOW WE SHOULD OFFER OURSELVES
UNTO THE LORD.

STRIVE daily to increase and strengthen
more and more in thy soul faith in the
most Holy Sacrament, and cease not to won-
der at so incomprehensible a Mystery, and to
rejoice therein, considering how God manifests
Himself under these pure and humble elements,
to make thee more worthy ; for " Blessed are
they who see not and believe." Desire not
that in this life He should manifest Himself
to thee under any other form. Strive to in-
flame thy will in Him, and to he each day
more ready to do always His Will in all things.
When thou dost offer thyself to God in this
Sacrament, thou must be willing and prepared
to suffer, for love of Him, all torments, pains,

229

wh'ch are beyond you.

What thou canst always do i
will to God, and desire no long
thing of thyself. For as soon
this freedom and art loosed on
thou mayest be alwa3rsand every v
busy or unocupied,) thou wilt et
peace. In this freedom of spiri
great good thou art seeking. Tl
nought else but perseverance o
man within himself, not stretchir
to will, or desire, or seek anythii
self; and so long as thou shalt al
thou wilt enjoy that divine servii
the great kingdom within us.

«

CHAPTER X.

W not firing StftrottragrH.

1

^ve thee much annoyance on thy road. God

allows this for thy greater good. Remember

^Hat this is the war in which the saints have

carried away crowns of great merit. In all

tilings that disturb thee thou shalt say, ** Lord,

V>ehold Thy servant ; let Thy Will be done in

xxie. I know and confess that the truth of Thy

'Word shall stand sure for ever. Thy promises

never fail, and in them do I trust. Behold

1*hy creature; do with me what Thou wilt.

^y God, I have nothing to hold me back. I

am Thine alone." Happy the soul which thus

offers itself to its Lord, whenever it is disturbed

and unquiet. And if this conflict last long,

and thou canst not, as quickly as thou wouldest,

conform thy will to the Will of God, be not

disheartened nor dismayed : continue in prayer

and self-oblation, for thou shalt gain the victory.

Consider Christ's conflict in the garden, and

bow His Humanity shrank from it, saying,

"Father, if it be possible, let this cup pass

from Me. '* But forthwith He placed His Soul

in loneliness, and with a Will loosed and free,

said with deep humility, "Nevertheless, not

My Will, but Thine be done." " Behold and

do after this Pattern.'' When thou findest

thyself in any difficulty, stir not one step until

thou have raised thine eyes to Christ on the

Cross ; for there thou wilt see written and en-

833

Be not dismayed, if thou art sou
turbed by thy self-love; withdra>
the Cross, but return to prayer, an
in humility till thou lose thine ov
will that God's Will alone be done
thou dost go away from prayer, havi
from it this fruit only, be content ;
hast not attained to this, thy soul i
and without its food. Strive to let
dwell in thy soul, not even for a
but God only. Have neither gal
ness towards any thing whatsoevei
at the wickedness and bad examp
but be as a little child, who is st
all such bitterness, and passes bj
without offence.

<^tr ADTfT? YT

Of ti)r I9rbic(0 of ibatan.

^nd make them attribute something to them-
selves, and to their own diligence and industry,
^ot considering the gift of grace, without which
Ho man can name the Name of Jesus.

And though of ourselves and with our own
free will we may resist this grace, yet without
it we have no power to receive it. So that if
any man receive it not, the fault is in himself;
but if he does receive it, it is through this same
grace which is sufficiently offered to all. Our
adversary strives then to make a man think
and believe that it is of himself that he is more
diligent than others, and better disposed to
receive the gifts of God ; and to make him do
this with pride, not considering how insufficient
he is of himself without help ; that through
this he may be led on to despise others in his
heart, who do not the same good works that
he does. Therefore, if thou art not very watch-
ful, and dost not instantly and with all speed
confound, humble, and abase, and make thy-
self a nothing (as has been said), he will make
thee fall into pride, like the Pharisee men-
tioned in the Gospel, who boasted of his own
good works, and judged the evil deeds of others.
And if in this way he should ever take posses-
sion of thy will, he would make himself its
master, filling it with all manner of wicked-
ness ; and great would be the hurt and danger.

235

W t^t Brbirrs of J^atan.

Therefore hath the Lord warned us to watdi
and pray. It is needful, then, that thou beware
with all diligence, lest the enemy rob thee of
so great a treasure as peace and quiet of souL.
For he strives with all his might to take from
thee this rest, and to make thy soul live in
anxiety and disquiet, knowing that herein con-
sists the whole loss and hurt. For if a soul is
at rest, it does every thing with ease, it does
enough, and does all well. Hence it perse-
veres willingly, and easily resists eveiy hin-
drance. On the contrary, if it is disturbed
and unquiet, it does little, and that very im-
perfectly, is soon weary, in short, lives in a
fruitless martyrdom. Wouldest thou then come
oflf victorious, and that the enemy spoil not thy
work, there is no one point on which thou
must be more watchful than not to let disquiet
enter into thy soul, nor allow any temptation
to disquietude even for a moment. The better
to know how to guard against the wiles of the
enemy, take it in this case for a certain rule,
that every thought which discourages and re-
moves thee from growing in love and trust
towards God, is a messenger of hell ; and as
such, thou must drive him away, and neither
admit him, nor give him a hearing. For the
office of the Holy Spirit is none other than
always and on all occasions to unite souls more
236

0t t^t ISMttn of Ibatan.

dosely to God, kindling and inflaming them
in His sweet love, and giving them fresh trust;
whilst that of the devil is always the contrary,
using to this end all the means in his power,
sach as causing excessive fear, making the most
of ordinary weakness, suggesting that the soul
does not prepare herself as she ought ; neither
for confession, nor Communion, nor prayer,
and so filling her always with distrust, fear,
and disquiet. The want of sensible devotion,
and of a sweetness in prayer and in other
exercises, he makes an occasion of impatient
sadness, giving the soul to understand that in
this way all is lost, and that it were better to
leave off so many exercises ; and he brings her
at last into such great disquiet and distrust as
to make her think that, do what she will, all
is vain and fruitless. Hence her grief and fear
go on increasing, till she thinks herself for-
gotten by God. But such is not the truth. For
numberless are the blessings which would spring
from dryness of spirit and want of sensible
devotion, as often as the soul understood what
God by these means would do for her, if only
on her part there be patience and perseverance
in well-doing to the best of her power. And
that thou mayest understand this the better,
and that the blessing and benefit which God
would give thee may not (from thy want of

237

perseverance in tnese dry exercist
ing them, thou mayest not lose {
when thou findest thyself in th
of mind and heaviness of heart,
of sweetness of devotion, and
temptation, how fearful soever it

«

CHAPTER XII.

THAT THE SOUL MUST NOT DISC
BECAUSE OF INWARD TEMP

MANY are the blessings w
bitterness and dryness I
soul, if it be received with 1
patience. Did man but undersl

would doubtless have less disqu
1 - . » ....

Ot finlnarii 9eacr.

which may offend Him. This seldom happens
in the beg^ning uf their conversion, but after
they have served the Lord for some time, and
when they are resolved to will to serve Him
more perfectly, and have already put their
hand to the work. We never see that sinners,
or persons given up to worldly things, com-
plain of such temptations. Whence it plainly
appears that this is a precious food with which
God feeds those whom He loves. And though
it be insipid to our taste, it nevertheless helps
Us wonderfully, though at the time we perceive
it not. For the soul, finding herself in such
dryness, and, moreover, often enduring such
temptations as shock her even to think of, by
this means gains that fear and detestation of
herself, and that humility which God requires,
although, as has been said, the soul, not
understanding at the time this secret, detests
it, and shrinks from walking in such a path,
like one who would never remain without
sweetness and delight, and who, without them,
thinks all other exercises but lost time and
fruitless labour.

«

339

0t 2l^n>tptatton«.

L

of G}iristian : nor would he ever have come to
such a low opinion of himself, nor to such
deep humility, had not great tribulations and
these extraordinary temptations forced him to
it. For one favour which God in this life
bestows upon the soul that has wholly placed
and resigned herself into His Hands, is to
medicine her as He pleases, and with such
treatment as He alone perfectly knows to be
necessary to her health and well-being. Be-
sides this fruit, which our souls reap from
such-like temptations and want of devotion,
there are many others. For he who is thus
afflicted, is almost forced to have recourse to
God, and to try to do good works, as a remedy
for his distress ; and in like manner, in order
to be freed at last from such suffering, he sets
about examining his heart, avoiding all sin,
and every thing which seems to be imperfect,
or which may, in any way, remove him further
from God. And so this tribulation, which he
took to be so adverse and hurtful, serves after-
wards as a scourge to drive him to seek God
with greater fervour, and to avoid every thing
which he thinks contrary to the Divine Will.
Lastly, all these tribulations, and all the weari-
ness and labour which the soul endures under
these temptations and withdrawals of spiritual
delight, are but a loving purgatory, if (as ha^
342

^f Semptat(on0.

been already said) they be bom with pAience
and humility, and they serve to win for us that
crown in heaven which by their means only
we can obtain, a crown the more glorious, the
greater the labour and weariness by which it
has been gained. Hence we see how little
reason there is for this discontent and alarm
which persons of little experience entertain,
who attribute to the devil, or to their own sins
and imperfections, that which comes to them
from the Hand of God. They mistake tokens
of love for marks of hatred ; they think that
Divine favours and caresses are blows which
come from an angered heart, and believe all
they do to be lost and worthless, and this loss
to be without remedy. Whereas did they
really believe what is the fact ; namely, that
there is no loss, but great gain, (provided the
soul, as she always can, uses that opportunity,)
and that all is a proof of God's loving remem-
brance of us ; it would not be possible for them
to be disquieted, or lose their peace, because
they saw themselves afflicted by many tempta-
tions and imaginations, and found themselves
dry and indevout in prayer and in other exer-
cises. On the contrary, they would then, with
fresh perseverance, humble their souls in the
Sight of the Lord, purposing, in all and through
all, to fulfil the Divine Will in whatever way

«43

W ZempUtiMOL

the Lord wills to make use of them in this
world ; using diligence to keep themselves in
peace and quiet, taking every thing from their
Heavenly Father's Hand, in Which alone is
the cup that is given them to drink. For
whether the trouble and temptation be from
the devil or from men, or because of sins, or
in whatsoever way, still it is God who gives it
thee ; though He offers it thee in various ways,
as it pleases Him. For it is only the evil of
the pain which reaches thee, and this is alwajrs
from Him Who orders it for thy good. Thongh
the evil of the fault committed (by thy neigh-
bour, for instance, in hurting or insulting thee),
is contrary to His Will, yet so far as thou art
concerned, He makes use of it for good and
for thy health. Therefore instead of giving
way to sadness and discontent, thou shouldest
thank Him with inward joy and gladness,
doing all thou canst with perseverance and
resolution, not losing time, and with it, the
many and great rewards God wills thee to gain
through this opportunity which He offers thee^

«

»*4

^f ;f aHings anH InfirmCtCrs.

CHAPTER XIV.

OF THE REMEDY WE OUGHT TO USE AGAINST
DISQUIETUDE UNDER FAULTS AND INFIR-
MITIES.

IF at times thou shalt fall into some sin or
negligence in word or deed, such as dis-
quieting thyself at any thing which befalls thee,
or murmuring, or listening to murmurs, or
falling into contention, or movements of im-
patience, or curiosity, or suspicion of others,
or into any other fault, whether once or many
times ; thou must not be disturbed nor be dis-
heartened and grieved at the thought of what
has happened, nor be confounded within thy-
self ; at one time believing that thou wilt never
be free from such weaknesses ; at another, that
thine imperfections and weaknesses of purpose
are the cause of them ; or again representing
to thyself that thou art not really walking in the
spirit and in the way of the Lord ; and through
a thousand other fears, burdening thy soul
at every step with discontent and cowardice.
Hence it follows, that thou art ashamed to
appear before God, or thou dost it distrust-
fully, as though thou hadst broken the faith

245

<!^f ;faiUna0 anH Snfirmitfrs.

L

thou owest Him ; and, as a remedy, thou
losest time in thinking of these things, scruti-
nizing how far thou didst it with set purpose,
and whether thou didst consent to it ; whether
thou didst it willingly or no, or didst at once
put it away. And because thou hast not taken
the right road, the more thou dost think of it,
the less thou art able to make up thy mind,
and the more does thy perplexity and trouble
increase, and thy anxiety to confess thyself.
Thou dost go to confession with a wearisome
fear; and after having lost much time in
making thy confession, thy spirit is but the
more disquieted, from the thought of not
having told all; thus thou leadest a most
bitter and uneasy life, with little fruit, and
losing great part of the merit of it. All this
arises from not understanding thy natural
weakness, and not knowing the way in which
the soul should treat with God. For after
having fallen into all the above-named frail-
ties, or into any other, she may more easily
treat with Him by a humble and loving con-
version, than by the grief and discontent she
feels for the fault, dwelling only upon the
examination, especially of venial and ordinary
sins, of which I am speaking. For into such
only is a soul wont to fall, which is living in
the manner here supposed : and I have spoken
246

^t ;fail(ng» anU InfirmitCrs.

only for those who are leading a spiritual life,
and who are striving to advance, and are free
from mortal sins. For those who live care-
lessly and in mortal sin, continually offending
God, there needs another kind of exhortation ;
this medicine is not for them. Such have reason
to be troubled and to weep, and to give much
thought to self-examination and confession,
lest through their own fault and negligence,
they render unavailing the remedy necessary
for their salvation. To return, then, to the
peace and quiet in which the servant of God
should ever abide I will say further, that this
conversion, in order to be full of trust in God,
must be understood to refer, not only to light
and daily faults, but also to such as are greater
and more grave than usual, if at any time the
Lord should suffer thee to fall into them ;
even though they be many together, and spring
not firom weakness and frailty only, but from
deliberation. For the contrition which fills
the troubled spirit with scruples only, will
never lead the soul to perfection, unless it be
joined to a loving confidence in the Goodness
and Mercy of God. This is more especially
necessary for persons who not only seek to
rise out of their miseries, but would also gain
a high degree of holiness, and great love and
union with God. Many spiritual persons from

247

W ;fafl(ng0 anH Knfinnitirs.

not being willing to understand this rightly, bear
about with them a broken and distrustful heart
and spirit, which hinders them from going
onwaxd, and fitting themselves for the higher
graces which, one after another, God has in
store for them. And they often lead a very
miserable, useless, and pitiable life, because
they will follow only their own imagination,
and do not embrace the true and wholesome
doctrine which leads by the royal road to the
high and solid virtues of the Christian life, and
to that peace which Christ Himself left us
upon earth. Such persons, whenever they
6nd themselves in any disquiet through doubt;
of conscience, should seek the advice of thei
spiritual adviser, or of any other person whor
they think capable of giving them the li)
advice, commit themselves to him, and
wholly at rest. We will finish in the follow
chapter what we have to say of the uneasir
arising from shortcomings.

«

S48

itoln to 6ain ^nitt anH ilrogrrss.

CHAPTER XV.

HOW THE SOUL, WITHOUT LOSING TIME,
CAN RECOVER CALMNESS, AND MAKE
PROGRESS.

WHENEVER thou shalt have fallen into
any fault, be it great or small, though
thou have committed the same four thousand
times a day, and always willingly and know-
bgly, observe this rule. Disturb not thyself
with morose bitterness, disquiet not thyself,
lose no time in scrutinizing; but instantly
acknowledging what thou hast done, and con-
sidering thine own frailty with humility, turn
thyself lovingly to thy God, and with the lips,
or at least with the mind, say to Him, ** Lord,
I have done this, being such an one as I am,
and nothing else could be expected from me,
but these and other faults ; nor should I even
stop here, but for Thy Goodness, which doth
raise me up and doth not forsake me. I thank
Thee for that from which Thou hast delivered
me, and I grieve over that which I have done,
not answering to Thy grace. Forgive me, give
me grace never more to offend Thee, and may

249

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