TO A 
 DE SALES 
 

 
 THE LIBRARY OF THE 
 
 UNIVERSITY OF 
 
 NORTH CAROLINA 
 
 AT CHAPEL HILL 
 
 PRESENTED BY 
 
 Estate of Ann A. Zener 
 
UNIVERSITY OF N.C. AT CHAPEL HILL 
 
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Jntrn&iutton 
 
 to 
 
 FROM THE FRENCH OF 
 
 ST. FRANCIS DE SALES 
 
 Bishop and Prince of Geneva 
 
 TO WHICH IS PREFIXED 
 
 AN ABSTRACT OF HIS LIFE 
 
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 Printers to the Holy Apostolic See and the Sacred Congregation 
 of Rites 
 
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 THE LIBRARY 
 " THE UNIVERSITY OF NORT1- 1 C AROI IN A = 
 
 AT CHAPEL HILL 
 
Printed in U. S. A. 
 
CONTENTS 
 
 Abstract of the Life of the Author 
 A Dedicatory Prayer . 
 The Author's Preface 
 
 Page. 
 
 IX 
 XIII 
 
 . xv 
 
 Part Jfert. 
 
 Chapter. 
 
 I. — The description of true devotion . 
 II. — The propriety and excellency of devotion 
 in. — Devotion is compatible with every station of life 
 iv. — Of the necessity of a guide to conduct us in the «vay of 
 
 devotion 
 
 v. — That we must begin by purifying the soul 
 vi. — Of the first purgation, which is that of mortal sin 
 
 fsi 
 
 wen 
 
 VII. — Of the second purgation, which is that of affections < 
 Vin. — Of the means to make this second purgation . 
 IX. — First meditation. — On our creation . 
 x. — Second meditation. — On the end for which we 
 
 created 
 
 xi. — Third meditation. — On the benefits of God 
 xii. — Fourth meditation. — On sin .... 
 Xiil. — Fifth meditation. — On death .... 
 XIV. — Si::th meditation. — On judgment 
 XV. — Seventh meditation. — On hell .... 
 Xvi. — Eighth judgment. — On heaven 
 XVII. — Ninth meditation. — By way of election and choice o 
 
 heaven 42 
 
 ivin. — Tenth meditation. — By way of election and choice which 
 the soul makes of a devout life . • 
 
 24 
 
 26 
 29 
 32 
 35 
 38 
 40 
 
 45 
 
!▼ CONTENTS. 
 
 Chapter. Pass. 
 
 xix. --How to make a general confession .... 48 
 XX. — An authentic protestation, to engrave in the soul the 
 resolution to serve God and to conclude the acts of 
 
 penance 50 
 
 XXI. — Inferences drawn from the foregoing protestation . 53 
 xxii. — That we must purify ourselves from affection to venal 
 
 sin 54 
 
 xxill. — That we ought to purify ourselves from an affection to 
 
 unprofitable amusements 57 
 
 txrv. — That we must purge ourselves from our evil inclina- 
 tions .59 
 
 Part Bttovto. 
 
 I. — Of the necessity of prayer .»..». 61 
 fl. — A short method for meditation; and, first, of the 
 presence of God, which is the first point of prepara- 
 tion 65 
 
 III. — Of invocation the second point of the preparation . 68 
 IV. — Of the third point of preparation, which consists in 
 proposing the subject of the mystery on which we 
 intend to meditate ....... 69 
 
 V. — Of considerations, which form the second part of the 
 
 meditation 71 
 
 VI. — Of affections and resolutions, the third part of medita- 
 tion 72 
 
 vil. — Of the conclusion and spiritual nosegay . . .73 
 vni. — Certain profitable advices on the subject of meditation, 74 
 IX. — Of the dryness which we sometimes experience in 
 
 meditation 7) 
 
 X. — Of the morning exercise 79 
 
 XI. — Of the evening exei'cise and the examination of con- 
 science 81 
 
 XII. — Of spiritual recollection . ... 83 
 
 XIII. — Of aspirations, ejaculatory prayers, and good thoughts, 8? 
 xrv. — Of the holy sacrifice of mass, and how we ought to 
 
 hear it 93 
 
 XV. — Of vespers, and other public exercises .... 96 
 XVI. — Of the honor and invocation of saints . ... 97 
 
CONTENTS, V 
 
 Chapter. Page, 
 
 xvii. — How we ought to hear and read the word of God . 99 
 
 xviii. — How we ought to receive inspirations .... 101 
 
 Xix. — Of holy confession 105 
 
 xx. — Of frequent communion ....... 109 
 
 XXI. — How we ought to communicate 114 
 
 Part GCfrirtJ. 
 
 I. — Of the choice we ought to make as to the exercise of 
 
 virtues 117 
 
 n. — A continuation of the former discourse about the 
 
 choice of virtues . . . . . . . 123 
 
 m. — Of patience 127 
 
 IV. — Of exterior humility 133 
 
 V. — Of more internal humility 136 
 
 VI. — That humility makes us love our own abjection . . 143 
 VII. — How we are to preserve our good name in the prac- 
 tice of humility 147 
 
 vni. — Of meekness towards our neighbor, and remedies 
 
 against anger 152 
 
 IX. — Of meekness towards oui'selves 158 
 
 X. — That we must treat our affairs with diligence, but 
 
 without eagerness or solicitude ..... 161 
 
 XI. — Of obedience 164 
 
 XII. — Of the necessity of chastity 167 
 
 Xlll= — Advice how to preserve chastity 172 
 
 XIV. — Of poverty of spirit to be observed in the midst of 
 
 riches 175 
 
 XV. — How to practise true and real poverty, being notwith- 
 standing really rich 179 
 
 XVI. — How to practise riches of spirit in real poverty . . 184 
 
 xvn. — Of friendship ; first, of that which is evil and frivolous, 186 
 
 xvin. — Of fond love 189 
 
 Xix. — Of true friendship 194 
 
 XX. — Of the ditference between true and vain friendships . 198 
 
 XXI. — Advices and remedies against evil friendships . . 201 
 
 xxn. — Other advices on friendships 205 
 
 xxni. — Of the exercises of exterior mortification . . . 208 
 
VI CONTENTS. 
 
 Chapter. Page. 
 
 xxiv. — Of conversation and solitude . . . 215 
 
 XXV. — Of decency in attire 219 
 
 xxvi. — Of discourse; and, first, how we must speak of God . 221 
 xxvil. — Of modesty in our words, and the respect we owe to 
 
 persons 223 
 
 xxvin. — Of rash judgment 226 
 
 xxix. — Of detraction . , 232 
 
 xxx. — Other advices with respect to conversation . . . 239 
 xxxi. — Of pastimes and recreations ; and, first, of such as are 
 
 lawful and commendable 241 
 
 xxxn. — Of prohibited games . 243 
 
 xxxin. — Of balls and pastimes which are lawful but dangerous, 245 
 xxxiv. — At what time you may play or dance .... 248 
 xxxv. — That we must be faithful both on great and small oc- 
 casions . 249 
 
 xxxvi. — That we must keep our mind just and reasonable . 253 
 
 xxxvii. — Of desires ... 256 
 
 xxxviii. — Instructions for married persons . . 259 
 
 xxxix. — Of the sanctity of the marriage bed . . . . 269 
 
 XL. — Instructions for widows 274 
 
 XLI. — A word to vh-gins .... ... 280 
 
 Part ^ourtfj. 
 
 I. — That we must disregard the censure of worldlings . 282 
 
 II. — That we must always have good courage . . . 286 
 III. — Of the nature of temptations, and of the difference 
 
 between feeling temptation and consenting to it . 28S 
 
 iv. — Two good examples on this subject .... 291 
 
 v. — An encouragement to a soul in temptation . . . 294 
 
 vi. — How temptation and delectation may become sinful . 296 
 
 vn. — Remedies against great temptations .... 299 
 
 Vlil. — That we must resist small temptations . . . . 301 
 
 IX. — What remedies we are to apply to small temptations . 303 
 
 x. — How to fortify our hearts against temptations . . 304 
 
 xi. — Of inquietude 306 
 
 XII. — Of sadness . 310 
 
 XIII. — Of spiritual and sensible consolations, and how we 
 
 must behave ourselves in them 313 
 
CONTENTS. Vll 
 
 Chapter. fAGE. 
 
 xiv. — Of spiritual dryne:^ 322 
 
 XV. — A remarkable example iu confirmation of the pre- 
 ceding- remarks 329 
 
 Part Jtftfj. 
 
 I. — That we ought every year to renew our good resolutions 
 
 by the following exercises 334 
 
 II. — Considerations on the favor which God does us in calling 
 us to his service, according to the protestation set down 
 
 heretofore 336 
 
 in. — Examination of our soul on its advancement in devotion, 339 
 
 iv. — An examination of the state of our soul towards God, 341 
 
 v. — An examination of our state with regard to ourselves, 344 
 VI. — An examination of the state of our soul towards our 
 
 neighbor . 346 
 
 Vll. — An examination of the affections of our soul- . . . 34? 
 
 Vlil. — Affections to be performed after this examination . . 348 
 
 IX. — Considerations proper to renew our good resolutions, 349 
 
 X. — I. Of the excellence of our souls ... . 350 
 
 XI. — II. Of the excellence of virtue 351 
 
 Xii. — III. On the examples of the saints 353 
 
 Xin. — IV. Of the love that Jesus Christ bears us . . 354 
 
 XIV. — V. Of the eternal love of God towards us 356 
 XV. — General affections on the preceding considerations, and 
 
 a conclusion of this exercise 357 
 
 XVI. — Of the sentiments we must retain after this exercise . 359 
 xvil. — An answer to two objections which may be made to this 
 
 introduction ......... 360 
 
 Xviii. — The three last and principal advices for this introduction, 362 
 Conference between an eminent divine and a poor 
 beggar, on the means of attaining to Christian per- 
 fection . . 365 
 
ABSTEACT OF THE LIFE 
 
 ST. FRANCIS OF SALES. 
 
 FROM THE LESSONS READ OX HIS FESTIVAL IN 
 THE ROMAN BREVIARY. 
 
 ippRANCIS was born of pious and noble parents in 
 «?« the town of Sales, which gave name to his family. 
 From his tender years he gave signs of future sanctity, 
 by his innocence, and the gravity of his manners. 
 Having in his youth applied himself to the liberal 
 sciences, he soon after engaged in the stud) 7 of phi- 
 losophy and theology at Paris ; and, that nothing might 
 be wanting to the cultivation of his mind, he obtained 
 the degree of Doctor, both in the canon and civil law, 
 with great applause, in the university of Padua. 
 During a visit which he made to the holy house of 
 Loretto he renewed the vow of perpetual chastity, 
 which he had long before made at Paris, and nevei' 
 suffered himself to be withdrawn from a resolute 
 adhesion to this virtue, either by the deceits of wicked 
 spirits, or the allurements of the senses. 
 
 Havino- refused an eminent dignitv, offered him in the 
 parliament of Savoy, he embraced the clerical state, 
 
X LIFE OF ST. FRANCIS OF SALES. 
 
 and being ordained priest, and made provost of the 
 church of Geneva, he so perfectly acquitted himself of 
 every duty of that station, that Granerius, the bishop, 
 made choice of him to preach the word of God to 
 the inhabitants of Chablais, and other territories bor- 
 dering upon Geneva, in order to reclaim them from the 
 errors of Calvinism. He undertook this mission with 
 cheerfulness and alacrity, and in the course of it 
 suffered incredible labors, hardships, calumnies, and 
 injuries, being often sought for by the heretics, and 
 in danger of being assassinated by them. But in the 
 midst of these numberless perils his constancy was 
 always so firm and inflexible, that, by the assistance of 
 God, he is said to have reclaimed to the Catholic faith 
 no less than seventy-two thousand persons, amongst 
 whom are numbered many illustrious for their nobility 
 and learning. 
 
 After the death of Granerius. who had prevailed 
 upon him to accept the office of coadjutor, he was 
 consecrated Bishop. The brilliancy of his sanctity, the 
 lustre of his zeal for Church discipline, his love of 
 peace, his compassion for the poor, and all his other 
 virtues, soon spread themselves abroad on all sides. 
 For the greater honor and glory of God, he instituted 
 a new order of religious women, which took its name 
 from the Visitation of the blessed Virgin, under the 
 rule of St. Austin ; to which he added his own con- 
 stitutions, no less admirable for their wisdom than for 
 their mildness and discretion. He also illustrated the 
 Church by his writings, replete with heavenly doctrine, 
 in which he points out a safe and plam way to Christian 
 
LIFE OF ST. FRANCIS OF SALES. XI 
 
 perfection. At length, in the fifty-eighth year of his 
 age, on his return from France to Annessy, after having 
 celebrated mass at Lyons, on the festival of St. John 
 the Evangelist, he was seized with a grievous illness, 
 and on the following day departed to heaven, in the 
 year of our Lord 1622. His body was carried to 
 Annessy, where it was honorably interred in the Church 
 of the Nuns of the above-mentioned order, and soon 
 became illustrious for several miracles ; which being 
 duly proved, he was canonized in the year 1665 by 
 Pope Alexander VII., who assigned the 29th of January 
 for his festival. 
 
 In the bull of his canonization the following miracles 
 are recorded to have been, upon the strictest examina- 
 tion, found incontestable : — 
 
 1. Jerome Gemin, who had been drowned, was carried 
 in his winding-sheet to the grave ; his carcass, by its 
 stench, denoted that putrefaction had already com- 
 menced : when suddenly he returned to life, moved his 
 arms, and raised his voice to publish the praises of 
 Francis of Sales, who, as he related, had at that very 
 instant appeared to him in his episcopal habit, with 
 a mild and glorious countenance. Many other wonder- 
 ful circumstances greatly added to the lustre of the 
 miracle. 
 
 2. Claudius Marmon, a boy of seven years of age, 
 who had been blind from his birth, after having per- 
 formed nine days' prayer, whilst he was lying prostrate 
 at the feet of the holy prelate, received his sight upon 
 the spot. 
 
 3. Jane Petronilla Evrax, five years old, labored 
 
XII LITE OF ST. FRANCIS OF SALES. 
 
 under so inveterate a palsy that no hopes were enter- 
 tained of her recovery, her hips and legs being quite 
 withered. At the very hour at which her father was 
 praying for her, at the tomb of Francis, she was on a 
 sudden perfectly cured, and, getting up, ran to her 
 mother. 
 
 4. Claudius Julier, aged ten 3-ears, was afflicted in 
 like manner with a palsy, which he had brought with 
 him into the world, in so grievous a manner that he 
 had not the use of either of his hips or of his legs. 
 Being carried by his mother, for the third time, to kiss 
 the tomb of Francis of Sales, he received, upon the 
 spot, strength and vigor in all his joints and limbs, 
 which were before useless, and in a moment raised 
 himself up, stood upon his feet, and walked. 
 
 5. Frances de la Pesse, who, by falling into a river., 
 had been drowned, was restored to life at the tomb, 
 and b} r the intercession of the holy prelate. All the 
 marks of deformity which that dreadful accident had 
 left in her body, together with the livid color and 
 swelling, were on a sudden wonderfully removed. 
 
 6. James Guidi, whose nerves were contracted, amf 
 who had been an absolute cripple from his birth, im- 
 ploring the assistance of the prayers of the servant of 
 God, was in an instant perfectly cured. 
 
 7. Charles Materon, who had been a cripple from 
 his very birth, and strangely deformed in his whole 
 body, was, by the intercession of the saint, instantly 
 cured, so that he received upon the spot the perfect 
 figure of a man, together with the use of his limbs. 
 
 All these miracle*- with their respective circum- 
 
PRAYER OF THE AUTHOR. Xni 
 
 stances, were proved with the utmost evidence, both ae 
 to the matters of fact, which were attested by many 
 credible eye-witnesses, and as to their being clearly 
 beyond all the power of nature or art ; the more so, 
 because they were all of them wrought almost instan- 
 taneously. 
 
 A DEDICATORY PRAYER OF THE AUTHOR 
 
 O sweet Jesus, my Lord, my Saviour, and my God ! 
 behold me here prostrate before thy Majesty, devoting 
 and consecrating this work to thy glory ; give life to 
 its words by thy blessing, that those souls for whom I 
 have composed it may receive from it the sacred in- 
 spirations which I desire for them. And particularly 
 grant them that of imploring for me thy infinite mercy : 
 to the end that, while I point out to others the way of 
 devotion in this world, I may not myself be eternally 
 rejected and confounded in the other ; but that with 
 them I may forever sing, as a canticle of triumph, the 
 words which with my whole heart I pronounce, in tes- 
 timony of my fidelity amidst the hazards of this mortal 
 life : Live, Jesus! live, Jesus! yea, Lord Jesus! live and 
 reign in our hearts forever and ever. Amen 
 
THE AUTHOR'S PREFACE. 
 
 My dear Reader, I pray thee to read this Preface for 
 our mutual satisfaction. 
 
 f^?LYCERA,the nosegay-inaker, knew so well how to 
 &&M diversify and arrange her flowers, that with the 
 same flowers she made a great variety of nosegays. 
 The painter Pausius, in attempting to imitate them, 
 failed in his design, for he could not diversify his 
 painting so variously as Glycera did her nosegays. It 
 is in like manner that the Holy Ghost disposes and 
 orders, with so much variety, the instructions of de- 
 motion which he gives us by the tongues and pens of 
 his servants, that, although the doctrine be the same, 
 the mode of treating it differs according to the several 
 methods in which they are composed. I neither can 
 nor will, nor indeed ought I to write anything in this 
 Introduction, upon this subject, different from that 
 which has been already published by our predecessors. 
 The flowers which I present thee are the same ; but the 
 nosega}' which I have made of them differs from theirs, 
 being made up in a different order and method. 
 
 Almost all that have hitherto treated of devotion 
 have had in view the instruction of persons wholly re- 
 ared from the world ; or have taught a kind of devo- 
 Son leading: to this absolute retirement ; whereas my 
 
 xv 
 
XVI PREFACE. 
 
 intention is to instruct such as live in towns, in fami- 
 lies, or at court, and who, by their condition, are 
 obliged to lead, as to the exterior, a common life ; who 
 frequently, under imaginary pretence of impossibility, 
 will not so much as think of undertaking a devout life : 
 believing that as no beast dares taste the seed of the 
 herb Palma Christi, so no man ought to aspire to the 
 palm of Christian piety as long as he lives in the 
 bustle of temporal affairs. Now, to such I shall prove 
 that as the, mother-pearl-fish lives in the sea without 
 receiving a drop of salt water; and as towards the 
 Chelidonian islands springs of fresh water may be foun</ 
 in the midst of the sea ; and as the fire-fly passes 
 through the flames without burning its wings, so a 
 vigorous and resolute soul may live in the world with- 
 out being infected by any of its humors, may discover 
 sweet springs of piety amidst its salt waters, and fly 
 amongst the flames of earthly concupiscences without 
 burning the wings of the holy desires of a devout life. 
 This, it is true, is a difficult task, and, therefore, ] 
 wish that many would endeavor to accomplish it with 
 more ardor than has been hitherto done ; and I, weak 
 as I am, shall endeavor, by this treatise, to contribute 
 some little assistance to such as, with a generous heart, 
 shall undertake so worthy an enterprise. 
 
 Yet it is not through my own choice, or inclination., 
 that this Introduction is now made public. A pious 
 and virtuous soul, having some time since received of 
 God the grace of aspiring to a devout life, desired my 
 particular assistance for that purpose. Being under 
 many obligations to her, and having long before dis- 
 
PREFACE. XVU 
 
 covered in her a warm disposition to piety, I applied 
 myself very diligently to her instruction ; and having 
 conducted her through all the exercises suitable to her 
 desire and condition, I left her certain memorials in 
 writing, of which she might occasionally make use. 
 These she afterwards communicated to a learned and 
 devout religious man ; who, believing that many might 
 profit bj T their perusal, earnestly requested me to have 
 them published, to which I readily acquiesced, from a 
 conviction that his judgment was superior to mine, and 
 because his friendship had great influence over my will. 
 
 That the whole might be more profitable and agree- 
 able, I have revised and connected the different parts, 
 adding several advices and instructions which appeared 
 suited to my intention. Numberless occupations left 
 me little leisure for the accomplishment of my design . 
 hence you will find in this treatise neither order nor 
 method, but merely a collection of good admonitions 
 which I have delivered in plain and intelligible words, 
 without bestowing so much as a thought on the orna- 
 ments of language, having business of more conse 
 quence to attend to. 
 
 I address my discourse to Philothea, because desiring 
 to reduce what I at first had written for one only, to the 
 common advantage of man} 7 souls ; I make use of a 
 name applicable to all such as aspire to devotion : for 
 the Greek word Philothea signifies a soul loving-, or in 
 love with, God. Regarding, then, throughout this work 
 a soul which by the desire of devotion aspires to the 
 love of God, I have divided it into five parts. In the 
 -first, I endeavor, by remonstrance and exercises, to 
 
XVIII PREFACE. 
 
 convert the simple desire of Philothea into an absolute 
 resolution, which she at last makes, by a firm protesta- 
 tion, after her general confession, followed by the most 
 holy communion, in which, giving herself up to her 
 Saviour, she happily enters into his holy love. In the 
 second part, to lead her farther on, I show her the two 
 great means by which she may unite herself more and 
 more to his divine Majesty, viz., the use of the sacra- 
 ments, by which our good God comes to us ; and hoi}* 
 prayer, by which he attracts us to himself. In the 
 third, I show her how she ought to exercise herself in 
 the virtues most proper for her advancement ; not stop- 
 ping, except at some particular advices, which she could 
 hardly have received elsewhere, or discovered herself. 
 In the fourth part I expose to her view some of the 
 snares of her enemies, showing her how she may escape 
 them, and proceed forward in her laudable under- 
 taking. In the fifth and last place I make her retire 
 a little to refresh herself, recover breath, and repair her 
 strength, that she may afterwards more happily gain 
 ground, and advance in a devout life. 
 
 In this capricious age I foresee that many will say 
 that it belongs only to members of religious communi- 
 ties to give particular directions concerning piety, since 
 they have more leisure than a bishop can have who is 
 charged with a diocese so heavy as mine is ; that such 
 an undertaking too much distracts the understanding, 
 which should be employed in affairs of importance. 
 But I tell thee, dear reader, with the great St. Denys, 
 that it belongs principally to bishops to conduct souls 
 to perfection, since then- order is as supreme among 
 
PREFACE. XIX 
 
 men as that of the seraphim is <imong the angels, so 
 that their leisure cannot be better employed. The 
 ancient bishops and fatheis of the church, it must be 
 granted, were at least as careful of their charge as we 
 are ; yet the} 7 declined not to superintend the particular 
 conduct of several souls who had recourse to their assist- 
 ance, as we see by their epistles, in which instance 
 they imitated the apostles, who, amidst the general 
 harvest of the world, picked up certain remarkable ears 
 of corn with a special and particular affection. Who is 
 ignorant that Timothy, Titus, Philemon, Onesimus, St. 
 Thecla, and Appia, were the dear disciples of the great 
 St. Paul, as St. Mark and St. Petronilla were of St. 
 Peter, — St. Petronilla, I say, who, as Baronius and 
 Galonius learnedly prove, was not St. Peter's carnal, 
 but only his spiritual, daughter ? And does not St. John 
 write one of his canonical epistles to the devout Lady 
 Electa ? 
 
 It is painful, I confess, to direct souls in particular ; 
 but it is a pain that gives a comfort like that which is 
 felt b} T the laborers in the harvest and vintage, wdio are 
 never better pleased than when they have most to do, 
 and when their burdens are the heaviest. It is a labor 
 which refreshes and revives the heart by the sweet 
 delight it excites in those who are engaged in it ; as the 
 cinnamon refreshes those who carry it through Arabia 
 Felix. It is said that when the tigress finds one of her 
 whelps, which the huntsman leaves in the way to amuse 
 her, whilst he carries off the rest of the litter, she loads 
 herself with it, and yet feels not herself encumbered ; 
 but, on the contrary, more active in the course which site 
 
XX PREFACE. 
 
 takes to secure it in her den ; natural love diminishing 
 the weight of her burden. How much more willingly, 
 then, will a fatherly heart take charge of a soul in which 
 he has found a desire of holy perfection ; carrying it in 
 his bosom as a mother does her little child, without 
 being wearied by so precious a burden ! But this must 
 be, indeed, a fatherly heart ; and therefore the apostles 
 and apostolic men call their disciples not only their 
 children, but, still more tenderly, their little children. 
 
 It is true, dear reader, that I here write of a devout 
 life, without being myself devout, yet certainly not 
 without a desire of becoming so ; and it is this affection 
 towards devotion which encourages me to instruct thee. 
 For, as a great and learned man has said, " to stud}', 
 is a good way to learn ; to hear, is a still better ; but to 
 teach, is the best of all."—" It often happens," said St. 
 Austin, writing to his devout Florentina, " that the 
 office of distributing gives us the merit of receiving ; 
 and that the office of teaching serves as a foundation 
 for learning." 
 
 Alexander caused the picture of his fair Campaspe 
 to be drawn by the hand of the celebrated Apelles ; as 
 the painter was obliged to look upon her for a consid- 
 erable time together, as fast as he drew her features in 
 his picture the love of them became insensibly imprinted 
 in his heart. The circumstance coming to the knowledge 
 of Alexander, taking pity on Apelles, he gave her to 
 him in marriage, depriving himself, for his sake, of 
 the woman whom he loved most in the world, in which 
 action, says Pliny, he showed the greatness of his 
 mind as much as he could have done by the most 
 
PREFACE. XXI 
 
 signal victory. Now I am of opinion, beloved reader, 
 that it is the will of God, that I, being a bishop, should 
 paint upon the hearts of his people, not only common 
 virtues, but also his most dear and well-beloved devo- 
 tion. And I willingly undertake the office, as well in 
 obedience to him, and to discharge my duty, as with 
 the hope that, by engraving her in the minds of others, 
 nry own may become enamored with her beauty Xow, 
 if ever this divine Majesty shall see me passionately 
 in love with her, he will give her to me in an eternal 
 marriage. The fair and chaste Rebecca, watering 
 Isaac's camels, was destined to be his wife, and re- 
 ceived, on his part, golden ear-rings and bracelets. 
 Thus do I flatter nryself, through the infinite goodness 
 of God. that whilst I conduct his dear sheep to the 
 wholesome waters of devotion, he will make my soul 
 his spouse, putting in my ears the golden words of his 
 holy love ; and on my arms, strength to practise good 
 works, in which consists the essence of true devotion ; 
 which I humbly beseech his divine Majesty to grant to 
 me, and all the children of his Church, to which I 
 forever submit my writings, my actions, my words, my 
 thoughts and inclinations. 
 
 At Axnessy, the Feast of St. M. Magdalen, 1609. 
 
INTRODUCTION 
 
 T O 
 
 A DEVOUT LIFE 
 
 Part JFtrgt* 
 
 CONTAINING INSTRUCTIONS AND EXERCISES FOR CONDUCE 
 
 ING THE SOUL FROM HER FIRST DESIRE TILL SHE 
 
 BE BROUGHT TO A FULL RESOLUTION TO 
 
 EMBRACE A DEVOUT LIFE. 
 
 CHAPTER I. 
 
 THE DESCRIPTION OF TRUE DEVOTION. 
 
 ^y^OU aspire to devotion, my dearest Philothea. 
 ^A^. because, being a Christian, you know it to 
 be a virtue extremely pleasing to the Divine 
 Majesty. But since small faults, committed in 
 the beginning of any undertaking, grow in the 
 progress infinitely greater, and become in the end 
 almost irreparable, you must first know what the 
 virtue of devotion is ; for since there is but one 
 true devotion, and many which are false and 
 deceitful, if you cannot distinguish that which is 
 true, you may easily deceive and amuse yourself 
 in following some fantastical and superstitious 
 devotion. 
 
Z A DEVOUT LIFE. 
 
 As Aurelius painted all the faces of his pictures 
 to the air and resemblance of the woman he loved, 
 so every one paints devotion according to his own 
 passion and fancy. He that is addicted to fasting 
 thinks himself very devout if he fasts, though his 
 heart be at the same time filled with rancor, and 
 scrupling to moisten his tongue with wine, or even 
 with water, through sobriety, he makes no diffi- 
 culty to drink deep of his neighbor's blood, by 
 detraction and calumny. Another considers him- 
 self devout because he recites daily a multiplicity 
 of prayers, though immediately afterwards he 
 utters the most disagreeable, arrogant, and injuri- 
 ous words amongst his domestics and neighbors. 
 Another cheerfully draws an alms out of his purse 
 to relieve the poor, but cannot draw meekness out 
 of his heart to forgive his enemies. Another 
 readily forgives enemies, but never satisfies his 
 creditors but by constraint. These, by some, 
 are esteemed devout, while, in reality, they are 
 by no means so. 
 
 As Saul's servants sought David in his house, 
 but Michol, laying a statue in his bed, and cover- 
 ing it with his clothes, made them believe it was 
 David himself, so many persons, by covering 
 themselves with certain external actions belonging 
 to devotion, make the world believe that they are 
 truly devout, whereas they are in reality nothing 
 but statues and phantoms of devotion. 
 
 True devotion, Philothea, presupposes, not a 
 partial, but a thorough love of God. For inas- 
 much as divine love adorns the soul, it is called 
 grace, making us pleasing to the Divine Majesty; 
 
DESCRIPTION OF TRUE DEVOTION". O 
 
 inasmuch as it gives us the strength to do good, 
 it is called charity ; but when it is arrived at that 
 degree of perfection by which it not only makes 
 us do well, but also work diligently, frequently, 
 and readily, then it is called devotion. 
 
 As ostriches never fly, as hens fly low, heavily, 
 and but seldom, and as eagles, doves, and swal- 
 lows fly aloft, swiftly and frequently, so sinners 
 fly not at all towards God, but lie, grovelling on 
 earth, with only earthly objects in view. Good 
 people, who have not as yet attained to devotion, 
 fly towards God by their good works, but rarely 
 slowly and heavily ; but devout souls ascend to 
 Him by more frequent, prompt, and lofty flights. 
 In short, devotion is nothing else but that spirit- 
 ual agility and vivacity by which charity works 
 in us, or we work by her, with alacrity and affec- 
 tion ; and as it is the business of charity to make 
 us observe all God's commandments, generally 
 and without exception, so it is the part of devo- 
 tion to make us observe them more fully and with 
 diligence. Wherefore he who observes not all 
 the commandments of God cannot be esteemed 
 either good or devout ; since to be good he must 
 be possessed of charity ; and to be devout, besides 
 charity, he must show a cheerfulness and alacrity 
 in the performance of charitable actions. 
 
 As devotion, then, consists in a certain excellent 
 degree of charity, it makes us not only active and 
 diligent in the observance of God's command- 
 ments, but it also excites us to the performance 
 of every good work with an affectionate alacrity, 
 though it be not of precepts, but only of counsel. 
 
* A DEVOUT LIFE. 
 
 For as a man newly recovered from any infirmity 
 walks as much as is necessary for him, but yet 
 
 slowly and at his leisure, so a sinner, just healed 
 of his iniquity, walks as far as God commands 
 him, yet slowly and heavily, till such time as he 
 attains to devotion ; for then, like a man in sound 
 health, he not only walks, but runs, and springs 
 forward in the way of God's commandments ; and. 
 moreover, advances with rapidity in the paths of 
 his heavenly counsels and inspiration. 
 
 To conclude : charity and devotion differ no 
 more from each other than fire does from flame ; 
 for charity is a spiritual fire, which, when inflamed, 
 is called devoton. Hence it appears that devotion 
 adds nothing to the fire of charity but the flame, 
 which makes it ready, active, and diligent, not 
 only in the observance of the commandments of 
 God, but also in the execution of his heavenly 
 counsels and inspirations. 
 
 CHAPTER II. 
 
 THE PROPRIETY AND EXCELLENCY OF DEVOTION. 
 
 HEY who discouraged the Israelites from 
 *° going into the land of promise told them it 
 was a country which devoured its inhabitants ; or, 
 in other words, that it was impossible to withstand 
 the pestilential infection of its air ; and, further, 
 tnat the natives were such monsters that they 
 
EXCELLENCY OF DEVOTION. 5 
 
 devoured men like locusts. It is in this manner, 
 my dear Philothea, that the world defames holy 
 devotion, representing devout persons as a peevish, 
 gloomy, and sullen race of men, pretending that 
 devotion begets melancholy and insupportable 
 humors. But as Josue and Caleb protested that 
 the promised land was not only good and fair, but 
 also that the possession of it would be sweet and 
 agreeable, so the Holy Ghost, by the mouths of 
 all the saints, and our Saviour by his own, assure 
 us that a devout life is a life of all others the most 
 sweet, happy, and amiable. 
 
 The world beholds devout people to fast, pray, 
 suffer injuries, serve the sick, and give alms to 
 the poor; it sees them watch over themselves, re- 
 strain their anger, stifle their passions, deprive 
 themselves of sensual pleasures, and perform other 
 actions in themselves painful and rigorous ; but 
 the world discerns not the inward cordial devotion 
 which renders all these actions agreeable, sweet, 
 and easy. Look at the bees : they find upon the 
 thyme a very bitter juice, yet, in sucking it, they 
 convert it into honey, because such is their prop- 
 erty. O worldlings ! devout souls, it is true, find 
 much bitterness in their exercises of mortification ; 
 but in performing them they convert them into 
 the most delicious sweetness. The fires, flames, 
 wheels, and swords, seemed flowers and perfumes 
 to the martyrs, because they were devout. If, 
 then, devotion can confer a sweetness on the most 
 cruel torments, and even on death itself, what can 
 it not do for virtuous actions? Sugar sweetens 
 green fruits, and corrects whatever crudity or un- 
 
b A DEVOUT LIF5. 
 
 wholesomeness may be in those that are ripe. 
 Now, devotion is that true spiritual sugar which 
 corrects the bitterness of mortification by the 
 sweetness of its consolations ; it removes dis- 
 content from the poor ; solicitude from the rich ; 
 sadness from the oppressed ; insolence from the 
 exalted ; melancholy from the solitary, and dissipa- 
 tion from him that is in company. It serves as 
 well for fire in winter as for dew in summer. It 
 knows as well how to use abundance as how to 
 suffer want, and how to render honor and con- 
 tempt equally profitable. In a word, it entertains 
 pleasure and pain with equanimity, and replenishes 
 the soul with an admirable sweetness. 
 
 Contemplate Jacob's ladder, for in it you have a 
 true picture of a devout life. The two parallel 
 sides between which we ascend, and in which the 
 rounds are fixed, represent prayer, which obtains 
 the love of God, and the sacraments which confer 
 it. The rounds are the several degrees of charity 
 by which we advance from virtue to virtue, either 
 descending by action to the help and support of 
 our neighbor, or ascending by contemplation to an 
 amorous union with God. Now, look attentively, 
 I beseech you, upon those who are on this ladder : 
 they are either men who have angelical hearts, or 
 angels clothed in human bodies. They are not 
 young, although they seem so, because they are 
 full of vigor and spiritual activity. They have 
 wings to soar up to God by holy prayer ; but 
 they have also feet to walk with men by a holy 
 and edifying conversation. Their countenances 
 are fair and cheerful, because they receive all 
 
DEVOTION COMPATIBLE AVITH EVERY STATION. 
 
 things with sweetness and content. Their legs, 
 their arms, and heads are bare, because in all their 
 thoughts, affections, and actions they have no 
 other design or motive than that of pleasing God. 
 The rest of their body has no other covering than 
 & fair and light robe, to show that, although they 
 make use of the world and worldly things, vet 
 they use them in a most pure and moderate man- 
 ner, not taking more of them than is necessary for 
 their condition. Such are devout persons. Be- 
 lieve me, clear Philothea, devotion is the quintes- 
 sence of pleasures, the queen of virtues, and the 
 perfection of charity. If charity be milk, devotion 
 is the cream ; if charity be a plant, devotion is its 
 flower ; if charity be a precious stone, devotion is 
 its lustre ; if charity be a rich balm, devotion is its, 
 odor ; yea, the odor of sweetness, which comforts 
 men and rejoices angels. 
 
 CHAPTER III. 
 
 DEVOTION IS COMPATIBLE WITH EVERY STATION OF LIFE. 
 
 ^JfS in the creation, God commanded the plants 
 ^k to bring forth their fruits, each one according 
 to its kind, so he commands all Christians, who 
 are the living plants of his Church, to bring forth 
 the fruits of devotion, each according to his quality 
 and vocation. Devotion ought, then, to be not only 
 differently exercised by the gentleman, the trades- 
 
8 A DEVOUT LITE. 
 
 man, the servant, the prince, the widow, the maid, 
 and the married woman, but its practice should be 
 also adapted to the strength, the employments, and 
 obligations of each one in particular. For I ask 
 thee, Philothea, is it fit that a bishop should lead 
 the solitary life of a Carthusian? or that married 
 people should lay up no greater store than the 
 Capuchin ? If a tradesman were to remain the 
 whole day in the church, like the religious, or 
 were the religious man continually exposed to 
 encounter difficulties in the service of his neigh- 
 bor, as the bishop is, would not such devotion be 
 ridiculous, preposterous, and insupportable? This 
 fault is, nevertheless, very common, and hence the 
 world, which distinguishes not between real devo- 
 tion and the indiscretion of those who imagine 
 themselves to be devout, murmurs at the devotion 
 which cannot prevent these disorders. 
 
 No, Philothea, true devotion does no harm 
 whatever, but rather gives perfection to all things ; 
 but when it is not compatible with our lawful 
 vocation, then, without doubt, it is false. "The 
 bee," says Aristotle, "extracts honey from flowers 
 without injuring them, and leaves them as entire 
 and fresh as she found them." True devotion goes 
 still further, for it not only does no injury to any 
 vocation or employment, but, on the contrary, 
 adorns and beautifies it. As all sorts of precious 
 stones, when cast into honey, receive a greater 
 lustre, each according to its color, so every one's 
 vocation becomes more agreeable when united 
 with devotion. By devotion, the care of the 
 family is rendered more peaceable, the love of 
 
DEVOTION COMPATIBLE WITH EVERY STATION. 9 
 
 the husband and wife more sincere ; the service of 
 the prince more faithful ; and every employment 
 more pleasant and agreeable. 
 
 It is ar srror, or rather a heresy, to say that 
 devotion is incompatible with the life of a soldier, 
 a tradesman, a prince, or a married woman. It is 
 true, Philothea, that a devotion purely contem- 
 plative, monastical, and religious, cannot be exer- 
 cised in those vocations ; but, besides these three 
 kinds of devotion, there are several others proper 
 to conduct to perfection those who live in the secular 
 state. Abraham, Isaac, and Jacob, David, Job, 
 Tobias, Sarah, Rebecca, and Judith, bear witness 
 Of this in the Old Testament ; and in the New, St. 
 Joseph, Lydia, and St. Crispin, practised perfect 
 devotion in their shops ; St. Ann, St. Martha, St. 
 Monica, Aquila, Priscilla, in their families ; Cor- 
 nelius, St. Sebastian, St. Maurice, in the army; 
 Constantine, Helena, St Lewis, blessed Amedseus, 
 and St. Edward, on the throne. Nay, it has hap- 
 pened that many have lost perfection in the desert 
 who had preserved it in the world, which seems 
 so little favorable to perfection. "Lot,"' says St. 
 Gregory, " who was so chaste in the city, defiled 
 himself in the wilderness.'' Wheresoever, then, we 
 are, we may, and should, aspire to a perfect life. 
 
10 A DEVOUT LIFE. 
 
 CHAPTER IV. 
 
 OF THE NECESSITY OF A GUIDE TO CONDUCT US IN THE WAY OF 
 DEVOTION. 
 
 ^Q^OUNG Tobias, being commanded to go to 
 ^*&- Rages, answered, "I know not the way." " Go 
 then," replied his father, "and seek some man to 
 conduct thee." I say the same to thee, my Philo- 
 thea. Wouldst thou walk in earnest towards de- 
 votion, seek some good man, who may guide and 
 conduct thee ; this is the best advice I can give thee. 
 "Though you search for the will of God," says 
 the devout Avila, "you shall never so assuredly 
 find it as in the way of humble obedience, so 
 much recommended and practised by all holy per- 
 sons who have aspired to devotion." St. Teresa, 
 seeing the lady Catharine, of Cardona, perform 
 such rigorous penances, desired anxiously to imi- 
 tate her, contrary to the advice of her confessor. 
 The saint was much tempted to disobey him in that 
 particular ; but God said to her : " Daughter, thou 
 art in a good and secure wa} r ; seest thou her pen- 
 ance? But I value more thy obedience." Hence 
 she conceived so high an esteem for this virtue 
 that, besides that which she owed to her superiors, 
 she vowed a particular obedience to an excellent 
 man, to whose direction and advice she implicitly 
 submitted. In return for this obedience she, as 
 well as many other devout souls before and after 
 her, who, that they might more entirely subject 
 themselves to God, submitted their wills to that 
 
GUIDE TO DEVOTION. 11 
 
 of his servants, enjoyed most unspeakable conso- 
 lations. St. Catharine, of Sienna, in her dialogues, 
 highly applauds this implicit obedience. The 
 devout princess, St. Elizabeth, submitted herself 
 with an entire obedience to the learned Conradus ; 
 and the advice given by the great St. Lewis to his 
 son, a little before his death, was, " Confess often ; 
 choose a good confessor, a wise man, who may 
 safely teach thee to do the things that shall be 
 necessary for thee." 
 
 " A faithful friend," says the Holy Scripture, " is 
 a strong defence ; and he that hath found him hath 
 found a treasure. A faithful friend is the medi- 
 cine of life and immortality ; and they that fear 
 the Lord shall find him." — Eccli., vi., 14., 16. 
 These divine words, as you may easily perceive, 
 refer to a happy immortality, for the attainment 
 of which it is necessary that we should .submit 
 ourselves to the direction of a faithful friend, who, 
 by the prudence and wisdom of his counsels, may 
 guide us in all our actions, and secure us from the 
 ambushes and deceits ot the wicked one. Such a 
 friend will be to us as a treasure of wisdom and con- 
 solation, in all our afflictions, our sorrows, and 
 relapses ; he will serve- as a medicine to cure, and 
 as a cordial to comfort our hearts in our spiritual 
 disorders; he will guard us from evil, and make 
 us advance in good ; and should any infirmity be- 
 fall us, he will assist in our recovery, and prevent 
 its being unto death. 
 
 But who shall find this friend? They that fear 
 the Lord, answers the wise man ; that is, the 
 humble, who earnestly desire their spiritual ad- 
 
12 A DEVOUT Lin.. 
 
 vancement. Since, then, it concerns }^ou so much 
 Philothea, to travel with a good guide in this holy 
 road lo devotion, beseech God, with the greatest 
 importunity, to furnish you with one who may be 
 according to his own heart ; and be assured that 
 he will rather send you an angel from heaven, as 
 he did to young Tobias, than fail to grant your 
 request. 
 
 Now, such a guide, when you have found him, 
 ought always to be an angel to you ; consider him 
 not as a mere man ; place not your confidence in 
 his human learning, but in God, whose minister 
 he is, and who speaks to you by his means, put- 
 ting in his heart and in his mouth whatever shall 
 be requisite for your happiness, so that you ought 
 to pay as much attention to him as to an angel who 
 would come down from heaven to conduct you 
 thither. Open your heart to him with all sincerity 
 and fidelity, manifesting clearly and explicit \y the 
 state of your conscience without fiction or dissimu- 
 lation ; by this means your good actions will be 
 examined and approved ; and your evil ones cor- 
 rected and remedied ; you will be comforted and 
 strengthened in your afflictions, and be kept regu- 
 larly in order in your consolations. Place great 
 confidence in him, but let it be united with a holy 
 reverence, so that the reverence may not diminish 
 the confidence, nor the confidence the reverence. 
 Confide in him with the respect of a daughter to- 
 wards her father ; respect him with the confidence 
 of a son towards his mother. In a word, your 
 friendship for him ought to be strong and sweet, 
 pure and holy, entirely spiritual and divine. 
 
NECESSITY OF PURIFYING THE SOUL. 13 
 
 "For this end, choose one amongst a thousand,'* 
 says Avila ; but I say, choose one amongst ten 
 thousand ; for there are fewer than can be imagined 
 who are capable of this office. He must be a man 
 of charity, learning, and prudence. If any one of 
 these three qualities be wanting in him, there is 
 danger ; but I say to you again, Ask him of God, 
 and having obtained him, bless his Divine Majesty, 
 remain constant, and seek no other ; but proceed 
 on, with sincerity, humility, and confidence, till 
 you arrive at the happy end of your journey. 
 
 CHAPTER V. 
 
 THAT WE MUST BEGIN BY PURIFYING THE SOUL. 
 
 f HE flowers have appeared in our land, the time 
 of pruning is come." — Cantic. ii. 12. What 
 else are the flowers of our hearts, O Philothea ! but 
 good desires? Xow, as soon as they appear we 
 must put our hand to the pruning-knife, to re- 
 trench from our conscience all dead and superfluous 
 works. As the alien maid, before she could marry 
 an Israelite, was obliged to put off the garment of 
 her captivity, pare her nails, and shave her hair, 
 so the soul that aspires to the honor of being 
 spouse to the Son of God must divest herself of 
 the old man, and clothe herself with the new, by 
 forsaking sin, and removing every obstacle which 
 may prevent her union with God. To enjoy a 
 
14 A DEVOUT LIFE. 
 
 good state of health, it is necessary that we be 
 previously purged from offensive humors. St. Paul, 
 in a moment, was cleansed with a perfect purgation ; 
 so was St. Catherine, of Genoa, St. Mary Magdalen, 
 St. Pelalia, and some others ; but this kind of 
 purgation is as miraculous and extraordinary in 
 the order of grace as the resurrection of the dead 
 is in that of nature ; and therefore to expect it 
 would be presumptuous. The ordinary purification, 
 or healing, whether of the body or the mind, is 
 not instantaneously effected, but takes place grad- 
 ually, by passing from one degree to another, with 
 labor and patience. 
 
 The angels upon Jacob's ladder had wings, yet 
 they flew not, but ascended and descended in order 
 from one step to another. The soul that rises 
 from sin to devotion may be compared to the 
 dawning of the day, which at its approach expels 
 not the darkness instantaneously, but by little and 
 little. "The cure," says the medical aphorism, 
 w which is made leisurely, is always the most per- 
 fect." The diseases of the heart, as well as those of 
 the body, oome posting on horseback, but depart 
 leisurely on foot. Courage and patience then, 
 Philothea, are necessary in this enterprise. Alas ! 
 how much are those souls to be pitied who, per- 
 ceiving themselves subject to many imperfections, 
 after having for a While exercised themselves in 
 devotion, begin to be dissatisfied, troubled, and 
 discouraged, and suffer their hearts to be almost 
 overcome with the temptation of forsaking all, 
 and returning back to their former course of life. 
 But, ou the other hand, are not those souls also in 
 
NECESSITY OF PURIFYING THE SOUL. 15 
 
 extreme danger, who, by a contrary temptation, 
 believe themselves quite purified from their im- 
 perfections the first day of their purgation ; who 
 think themselves perfect, though as yet scarcely 
 formed, and presume to fly without wings ! O 
 Philothea ! in what danger are they of relapsing, 
 being so soon out of the physician's hands ? " It is 
 rain for you to rise before light " says the prophet 
 (Ps. cxxvi, 2) ; "rise after you have sitten," and 
 he himself practised this lesson ; for having been 
 already washed and cleansed, he desires to be 
 washed and cleansed still more and more. — Ps. i. 3. 
 The exercise of purifying the soul neither can 
 nor ought to end but with our life ; let us not 
 then be disturbed at the sight of our imperfec- 
 tions, for perfection consists in fighting against 
 them ; and how can we fight against them without 
 seeing them, or overcome them without encoun- 
 tering them? Our victory consists not in being 
 insensible to them, but in refusing them our con- 
 sent ; now to be displeased with them, is not to 
 consent to them. It is absolutely necessary foi 
 the exercise of our humility that we should some- 
 times meet with wounds in this spiritual warfare ; 
 but then we are never overcome, unless we eithei 
 lose our life or our courage. Xow, imperfections 
 or venial sins cannot deprive us of our spiritual 
 life, w r hich is not lost, but by mortal sin. It then 
 only remains that we lose not our courage. "Save 
 me, O Lord ! " said David, "from pusillanimity of 
 spirit, or cowardice and faint -heartedness." It is 
 happy for us that in this warfare we shall always 
 be victorious, provided we do but fight. 
 
16 A DEVOUT LIFE. 
 
 CHAPTER VI. 
 
 OF THE FIRST PURGATION, WHICH IS THAT OF MORTAL SIN 
 
 JJ^HE first purgation that must be made is that 
 d^p of mortal sin; the means to make it is the 
 holy sacrament of penance. Seek , in the first place, 
 the best confessor you can find ; then procure some 
 of those books which have been composed for as- 
 sisting sinners to make a good confession ; such as 
 Granada, Bruno, Arias, or Auger; read them 
 carefully, and remark, from point to point, in 
 what you have offended from the time you came 
 to the use of reason to the present hour. Should 
 you distrust your memory, write down what you 
 have observed, and having thus prepared and col- 
 lected together the bad humors of your conscience, 
 detest and renounce them with the greatest con- 
 trition and sorrow that your heart can conceive, 
 considering these four things, (1) that by sin you 
 have lost the grace of God ; (2) that you have re- 
 signed your claim to heaven; (3) that you have 
 chosen the eternal pains of hell ; and (4) that you 
 have renounced the eternal love of God. You 
 see, Philothea, that I speak of a general confes- 
 sion of the whole life, Avhieh, though not ab- 
 solutely necessary, yet I look upon as exceedingly 
 profitable in the beginning, and, therefore, earnestly 
 advise it. It frequently happens that the ordinary 
 confessions of those who lead a common worldly 
 life are full of considerable defects ; for they 
 often make littlo or no preparation, neither have 
 
ON THE SECOND PURGATION. 17 
 
 they sufficient contrition ; nay, it too frequently 
 happens that they go to confession with a tacit 
 inclination of returning to sin, which appears 
 from their subsequent unwillingness to avoid the 
 occasions of sin, and to make use of the means 
 necessary for the amendment of their life. In 
 all these cases, a general confession calls us to 
 the knowledge of ourselves: it excites in us a 
 wholesome confusion for our past life ; it makes 
 us admire the mercy of God, who has so patiently 
 waited for us ; it appeases our hearts ; composes 
 our minds ; excites us to good resolutions ; gives 
 occasion to our spiritual father to prescribe us 
 advices more suitable to our condition, and opens 
 our heart to declare ourselves with more confi- 
 dence in our following confessions. Speaking, 
 then, of a general renovation of your heart, and of 
 an universal conversion of your soul to God, by 
 undertaking a devout life, it appeal's necessary. 
 Philothea, to exhort you to this general confes- 
 sion. 
 
 CHAPTER VII. 
 
 OF THF SECOND PURGATION, WHICH IS TH'~ OF AFFECTION TO SlN.i 
 
 ^pLTHOUGH all the Israelites departed in 
 ^^ effect out of the land of Egypt, yet they did 
 not all depart in affection ; wherefore many of 
 
 a To understand better the sentiments of the Saint, in this chapter, 
 with regard to the affections to sin, at which some have taken offence- 
 
18 A DEVOUT LIFE. 
 
 them regretted in the wilderness their want of the 
 onions and flesh-pots of Egypt. In like manner, 
 there are penitents who in effect depart from 
 sin, but yet quit it not in affection; they propose 
 to sin no more, but it is with a certain reluctancy 
 of heart that they deprive themselves of, or 
 abstain from, an unhappy delectation in sin. Al- 
 though they renounce and avoid it, they never- 
 theless often look back upon it, as Lot's wife did 
 towards Sodom. They abstain from sin, as sick 
 men do from melons y which they forbear to 
 taste, because the physician threatens them with 
 death if they eat them ; but it is with the utmost 
 reluctance that they refrain from them. They 
 talk of them incessantly, and are unwilling to 
 believe them hurtful. They have a continual 
 longing for them, and think those happy who may 
 eat them. Such is the case with loose and weak 
 penitents ; they abstain for some time from sin, 
 but it is with the utmost regret ; they would re- 
 joice if they could sin, and not bb damned ; they 
 speak of it with a certain pleasure and relish, and 
 think those who sin more at ease. The man who 
 was resolved to be revenged on anocher changes 
 his mind in confession; but shortly after you 
 
 we must distinguish two different acceptations of these words. For if, 
 by affection to sin. we understand the wilful love, 01 desire of sin, or 
 a" voluntary complacency, or delight in the thought of committing sin, 
 it is certain that in this sense an affection to mortal sin is in itself a 
 mortal sin. But the holy prelate does not take the affection to sin in 
 this sense. He only means by the affection to sin, a certain propensity 
 and inclination to sin, contracted by a former evil habit, which is apt 
 to remain hi the soul, as a relic of the old leaven, after her conversion 
 to God, and her reconciliation in the sacrament of penance, which, 
 though upon reflection the soul resists it, is, nevertheless, of a very 
 dangerous nature, if not diligently purged away, according to the sen- 
 timents which the Saint here inculcates. 
 
ON THE SECOND PURGATION. 19 
 
 may find him among his friends, talking with 
 pleasure to them of his quarrel, and saying, 
 "Had it not been for the fear of God, and that the 
 divine law in this article of forgiving is hard, — 
 would to God it were allowed to revenge one's 
 self! " Ah ! who does not see, that although he be 
 delivered from the sin, he is still entangled by an 
 affection to it ; and that, being in effect out of 
 Egypt, he is still there in affection, longing after 
 its garlic and onions ; as a woman, who having 
 detested her impure love, is, nevertheless, pleased 
 with being courted and followed ! Alas, in how 
 great danger are all such people ! 
 
 If you desire, O Philothea ! to undertake a 
 devout life, you must not only cease to sin, but 
 also cleanse your heart from all affections to sin ; 
 for, besides the danger of a relapse, these wretched 
 affections will so perpetually weaken and depress 
 your spirits, that they will render you incapable 
 of practising good works with alacrity and dili- 
 gence, in which, nevertheless, consists the very 
 essence of devotion. Souls that are recovered 
 from the ^ .ate of sin, and still retain these affec- 
 tions, are, in my opinion, like minds in the green- 
 sickness : though not sick, yet all their actions are 
 sick ; they eat without relish, sleep without rest, 
 laugh without joy, and rather drag themselves 
 alono; than walk. This is exactly the case with 
 those here described : they do good, but with such 
 a spiritual heaviness that it takes away all the 
 grace from their good exercises, which are few in 
 number and small in effect. 
 
20 A DEVOUT LIFE. 
 
 V 
 
 CHAPTER VIII. 
 
 OF THE MEANS TO MAKE THIS SECOND PURGATION. 
 
 S^^' ^ ie nis ^ means 5 na y» the very f< 
 ML of this second purgation is a lively 
 
 foundation, 
 sense and 
 
 strong apprehension of the dreadful evils in which 
 sin involves the soul, by means of which we con- 
 ceive a deep and vehement contrition. For as 
 contrition, be it ever so small, when joined with 
 the virtue of the sacrament, cleanses us sufficiently 
 from sin, so when it is great and vehement, it 
 cleanses us even from every affection to sin. A 
 slight hatred or rancor creates an aversion to the 
 person whom we hate, and makes us avoid his 
 company ; but if it be a rooted and violent hatred, 
 we not only fly and abhor him, but even loathe the 
 conversation of his kindred and friends, and can- 
 not endure so much as the sight of his picture, 
 nor of anything that belongs to him. In like 
 manner, when a penitent hates sin only with a 
 weak, though true contrition, he forms the resolu- 
 tion to sin no more ; but when he hates it with a 
 rooted and A^igorous contrition, he not only detests 
 the sin, but also the affections, connections, and 
 occasions which lead towards it. AVe must, then, 
 Philothea, enlarge our contrition as much as pos- 
 sible ; we must extend it to everything that has 
 the least relation to sin. Thus Magdalen, in her 
 conversion, lost so effectually the taste of the 
 pleasure she had taken in her sins as never to 
 think of them more. And David protested, not 
 
ON OUR CREATION. 21 
 
 only his abhorrence of sin, but also of all the ways 
 and paths that lead to it. - — Ps. xxviii. 104. In 
 this point consists the soul's growing young again, 
 which he beautifully compares to the renewing of 
 the eagle. — Ps. vii. 5. 
 
 Now, in order to obtain this perfect contrition 
 you must diligently exercise yourself in the fol- 
 lowing meditations, which, by the help of God's 
 grace, will eradicate from your heart both sin 2nd 
 the affection to sin. As it is for this purpose I 
 have composed them, use them in the order I 
 have placed them, taking but one for each day, 
 and that, if possible, in the morning, which is the 
 best time for spiritual exercises ; and endeavor to 
 ruminate on them during the rest of the day. But 
 if you be not as yet accustomed to meditation, read 
 what shall be said on this subject in the Second 
 Part. 
 
 CHAPTER IX. 
 
 THE FIRST MEDITATION. —ON OUR CRFATION. 
 PREPARATION. 
 
 SOLACE yourself in the presence of God. 2. 
 •its? Beseech him to inspire you. 
 
 CONSIDERATIONS. 
 
 1. Consider that so many years ago you were 
 not yet in the world, and that your being was a 
 mere nothing. Where were we, O my soul ! at 
 
22 A DEVOUT LIFE. 
 
 that time? The world had then lasted sc long, 
 and we were not known. 
 
 2. God has drawn you out of this nothing, to 
 make you what you now are, merely out of his 
 own pure goodness, having no need of you what- 
 ever. 
 
 3. Consider the being that God has given you ; 
 it is the greatest in this visible world, capable of 
 eternal life, and of being perfectly united to his 
 Divine Majesty. 
 
 AFFECTIONS AND RESOLUTIONS. 
 
 1. Humble yourself profoundly before God, 
 saying from your heart, with the Psalmist, K O 
 Lord ! my whole being is as nothing before thee, 
 and how hadst thou remembrance of me to create 
 me?" Alas, my soul! thou wast ingulfed in 
 that ancient nothing, and hadst yet been therein 
 had not God drawn thee thence ; and what couldst 
 thou have done hadst thou remained in such a 
 state ? 
 
 2. Return thanks to God. O my great and 
 good Creator ! how much am I obliged to thee, 
 since thou hast vouchsafed to draw me out of 
 nothing, and by thy mercy to make me what I am? 
 What can I ever do to bless thy holy name as I 
 ought, and to render due thanks to thy inestimable 
 goodness ? 
 
 3. Confound yourself. But, alas ! my Creator, 
 nstead of uniting myself to thee by loving and 
 
 serving thee I have made myself a rebel by my 
 disorderly affections, separating myself, and stray 
 ing far away from thee to unite myself to sin, 
 
ON OUR CREATION. 23 
 
 valuing thy goodness no more than if thou hadst 
 not been my Creator. 
 
 4. Cast yourself down before God. my soul! 
 know that the Lord is thy God; it is he that has 
 made thee, and not thou thyself. God! I am 
 the work of thy hands. 
 
 Henceforward, then, I will take no compla- 
 cency in myself, since, of myself, I am nothing. 
 What hast thou to glory in, dust and ashes? or, 
 rather, thou very nothing! Why dost thou exalt 
 thyself? To humble myself, therefore, I resolve 
 to do such and such things, to suffer such and such 
 disgraces. I will change my life, I will hencefor- 
 ward follow my Creator, and esteem myself highly 
 honored by the being which he has given me, em- 
 ploying it entirely in obedience to his will, by 
 such means as I shall learn from my spiritual 
 father. 
 
 CONCLUSION. 
 
 1. Give thanks to God. Bless thy God, my 
 soul ! and let all that is within me praise his holy 
 name; for his goodness has drawn me forth, and 
 his mercy has created me out of nothing. 2. Offer. 
 my God ! I offer to thee the being thou has given 
 me; from my heart I dedicate and consecrate it to 
 thee. 3. Pray. God! strengthen me in these 
 affections and resolutions. holy Virgin Mary! 
 recommend them to the mercy of thy Son, with all 
 those for whom I ought to pray. 
 
 Our Father. Hail Mary. 
 
 After your prayer, gather a little nosegay of devotion, to re- 
 fresh you during the rest of the day. 
 
24 A DEVOUT LITE. 
 
 CHAPTER X. 
 
 SECOND MEDITATION.— ON THE END FOR WHICH WE WERE 
 CREATED. 
 
 PREPARATION. 
 
 J^LACE yourself in the presence of God. 2. 
 
 ^5? Beseech him to inspire you. 
 
 CONST DERATIONS. 
 
 1 . God has d :>t placed you in this world because 
 he had need of you, for you are altogether unpro- 
 fitable to him, but only to exercise his goodness in 
 you, by giving you his grace and glory. To this 
 end he has given you an understanding, to know 
 him ; a memory, to be mindful of him ; a will, to 
 love him ; an imagination to represent his benefits 
 to yourself: eyes to behold his wonderful works ; 
 ti tongue, *o praise him ; and so of the other 
 faculties. 
 
 2. Being created, and placed in the world for 
 this end, all actions contrary to it are to be re- 
 jected, and whatever conduces not to it, ought to 
 be condemned as vain and superfluous. 
 
 3. Consider the wretchedness of worldlings, 
 who never think of their end, but live as if they 
 believed themselves created for no other purpose 
 than to build houses, plant trees, heap up riches, 
 ind amuse themselves with such like fooleries. 
 
 AFFECTIONS AND RESOLUTIONS. 
 
 1. Confound yourself, and reproach your soul 
 irith her misery, which has been hitherto so gwat 
 
THE END FOR WHICH WE WERE CREATED. 25 
 
 that she has seldom or never reflected on these 
 truths, 
 
 Alas ! Of what was I thinking, O my God ! 
 when I thought not of thee ? What did I remem- 
 ber when I forgot thee? What did I love when 
 I loved not thee? I ought, alas ! to have fed upon 
 truth, and yet I glutted myself with vanity ; I 
 served the world, which was created only to serve 
 me. 
 
 2. Detest your past life. O vain thoughts and 
 unprofitable amusements, I renounce you ! O 
 hateful and frivolous remembrances, I abjure you ! 
 O false and detestable friendships, lewd and 
 wretched slaveries, miserable gratifications and 
 irksome pleasures, I abhor you ! 
 
 3. Return to God. O my God and my Saviour ! 
 thou shalt henceforth be the sole object of my 
 thoughts. I will no longer apply my mind to 
 amusements which may be displeasing to thee. 
 My memory shall be occupied all the days of my 
 life with the recollection of the greatness of thy 
 clemency, so sweetly exercised towards me ; thou 
 shalt be the sole delight of my heart and the 
 sweetness of my affections. 
 
 Ah ! then the trifles and follies to which I have 
 hitherto applied myself; those vain employments 
 in which I have spent my days ; and those reflec- 
 tions in which I have engaged my heart, shall 
 henceforth be the object of my horror ; and with 
 this intention I will use such and such effectual 
 remedies. 
 
26 A DEVOUT LIFE. 
 
 CONCLUSION. 
 
 1. Thank God, who has created you for so ex- 
 cellent an end. Thou hast made me, O Lord ! for 
 thyself, and for the eternal enjoyment of thy 
 incomprehensible glory ! O when shall I be worthy 
 of it ! When shall I bless thee as I ought ? 2 . Offer. 
 I offer to thee, O dear Creator ! all these affections 
 and resolutions, with my whole heart and soul. 3. 
 Pra}^. I beseech thee, O God ! to accept these my 
 desires and purposes, and to give thy blessing to 
 my soul, that it may be able to accomplish them, 
 through the merits of the blood of thy blessed Son 
 shed for me upon the cross. 
 
 Our Father. Hail Mary. 
 
 Make a little nosegay of devotion. 
 
 CHAPTER XI. 
 
 THIRD MEDITATION.— ON THE BENEFITS OF GOD. 
 PREPARATION. 
 
 J^LACE yourself in the presence of God. 2. 
 -jLs? Beseech him to inspire you. 
 
 CONSIDERATIONS. 
 
 1. Consider the corporal benefits which God 
 has bestowed on you : what a body ! what conven- 
 iences to maintain it ! what health ! what lawful 
 comforts fo^ its us**- «nd recreations for its sup- 
 
ON THE BENEFITS OF GOD. 27 
 
 port ! what friends and what assistances ! How 
 different is the situation of so many other persons, 
 more worthy than yourself, who are destitute of 
 these blessings ! Some are disabled in their bodies, 
 their health, or their limbs ; others abandoned, and 
 exposed to reproaches, contempt, and infamy; 
 others oppressed with poverty ; whilst God has 
 not suffered you to become so miserable. 
 
 2. Consider the gifts of the mind. How many 
 are there in the world stupid, frantic, or mad, and 
 why are not you of this number? Because God 
 has favored you. How many are there who have 
 been brought up rudely, and in gross ignorance? 
 and you, by God's providence, have received a 
 good and liberal education. 
 
 3. Consider the spiritual graces. O Philothea ! 
 you are a child of the Catholic Church ; God has 
 taught you to know him, even from your child- 
 hood. How often has he given you his sacra- 
 ments? How man}' internal illuminations and 
 reprehensions for your amendment? How fre- 
 quently has he pardoned your faults ? How often 
 has he delivered you from those dangers of eternal 
 perdition to which you were exposed? And were 
 not all these years past given you as so many 
 favorable opportunities of working out your salva- 
 tion ? Consider a little, by descending to partic- 
 ulars, how sweet and gracious God has been to 
 you. 
 
 AFFECTION'S AND RESOLUTIONS. 
 
 1. Admire the goodness of God. O how good 
 is my God to me ! O how good indeed ! How 
 rich is thy heart, O Lord, in mercy, and liberal in 
 
28 A DEVOUT LIFE. 
 
 clemency ! O my soul ! let us recount forever the 
 many favors he has done us. 
 
 2. Wonder at your ingratitude. But what am 
 I, O Lord ! that thou shouldst have been so mindful 
 of me ? Ah ! how great is my unworthiness ! Alas ! 
 I have trodden thy blessings under foot. I have 
 abused thy graces, perverting them to the dishonor 
 and contempt of thy sovereign goodness. I have 
 opposed the abyss of my ingratitude to the abyss 
 of thy bounty and favors. 
 
 3. Excite yourself to make an acknowledgment. 
 Well, then, O my heart ! resolve now to be no 
 more unfaithful, ungrateful, or disloyal to thy 
 great benefactor. And how? Shall not my soul 
 be henceforth wholly subject to God, who has 
 wrought so many wonders and graces in me and 
 for me? 
 
 4. Ah ! withdraw then your body, Philothea, 
 from such and such sensual pleasures, and conse- 
 crate it to the service of God, who has done so 
 much for it. Apply your soul to know and ac- 
 knowledge him by such exercises as are requisite 
 for that purpose. Employ diligently those means 
 which are in the Church to help you to save your 
 soul and love God. Yes, O my God ! I will be 
 diligent in frequenting prayer and the sacraments ; 
 I will listen to thy holy word, and put thy inspira- 
 tions and counsels in practice. 
 
 CONCLUSION. 
 
 Thank God for the knowledge which he has now 
 given you of your duty, and for all the benefits 
 which 3 r ou have hitherto received. 2. Offer him 
 
ON SIN. 29 
 
 your heart, with all your resolutions. 3. Pray 
 that he would give you strength to practise them 
 faithfully, through the merits and death of his Di- 
 vine Son. Implore the intercession of the blessed 
 Virgin and of the saints. 
 
 Our Father. Hail Mary. 
 Make a little spiritual nosegay. 
 
 CHAPTER XII. 
 
 FOURTH MEDITATION. — ON SIN. 
 PREPARATION. 
 
 jpJ^LACE yourself in the presence of God. 2. 
 •Jls? Beseech him to inspire you. 
 
 CONSIDERATIONS. 
 
 1. Call to mind how long it is since you began 
 to sin, and reflect how much, since that time, sin 
 has multiplied in your heart ; how every day you 
 have increased the number of } T our sins against 
 God, your neighbor, and yourself, by work, by 
 word, or by desire. 
 
 2. Consider your evil inclinations, and how far 
 you have followed them ; and by these two points 
 you shall discover that your sins are more numer- 
 ous than the hairs of your head, yea, than the 
 sands of the sea. 
 
50 A DEVOUT LIFE. 
 
 S. Consider in particular tne sin or ingratitude 
 against God, which is a general sin, that extends 
 itself over all the rest, and makes them infinitely 
 more enormous. Consider then how many bene- 
 fits God has bestowed on you, and how you have 
 abused them all, by turning them against the 
 giver. Reflect in particular how many inspira- 
 tions you have despised, how many good motion*: 
 you have rendered unprofitable, and, above all 
 how many times you have received the sacraments, 
 and where are the fruits of them? What are be 
 come of those precious jewels wherewith your deal 
 spouse has adorned you? All these have beer) 
 buried under your iniquities. With what prep- 
 aration have you received them? Think on this 
 ingratitude : that God having run so often after 
 you, to save you, you have always run from him 
 to lose yourself. 
 
 AFFECTIONS AND RESOLUTIONS. 
 
 1. Be confounded at your misery. O my God ) 
 How dare I appear in thy presence? I am, alas ! 
 out the corruption of the world ; a sink of ingrati- 
 tude and iniquity. Is it possible that I should have 
 been so ungrateful as not to have left any one of 
 the senses of my body, or of the powers of my 
 soul, which I have not corrupted, violated, and de- 
 filed, and that not so much as one day of my life has 
 passed which has not produced its wicked effects ? 
 Is this the return I should have made for the bene- 
 fits of my Creator and the blood of my Redeemer? 
 
 2. Crave pardon, and cast yourself at the feet 
 of our Lord, like the prodigal son, like Magda- 
 
ON SIN. Oi 
 
 len, or like a woman who has defiled her marriage 
 bed with all kind of adultery. Have mercy, O 
 Lord, upon this poor sinner! Alas! O living 
 fountain of compassion ! have pity on this mis- 
 erable wretch. 
 
 3. Resolve to live better. No, O Lord! never 
 more, with the help of thy grace, never more 
 will I abandon myself to sin. Alas ! I have al- 
 ready loved it too much ; I detest it now, and I 
 embrace thee. O Father of mercies ! I resolve 
 to live and die in thee. 
 
 4. To expiate my past sins, I will accuse my- 
 self of them courageously, and will banish every 
 one of them from my heart. 
 
 5. I will use all possible endeavors to eradi- 
 cate the sources of ihem from my heart ; and in 
 particular such and such vices to which I am 
 most inclined. 
 
 6. To accomplish this, I will fervently em- 
 brace the means which I shall be advised to 
 adopt, and will think that I have never done 
 enough to repair such grevious offences. 
 
 CONCLUSION". 
 
 Return thanks to God for waiting for you till 
 this hour, and bless him for having given you 
 these good affections. 2. Offer him your heart, 
 that you may put them in execution. 3. Implore 
 him to strengthen you. 
 
 Our Father. Hail Mary. 
 Make a spiritual nosegay. 
 
32 A DEVOUT LITE. 
 
 CHAPTER XIII. 
 
 FIFTH MEDITATION. — ON DEATH. 
 PREPARATION. 
 
 ►LACE yourself in the presence of God 2, 
 Beseech him to inspire you by his grace. 3. 
 Imagine yourself to he in the extremity of sick- 
 ness, lying on your death-bed, without any hope 
 of recovery. 
 
 CONSIDERATIONS. 
 
 1 . Consider the uncertainty of the da/ of your 
 death. O my soul ! thou shalt one day depart 
 out of this body! but when shall the time be? 
 Shall it be in winter or in summer? In the city 
 or in the country ? By day or by night ? Shall it 
 be suddenly or after due preparation? By sick- 
 ness or by accident ? Shalt thou have leisure to 
 make thy confession ? Shalt thou be assisted by 
 thy spiritual father? Alas! of all this we know 
 nothing ; one thing only is certain : we shall die, 
 and sooner than we imagine. 
 
 2. Consider that then the world shall end for 
 you, for it shall last no longer to you ; it shall be 
 reversed before your eyes ; for then the pleas- 
 ures, the vanities, the worldly joys, and vain 
 affections, of your life, shall seem like empty 
 shadows and airy clouds. Ah, wretch ! for what 
 toys and deceitful vanities have I offended my 
 £k)d? You shall then see that, for a mere 
 
ON DEATH. 33 
 
 nothing, you have forsaken him. On the other 
 hand, devotion and good works will then seem 
 to you sweet and delightful, Oh, why did I not 
 follow this lovely and pleasant path? Then the 
 sins which before seemed very small will appear a^ 
 large as mountains, and your devotion very small. 
 2. Consider the Ions; and languishing farewell 
 which your soul shall then give to this poor 
 world? She shall then bid adieu to riches, vani- 
 ties, and vain company ; to pleasures, pastimes, 
 friends, and neighbors ; to kindred, children, 
 husband, and wife; in a word, to every crea- 
 ture ; and finally to her own body, which she 
 shall leave pale, ghastly, hideous, and loathsome. 
 
 4. Consider with what precipitancy they will 
 carry off this body to bury it under the earth ; 
 after which the world will think no more of 
 you than you have thought of others. ( ' The 
 peace of God be with him," shall they say, and 
 that is all. O death ! how void art thou of re- 
 gard or pity ! 
 
 5. Consider how the soul, being departed from 
 the body, takes her flight to the right hand or 
 to the left. Alas! whither shall yours go? 
 what way shall it take? Xo other than that 
 which it began here in this world. 
 
 AFFECTIONS AND RESOLUTIONS. 
 
 1. Pray to God, and cast yourself into his arms. 
 Ah ! receive me, O Lord ! into thy protection at 
 that dreadful da}' ; make that hour happy and 
 favorable to me ; and rather let all the other days 
 of my life be sad and sorrowful. 
 
34 A DEVOUT LIFE. 
 
 2. Despise the world. Since then I know not 
 the hour in which I must leave thee, O wretched 
 world ! i will no more set my heart on thee. O 
 my dear friends and relations ! pardon me if I 
 love you no more, but with a holy friendship, 
 which may last eternally ; for why should 1 unite 
 myself to you, since I shall be one day forced to 
 break those ties asunder? 
 
 I will then prepare myself for that hour, and 
 take all possible care to end this journey happily ; 
 I will secure the state of my conscience to the 
 best of my power, and will form immediate and 
 efficacious resolutions for the amendment of 
 such and such defects. 
 
 CONCLUSION. 
 
 Give thanks to God for these resolutions which 
 he has given you. Offer them to his Divine 
 Majesty. Beseech him to grant you a happy 
 death, through the merits of the death of his 
 beloved Son ; implore the assistance of the blessed 
 Virgin and the saints in heaven. 
 
 Our Father. Hail Mary. 
 Make a nosegay of myrrh. 
 
ON JUDGMENT. 35 
 
 CHAPTER XIV. 
 
 SIXTH MEDiTATION —ON JUDGMENT, 
 PREPARATION. 
 
 J^LACE yourself before God. 2. Beseech him 
 J& to inspire you. 
 
 CONSIDERATIONS. 
 
 1. After the time God has prescribed for the 
 duration of this world ; after many dreadful signs 
 and presages, which shall cause men to wither 
 away through fear and apprehension ; a fire, raging 
 like a torrent, shall burn and reduce to ashes the 
 whole face of the earth ; nothing that exists shall 
 escape its fury. 
 
 2. After this deluge of flames and of thunderbolts, 
 all men shall rise from their graves, excepting such 
 as are already risen, and at the voice of the angel 
 they shall appear in the valley of Josaphat. But, 
 alas ! with what difference ! for some shall arise 
 with glorious and resplendent bodies ; others in 
 bodies most hideous and frightful. 
 
 3. Consider the majesty with which the Sover- 
 eign Judge will appear, surrounded by all the 
 angels and saints. Before him shall be borne his 
 cross, shining m re brilliantly than the sun; a 
 standard of mercy to the good, and of rigor to the 
 wicked. 
 
 4. This Sovereign Judge, by his awful com- 
 mand, which shall be suddenly executed, shall 
 separate the good from the bad, placing the one at 
 
36 A DEVOUT LIFE. 
 
 his right hand, and the other at his left. O ever- 
 lasting separation, after which these two companies 
 shall never more meet together ! 
 
 5. This separation being made, and the hook of 
 conscience opened, all men shall clearly see the 
 malice of the wicked, and their contempt of divine 
 grace ; and, on the other hand, the penitence of the 
 good, and the effect of the grace which they have 
 received ; for nothing shall be hidden. O good 
 God ! what confusion will this be to the one, and 
 what consolation to the other ! 
 
 6. Consider the last sentence of the wicked : 
 "Depart from me, ye cursed, into everlasting fire, 
 which was prepared for the devil and his angelse" 
 Ponder well these awful words . " Depart from me . " 
 A sentence of eternal banishment against those 
 miserable wretches, excluding them from his pres- 
 ence for all eternity. He calls them cursed. O 
 my soul, what a curse ! a general curse, including 
 all manner of evils ! — a general curse, which com- 
 prises all time and eternity ! He adds, "into ever- 
 lasting fire ! " Behold, O my heart ! this vast eter- 
 nity. O eternal eternity of pains, how dreadful art 
 thou ! 
 
 7. Consider the contrary sentence of the good. 
 ''Come," saith the Judge. O the sweet word of 
 salvation, by which God draws us to himself, and 
 receives us into the bosom of his goodness ! "Ye 
 blessed of my Father." O dear blessing, which 
 comprises all blessings ! " Possess the kingdom 
 prepared for you from the foundation of the world." 
 O good God ! what an excess of bounty ! for this 
 kinodom shall never have an end. 
 
ON JUDGMENT. 37 
 
 AFFECTIONS AND RESOLUTIONS. 
 
 1. Tremble, O my soul ! at the remembrance of 
 these things. O my God ! who shall secure me 
 in that day when the pillars of heaven shall tremble 
 for fear ! 
 
 2. Detest your sins, which alone can condemn 
 on that dreadful day. 
 
 Ah ! I will judge myself now that I may not be 
 judged then ! I will examine my conscience, and 
 condemn myself; I will accuse myself, and amend 
 my life, that the eternal Judge may not condemn 
 me on that dreadful day. I will, therefore, confess 
 ny sins, and receive all necessary advice. 
 
 CONCLUSION. 
 
 Thank God, who has given you the means of 
 providing for your security at that day, and tune 
 to do penance. Offer him your heart to perform 
 it. Beg of him to give you the grace duly tc 
 accomplish it. 
 
 Our Father. Hail Mary. 
 Make your spiritual nosegay. 
 
38 A DEVOUT LIFE-. 
 
 CHAPTER XV. 
 
 SEVENTH MEDITATION. —ON HELL- 
 PREPARATION. 
 
 J^LACE yourself in the presence of God. 2. 
 a^5? Humble yourself, and implore his assistance. 
 3. Represent to yourself a city involved in dark- 
 ness, burning with brimstone and stinking pitch, 
 and full of inhabitants who cannot make their es- 
 cape. 
 
 CONSIDERATIONS. 
 
 1. The damned are in the abyss of hell, as 
 within a woful city, where they suffer unspeakable 
 torments in all their senses and members, because 
 as they have employed all their senses and their 
 members in sinning, so shall they suffer in each of 
 them the punishment due to sin. The eyes for 
 lascivious looks shall endure the horrible sight of 
 devils and of hell. The ears, for having taken 
 delight in vicious discourses, shall hear nothing 
 but wailings, lamentations, desperate howlings ; 
 and so of the rest. 
 
 2. Besides all these torments, there is yet a 
 greater, which is the privation and loss of the glory 
 of God, from the sight of which the damned are 
 excluded for ever. Now, if Absalom found the 
 privation of the amiable face of his father, David, 
 more grievous to him than his banishment, good 
 God ! what grief will it cause to be forever excluded 
 
ON HELL. 39 
 
 from the sight of thy most sweet and gracious 
 countenance ? 
 
 3. Consider, above all, the eternity of those 
 pains, which alone makes hell insupportable. 
 Alas ! if a little insect in your ear, or the heat of 
 a fever, makes one short night seem so long and 
 tedious, how terrible will the night of eternity be, 
 accompanied with so many torments ! From this 
 eternity proceed eternal despair, infinite rage, and 
 blasphemies, etc. 
 
 AFFECTIONS AND RESOLUTIONS. 
 
 Terrify your soul with the words of the prophet 
 Isaiah. O my soul ! art thou able to dwell with 
 this devouring fire ? Canst thou endure to dwell 
 with everlasting burning? Canst thou think of 
 parting with thy God forever? 
 
 Confess that you have often deserved it. But 
 henceforward I will take a new course ; for why 
 should I go down into this bottomless pit ? I will 
 use such and such endeavors to avoid sin, which 
 alone can brino- me to this eternal death. Give 
 thanks, offer, pray. 
 
 Our Father. Hail Mary. 
 
40 A DEVOUT LIFE. 
 
 CHAPTER XVI. 
 
 EIGHTH MEDITATION.— ON HEAVEN. 
 PREPARATION. 
 
 ^l^LACE yourself in the presence of God. 2. 
 a^ Beseech him to inspire you with his grace. 
 
 CONSIDERATIONS. 
 
 1. Consider a fair and clear night, and reflect 
 how delightful it is to behold the sky bespangled 
 with all that multitude and variety of stars ; then 
 join this beautiful sight with that of a tine day, so 
 that the brightness of the sun may not prevent the 
 clear view of the stars nor of the moon ; and then 
 say boldly that all this beauty put together is 
 nothing when compared with the excellence of the 
 great heavenly paradise. O how lovely, how de- 
 sirable is this place ! O how precious is this city ! 
 
 2. Consider the glory, the beauty, and the mul- 
 titude of the inhabitants of this happy country; 
 millions of millions of angels, of cherubin and ser- 
 aphin ; choirs of apostles, prophets, martyrs, con- 
 fessors, virgins, and holy women ; the multitude is 
 innumerable. O how glorious is this company ! 
 the least of them is more beautiful to behold than 
 the whole world ; what a sight then will it be to 
 behold them all ! But, O my God ! bow happy are 
 they ! they sing incessantly harmonious songs of 
 eternal love ! they always enjoy a state of felicity ; 
 
ON HEAVEN. 41 
 
 they mutually give each other unspeakable con- 
 tentment, and live in the consolation of a happy, 
 indissoluble society. 
 
 3. In line, consider how happy the blessed are 
 in the enjoyment of God, who favors them for- 
 ever with a sight of his lovely presence, and 
 thereby infuses into their hearts a treasure of 
 delights. How great a felicity must it be to be 
 united to their first principle, their Sovereign Good. 
 They are like happy birds, flying and singing 
 perpetually in the air of his divinity, which en- 
 compasses them on all sides with incredible pleas- 
 ure. There every one does his utmost, and sing.^ 
 without envy the praises of his Creator. Blessed 
 be thou forever, O sweet and sovereign Creato?' 
 and Saviour, who art so good, and who dost com 
 municate to us so liberally the everlasting treas 
 ures of thy glory ! And blessed forever be } T ou 
 says he, p\v beloved creatures, who have serve* 
 me so faithfully, with love and constancy ; behold 
 you shall be admitted to sing my praises forever. 
 
 AFFECTIONS AXD RESOLUTIONS. 
 
 1. Admire and praise this heavenly country. 
 
 how beautiful art thou, my dear Jerusalem ! and 
 how happy are thy inhabit ants. 
 
 2. Reproach your heart with the pusillanimity 
 with which it has hitherto strayed so far out of 
 the way of this glorious habitation. Oh ! why have 
 
 1 wandered at so great a distance from my sover 
 eign happiness? Ah ! wretch that I am, for these 
 false and trifling pleasures I have a thousand and 
 a thousand times turned my back upon these eter~ 
 
42 A DEVOUT LITE. 
 
 nal and infinite delights. Was I not mad to despise 
 such precious blessings for gratifications so vain 
 and contemptible ? 
 
 3. Aspire with fervor to this most delightful 
 abode. O good and gracious Lord ! since it has 
 pleased thee at length to direct my wandering 
 steps into thy ways, never hereafter will I return 
 back from them. Let us go, O my dear soul ! 
 let us walk towards this blessed land which is 
 promised us: what are we doing in Egypt? I 
 will therefore disburden myself of all such things 
 as may divert or retard me in so happy a journey ; 
 I will perform such and such things as may con- 
 duct me thither. 
 
 Give thanks, offer, pray. 
 
 Our Father. Hail Mary. 
 
 >>*;< 
 
 CHAPTER XVII. 
 
 NINTH MEDITATION.— BY WAY OF ELECTION AND CHOICE OF 
 HEAVEN. 
 
 PREPARATION. 
 
 SOLACE yourself in the presence of God. 2. 
 *^s? Humble yourself before him, and beseech 
 him to inspire you with his grace. 3. Imagine 
 yourself to be in an open field, alone with your 
 good angel, like young Tobias going to Rages, 
 Imagine that he shows you heaven open above, 
 ^vith all the pleasures represented in the last med L 
 
ELECTION AND CHOICE OF HEAVEN. 43 
 
 tation ; and that then he shows you beneath hell 
 open, with all the torments described in the medi- 
 tation on hell. Beino- thus situated in iniagi- 
 nation, and kneeling before your good angel, 
 make the following 
 
 CONSIDERATIONS. 
 
 1. Consider that you are certainly placed be- 
 tween heaven and hell ; and that both the one and 
 the other lie open to receive you, according to the 
 choice which you shall make. 
 
 2. Consider that the choice which we make in 
 this world shall last for all eternity in the world 
 to come. 
 
 3. And though both the one and the other be 
 open to receive you according to your choice, yet 
 God, who is ready to give you either the one by 
 his justice, or the other by his mercy, wishes, 
 nevertheless, with an incomparable desire, that 
 you would choose heaven ; and your good angel 
 also importunes you to it with all his power, of- 
 fering you, in God's name, a thousand graces, and 
 a thousand assistances to help you to obtain it. 
 
 4. Consider that Jesus Christ in his clemency 
 looks down upon you from above, and graciously 
 invites you, saying, "Come, my dear soul, to en- 
 joy an everlasting rest, within the arms of my 
 goodness, where I have prepared immortal delights 
 for thee in the abundance of my love." Behold 
 likewise, with your interior eyes, the blessed 
 Virgin, who with maternal tenderness exhorts you, 
 saying, "Take courage, my child ; despise not the 
 desires of my Son, nor the many sighs which I 
 
44 A DEVOUT LIFE. 
 
 have cast forth for thee, thirsting with him for thy 
 eternal salvation." Behold the saints also exhort 
 you, and millions of blessed souls sweetly invite 
 you ; they wish for nothing more than to see your 
 heart one day united with theirs in praising and 
 loving God forever ; and assure you that the way 
 to heaven is not so difficult as the world would 
 persuade you. " Be of good heart, dear brother," 
 say they ; "he that diligently considers the way of 
 devotion by which we ascended hither, shall see 
 that we acquired these immortal delights by pleas- 
 ures incomparably more sweet than those of the 
 world." 
 
 ELECTION. 
 
 1. O hell ! I detest thee now and forevermore ; 
 I detest thy torments and pains ; I detest thy 
 accursed and miserable eternity ; and above all, I 
 detest those eternal blasphemies and maledictions 
 which thou vomitest out against my God. And, 
 turning my heart and my soul towards thee, O 
 heavenly paradise, everlasting glory, and endless 
 felicity ! I choose my habitation forever within 
 thy holy and most lovely tabernacles. I bless thy 
 mercy, O my God ! and I accept of the offer which 
 thou art pleased to make me. O Jesus, my sweet 
 Saviour ! I accept thy everlasting love, and the 
 place which thou hast purchased for me in this 
 blessed Jerusalem ; not so much for any other 
 motive, as to love and bless thee forever and 
 ever. 
 
 2. Accept the favors which the blessed Virgin 
 and the saints offer you. Promise to make the 
 best of . your way to join their company ; and give 
 
CHOICE WHICH THE SOUL MAKES. 45 
 
 your hand to your good angel, that he may con- 
 duct you ; encourage your soul to make this 
 choice. 
 Our Father. Hail Mary. 
 
 >*«< 
 
 CHAPTER XVIII. 
 
 TENTh MEDITATION. — BY WAY OF ELECTION, AND CHOICE WHICr 
 
 THE SOUL MAKES OF A DEVOUT LIFE. 
 
 PREPARATION. 
 
 ►LACE yourself in the presence of God, %. 
 Humble yourself before him, and implore his 
 assistance. 
 
 CONSIDERATIONS. 
 
 1. Imagine yourself again to be in an open field, 
 fllone with your good angel ; and that you see the 
 devil on your left hand, seated on a lofty throne, 
 attended by many hellish spirits, environed by a 
 numerous band of worldlings, who submissively 
 Acknowledge him for their lord, and do him 
 homage, some by one sin, and some by another. 
 Dbserve the countenances of all the wretched 
 courtiers of this abominable king. Behold some 
 of them transported with hatred, envy, and pas- 
 sion ; others killing one another ; others consumed 
 with cares, pensive and anxious to heap up riches ; 
 others hftnt. nnou vanity, unable to obtain any but 
 empty and unprofitable pleasures ; others wailow- 
 
46 A DEVOUT LIFE. 
 
 ing in the mire, buried and putrified in their 
 brutish affections. Behold, there is no rest, no 
 order, nor decency amongst them. Behold how 
 they despise each other, and love in appearance 
 only. In a word, you shall see a wretched com- 
 monwealth, miserably tyrannized OA^er by this 
 cursed kin£ which will move you to compassion. 
 2. On the right hand, behold Jesus Christ 
 crucified, who, with a cordial love, prays for these 
 poor enslaved people, that they may be freed from 
 the sway of this tyrant; and calls them to himself; 
 behold around him, a band of devout souls with 
 their angels. Contemplate the beauty of this 
 kingdom of devotion. Oh, what a sight ! to see 
 this troop of virgins, men and women, whiter than 
 lilies ; this assembly of widows, full of holy mor- 
 tification and humility ! See the ranks of divers 
 married people living together with mutual respect, 
 which cannot be without great charity. Behold 
 how these devout souls join the exterior care of 
 the house with the care of the interior, the lo\e of 
 the husband or wife with that of the heavenly 
 Spouse. Consider them all universally, and you 
 shall see them in a holy, sweet, and lovely order, 
 attending on our Lord, whom every one would 
 willingly plant in the midst of his heart. They are 
 joyful ; but it is with a comely, charitable, and 
 well-ordered joy ; they love each other ; but their 
 love is most pure and holy. Such as suffer afflic- 
 tions amongst this devout people, are perfectly re- 
 signed, and never lose courage. To conclude, 
 behold how they look on our Saviour, who com- 
 forts them, and how they altogether aspire to him. 
 
CHOICE WHICH THE SOUL MAKES. 47 
 
 3. You have already left Satan, with all his 
 execrable troop, by the good affections you have 
 conceived ; but you have not as yet enrolled your- 
 self under the standard of the King Jesus, nor 
 united with his blessed company of devout souls, 
 but you have been hitherto hesitating between the 
 one and the other. 
 
 4. The blessed Virgin, with St. Joseph, St. 
 Lewis, St. Monica, and a hundred thousand others, 
 who have lived in the midst of the world, invite 
 and encourage you. 
 
 5. The crucified King calls you by name : Come, 
 O my well beloved ! come, that I may crown 
 thee ! 
 
 ELECTION . 
 
 O world ! O abominable troop ! No, never shall 
 you see me under your banners ! I have forever 
 abandoned your trifles and vanities. O king of 
 pride ! O accursed king ! infernal spirit ! I re- 
 nounce thee with all thy vain pomps, I detest thee 
 with all thy works. 
 
 2. And, turning myself to thee, my dear Jesus ! 
 King of eternal glory and happinness ! I embrace 
 thee with all the powers of my soul ! I adore thee 
 with my whole heart, and choose thee now and for- 
 ever for my king ; with this inviolable fidelity, I 
 pay thee irrevocable homage, and submit myself 
 to the obedience of thy holy laws and ordinances. 
 
 3. O sacred Virgin ! beloved Mother ! I choose 
 thee for my guide, I put myself under thy pro- 
 tection ; I offer thee a particular respect and spe- 
 cial reverence. 
 
 4. my good Angel ! present me to this sacred 
 
48 A DEVOUT LIFE. 
 
 assembly, and forsake me not till I am associated 
 to this blessed company, with whom I say, and 
 will say forever in testimony of my choice, live 
 Jesus, live Jesus ! 
 
 Our Father. Hail Mary. 
 
 CHAPTER XIX. 
 
 HOW TO MAKE A GENERAL CONFESSION. 
 
 Jj^EHOLD here then, my dear Philothea. the 
 »ai meditations necessary for our purpose. When 
 you shall have made them all, proceed courage- 
 ously in the spirit of humility to make your gen- 
 eral confession; but, I beseech you, suffer not 
 yourself to be disturbed with any kind of appre- 
 hension. The sting of the scorpion is poisonous ; 
 but the scorpion being reduced to oil, becomes a 
 sovereign remedy against the venom of its own 
 sting. Sin is shameful only when we commit it ; 
 but, being converted into confession and penance, 
 it becomes honorable and wholesome, — contrition 
 and confession being so beautiful and odoriferous 
 as to efface its deformity and purify its stench. 
 Simon the leper said that Magdalen was a sinner, 
 but our Lord said no, alluding to the sweet 
 perfumes she poured forth, and the greatness of 
 her love. If we be very humble, Philothea, our sins 
 will infinitely displease us, because God is offended 
 by them ; but the accusation of them will becon?* 
 
HOW TO MAKE A GENERAL CONFESSION. 49 
 
 sweet and agreeable, because God is honored 
 thereby ; for it is a kind of comfort to acquaint the 
 physician rightly with the nature of the evil that 
 torments us. 
 
 2. When you kneel before your spiritual father, 
 imagine that you are on Mount Calvary, under the 
 feet of Jesus Christ crucilied, whose precious 
 blood distils on all sides to wash and cleanse you 
 from your iniquities. For, though it be not the 
 very blood of our Saviour, yet it is the merit of 
 his blood shed for us that waters abundantly the 
 soul of the penitent at the confession seat. Open 
 then your heart perfectly, that you may cast out 
 your sins by confession ; for, as fast as they depart 
 from your heart, the precious merits of the passion 
 of your Divine Saviour will enter in, to fill it with 
 his graces and blessings. 
 
 3. But be sure to declare all with candor and 
 sincerity. Having fully satisfied your conscience 
 that you have done so, listen to the admonitions 
 and ordinances of your confessor, and say in your 
 heart, " Speak Lord ! for thy servant heareth." — 1 
 Kings iii. 10. Yea, Philothea, it is God whom 
 you hear ; since he has said to his vicegerents, ff He 
 that heareth you heareth me." — St. Luke x. 16 t 
 
 4. Afterwards make the following protestation, 
 which may serve for a conclusion of your contri- 
 tion, and on which you ought first to have medi- 
 tated and reflected. Read it attentively, and with 
 as much devotion as you possibly can. 
 
50 A DEVOUT LIFE. 
 
 CHAPTER XX. 
 
 AN AUTHENTIC PROTESTATION, TO ENGRAVE IN THE SOUL THt 
 RESOLUTION TO SERVE GOO, AND TO CONCLUDE THE ACTS 
 OF PENANCE. 
 
 Wc N. N., in the presence of the eternal God, and 
 ^' of the whole court of heaven, having considered 
 the infinite mercy of his divine goodness towards 
 me, a most unworthy and wretched creature, whom 
 he has created out of nothing, preserved, sup- 
 ported, and delivered from so many dangers, and 
 loaded with so many benefits ; but considering, 
 above all, the incomprehensible sweetness and 
 clemency with Avhich this merciful God has so 
 graciously borne my iniquities ; so frequently 
 called upon me and invited me to amendment, 
 and so patiently waited for my repentance and 
 conversion until this present time, notwithstanding 
 the innumerable instances of ingratitude, dis- 
 loyalty, and infidelity, by which I have despised 
 his grace, rashly offended him, and deferred my 
 conversion from day to day ; having, moreover, 
 reflected that upon the day of my holy baptism I 
 was dedicated to God, to be his child ; and that, 
 contrary to the profession then made in my name, 
 [ have so often, so execrably and detestably, pro- 
 faned and violated all the powers of my soul and 
 the senses of my body, applying and employing 
 them against his divine majesty ; at length, 
 returning to myself, prostrate in spirit before the 
 
AN AUTHENTIC PROTESTATION. 51 
 
 throne of the divine justice, I acknowledge, avow, 
 and confess myself lawfully attainted and convicted 
 of treason against God, and guilty of the death 
 and passion of Jesus Christ, on account of the sins 
 I have committed, for which he died and suffered 
 the torment of the cross ; so that, consequently, I 
 deserve to be cast away and condemned forever. 
 But, turning myself towards the throne of the 
 infinite mercy of the same eternal God, having 
 detested with my whole heart and strength the 
 many iniquities of my past life, I most humbly 
 beg pardon, grace, and mercy, with an entire 
 absolution from them, by virtue of the death and 
 passion of this same Lord and Redeemer of my 
 soul, on which relying, as on the only foundation 
 of my hope, I confirm again and renew the sacred 
 profession of allegiance to my God made in my 
 behalf at my baptism; renouncing the devil, the 
 world and the flesh ; detesting their base sugges- 
 tions, vanities, and concupiscences during the resi- 
 due of my mortal life, and for all eternity. And, 
 turning myself towards my most gracious and 
 merciful God, I desire, purpose, and am irrevo- 
 cably resolved to serve and love him now and 
 forever ; and to this end, I give and consecrate to 
 him my soul with all its powers, my heart with 
 all its affections, and my body with all its senses, 
 protesting that I will never more abuse any part 
 of my being againsc his divine will and sovereign 
 majesty, to whom I offer up and sacrifice myself 
 in spirit, to be forever his loyal, obedient, and 
 faithful creature, without ever revoking or repent- 
 ing of this my act and deed. 
 
52 A DEVOUT LIFE. 
 
 But if, alas ! I should chance, through the 
 suggestion of the enemy, or through human frailty, 
 to transgress in any point, or fail in adhering to 
 this my resolution and dedication, I protest from 
 this moment, and am determined, with the assist- 
 ance of the Holy Ghost, to rise as soon as I shall 
 perceive my fall, and return again to the divine 
 mercy, without any delay whatsoever. This is 
 my inviolable and irrevocable will, intention, and 
 resolution, which I declare and confirm without 
 reservation or exception, in the sacred presence of 
 God, in the sight of the Church triumphant, and in 
 presence of the Church militant, my mother, which 
 hears this my declaration in the person of him who, 
 as her officer, hears me in this action. 
 
 May it please thee, O my God ! eternal, al- 
 mighty, and all-gracious Father, Son and Holy 
 Ghost ! to confirm in me this resolution, and to 
 accept this inward sacrifice of my heart, in the 
 odor of sweetness. And as it hath pleased thee 
 to inspire me with the will to do this, so grant me 
 the strength and grace to perform it. O my God ! 
 thou art my God, the God of my heart, the God 
 of my soul, and the God of my spirit : as such I 
 acknowledge and as such I adore thee now and 
 forever. Live, O Jesus ! 
 
INFERENCES DRAWN FROM THE FOREGOING. 53 
 
 CHAPTER XXI. 
 
 INFERENCES DRAWN FROM THE FOREGOING PROTESTATION. 
 
 HEAVING made this protestation, open the ears 
 ^^ of your heart to hear the sentence of absolu- 
 tion, which the Saviour of your soul, seated on the 
 throne of his mercy, will pronounce before all the 
 angels and saints in heaven, at the same instant 
 that the priest, in his name, absolves you here 
 upon earth ; so that all this blessed company, 
 rejoicing at your conversion, will sing a spiritual 
 canticle with incomparable joy, and each of them 
 give the kiss of peace and fellowship to your 
 heart, now restored to grace and sanctity. 
 
 Good God ! Philothea ! what an admirable 
 contract, what a happy treaty do you here enter 
 into with the divine Majesty ! By giving your- 
 self to him, you not only receive himself in ex- 
 change, but eternal life also. Nothing, therefore, 
 further remains but cheerfully to sign, with a 
 sincere heart, the act of your protestation ; then 
 approach with confidence to the altar, where God 
 will reciprocally sign and seal your absolution, 
 and the promise he makes you of his heavenly 
 kingdom, putting himself, in the blessed sacra- 
 ment, as a seal or signet upon your renovated 
 heart. 
 
 Thus shall your soul, O Philothea ! be not only 
 purged from sin, but from the affections thereto. 
 But as these affections easily spring up again in 
 
54 A DEVOUT LIFE. 
 
 the soul, as well through the weakness of depraved 
 nature as through concupiscence, which may be 
 mortified, but can never die whilst we dwell in 
 this mortal body, I will give you some instruc- 
 tions, which, if diligently practised, will preserve 
 you so effectually from mortal sin and all affection 
 to it, that they will never find place in your heart 
 hereafter ; but, in order that they may contribute 
 to a still more perfect purification, I will previously 
 say something of that absolute purity to which I 
 am desirous of conducting you. 
 
 >n& 
 
 CHAPTER XXII. 
 
 THAT WE MUST PURIFY OURSELVES FROM AFFECTION TO 
 VENIAL SINS. 
 
 JS at the approach of daylight we perceive 
 more clearly in a mirror the spots and stains 
 that disfigure our faces, so, as the inward light of 
 the Holy Spirit more and more enlightens our 
 consciences, we see in a more distinct and clear 
 manner the sins, inclinations, and imperfections 
 which prevent us from attaining to true devotion , 
 and the same light which enables us to perceive 
 diose spots and blemishes inflames us with a desire 
 to cleanse and purify ourselves from them. 
 
 You will, then, discover, my dear Philothea, 
 that, besides mortal sins and the affection to them, 
 from which you have been purified by the fore- 
 
WE MUST PURIFY OURSELVES. 55 
 
 going exercises, there still remain in your soul 
 several inclinations and affections to venial sins. I 
 do not say that you shall discover the venial sins 
 themselves, but your affections and inclinations to 
 them ; because the one is very different from the 
 other ; for although we can never be altogether so 
 pure from venial sins as to continue for a long 
 time without committing them, yet we need not 
 entertain any voluntary affection for them. Surely 
 it is one thing to tell a lie now and then in jest, 
 or in matters of small importance, and another to 
 take pleasure in lying, and retain an affection for it 
 on every occasion. 
 
 I therefore say that we must purge the soul 
 from every affection to venial sins ; that is to say, 
 we must not voluntarily nourish the desire of 
 persevering in any kind of venial tsm, be it ever so 
 small ; because it displeases God, though not to 
 that degree as to cause him to cast us off or damn 
 us for it. Now, if venial sin offends him, the will 
 and affection which wc retain to venial sin is no 
 better than a resolution to entertain the desire of 
 displeasing his divine Majesty ; but is it possible 
 that a generous soul should not only consent to 
 offend her God, but also to retain with affection 
 the desire of offending him? 
 
 Such affections, Philothea, are as directly op- 
 posite to devotion as an affection to mortal sin is 
 contrary to charity ; they depress and weaken the 
 spirit, prevent divine consolations, open the gate 
 to temptations, and although they kill not, yet 
 they make the soul extremely sick. " Dying flies,'' 
 says the wise man, " spoil the sweetness of the oint- 
 
56 A DEVOUT LIFE. 
 
 merit." — Eccles. x. 1. His meaning is, that flies 
 which stay not long upon the ointment, but only 
 taste it in passing by, spoil no more than they take, 
 the rest remaining sound ; but those which die in the 
 ointment, deprive it of its sweetness. Thus venial 
 sins, which come upon a devout soul, and stay not 
 long there, do it no great damage ; but if they 
 dwell in it by affection, they make it lose the 
 sweetness of ointment, that is, holy devotion. 
 
 Spiders kill not the bees, but they spoil and 
 corrupt their honey, and so entangle the honey- 
 combs with their web that the bees cannot go 
 forward in their work ; now this is to be under- 
 stood when the spiders make any stay among 
 them. In like manner, venial sin kills not the 
 soul, but it spoils devotion and entangles the 
 powers of the soul so much with bad habits and 
 vicious inclinations, that she can no longer exert 
 that promptitude of charity in which devotion con- 
 sists, but this also is to be understood, when venial 
 sin continues to dwell in our hearts, by the affec- 
 tion with which we cherish it. 
 
 It is not a matter of great consequence, Philo- 
 thea, to tell some trifling lie, to fall into some 
 little irregularity in words, in actions, in looks, in 
 dress, in mirth, in play, in dancing, provided that 
 as soon as these spiritual spiders are entered intc 
 our conscience we chase and drive them away, as 
 the bees do the corporal spiders ; but if we permit 
 them to remain in our hearts, if we cherish the 
 desire of retaining and multiplying them, Ave shall 
 soon find our honey destroyed, and the hive of our 
 conscience corrupted and ruined. Pu» I say once 
 
AMUSEMENTS. 57 
 
 more, what probability is there that a generous 
 soul should take pleasure in displeasing her God, 
 or affect what would be disagreeable to him, or 
 willingly do that which she knows would give him 
 offence ? 
 
 >XKc 
 
 CHAPTER XXIII. 
 
 THAT WE OUGHT TO PURIFY OURSELVES FROM AN AFFECTION TO 
 
 UNPROFITABLE AMUSEMENTS. 
 
 J^LAY, dancing, feasting, dress, and theatrical 
 <^s? shows, being things which, considered in their 
 substance, are not evil, but indifferent, and such as 
 may be used either well or ill ; nevertheless, as all 
 these things are dangerous, to bear an affection to 
 them is still more dangerous. I say then, Philo- 
 thea, that although it be lawful to play, to dance, 
 to dress, to feast, or to be present at innocent 
 comedies, 1 yet to have an affection to such things 
 is not only contrary to devotion, but also extremely 
 hurtful and dangerous. The evil does not consist 
 in doing such things, but in a fond attachment to 
 them. Ah, what a pity to sow, in the soil of our 
 heart, such vain and foolish affections, which take 
 up the room of good impressions, and hinder the 
 
 1 It is not the meaning of the saint in this passage to justify the as 
 sisting at any such comedies, or other plays, as have a tendency to en- 
 courage vice, or irreligion; or which serve to inflame the passions, to 
 enervate the soul, and to dispose her to impure love, which is too often 
 the case with our modern plays. For such as these the holy prelate 
 would by no means allow to be innocent, but rather would loudly con* 
 <lenm them, as the holy fathers and saints have always done. 
 
58 A DEVOUT LIFE. 
 
 sap of our soul from being employed in good in- 
 clinations ! 
 
 Thus the ancient Nazareans abstained not only 
 from whatever might inebriate, but also from the 
 grape itself; not from an apprehension that the 
 grape could intoxicate them, but lest by tasting 
 the grape they might be tempted to drink of the 
 wine also. Now, I do not say that we can never 
 use these dangerous things, but I affirm that we can 
 never set our affections upon them without preju- 
 dice to devotion. As the stags, when grown too 
 fat, retire into their thickets, because, being en- 
 cumbered with flesh, they know that they are not 
 in a condition to run, should they be hunted, so 
 the heart of man, burdening itself with these un- 
 profitable, superfluous, and dangerous affections, 
 cannot certainly run after its God, the true ppint 
 of devotion, readily, lightly, and easily. Let 
 children please and fatigue themselves with pursu- 
 ing butterflies, yet no one finds fault with them, 
 because they are children ; but is it not ridiculous, 
 or rather lamentable, to see persons advanced m 
 years fix their heart and affections upon such toys 
 and trifles as those which I have named, which are 
 not only unprofitable, but which put us in imminent 
 danger of falling into many irregularities and dis- 
 orders in the pursuit of them? Wherefore, my 
 dear Philothea, I say, we must purge ourselves 
 from these affections ; for though the acts are not 
 always contrary to devotion, yet the affections are 
 always prejudicial to it. 
 
VENIAL SINS TO BE OVERCOME. 5& 
 
 CHAPTER XXIV. 
 
 THAT WE MUST PURGE OURSELVES FROM OUR EVIL INCLINATIONS. 
 
 ^jfcF-E have, moreover, Philothea, certain natural 
 e|0|o inclinations, which, though they spring from 
 our particular sins, yet are not properly sins, either 
 mortal or venial, but are called imperfections ; and 
 the acts which proceed from them are termed 
 defects and failings. For example, St. Paula, 
 according to St. Jerom, had so great an inclina- 
 tion to sadness that at the death of her children 
 and husband she was in danger of dying with 
 grief. This was an imperfection, but not a sin, be- 
 cause she had it against her will. 
 
 There are some people who are naturally of a 
 light, others of a morose temper; some of an 
 obstinate disposition, others inclined to indigna- 
 tion ; some prone to anger, others to love; in 
 short, there are few in whom we may not observe 
 some of these imperfections. Now, although they 
 are peculiar and natural to each of us, yet by care 
 and a contrary affection, we may not only correct 
 and moderate them, but even altogether free our- 
 selves from them ; and I tell you, Philothea, it is 
 necessary that you should do so. As a means has 
 been discovered to change bitter almond trees into 
 sweet, by piercing them at the bottom to let out 
 the juice, why may not we let out the juice of our 
 perverse inclinations, and become better? For as 
 there is no nature, though never so good, which 
 
60 A DEVOUT LIFE. 
 
 may not be perverted to evil by vicious habits, so 
 there is no disposition, though never so perverse, 
 that may not, by the grace of God and our own 
 industry, be brought under and overcome. 
 
 Wherefore, I shall now proceed to give you 
 such instructions, and propose such exercises as 
 may help to purge your soul, as well from your 
 imperfections as from all dangerous affection to 
 venial sins, and secure your conscience more ef- 
 fectually against all mortal sin. May God grant 
 you the grace to reduce them to practice ! 
 
$art Secotttr* 
 
 CONTAINING VARIOUS INSTRUCTIONS FOR ELEVATING THE 
 SOUL TO GOD BY PRAYER AND THE SACRAMENTS. 
 
 CHAPTER I. 
 
 OF THE NECESSITY OF PRAYER. 
 
 J^RAYEE places our understanding in the bright- 
 aEs* ness and light of God, and exposes our will to 
 the heat of heavenly love. There is nothing that 
 so effectually purges our understanding from its 
 ignorance, or our will from its depraved affections, 
 as prayer. It is the water of benediction, which 
 makes the plants of our good desires grow green 
 and nourish, which washes our souls from their 
 imperfections, and quenches the thirst of passion 
 in our hearts. 
 
 But, above all, I recommend to you mental 
 prayer, or the prayer of the heart, and particu- 
 larly that which has for its object the life and 
 passion of our Lord. By making him the fre- 
 quent subject of your meditation, your whole sou* 
 will be replenished with him ; you will imbibe his 
 spirit, and frame all your actions according to the 
 model of his. As he is the light of the world, it 
 is then in him, by him, and for him. that we ought 
 to acquire lustre, and be enlightenea. He is the 
 
62 A DEVOUT LIFE. 
 
 tree of desire, under whose shadow we ought to 
 refresh ourselves. He is the living fountain of 
 Jacob, in which we may wash away all our stains. 
 In fine, as little children, by hearing their mothers 
 talk, lisp at first, and learn at length to speak their 
 language, so we, by keeping close to our Saviour, 
 by meditation and observing his words, actions, 
 and affections, shall, by the help of his grace, 
 learn to speak, to act, and to will like him. Here 
 we must stop, Philothea, as we cannot find access 
 to God the Father, but through this gate ; for, as 
 the mirror could never terminate our sight, if the 
 back of it were not tinned or leaded, so we could 
 never contemplate the divinity in this world, had 
 we not been united to the sacred humanity of our 
 Saviour, whose life and death is the most delight- 
 ful, sweet, and profitable object we can select for 
 our ordinary meditation. It is not without reason 
 that our Saviour called himself the bread that 
 came down from heaven ; for, as bread is to be 
 eaten with all sorts of meat, so our Saviour should 
 be the subject of our meditation, consideration, 
 and imitation, in all our prayers and actions. His 
 life and death have been for this purpose disposed 
 and distributed into distinct points, by several 
 authors. Those whom I recommend to you are, 
 St. Bona venture, Bellintani, Bruno, Capilia, Gra- 
 nada, and Du Pont. 
 
 Employ an hour every day, before dinner, in 
 this spiritual exercise, or, if convenient, early in 
 the morning, when your mind will be less dis- 
 tracted, and more fresh after the repose of the 
 night ; but see that, you extend it not beyond an 
 
NECESSITY OF PRAYER. 63 
 
 hour, except with the advice of your spiritual 
 director. 
 
 If you could perform this exercise in the church, 
 it would be the most proper and commodious 
 place possible, because neither father nor mother, 
 wife nor husband, nor any one else, could wel] 
 prevent you from spending one hour in the church ; 
 whereas, being, perhaps, under their subjection, 
 you could not promise yourself so much leisure 
 at home. 
 
 Begin all your prayers, whether mental or 
 vocal, with a lively sense of the presence of 
 God. By attending strictly to this rule, you will 
 soon become sensible of its salutary effects. 
 
 If you follow my advice, Philothea, you will 
 say your Pater, Ave, and Credo in Latin ; but at 
 the same time learn perfectly to comprehend the 
 meaning of the words in your native tongue, that, 
 whilst you unite with the faithful in prayer, in the 
 common language of the Church, you may at the 
 same time relish the delicious sense of those holy 
 and admirable prayers. Pray with your attention 
 fixed, and your affections excited by the sense of 
 the words ; pray deliberately and from your heart ; 
 for, believe me, only one Our Father, said with 
 feeling and affection, is of infinitely more worth 
 and value than ever so great a number run over 
 in haste. 
 
 The recitation of the Beads or Rosary, is a 
 most profitable way of praying, provided you 
 know how to say them properly ; to this end, 
 procure one of those little books which teach 
 the manner of reciting them. It is good also, to 
 
64 A DEVOUT LITE. 
 
 say the litanies of our Lord Jesus, the Blessed 
 Virgin, and of the Saints, and other voca, 
 prayers, which may be found in approved man 
 uals. If, however, you have the gift of mental 
 prayer, you should always give it the prefer- 
 ence, so that if, either through multiplicity of 
 business, or some other cause, you cannot say 
 your vocal prayers, you must not be troubled on 
 that account, but rest contended with saying, 
 either before or after your meditation, the Pater T 
 Ave, and Credo. 
 
 If, whilst at vocal prayer, you feel your heart 
 inclined to mental prayer, refuse not the invita- 
 tion, but let your mind turn gently that way, 
 without being concerned at not finishing the 
 vocal prayers you purpose to say ; for the choice 
 you have made is more pleasing to God, anc 7 
 more profitable to your soul ; with this exception 
 however, that if you are bound to say the offict 
 of the Church, you must fulfil your obligation. 
 
 Should it happen, through a pressure of busi- 
 ness, or some accidental cause, that your morning 
 should pass away without allowing you leisure 
 for the exercise of mental prayer, endeavor to 
 repair this loss at some remote hour after dinner ; 
 because by doing it immediately after, before 
 digestion is advanced, besides being heavy and 
 drowsy, you will injure your health. 
 
 But if, in the whole course of the day, you can 
 find no leisure for this heavenly exercise, you 
 may in some measure make amends by multiply- 
 ing your ejaculatory prayers, reading some book 
 sf devotion, or performing some penance, which 
 
METHOD OF MEDITATION. 65 
 
 may prevent the ill consequences attending thia 
 failure ; and make a firm resolution to repair your 
 loss the following day. 
 
 :>XX< 
 
 CHAPTER II. 
 
 A SHORT METHOD FOR MEDITATION; AND FIRST OF THE 
 PRESENCE OF GOD, WHICH IS THE FIRST POINT OF THE 
 PREPARATION. 
 
 ¥^UT perhaps, Philothea, you know not how to 
 ^s» pray mentally, for it is a thing with which 
 few T in our age are so happy as to be acquainted. 
 I therefore present you with the following short 
 and plain method, till, by custom, or reading 
 some of the good books which have been com- 
 posed on this subject, you may be mora fully 
 instructed. 
 
 I shall begin with the preparation, which con- 
 sists in placing yourself in the presence of God, 
 and imploring his assistance. Now, to assist you 
 to place yourself in the presence of God, I shall 
 set before you four principal means. The first 
 consists in a lively and attentive apprehension of 
 his presence, in all things and in every place ; for 
 there is not a place in the world in which he is not 
 truly present ; so that as birds, wherever they fly, 
 always meet with the air, so we, wherever we go, 
 or wherever we are, shall always find God present. 
 
 Every one acknowledges this truth ; but few 
 consider it with a lively attention. Blind men, 
 
66 A DEVOUT LIFE. 
 
 who see not their prince, though present among 
 them, behave themselves, neverthless, with re- 
 spect, when they are told of his presence ; but 
 the fact is, because they see him not, they easily 
 forget that he is present, and, having forgotten 
 it, they still more easily lose their respect for 
 him. Alas, Philothea, we do not see God, who 
 is present with us ; and, though faith assures us 
 of his presence, yet, not beholding him with our 
 eyes, we too often forget him, and behave our- 
 selves as though he were at a distance from us ; 
 for, although we well know that he is present in 
 all things, yet, not reflecting on it, we act as if 
 we knew it not. Therefore, before prayer, we 
 must always excite in our souls a lively appre- 
 hension of the presence of God, such as David 
 conceived when he exclaimed : " If I ascend up 
 into heaven, O my God, thou art there ; if I 
 descend into hell, thou art there ! " — Ps. exxxviii. 
 And thus we should use the words of Jacob, who 
 having seen the sacred ladder, said : " Oh, how 
 terrible is this place ! Indeed the Lord is in this 
 place, and I knewitnot." — Gen. xxxviii., meaning 
 that he did not reflect on his presence, for he 
 could not be ignorant that God was present every- 
 where. When, therefore, you come to prayer, 
 you must say with your whole heart, and in your 
 heart: "O my heart! be attentive, for God is 
 truly here." 
 
 The second means to place yourself in his sa- 
 cred presence, is to reflect that God is not only 
 in the place in which you are, but that he is, in 
 a most particular manner, in your heart ; nay. in 
 
METHOD OF MEDITATION. 67 
 
 the very centre of your spirit, which he enlivens 
 and animates by his divine presence, being there 
 as the heart of your heart, and the spirit of your 
 spirit ; for, as the soul, being diffused through 
 the whole body, is present in every part thereof, 
 and yet resides in a special manner in the heart, 
 so likewise God is present to all things, yet he 
 resides in a more particular manner in our spirit ; 
 for which reason David calls him "the God of his 
 heart." — Ps. lxxii. And St. Paul says, " that it is 
 in God we live, and we move, and we are." — Acts 
 xvii. In consideration, therefore, of this truth, 
 excite in your heart a profound reverence towards 
 God, who is there so intimately present. 
 
 A third means is to consider our Saviour in 
 his humanity looking down from heaven on all 
 mankind, but especially on Christians, who are 
 his children ; and more particularly on such as 
 are at prayer, whose actions and behavior he 
 minutely observes. This is by no means a mere 
 flight of the imagination, but a most certain truth ; 
 for although we see him not, yet it is true that he 
 beholds us from above. It was thus that St. 
 Stephen saw him at the time of his martyrdom. 
 So that we may truly say with the Spouse : "Be- 
 hold he standeth behind our wall, looking through 
 [he windows, looking through the lattices." — 
 Cantic. ii. 
 
 A fourth method consists in making use of the 
 imagination, by representing to ourselves our 
 Saviour in his sacred humanity, as if he were near 
 us, as we sometimes imagine a friend to be present 5 
 saying, "Methinks I see him," or something of the 
 
68 A DEVOUT LIFL. 
 
 kind. But when you are before the Blessed 
 Sacrament, this presence is real and not imag* 
 inary, since we must consider the species and 
 appearance of bread only as a tapestry behind 
 which our Lord, being really present, observes us, 
 though we cannot actually see him. Employ then 
 some of these four means of placing yourself in 
 the presence of God before prayer, not all at once, 
 but one at a time, in as concise and simple a 
 manner as possible. 
 
 CHAPTER III. 
 
 OF INVOCATION, THE SECOND POINT OF THE PREPARATION. 
 
 ¥3£EIXG sensible that you are in the presence of 
 A^ God, prostrate yourself before him with the 
 most profound reverence, acknowledging yourself 
 unworthy to appear before so sovereign a majesty ; 
 yet knowing that it is his divine will that you 
 should do so, implore his grace to serve and 
 worship him in this meditation. For this end you 
 may use some short and inflamed aspirations, such 
 as these words of David : " Cast me not, O God ! 
 away from thy face ; and take not thy Holy Spirit 
 from me. Make thy face to shine upon thy ser- 
 vant, and I will consider the wondrous things of 
 thy law. Give me understanding, and I will search 
 thy law, and I will keep it Avith my whole heart. 
 t am thy servant ; give me understanding." — Ps. 
 
SUBJECT OF MEDITATION 69 
 
 c. viii. I would also advise you to invoke your 
 guardian angel, as well as the holy saints who 
 were concerned in the mystery on which you 
 meditate. For example, in meditating on the 
 death of our Lord, you may invoke the Blessed 
 Virgin, St. John, St. Mary Magdalen, and the 
 good thief, begging that the holy affections which 
 they then conceived may be communicated to 
 you. Also, in meditating on your own death you 
 may invoke your good angel, who will then be 
 with you, beseeching him to inspire you with 
 proper considerations ; and so of other mysteries. 
 
 CHAPTER IV. 
 
 OF THE THIRD POINT OF PREPARATION, WHICH CONSISTS IN 
 PROPOSING THE SUBJECT OF THE MYSTERY CN WHICH 
 WE INTEND TO MEDITATE. 
 
 |7J|FTER these two general points of the prepara- 
 »*fc tion, there remains a third, which is not 
 common to every kind of meditation, and which 
 consists in representing to your imagination the 
 whole of the mystery on which you desire to 
 meditate, as if it really passed in your presence. 
 For example, if you meditate on the crucifixion of 
 our Lord, imagine that you are on Mount Calvary, 
 and that you there behold and hear all that was 
 done or said at the time of our Lord's passion ; 
 or, if you prefer it, imagine that they are crucify- 
 
70 A DEVOUT LIFE. 
 
 ing our Saviour in the very place in which yoi: 
 are, in the manner described by the holy evange- 
 lists. 
 
 The same rule is to be observed when you 
 meditate on death, or hell, or any mystery in 
 which visible and sensible objects form a part of 
 the subject; but as to other mysteries, such, for 
 example, as relate to the greatness of God, the 
 excellency of virtue, the end for which we were 
 created, etc., which are invisible things, we cannot 
 make use of the imagination. We may, it is true, 
 use some similitude or comparison to assist us in 
 the consideration of these subjects, but this is 
 attended with some difficulty ; and my intention is 
 to instruct you in so plain and easy a manner, that 
 your mind may be at perfect ease. By means of 
 the imagination we confine our mind within the 
 mystery on which we meditate, that it may not 
 ramble to and fro, just as we shut up a bird in a 
 cage, or tie a hawk by her leash, that she may 
 rest on the hand. Some may perhaps tell you 
 that it is better to use the simple thought of faith, 
 and to conceive the subject in a manner altogether 
 mental and spiritual in the representation of these 
 mysteries, or else to imagine that the things take 
 place in your own soul. But this method is too 
 subtile for beginners; therefore, until it shall 
 please God to raise you higher, I adri^e you, 
 Philothea, to remain in the low valley which I 
 have shown you. 
 
CONSIDERATIONS. t\ 
 
 CHAPTER V. 
 
 OF CONSIDERATIONS WHICH FORM THE SECOND PART OF 
 MEDITATION. 
 
 JgRffFTER the act of the imagination follows 
 a™: medication, or the act of the understanding, 
 which consists in making reflections and considera- 
 tions, in order to raise up our affections to God 
 and heavenly things. Hence meditation must not 
 be confounded with study or other thoughts or 
 reflections which have not the love of God or our 
 spiritual welfare for their object ; but something 
 else, as, for example, to acquire learning and 
 knowledge, to write or dispute. Having, then, as 
 I have already said, confined your mind within the 
 limits of the subject on which you desire to medi- 
 tate, either by means of the imagination, if the 
 matter be sensible, or otherwise by a simple 
 proposal of it, begin to form considerations on it 
 according to the models I have proposed to you 
 in the foregoing meditations. Should you relish 
 the fruit of any one of them, occupy yourself 
 without going further, like the bees, who never 
 quit the flower so long as they can extract any 
 honey from it. But if, upon trial, you succeed 
 not with one consideration, according to youi 
 wishes, proceed to another, calmly, tranquilly, 
 without hurrying yourself or fatiguing your mind. 
 
VA A DEVOUT LIFE. 
 
 CHAPTER VI. 
 
 OF AFFECTIONS AND RESOLUTIONS, THE THIRD PART OF- 
 
 MEDITATION. 
 
 JWf EDITATIOX produces pious motions in the 
 *X4: w jH 5 or affective part of our soul, such as 
 the love of God and our neighbor ; a desire of 
 heaven and eternal glory ; zeal for the salvation 
 of souls; imitation of the life of our Lord ; com- 
 passion, admiration, joy ; the fear of God's dis- 
 pleasure, of judgment, and of hell; hatred of sin, 
 confidence in the goodness and mercy of God, 
 and confusion for the sins of our past life. In 
 these affections our hearts should expand as much 
 as possible. Tou will be greatly assisted in this 
 part of meditation by reading the preface to the 
 first volume of the meditations of Doin Andrew 
 Capilia, where he shows the manner of forming 
 these affections, as Father Arias does more at 
 large in his second part of his treatise on prayer. 
 Yet you must not, however, Philothea, dwell 
 upon these general reflections without determining 
 to reduce them to special and particular resolutions. 
 For example : the first word that our Lord spoke 
 on the cross will doubtless excite in your soul a 
 desire to pardon and love your enemies. But 
 this will avail you little if you add not to the 
 desire a practical resolution saying: "Well, then, 
 1 will not hereafter be offended at what this or 
 that person may say of me, nor resent any affront 
 
A SPIRITUAL. <VOSEGA\. fh 
 
 he may offer me ; but, on the contrary, I will 
 embrace every opportunity to gain his affection, 
 and to appease him." By this means, Philothea, 
 you will correct your faults in a short time j 
 whereas by affections only, your amendment will 
 be but slow, and attended with great difficulty. 
 
 CHAPTER VII. 
 
 OF THE CONCLUSION AND SPIRITUAL NOSEGAY. 
 
 ^,AST of all, we must conclude our meditation 
 > by forming three acts, which must be done 
 frith the utmost humility. The first is to return 
 thanks to God for the good affections and resolu- 
 tions with which he has inspired us, and for his 
 goodness and mercy, which we have discovered 
 in the mystery of the meditation. The second is 
 to offer our affections and resolutions to his good- 
 ness and mercy, in union with the death, the 
 blood, and the virtues of his Divine Son. The 
 third is to conjure God to communicate to us the 
 graces and virtues of his Son, and to bless our 
 affections and resolutions, that we may faithfully 
 reduce them to practice. T\ e then pray for the 
 Church, our pastors, friends, and others, im- 
 ploring for that end the intercession of the 
 Blessed Virgin, and of the angels and saints; 
 and, lastly, as I have already observed, we con- 
 clude by saying Our Father, and Hail Mary. 
 
74 A DEVOUT LIFE. 
 
 which are the general and necessary prayers of 
 all the faithful. 
 
 Besides all this, as I have already told you, 
 you must gather a little nosegay of devotion. 
 One who has been walking in a beautiful garden, 
 departs not willingly without gathering a few 
 flowers to smell during the remainder of the day ; 
 thus ought we, when our soul has been entertain- 
 ing itself by meditating on some mystery, to 
 select one, or two, or three of those points in 
 which we have found most relish, and which are 
 most proper for our advancement, to think fre- 
 quently on them, and smell them as it were 
 spiritually during the course of the day. This 
 is to be done in the place in which we have been 
 meditating, either remaining there in silence, or 
 walking by ourselves for some time after. 
 
 CHAPTER VIII. 
 
 CEKTAIN PROFITABLE ADVICES ON THE SUBJECT OF MEDITmTIOK 
 
 ^pBOVE all things, Philothea, when you rise 
 '£*£ from meditation, remember the resolutions 
 you have taken, and, as the occasion offers, care- 
 fully reduce them to practice that very day. 
 This is the great fruit of meditation, without 
 which it is not only unprofitable, but frequently 
 hurtful ; for virtues meditated upon, and not 
 practised, often miff up the spirit, and make us 
 
SUBJECT OF MEDITATION. 75 
 
 imagine that we really are such as we resolve 
 to be, which doubtless is true, when our resolu- 
 tions are lively and solid ; now they are not so, 
 but, on the contrary, vain and dangerous when 
 they are not reduced to practice. We mast, 
 therefore, by all means, seek every occasion, little 
 or great, of putting them in execution. For 
 example : if I have resolved by mildness to gain 
 the hearts of such as offend me, I will seek this 
 very day an opportunity to meet them, and 
 salute them kindly ; or, if I should not meet them, 
 at least to speak well of them, and pray to God 
 in their behalf. 
 
 After prayer, be careful not to agitate your 
 heart, lest you spill the precious balm it has re- 
 ceived. My meaning is, that you must, for some 
 time, if possible, remain in silence, and gently 
 remove your heart from prayer to your other 
 employments ; retaining, as long as you can, a 
 feeling of the affections which you have con- 
 ceived. A man who has received some precious 
 liquor in a vase of porcelain, in carrying it 
 home walks gently, not looking aside, but gen- 
 erally before him, for fear of stumbling, and 
 sometimes upon his dish, for fear of spilling the 
 liquor. Thus ought you to act when you linish 
 your meditation ; suffer nothing to distract you, 
 but look forward with caution ; or, to speak more 
 plainly, should you meet with any one with whom 
 you are obliged to enter into conversation, there 
 is no other remedy but to watch over your heart, 
 that as little of the liquor of holy prayer as possi- 
 ble may be, spilt on the occasion. 
 
/6 A DEVOUT LIFE. 
 
 You must even accustom yourself to know 
 how to pass from prayer to those occupations 
 which your state of life lawfully requires, though 
 ever so foreign from the affections which you have 
 received in prayer. Thus the lawyer must learn 
 to pass from prayer to pleading ; the merchant, to 
 commerce ; and the married woman, to the care of 
 her family, with so much ease and tranquillity that 
 their minds may not be disturbed ; for, since prayeL 
 and the duties of your state of life are both in con- 
 formity with the will of God, you must learn to 
 pass from the one to the other in the spirit of 
 humility and devotion. 
 
 You must also know that it may sometimes 
 happen that immediately after the preparation, 
 you will feel your affections moved towards God. 
 In this case, Philothea, you must yield to the 
 attraction, and cease to follow the method I have 
 before given ; for, although, generally speaking, 
 consideration precedes affections and resolutions, 
 vet when the Holy Ghost gives you the latter 
 before the former, you must not then seek the 
 former, since it is used for no other purpose than 
 to excite the latter. In a word, whenever affec- 
 tions present themselves, we must expand our 
 hearts to make room for them, whether they 
 jome before or after considerations ; and, although 
 I have placed them after the considerations, I have 
 done so merely to distinguish more plainly the parts 
 of prayer, for otherwise it is a general rule never 
 to restrain the affections, but to let them have their 
 free course whenever they present themselves. 
 This must be observed even with respect to 
 
SPIRITUAL DRYNESS. 77 
 
 thanksgiving, oblation, and petition, which may 
 likewise be used in the midst of the considera- 
 tions, for they must be restrained no more than 
 the other affections ; though afterwards, for the 
 conclusion of the meditation, they must be re- 
 peated. But as for resolutions, they are always 
 to be made after the affections, and immediately 
 before the conclusion of the whole meditation ; 
 because, as in these we represent to ourselves par- 
 ticular and familiar objects, they would put us in 
 danger of distractions should we mingle them 
 with our affections. 
 
 AVhile we are forming our affections and resolu- 
 tions it is advisable to use colloquies, and to speak, 
 sometimes to our Lord, sometimes to the angels 
 and the persons represented in the mysteries ; to 
 the saints, to ourselves, to our own heart, to 
 sinners, and even to insensible creatures ; after the 
 example of David in his psalms, and of other 
 saints in their prayers and meditations. 
 
 CHAPTER IX. 
 
 OF THE DRYNESS WHICH WE SOMETIMES EXPERIENCE !M 
 
 MEDITATION. 
 
 ^JHOULD it happen, Pliilothea, that you feel 
 *£* no relish or comfort in meditation, I conjure 
 you not to disturb yourself on that account ; but 
 sometimes open the door of your heart to vocaJ 
 
78 A DEVOUT LIFE. 
 
 prayer, complain of yourself to oar Lord, confess 
 your un worthiness, and beseech him to assist you. 
 Kiss your crucifix if you have it at hand, saying to 
 him those words of Jacob, " I will not let thee go, 
 O Lord ! till thou hast given me thy blessing," or 
 ihose of the Cananean woman, " Yea, Lord ! I am a 
 dog ; but yet the dogs eat of the crumbs that fall 
 from their master's table." 
 
 At other times, take up some spiritual book, and 
 read it with attention till your affections are moved, 
 or endeavor to excite fervor in your heart by some 
 posture of exterior devotion, such as prostrating 
 yourself on the ground, crossing your hands before 
 your breast, or embracing a crucifix ; provided you 
 be alone or in some private place. But if, after 
 all, you should receive no comfort, be not dis- 
 turbed, no matter how excessive the dryness may 
 be ; but continue to remain in a devout posture in 
 the presence of God. How many courtiers enter 
 a hundred times a year into the prince's presence- 
 chamber without hopes of speaking to him, but 
 merely to be seen by him, and to pay him their 
 homage. So ought we, my dear Philothea, to 
 come to holy prayer, purely and merely to pay our 
 homage, and testify our fidelity to God. Should 
 it please his divine Majesty to speak to us and 
 entertain himself with us by his holy inspirations 
 and interior consolations, it would certainly be an 
 honor above our merits, and the source of the 
 sweetest consolation ; but should it not please him 
 to grant us this favor, but leave us without taking 
 any more notice of us than as if we were not in his 
 presence, we must not therefore depart, but con- 
 
ON THE MORNING EXERCISE. 79 
 
 tinue with respect mid devotion in presence of his 
 adorable Majesty. Observing our diligence, our 
 patience, and perseverance, he will, when we come 
 again before him, favor us with his consolations, 
 and make us experience the sweetness of his holy 
 prayer. Yet, if he should not do so, let us assure 
 ourselves, Philothea. that we are highly honored 
 by being permitted to appear in his presence. 
 
 CHAPTER X. 
 
 OF THE MORNING EXERCISE. 
 
 RESIDES your daily meditation, and the vocal 
 prayers which you ought to say once every 
 clay, there are live other shorter exercises which 
 are, as it were, branches of the principal prayer; 
 the first is morning prayer, intended as a general 
 preparation to all the actions of the clay, which 
 may be made in the following manner. 
 
 1. Adore God most profoundly, and return him 
 thanks for having preserved you from the clangers 
 of the night , and if, during the course of it, you 
 nave committed any sin, implore his pardon. 
 
 2. Consider that the present day is given you 
 in order that you may gain the future day of eter- 
 nity ; make a firm purpose, therefore, to employ 
 it well with this intention. 
 
 3. Foresee in what business or conversation you 
 will probably be engaged ; what opportunities you 
 
80 A DEVOUT LIFE. 
 
 will have to serve God ; to what temptations of 
 offending him you will be exposed, either by 
 anger, by vanity, or any other irregularity, and 
 prepare yourself by a linn resolution to make the 
 best use of those means which shall be offered you 
 to serve God, and advance in devotion ; as also, on 
 the other hand, dispose yourself carefully to avoid, 
 resist, and overcome whatever may present itself 
 that is prejudicial to your salvation and the glory 
 of God. Now, it is not sufficient to make this 
 resolution unless you also prepare the means of 
 reducing it to practice. For example : if I fore- 
 see that I am to treat of any business with one that 
 is passionate, and easily provoked to anger, T will 
 not only resolve to refrain from giving him any 
 offence, but will also prepare words of meekness 
 to prevent his anger, or use the assistance of some 
 person that may keep him in temper. If 1 foresee 
 that I shall have an opportunity of visiting some 
 sick person, I will determine the hour of the visit, 
 the comforts and assistances I may afford him ; and 
 so of the rest. 
 
 4. This done, humble yourself in the presence 
 of God, acknowledging that, of yourself, you are 
 incapable of executing your resolutions, either to 
 avoid evil, or to do good ; and, as if you held your 
 heart in your hands, offer it, together with all your 
 good designs, fo his divine Majesty, beseeching 
 him to take it under his protection, and so to 
 strengthen it that it may proceed prosperously in 
 his service, using these or the like words interiorly : 
 "Behold, O Lord! this poor, miserable heart of 
 mine, which, through thy goodness, has conceived 
 
ON THE EVENING EXERCISE. 81 
 
 many good affections, but which, alas ! is of itself 
 so weak and wretched, that it is incapable of exe- 
 cuting* the good which it desires, unless thou im- 
 part to it thy heavenly blessing, which for this end 
 I humbly beg of thee, O merciful Father ! through 
 the merits of the passion of thy Son, to whose honor 
 I consecrate this day, and all the remaining clays 
 of my life." Then invoke the Blessed Virgin, 
 your good angel, and the saints, that they may aU 
 assist you by their intercession. 
 
 But all these spiritual acts must be made briefly 
 and fervently, and before you depart from your 
 chamber, if it be possible, that by means of this 
 prayer, all that you are to do throughout the 
 whole day may be sanctified by the blessing of 
 God ; and I beg of you, Philothea, never to omit 
 this exercise. 
 
 >>*c 
 
 CHAPTER XI. 
 
 OF THE EVENING EXERCISE, AND THE EXAMINATION OF 
 CONSCIENCE. 
 
 £ 
 
 |S before dinner you have made a spiritual re- 
 <a^l p as t by means of meditation, so before supper, 
 you must make a devout spiritual collation. Take 
 then some little opportunity, before supper, to 
 prostrate yourself before God, and recollect your- 
 self in the presence of Jesus Christ crucified, 
 whom you may represent to yourself by a single 
 consideration, and an interior glance of the eye, 
 
82 A DEVOUT LIFE. 
 
 and rekindle in your heart the fire of } r our morning 
 meditation by some lively aspirations, some acts 
 of humility and love which you will make towards 
 this divine Saviour of your soul ; or else, by re- 
 peating the points of your morning meditation 
 which affected you most, or by exciting yourself 
 up to devotion by some new spiritual subject, as 
 you may prefer. 
 
 As to the examination of conscience, which must 
 be always made before you retire to rest, every one 
 knows how it is to be performed. 1 . We give thanks 
 to God for having preserved us during the day 
 past. 2. We examine how wc have behaved our- 
 selves throughout the whole course of it ; and to 
 do this more easily, we may consider where we 
 have been, with whom, and in what business we 
 have been employed. 3. If we find that we have 
 done any good, we must thank God for it ; or if, 
 on the other hand, we have done any evil, whether 
 in thought, word, or deed, we must ask pardon of 
 his divine Majesty, firmly resolving to confess it 
 at the first opportunity;, and to avoid it for the 
 future. 4. We afterwards recommend to the pro- 
 tection of divine Providence our soul and body, the 
 Holy Church, together with our parents and 
 friends ; and, finally, we beg the Blessed Virgin, 
 our angel guardian, and all the saints, to watch 
 over us and pray for us ; and thus, with the bless- 
 ing of God, we o;o to take that rest which his will 
 
 O ' o 
 
 has appointed for us. 
 
 This exercise, as well as that of the morning, 
 must never be forgotten ; since by that you open 
 the windows of your soul to the Sun of Justice : 
 
ON SPIRITUAL RECOLLECTION. 83 
 
 and by this you close them against the darkness 
 of hell. 
 
 CHAPTER XII. 
 
 OF SPIRITUAL RECOLLECTION. 
 
 ^T is to this point, my dear Philothea, that I 
 ^ wish to draw your particular attention, since 
 in it consists one of the most assured means of 
 your spiritual advancement. 
 
 Eecollect as often as you can, in the course of 
 the day, by any of the four ways I have marked 
 out for you, that you stand in the presence of God ; 
 observe what he does, and what you are doing, 
 and you shall find his eyes perpetually fixed upon 
 you with an inconceivable love. Then say to 
 him : tf O my God ! why do I not turn my eyes 
 towards thee, as thou always lookest on me? Why 
 dost thou think incessantly on me, O my Lord? 
 and why do I so seldom think on thee? Where 
 are we, O my soul ? Our true place of rest is God, 
 and where do we find ourselves ? " 
 
 As birds have their nests on trees, to which 
 they occasionally retire, and the deer, bushes 
 and thickets, in which they conceal themselves and 
 enjoy the cool shade in the heat of summer, sc 
 shall we, Philothea, choose some place every day, 
 either on Mount Calvary, or in the wounds of oui 
 Lord, or in some other place near him, as a retreat 
 to which we may occasionally retire to refresh 
 
84 A DEVOUT LIFE. 
 
 and recreate ourselves amidst our exterior occupa 
 tions ; and there, as in a stronghold, defend our- 
 selves against temptations. Blessed is he that 
 can say with truth to our Lord : " Thou art my 
 place of strength and my refuge, my defence from 
 storms, and my shadow from the heat." — Ps. lxx. 
 3 ; Isai. xxv. 4. 
 
 Remember then, Phiiothea, to retire occasion- 
 ally into the solitude of your heart while you are 
 outwardly engaged in business or conversation. 
 This mental solitude cannot be prevented by the 
 multitude of those who surround you ; for, as they 
 are not about your heart, but your body, your 
 heart may remain in the presence of God alone. 
 This was the exercise which the holy King David 
 practised amidst his various occupations, as he 
 testifies in the following, as well as in several 
 other places of his psalms : "O Lord ! as for me, 
 I am always with thee. I beheld the Lord always 
 before me, 1 have lifted up my eyes to thee, O my 
 God ! who dwellest in heaven. My eyes are 
 always toward God." And indeed our occupa- 
 tions are seldom so serious as to prevent us from 
 withdrawing our heart occasionally from them, in 
 order to retire into this divine solitude. 
 
 When the parents of St. Catharine of Sienna 
 had deprived her of the opportunity of a place, 
 and of leisure to pray and meditate, our Lord 
 directed her, by his inspirations, to make a little 
 interior oratory within her soul, into which, retir- 
 ing mentally, she might, amidst her exterior 
 occupations, enjoy this holy spiritual solitude ; 
 and when the world afterwards assaulted her, she 
 
ON SPIRITUAL RECOLLECTION. 85 
 
 received no inconvenience from it, because, as she 
 said, she had shut herself up in her interior closet, 
 where she comforted herself Avith her heavenly 
 Spouse. From her own experience of the utility 
 of this exercise, she afterwards counselled her 
 spiritual children to practise it. 
 
 Withdraw, then, your thoughts, from time to 
 time, into your heart, where, separated from all 
 men, you may familiarly treat with God on the 
 affairs of your soul. Say with David : " I watched 
 and am become like a pelican of the wilderness. I 
 am like a night raven in the house. I have 
 watched, and am become as a sparrow, all alone 
 on the house-top." — Ps. cl. These words not only 
 inform us that this great king spent some solitary 
 hours in the contemplation of spiritual things, but 
 they also point out, in a mystical sense, three 
 excellent retreats or hermitages, in which we may 
 imitate the solitude of our Saviour, who on Mount 
 Calvary was likened to the pelican of the wilder- 
 ness, which nourishes and gives life to her young 
 ones with her own blood ; in his nativity, in a 
 desolate stable, to the night raven in a ruinous 
 building, mourning and weeping for our offences 
 and sins ; and, at his accession, to the sparrow 
 flying up to heaven, which is, as it were, the 
 house-top of the world. In these three solitudes 
 we may make our spiritual retreats, even amidst 
 the turmoils of our exterior employments. 
 Blessed Elzear, Count of Arian in Provence, hav- 
 ing been long absent from his devout and chaste 
 Delphina, she sent an express to him to inquire 
 after his health, by whom he returned this answer ? 
 
86 A DEVOUT LIFE. 
 
 ' f l am very well, my dear spouse; but if you 
 desire to see me, seek me in the wound of the side 
 of our sweet Saviour ; for, as it is there only that 
 I dwell, it is there that you shall find me ; if you 
 seek me elsewhere, you will search in vain." This 
 was a Christian nobleman indeed. 
 
 CHAPTER XIII. 
 
 OF ASPIRATIONS, EJACULATORY PRAYERS, AND GOOD THOUGHTS 
 
 ^jKjjjfE retire into God because we aspire to him ; 
 e)J0P a nd we aspire to him that we may retire 
 into him, so that aspirations to God, and spiritual 
 retirement are the mutual support of each other, 
 and both proceed from the same source, viz., de- 
 vout and pious thoughts. 
 
 Make, then, Philothea, frequent aspirations to 
 God by short but ardent motions of your heart ; 
 admire his beauty ; implore his assistance ; cast 
 yourself in spirit at the foot of the cross ; adore 
 his goodness ; converse with him frequently on 
 the affairs of your salvation ; present your soul to 
 him a thousand times a day : contemplate his 
 clemency and his sweetness ; stretch out your 
 hand to him, as a little child to his father, that he 
 may conduct you ; place him in your bosom, like 
 a fragrant nosegay ; plant him in your soul, like a 
 standard, and make a thousand different motions 
 of your heart, to enkindle and excite within your- 
 
ASPIRATIONS . 87 
 
 self a passionate and tender affection for your 
 divine Spouse. Ejaculatory prayer was stren- 
 uously recommended by the great St. Austin to 
 the devout Lady Proba. Philothea, our mind, by 
 habituating itself thus privately to the company 
 and familiarity of our God, will be altogether per- 
 fumed with his perfections. Now there is no 
 difficulty in this exercise, as it may be intermixed 
 with our other occupations, without any inconven- 
 ience whatever, since in these spiritual and interior 
 aspirations we only make short deviations, which, 
 instead of preventing, rather assist us in the pur- 
 suit of the object which we have in view. The 
 pilgrim, though he stops to take a little wine to 
 refresh himself, interrupts not his journey by 
 doing so, but, on the contrary, acquires new 
 strength to finish it with more ease and expedition, 
 resting onlv that he may afterwards proceed the 
 faster. 
 
 Many have collected a store of vocal aspirations, 
 which may be very profitable ; but I would advise 
 you not to confine yourself to any set form of 
 words, but to pronounce, either with your heart 
 or mouth, such as love, without any study, shall 
 suggest to you ; for it will furnish you with as 
 many as you can desire. It is true there are cer- 
 tain words which have a peculiar force to satisfy 
 the heart in this respect. Such as the aspirations 
 interspersed so copiously throughout the Psalms 
 of David ; the frequent invocations of the name of 
 Jesus ; the ejaculations of love expressed in the 
 Canticles, etc. Spiritual songs will also answer 
 the same purpose whe^ gnrg with attention. 
 
88 A DEVOUT LIFE. 
 
 They who love with a human and natural affec- 
 tion have their thoughts and hearts incessantly 
 engaged by the object of their passion, and their 
 mouth ever employed in its praise. When absent, 
 they lose no opportunity of testifying their affec- 
 tion by letters, and meet not a tree, on the bark 
 of which they do not inscribe the mime of their 
 beloved. Thus, such as truly love God can never 
 cease to think on him, breathe for him, aspire to 
 him, and speak of him ; and, were it possible, they 
 would engrave the sacred name of Jesus on the 
 breasts of all mankind. 
 
 To this all things invite them, as there is no 
 creature that does not declare to them the praises' 
 of their beloved ; and as St. Austin says, aftei 
 St. Anthony, everything in the world addressee 
 them in a silent, yet very intelligible language, in 
 favor of their love. All things excite them to 
 good thoughts, which give birth to many animated 
 motions and aspirations of the soul t^ God. Be- 
 hold some examples. 
 
 St. Gregory Nazianzen, walking on the sea- 
 shore, observed how the waves, advancing upon 
 the beach, left behind them shells and little peri- 
 winkles, stalks of weeds, small oysters, and the 
 like, which the sea had cast upon the shore, and 
 then, returning with other waves, tcok part of them 
 back, and swallowed them up again, whilst the 
 adjoining rocks continued firm and immovable, 
 (hough the billows beat against them with so much 
 violence. Upon which he made this salutary re- 
 flection : that feeble souls, like shells and stalks of 
 weeds, surfer themselves to b« borne away, some 
 
ASPIRATIONS. 88 
 
 times by affliction, and at other times by consola- 
 tion, at the mercy of the inconstant billows of 
 fortune ; but that courageous souls continue firm 
 and unmoved under all kinds of storms : and from 
 this thought he pi oceeded to those aspirations of 
 David (Ps. lxviii) : tf Save me, O God! for the 
 waters are come i-i wen unto my soul. O Lord ! 
 deliver me out ol these deep waters ; I am come 
 into the depth of the sea, and a tempest hath 
 overwhelmed me : " for at that time he was iu 
 affliction for the unhappy usurpation of his bish- 
 opric attempted by Maxmius. 
 
 St. Fulgent uvi, bishop of Ruspa, being present 
 at a general assembly of the Roman nobility, when 
 Theodoric, king of the Goths, made an oration to 
 them, and beholding the splendor of so many great 
 lords, ranked each according to his quality, ex- 
 claimed : " O God ! how glorious and beautiful 
 must the heavenly Jerusalem be, since earthly 
 Rome appears in so much pomp ! for, if in this 
 world the lovers of vanity be permitted to shine 
 so bright, what must that glory be which is re- 
 served in the next world for the lovers and con- 
 templators of verity ! " 
 
 St. Anselm, archbishop of Canterbury, by whose 
 birth on 1 * i.iountains have been highly honored, 
 was admirable in the application of good thoughts. 
 As this holy prelate was proceeding on a journey, 
 a hare pursued by hounds ran under his horse, as 
 to a place of refuge, suggested by the imminent 
 danger of death ; whilst the hounds, barking around, 
 durst not attempt to violate the sanctuary to which 
 their prey had taken recourse. A sight so verv 
 
90 A DEVOUT LIFE. 
 
 extraordinary made the whole company burst inU 
 a fit of laughter ; but the saint, weeping and sigh- 
 ing, cried out : " Alas ! you laugh, but the poor 
 beast does not laugh ; the enemies of the soul, 
 after hunting and driving her on, through various 
 turnings and windings, into every kind of sin, lie 
 in wait for her at the narrow passage of death, to 
 catch and devour her ; but she, being terrified, 
 looks for succor and refuge on every side ; and if 
 she find none, her enemies mock and deride her." 
 When the saint had thus spoken, he rode on sigh* 
 ing. 
 
 Constantine the Great wrote with respect to St. 
 Anthony ; at which the religious about him being 
 greatly surprised, "Why," said he "are you as- 
 tonished that a king should write to a man ? Be 
 astonished rather that the eternal God has written 
 his law to mortal men ; nay, more, has spoken to 
 then; by word of mouth, in the person of his Son." 
 
 St, Francis seeing a sheep alone amidst a Mock 
 of goats, "Observe," said he to his companion, 
 "the poor sheep, how mild it is amidst the goats ; 
 our blessed Lord walked thus meekly and humbly 
 anions the Pharisees." At another time, seeing a 
 lamb devoured by a hog, "Ah! little lamb," said 
 he, weeping, " in how lively a manner dost thou 
 represent the death of my Saviour ! " 
 
 The illustrious St. Francis Borgia, while yet 
 duke of Gandia, frequently recreated himself in 
 hawking ; during this amusement he was accus- 
 tomed to make a thousand devout reflections. "I 
 admired," said he, afterwards, "how the falcons 
 come to hand, suffer themselves to be hooded and 
 
ASPIRATIONS. 91 
 
 to be tied to the perch ; and that men are so rebel- 
 ! ious to the voice of God." 
 
 The great St. Basil said, that the rose in the 
 midst of thorns makes this remonstrance to men : 
 "That which is most agreeable in this world, O ye 
 mortals ! is mingled with sorrow : nothing here is 
 pure ; regret always follows mirth ; widowhood, 
 marriage ; care, fruitfulness ; and ignominy, glory. 
 Expense follows honor : loathing comes after de- 
 light ; and sickness after health. The rose is a fair 
 flower," said this holy man, "yet it makes me 
 sorrowful, reminding me of my sin, for which the 
 earth has been condemned to bring forth thorns." 
 
 A devout soul, standing over a brook on a very- 
 clear night, and seeing the heavens and stars 
 therein represented exclaimed, " O my God ! these 
 very stars which I now behold shall be one day 
 beneath my feet, when thou shalt have lodged me 
 in thy celestial tabernacles ; and as the stars of 
 heaven are here represented, even so are the men 
 of this earth represented in the living fountain of 
 divine charity." Another, seeing a river flowing 
 swiftly along, cried out, "My soul shall never be 
 at rest, till she be swallowed up in the sea of 
 the divinity, her original source." St. Francisca, 
 contemplating a pleasant brook, upon the bank of 
 which she was kneeling at her prayers, being rapt 
 into an ecstasy, often repeated these words, "The 
 grace of my God flows thus gently and sweetly, 
 like this little stream." Another, looking on the 
 trees in bloom, sighed and said, "Ah! why am 
 I alone without blossom in the garden of the 
 Church ! " Another, seeing little chickens gath- 
 
92 A DEVOUT LIFE. 
 
 ered together under the hen said, "Preserve us, 
 O Lord ! continually under the shadow of thy 
 wings." Another, looking upon the flower called 
 Heliotropium, which turns to the sun, "When 
 shall the time come," said he, " O my God ! that 
 my soul shall faithfully follow the attractions of 
 Thy goodness?" And seeing the flowers called 
 pansies, which are beautiful, but without fra- 
 grance, " Ah ! " said he, " such are my conceptions, 
 fair in appearance, but of no effect, producing 
 nothing." 
 
 Behold, Philothea, how one may extract good 
 thoughts and holy aspirations from everything 
 that presents itself amidst the variety of this 
 mortal life ! Unhappy they who withdraw the 
 creatures from their Creator, to make them the 
 instrument of sin ; and thrice happy they that 
 turn the creatures to the glory of their Creator, 
 and employ them to the honor of his sovereign 
 Majesty. As St. Gregory Nazianzen says, "I am 
 wont to refer all things to my spiritual profit." 
 Read the devout epitaph of St. Paula, composed 
 by St. Jerome. How agreeable to behold it inter- 
 spersed with those aspirations and holy thoughts, 
 which she was accustomed to draw from occur- 
 rences of every nature ! 
 
 Now, as the great work of devotion consists in 
 the exercise of spiritual recollection and ejacula- 
 tory prayers, the want of all other prayers may 
 be supplied by them ; but the loss of these can 
 scarcely be repaired by any other means. With- 
 out them we cannot lead a good, active life, much 
 less a contemplative one. Without them repose 
 
^OLY SACRIFICE OF THE MASS. 93 
 
 would be but idleness and labor vexation. Where- 
 fore, I conjure you to embrace this, exercise youi 
 whole heart, without ever desisting from its prac- 
 tice . 
 
 CHAPTER XIV. 
 
 OF THE HOLY SACRIFICE OF MASS, AND HOW WE OUGHT TO 
 HEAR IT. 
 
 pflTHERTO I have said nothing of the most 
 3™ holy, sacred, and august sacrament and sacri- 
 fice of the Mass ; the centre of the Christian re- 
 ligion, the heart of devotion, and the soul of piety ; 
 a mystery so ineffable as to comprise within itself 
 the abyss of divine charity ; a mystery in which 
 God communicates himself really to us, and in a 
 special manner replenishes our souls with spiritual 
 graces and favors. 
 
 2. When prayer, O Philothea ! is united to 
 this divine sacrifice, it becomes so unspeakably 
 efficacious as to cause the soul to overflow, as it 
 were, with heaA'enly consolations. Here she re- 
 clines upon her well-beloved, who fills her with 
 so much spiritual sweetness, that she resembles, 
 as it is said in the canticles, a pillar of smoke, 
 proceeding from a lire of aromatic wood, from 
 myrrh and frankincense, and from all the powders 
 of the perfumer. 
 
 3. Endeavor, therefore, to assist at Mass every 
 day, that you may jointly, with the priest, offer 
 up the ho'y sacritice of your Redeemer, to God 
 
94 A DEVOUT LIFE. 
 
 his Father, for yourself and the whole Church. 
 "The angels," says St. John Chrysostom, "always 
 attend in great numbers to honor this adorable 
 mystery"; and Ave, by associating ourselves to 
 them, with one and the same intention, cannot 
 but receive many favorable influences from so 
 holy a society. The choirs of the Church tri- 
 umphant and those of the Church militant unite 
 themselves to our Lord in this divine action, that 
 with him, in him, and through him, they may 
 ravish the heart of God the Father, and make his 
 mercy all our own. Oh, what a happiness it is to 
 a soul devoutly to contribute her affections for 
 obtaining so precious and desirable a treasure ! 
 
 4. Should some indispensable business prevent 
 you from assisting in person at the celebration 
 of this sovereign sacrifice, endeavor at least to 
 assist at it by a spiritual presence, uniting your 
 intention with that of all the faithful ; and using 
 the same interior acts of devotion in your closet 
 that you would use in some church represented to 
 your imagination. 
 
 5. Now, to hear Mass in a proper manner, 
 either really or mentally, 1. From the begin- 
 ning, till the priest goes up to the altar, make 
 with him your preparation, which consists in 
 placing yourself in the presence of God, acknowl- 
 edging your unworthiness and begging pardon 
 for your sins. 2. From the time he goes up to 
 the altar till the Gospel, consider the birth and 
 the life of our Lord, by a simple and generai 
 consideration. 3. From the Gospel till after the 
 Creed, consider the preaching of our Saviour, 
 
HOLY SACRIFICE OF THE MASS. 95 
 
 and protest that you resolve to live and die in 
 the faith and obedience of his holy word, and in 
 the communion of the holy Catholic Church. 
 From the Creed to the Pater Foster apply your 
 heart to the mysteries of the passion and death 
 of our Redeemer , essentially represented in this 
 holy sacrifice, and which, with the priest and 
 the rest of the people, you must offer to the 
 honor of God the Father, an . for your salvation. 
 5. From the Pater JSToster to the Communion, 
 strive to excite a thousanc desires in your heart, 
 ardently wishing to he forever united to our Sav- 
 iour by everlasting love. 
 
 6. From the Communion till the end, return 
 thanks to Jesus Christ for his incarnation, life, 
 passion, and death : as well as for the love he tes- 
 tifies to us in this holy sacrifice ; conjuring him to 
 be forever merciful to you ; to your parents and 
 friends, and to the whole Church ; and finally, hum- 
 bling yourself with your whole heart, receive de- 
 voutly the benediction which our Lord gives you 
 through the ministry of his officer, the officiating 
 priest. 
 
 But should you prefer, during Mass, to meditate 
 on the mystery you proposed for your consideration 
 on that day, it is not necessary that you should di- 
 vert your thoughts to make all these particular 
 acts ; but, at the beginning, direct your intention 
 to adore, and offer up this holy sacrifice, by the 
 exercise of your meditations and prayer ; for in all 
 meditations the aforesaid acts may be found either 
 expressly or tacitly and equivalently. 
 
96 A DEVOUT LIFE. 
 
 CHAPTER XV. 
 
 OF VESPERS. AND OTHER PUBLIC EXERCISES 
 
 ^^ESIDES hearing Mass on Sundays and holidays, 
 ^^^ you ought also, Philothea, to be present a' 
 Vespers and the other public offices of the Church 
 as far as your convenience will permit. For, a? 
 these days are dedicated to God, we ought to per- 
 form more acts to his honor and glory on them than 
 on other days. By this means you will experience 
 the sweetness of devotion, as St. Austin did, who 
 testifies in his confessions, that hearing the divine 
 office in the beginning of his conversion, his heart 
 melted into tenderness, and his eyes into tears of 
 piety. And, indeed, to speak once for all, there 
 is always more benefit and comfort to be derived 
 from the public offices of the Church than from 
 private devotions, God having ordained that com- 
 munion of prayers should always have the prefer- 
 ence. 
 
 Enter, then, willingly into the confraternities of 
 the place in which you reside, and especially those 
 whose exercises are most productive of fruit and 
 edification, as in so doing you practise a sort of 
 obedience acceptable to God ; for, although these 
 confraternities are not commanded, they are nev- 
 ertheless recommended by the Church, which, to 
 testify her approbation of them, grants indulgences 
 and other privileges to such as enter them. Be- 
 sides, it is always very laudable to concur and co- 
 
IX VOCATION OF SAINTS. 97 
 
 jperate with many in their good designs ; for, 
 although we might perform as good exercises alone 
 as in the company of a confraternity, and perhaps 
 take more pleasure in performing them in private, 
 yet God is more glorified by the union and contri- 
 bution we make of our good works with those of 
 our brethren and neighbors. 
 
 I say the same of all kinds of public prayers and 
 devotions, which we should countenance as much 
 as possible with our good example, for the edifi- 
 cation of our neighbor, and our affection for the 
 glory of God and the common intention. 
 
 CHAPTER XVI. 
 
 OF THE HONOR AND INVOCATION OF SAINTS. 
 
 ^EINCE God often sends us inspirations by his 
 ^^ angels, we also ought frequently to send back 
 our inspirations to him by the same messengers. 
 The holy souls of the deceased, who dwell in heaven 
 with the angels, and, as our Saviour says, are equal 
 and like to the angels, Luke xv. 36, do also the 
 same office of inspiring us, and interceding for us 
 by their holy prayers. O my Philothea ! let us 
 then join our hearts with these heavenly spirits, 
 and happy souls ; and as the young nightingales 
 learn to sing in company of the old, so, by the holy 
 association we make with the saints, we shall learn 
 to pray and to sing the divine praises in a much 
 
98 A DEVOUT LIFE. 
 
 better manner. "I will sing praises to thee, O 
 Lord," says David, "in the sight of the angels." 
 Psalms exxxvii. 2. 
 
 Honor, reverence, love, and respect in a special 
 manner, the sacred and glorious Virgin Mary, she 
 being the mother of our sovereign Lord, and con- 
 sequently our mother. Let us run, then, to her, 
 and, as her little children, cast ourselves into her 
 bosom with a perfect confidence, at all times, and 
 in all occurrences. Let us call upon this dear 
 Mother ; let us invoke her motherly love ; and, en- 
 deavoring to imitate her virtues, let us bear a true 
 filial affection towards her. 
 
 Make yourself familiar with the angels, and be- 
 hold them frequently in spirit ; for, without being 
 seen, they are at present with you. Always bear a 
 particular love and reverence towards the angel of 
 the diocese wherein you dwell, and of the persons 
 with whom you live ; but especially towards your 
 own angel guardian. Address yourself often to 
 them, honor and praise them, and make use of 
 their assistance and succor in all your affairs, spir- 
 itual or temporal, that they may cooperate with 
 your intentions. 
 
 The great Peter Faber, the first priest, the first 
 preacher, and the first proposer of divinity in the 
 Holy Society of Jesus, and the companion of St. 
 Ignatius, its founder, returning from Germany, 
 where he had done great service to the glory of 
 our Lord, and travelling through this diocese, the 
 place of his birth, related, that having passed 
 through many heretical places, he had received in- 
 numerable consolations from the guardian angels 
 
HEARING THE WORD OF GOD. 99 
 
 of the several parishes, and that on repeated occa- 
 sions he had received the most sensible and con- 
 vincing proofs of their protection. Sometimes 
 they preserved him from the ambush of his enemies, 
 at other times they rendered several souls more 
 mild, and tractable to receive from him the doctrine 
 of salvation : this he related with so much earnest- 
 ness, that a gentlewoman then very young, who 
 heard it from his own mouth, related it but four 
 years ago, that is to say, about threescore year? 
 after he had told it, with an extraordinary feeling. 
 I had the consolation last year to consecrate an 
 altar on the spot where God was pleased this 
 blessed man should be born, in a little village 
 called Yilaret, amidst our most craggy mountains. 
 Choose some particular saint or saints, whose 
 lives may please you most, and whom you can 
 best imitate, and in whose intercession you may 
 have a particular confidence. The saint, whose 
 name you bear, is already assigned you, from your 
 baptism. 
 
 CHAPTER XVII. 
 
 HOW WE OUGHT TO HEAR AND READ THE WORD OF GOD. 
 
 T|^ISTEN with devotion to the word of God, 
 AA whether you hear it in familiar conversation, 
 with your spiritual friends, or in a sermon. Make 
 all the profit of it you possibly can, and suffer it 
 not to fall to the ground, but receive it into your 
 
100 A DEVOUT LIFE. 
 
 heart as a precious balm ; imitating the most hoiv 
 Virgin, who carefully preserved in her heart all 
 the words which were spoken in praise of her Son. 
 Remember that our Lord gathers up the words we 
 speak to him in our prayers, according as we 
 gather up those he speaketh to us by preaching. 
 Always have at hand some approved book of 
 devotion ; such as the spiritual works of St. Bona- 
 venture, of Gerson, of Denis, the Carthusian, oi 
 Louis Blosius, of Granada, of Stella, of Arias, of 
 Pihelle, of Dupont, of Avilla, the Spiritual Com- 
 bat, St. Austin's Confessions, St. Jerome's Epis- 
 tles, etc., etc., and read a little in them with as 
 much devotion, every day, as if you were read- 
 ing a letter, which those saints had sent you from 
 heaven to show you the way, and encourage you 
 to come thither. Read, also, the histories and lives 
 of the saints, in which, as in a looking-glass, you 
 may behold the portraiture of a Christian life, and 
 accommodate their actions to your state of life ; 
 for, although several actions of the saints cannot 
 absolutely be imitated by such as live in the midst 
 of the world, yet they may, in some degree, be 
 followed. For example, we may imitate the soli- 
 tude of St. Paul, the first hermit, in our spiritual 
 and real retirements, of which we shall hereafter 
 speak, and have already spoken; the extreme 
 poverty of St. Francis, by the practices of poverty, 
 and so of the rest. It is true, there are some of 
 their histories that give more light for the con- 
 duct of our lives than others, such as the life of 
 the blessed mother Teresa, the lives of the first 
 Jesuits, that of St. Charles Borromeus, archbishop 
 
RECEIVING INSPIRATIONS. 101 
 
 of Milan; of St. Lewis; of St. Bernard; the 
 Chronicles of St. Francis ; and several others. 
 
 There are others again, which contain more 
 matter of admiration than of imitation ; as the life 
 of St. Mary of Egypt, of St. Simeon Stylites, of 
 the two St. Catharines of Sienna and of Genoa, of 
 St. Angela, and the like ; which, nevertheless, fail 
 dot, in general, to give us a great relish for the 
 love of God. 
 
 CHAPTER XVIII. 
 
 HOW WE OUGHT TO RECEIVE INSPIRATIONS, 
 
 dlPP^ inspirations are meant all those interior at- 
 ^* tractions, motions, reproaches and remorses, 
 lights and conceptions, which God excites in us, 
 preventing our hearts with his blessings, through 
 his fatherly care and love, in order to awaken, 
 stimulate, urge, and attract us to the practice of 
 every virtue ; to heavenly love ; to good resolu- 
 tions ; and, in a word, to everything that may help 
 us on our way to eternal happiness. This is what 
 the Spouse calls knocking at the door, and speak- 
 ing to the heart of his spouse ; awaking her when 
 she sleeps ; calling after her when she is absent ; in- 
 viting her to gather apples and flowers in his 
 garden : to sing and to cause her sweet voice to 
 sound in his ears. 
 
 That you may the more perfectly comprehend 
 me, I must use a comparison. Marriage should be 
 
102 A DEVOUT LIFE. 
 
 preceded by three circumstances with relation to 
 the lady who is to be married : first, the person is 
 proposed to her ; second!//, she entertains the prop- 
 osition ; thirdly, she gives her consent. In like 
 manner, when God intends doing us some act of 
 great charity, or through our means to some other 
 person ; at first, he proposes it by inspiration ; 
 secondly, we are pleased with it; and thirdly, Ave 
 give our full consent to it. For, as there are 
 three steps by which we descend to the commission 
 of sin, viz., temptation, delectation, and consent; 
 so there are also three steps by which we ascend 
 to the practice of virtue : inspiration, which is op- 
 posite to temptation ; the delectation conceived in 
 the inspiration, which is opposite to the delecta- 
 tion in the temptation ; and the consent to the 
 inspiration, which is opposite to the consent given 
 to the temptation. 
 
 Now, though the inspiration should continue 
 during our whole life, yet we could not render 
 ourselves pleasing to God if we took no pleasure 
 in it ; on the contrary, he would be offended with 
 us, as he was with the Israelites, whose conversion 
 he had been soliciting very nearly forty years. 
 (Ps. xlv.) During this time they would give no 
 ear to him, and he swore in his wrath that they 
 should never enter into his rest. In like manner, 
 the gentleman that had for a long time served a 
 young lady would be very much disobliged, if, 
 after nil his attentions, she would not hearken to 
 the marriage he desired. 
 
 By the pleasure we take in inspirations we not 
 only show a disposition to glorify God, but begitf 
 
RECEIVING INSPIRATIONS. 103 
 
 already to please his divine Majesty. For al- 
 though this delight is not an entire consent, yet 
 it is a certain disposition towards it, and if it be 
 a good sign to take pleasure in hearing the word 
 of God, which is an exterior inspiration, it must 
 also, no doubt, be a good thing and pleasing to 
 God, to take delight in his internal aspirations. 
 Of this kind of pleasure the sacred spouse speaks, 
 Cant. v. 6 : "My soul melted when my beloved 
 spoke." Thus the gentleman is already well 
 pleased with the lady whom he serves, and 
 esteems himself favored when he sees her take 
 delight in his service. 
 
 But, after all, it is the consent which perfects 
 the virtuous act. For, if after receiving and 
 
 o 
 
 taking pleasure in the inspiration, we neverthe- 
 less refuse our consent, we show ourselves ex- 
 tremely ungrateful, and highly offend his divine 
 Majesty, by our contempt of his favors. Thus it 
 happened to the spouse, for though the sweet- 
 voice of her beloved had touched her heart with 
 a holy pleasure, yet she would not open to him 
 the door, but excused herself by a frivolous ex- 
 cuse, with which her spouse, being justly dis- 
 pleased, went his way and left her. Thus, if 
 the gentleman, who after having for a lono- time 
 paid his addresses to a lady, and made his service 
 agreeable to her, is at last shaken off and spurned, 
 would he not have much more reason for dis- 
 content than if his suit had never been favored 
 with any encouragement ? 
 
 Resolve, then, Philothea, to accept with cor- 
 diality all the inspirations it shall please God to 
 
104 A DEYOUT LIFE. 
 
 send you ; and when they come receive them ag 
 ambassadors sent by the King of heaven, who 
 desires to enter into a contract of marriage with 
 you. Attend calmly to his propositions, think 
 of the love with which you are inspired, cherish 
 the holy inspiration, and consent to the b.olv 
 motion, with an entire, a loving and a permanent 
 consent; for, by this means, God, whom you 
 cannot oblige, will hold himself greatly obliged 
 to your good will. But before you consent to 
 inspirations in things that are of great importance, 
 or that are out of the ordinary way, always con- 
 sult your spiritual guide, that he may examine 
 whether the inspiration be true or false, lest 
 you should be deceived ; because the enemy, 
 seeing a soal ready to consent to inspirations, 
 often proposes false ones to deceive her, which he 
 can never do, so long as she with humility obeys 
 her conductor. 
 
 The consent being given, you must diligent \y 
 procure the effects, and hasten to put the inspi- 
 ration into execution, which is the height of true 
 virtue ; for to have the consent within the heart 
 without producing its effects would be like plant- 
 ing a \me and not intending it should bring forth 
 fruit. 
 
 Now, what contributes wonderfully to all this 
 is the practice of the morning exercise, and of 
 those spiritual retirements above recommended, 
 as by these means we prepare ourselyes to do 
 what is good, not only by a general, but also by 
 a particular, preparation. 
 
CONFESSION. 105 
 
 CHAPTER XIX. 
 
 OF HOLY CONFESSION. 
 
 5#^UR Saviour has left the holy sacrament of 
 slaw penance and confession to his Church, that 
 in it we might cleanse ourselves from all our 
 iniquities, as often as we should be denied by 
 them. Never suffer your heart then, O Philothea ! 
 to remain long infected with sin, since you have 
 so easy a remedy at hand. As the lioness, hav- 
 ing been with the leopard, runs in haste to wash 
 herself, and get rid of the stench which the 
 meeting has left, lest the lion should be offended 
 and provoked ; so the soul, which has consented 
 to sin, ought to conceive a horror of herself, and 
 cleanse herself as quickly as possible, out of the 
 respect she ought to bear to the divine Majesty, 
 who incessantly beholds her. Alas, why should 
 we die a spiritual death, since we have so sover- 
 eign a remedy at hand ! 
 
 Confess yourself kimibJy and devoutly once 
 every week, and always, if possible, before you 
 communicate, although your conscience should 
 not reproach t you with the guilt of mortal sin, 
 for by confession you not only receive absolution 
 from the venial sins you confess, but likewise 
 strength to avoid them, light to discern them 
 well, and grace to repair all the damage you may 
 have sustained by them. You will also practise 
 the virtues of humility, obedience, sincerity, 
 
106 A DEVOUT LIFE. 
 
 charity ; Day, in a word, in this one act of confes- 
 sion you shall exercise more virtues than in any 
 other whatsoever. 
 
 How small soever may be the sins which you 
 confess, you must always conceive a sincere 
 sorrow for them, and make a firm resolution 
 never to commit them for the time to come. 
 Many who confess their venial sins merely out 
 of custom, and for the sake of order, without 
 any thought of amendment, continue, by this 
 means, their whole lifetime, under the guilt of 
 these sins, and thus lose several spiritual adva*" 
 tages. If, then, you confess that you have spoken 
 some word that was not proper, or that you have 
 played excessively, repent, and form a deter- 
 mined resolution to amend ; for it is an abuse 
 to confess any kind of sin, whether mortal or 
 Yenial, without a will to be delivered from it, 
 mice confession was instituted for no other end. 
 
 Make no superfluous accusations, such as these : 
 I have not loved God as much as I ought ; I have 
 not prayed with as much devotion as I ought ; 
 I have not cherished my neighbor as I ought ; 
 I have not received the sacraments with as great 
 reverence as I ought, etc., etc. ; for in saying this 
 you will say nothing that can make your con- 
 fessor understand the state of your conscience, 
 since all the saints in heaven and on earth might 
 say the same thing if they were to come to con- 
 fession. Examine, then, what particular reason 
 you may have to make these accusations ; and 
 when you have discovered it accuse yourself 
 sincerely and distinctly. For example, you ao* 
 
CONFESSION. 107 
 
 cuse yourself, that you have not loved your 
 neighbor as much as you ought; perhaps, be- 
 cause having seen some poor person in distress, 
 whom you might easily have assisted, you took 
 no notice of him. In this case, you should have 
 said, " Having seen a poor man in necessity, 
 I did not assist him as I might have done," 
 through negligence, hard-heartedness, contempt, 
 or according to whatever you may discover to 
 have been the occasion of this fault. You must 
 not accuse yourself either of not having prayed 
 to God with as much devotion as you ought ; 
 but if you have admitted any voluntary distrac- 
 tion, or neglected to choose a proper place, or time, 
 or posture, requisite for engaging your attention 
 (n prayer, accuse yourself of it with simplicity, 
 -vithout those general allegations which signify 
 nothing in confession. 
 
 Content not yourself with confessing your venia? 
 sins, merely as to the fact, but accuse yourself 
 also of the motive which induced you to commit 
 them. For example, be not content to say you 
 have told a lie, without prejudice to any person: 
 but also declare whether it was vainglory, to 
 praise or to excuse yourself, or whether in jest or 
 through obstinacy. If you have sinned in play, 
 express whether it was from the desire of gain or 
 irom the pleasure of conversation, and so of the 
 T'est. Tell, also, how long a time you have con- 
 tinued in your sin ; for the length of time is an 
 aggravation of the evil, there being a great differ- 
 ence betwixt a vain thought that has slipped into 
 the soul for a quarter of an hour, and one whicir 
 
108 A DEVOUT LIFE. 
 
 shfc has entertained for the space of two or three 
 day > We must, then, tell the fact, the motive, and 
 the c aitinuance of our sins. For though we are 
 not bcund to declare venial sins, nor absolutely 
 obliged to confess them, yet those who desire to 
 cleanse their souls perfectly, and attain to holy 
 devotion, must be careful to make their spiritual 
 physician acquainted with the evil of which they 
 desired to be cured, no matter how small it may be. 
 
 Fail not, then, to tell what is requisite, that he 
 may perfectly comprehend the nature of your 
 offence. For example, a man with whom I am 
 displeased speaks a light word to me in jest, and 
 I put myself into a passion, whereas, if another, 
 more agreeable to me, had said something more 
 harsh, I should have taken it in good part,- in this 
 case I would not fail to say, I have spoken angry 
 words against a certain person, and been affronted 
 at some things he said to me, not so much on 
 account of the words, as of my dislike to him. 
 Moreover, if, to make the matter more clear, it 
 was necessary to express what the words were, I 
 think it advisable to declare them, as by doing so, 
 you not only discover the sin, but also your evil 
 inclinations, customs, habits, and other roots of the 
 sin, by means of which your confessor acquires a 
 more perfect knowledge of the heart he treats with, 
 and of the most proper remedies to be applied. 
 But you must always conceal the person who has 
 had any part in your sin, as much as lies in your 
 power. 
 
 Be upon your guard against a number of sins 
 which are apt to conceal themselves and reign 
 
FREQUENT COMMUNION. 109 
 
 insensibly in the soul. In order that you may 
 confess them and be able to free yourself of them, 
 read attentively the 6th, 27th, 28th, 29th, 35th, 
 and 36th chapters of the third part, and the 7th 
 chapter of the fourth part. 
 
 Change not easily your confessor, but, having 
 made choice of one, continue, from time to time, to 
 give him an account of the state of your conscience, 
 with candor and sincerity, at least once every 
 month or every two months. Let him also know 
 the state of your inclinations, though you may not 
 have sinned by them ; for instance, if you should 
 be tormented with sadness or with melancholy, or 
 if you should be inclined to mirth, or to the desires' 
 of acquiring worldly goods and such like inclina- 
 tions. 
 
 CHAPTER XX. 
 
 OF FREQUENT COMMUNION. 
 
 WT is said that Mithridates, king of Pontus, hav- 
 *- ing invented the mithridate, so strengthened 
 his body by the frequent use of it, that afterwards, 
 endeavoring to poison himself to avoid falling 
 under the servitude of the Romans, he could not 
 effect his object. To the end that we should live 
 forever, our Saviour has instituted the most ven- 
 erable sacrament of the Eucharist, which contains 
 really his flesh and his blood. Whoever, there- 
 fore, frequently eateth of this food, with devotion, 
 
110 A DEVOUT LIFE. 
 
 so effectually confirmeth the health of his soul 
 that it is almost impossible he should be poisoned 
 by any kind of evil affection ; for Ave cannot be 
 nourished with this flesh of life, and at the same 
 time live with the affections of death. Thus, as 
 men dwelling in the terrestrial paradise might 
 have avoided corporal death by feeding on the 
 fruit of the tree of life which God had planted 
 therein, so they may also avoid spiritual death by 
 feeding on this sacrament of life. If the most 
 tender fruits, and such as are most subject to cor- 
 ruption, as cherries, strawberries, and apricots, 
 can be easily preserved the whole year with sugar 
 or honey, why should not our hearts, however 
 frail and weak, be preserved from the corruption 
 of sin, when seasoned and sweetened with the 
 incorruptible flesh and blood of the Son of God '' 
 
 Philothea ! what raply shall reprobate Christians 
 be able to make, when the just Judge shall 
 upbraid them with their folly, or rather madness, 
 in having involved themselves in eternal death, 
 since it was so easy to have maintained themselves 
 in spiritual life and health, by feeding on his 
 body, which he has left them with that intention? 
 Miserable wretches ! will he say, why did you 
 die, having the fruit and the food of life at your 
 command ? 
 
 "To receive the holy communion every day," 
 says St. Augustine, "I neither recommend nor 
 discourage ; but to communicate every Sunday, 
 
 1 persuade and exhort every one, provided his 
 soul be without any affection to sin." With the 
 same holy doctor of the Church, I neither ab 
 
FREQUENT COMMUNION. 11) 
 
 solutely condemn nor approve of the practice of 
 communicating- daily, but leave it to the discre- 
 tion of the ghostly father of him that would be 
 directed in this point. As the dispositions re- 
 quired for daily communion ought to be the most 
 exquisite, it is not prudent to recommend it gen- 
 erally to all ; and as these dispositions may be 
 found perfect in many holy souls, it is not ad- 
 visable to dissuade generally from it, but it is 
 better to leave it to be regulated by the consid- 
 eration of the inward state of each individual. 
 Wherefore, as it would be imprudent to advise 
 every one, without distinction, to frequent com- 
 munion, so it would be imprudent also to blame 
 any one for it, especially if he followed the advice 
 of a prudent director. When daily communion 
 was objected aguinst St. Catharine of Sienna, she 
 returned this modest and graceful answer : 
 " Since St. Austin blamed it not, I pray do not 
 you blame it, and I shall be content." 
 
 But as St. Austin, Philothea, strenuously ex- 
 horts us to communicate every Sunday, comply 
 with his advice as far as you may be able. For. 
 since I suppose you have no affection to either 
 mortal or venial sin, you are in that disposition 
 which St. Austin requires ; yea, and in a more 
 excellent degree, since you have not only an 
 aversion to commit sin, but you do not even retain 
 in you an affection to sin ; so that, should your 
 confessor think it proper, you may profitably com- 
 municate still more frequently than every Sunday. 
 
 However, many lawful impediments may occur, 
 not perhaps on your own part, but on the part of 
 
112 A DEVOUT LIFE. 
 
 Ihose with whom you live, which may occasion a 
 discreet guide to advise you not to communicate so 
 often. For example : if you live in a state of 
 subjection to persons who are so ill instructed, or 
 so capricious as to be troubled or disquieted to 
 see you communicate so frequently, it would, in 
 such a case, be advisable to condescend to their 
 humor and receive holy communion but once a 
 fortnight ; but this is to be understood, when you 
 can by no other means remove the difficulty. As 
 there can be no general rule prescribed in this 
 case, we must act according to the advice of our 
 spiritual director; though I may say. with assur- 
 ance, that the distance between the times of com- 
 municating, for such as desire to serve God 
 devoutly should not exceed a month. 
 
 If you act with prudence, neither father, moth- 
 er, husband, nor wife, will prevent you from 
 communicating often ; for if, on the day of you"' 
 communion, you are not less diligent in the dis 
 charge of your duties, but acquit yourself of 
 them with more cheerfulness and alacrity, how- 
 ever irksome they may be, there is no likelihood 
 that any person will seek to prevent you from 
 an exercise in which no kind of inconvenience is 
 found. But if the spirit of those with whom you 
 live is so perverse and unreasonable as to give 
 you trouble on this account, as I have said already, 
 your director will advise you to use some conde- 
 scension. 
 
 I must say a word to married people. In the 
 old law, God disapproved that creditors should 
 sxact their debts on festival days, but h& never 
 
FREQUENT COMMUNION. 113 
 
 disapproved that debtors should pay what they 
 owed to such as exacted it. It is an indecency, 
 though not a great sin, to solicit the payment of 
 the marriage debt on the day of communion ; but 
 it is not indecent, but rather meritorious, to pay 
 it. Wherefore no one ought to be debarred from 
 the communion for paying this debt, if otherwise 
 their devotion incite them to desire it. The 
 primitive Christians communicated every day, 
 although married, and blessed with a generation 
 of children ; whence I infer frequent communion 
 is by no means inconsistent with the state of a 
 parent, husband or wife, provided the party that 
 communicates be prudent and discreet. As for 
 bodily diseases, there are none which can be a 
 lawful impediment to this holy devotion, excepting 
 that which provokes to frequent vomiting. 
 
 To communicate every eight days, it is requisite 
 that one should be free from mortal sin, and any 
 affectiou to venial sin, and have, moreover, a 
 great desire of communicating ; but to communi- 
 cate every day, it is necessary Ave should over- 
 come the greatest part of our evil inclinations, and 
 that it should be by the advice of our spiritual 
 director. 
 
114 A DEVOUT LIFE. 
 
 CHAPTER XXL 
 
 HOW WE OUGHT TO COMMUNICATE. 
 
 ?PJ?REPARE yourself for holy communion the 
 2ks? evening before by many ejaculations of love, 
 retiring earlier, that you may rise sooner in the 
 morning. Should you awake in the night, raise 
 your heart to God immediately, and make some 
 ardent aspirations, in order to prepare your soul 
 for the reception of her Spouse, who, being awake 
 whilst you were asleep, prepares a thousand 
 graces and favors for you, if, on your part, 
 you are disposed to receive them. In the 
 morning rise up with alacrity to enjoy the happi- 
 ness you hope for ; and, having confessed, go with 
 a great, but humble confidence, to receive this 
 heavenly food, which nourishes your soul to im- 
 mortality ; and after repeating thrice, "Lord, I am 
 not worthy," etc., cease to move your head or your 
 lips to pray, or to sigh, but opening your mouth 
 gently and moderately, and lifting up your head 
 as much as is necessary, that the priest may see 
 what he is about, full of faith, hope, and charity, 
 receive him, in whom, by whom, and for whom, 
 you believe, hope, and whom you love. O Philo- 
 thea ! represent to yourself, that as the bee, after 
 gathering from the flowers the dew of heaven, and 
 the choicest juice of the earth, reducing them into 
 honey, carries it into her hive, so the priest, 
 having taken from the altar the Saviour of thp 
 
HOW WE SHOULD COMMUNICATE. 115 
 
 world, the true Son of God, who, as the dew, i.s 
 descended from heaven, and the true Son of the 
 Virgin, who, as a flower is sprung from the earth 
 of our humanity, puts him as delicious food into 
 your mouth and body. 
 
 Having received him in your breast, excite your 
 heart to do homage to the author of your salvation ; 
 treat with him concerning your internal affairs ; 
 consider that he has taken up his abode within 
 you for your happiness ; make him, then, as 
 welcome as you possibly can, and conduct your- 
 self in such a manner as to make it appear by all 
 your actions that God is with you. 
 
 But when you cannot enjoy the benefit of really 
 communicating at the holy mass, communicate, at 
 least, spiritually, uniting yourself by an ardent 
 desire to this life-giving tlesh of our Saviour. 
 
 Your principal intention in communicating 
 should be to advance in virtue, to strengthen }'our- 
 self in the love of God, and to receive comfort from 
 this love ; for you must receive through love that 
 which love alone caused to be given to you. You 
 cannot consider our Saviour in an action, either 
 more full of love or more tender than this, in which 
 he annihilates himself, or, as we may more properly 
 say, changes himself into food, that so he may 
 penetrate our souls and unite himself most inti- 
 mately to the heart and to the body of his faithful. 
 
 If worldlings ask you why you communicate so 
 often, tell them it is to learn to love God, to purify 
 yourself from your imperfections, to be delivered 
 from your miseries, to be comforted in your afflic- 
 tions, and supported in your weaknesses. Tel) 
 
116 A DEVOUT LIFE. 
 
 them that two sorts of persons ought to communi- 
 cate frequently : the perfect, because, being well 
 disposed, they would be greatly to blame not to 
 approach |o the source and fountain of perfection , 
 and the imperfect, to the end that they may be able 
 to aspire to perfection ; the strong, lest they should 
 become weak ; and the iveak, that they may become 
 strong; the sick, that they may be restored to 
 health ; and the healthy, lest they should fall into 
 sickness ; that for your part, being imperfect, weak, 
 and sick, you have need to communicate frequently 
 with Him who is your perfection, your strength, 
 and your physician. Tell them that those who 
 have not many worldly affairs to look after ought 
 to communicate often, because they have leisure ; 
 that those who have much business on hand should 
 also communicate often, for he who labors much 
 and is loaded with pains ought to eat solid food, 
 and that frequently. Tell them that you receive 
 the holy sacrament to learn to receive it well ; 
 because one hardly performs p.n action well which 
 he does not often practise. 
 
 Communicate frequently, then, Philothea, and 
 as frequently as you can, with *he advice of your 
 ghostly father ; and, believe me, as hares in oui 
 mountains become white in winter, because the;y 
 neither see nor eat anything but snow, so, by ap- 
 proaching to, and eating beauty, purity, and good- 
 ness itself, in this divine sacrament, you will be- 
 come altogether fair, pure, and virtuous. 
 
art Cfnrtr* 
 
 CONTAINS SEVERAL INSTRUCTIONS CONCERNING THE 
 PRACTICE OP VIRTUES •: 
 
 CHAPTER I. 
 
 OF THE CHOICE WE OUGHT TO MAKE AS TO THE EXERCISE Of 
 
 VIRTUES. 
 
 |3pS the queen of the bees never goes abroad into 
 *^ the fields without being surrounded by all hei 
 little subjects, so charity, the queen of virtues, 
 never enters the heart without bringing all the 
 other virtues in her train, exercising and disciplin- 
 ing them as a captain does his soldiers. But she 
 neither employs them all at the same time, nor in 
 the same manner, nor in all seasons, nor in every 
 place ; for as the just man, like a tree planted by 
 the river side, brings forth fruit in due season, so 
 charity, watering the soul, produces a variety of 
 good works, each one in its proper time. "Music, 
 how agreeable soever in itself, is out of season in 
 time of mourning," says the proverb. It is a great 
 fault in many, who, undertaking the practice of 
 some particular virtue, wish to exercise it on all 
 occasions. Like some ancient philosophers, they 
 either always weep or laugh ; and, what is yet 
 worse, they censure those who do not always, like 
 themselves, exercise the same virtues ; whereas, 
 
118 A DEVOUT LIFE, 
 
 we should w rejoice with the joyful, and weep with 
 them that weep," says the Apostle; "for charity 
 is patient, kind, bountiful, discreet, and conde- 
 scending." 
 
 There are, however, some virtues of so general 
 utility as not only to require an exercise of them- 
 selves apart, hut also communicate their qualities 
 to the practice of other virtues. Occasions are 
 seldom presented for the exercise of fortitude, 
 magnanimity, and magnificence ; but meekness, 
 temperance, modesty, and humility, are virtues 
 wherewith all the actions of our life should be 
 tempered. It is true, there are other virtues 
 more agreeable, but the use of these is more nte- 
 essary. Sugar is more agreeable than salt ; but 
 the use of salt is more necessary and general. 
 Therefore we must constantly have a good store 
 of these general virtues in readiness, since we 
 stand in need of them almost continually. 
 
 In the exercise of the virtues we should always 
 prefer that which is most conformable to our duty, 
 not that which is most agreeable to our imagina- 
 tion. St. Paula was prejudiced in favor of corpo- 
 ral austerities and mortifications, that she might 
 more easily enjoy spiritual comfort ; but she was 
 under a greater obligation to obey her superiors. 
 and therefore St. Jerome blamed her for using 
 immoderate abstinences against her bishop's ad- 
 vice. The apostles, on the other hand, being 
 commissioned to preach the gospel and distribute 
 the bread of heaven, thought that they should act 
 wrongly by interrupting these evangelical exer- 
 cises for Tlie relief of the poor, which, though, is 
 
PRACTICE OF THE VIRTUES. 119 
 
 in itself an excellent virtue. Every condition of 
 life has its own peculiar virtue. The virtues of 
 a prelate are different from those of a prince ; 
 those of a soldier from those of a married woman, 
 or a widow, and so on through every class of soci- 
 ety. Though all ought to possess all the virtues, 
 yet all are not equally bound to exercise them; 
 but each ought to practise, in a more particular 
 manner, those virtues which are most requisite for 
 the state of life to which he is called. 
 
 Among the virtues unconnected with our par- 
 ticular duty we must prefer the excellent to the 
 glittering and showy. Comets appear greater 
 than stars, and apparently occupy a greater space ; 
 whereas, in reality, they can neither in magnitude 
 nor equality be compared to the stars ; for a^ 
 they only seem great because they are nearer, and 
 appear in a grosser manner than the stars, so there- 
 are certain virtues, which, on account of their 
 proximity, become more sensible, or, to use the 
 expression, more material, that are highly esteemed 
 and always preferred by the vulgar. Hence it i? 
 that so many prefer corporal alms before spiritual ; 
 the hair-shirt, fasting, going barefoot, using the 
 discipline, and other such corporal mortifications, 
 before meekness, mildness, modesty, and other 
 mortifications of the heart; which are, neverthe- 
 less, more exalted. Choose then, Philothea, the 
 best virtues, not the most esteemed ; the most 
 noble, not the most apparent ; those that are 
 actually the best, not those that are the most 
 ostensible or shining. 
 
 It is profitable for every one to exercise some 
 
120 A DEVOUT LIFE. 
 
 particular virtue, yet not so as to abandon the 
 rest, but to keep his spirit in a more settled order. 
 A fair virgin, in royal attire, more bright than the 
 sun, whose head was decorated with a crown of 
 olives, appeared to St. John, bishop of Alexan- 
 dria,- and said to him : " I am the eldest daughter 
 ol the king : if thou canst have me for thy frie**3., 
 I shall conduct thee to his presence." He under- 
 stood that she was mercy towards the poor, which 
 God recommended to him ; and therefore ever 
 after he gave himself up so absolutely to the prac- 
 tice of this virtue as to obtain the title of St. John 
 the Almoner. Eulogius, the Alexandrian, desir- 
 ing to render God some particular service, and not 
 having strength enough to embrace a solitary life, 
 nor to subject himself to the obedience of another, 
 took a poor wretch, quite eaten up with the 
 leprosy, into his house, that he might exercise 
 towards him the virtues of charity and mortifica- 
 tion ; and, to perform them the more worthily, he 
 made a vow to honor and serve him as his lord 
 and master : being tempted to separate, they 
 addressed themselves to the great St. Anthony, 
 who said, "Take care, my children, not to sepa- 
 rate from each other, for being both of you near 
 your end, if the angel should not find you together, 
 you run a great risk of losing your crown." 
 
 St. Lewis visited hospitals, and attended the 
 sick as diligently as if he had served for wages. 
 St. Francis had so extraordinary a love for pov- 
 erty as to call her his lady, and St. Dominick, for 
 preaching, from which his order takes its name. 
 St. Gregory the Great, following the example of 
 
PRACTICE OF THE VIRTUES. 121 
 
 Abraham, took pleasure in entertaining pilgrims, 
 and like him received the King of Glory in the 
 form of a pilgrim. Tobias exercised his charity 
 in burying the dead, St. Elizabeth, though a 
 great princess, delighted in nothing so much as in 
 abasing herself. St. Catharine of Genoa, in her 
 widowhood, dedicated herself to serve a hospital. 
 Cassian relates that a devout lady, desirous to 
 exercise the virtue of patience, came to St. Atha- 
 nasius, who, at her request, placed with her a 
 poor widow, so exceedingly peevish, choleric, and 
 troublesome, that by her insupportable temper 
 she gave the good lady ample occasion to exercise 
 the virtues of meekness and charity. 
 
 Thus, among the servants of God, some apply 
 themselves to serve the sick ; others to relieve the 
 poor ; others to propagate the knowledge of the 
 Christian doctrine amongst children ; others to 
 reclaim souls that are gone astray ; others to adorn 
 churches and decorate altars ; others to restore 
 peace and concord amongst those who have been 
 at variance. As embroiderers lay gold, silver, 
 and silk on their several grounds, with such an 
 admirable variety of colors as to resemble all 
 kinds of flowers, so these pious souls make choice 
 of some particular devotion to serve as a ground 
 for the spiritual embroidery of all other virtues, 
 holding thereby all their actions and affections 
 better united and ordered, by referring them to 
 their principal exercise ; and thus they show forth 
 their spirit in its gilded clothing, surrounded with 
 variety. Ps. xliv. 10. 
 
 When assaulted by any vice we must embrace 
 
122 A DEVOUT LIFE. 
 
 the practice of the contrary virtue, and refer all the 
 others to it ; by which means we shall overcome 
 our enemy, and at the same time advance in all vir- 
 tues. Thus, if assaulted by pride or by anger, we 
 must, in all our actions, practise humility and meek- 
 ness ; and make all our other exercises ot prayer, and 
 the sacraments of prudence, constancy, and sobri- 
 ety, subservient to this end. For as the wild 
 boar, to sharpen his tusks, wets and polishes them 
 with his other teeth, and by this means sharpens 
 all of them ; so a virtuous man, having undertaken 
 to perfect himself in that virtue of which he stands 
 in most need for his defence, files and polishes it 
 by the exercise of the other virtues, whilst the}? 
 help to refine that one, make all of them become 
 better polished. Thus it happened to Job, who, 
 exercising himself particularly in patience, against 
 the many temptations wherewith he was assaulted, 
 became perfectly established and confirmed in all 
 kinds of virtues. Nay, St. Gregory Nazianzen 
 says, "that by the perfect exercise of one only 
 virtue a person may attain to the height of all the 
 rest ; " for which he alleges the example of Rahab, 
 who, having exactly practised the virtue of hospi- 
 tality, arrived at a great degree of Glory. But 
 this is to be understood of a virtue which is prac- 
 tised with great fervor and charity 
 
PRACTICE OF THE VIRTUES- 123 
 
 CHAPTER II. 
 
 A CONTINUATION OF THE FORMER DISCOURSE ABOUT THE 
 CHOICE OF VIRTUES. 
 
 ^SJFOUNG beginners in devotion, says St. Austin, 
 eUP commit certain faults, which, according to the 
 rigor of the laws of perfection, are blamable and 
 yet commendable, on account of the presage they 
 £ive of future excellence in piety, to which they 
 serve as a disposition. That low and servile fear 
 which begets excessive scruples in the souls of 
 new converts from a course of sin, is commendable 
 in oeginners, and a certain foreboding of a future 
 purity of conscience ; but the same fear would be 
 blamable in those who are far advanced, in whose 
 heart love ought to reign, which by imperceptible 
 degrees chases away this kind of servile fear. 
 
 St. Bernard, at the beginning, was full of rigoi 
 towards those that put themselves under his direc- 
 tion ; he told them that they must leave the body 
 behind, and come to him only with the spirit. 
 When he heard their confessions he severely 
 reprehended the most trivial faults, and urged 
 them on to perfection, with such vehemence that, 
 instead of making them advance forward, he drew 
 them back ; for they fell into despondency at 
 seeing themselves so earnestly pressed up so steep 
 and high an ascent. Observe, Philothea, it was an 
 ardent zeal for perfect purity that induced this 
 great saint to adopt this manner of proceeding. 
 
124 A DEVOUT LIFEc 
 
 This zeal of the saint was a great virtue, but a 
 virtue nevertheless reprehensible ; of which God 
 himself, in a holy vision, made him sensible, infus- 
 ing at the same time into his soul so meek, amiable, 
 and tender a spirit, that, being totally changed, 
 he repented of his former rigor and severity, and 
 became so gracious and condescending to every 
 one as to make himself all to all, that he might 
 gain all. St. Jerome having related Lloav his 
 dear daughter, St. Paula, was not only excessive, 
 but obstinate, in the exercise of bodily mortifica- 
 tion, to such a degree that she would not yield to 
 the contrary advice of Epiphanius, her bishop, and, 
 moreover, that she suffered herself to be carried 
 away with so excessive grief for the death of her 
 friends as to be herself frequently in danger of 
 death, concludes at length with these words : r ' Some 
 will say, that, instead of writing the praises of this 
 holy woman, I write reprehensions and dispraises * 
 but I call Jesus to witness, whom she served, and 
 whom I desire to serve, that I lie not either on the 
 one side, or on the other, but set down sincerely 
 what related to her, as one Christian should do of 
 another; that is to say, 1 write her history, not 
 her panegyric ; and that her vices are the virtues 
 of others ; " meaning that the failings and defects of 
 St. Paula would have been esteemed virtue in a 
 soul less perfect, and that there are actions es- 
 teemed imperfections in the perfect, which would 
 be held great perfections in those who are imper- 
 fect. 
 
 It is a £food sign, when "at the end of sickness" 
 ihe legs of the sick person swell, for it shows that 
 
PRACTICE OF THE VIRTUES. 125 
 
 nature, now acquiring strength, expels her super- 
 fluous humors ; but this would be a bad symptom 
 in a healthy person ; as it would show that nature 
 has not sufficient strength to resolve and dissipate 
 the humors. We must, my Philothea, have a 
 good opinion of those who practise virtue, though 
 imperfectly, since we see the saints themselves 
 have often practised them in this manner. But, as 
 to ourselves, we must be careful to exercise them, 
 not only faithfully, but discreetly ; and to this end 
 we must strictly observe the advice of the wise 
 man, " not to rely on our own prudence," but on the 
 judgment of those whom God has given us for 
 conductors. 
 
 There are certain things which many esteem as 
 virtues, which in reality are not : I mean ecstasies, 
 or raptures, insensibilities, impassibilities, deiflcai 
 unions, elevations, transformations, and similar 
 perfections, treated of in certain 'nooks, which 
 promise to elevate the soul to a contemplation 
 purely intellectual, to an essential application of 
 the spirit, and a supernatural life. But observe 
 well, Philothea, these perfections are not virtues, 
 but rather the recompenses of virtues, or small 
 specimens of the happiness of the life to come, 
 which God sometimes presents to men, to make 
 them enraptured with the whole piece, which is 
 only to be found in heaven. 
 
 But we must not aspire to their favors, since 
 they are by no means necessary to the serving and 
 loving of Gcd, which should be our only preten- 
 sion ; neither are they such as can be obtained by 
 labor and industry, since they are rather passions 
 
126 A DEVOUT LIFE. 
 
 than actions, which we may indeed receive, but 
 cannot produce in ourselves. I add that we have 
 only undertaken, and must e trenuously endeavor 
 to render ourselves good, devout, and godly ; but, 
 if it should please God to elevate us to these an- 
 gelical perfections, we, also, shall then be angels. 
 In the meantime let us endeavor humbly and 
 devoutly to acquire those simple virtues for which 
 our Saviour has exhorted us to labor ; such as 
 patience, meekness, mortification of the heart, 
 humility, obedience, poverty, chastity, tenderness 
 towards our neighbors, bearing with their imper- 
 fections, diligence, and holy fervor. Let us leave 
 these supereminent favors to elevated souls ; we 
 merit not so hiirh a rank in the service of God ; 
 we shall be too happy to serve him in his kitchen 
 or to be his domestics in much lower stations. If 
 he should hereafter think proper to admit us into 
 his cabinet, or privy council, it will be through 
 the excess of his bountiful goodness. Yea, Philo- 
 thea, the King of Glory does not recompense his 
 servants according to the dignity of the offices they 
 hold, but according to the measure of the love 
 and humility with which they exercise them. 
 Saul, seeking the asses of his father, found the 
 kingdom of Israel. Rebecca, watering the camels 
 of Abraham, became the spouse of his son. Ruth, 
 gleaning after the reapers of Boaz, and laying 
 down at his feet, was advanced to his side and 
 made his wife. High and elevated pretensions to 
 extraordinary favors are subject to illusion and 
 deceit ; and it sometimes happens that those who 
 imagine themselves angels are not so much as 
 
PRACTICE OF THE VIRTUES. 127 
 
 good men, and that there is more sublimity in 
 their words and expressions than in their manner 
 of thinking and acting. We must neither despise 
 nor censure any one ; but, blessing God for the 
 supereminence of others, keep ourselves in oui 
 lower but safer way, less eminent, but better 
 suited to our insufficiency and littleness ; in which, 
 if we conduct ourselves with humility and fidelity, 
 God will infallibly elevate us to a situation tha* 
 will be truly exalted. 
 
 CHAPTER III. 
 
 OF PATIENCE. 
 
 dpJATIEXCE is necessary for you ; that, doing 
 *^ the will of God, you may receive the 
 premise," — Heb. x. 36. If our Saviour him- 
 self has declared, Luke xxi. 19, "In your 
 patience you shall possess your souls," should it 
 not be, Philothea, a great happiness for man to 
 possess his soul ? — and the more perfect our pa- 
 tience, the more absolutely do we possess them. 
 Let us frequently call to mind, that as our Lord 
 has saved us by patient sufferings, so we also ought 
 to work out our salvation by sufferings and afflic- 
 tions ; enduring injuries and contradictions with 
 all possible meekness. 
 
 Limit not your patience to this or that kind of 
 injuries and afflictions, but extend it universally 
 
128 A DEVOUT LITE. 
 
 to all those that it shall please God to send you. 
 Some are unwilling to suffer any tribulations but 
 those that are honorable ; for example, to be 
 wounded in battle, to be a prisoner of war, to be 
 persecuted for religion, or impoverished by some 
 lawsuit determined in their favor ; now these 
 people do not love the tribulation, but the honor 
 wherewith it is accompanied ; whereas he that is 
 truly patient suffers, indifferently, tribulations, 
 whether accompanied by ignominy or honor. To 
 be despised, reprehended, or accused by wicked 
 men is pleasant to a man of good heart ; but to 
 suffer blame and ill-treatment from the virtuous, 
 or from our friends and relations, is the test of 
 true patience. I admire the meekness with which 
 the oreat St. Charles Borromeo suffered a lono; 
 time the public reprehensions that a great preacher 
 of a strictly reformed order uttered against him 
 in the pulpit, more than all the assaults he re- 
 ceived from others ; for as the sting of a bee is 
 far more painful than that of a fly, so the evils we 
 suffer from good men are much more insupporta- 
 ble than those we suffer from others ; and yet i J 
 often happens that two good men, having each of 
 them the best intentions, through a diversity of 
 opinion, foment great persecutions and contradic- 
 tions against each other. 
 
 Be patient, not only with respect to the subject 
 of the affliction which may befall you, but also 
 with regard to its accessories or accidental circum- 
 stances. Many conld be content to encounter 
 evils, provided they might not be incommoded by 
 them. I am not vexed, savs one, at being poor, 
 
PRACTICE OF THE VIRTUES. 129 
 
 if it had not disabled me to serve my friends, to 
 give my children proper education ; or to live as 
 honorable as I could wish. It would give me no 
 concern, says another, were it not that the world 
 would think it happened through my own fault. 
 Another would be content to suffer the scandal 
 patiently, provided no one would believe the 
 detractor. Others are willing to suffer some part 
 of the evil, but not the whole ; they do not com- 
 plain on account of their sickness, but for the 
 want of money to obtain a cure, or because they 
 are so troublesome to those about them. Xow, I 
 say, Philothea, we must not only bear sickness 
 with patience, but also be content to suffer sick- 
 ness under any disorder, and in any place, amongst 
 those persons, and with those inconveniences, which 
 God pleases ; and the same must be said of other 
 tribulations. When any evil befalls you, apply 
 the remedies that may be in your power, agree- 
 ably to the will of God ; for to act otherwise 
 would be to tempt divine Providence. Having 
 done this, wait with resignation for the success it 
 may please God to send ; and, should the remedies 
 overcome the evil, return him thanks with hu- 
 mility , but if, on the contrary, the evils overcome 
 the remedies, bless him with patience. 
 
 Attend to the following advice of St. Gregory : 
 whenever you are "justly accused" of a fault, 
 humble yourself, and candidly confess that you 
 deserve more than the accusation which is 
 brought against you ; but, if the charge be false, 
 excuse yourself meekly, denying your guilt, for 
 you owe this respect to truth, and to the edifi- 
 
130 A DEVOUT LIFE. 
 
 cation of your neighbor. But if, after your true 
 and lawful excuse, they should continue to ac- 
 cuse you, trouble not yourself nor strive to have 
 your excuse admitted ; for, having discharged your 
 duty to truth, you must also do the same to hu- 
 mility, by which means you neither offend against 
 the care you ought to have of your reputation, nor 
 the love you owe to peace, meekness of heart, and 
 humility. 
 
 Complain as little as possible of the wrongs you 
 suffer ; for, commonly speaking, he that com- 
 plains sins, because self-love magnifies the in- 
 juries we suffer, and makes us believe them 
 greater than they really are. Make no com- 
 plaint to choleric or consorious persons ; but if 
 complaints be necessary, either to remedy the 
 offence or restore quiet to your mind, let them 
 be made to the meek and charitable, who truly 
 love God ; otherwise, instead of easing your heart, 
 they will provoke it to greater pain ; for, instead 
 of extracting the thorn, they will sink it the 
 deeper. 
 
 Many, on being sick, afflicted, or injured by 
 others, refrain from complaining or showing a 
 sensibility of what the)' suffer, lest it should ap- 
 pear that they wanted Christian fortitude, and 
 resignation to the will of God ; but still they 
 contrive divers artifices, that others should not 
 only pity and compassionate their sufferings and 
 afflictions, but also admire their patience and 
 fortitude. Now this is not a true patience, but 
 rather a refined ambition and subtle vanity. 
 *They have glory," says the apostle, "but not 
 
PRACTICE OF THE A IRTUES. 131 
 
 with God." The truly patient man neither com- 
 plains himself nor desires to be pitied by others ; 
 he speaks of his sufferings with truth and sin- 
 cerity, without murmuring, complaining, or ag- 
 gravating the matter. He patiently receives 
 condolence, unless he is pitied for an evil which 
 he does not suffer, for then he modestly declares 
 that he does not suffer on that account, and thus 
 he continues peaceable betwixt truth and patience, 
 acknowledging, but not complaining of the evil. 
 
 Amidst the contradictions which shall infalli- 
 bly befall you in the exercise of devotion, re- 
 member the words of our Lord, John xvi. 21 : 
 "A woman when she is in labor, hath sorrow 
 because her hour is come ; but when she hath 
 brought forth her child, she remembereth no 
 more the anguish, for joy that a man is born 
 into the world.*' For you have conceived Jesus 
 Christ, the noblest child in the world, in your 
 soul, and until he is quite brought forth, you 
 cannot but suffer in your labor; but be of good 
 courage, these sorrows once past, everlasting joy 
 shall remain with you for having brought him 
 forth. Xow you shall have wholly brought him 
 forth, when you have entirely formed him in your 
 heart and in your works, by an imitation of his 
 life. 
 
 In sickness offer up all your griefs and pains 
 is a sacrifice to our Lord, and beseech him to 
 unite them with the torments he suffered for 
 you. Obey your physician, take your medicines, 
 food, and other remedies, for the love of God, 
 remembering the gall he took for your sake ; 
 
132 A DEVOUT LITE. 
 
 lesire to be cured, that you may serve him, 
 but refuse not to continue sick, that you may 
 obey him ; and dispose yourself for death, if it 
 be his pleasure, that you may joraise and enjo}' 
 him forever. 
 
 Remember, that as bees, whilst making their 
 honey, live upon a bitter provision, so we can 
 never perform acts of greater sweetness, nor 
 better compose the honey of excellent virtues, 
 than whilst we eat the bread of bitterness, and 
 live in the midst of afflictions. And as the 
 honey that is gathered from the flowers of thyme, 
 a small bitter herb, is the best, so the virtue which 
 is exercised in the bitterness of the meanest and 
 most abject tribulations is preferable. 
 
 Consider frequently Christ Jesus crucified, 
 naked, blasphemed, slandered, forsaken, and 
 overwhelmed with all sorts of troubles, sorrows, 
 and labors ; and remember that all your suffer- 
 ings, either in quality or quantity, are not com- 
 parable to his, and that you can never suffer 
 anything for him equal to that which he has 
 endured for you. 
 
 Consider the torments the martyrs have suf- 
 fered, and those which many at present endure 
 more grievous without any comparison than 
 yours, and then say : Alas ! are not my suffer- 
 ings consolations, and my pains pleasures, in 
 comparison of those, who, without any relief, 
 assistance, or mitigation, live in a continual 
 death, overcharged with afflictions infinitely 
 greater than mine ? 
 
OF EXTERIOR HUMILITY. 133 
 
 CHAPTER IV. 
 
 OF EXTERIOR HUMILITY. 
 
 ^MORROTT empty vessels, not a few," said Eli- 
 ■■** seus to the poor widow, 4 Kings iv. 3 ; " and 
 pour oil into them." To receive the grace of God 
 into our hearts they must be emptied of vainglory. 
 As the Castrel, 1 by crying and looking on the 
 birds of prey, affrights them by a secret property 
 peculiar to itself, which makes the doves love her 
 above all other birds, and live in security with 
 her : so humility repels Satan, and preserves the 
 grace and gift of the Holy Ghost within us. All 
 the Saints, but particularly the King of Saints and 
 his Mother, have always honored and cherished 
 this blessed virtue more than any amongst the 
 moral virtues. T\ r e call that glory vain which we 
 assume to ourselves, either for what is not in us, 
 or for what is in us, and belongs to us, but deserves 
 not that we should glory in it. The nobility of 
 our ancestors, the favor of great men, and popular 
 honor, are things, not in us, but either in our pro- 
 genitors, or in the esteem of other men. Some 
 become proud and insolent, either by riding a good 
 horse, wearing: a feather in their hat, or by beino; 
 dressed in a fine suit of clothes ; but who does not 
 see the folly of this? for if there be any glory in 
 such things, the glory belongs to the horse, the 
 bird, and the tailor; and what a meanness of heart 
 
 1 Or Kestrel, a bird of the hawk kind 
 
134 A DEVOUT LIFE. 
 
 must it be, to borrow esteem from a horse, from & 
 feather, or some ridiculous new fashion ! Others 
 value themselves for a well-trimmed beard, for 
 curled locks, or soft hands ; or because they can 
 dance, sing, or play ; but are not these effeminate 
 men, who seek to raise their reputation by so friv- 
 olous and foolish things? Others, for a little 
 (earning, would be honored and respected by the 
 whole world, as if everyone ought to become their 
 pupil, and account them his masters. These are 
 called pedants. Others strut like peacocks, con- 
 templating their beauty and think themselves ad- 
 mired by every one. All this is extremely vain, 
 foolish, and impertinent ; and the glory which is 
 raised on so weak foundations is justly esteemed 
 vain and frivolous. 
 
 True goodness is proved like true balm ; for as 
 balm, when dropped into water, if it sinks and rests 
 at the bottom, is so accounted the most excellent 
 and precious ; so, if you would know whether l 
 man be truly wise, learned, or generous, observe 
 whether his qualifications tend to humility, mod- 
 esty, and submission ; for then they shall be good 
 indeed ; but if they swim on the surface, and strive 
 to appear above water, they shall be so much the 
 less true, in the same proportion as they appear. 
 As pearls, that are conceived and nourished by the 
 wind, or by the noise of thunder, have nothing of 
 the substance of pearls, but merely the external 
 appearance ; so the virtues and good qualities of 
 men that are bred and nourished by pride, osten- 
 tation, and vanity, have nothing but the appearance 
 of good. 
 
OF EXTERIOR HUMILITY. 135 
 
 Honors, rank, and dignities, are like saffron, 
 which thrives best, and grows most plentifully, 
 when trodden under foot. It is no honor to be 
 beautiful when a man prizes himself for it : beauty, 
 to have a good grace, should be neglected ; and 
 learning is a disgrace to us when it degenerates 
 into pedantry. 
 
 If we stand upon the punctilio for places, pre- 
 cedency, and titles, besides exposing our qualities 
 to be examined, tried, and contradicted, we render 
 them vile and contemptible ; for as honor is 
 beautiful when freely given, so it becomes base 
 when exacted or sought after. When the peacock 
 spreads his tail to admire himself, in raising up 
 his beautiful feathers he ruffles all the rest, and 
 discovers his deformities. Flowers that are fair 
 whilst they grow in the earth wither and fade 
 when handled ; and as they that smell the mandrake 
 at a distance perceive a most agreeable fragrance, 
 whilst they that approach become sick and stupefied, 
 so honors give a pleasant satisfaction to those that 
 view them afar off, without stopping to amuse 
 themselves with them, or being earnest about them. 
 Those who affect them, or feed on them, are 
 exceedingly blamable, and worthy of reprehen- 
 sion. 
 
 The pursuit and love of virtue begin to make us 
 virtuous ; but the pursuit and love of honor make 
 us contemptible and worthy of blame. Generous 
 minds do not amuse themselves about the petty 
 toys of rank, honor, and salutation : they have 
 other things to perform ; such baubles only belong 
 to degenerate spirits. 
 
136 A DEVOUT LITE. 
 
 He that may have pearls never loads himself 
 with shells ; and such as aspire to virtue trouble 
 not themselves about honors. Every one indeed 
 may take and keep his own place without prejudice 
 to humility, so that it be done carelessly, and 
 without contention. For as they that come from 
 Peru, besides gold and silver, bring also thence apes 
 and parrots, because they neither cost much, nor 
 are burdensome ; so they that aspire to virtue 
 refuse not the rank and honor due to them, pro- 
 vided it cost them not too much care and attention, 
 nor involve them in trouble, anxiety, disputes, or 
 contentions. Nevertheless, I do not here allude 
 to those whose dignity concerns the public, nor to 
 certain particular occasions of important conse- 
 quences ; for in these every one ought to keep 
 what belongs to him, with prudence and. discretion, 
 accompanied by charity and suavity of manners. 
 
 CHAPTER V. 
 
 OF MORE INTERNAL HUMILITY. 
 
 |UT you desire. Philothea, to penetrate still 
 deeper into humility ; for what I have hitherto 
 said rather concerns wisdom than humility. Let us, 
 then, proceed. Many neither will not and dare 
 not consider the particular favors God has done 
 them, lest it might excite vainglory and self- 
 complacency ; but in doing so they deceive 
 
OF MORE INTERNAL HUMILITY. 137 
 
 themselves ; for since the best means to attain the 
 love of God (says the great angelical Doctor) is 
 the consideration of his benefits, the more we know 
 them the more shall we love him ; and as the par- 
 ticular benefits he has conferred on us more power- 
 fully move us than those that are common to others, 
 so ought they to be more attentively considered. 
 Certainly nothing can so effectually humble us be- 
 fore the mercy of God as the multitude of his 
 benefits ; nor so much humble us before his justice as 
 the enormity of our innumerable offences. Let us, 
 then, consider what he has done for us, and what we 
 have done against him ; and as we reflect on our 
 sins, one by one, so let us consider his favors in the 
 same order. We must not fear lest the knowledge ol 
 his gifts make us proud, so long as we are attentive 
 to this truth, "that whatsoever there is of good in 
 us is not from ourselves." Do mules cease to be 
 disgusting beasts, because they are laden with the 
 precious and perfumed goods of the prince ? " What 
 hast thou which thou hast not received?" says the 
 apostle, 1 Cor. iv. 7. "And if thou hast received 
 it, why dost thou glory?" Nay, on the contrary, 
 the lively consideration of favors received makes 
 us humble, because a knowledge of them excites 
 gratitude. But if, in considering the favors that 
 God has conferred on us, any thoughts of vanity 
 should attack us, it will be an infallible remedy to 
 recur to the consideration of cur ingratitudes, 
 imperfections, and miseries. If we consider what 
 xv e did when God was not with u.s, we shall easily 
 oe convinced that what we do while he is with us 
 iS not of our own exertion ; Ave shall indeed rejoice 
 
138 A DEVOUT LIFE. 
 
 in it, because we enjoy it, but we shall glorify 
 God, because he alone is the author of it. Thus 
 the blessed Virgin confesses that God had done 
 great things for her, but it is only to humble 
 herself, and to glorify God: "My soul," says she, 
 ff doth magnify the Lord, because he has done 
 great things for me." Luke i. 46, 49. 
 
 We often confess ourselves to be nothing, nay, 
 misery itself, and the refuse of the world ; but 
 would be very sorry that any one should believe 
 us, or tell others that we are really so miserable 
 wretches. On the contrary, we pretend to retire, 
 and hide ourselves, so that the world may run 
 after us, and seek us out. We feign to wish 
 ourselves considered as the last in the company, 
 and sit down at the lowest end of the table ; but it 
 is with a view 7 that we may be desired to pass to 
 the upper end. True humility never makes a 
 show of herself, nor uses many humble words ; 
 for she desires not only to conceal all other virtues, 
 but principally herself; and, were it lawful to 
 dissemble, or scandalize her neighbor, she would 
 perforin actions of arroganey and haughtiness, 
 that she might conceal herself beneath them and 
 remain altogether unknown. 
 
 My advice, therefore, Philothea, is that we 
 should either not accustom ourselves to words of 
 humility, or else use them with a sincere interior 
 sentiment, conformably to what we pronounce 
 outwardly. Let us never cast down our eyes but 
 when we humble our hearts ; let us not seem to 
 desire to be the lowest, unless wo sincerely desire 
 it I think this rule so general as to admit of no 
 
OF MORE INTERNAL HUMILITY. 139 
 
 exception ; I only add, that civility requires Ave 
 should sometimes offer precedency to those who 
 will doubtless refuse it, and yet this is neither 
 duplicity nor false humility; for in this case, as 
 the offer of precedency is only the beginning of 
 honor, and since we cannot give it them entirely, 
 we do well to give them the beginning. I say, 
 though some words of honor or respect may not 
 seem strictly conformable to the truth, yet they 
 are sufficiently so, provided the heart of him that 
 pronounces them has a sincere intention to honor 
 and respect him to whom they are addressed, for 
 although the words signify with some excess that 
 which we would say, yet we do not act wrongly in 
 using them when common custom requires it ; 
 however, I wish our Avords were always as nearly 
 as possible suited to our affections, that so we 
 might follow ; in all and through all, a cordial 
 sincerity and candor. A man that is truly humble 
 would rather another should say to him that he is 
 miserable, and that he is nothing, than to say it 
 himself; at least, if he knows that any man says so 
 he does not contradict it, but heartih r agrees to it ; 
 for, believing it himself firmly, he is pleased that 
 others entertain the same opinion. 
 
 Many say that they leave mental prayer to those 
 that are perfect ; that, as for themselves, they are 
 unworthy to use it. Others protest they dare 
 not communicate often, because they find them- 
 selves not sufficiently pure. Others fear they 
 should bring disgrace upon devotion if they 
 meddled with it, by reason of their great misery 
 and frailty. Others refuse to employ their talents 
 
140 A DEVOUT LIFE. 
 
 in the service of God and their neighbor, saying 
 they know their own weakness, and fear they 
 should become proud if they proved instruments 
 of any good ; and that, in giving light to others, 
 they should consume themselves in the flames of 
 vanity. All this is nothing but an artificial kind 
 of humility, false and malicious, whereby they 
 tacitly and subtilely seek to find fault with the 
 things of God ; or, at the best, to conceal the love 
 of their own opinion, humor, and sloth, under the 
 pretext of humility. " Ask thee a sign of the Lord 
 thy God either unto the depth of hell, or to the 
 height above," said the prophet (Isaias vii. 11) 
 to unhappy Achaz ; and he answered, "I will not 
 ask, neither will I tempt the Lord." Oh ! the 
 wicked man ! He would seem to bear an extreme 
 veverence to God, and excuses himself, under the 
 ^olor of humility, from aspiring to that grace 
 which the divine goodness offers him ; but does he 
 not see, that when God desires to give us his 
 graces, it is pride to refuse them ;that the gifts of 
 God oblige us to receive them ; and that it is 
 humility to obey, and to comply as nearly as Ave 
 can with his desires? The desire of God is, that 
 we should be perfect, uniting ourselves to him, 
 and imitating him as nearly as possible. The 
 proud man, who trusts in himself, has just reason 
 not to attempt anything ; but he that is humble is 
 so much the more courageous, by how much the 
 more he acknowledges his own inability ; and the 
 more wretched he esteems himself the more con- 
 fident he becomes ; because he places his whole 
 trust in God, who delights to display his omnipo- 
 
OF MORE INTERNAL HUMILITY. l4l 
 
 tence in our weakness, and to elevate his mercy 
 upon our misery. We may then humbly and 
 devoutly presume to undertake all that may be 
 judged proper for our advancement by those thai 
 conduct our souls. 
 
 To imagine we know what we do not know il 
 folly ; to desire to pass for knowing that of which 
 we are ignorant is an intolerable vanity. For my 
 part, as I would not make a parade of the knowl- 
 edge even of that which I know ; so, on the other 
 hand, I would not pretend to be ignorant thereof. 
 When charity requires it we must freely and 
 mildly communicate to our neighbor, not only 
 what is necessary for our instruction, but, also, 
 what is profitable for our consolation ; for humility, 
 which conceals virtues, in order to preserve them, 
 discovers them, nevertheless, when charity re- 
 quires it, in order that w^e may enlarge, increase, 
 and perfect them. In this respect humility 
 imitates a certain tree in the Isles of Tylos, that 
 at night closes up her beautiful carnation flowers, 
 and only opens them to the rising sun ; and as the 
 inhabitants of the country say that those flowers 
 sleep by night, so humility covers all our virtuous 
 and human perfections, and never unfolds them 
 except for the sake of charity, which, being not a 
 human and moral, but a divine and heavenly vir- 
 tue, is the true son of all other virtues, over which 
 she ought always to have dominion. Hence we 
 may conclude that those humilities which are 
 prejudicial to charity are assuredly false. 
 
 I would neither pretend to be a fool nor a wise 
 man ; for if humility forbids me to conceal my 
 
142 4. DEVOUT LIFE. 
 
 wisdom, candor and sincerity also forbid me to 
 counterfeit the fool ; and as vanity is opposite to 
 humility, so artifice, affectation, and dissimulation 
 are contrary to sincerity. But, if some great ser- 
 vants of God have pretended to be fools, to render 
 themselves more abject in the eyes of the world, 
 we must admire, but not imitate, them ; for, having 
 had peculiar and extraordinary motives that in- 
 duced them to this excess, no one ought thence to 
 draw any consequence for himself. David, when 
 he danced and leaped before the ark of the cove- 
 nant with an excess that ordinary decency could 
 not admire, had no design to make the world be- 
 lieve him foolish ; but, with all simplicity and 
 openness, he made use of those exterior motions 
 to express the extraordinary and excessive joy he 
 felt in his heart ; and when Michol, his wife, re- 
 proached him for it, as an act of folly, he did not 
 regret to see himself vilified ; but, continuing in a 
 true and sincere manifestation of his joy, he testi- 
 fied that he was glad to be reproached for his God. 
 Wherefore remember, Philothea, that if, for acts of 
 a true and sincere devotion, the world shall esteem 
 you mean, abject, or foolish, humility will make 
 you rejoice at this happy reproach, the cause of 
 ^vich is not in you, but in those that reproach you. 
 
ON SELF-ABJECTION. 143 
 
 CHAPTER VI. 
 
 THAT HUMILITY MAKES US LOVE OUR OWN ABJECTION. 
 
 ^ PROCEED now, and tell you, Philothea, that 
 A in all, and through all, you should love your 
 own abjection. But you will ask me what it is to 
 love your own abjection. In Latin " abjection" 
 signifies " humility," and " humility " signifies 
 "abjection"; so that when our Lady, in her 
 sacred canticle, says, that " all generations should 
 call her blessed." because our Lord had regarded 
 the "humility of his handmaid," her meaning is, 
 that our Lord had graciously looked down on her 
 abjection, her meanness, and lowliness, to heap his 
 graces and favors upon her. Nevertheless, there 
 is a difference between the virtue of "humility" 
 and our " abjection " ; for our " abjection " is the 
 lowliness, meanness, and baseness that exists in 
 us, without our knowledge ; whereas, the virtue 
 of " humility " is a true knowledge and voluntary 
 acknowledgment of our abjection. Now, the main 
 point of this humility consists in being willing, 
 not only to acknowledge our abjection, but in 
 loving and delighting in it ; and this, not through 
 want of courage and generosity, but for the greater 
 exaltation of the divine Majesty, and holding our 
 neighbor in greater estimation than ourselves. To 
 this I exhort you ; andf that you may comprehend 
 me more clearly, I tell you that among the evils 
 which we suffer some are abject, and others hon- 
 
144 A DEVOUT LIFE. 
 
 orable ; many can easily accommodate themselves 
 to those evils that are honorable, but scarce any 
 one to such as are abject. You see a devout old 
 hermit covered with rags ; every one honors his 
 tattered habit, and compassionates his sufferings ; 
 but if a poor tradesman, or a poor gentleman, be 
 in the like case, the world despises and scoffs at 
 him ; and thus you see how his poverty is abject. 
 A religious man receives a sharp reproof from his 
 superior, or a child from his father, with meekness, 
 and every one calls this mortification, obedience, 
 and wisdom ; but should a gentleman or lady 
 suffer the like from another, and although it were 
 for the love of God, it is then called cowardice 
 and want of spirit. Behold, then, here another evil 
 that is abject. One has a canker in his arm, and 
 another in his face ; the first has only the disease, 
 but the other, together with the disease, has con- 
 tempt, disgrace, and abjection. I say, then, that 
 we must not only love the evil, which is the duty 
 of patience, but also embrace the abjection, by 
 virtue of humility. There are, moreover, virtues 
 which are abject, and virtues which are honorable. 
 Patience, meekness, simplicity, and even humility 
 itself, are virtues which worldlings consider as 
 mean and abject ; whilst, on the contrary, they 
 hold prudence, fortitude, and liberality, in the 
 highest estimation. There are also actions of one 
 and the same virtue, some of which are despised 
 and others honored ; to give alms, and forgive in- 
 juries, are both acts of charity ; yet the first is 
 honored, whilst the latter is despised in the eyes 
 of the world. A young gentleman or lady whf 
 
OX SELF ABJECTION. 145 
 
 refuses to join in the disorders of a debauched 
 company, or to talk, play, dance, drink, or dress, 
 as the rest do, will incur their scorn and censure ; 
 and their modesty will be termed bigotry or affec- 
 tation ; to love this is to love our own abjection. 
 
 Behold an abjection of another kind. We go 
 to visit the sick : if I am sent to the most miser- 
 able, it will be to me an abjection according to the 
 world, for which reason I will love it. If I am 
 sent to a person of quality, it is an abjection 
 according to the spirit, for there is not so much 
 virtue or merit in it. and therefore I will love this 
 abjection. One falls in the midst of the street, 
 and. besides his fall, receives shame ; we must 
 love this abjection. There are even faults which 
 have no other ill in them besides abjection ; and 
 humility does not require that we should deliber- 
 ately commit them, but that we should not vex 
 ourselves when we have committed them. Such 
 are certain follies, incivilities, and inadvertencies, 
 which as we ought to avoid before they are com- 
 mitted, for the sake of civility and discretion : so 
 when they are committed, we ought to be content 
 with the abjection we meet with, and accept it 
 willingly, for the sake of practising humility. 
 
 I say yet more : should I. through passion or 
 anger, have spoken any unbecoming words, 
 wherewith God and my neighbor may have been 
 offended, I will repent, and be sorry for the of- 
 fence, and endeavor to make the best reparation 
 I can, but yet will admit of the abjection, and the 
 contempt which it has brought upon me : and 
 could the one be separated from the other, I 
 
146 A DEVOUT LIFE. 
 
 would most cheerfully cast away the sin, and 
 humbly retain the abjection. 
 
 But though we love the abjection that follows 
 the evil, yet we must not neglect, by just and 
 lawful means, to redress the evil that caused it 
 especially when it is of consequence ; as, for ex- 
 ample, should I have some disagreeable disorder 
 in my face, I will endeavor to have it cured, but 
 not with the intention of forgetting the abjection 
 I received by it. If I have been guilty of some 
 folly, which has given no one offence, I will give 
 no apology for it ; because, although it were an 
 offence, yet it is not permanent ; I could not, 
 therefore, excuse it, but only with a view to rid 
 myself of the abjection, which would not be 
 agreeable to humility. But if, through inadver- 
 tence or otherwise, I should have offended or 
 scandalized any one, I will repair the offence by 
 some true excuse ; because the evil is permanent, 
 and charity obliges me to remove it. Besides, it 
 sometimes happens that charity requires we should 
 remove the abjection for the good of our neighbor, 
 to whom our reputation is necessary ; but in such 
 a case, though we remove the abjection from 
 before our neighbor's eyes, to prevent scandal, yet 
 must we carefully shut it up in our heart for its 
 edification. 
 
 But would you know, Philothea, which are the 
 best abjections? I tell you plainly, that those 
 are most profitable to our souls and most accepta- 
 ble to God which befall us by accident, or by 
 our condition of life ; because we have not chosen 
 to em ourselves, but received them as sent by God, 
 
HOW TO PRESERVE A GOOD NAME. 147 
 
 whose choice is always better than our own. But 
 were we to choose any, we should prefer the great- 
 est, and those are esteemed such as are most 
 contrary to our inclinations, provided that they be 
 conformable to our vocation ; for, as I have 
 already said, our own choice spoils or lessens 
 almost all our virtues. Oh, who will enable us 
 to say : " I have chosen to be an abject in tht* 
 house of God, rather than to dwell in the taber- 
 nacles of sinners"? — Ps. lxxxiii. 11. Xc> 
 one certainly, Philothea, but he who, to exalt us, 
 lived and died in such a manner as to become the 
 reproach of men, and the abjection of the people. 
 I have said many things to you which may seem 
 hard to you in theory, but, believe mo, they will 
 be more agreeable than sugar or honey when you 
 put them in practice. 
 
 3X*JC 
 
 CHAPTER VII. 
 
 HOW WE ARE TO PRESERVE OUR GOOD NAME IN THE PRAC- 
 TICE OF HUMILITY. 
 
 JURAISE, honor, and glory are not given to 
 ^^ men for every degree of virtue, but for an 
 excellence of a virtue ; for by praise we endeavoi 
 to persuade others to esteem the excellency of 
 those whom we praise ; by honor we testify that 
 we ourselves esteem them ; and glory, in my 
 opinion, is only a certain lustre of reputation that 
 
148 A DEVOUT LITE. 
 
 arises from the concurrence of praise and honor, 
 so that honor and praise are like precious stones, 
 from a collection of which glory proceeds like a 
 certain enamelling. Now, humility not enduring 
 that we should have any opinion of our own excel- 
 lence, or think ourselves worthy to be preferred 
 before others, cannot permit that we should seek 
 after praise, honor, and glory, which are only due 
 to excellence ; yet she consents to the counsel of 
 the wise man, who admonishes us to be careful of 
 our good name (Ecclus. xli. 15), because a good 
 name is an esteem, not of an excellence, but only 
 of an ordinary honesty and integrity of life, which 
 humility does not forbid us either to acknowledge 
 in ourselves, or to desire the reputation of it. It 
 is true, humility would despise a good name if 
 charity did not need it ; but, because it is one of 
 the foundations of human society, and that without 
 it we are not only unprofitable, but prejudicial to 
 the public, by reason of the scandal it would 
 receive, charity requires, and humility consents, 
 that we should desire it, and carefully preserve 
 it. 
 
 Moreover, as the leaves, which, in themselves s 
 are of little or no value, are, nevertheless, necessary, 
 not only to beautify the tree, but also to preserve 
 its } r oung and tender fruits ; so a good reputation, 
 which, though of itself not very desirable, is, not- 
 withstanding, very profitable, not only for the 
 ornament of life, but also for the preservation of 
 virtue, especially of those virtues which are as jet 
 but weak and tender. 
 
 The obligation of preserving our reputation, and 
 
HOAV TO PRESERVE A GOOD NAME. 149 
 
 of being actually such as we are thought to be, 
 urges a generous spirit forward with a strong and 
 agreeable impulse. Let us, then, preserve our 
 virtues, dear Philothea, because they are acceptable 
 to God, the sovereign object of all our actions. 
 But as they who desire to preserve fruits are not 
 content to cover them with sugar, but also put 
 them into vessels that are proper to keep them ; 
 so, although the love of God be the principal pre- 
 server of our virtues, yet we may further employ 
 our good name as very profitable for that purpose. 
 
 Yet we must not be over-nice in regard to the 
 preservation of our good name ; for those who are 
 too tender and sensible in this point are like those 
 persons who, for every slight indisposition, take 
 physic, and, thinking to preserve their health, 
 quite destroy it. Thus, persons, by endeavoring 
 to maintain their reputation so delicately, entirely 
 lose it ; for by this tenderness they become whim- 
 sical, quarrelsome, and insupportable, and thus 
 provoke the malice of detractors. 
 
 The overlooking and despising of an injury or 
 calumny is, generally speaking, by far a more 
 effectual remedy than resentment, contention, and 
 revenge ; for contempt causes them to vanish ; 
 whereas, if we are angry, we seem to own them. 
 Crocodiles hurt only those that fear them, and 
 detraction, those that are vexed by it. An exces- 
 sive fear of losing our good name betrays a great 
 distrust of its foundation, which is the truth of a 
 good life. The inhabitants of towns that have 
 wooden bridges over great rivers fear lest they 
 should be carried away by every little Hood, but 
 
150 A DEVOUT LIFE. 
 
 they that have bridges of stone only apprehend 
 extraordinary inundations ; so they that have a 
 soul solidly grounded on Christian virtue despise 
 the overflowing of injurious tongues ; but those 
 that find themselves weak are disturbed with every 
 discourse. In a word, Philothea, he that is too 
 anxious to preserve his reputation loses it ; and 
 that person deserves to lose honor who seeks to 
 receive it from those whose vices render them truly 
 infamous and dishonorable. 
 
 Reputation is but a sign to point out the resi- 
 dence of virtue ; it is virtue, then, that must be 
 preferred in all and through all; wherefore, should 
 any one call you a hypocrite because you are 
 devout, or a coward because you have pardoned 
 an injury, laugh at him; for, although such judg- 
 ments are passed on us by the weak and foolish, 
 we must not forsake the path of virtue, even if we 
 were to lose our reputation, because we must pre- 
 fer the fruit before the leaves, viz., interior and 
 spiritual graces before all external goods. It is 
 lawful to be jealous, but not an idolator of our 
 reputation ; and, as we should not offend the eyes 
 of the good, so we must not strive to satisfy those 
 of the wicked. The beard is an ornament to the 
 face of a man, and the hair to that of a woman ; 
 if the beard be plucked from the chin, and tha hair 
 from the head, it will hardly grow again ; but if 
 it be only cut, nay, though it be shaved close, it 
 will soon be renewed, and grow stronger and 
 thicker than ever; so, although our reputation be 
 cut, or even shaved by the tongues of detractors, 
 which David compares to sharp razors, we must 
 
HOW TO PRESERVE A GOOD NAME. 151 
 
 not make ourselves uneasy, for it will soon shoot 
 forth again, not only as fair as before, but much 
 more firm and durable. But if our vices and 
 wicked course of life take away our reputation, it 
 will hardly return, because it is pulled up by the 
 root ; for the root of a good name are virtue and 
 probity, which, as long as they remain in us, can 
 always recover the honor due to it. 
 
 If any vain conversation, idle habit, fond love, 
 or custom of frequenting improper company blast 
 our reputation, we must forsake these gratifications 
 because our good name is of more value than such 
 vain contentments. But if, for the exercise of 
 piety, the advancement of devotion, or our progress 
 towards heaven, men grumble, murmur, and speak 
 evil of us, let us leave these, like curs, to bark at 
 the moon ; for should they, at any time, be able 
 to cast an aspersion on our good name, and by 
 that means cut and shave the beard of our reputa- 
 tion, it will quickly spring up again, and the razoi 
 of detraction will be as advantageous to our honor 
 as the pruning-knife to the vine, which makes it 
 abound and multiply in fruit. 
 
 Let us incessantly fix our eyes on Jesus Christ 
 crucified, and proceed in his service with ''onfidence 
 and sincerity, but yet with wisdom and discretion ; 
 he will be the protector of our reputation ; and, 
 should he sutler it to be taken from us, it will be 
 either to restore it with advantage, or to make us 
 profit in holy humility, one ounce of which is 
 preferable to ten thousand pounds of honors. Are 
 we blamed unjustly, let us peaceably oppose truth 
 against calumny ; does the calumny continue, let 
 
152 A DEVOUT LITE. 
 
 as also continue to humble ourselves, resigning 
 our reputation, together with our soul, into the 
 hands of God ; we cannot secure it better. Let 
 us serve God in evil and in good report ( 2 Cor. vi. ) , 
 according to the example of St. Paul, that we may 
 say with David (Ps. xviii.) : "For thy sake, O 
 Lord, I have borne reproach, and shame hath 
 covered my face." I except, nevertheless, certain 
 crimes, so horrid and infamous, that no man ought 
 to suiter the false imputation of them, if he can 
 justly acquit himself; and also certain persons, on 
 whose reputation depends the edification of many ; 
 for. in these cases, according to the opinion of 
 divines, we must quietly seek a reparation of the 
 wrong received. 
 
 CHAPTER VIII. 
 
 OF MEEKNESS TOWARDS OUR NEIGHBOR, AND REMEDIES 
 AGAINST ANGER 
 
 •fjYHE holy chrism, which, by apostolical tradition, 
 < ^ s we use in the Church of God for confirmations 
 and consecrations, is composed of oil of olives 
 mingled with balm, which, amongst other things, 
 represents to us the two favorite and well-beloved 
 virtues which shone forth in the sacred person of 
 our Lord, and which he has strenuously recom- 
 mended to us ; as if by them our hearts ought to 
 be in a particular manner consecrated to his 
 service, and dedicated +o his imitation. "Learn 
 
MEEKNESS TOWARDS OUR NEIGHBOR. 153 
 
 of me," says he, "for I am meek and humble of 
 heart." (Matt. xii. 29.) "Humility" perfects us 
 with respect to God ; and " meekness," with regard 
 to our neighbor. The balm, which, as I have 
 before observed, always sinks beneath all other 
 liquors, represents humility ; and the oil of olives, 
 that swims above, represents meekness and mild- 
 ness, which surmount all things, and excel 
 amongst virtues, as being the flower of charity, 
 which, according to St. Bernard, is then in its 
 perfection, when it is not only patient, but also 
 meek and mild. But take care, Philothea, that 
 this mystical chrism, compounded of meekness and 
 humility, be within your heart, for it is one of the 
 great artitices of the enemy to make many deceive 
 themselves with the expressions and exterior ap- 
 pearance of these two virtues, who, not exam- 
 ining thoroughly their interior affections, think 
 themselves to be humble and meek ; whereas, in 
 effect, there are no virtues to which they have less 
 pretensions. This may be easily discovered, for, 
 notwithstanding all their ceremonious mildness 
 and humility, at the least cross word, or smallest 
 injury, they exhibit an unparalleled arrogance. 
 It is said that those who have taken the preserva- 
 tive which is commonly called "the grace of St. 
 Paul," do not swell when they are bitten and stung 
 by a viper, provided the preservative be of the 
 best sort ; in like manner, when humility and 
 meekness are good and true, they preserve us 
 from that swelling and burning heat which injuries 
 are wont to raise in our hearts. But if, being 
 stung and bitten by detractors and enemies, we 
 
154 A DEVOUT LIFE. 
 
 swell, and are enraged, it is a certain sign that 
 neither our humility nor meekness is true and 
 sincere, but only apparent and artificial. 
 
 That holy and illustrious patriarch Joseph, 
 sending back his brethren from Egypt to his 
 father's house, gave them this only advice : "Be 
 not angry with one another by the way." Gen. xlv. 
 29. I say the same to you, Philothea ; this wretched 
 life is but a journey to the happy life to come ; 
 let us not, then, be angry with each other by the 
 way, but rather march on with the troop of our 
 brethren and companions meekly, peaceably, and 
 lovingly ; nay, I say to you, absolutely and with- 
 out exception, be not angry at all if it be possible, 
 and admit no pretext whatsoever to open the gate 
 of your heart to so destructive a passion ; for St. 
 James tells us positively, and without reservation, 
 "The anger of man works not the j-ustice of God." 
 St. James ii. 20. We must, indeed, resist evil, and 
 restrain the vices of those that are under our 
 charge constantly and courageously, but yet with 
 meekness and compassion. Nothing so soon 
 appeases the enraged elephant as the sight of *. 
 little lamb, and nothing so easily breaks the forct 
 of a cannon-shot as wool. We do not value so 
 much the correction which proceeds from passion, 
 though it be accompanied with reason, as that 
 which proceeds from reason alone ; for the reasona- 
 ble soul, being naturally subject to reason, is 
 never subject to passion but through tyranny ; 
 and, therefore, when reason is accompanied by 
 passion, she makes herself odious, her just 
 government being debased by the fellowship of 
 
MEEKNESS TOWARDS OUR NEIGHBOR. 15^ 
 
 tyranny. Princes do honor to their people, and 
 make them rejoice exceedingly, when they visit 
 them with a peaceable train ; but when they come 
 at the head of armies, though it be for the common 
 good, their visits are always disagreeable; for 
 although they cause military discipline to be 
 rigorously observed among their soldiers, yet they 
 can never do it so effectually but that some disor- 
 ders will always happen, by which the peasant 
 will be a sufferer. In like manner, as long as 
 reason rules, and peaceably exercises chastise- 
 ments, corrections, and reprehensions, although 
 severely and exactly, every one loves and approves 
 it; but when she brings anger, passion, and rage, 
 which St. Austin calls her soldiers, along with 
 her, she rather makes herself feared than loved, 
 and even her own disordered heart is always the 
 sufferer. "It is better," says the same St. Austin, 
 writing to Profuturus, " to deny entrance to just 
 and reasonable anger, than to admit to it, be it 
 ever so little ; because, being once admitted, it is 
 with difficulty driven out again ; for it enters as a 
 little twig, and in a moment becomes a beam ; and 
 if it can but once gain the night of us, and the sun 
 set upon it, which the apostle forbids, it turns into 
 a hatred, from which we have scarce any means to 
 rid ourselves ; for it nourishes itself under a thou- 
 sand false pretexts, since there was never an angry 
 man that thought this anger unjust. 
 
 It is better, then, to attempt to find the way 
 to live without anger, than pretend to make a 
 moderate and discreet use of it ; and when, through 
 our imperfections and frailty, we find ourselves 
 
156 A DEVOUT LIFE. 
 
 surprised, it is better to drive it away speedily 
 than enter into a parley ; for, if we give it ever so 
 little leisure, it will become mistress of the place, 
 like the serpent, who easily draws in his whole 
 bod} r where he can once get in his head. 
 
 But how shall I banish it? you may say. 
 You must, my dear Philothea, at the first alarm, 
 speedily muster your forces ; not violently, not 
 tumultuously, but mildly, and yet seriously; for 
 as we hear the ushers in public halls and courts 
 of justice crying Silence, make more noise than 
 the whole assembly ; so it frequently happens 
 that, by endeavoring with violence to restrain our 
 anger, we stir up more trouble in our heart than 
 wrath has excited before ; and the heart, being 
 thus agitated, can be no longer master of itself. 
 After this meek effort practise the advice which 
 St. Austin, in his old age, gave the young bishop 
 Auxilius. Do, says he, that which a man should 
 do, if that befall you of which the man of God 
 speaks in the Psalms : " My eye is troubled with 
 wrath." Ps. xxx. Have recourse to God, crying 
 out, " Have mercy on me, O Lord ! " that he may 
 stretch forth his right hand to repress your anger. 
 I mean we must invoke the assistance of God, 
 when we find ourselves excited to wrath, in imi- 
 tation of the apostles when they were tossed by 
 the wind and the stonn upon the waters ; for he 
 will command our passions to cease, and a great 
 calm shall ensue. But the prayer which is 
 made against present and pressing anger must 
 always be performed calmly, and not violently ; 
 ^nd they must be observed in all the remedies 
 
MEEKNESS TOWARDS OUR NEIGHBOR. 157 
 
 against this evil. Moreover, as soon as ever 
 you perceive yourself guilty of an act of wrath, 
 repair the fault immediately, by an act of meek- 
 ness towards the same person against whom you 
 were angry. For, as it is a sovereign remedy 
 against a lie, to contradict it upon the spot, as 
 soon as we perceive we have told it, so we must 
 repair anger instantly by a contrary act of meek- 
 ness ; for fresh wounds are most easily cured. 
 
 Again, when your mind is in a state of tran- 
 quillity, supply yourself with meekness, speaking 
 all 3^0111* words, and doing all your actions, little 
 and great, in the mildest manner possible, calling 
 to mind, that as the Spouse in the Canticles has 
 not only honey in her lips, on her tongue, and in 
 her breast, but milk also, so we must not only 
 have our words sweet towards our neighbor, but 
 also our whole breast ; that is to say, the whole 
 interior of our soul ; neither must we have the 
 aromatic and fragrant sweetness of honey only, 
 viz., the sweetness of civil conversation with 
 strangers, but also the sweetness of milk amongst 
 our family and neighbors ; in which those greatly 
 fail, who in the street seem to be angels, and in 
 their houses demons. 
 
158 A DEVOUT LIFE. 
 
 CHAPTER IX. 
 
 OF MEEKNESS TOWARDS OURSELVES. 
 
 fjllENE of the best exercises of meekness we can 
 ^^ perform is that of which the subject is 
 within ourselves, in never fretting at our own 
 imperfections, for though reason requires that we 
 should be sorry when we commit any fault, yet 
 we must refrain from that bitter, gloomy, spiteful, 
 and passionate displeasure, for which many are 
 greatly to blame, who, being overcome by anger, 
 are angry for having been angry, and vexed to see 
 themselves vexed ; for by this means they keep 
 their heart perpetually steeped in passion; and, 
 though it seems as if the second anger destroyed 
 the first, it serves, nevertheless, to open a passage 
 for fresh anger on the first occasion that shall 
 present itself. Besides, this anger and vexation 
 against ourselves tend to pride, and flow from no 
 other source than self-love, which is troubled and 
 disquieted to see itself imperfect. We must be 
 displeased at our faults, but in a peaceable, set- 
 tled, and firm manner ; for, as a judge punishes 
 malefactors much more justly when he is guided 
 in his decisions by reason, and proceeds with the 
 spirit of tranquillity, than when he acts with 
 violence and passion (because, judging in passion, 
 he does not punish the faults according to their 
 enormity, but according to his passion), so we 
 correct ourselves much better by a calm and 
 
MEEKNESS TOWARDS OURSELVES. 15 V 
 
 steady repentance, than by that which is harsh, 
 turbulent, and passionate ; for repentance exer- 
 cised with violence proceeds not according to 
 the quality of our faults, but according to our in- 
 clinations. For example, he that affects chastity 
 will vex himself beyond all bounds at the least 
 fault he commits against that virtue, and will but 
 laugh at a gross detraction he shall have been 
 guilty of; on the other hand, he that hates de- 
 traction torments himself for a slight murmur, 
 and makes no account of a gross fault committed 
 against chastity ; and so of others. Now, all this 
 springs from this source, that these men, in the 
 judgment of their conscience, are not guided by 
 reason, but by passion. 
 
 Believe me, Philothea, as the mild and affec- 
 tionate reproofs of a father have far greater power 
 to reclaim his child than rage and passion ; so 
 when we have committed any fault, if we repre- 
 hend our heart with mild and calm remonstrances, 
 having more compassion for it than passion 
 against it, sweetly encouraging it to amendment, 
 the repentance it shall conceive by this means 
 will sink much deeper, and penetrate it more 
 effectually, than a fretful, injurious, and stormy 
 repentance. 
 
 If, for example, I had formed a strong resolu- 
 tion not to yield to the sin of vanity, and yet had 
 fallen into it, I would not reprove my heart after 
 this manner : "Art thou not wretched and abomi- 
 nable, that, after so many resolutions, hast suf- 
 fered thyself to be thus carried away by vanity ? 
 Die with shame ; lift up no more thy eyes to 
 
160 A DEVOUT LIFE. 
 
 heaven, blind, impudent traitor as thou art, a 
 rebel to thy God ; " but I would correct it thus, 
 rationally saying, by way of compassion : " Alas, 
 my poor heart, behold we are fallen into the pit 
 we had so firmly resolved to avoid ! "Well, let us 
 rise again, and quit it forever ; let us call upon 
 the mercy of God, and hope that it will assist us 
 to be more constant for the time to come, and let 
 us enter again the path of humility. Let us be en- 
 couraged ; let us from this day be more upon our 
 guard ; God will help us ; we shall do better ; " 
 and on this reprehension I would build a firm and 
 constant resolution never more to relapse into 
 that fault, using the proper means to avoid it by 
 the advice of my director. 
 
 However, if airy one should find his heart not 
 sufficiently moved with this mild manner of rep- 
 rehension, he may use one more sharp and severe, 
 to excite it to deeper confusion, provided that he 
 afterwards closes up all his grief and anger with 
 a sweet and consoling confidence in God, in imita- 
 tion of that illustrious penitent, who, seeing his 
 soul afflicted, raised it up in this manner, Ps. 
 xliii. 5 : f? Why art thou sad, O my soul, and 
 why dost thou disquiet me? Hope in God, for I 
 will still give praise to him, who is the salvation 
 of my countenance, and my God." 
 
 Raise up your heart, then, again whenever it 
 falls, but fairly and softly; humbling yourself 
 before God, through the knowledge of your own 
 misery, but without being surprised at your fall, 
 for it is no wonder that weakness should be weak, 
 or misery wretched : detest, nevertheless, with all 
 
AGAINST AXXIETY AND SOLICITUDE. 161 
 
 four power, the offence God has received from 
 you, and return to 3'our way of virtue, which you 
 had forsaken, with great courage and confidence 
 in his mercy. 
 
 3>^« 
 
 CHAPTER X. 
 
 THAT WE MUST TREAT OF OUR AFFAIRS WITH DILIGENCE, BUT WITH. 
 OUT EAGERNESS OR SOLICITUDE. 
 
 TjTliE care and diligence with which we should 
 ^^ attend to our concerns must never be con- 
 founded with anxiety and solicitude. The angels 
 are careful of our salvation, and procure it with 
 diligence, yet they are never agitated by anxiety 
 and solicitude ; for care and diligence naturally 
 result from their charity, whereas solicitude and 
 anxiety are utterly incompatible with their fe- 
 licity ; because the former may be accompanied 
 by a calm and tranquil state of mind, whereas 
 the latter never can. 
 
 Be careful and attentive, then, O Philothea ! 
 to all those affairs which God has committed to 
 your care, for such a disposition in you is agree- 
 able to the will of his divine Majesty, without 
 suffering your care and attention to degenerate 
 into inquietude or anxiety ; be not flurried about 
 them, for an over-solicitude disturbs the reason 
 and judgment, and prevents us from doing that 
 properly for the execution of Avhich we are so 
 eao-er and anxious. 
 
162 A DEVOUT LIFE. 
 
 When our Lord reprehended Martha, he said : 
 " Martha, Martha, thou art solicitous, and art 
 troubled about many things. You must here 
 observe, that she would not have been "troubled," 
 had she been but merely diligent ; but, being 
 over-concerned and disquieted, she hurried fold 
 troubled herself, and therefore received this rep- 
 rehension from our Lord. As rivers, that fiow 
 slowly through the plains, bear large boats and 
 rich merchandise ; and the rain, which falls gently 
 in the open fields, makes them fruitful in grass and 
 corn ; or, as torrents and rivers, which run 
 rapidly, and overflow the grounds, ruin the 
 bordering country, and render it unprofitable foj 
 culture ; so, in like manner, vehement and tem- 
 pestuous rains spoil the fields and meadows. 
 That work is never well executed which is done 
 with too much eagerness and hurry. We must listen 
 leisurely, according to the proverb. " He that is 
 in haste," says Solomon, Prov. xix. 2, "is in 
 danger of stumbling." We perforin our actions 
 soon enough when we perforin them well. As 
 drones, although they make more noise, and are 
 more eager at work than bees, make only wax, 
 and no honey, so they that hurry themselves with 
 a tormenting anxiety, and eager solicitude, never 
 do much, and the little they do perform is never 
 very profitable. 
 
 As flies do not trouble us by their strength, but 
 by their multitudes, so affairs of importance give 
 us not so much trouble as trifling ones, when they 
 are in great number. Undertake, then, all your 
 affairs with a calm and peaceable mind, and en- 
 
AGAINST ANXIETY AND SOLICITUDE. 163 
 
 deavor to despatch them in order, one after an- 
 other ; for, if you make an effort to do them all at 
 once, or in disorder, your spirit will be so over- 
 charged and depressed, that it will probably sink 
 under the burden without effecting anything. 
 
 In all your affairs rely wholly on Divine Provi- 
 dence, through which alone you must look for 
 success ; labor, nevertheless, quietly on your 
 part, to cooperate with its designs, and then you 
 may be assured, if you trust, as you ought, in 
 God, the success which shall come to you shall 
 be always that which is the most profitable for 
 you, whether it appear good or bad, according 
 to your private judgment. Imitate little chil- 
 dren, who, as they with one hand hold fast by 
 their father, with the other gather strawberries or 
 blackberries along the hedges ; so you, gathering 
 and handling the goods of this world with one 
 hand, must with the other always hold fast the 
 hand of your heavenly Father, turning yourself 
 towards him, from time to time, to see if your 
 actions or occupations be pleasing to him ; but, 
 above all things, take heed that you never leave 
 his protecting hand, nor think to gather more; 
 for, should he forsake you, you will not be able to 
 go a step further without falling to the ground. 
 My meaning is, Philothea, that amidst those or- 
 dinary affairs and occupations, that require not so 
 earnest an attention, you should look more on 
 God than on them ; and when they are of such 
 importance as to require your whole attention, 
 that then, also, you should look, from time to time, 
 towards God, like mariners, who., to arrive at tie 
 
i64 A DEVOUT LIFE. 
 
 port to which they are bound, look more up 
 towards heaven than down on the sea on which 
 they sail ; thus will God work with you, in } r ou, 
 and for you, and your labor shall be followed witi 
 consolation. 
 
 CHAPTER XI. 
 
 OF OBEDIENCE. 
 
 jf^HARITY alone can place us in perfection, but 
 ^^obedience, chastity, and poverty, are the three 
 principal means to attain to it. Obedience con- 
 secrates our heart ;: chastity, our body ; and poverty, 
 our means, to the love and service of God. These 
 three branches of the spiritual cross are grounded 
 on a fourth, viz., humility. I shall say nothing of 
 these three virtues, as they are solemnly vowed, 
 because this subject concerns the religious only ; 
 nor even as they are simply vowed : for though a 
 vow gives many graces and merits to virtues, yet, 
 to make us perfect, it is not necessary they should 
 be vowed, provided they be observed. For though 
 being vowed, and especially solemnly, they place 
 a man in the state of perfection ; yet to arrive 
 at perfection itself, it suffices that they be ob- 
 served : there being a material difference betwixv 
 the state of perfection and perfection itself; since 
 all bishops and religious are in the state of per- 
 fection ; and yet, alas ! all are not arrived at 
 perfection itself, as is too plainly tc be seen 
 
OF OBEDIENCE. 165 
 
 Let us endeavor, then, Philothea, to practise well 
 these virtues, each one according to his vocation ; 
 for though they do not place us in the state of 
 perfection, yet they will make us perfect ; and, 
 indeed, every one is obliged to practise them, 
 though not all after the sime manner. 
 
 There are two sorts of obedience, the one nec- 
 essary, the other voluntary. By that which is 
 necessary, you must obey your ecclesiastical 
 superiors, as the Pope, the Bishop, the Parish 
 Priest, and such as are commissioned by them ; as 
 also your civil superiors, such as your Prince, 
 and the magistrates he has established for admin- 
 istering justice ; and, finally, your domestic su- 
 periors, viz., your father and mother, master and 
 mistress. Now, this obedience is called necessary, 
 because no mar can exempt himself from the 
 duty of obeying his superiors, God having placed 
 them in authority to command and govern, each 
 in the department that is assigned to him. You 
 must, then, of necessity obey their commands ; but, 
 to be perfect, follow their counsels also, nay, even 
 their desires and inclinations, so far as charity and 
 discretion will permit. Obey them when they ordei 
 that which is agreeable, as to eat, or to take your 
 recreation ; for though there seems no great virtue 
 to obey on such occasions, yet it would be a 
 great vice to disobey. Obey them in things 
 indifferent, as to wear this or that dress ; to go 
 one way or another; to sing or to be silent; and 
 this will be a very commendable obedience. Obey 
 them in things hard, troublesome, and disagreeable ; 
 and thip will be a perfect obedience. Obey, in 
 
166 A DEVOUT LIFE. 
 
 fine, meekly, without reply ; readily, without 
 dela}' ; cheerfully, without repining ; and, above all, 
 obey lovingly, for the love of him, who, through 
 his love for us, made himself obedient unto death, 
 even to the death of the cross, and who, as St. 
 Bernard says, rather chose to part with his life 
 than his obedience. 
 
 That you may learn effectually to obey your 
 superiors, condescend easily to the will of your 
 equals, yielding to their opinions m what is not sin. 
 without being contentious or obstinate. Accommo- 
 date yourself cheerfully to the desires of you? 
 inferiors, as far as reason will permit ; nevei 
 exercise an imperious authority over them so long 
 as they are good. It is an illusion to believe that 
 we should obey with ease if we were religious, 
 when we feel ourselves so backward and stubborn 
 in what regards obedience to those whom God has 
 placed ovei us. 
 
 We call that obedience voluntary to which we 
 oblige ourselves by our own choice, and which is 
 not imposed on us by another. YVe do not com- 
 monly choose our prince, our bishop, our father 
 or mother ; and even wives, many times, do not 
 choose their husbands ; but we choose our con- 
 fessor and director. H, then, in choosing we make 
 a vow to obey, as the holy mother Terexa did, who, 
 as has been already observed, besides her obe- 
 dience, solemnly vowed to the superior of her 
 order, bound herself by a simple vow, to obey 
 father Gratian ; or if, without a vow Ave dedicate 
 ourselves to the obedience of any one, this obe- 
 dience is always called voluntary, on account of 
 
ON CHASTITY. 1S7 
 
 its being grounded on our own free will and 
 choice. 
 
 We must obey every one of our superiors, 
 according to the charge he has over us. In 
 political matters we must obey our prince ; in 
 ecclesiastical, our prelates ; in domestic, our father, 
 master, or husband ; and, in what regards the 
 private conduct of the soul, our ghostly father, or 
 director. 
 
 Request your ghostly father to order you all 
 the actions of piety you are to perform, in order 
 that they may acquire a double value ; the one of 
 themselves, because they are works of piety ; the 
 other of obedience to his commands, and in virtue 
 of which they are performed. Happy are the 
 obedient, for God will never suffer them to go- 
 astray. 
 
 CHAPTER XIL 
 
 OF THE NECESSITY OF CHASTITY. 
 
 SjpHASTITY, the lily of virtues, makes men 
 *^) almost equal to angels. Nothing is beautiful 
 but what is pure, and the purity of men is chastity. 
 Chastity is called honesty, and the possession of 
 it honor ; it is also named integrity, and the 
 opposite, vice, corruption. In short, it has its 
 peculiar glory, to be the fair and unspotte^ virtue 
 of both soul and body. 
 
 It is nevei lawful to draw an impure pleasure 
 
168 A DEVOUT LIFE. 
 
 from our bodies in any manner whatsoevei, ex- 
 cept in lawful marriage, the sanctity of which 
 may, by a just compensation, repair the damage 
 we receive in that delectation ; and yet, even in 
 marriage itself, the honesty of the intention must 
 be observed, to the end that, if there be any 
 indecency in the pleasure that is taken, there 
 may be nothing but honesty in the will that 
 takes it. 
 
 The chaste heart is like the mother-pearl, that 
 can receive no drop of water but such as comes 
 from heaven ; for it can accept of no pleasure 
 but that of marriage, which is ordained from 
 heaven ; out of which it is not allowed so much 
 as to think of it, so as to take a voluntary and 
 deliberate delight in the thought. 
 
 For the first degree of this virtue, Philothea, 
 beware of admitting any kind of forbidden pleas- 
 are, as all those are which are taken out of, or 
 even in, marriage, when they are taken contrary 
 to the rule of marriage. For the second, refrain 
 as much as is possible from all unprofitable and 
 superfluous delights, although lawful and per- 
 mitted. For the third, set not your affection on 
 pleasures and delights which are ordained and 
 commanded ; for though we must take these de- 
 lectations that are necessary, I mean tho>e which 
 concern the end and institution of holy matrimony, 
 yet we must never set our heart and mind upon 
 them. 
 
 As to the rest, every one stands in great need 
 of this virtue. They that are in the state of 
 ^dowhood ouorht to have a courageous chast?t»-'. 
 
ON CHASTITY. lOV 
 
 to despise not only present or future objects, but 
 to resist also the impure imaginations which for- 
 mer pleasures, lawfully received in marriage, may 
 produce in their minds, which on this account 
 are more susceptible of unclean allurements. For 
 this cause St. Austin admires the purity of his 
 friend Alipius, who had wholly forgotten and 
 despised the pleasures of the tlesh, of which, 
 nevertheless, he had some experience in his youth. 
 
 In effect, as when fruits are entire and sound, 
 they may be preserved, some in straw, some in 
 sand, and some in their own leaves, but being 
 once cut or bruised, it is almost impossible to 
 preserve them but by honey and sugar, in the 
 form of sweetmeats ; so untainted chastity may 
 many ways be kept ; but, after it has once been 
 violated, nothing can preserve it but an extraor- 
 dinary devotion, which, as I have often repeated, 
 is the true honey and sugar of the spirit. 
 
 Virgins have need of a chastity extremely 
 sincere, nice, and tender, to banish from their 
 hearts all sorts of curious thoughts, and to de- 
 spise, with an absolute contempt, all sorts of un- 
 clean pleasures ; which in truth deserve not to 
 be desired by men, since they are better enjoyed 
 by swine. Let, then, these pure souls be careful 
 never to doubt but that chastity is incomparably 
 better than all that which is incompatible with 
 it ; for, as the great St. Jerome says, the enemy 
 violently tempts virgins to desire to make a trial 
 of these pleasures, representing them as infinitely 
 more agreeable and delightful than indeed they 
 are, which often troubles them very much, whilst, 
 
170 A DEVOUT LIFE. 
 
 as this holy father says, they esteem that more 
 sweet of which they know nothing. 
 
 For as the little butterfly, seeing the flame, 
 hovers with a curiosity about it, to try whether 
 it be as sweet as it is fair, and, being borne away 
 with this fancy, ceases not till it is destroyed at 
 the very first trial ; so young people suffer them- 
 selves frequently to be so possessed with the 
 false and foolish opinion they have formed of 
 the pleasure of voluptuous desire, that after 
 many curious thoughts they at length ruin them- 
 selves, and perish in the flames ; more foolish in 
 this than the butterflies, for these have some 
 cause to imagine that the fire is sweet, because it 
 is so beautiful ; but those knowing that which 
 they seek to be extremely dishonest, cease not, 
 nevertheless, to set a value on that brutish pleasure. 
 
 But as for those who are married, it is most 
 true, though the vulgar cannot conceive it, that 
 chastity is very necessary, also, for them ; because, 
 in respect of them, it consists not in abstaining 
 absolutely from carnal pleasures, but in contain- 
 ing themselves in the midst of pleasures. Now 
 as this commandment, Be angry and sin not, 
 is, in my opinion, more difficult to be observed 
 than this, Be not angry; and as one may more 
 easily abstain from anger than regulate it ; so it 
 is easier to keep ourselves altogether from car- 
 nal pleasures than to preserve a moderation in 
 them. It is true, that the holy liberty of mar- 
 riage has a particular force to extinguish the 
 fire of concupiscence ; but the frailty of them 
 that enjoys this liberty passes easily from per 
 
ON CHASTITT. 171 
 
 mission to dissolution, and from use to abuse ; 
 and as we see many rich men steal, not through 
 want but avarice, so also we may observe many 
 married people fall into excess by mere intem- 
 perance and incontinency, notwithstanding the 
 lawful object to which they ought and might 
 confine themselves ; their concupiscence being 
 like wildfire, which runs burning here and there, 
 without resting in any one place. It is always 
 dangerous to take violent medicines, for if we 
 take more than we should, or if they be not well 
 prepared, they may be attended with fatal con- 
 sequences. Marriage was blessed and ordained 
 in part as a remedy for concupiscence, and, 
 doubtless, it is a very good remedy, but yet 
 violent, and consequently very dangerous, if it 
 be not used with discretion, 
 
 I add, that the variety of human affairs, be- 
 sides long diseases, oftentimes separates husbands 
 from their wives ; and therefore married people 
 have need of two kinds of chastity : the one for 
 absolute abstinence, when they are separated 
 upon the occasions of which I have been speak- 
 ing ; the other for moderation, when they are 
 together in the ordinary course. St. Catharine 
 of Sienna saw, amongst the damned, many souls 
 grievously tormented for having violated the sanc- 
 tity of marriage, which happened, said she, not 
 for the enormity of the sin, for murders and blas- 
 phemies are more enormous, but because they that 
 commit it make no conscience of it, and thereof 
 continue long in it. 
 
 You see, then, that chastity is necessary for all 
 
172 A DEVOUT LIFE. 
 
 classes of people : " Follow peace with all men," 
 says the Apostle, "and holiness, without which no 
 man shall see God ; " by holiness is here under- 
 stood " chastity " ; as St. Jerome and St. Chrysos- 
 tom observe. Xo, Philothea, no one shall see God 
 without chastity ; no one shall dwell in his holy 
 tabernacle, that is not clean of heart ; and, as our 
 Saviour himself says, Apoc. xxii. 15, "Dogs and 
 the unchaste shall be banished thence," and "Blessed 
 are the clean of heart, for they shall see God." St. 
 Matt, v. 8. 
 
 CHAPTER XIII. 
 
 ADVICE HOW TO PRESERVE CHASTITY. 
 
 T^E exceedingly diligent in turning yourself from 
 *£* all the approaches and allurements of inconti- 
 nency : for this evil works insensibly, and, from 
 small beo'innin^s, advances to 2'reat accidents, 
 which are always more easy to avoid than to cure. 
 Human bodies are like glasses, which cannot be 
 carried, when they touch one another, without 
 danger of being broken, or like fruits which, 
 though ever so sound and seasonable, yet by 
 touching one another are impaired. Water itself, 
 in a vessel, be it ever so fresh, being once touched 
 by any beast of the earth, cannot long retain its 
 freshness. Never suffer any one, Philothea. to 
 touch you uncivilly, either through play or love ; 
 for though perhaps chastity may be preserved in 
 
HOW TO PRESERVE CHASTITY. 173 
 
 those actions which are rather light than lewd, yet 
 the freshness and flower of chastity always re- 
 ceive some detriment and loss ; but to suffer your- 
 self to be touched immodestly is the utter ruin of 
 chastity. 
 
 Chastity depends on the heart as its source, yet 
 regards the body as its subject ; and therefore it 
 may be lost as well by the exterior senses of the 
 body as the interior thoughts and desires of the 
 heart. It is impurity to behold, to hear, to speak, 
 to smell, or touch any immodest thing in which 
 the heart entertains itself, and takes pleasure. St. 
 Paul says positively, " Let not fornication be so 
 much as once named amongst you." 
 
 The bees not only have an aversion to carrion, 
 but avoid and hate extremely all sorts of stench 
 svhich proceed from it. The sacred Spouse, in the 
 Canticles, has her hands distilling myrrh, which is 
 the antidote against corruption ; her lips are bound 
 up with, a scarlet ribbon, the mark of her modesty 
 in her words ; she has the eyes of a dove, by 
 reason of her cleanness ; her ears have gold ear- 
 rings, in token of their purity ; her nose is amongst 
 the cedars of Lebanon, which are incorruptible 
 wood ; such ought to be the devout soul : chaste, 
 clean, and pure, in hands, lips, ears, eyes, and in 
 all her body. 
 
 To this purpose I will remind you of an ex- 
 pression which the ancient father John Cassian 
 relates, as coming from the mouth of the great St. 
 Basil, who, speaking of himself, said one day : "I 
 know not what belongs to a woman, yet I am not 
 a virgin. Certainly chastity may be lost as niairy 
 
174 A DEVOUT LIFE. 
 
 ways as there are kinds of immodesty and wanton- 
 ness ; so that, according as they are great or little, 
 some weaken it, others wound it, and others de- 
 stroy it entirely. There are certain indiscreet and 
 sensual familiarities and passions, which, to speak 
 properly, do not destroy chastity, and yet they 
 weaken it, leave it languishing, and stain its beau- 
 tiful Avhiteness. There are other familiarities and 
 passions not only indiscreet, but vicious ; not only 
 fond, but dishonest; not only sensual, but carnal; 
 and by these chastity is at least grievously wounded. 
 I say, at least; because it dies by them, and 
 perishes altogether, when these fooleries and wan- 
 ton dalliances cause in the flesh the utmost effect 
 of impure delight ; for then chastity perishes in 
 a more unworthy, more wicked, more wretcheJ 
 manner than when it is lost by fornication, or even 
 by adultery and incest ; since these latter kinds of 
 filthiness are but sins, but the former, as Tertullia^ 
 says in his book of Chastity, are monsters of iniq- 
 uity and sin. Now, neither does Cassian believe, 
 nor do I believe myself, that St. Basil spoke of any 
 such disorder, when he accused himself of not be- 
 ing a virgin ; but I am of opinion that he only 
 said this in relation to pleasure in evil thoughts, 
 which, though they had not defiled his body, yet 
 had contaminated the purity of which generous 
 souls are exceedingly jealous. 
 
 Frequent not the company of immodest persons, 
 especially if they be also impudent, as is generally 
 the case ; for as when goats touch the sweet al- 
 mond trees with their tongues, they make them 
 become bitter : so these corrupted souls and in 
 
POVERTY OF SPIRIT. 175 
 
 fected hearts scarcely speak to any, either of the 
 same or a different sex, without causing them to 
 fall in some degree from purity ; they have poison 
 in their eyes and in their breath, like basilisks. 
 On the contrary, keep company with the chaste 
 and virtuous ; often meditate upon and read holy 
 things ; for the word of God is chaste, and makes 
 those also chaste that delight in it ; which made 
 David compare it to the Topaz, — a precious stone 
 which has the property of assuaging the heat of 
 concupiscence. 
 
 Keep yourself always near to Jesus Christ 
 crucified, both spiritually by meditation, and 
 really by the holy communion. For as they who 
 lie on the herb called agnus castas become chaste 
 and modest ; so you, laying down your heart to 
 rest upon our Lord, who is the true, chaste, and 
 immaculate Lamb, shall see that your soul and 
 your heart shall soon be cleansed from all the 
 defilements. 
 
 CHAPTER XIV. 
 
 OF POVERTY OF SPIRIT TO BE OBSERVED IN THE MIDST OF 
 RICHES. 
 
 J^LESSED are the poor in spirit, for theirs is 
 *^ the kingdom of heaven." Matt. v. 3. Cursed, 
 then, are the rich in spirit, for the misery of hell is 
 their portion. He is rich in spirit who has riches 
 in his spirit, or his spirit in riches ; he is poor in 
 
176 A DEVOUT LIFE. 
 
 spirit who has no riches in his spirit, nor his 
 spirit in riches. The halcyons form their nest like 
 an apple, and leave only a little opening at the top : 
 they build them on the sea-shore, and make them so 
 firm and impenetrable that, although the waves 
 surprise them, the waters never can get into them, 
 but, keeping always firm, they remain in the midst 
 of the sea, upon the sea and masters of the sea. 
 Your heart, dear Philothea, ought to be in this 
 manner open only to heaven, and impenetrable to 
 riches and all transitory things. Whatever portion 
 of them you may possess, keep your heart free 
 from the least affection towards them ; keep it 
 always above them, and amidst riches let it hold 
 them in contempt, and be the master of riches. 
 Do not suffer this heavenly spirit to be the captive 
 of earthly goods ; let it be aways their master, but 
 never their slave. 
 
 There is a material difference between having 
 poison and being poisoned ; as apothecaries have 
 almost all kinds of poisons for use, on several 
 occasions, and yet are not poisoned ; because they 
 have not poison in their bodies, but in their store : 
 so you may possess riches without being poisoned 
 with them, if you keep them in your house or 
 purse, and not in your heart. To be rich in 
 effect and poor in affection is the great happiness 
 of a Christian ; for by this means he has the 
 benefit of riches for this world, and the merit of 
 poverty for the world to come. 
 
 Alas ! Philothea, no one ever acknowledge.* 
 himself to be covetous ; every one disavows thai 
 base and mean passion : every one excuses himself 
 
POVERTY OF SPIRIT. 177 
 
 on account of the charge of children, which 
 oppresses him, and on that wisdom which requires 
 that men should establish themselves in the world ; 
 he never has too much ; some pretence is always 
 found to procure more ; nay, the most covetous 
 not only deny they are avaricious, but even think 
 in their conscience they are not so. Covetousness 
 is a malignant fever, which makes itself so much 
 the more insensible, by how much the more violent 
 and ardent it is. Moses saw the sacred tire which 
 burned the bush, and yet did not consume it ; but 
 this profane fire of avarice, on the contrary, 
 consumes and devours the covetous person, and 
 yet does not burn him, for, in the midst of the most 
 violent heats of his avarice, he boasts of the most 
 agreeable coolness in the world, and esteems his 
 insatiable drought to be a natural and and pleasing 
 thirst. 
 
 If you have a longing desire to possess the 
 goods which you have not, though you may say 
 you would not possess them unjustly, you are, 
 nevertheless, truly covetous. He that has a long- 
 ing, ardent, and restless desire to drink, although 
 he would drink nothing but water, is certainly 
 feverish. 
 
 O Philothea ! I know not whether it be a jus- 
 tifiable desire to wish to have that justly which 
 another justly possesses ; for it seems by this desire 
 we should serve our own convenience to the 
 prejudice of another. If a man possesses any- 
 thing justly, has he not more reason to keep it 
 justly than we to desire it justly? Why, then, do 
 we extend our desires to his possessions, to de 
 
178 A DEVOUT LIFE. 
 
 prive him of them ? At the best, if this desire be 
 just, it certainly is not charitable ; for we would 
 not, in any case, that another man should desire, 
 although justly, that which we have a desire to keep 
 justly. This was the sin of Achad, who desired 
 to have Naboth's vineyard justly, which Naboth 
 much more justly desired to keep ; Achad desired 
 with an ardent and impatient desire, and therefore 
 offended God. 
 
 It is time enough, dear Philothea, to desire your 
 neighbor's goods when he is desirous to part with 
 them ; for then his desire will make yours not only 
 just, but charitable also ; for I am willing you 
 should take care to increase your wealth, provided 
 it may be done, not only justly, but with peace 
 and charity. 
 
 If you have a strong attachment to the goods 
 you possess, if you be too solicitous about them, 
 set your heart on them, have them always in your 
 thoughts, and fear the loss of them with a sensible 
 apprehension, believe me you are still feverish ; 
 for they that have a fever drink the water that is 
 given them with a certain eagerness of attention 
 and satisfaction which the healthy are not accus- 
 tomed to have. It is impossible to take much 
 pleasure in laughing without having an extraor- 
 dinary affection for it. 
 
 If, when you suffer loss of goods, you find your 
 heart disconsolate, believe me, Philothea, you have 
 too great an affection for them ; for nothing can be 
 a stronger proof thereof than your affliction for 
 their loss. 
 
 Desire not, then, with a full and express desire. 
 
PRACTICAL POVERTY. 179 
 
 the wealth which you have not, and do not place 
 your affection on that which 3 r ou have ; grieve not 
 for the losses which may befall you, and then you 
 shall have some reason to believe that, though 
 rich in effect, you are not so in affection, but rather 
 poor in spirit, and consequently blessed, because 
 the kingdom of heaven belongs to you. 
 
 >x*< 
 
 CHAPTER XV. 
 
 HOW TO PRACTISE TRUE AND REAL POVERTY, BEING, NOTWITH- 
 STANDING, REALLY RICH. 
 
 D 
 
 ;HE painter, Parrhasius, painted the people of 
 Athens in a very ingenious manner, represent- 
 ing their several variable dispositions, — choleric, 
 unjust, inconstant, courteous, gentle, merciful, 
 haughty, proud, humble, resolute, and timorous, 
 and all this together. But I, dear Philothea, 
 would infuse into your heart riches and poverty, 
 a great care and a great contempt of temporal 
 things. 
 
 Be more careful than worldly men are, to make 
 your goods profitable and fruitful. Are not the 
 gardeners of great princes more careful and diligent 
 in cultivating and embellishing the gardens com- 
 mitted to their charge than if they were their own ? 
 And why? Because they consider them as the 
 gardens of kings and princes, to whom they desire 
 to make themselves acceptable by their services. 
 
180 A DEVOUT LIFE. 
 
 Philothea, our possessions are not our own, but 
 were lent us by God to cultivate, and it is his will 
 that we should render them fruitful and profitable, 
 and therefore we do him an agreeable service in 
 being careful of them ; but then it must be a 
 greater and more solid care than that which 
 worldlings have of their goods ; for they laboi 
 only for love of themselves, but we must laboj 
 for the love of God. Now, as self-love is violent, 
 turbulent and impetuous, so the care which pro- 
 ceeds from it is full of trouble, uneasiness, and 
 disquiet ; and as the love of God is sweet, peaceable, 
 and calm, so the care which proceeds from this love, 
 although it be for worldly goods, is yet amiable, 
 .sweet, and agreeable. Let us, then, exercise this 
 peaceable care of preserving, nay, of even 
 increasing, our temporal goods, whenever just 
 occasions shall present themselves, and as far as 
 our condition requires, for God desires us to do 
 so through love of him. 
 
 Bat beware lest self-love deceive you ; for 
 sometimes it counterfeits the love of God so closely 
 that one would imagine it to be the same. Now, 
 that it may not deceive you, and that the care of 
 your temporal goods may not degenerate into 
 covetousness, besides what I said in the former 
 chapter, we must practise a real poverty in the 
 midst of all the riches that God has given us. 
 
 Deprive yourself, then, frequently of some part 
 of your property, by bestowing it on the poor with 
 a willing heart ; for to give away what we have 
 is to impoverish ourselves in proportion as we 
 give ; and the more we give the poorer we become. 
 
PRACTICAL POVERTY. 181 
 
 It is true, God will repay us not only in the next 
 world, but even in this ; for nothing makes us so 
 prosperous in this world as alms ; but till such 
 time as God shall restore it to us we remain so 
 much the poorer by as much as we have given. 
 Oh, how holy and rich is that poverty which is 
 occasioned by giving alms ! 
 
 Love the poor and poverty, and you shall become 
 Truly poor, since, as the Scripture says, "we are 
 made like the things which we love.'' Love 
 makes the lovers equal. "Who is weak," saith 
 St. Paul, "with whom I am not weak? He might 
 have likewise said, Who is poor, with whom I am 
 not poor? For love made him resemble those 
 whom he loved; if, aen, you love the poor you 
 shall be truly a partaker of their poverty, and 
 poor like them. Now, if you love the poor, be 
 often in their company, be glad to see them in 
 your house, and to visit them in theirs ; converse 
 willingly with them, be pleased to have them neai' 
 you in the church, in the streets, and elsewhere. 
 Be poor in conversing with them, speaking to 
 them as their companion ; but be rich in assisting, 
 by imparting your goods to them, since you have 
 more abundance. 
 
 Besides, Philothea, content not yourself to be 
 as poor, but poorer than the poor themselves ; 
 but how may this be effected? The servant is 
 lower than his master ; make yourself, then, a 
 servant of the poor ; go and serve them in their 
 beds when they are sick ; serve them with your 
 own hands ; prepare their food for them yourself, 
 and at your own expense ; be their sempstress 
 
182 A DEVOUT LIFE. 
 
 and laundress. O Philothea ! this service is more 
 glorious than a kingdom. 
 
 I cannot sufficiently admire the ardor with which 
 this counsel was practised by St. Lewis, one of 
 the greatest kings that ever graced a throne ; great 
 in every kind of greatness. He frequently served 
 at table the poor whom he maintained, and caused 
 three poor men to dine with him almost every day, 
 and many times ate the remainder of their food 
 with an incomparable love. When he visited the 
 hospitals, which he frequently did, he commonly 
 served the leprous, ulcerous, and such as had the 
 most loathsome diseases, kneeling on the ground, 
 respecting in their persons the Saviour of the 
 world, and cherishing them as tenderly as any 
 fond mother cherishes her child. St. Elizabeth, 
 daughter of the king of Hungary, often visited 
 the poor, and, for her recreation, sometimes 
 clothed herself like a poor woman among her 
 ladies, saying to them, "If I were poor I would 
 dress in this maimer." Good God, Philothea, 
 how poor were this prince and princess in the 
 midst of their riches, and how rich in their pov- 
 erty ! Blessed are they who are poor in this 
 manner, for to them belongs the kingdom of heaven. 
 rf I was hungry, and you gave me to eat ; I was 
 naked, and you clothed me ; come, possess the 
 kingdom prepared for you from the foundation of 
 the world," he who is the King of the poor, as 
 well as of kings, will say, when he addresses 
 himself to the elect at the day of general judg- 
 ment. 
 
 There is no one, who, on some occasion or other, 
 
PRACTICAL POVERTY. 183 
 
 does not feel a want of some eonveniency. Some- 
 times we receive a visit from a guest, whom we would 
 entertain very well, but at present have not the 
 means ; at other times, our best clothes are in one 
 place when we want them in another, where we 
 must be seen. Again, sometimes all the wines in 
 our cellar ferment and turn, so that there remain 
 only those that are bad or green ; at another time 
 we happen to stop at some poor village, where all 
 things are wanting ; where we have neither bed, 
 chamber, table, nor attendance ; in line, it is very 
 often easy to suffer the want of something, be 
 we ever so rich. Now, this is to be poor in 
 effect, with regard to the things we want. Philo- 
 thea, rejoice on these occasions, accept them with 
 a good heart, and suffer them cheerfully. 
 
 But should you meet with losses which im- 
 poverish }^ou, more or less, as in the case of 
 tempests, tires, inundations, dearths, robberies, 
 or lawsuits, then is the proper season to practise 
 poverty, receiving those losses with meekness, 
 and submitting with patience and constancy to 
 your impoverishment. Esau presented himself to 
 his father with his hands covered with hair, and 
 Jacob did the same ; but as the hair on Jacob's 
 hands belonged not to his skin, but his gloves, one 
 might take away the hair without injuring the 
 skin ; on the contrary, the hair on the hands of 
 Esau adhered to his skin, so that if any one would 
 attempt to pluck off his hair it would have caused 
 excessive pain. Thus, when our worldly goods 
 cleave to our heart, if a tempest, a thief, or an 
 impostor, should take any part of them from us, 
 
(84 A DEVOUT LIFE. 
 
 *vhat complaints, trouble, and impatience do we 
 not fall into ? But when our goods do not cleave 
 to our hearts, and are only considered on account 
 of the carp God would have us take of them, should 
 they be taken from us, we lose neither our peace 
 nor our senses. Hence the difference betwixt 
 beasts and men, as to their garments ; for as the 
 garments of the former, viz., their skin, adhere to 
 their flesh, those of the latter are only put upon 
 them, so that they may be taken off at pleasure. 
 
 CHAPTER XVI. 
 
 HOW TO PRACTISE RICHNESS OF SPIRIT IN REAL POVERTY. 
 
 ftP^UT if you be really poor, dear Philothea, be 
 -Mm likewise, for God's sake, actually poor in 
 spirit : make a virtue of necessity, and value this 
 precious jewel of poverty at the high rate it de- 
 serves : its lustre is not discovered in this world, 
 and yet it is exceedingly rich and beautiful. 
 
 Be patient ; you are in good company ; our 
 Lord himself, his blessed mother, the apostles, 
 and innumerable saints, both men and women, 
 have been poor ; nay, even when they might have 
 been rich, they refused to be so. How many 
 great personages have there been, who, in spite 
 of contradictions from the world, have gone to 
 seek after holy poverty in cloisters and hospitals, 
 and took indefatigable pains to find her 1 Witness 
 
PRACTICAL POVERTY. 185 
 
 St. Alexins, St. Paula, St. Paulinus, St. Angela, 
 and so many others ; and behold, Philothea, this 
 holy poverty, more gracious towards you, comes 
 to present herself to you in your own lodging ; 
 you have met her without being at the trouble of 
 seeking after her ; embrace her, then, as the dear 
 friend of Jesus Christ, who was born, who lived, 
 and who died in poverty ; poverty was his nurse 
 during the whole course of his life. 
 
 Your poverty, Philothea, enjoys two great 
 privileges, by means of which you may consid- 
 erably enhance its merits. The first is, that she 
 same not to you by choice, but b} r the will of God, 
 who has made you poor, without any concurrence 
 of your own will. Now, that which we receive 
 purely from the will of God is always very 
 agreeable to him, provided that we receive it with 
 a good heart, and through a love of his holy will ; 
 where there is 'east of our own there is most of 
 God ; the simple and pure acceptance of God's will 
 makes our offerings extremely pure. 
 
 The second privilege of this kind of poverty is 
 that it is truly poverty. That poverty which is 
 praised, caressed, esteemed, succored, and assisted 
 is nearly allied ^o riches ; at least, it is not 
 altogether poverty ; but that which is despised, 
 rejected, reproached, and abandoned, is poverty 
 indeed. Such is ordinary poverty ; for, as the 
 poor are not poor by their own choice, but from 
 necessity, their poverty is not much esteemed, for 
 which reason their poverty exceeds that of the 
 religious ; although otherwise the poverty of the 
 religious has a very great excellency, and is much 
 
186 A DEVOUT LIFE. 
 
 more commendable, by reason of the vow, and of 
 the intention for which it is chosen. 
 
 Complain not, then, my dear Philothea, of you? 
 poverty ; for we never complain but of that which 
 displeases us ; and if poverty displease you, you 
 are no longer poor in spirit, but rich in affection. 
 
 Be not disconsolate for your not being so well 
 assisted as might appear necessary ; for in this 
 consists the excellence of poverty. To be willing 
 to be poor, and not to feel the hardships of poverty, 
 is to desire the honor of poverty with the conven- 
 ience of riches. 
 
 Be not ashamed to be poor, nor to ask alms in 
 charity. Receive with humility what shall be 
 given you, and bear the denial with meekness. 
 Frequently remember the journey our blessed 
 Lady undertook into Egypt, to preserve the life of 
 her dear Son, and how much contempt, poverty, 
 and misery she was obliged to suffer ; provided 
 you live thus, you will be very rich in your 
 poverty. 
 
 CHAPTER XVII. 
 
 OF FRIENDSHIP; FIRST OF THAT WHICH IS EVIL AND FRIVOLOUS. 
 
 /?-^OVE holds the first place among the several 
 
 fc* passions of the soul ; it is the sovereign of all 
 the motions of the heart ; it directs all the rest 
 towards it, and makes us such as is the object 
 of its love. Be careful, then, O Philothea ! to 
 
DANGEROUS FRIENDSHIP. 187 
 
 entertain no evil love, for, if you do, you will 
 presently become evil. Friendship is the most 
 dangerous love of all ; because other loves may 
 be without communication ; but friendship, being 
 wholly grounded upon it, we can hardly hold a 
 communication of friendship with any person 
 without partaking of its qualities. 
 
 All love is not friendship ; for when one loves 
 without being again beloved, then there is love, 
 but not friendship ; because friendship is a com- 
 munication of love, therefore, where love is not 
 mutual, there can be no friendship. Nor is it 
 enough that it be mutual, but the parties that love 
 each other must know their mutual affection, for, if 
 they know it not, they have love, but not friendship. 
 There must be also some kind of communication 
 between them, which may be the ground of friend- 
 ship. Now, according to the diversity of the 
 communications, the friendship also diners, and 
 the communications are different according to the 
 variety of the things which they communicate to 
 each other; if they be false and vain, the friendship 
 is also false and vain; if they be true, the friend- 
 ship is likewise true ; and the more laudable the 
 goods may be the more laudable also is the 
 friendship. For as that honey is best which is 
 gathered from the blossom of the most exquisite 
 flowers, so that love which is founded upon the 
 most exquisite communication is the most noble. 
 And as there is honey in Heraclea of Pontus, 
 which is poisonous, and deprives those of reason 
 that eat it, because it is gathered from the aconite, 
 which abounds in that country ; even so the friend- 
 
188 A DEVOUT LITE 
 
 ship, grounded upon the communication of false 
 and vicious goods, is altogether false and vicious. 
 
 The communication of carnal pleasures is a 
 mutual inclination and brutish allurement, which 
 can no more bear the name of friendship among 
 men than that of beasts for the like effects ; and if 
 there was no other communication in marriage 
 there would be no friendship at all , but because, 
 besides that, there is a communication in matri- 
 mony of life, of industry, of goods, of affections, 
 and of an indissoluble fidelity, therefore the friend- 
 ship of matrimony is a true and holy friendship. A 
 friendship that is grounded on the communication 
 of sensual pleasures is utterly gross, and unworthy 
 of the name of friendship ; and so is that which is 
 founded on virtues which are frivolous and vain ; 
 because these virtues also depend on the senses. 
 I call those pleasures sensual which are immedi- 
 ately and principally annexed to the exterior 
 senses ; such as the pleasure to behold a beautiful 
 person, to hear a sweet voice, to touch, and the 
 like. I call certain vain endowments and qualities 
 frivolous accomplishments, which weak minds call 
 virtues and perfections. Observe how the greater 
 pail of silly maids, women, and young people talk ; 
 they hesitate not to say : Such a gentleman has 
 many virtues and perfections, for he dances 
 gracefully, he plays well at all sorts of games, 
 he dresses fashionably, he sings delightfully, 
 speaks eloquently, and has a fine appearance ; it is 
 thus that mountebanks esteem those, in their way, 
 the most virtuous who are the greatest buffoons. 
 
 But as all these things regard the senses, so t.h* 
 
OF FOXD LOVE. 189 
 
 friendships whieli proceed from them are termed 
 sensual, vain, and frivolous, and deserve rather the 
 name of foolish fondness than of friendship ; such 
 are the ordinary friendships of young people 
 which are grounded on curled locks, a fine head of 
 hair, smiling glances, mie clothes, affected coun- 
 tenances, and idle talk; a friendship suited to the 
 age of those lovers whose virtue is, as }'et, only 
 in the blossom, and their judgment in the bud ; 
 and, indeed, such amities being but transituiy, melt 
 a^ay like snow in the sun. 
 
 CHAPTER XVIII. 
 
 OF FOND LOVE. 
 
 fHEX these foolish friendships are maintained 
 clflk between persons of different sexes without 
 pretensions of marriage, they are called fond love: 
 for being but embryos, or rather phantoms of 
 friendship, they deserve not the name either of 
 true friendship or true love, by reason of their 
 excessive vanity and imperfection. Xow, by means 
 of these fondnesses, the hearts of men and of women 
 are caught and entangled with each other in vain 
 and foolish affections, based upon these frivolous 
 communications and wretched complacencies of 
 which I have been just speaking. 
 
 And although these dangerous loves, commonly 
 speaking, terminate at last in carnality and down- 
 
190 A DEVOUT LIFE. 
 
 right lasciviousness, yet that is not the first design 
 or intention of the persons between whom they 
 pass ; otherwise they would not be merely fond 
 loves, but absolute impurities and uncleannesses. 
 Sometimes even many years pass before anything 
 directly contrary to the chastity of the body hap- 
 pens between them, whilst they content themselves 
 with giving their hearts the pleasure of wishes, de- 
 sires, sighs, amorous entertainments, and such 
 like fooleries and vanities ; and this upon different 
 pretensions. 
 
 Some have no other design than to satisfy their 
 hearts with loving and being loved, following in 
 this their amorous inclination ; and these regard 
 nothing in the choice of their loves but their 
 instinct : so that at the first meeting with an 
 agreeable object, without examining the interior, 
 or the comportment of the person, they begin this 
 fond communication, and entangle themselves in 
 these wretched nets, from which afterwards they 
 find great difficulty to disengage themselves. 
 Others suffer themselves to be carried to fond 
 loves, by the vanity of esteeming it no small glory 
 to catch and bind hearts by love. Now these 
 aiming at glory in the choice they make set their 
 net and lay their snares in specious, high, rare, 
 and illustrious places. Others are led away at 
 the same time, both by their amorous inclination 
 and by vanity ; for though their hearts be altogether 
 inclined to love, yet they will not engage themselves 
 in it without some advantage of glory. These 
 loves are always criminal, foolish, and vain; 
 criminal, because they end at length, and terminate 
 
OF FOND LOVE. 191 
 
 in the sin of the flesh, and because they rob God, 
 the wife and the husband, of that love, and conse- 
 quently of that heart, which belonged to them ; 
 foolish, because they have neither foundation nor 
 reason : vain, because they yield neither profit, 
 honor, nor content ; on the contrary, they are 
 attended by a loss of time, are prejudicial to 
 honor, and bring no other pleasure than that of an 
 eagerness in pretending and hoping, without 
 knowing what they would have, or to what 
 they would make pretensions. For these wretched 
 and weak minds still imagine they have something 
 to expect from the testimonies which they recede 
 of reciprocal love; but yet they cannot tell what 
 this is; the desire of which can never end, but 
 goes on continually, pressing their hearts with 
 perpetual distrusts, jealousies, and disquietudes. 
 St. Gregory Nazianzen, in his discourse, ad- 
 dressed indeed to vain women, but applicable also 
 to men, says : " Thy natural beauty is sufficient for 
 thy husband ; but if it be for many men, like a 
 net spread out for a flock of birds, what will be 
 the conscciuence? He shall be pleasing to thee 
 who shall please himself with thy beauty ; thou 
 wilt return him glance for glance, look for look ; 
 presently will follow smiles and little amorous 
 words, dropped by stealth at the beginning, but 
 soon after they will become more familiar, and pass 
 to an open courtship. Take heed, my tongue ! of 
 telling what will follow : yet will I say this one 
 truth : nothing of all those things which young 
 men and women say and do together in these 
 foolish complacencies is exempted from grievous 
 
192 A DEVOUT LIFE. 
 
 stings. All the links of wanton loves depend on 
 one another, and follow one another as one piece 
 of iron, touched by the loadstone, draws many 
 others after it." 
 
 How wisely has this great bishop spoken ! What 
 is it you think to do ? To give love ? No ; for no 
 one gives love voluntarily, that does not receive it 
 necessarily. He that catches m this chase is like- 
 wise caught himself. The herb wproxis receives 
 and conceives fire as soon as it sees it : our hearts 
 do the like : as soon as they see a soul inflamed 
 with love for them they are presently inflamed 
 with love for it. But some one will say, I am 
 willing to entertain some of this love, but not too 
 much. Alas ! you deceive yourselves, the fire of 
 love is more active and penetrating than you im- 
 agine : you think to receive but a spark, and will 
 wonder to see it in a moment take possession of 
 your whole heart, reduce all your resolutions to 
 ashes, and }'our reputation to smoke. "Who will 
 have pity on a charmer struck by a serpent?" 
 Ecclus. xii. 13. And I also, after the wise man, 
 cry out, O foolish and senseless people ! think you 
 to charm love in such a manner as to be able to 
 manage it at pleasure? You would play with it, 
 but it will sting and torment 3011 cruelly; and do 
 you know that every one will mock and deride you 
 for attempting to charm or tie down love, and on a 
 false assurance put into your bosom a dangerous 
 serpent, which has spoiled and destroyed both your 
 soul and your honor? 
 
 Good God ! what blindness is this, to play 
 aw*vy thus at hazard, against such frivolous stakes, 
 
OF FOND LOVE. 193 
 
 the principal power of our soul ! Yes, Philothea, 
 for God regards not man, but for his soul ; 
 nor his soul, but for his will ; nor his will, but for 
 his love. Alas ! we have not near so much love 
 as we stand in need of; I mean to say that we fall 
 infinitely short of having sufficient wherewith to 
 love God ; and yet, wretches as we are, we lavish 
 it away foolishly on vain and frivolous things, as 
 if we had some to spare. Ah ! this great God, 
 who hath reserved to himself the whole love of our 
 souls, in acknowledgment of our creation, preser- 
 vation, and redemption, will exact a strict account 
 of all these criminal deductions we make from it ; 
 fcr, if he will make so rigorous an examination 
 into our idle words, how strictly will he not exam- 
 ine into our impertinent, foolish, and pernicious 
 loves ! 
 
 The walnut-tree is very prejudicial to the vines 
 and fields wherein it is planted ; because, being so 
 large, it attracts all the moisture of the surrounding 
 earth, and renders it incapable of nourishing the 
 other plants ; the leaves are also so thick that 
 they make a large and close shade ; and lastly, it 
 allures the passengers to it, who, to beat down the 
 fruit, spoil and trample upon all about it. These 
 fond loves do the same injury to the soul, for they 
 possess her in such manner, and so strongly draw 
 her motions to themselves, that she has no strength 
 left to produce any good work : the leaves, 
 viz., their idle talk, their amusements, and their 
 dalliance, are so frequent, that all leisure time is 
 squandered away in them ; and, finally, they en- 
 gender so many temptations, distractions, sus- 
 
194 A DEVlUT life. 
 
 picions, and other evil consequences, that the 
 whole heart is trampled down and destroyed by 
 them. In a word, these fond loves not only banish 
 heavenly love, but also the fear of God from the 
 soul ; they waste the spirit and ruin reputation ; 
 they are the sport of courts, but the plague of 
 hearts . 
 
 CHAPTER XIX. 
 
 OF TRUE FRIENDSHIP. 
 
 W2ZOVE every one, Philothea, with a strenuous 
 Aa love of charity, but have no friendship, except 
 for those that communicate with you the things of 
 virtue : and the more exquisite the virtues are, 
 which shall be the matter of your communications, 
 the more perfect shall your friendship also be. If 
 this communication be in the sciences, the friendship 
 is certainly very commendable ; but still more so 
 if it be in the moral virtues; in prudence, discre- 
 tion, fortitude, and justice. But should your 
 reciprocal communications relate to charity, 
 devotion, and Christian perfection, good God ! how 
 precious will this friendship be ! It will be 
 excellent, because it comes from God ; excellent, 
 because it tends to God ; excellent, because its very 
 band is God ; excellent, because it shall last 
 eternally in God. Oh, how good it is to love on 
 earth as they love in heaven ; to learn to cherish 
 
TRUE FRIENDSHIP. 195 
 
 each otner in this world, as we shall cio eternally 
 in the next ! 
 
 I speak not here of that simple love of charity 
 which we must have for all men ; but of that 
 spiritual friendship, by which two, three, or more 
 souls communicate one to another their devotion 
 and spiritual affections, and make themselves all 
 but one spirit. Such happy souls may justly sing : 
 ''Behold how good and pleasant it is for brethren to 
 dwell together in unity!" Ps. cxxxii. 1. For 
 the delicious balm of devotion distils out of one 
 heart into another, by so continual a participation, 
 that it may be said that God has poured out upon 
 this friendship "his blessing and life everlasting." 
 I consider all other friendships as but so many 
 shadows in respect to this, and that their bonds 
 are but chains of glass or of jet, in comparison of this 
 bond of holy devotion, which is more precious than 
 
 Make no other kind of friendship than this : I 
 speak of such friends as you choose yourself; but 
 you must not, therefore, forsake or neglect the 
 friendships which nature or former duties oblige 
 you to cultivate with your parents, kindred, bene- 
 factors, neighbors, and others. 
 
 Many perhaps may say : " "We should have no 
 kind of particular affection and friendship, because 
 it occupies the heart, distracts the mind, and begets 
 envy ; " but they are mistaken, because having seen, 
 in the writings of many devout authors, that par- 
 ticular friendships and extraordinary affection are 
 of infinite prejudice to religious persons, they there- 
 fore imagine that it is the same with regard to the 
 
196 A DEVOUT LIFE. 
 
 rest of the world ; but there is a material difference ; 
 for, as in a well-ordered monastery, where the 
 common design of all tends to true devotion, it is 
 not requisite to make these particular communi- 
 cations of friendship, lest by seeking among indi- 
 viduals for that which is common to the whole, 
 they should fall from particularities to partialities. 
 But for those who dwell among worldlings, and 
 desire to embrace true virtue, it is necessary for 
 them to unite themselves together by a holy and 
 sacred friendship, since by this means they en- 
 courage, assist, and conduct each other to good : 
 for, as they that walk on plain ground need not 
 lend each other a hand, whilst they that are in a 
 rugged and slippery road hold one by the other, 
 to Avalk more securely ; so they that are in religious 
 orders stand in no want of particular friendships ; 
 but they that are in the world have need of them, 
 to secure and assist each other amidst the many 
 dangerous passages through which they are to 
 pass. In the world all are not directed by the 
 same views, nor actuated by the same spirit ; 
 we must therefore separate ourselves, and contract 
 friendships according to our several pretensions. 
 This particularity causes indeed a partiality ; but it 
 is a holy partiality, which creates no other division 
 but that which of necessity should always subsist 
 betwixt good and evil, sheep and goats, bees and 
 hornets. 
 
 No one surely can deny but that our Lord loved 
 St. John, Lazarus, Martha, and Magdalen, Avith a 
 more sweet and more special friendship. We 
 know that St. Peter tenderly cherished St. Mark 
 
TRUE FRIENDSHIP. 197 
 
 and St. Petronilla, as St. Paul did Timothy and 
 St. Thecla. St. Gregory Nazianzen boasts an 
 hundred times of the incomparable friendship he 
 had with the Great St. Basil, and describes it in 
 this manner : " It seemed that in us there was but 
 one soul dwelling in two bodies, and if those are 
 not to be believed, who say that all things are in 
 all things, yet of us two you may believe, that we 
 were both in each other ; we had each of us one 
 only pretension to cultivate virtue, and to accom- 
 modate all the designs of our life to future hopes ; 
 going in this manner out of mortal earth before we 
 died in it." St. Austin testifies that St. Ambrose 
 loved St. Monica entirely for the real virtue he 
 saw in her, and that she reciprocally loved him as 
 an angel of God. But I am blamable in detaining 
 you so long on so clear a matter. St. Jerome, 
 St. Austin, St. Gregory, St. Bernard, and all the 
 greatest servants of God, have had very particular 
 friendships, without any prejudice to their per- 
 fection. St. Paul, reproaching the disorders of 
 the gentiles, accuses them that they were people 
 without affection ; that is to say, that they had no 
 true friendship. And St. Thomas, with all the 
 wisest philosophers, acknowledges that friendship 
 is a virtue; and he speaks of "particular friend- 
 ship," since, as he says, " perfect friendship cannot 
 be extended to a great many persons." Perfection 
 therefore consists, not in having no friendship, but 
 in having none but with such as are good and 
 holvc 
 
198 A DEVOUT LITE. 
 
 CHAPTER XX. 
 
 OF THE DIFFERENCE BETWEEN TRUE AND VAIN FRIENDSHIP^ 
 
 Sfl^BSERVE, Philothea, this important admoni- 
 ^J* tion. As the poisonous honey of Heraclea is 
 so similar to the other that is wholesome, that 
 there is great danger of mistaking the one tor the 
 other, or of taking them mixed together (for the 
 goodness of the one cannot destroy the poison of 
 the other) ; so he must stand upon his guard who 
 would not be deceived in friendships, particularly 
 when contracted betwixt persons of different sexes, 
 under what pretext soever. The devil often effects 
 a change in those that love ; they begin with virt- 
 uous love, with which, if not attended to with the 
 utmost discretion, fond love will begin to minsrle 
 itself, then sensual love, and afterwards carnal 
 love ; yea, there is even danger in spiritual love, if 
 we are not extremely upon our guard ; though in 
 this it if] more difficult to be imposed upon, because 
 its purity and wmiteness make the spots and stains 
 which Satan seeks to mingle with it more apparent, 
 and therefore when he takes this in hand he does 
 it more subtilely, and endeavors to introduce im- 
 purities by almost insensible degrees. 
 
 You may distinguish w r orldly from holy friend- 
 ship in the same manner as the poisonous honey of 
 Heraclea is known from the other ; for as the honey 
 of Heraclea is sweeter than the ordinary honey, on 
 account of the juice of the aconite, which gives it 
 
VAIX FRIENDSHIP. 199 
 
 an additional flavor ; so worldly friendship ordi- 
 narily produces a great profusion of endearing 
 words, passionate expressions, with admiration of 
 beauty, behavior, and other sensual qualities. 
 Holy friendship, on the contrary, speaks a plain 
 and sincere language, and commends nothing but 
 virtue and the grace of God, the only foundation 
 on which it subsists. As the honey of Haraclea, 
 when swallowed, occasions a giddiness in the head, 
 so false friendship produces a vertigo in the mind, 
 which makes persons stagger in chastity and 
 devotion, hurrying them on to affected, wanton, 
 and immodest looks, sensual caresses, inordinate 
 sighs, and ridiculous complaints of not being 
 beloved, to a studied and enticing carriage, tc 
 gallantries, to interchanging of kisses, with other 
 familiarities and indecent favors, the certain and 
 unquestionable presages of the approaching ruin of 
 chastity. But the looks of holy friendship are 
 simple and modest ; its caresses pure and sincere } 
 its sighs are but for heaven ; its familiarities are 
 only spiritual ; its complaints but when God is not 
 beloved. These are infallible marks of a holy 
 friendship. As the honey of Heraclea affects the 
 sight, so this worldly friendship dazzles the 
 judgment to such a degree, that they who are 
 infected with it think they do well when they act 
 Wrongly, and believe their excuses and pretexts 
 for two reasons : they fear the light, and love 
 darkness. But holy friendship is clear-sighted, 
 and never conceals herself, but appears willingly 
 before those that are good. In fine, as the honey 
 of Heraclea leaves a great bitterness in the mouth, 
 
200 A DEVOUT LIFE. 
 
 so false friendships change into lewd and carnal 
 words and demands ; and, in case of refusal, into 
 injuries, slanders, imposture, sadness, confusion, 
 and jealousies, which often terminate in madness. 
 Chaste friendship is always equally honest, civil, 
 and amiable, and changes only into a purer union 
 of spirits ; a lively image of the blessed friendship 
 existing in heaven. 
 
 St. Gregory Nazianzen says, that as the cry of 
 the peacock, when he struts and spreads his 
 feathers, excites the peahens to lust, so, when we 
 see a man dressed in his best apparel, approaching 
 to flatter, and whisper in the ears of a woman, 
 without pretension to lawful marriage, then no 
 doubt it is to incite her to impurity ; and every 
 virtuous woman will stop her ears against the cry 
 of this peacock, the voice of this enchanter, who 
 seeks thus subtilely to charm her ; but, should she 
 hearken to him, good God ! what an ill presage of 
 the future loss of her heart ! 
 
 Young people who use gestures, glances, and 
 caresses, or speak words in which they would not 
 willingly be surprised by their fathers, mothers, 
 husbands, wives, or confessors, testify hereby that 
 they are treating of something contrary to honor 
 and conscience. Our blessed Lady was troubled 
 when she saw an angel in the shape of a man, 
 because she was alone, and because he gave her 
 extraordinary though heavenly praises. O Saviour 
 of the world ! if purity itself be afraid of an angel 
 in the shape of a man, why should not impurity 
 fear a man, even though he should come in the 
 
REMEDIES AGAINST EVIL FRIENDSHIP. 201 
 
 shape of an angel, especially when he praises hej 
 with sensual and earthly commendations ? 
 
 CHAPTER XXI. 
 
 ADVICES AND REMEDIES AGAINST EVIL FRIENDS* 
 
 I 
 
 §TJT what remedies must we take against this 
 * multitude of filthy loves, fondnesses, and im- 
 purities? As soon as you perceive the first 
 approach of them, turn suddenly away, with an 
 absolute horror and detestation, run to the cross 
 of your Saviour, take the crown of thorns, and 
 press it to your heart, so that the evil spirit may 
 not come near it. Beware of coming to any kind 
 of compromise with this enemy : do not say I will 
 hearken to him, but will do nothing of what he 
 shall say to me : I will lend him my ears, but 
 will refuse him my heart. Oh, no ! Philothea ; for 
 God's sake, be resolute on these occasions : the 
 heart and the ears correspond with each other ; 
 and, as it is impossible to stop a torrent that 
 descends by the brow of a mountain, so is it hard 
 to prevent the love which has entered in at the 
 ear from falling suddenly down into the heart. 
 
 Alcmaeon pretended that goats breathe by the 
 ears, but Aristotle denies it ; as for myself I 
 cannot decide the question ; but I know that our 
 heart breathes by the ear ; and as it sends forth its 
 own thoughts by the tongue, so it receives tb 
 
202 A DEVOUT LIFE. 
 
 thoughts of others by .the ear. Let us, then, keep 
 a diligent guard over our ears, that we may not 
 inhale the corrupt air of filthy words, for otherwise 
 our hearts will soon be infected. Hearken to no 
 kind of propositions, under w T hat pretext soever ; 
 in this case alone there is no danger of being rude 
 and uncivil. 
 
 Remember that you have dedicated jour heart 
 to God, and that your love having been sacrificed 
 to him, it would be a sacrilege to alienate the 
 least part of it from him. Rather sacrifice it to 
 him anew by a thousand resolutions and protes- 
 tations ; and, keeping yourself close within them, 
 as a deer within its covert, call upon God, and he 
 will help you, and take you under his protection, 
 that you may live for him alone. 
 
 But if you are already entangled in the nets of 
 filthy loves, good God ! how difficult will it be to 
 extricate yourself from them ! Place yourself 
 before the divine Majesty, acknowledge, in his 
 presence, the excess of your misery, frailty, and 
 vanity. Then, with the greatest efibrt of which 
 your heart is capable, detest them; abjure the 
 vain profession you have lpade of them ; renounce 
 all the promises received, and, with the most gen- 
 erous and absolute resolution, determine in your 
 heart never to permit them to occupy the least 
 thought for the remainder of your life. 
 
 An excellent remedy would be to withdraw 
 yourself from the object ; for as they that have 
 been bitten by serpents cannot easily be cured in 
 the presence of those who were before Avounded 
 by the same animal, so the person stung with love 
 
REMEDIES AGAINST o^VIL FRIENDSHIP. 203 
 
 will hardly be cured of this passion as long as he 
 is near the other who has been similarly wounded. 
 Change of place contributes very much to allay 
 the heat and pains of grief or love. The youth of 
 whom St. Ambrose speaks, in his second book of 
 Penance, having made a long journey, returned 
 home altogether delivered from those fond loves 
 he haa formerly entertained, and so much changed 
 that his foolish mistress meeting him, and saying, 
 " Dost thou no. know me ? am I not the same that 
 I was ?" — "Yes," answered he, "but I am no longer 
 the same." Absence has wrought in him this happy 
 change. St. Austin also testifies that, to mitigate 
 the grief he suffered for the death of his friend, he 
 withdrew himself from Tagasta, the place in which 
 his friend died, and went to Carthage. 
 
 But what must he do who cannot withdraw 
 himself? Let him absolutely retrench all particular 
 familiarity, all private conversation, amorous looks, 
 smiles, and, in general, all sorts of communication 
 and allurement, which may nourish this dangerous 
 passion ; if he must speak to the other party, let 
 it be only to declare, with a bold, short, and serious 
 protestation, the eternal divorce which he has 
 sworn. I call upon every one who has fallen into 
 these wretched snares : cut them, — break them, — ■ 
 tear them ; do not amuse yourself in unravelling 
 these criminal friendships ; you must tear and rend 
 them asunder ; do not untie the knots, but break 
 or cut them, so that the cords and strings may be 
 rendered useless : do not enter into any compromise 
 with a love which is so contrary to the love of 
 God. 
 
204 A DEVOUT LIFE. 
 
 But after I have broken the chains of his infamous 
 bondage there will still remain some vestiges : 
 the marks and prints of the irons will still be 
 imprinted in my feet ; that is, my affections. No, 
 Philothea, they will not, provided you have con- 
 ceived as great a detestation of the evil as it 
 deserves ; you will now be excited with no other 
 motion but that of an extreme horror for this base 
 love and all its appendages, and will entertain no 
 other affection towards the forsak ,n object but 
 that of a pure charity, for God's sake. But if 
 through the imperfection of your repentance, there 
 should, yet remain in you any evil inclinations, 
 procure a mental solitude for your soul, according 
 to what I have taught you before, and retire 
 thither as often as you can, and by a thousand 
 reiterated ejaculations renounce all your criminal 
 inclinations, and reject them with your whole force. 
 Read pious and holy books with more than 
 ordinary application ; go to confession and com- 
 munion more frequently ; treat humbly and 
 sincerely with your director, or some prudent and 
 faithful friend, concerning all the suggestions and 
 temptations of this kind which may befall you, 
 and doubt not but God will deliver you from those 
 criminal passions, provided you continue faithfully 
 in these good exercises. 
 
 Ah, will it not be ingratitude to break off a 
 friendship so unmercifully? Oh, how happy is 
 that ingratitude which makes us pleasing to God ! 
 But no, Philothea, I tell you, in the name of God, 
 rhis will be no ingratitude, but a great benefit^ 
 which you shall confer upon your lover ; because, 
 
ADVICES OX FRIENDSHIP. 205 
 
 in breaking your own bonds asunder, you shall 
 also break his, since they were common to you 
 both ; and though for the present he may not be 
 sensible of his happiness, yet he will soon ac- 
 knowledge it, and exclaim with you in thanks' 
 giving : r ' O Lord, thou hast broken my bonds, I 
 will sacrifice to thee a sacrifice of praise, and cal 1 
 upon thy holy name." Ps. cxv. 
 
 CHAPTER XXII. 
 
 OTHER ADVICES ON FRIENDSHIPS. 
 
 T HAVE another important advice to give you 
 ^ on this subject. Friendship requires great 
 communication between friends, otherwise it can 
 neither grow nor subsist. Wherefore it often 
 happens, that with this communication of friend- 
 ship many other communications insensibly glide 
 from one heart to another, by a mutual infusion 
 and reciprocal intercourse of affections, inclina- 
 tions, and impressions. This happens especially 
 when we have a high esteem for him whom we 
 love ; for then we open our heart in such manner 
 to his friendship that with it his inclinations and 
 impressions, whether good or bad, enter rapidly. 
 Certainly the bees, that gather the honey of 
 Heraclea. seek nothing but honey ; yet with the 
 honey they insensibly suck the poisonous qualities 
 of the aconite, from which they gather it. Good 
 
206 A DEVOUT LIFE. 
 
 God ! Philothea ; on these occasions we must care- 
 fully practise what the Saviour of our souls was 
 accustomed to say: "Be ye good bankers," or 
 changers of money ; that is to sa} r , " Eeceive not 
 bad money with the good, nor base gold with the 
 fine " ; separate that which is precious from that 
 which is vile ; for there is scarcely any person 
 that has not some imperfection. For why should 
 we receive promiscuously the imperfections of a 
 friend, together with his friendship? We must 
 love him indeed, notwithstanding his imperfec- 
 tions ; but we must neither love nor receive his 
 imperfections ; for friendship requires a communi- 
 cation of good, not of evil. Wherefore as they 
 that draw gravel out of the river Tagus separate 
 the gold which they find, to carry it away, and 
 leave the sand on the banks ; so they, who have 
 the communication of some good friendship ought 
 to separate it from the imperfections, and not 
 sutler them to enter their souls. St. Gregory 
 Xazianzen testifies, that many, loving and admiring 
 St. Bazil, were brought insensibly to imitate him, 
 even in his outward imperfections, as in speaking 
 slowly, and with his spirit abstracted and pen- 
 sive, in the fashion of his beard, and in his gait. 
 And we often see husbands, wives, children, and 
 friends, who, having a great esteem for their 
 friends, parents, husbands, and wives, acquire, 
 either by condescension or imitation, a thousand 
 little ill-humors in their communication of friend- 
 ship. Now this should not be so by any means, 
 for every one has evil inclinations enough of his 
 own. without charging himself with those of 
 
ADVICES OX FRIENDSHIP. 207 
 
 others ; and friendship is so far from requiring it, 
 that, on the contrary, it obliges us mutually to aid 
 and assist one another, in order to free ourselves 
 from all kind of imperfections. We must, indeed, 
 meekly bear with our friend in his imperfections ; 
 but we must not lead him into imperfections, much 
 less imbibe his imperfections ourselves. But I 
 speak only of imperfections ; for, as to sins, we 
 must neither occasion them, nor tolerate them in 
 our friends. It is either a weak or a wicked 
 friendship to behold our friend perish, and not to 
 help him; — to see him die of an imposthume, 
 and not dare to save his life by opening it with 
 the lancet of correction. True and living friend- 
 ship cannot subsist in the midst of sins. As the 
 salamander extinguishes the lire in which he lies, 
 so sin destroys the friendship in which it lodges. 
 If it be but a transient sin, friendship will presently 
 put it to flight by correction ; but if it be habitual, 
 and take up its habitation, friendship immediately 
 perishes ; for it subsists only upon the solid 
 foundation of virtue. We must never, then, 
 commit sin for the sake of friendship. A friend 
 becomes an enemy when he would lead us to sin ; 
 and he deserves to lose his friend when he would 
 destroy his soul. It is an infallible mark of false 
 friendship to see it exercised towards a vicious 
 person, be his sins of what kind soever ; for, if he 
 whom we love be vicious, without doubt our 
 friendship is also vicious, since, seeing it cannot 
 regard true virtue, it must needs be grounded on 
 some frivolous virtue, or sensual quality. Society 
 formed for traffic among merchants is but a shad- 
 
208 A DEVOUT LIFE. 
 
 ow of true friendship ; since it is not made for 
 the love of the person, but for the love of gain. 
 
 Finally, the following divine sentences are two 
 main pillars, upon which reposes a Christian life-, 
 the one is that of the wise man : " He that fcareth 
 God shall likewise have a good friendship " ; the 
 other is that of the Apostle St. James : " The 
 friendship of this world is the enemy of God. " 
 
 CHAPTER XXIII. 
 
 OF THE EXERCISES OF EXTERIOR MORTIFICATION. 
 
 •YJYHEY who treat of agriculture tell us that if any 
 £&> word be written upon a very sound almond, 
 and it be again enclosed in the shell and planted, 
 all the fruit which that troe shall produce will have 
 the same word engraven upon it. As for myself, 
 Philothea, I could never approve of the method of 
 those who, to reform a man, begin with his 
 exterior, such as his gestures, his dress, or his 
 hair; on the contrary, I think we ought to begin 
 with his interior. "Be converted to me," said 
 God, Joel ii., "with your whole heart." "Son, 
 give me thy heart." Prov. xxiii. For, the heart 
 being the genuine source of our actions, our works 
 will always correspond to our heart. The divine 
 Spouse, inviting the soul, Cant, v., "Put me," says 
 he, " as a seal upon thy heart, as a seal upon thy 
 arm. Yes, verily; for whoever has Jesus Christ 
 
EXTERIOR MORTIFICATION. 209 
 
 in his heart Avill quickly show him in all his ex- 
 terior actions. I desire, therefore, dear Philothea, 
 above all things else, to engrave upon your heart 
 this sacred motto, "Live, Jesus"; being assured 
 that your life, which proceeds from the heart as an 
 almond tree from its kernel, will afterwards 
 produce the same words of salvation written upon 
 all your actions ; for, as this sweet Jesus lives 
 within your heart, so will he also live in all your 
 exterior, in your eyes, your mouth, your hands, 
 and even the hair on your head, so that you will 
 be able to say, with St. Paul, "I live, now not I, 
 but Christ liveth in me." In a word, he that has 
 gained the heart has gained the whole man ; but 
 even this heart, by which we would begin, requires 
 to be instructed how it should frame its exterior 
 behavior, so that men may not only behold holy 
 devotion therein, but also wisdom and discretion ; 
 for this end I desire your serious attention to the 
 following short admonitions : — 
 
 If you are able to endure fasting, }~ou would do 
 well to fast some days besides those which are 
 commanded by the Church ; for besides the usual 
 effects of fasting, viz., to elevate the spirit, to keep 
 the flesh in subjection, to exercise virtue, and 
 acquire a greater reward in heaven, it is a great 
 means to restrain gluttony, and keep the sensual 
 appetite and body subject to the law of the spirit ; 
 and although we may not fast much, yet the enemy 
 fears us when he discovers that we know how to 
 fast. Wednesdays, Fridays, and Saturdays are 
 the days in which the ancient Christians chiefly 
 exercised themselves in abstinence ; choose, theru 
 
210 A DEVOUT LIFE. 
 
 some of these days to fast, as far as your devotion 
 and the discretion of your director shall advise 
 you. 
 
 I would willingly say to you, as St. Jerome 
 said to the pious Laeta : "Long and immoderate 
 fastings displease me greatly, especially in those 
 that are yet in their tender age." I have learned, 
 by experience, that young people, who become 
 infirm through excess of fasting, easily give way 
 to delicacies. We are greatly exposed to temp- 
 tations, both when our body is too much pampered, 
 and when it is too much weakened ; for the one 
 makes it insolent with ease, and the other desperate 
 with affliction. The want of this moderation in 
 the use of fasting, disciplines, hair-shirts, and 
 other austerities, renders the best years of many 
 unprofitable in the service of charity, as it did 
 even in St. Bernard, who repented that he had 
 used so much austerity ; and the more cruelly they 
 ill-treated their bodies in the beginning, the more 
 were the} r constrained to favor them in the end. 
 "Would they not have done better to have mortified 
 their bodies moderately, and in proportion to the 
 offices and labors which their condition obliged 
 them ? 
 
 Labor, as well as fasting, serves to mortify and 
 subdue the flesh. Now, provided the labor you 
 undertake contributes to the glory of God and 
 your own welfare, I would prefer that you should 
 suffer the pain of labor rather than tint of fasting. 
 This is the intention of the Church, which exempts 
 those labors that contribute to the service of God 
 and our neighbor even from the fasts commanded. 
 
EXTERIOR MORTIFICATION. 211 
 
 Some find it painful to fast, others to serve the 
 sick, or visit prisoners ; others to hear confession, 
 to preach, to pray, and to perform similar exer- 
 cises ; these last pains are of more value than the 
 former ; for, besides subduing the body, they 
 produce fruits much more desirable, and therefore, 
 generally speaking, it is better to preserve our 
 bodily bfcrength more than may be necessary, in 
 order to perform these functions, than to weaken 
 it too much ; for we may always abate it when we 
 wish, but we cannot always repair it when we 
 would. 
 
 We should attend with great reverence to the 
 admonition given by our blessed Saviour to his 
 disciples, Luke x. 9: "Eat the things that are 
 set before you." It is, in my opinion, a greater 
 virtue to eat, without choice, that which is laid 
 before you, and in the same order as it is pre- 
 sented, whether it be more or less agreeable to 
 your taste, than always to choose the worst ; for 
 although this latter way of living seems more 
 austere, yet the former has, notwithstanding, more 
 resignation, since by it we renounce not only our 
 own taste, but even our own choice ; and it is no 
 small mortification to accommodate our taste to 
 every kind of meat, and keep it in subjection to al J 
 occurrences. Besides, this kind of mortification 
 makes no parade, gives no trouble to any one, 
 ind is happily adapted to civil life. To set one 
 kind of meat aside to eat another — to eat of every 
 dish — to think nothing well dressed, or sufficiently 
 exquisite — bespeak a heart too much attached to 
 delicacies and dainties. I esteem St. Bernard in 
 
212 A DEVOUT LIFE. 
 
 drinking oil instead of water or wine, more than if 
 he had drunk designedly the most bitter draught : 
 for it was a sure sign that he did not consider 
 what he drank ; and in this indifference respecting 
 our food consists the perfection of the practice of 
 that sacred rule, rr Eat that which is set before you.'' 
 I except, however, such meats as may prejudice 
 the health, or incommode the spirit, such as hot 
 and high-seasoned meats ; as also certain occasions, 
 in which nature requires recreation and assistance 
 in order to be able to support some labor for the 
 glory of God. A continual and moderate sobriety 
 is preferable to violent abstinences, practised occa- 
 sionally, and mingled with great relaxations. 
 
 A moderate use of discipline awakens the ap- 
 petite of devotion. The hair shirt mortifies the 
 flesh exceedingly ; but the use of it, generally 
 speaking, is not proper either for married persons 
 or tender complexions, or for such as have other 
 great pains to support. However, upon some 
 remarkable days of penance, it may be used by 
 the advice of a discreet confessor. 
 
 We must dedicate the night to sleep, every one 
 as much as his constitution requires, so that he 
 may be able to watch and spend the day profit- 
 ably ; and also because the Holy Scriptures, the 
 examples of the saints, and reason itself, strenu- 
 ously recommend the morning to us as the most 
 fruitful part of time, and our Lord himself is 
 named the Orient, or rising sun, and our blessed 
 Lady the dawning of the day. I think it a point 
 of virtue to retire to rest early in the evening, 
 that we may be enabled to awake and rise early 
 
EXTERIOR MORTIFICATION. 213 
 
 in the morning, which is certainly, of all other 
 times, the most favorable, the most agreeable, and 
 the least exposed to disturbance and distractions ; 
 when the very birds invite us to awake and praise 
 God ; so that early-rising is equally serviceable to 
 health and holiness. 
 
 Balaam, mounted on his ass, was going to king 
 Balak ; but because he had not a right intention, 
 the angel waited for him in the way, with a sword 
 in his hand to kill them. The ass, on seeing the 
 angel, stood still three several times, and became 
 restive. Balaam in the mean time beat her cruelly 
 with his staff to make her advance forward, until 
 the beast at the third time, falling under Balaam, 
 by an extraordinary miracle spoke to him, saying, 
 Numb. xii. 28: " What have I done to thee? 
 why strikest thou me, lo now this third time?'* 
 Balaam's eyes were soon opened, and he saw the 
 angel, who said to him, " \Vhy beatest thou thy 
 ass ? if she had not turned out of the way giving 
 place to me, I had slain thee, and she should have 
 lived." Then Balaam said to the angel, "I have 
 sinned, not knowing that thou didst stand against 
 me." Behold, Philothea, although Balaam be the 
 cause of the evil, yet he strikes and beats his poor 
 beast, that could not prevent it. It is often the 
 same case with us ; for example, a woman sees 
 her husband or child sick, and presently betakes 
 herself to fasting, hair-cloth, and the discipline, 
 as David did on a similar occasion. Alas ! my 
 dear friend, you beat the poor beast, you afflict 
 your body ; but it cannot remedy the evil, nor is it 
 on that account that God's sword is drawn against 
 
214 A DEVOUT LIFE. 
 
 you ; correct your heart, which is an idolator oi 
 this husband, and which, having tolerated a thou- 
 sand vices in this child, has destined it to pride, 
 vanity, and ambition. Again, a man perceives 
 himself frequently to relapse in a shameful manner 
 into the sin of impurity ; an inward remorse as- 
 sails his conscience, and his heart returning to 
 itself, he says, "Ah, wicked flesh ! ah, treacherous 
 body ! thou hast betrayed me ; " and immediately 
 he inflicts great blows on his flesh, with immoderate 
 fasting, excessive discipline, and insupportable 
 hair-shirts. O poor soul ! if thy flesh could speak, 
 as Balaam's beast did, she would say to thee, 
 "Why, O wretch! dost thou strike me?" It is 
 against thee, O my soul ! that God arms his ven- 
 geance ; it is thou that art the criminal ; why dost 
 thou lead me into bad company? why dost thou 
 employ my eyes, my hands, and my lips in wan- 
 tonness ? why dost thou trouble me with impure 
 imaginations? Cherish or>od thoughts, and I shall 
 have no evil motions ; keep company with those that 
 are modest and chaste, and I shall not be provoked 
 to lust. It is thou, alas, that thro west me into the 
 fire, and yet thou wouidst not have me burn ; thou 
 castest smoke into my eyes, and yet wouidst not 
 have them inflamed. And God, without doubt, 
 says to you in these cases, Beat, break, rend, and 
 crush your heart to pieces, for it is against it 
 principally that my anger is excited. Although, 
 to remedy our vices, it may be good to mortify 
 the flesh, yet it is still more necessary to purify 
 our affections and refresh our hearts. But let us 
 
CONVERSATION AND SOLITUDE. 215 
 
 never undertake corporal austerities without tne 
 advice of our spiritual director. 
 
 CHAPTER XXIV. 
 
 OF CONVERSATION AND SOLITUDE. 
 
 TJT'O seek and avoid conversation are two ex- 
 ^^ tremes equally blamable in the devotion of 
 those that live in the world, which is that of which 
 we are now treating. To shun all conversations 
 savors of disdain, and contempt of our neighbor; 
 and to be addicted to them is a mark of sloth and 
 idleness. We must love our neighbor as our- 
 selves, and to prove that we love him we must 
 not fly his company ; and to testify that we love 
 ourselves we must remain with ourselves when 
 we are alone by ourselves. " Think first of thy- 
 self," says St. Bernard, "and then of others." If, 
 then, nothing obliges you to go abroad into com- 
 pany, or to receive company at home, remain with 
 yourself, and entertain yourself with your own 
 heart ; but if company visits you, or any just 
 cause invites you into company, go in God's 
 name, Philothea, and see your neighbor with a 
 benevolent heart and a good intention. 
 
 We call those conversations evil which are held 
 with an evil intention, or when the company is vi- 
 cious, indiscreet, and dissolute ; and must avoid 
 them as bees shun wasps or hornets. For, as when 
 
21(> A DEVOUT LIFE. 
 
 persons are bitten by mad dogs, their perspiration, 
 their breath, aud their very spittle, become infec- 
 cious, especially for children, and those of a tender 
 complexion; so vicious and dissolute persons 
 cannot be visited without the utmost hazard and 
 danger, especially by those whose devotion is as 
 yet young and tender. 
 
 There are some unprofitable conversations held 
 merely to recreate and divert us from our serious 
 occupations, to which we must not be too much 
 addicted, although we may allow them to occupy 
 the leisure destined for recreation. Other con- 
 versations have civility for their object, as in 
 the case 01 mutual visits, and certain assemblies 
 made 10 do honor to our neighbor. With respect 
 to these, as Ave ought not to be superstitious in 
 the practice of them, so neither must w T e be uncivil 
 in contemning them, but modestly comply with 
 our duty in their regard, so that we may equally 
 avoid both ill-breeding and levity. 
 
 It remains for us to speak of the profitable con- 
 versation of devout and virtuous persons. To 
 converse frequently, Philothea, with such persons 
 will be to you of the utmost benefit. As the vine 
 that is planted amongst olive trees produces oily 
 grapes, which have the taste of olives, so the soul 
 which is often in the company of virtuous people 
 cannot but partake of their qualities. As drones 
 cannot make honey without the assistance of the 
 bees, so it is of oreat advantage to us in the 
 exercise of devotion to converse with those that 
 are devout. 
 
 In all conversations, sincerity, simplicity, meet- 
 
CONVERSATION AND SOLITUDE. 217 
 
 ness, and modesty should be preserved. There 
 are some persons who make no gesture or motion 
 without so much affectation as to trouble the 
 company ; and as he who cannot walk without 
 oounting his steps, or speak without singing, would 
 be troublesome to the rest of mankind, so they 
 who affect an artificial carriage, and do nothing 
 without affectation, are very disagreeable in con- 
 versation, for in such persons there is always 
 some kind of presumption. Let a moderate cheer- 
 fulness be ordinarily predominant in our conver 
 sation. St. Romuald and St. Anthony are highly 
 commended, that, notwithstanding all their aus- 
 terities, they had always both their countenance 
 and their discourse adorned with joy, gayety, and 
 courtesy. "Rejoice with them that rejoice." Rom. 
 xii. 13. And again I say to you, with the Apostle, 
 " Rejoice always, but in the Lord. Let your 
 modesty be known to all men." Phil. iv. 4. To 
 rejoice in cur Lord, the subject of your joy must 
 not only be lawful, but also decent ; and this I 
 say, because there are some things lawful, which 
 yet are not decent ; and, that your modesty may be 
 known to all, keep yourself free from insolence, 
 which is always reprehensible. To cause one of 
 the company to fall down, to disfigure another's 
 face, are foolish and insolent merriments. 
 
 But, besides that mental solitude to which you 
 may retreat, even amidst the greatest conversation, 
 as I have hitherto observed, P. ii. ch. 12, you 
 ought also to love local and real solitude : not that 
 you should go into the desert, as St. Mary of 
 Egypt, St. Paul, St. Anthony, St. Arsenius, and 
 
218 A DEVOUT LIFE. 
 
 the other ancient solitaries, did; but that you 
 should remain for some time alone by yourself in 
 your chamber or garden, or in some other place, 
 where you may at leisure withdraw your spirit 
 into your heart, and recreate your soul with pious 
 meditations, holy thoughts, or spiritual reading. 
 St. Gregory Nazianzen, speaking of himself, says, 
 "I walked with myself about sunset, and passed 
 the time upon the sea-shore ; for I am accustomed 
 to use this recreation to refresh myself, and to 
 shake off a little my ordinary troubles ; and after- 
 wards he relates the pious reflections he made, 
 which I have already mentioned. St. Austin 
 relates, that often going into the chamber of St. 
 Ambrose, who never denied entrance to any one, 
 he found him reading, and that after having 
 remained awhile, for fear of interrupting him, he 
 departed again without speaking a word, thinking 
 that the little time that remained to this great 
 pastor for recreating his spirit, after the hurry of 
 his various affairs, should not be taken from him. 
 And when the apostles one day had told our Lord 
 how they had preached, and how much they had 
 done, he said to them, Mark vi. 13: r ' Come ye 
 apart into a desert place, and rest a little." 
 
DECENCY IN ATTIRE. 219 
 
 CHAPTER XXV. 
 
 OF DECENCY IN ATTIRE. 
 
 >QT. PAUL desires that devout women, and the 
 ^^ same may be said of men, should be attired 
 in decent apparel, adorning themselves with mod- 
 esty and sobriety. 1 Tim. ii. 9. The decency and 
 other ornaments of apparel depend on the matter, 
 the form, and the cleanliness of them. As to the 
 cleanliness, it should be almost always entire in our 
 apparel, on which we should not permit any kind 
 of tilth to remain. Exterior neatness represents in 
 some degree the cleanliness of the interior ; and 
 God himself requires corporal cleanliness in those 
 that approach the altar, and have the principal 
 charge of devotion. 
 
 As to the matter, form, and decency of our 
 dress, it should be considered according to the 
 several circumstances of the time, the age, the 
 quality, the company, and the occasions. People 
 are ordinarily better dressed on holidays, and this 
 in proportion to the solemnity of the feast which 
 is celebrated. In times of penance, as in Lent, 
 their ornaments are laid aside. At marriages 
 they put on wedding-garments ; at funerals they 
 use mourning ; when near the prince they dress 
 themselves in their best attire ; which they put oft' 
 when they are only amongst their own domestics. 
 
 The married woman ma}' and ought to adorn her- 
 self when she is with her husband, and he desires 
 
220 A DEVOUT LIFE. 
 
 it ; but if she should do so when she is at a 
 distance from him, it will be asked, whose eyes 
 she desires to favor? A greater liberty in point 
 of ornaments is allowed to maidens, because they 
 may lawfully desire to appear agreeable to many, 
 although with no other intention than to gain one 
 by holy marriage. Neither is it blamable in wid- 
 ows, who propose to marry, to adorn themselves, 
 provided they betray no levity ; for, having already 
 been mistresses of families, and passed through the 
 griefs of widowhood, they should be considered as 
 being of a more mature and settled mind. But as 
 for those that are widows indeed, not only in body, 
 but in heart also, no other ornament becomes them 
 but humility, modesty, and devotion ; for, if they 
 have an inclination to gain the love of men, they 
 are not widows indeed ; and, if they have no such 
 desire, why do they carry about them the instru- 
 ments of love ? Old people are always ridiculous 
 when they wish to be gay ; this folly is only sup- 
 portable in youth. 
 
 Be neat, Phiiothea ; let nothing be negligent about 
 you. It is a kind of contempt of those with whom 
 we converse, to frequent their company in uncomely 
 apparel ; but, at the same time, avoid all affectation, 
 vanity, curiosity, or levity in your dress. Keep 
 yourself always, as much as possible, on the side 
 of plainness and modesty, which, without doubt, 
 is the greatest ornament of beauty, and the best 
 excuse for the want of it. 
 
 St. Peter, 1 Epist. iii. 3, admonishes Avomen in 
 oarticular not to wear their hair much curled ir 
 Snerlets and wreaths ; but men who are so weak as 
 
OF DISCOURSE. 22\ 
 
 to amuse themselves about such toys are justly 
 ridiculed for their effeminacy ; and even women, 
 who are thus vain, are esteemed to be very weak 
 in their chastity; at least, if they are chaste, it is 
 not to be discovered amidst so many toys and fop- 
 peries. They say they mean no evil by these 
 things ; but I again repeat that the devil thinks 
 very differently. I would have devout people, 
 whether men or women, the best dressed of the 
 company, but the least pompous and affected ; I 
 would have them adorned with gracefulness, de- 
 cency, and dignity. St Lewis says, in one word, 
 that each one should dress according to his condi- 
 tion ; so that the wise and the good may have no rea- 
 son to complain that you do too much, nor young 
 people to say that you do too little. But, in case 
 young people will not content themselves with 
 what is decent, we must conform to the judgment 
 of the wise. 
 
 3>*<C 
 
 CHAPTER XXVI. 
 
 OF DISCOURSE AND, FIRST, HOW WE MUST SPEAK OF GOD, 
 
 |7V<$ physicians discover the health or sickness of 
 ^^ a man by looking on his tongue, so our words 
 are true indications of the qualities of our souls. 
 "By thy words," says our Saviour, Matt. xii. 37, 
 ''thou shalt be justified, and by thy words thou 
 shalt be condemned.*' A .Ve readily move our hand 
 
222 A DEVOUT LIFE. 
 
 to the pain that we feel, and the tongue to the 
 love we entertain. 
 
 If, then, Philothea, you are in love with God, you 
 will often speak of him, in your familiar discourses 
 with those of your household, your friends, and 
 your neighbors: "For the mouth of the just will 
 meditate on wisdom, and his tongue will speak 
 judgment." Ps. xxxvi. 30. As bees, with their 
 little mouths, touch nothing but honey ; so should 
 your tongue be always sweetened with its God, 
 and find no greater pleasure than in the sweet 
 praises and blessings of his name flowing between 
 your lips, like St. Francis, who used to apply his 
 tongue to his lips, after pronouncing the holy name 
 of the Lord, to draw thence the greatest sweetness 
 in the world. 
 
 But speak always of God as of God ; that is, 
 reverently and devoutly ; not with ostentation or 
 affectation, but with a spirit of meekness, charity, 
 and humility, distilling as much as you can, as it 
 is said of the Spouse in the Canticles, Cant. iv. 11, 
 the delicious hone3 r of devotion and of the things 
 of God, imperceptibly, into the ears sometimes of 
 one, and sometimes of another, and pray secretly 
 to God, in your soul, that it would please him to 
 make this holy dew sink deep into the heart of 
 those that hear you. 
 
 Above all things, this angelical office must be 
 done meekly and sweetly ; not by way of correction, 
 but inspiration ; for it is surprising how powerfully 
 a sweet and amiable manner of proposing good 
 things attracts the hearts of the hearers. 
 
 Nevei\ therefore, soeak of God, or devotion, in 9 
 
OF MODESTY IN OUR WORDS. 223 
 
 slight or thoughtless manner, hut rather with the 
 utmost attention and reverence. I give you this 
 advice, that you may avoid that remarkable vanity 
 which is found in many false devotees, who upon 
 every occasion speak words of piety and godliness 
 by way of entertainment, without ever thinking 
 of what they say, and afterwards falsely imagine 
 themselves to be very devout. 
 
 5 ^< 
 
 CHAPTER XXVII. 
 
 OF MODESfr IN OUR WORDS, AND THE RESPECT WE OWE TO 
 PERSONS. 
 
 WF any oifend not in words," says St. James, iii. 
 A 2, " he is a perfect man." Be careful never to 
 permit an indecent word to escape from your lips ; 
 for, although you do not speak it with an ill inten- 
 tion, yet it may be hurtful to those that hear it. 
 An evil word falling into a weak heart spreads 
 itself like a drop of oil falling on linen ; nay, it 
 sometimes seizes on the heart in such a manner 
 as to fill it with a thousand unclean thoughts and 
 temptations to lust ; for, as the poison of the body 
 enters by the mouth, so the poison of the heart 
 enters by the ear, and the tongue which utters an 
 indecent word is a murderer. For, although per- 
 haps the poison, which it has cast forth, has not 
 produced its effect, because it found the hearts of 
 the hearers guarded by some preservative, yet 
 
224 A DEVOUT LIFE. 
 
 there wanted no malice in the tongue to occasion 
 their death. Let no man, therefore, tell me that 
 he has no evil intention ; for our Lord, the SearcL l 
 of hearts, has said, " That out of the abundance of 
 the heart, the mouth speaketh." But if we intend 
 no evil on such occasions, yet the enemy, who ia 
 of a contrary opinion, secretly uses immodest 
 ivords to pierce the heart of some one. As they 
 that have eaten the herb angelica have always a 
 sweet and agreeable breath, so they that have hon- 
 esty and chastity, which is an angelical virtue, in 
 their hearts, have their words always modest and 
 chaste. As for indecent and obscene things the 
 apostle will not have them even named amongst 
 us ; assuring us, "that nothing so much corruptetb 
 good manners as wicked discourse." 
 
 When immodest words are disguised with 
 affectation and subtility, then they become infi- 
 nitely more poisonous ; for, the more pointed the 
 dart is, the more easily it enters our bodies ; so, 
 also, the more pointed an obscene word is, the 
 more deeply does it penetrate the heart ; and if 
 they who esteem themselves men of gallantry for 
 speaking such words were convinced that in con ■ 
 versation they should be like a swarm of bees, 
 convened together to collect honey from some 
 sweet and virtuous entertainment, they certainly 
 would not thus imitate a nest of wasps, assembled 
 together to suck corruption. If some impudent 
 person should address you in a lascivious manner, 
 convince him that your ears are offended, either by 
 turning yourself immediately away, or by such othei 
 mark of resentment as your discretion may direct. 
 
OF MODESTY IX OUR WORDS. 225 
 
 To become a scoffer is one of the worst qualities 
 of a wit. God, who detests this vice, has hereto- 
 fore inflicted remarkable punishments on its per- 
 petrators. Nothing is so opposite to charity or 
 devotion as despising and contemning our neigh- 
 bor. As derision and mockery is never without 
 scoffing, therefore divines consider it is one of the 
 worst offences of which a man can be guilty against 
 his neighbor, by words ; for other offences may be 
 committed with some esteem of the party offended, 
 but by this he is treated with scorn and contempt. 
 
 As for certain good-humored jesting words, 
 spoken by way of modest and innocent mirth, 
 they belong to the virtue called Eutrapelia by the 
 Greeks, which we may denominate good conversa- 
 tion ; and by these Ave take an honest and friendly 
 recreation from those frivolous occasions with 
 which human imperfections furnish us. We must 
 be careful, however, not to pass from honest mirth 
 to scoffing ; for scoffing excites laughter in the way 
 of scorn a,nd contempt of our neighbor ; whereas 
 innocent mirth and drollery cause laughter by an 
 unoffending liberty, confidence, and familiar free- 
 dom, joined to the sprightly wit of some ingenious 
 conceit. St. Lewis, when the religious offered to 
 speak to him, after dinner, of high and sublime 
 matters, told them : rf It is not now a time to 
 allege texts, but to recreate ourselves with some 
 cheerful conceits ; let every man say whatever 
 innocent thing comes to his mind;'' this he said 
 when any of the nobility were present, to receive 
 marks of kindness from his majesty. But let us 
 v emember, Philothea, to pass our time of recrea- 
 
226 A DEVOUT LIFE. 
 
 tion in such a manner that we may never lose 
 sight of the greatest of all concerns, Eternity. 
 
 CHAPTER XXVIII. 
 
 OF RASH JUDGMENT. 
 
 l^cUDGE not, and you shall not be judged," says 
 ™ the Saviour of our souls ; " Condemn not, and 
 you shall not be condemned." St. Luke vi. 37. 
 "Judge not," says the holy apostle, "before the 
 time ; until the Lord come, who both will bring- 
 to light the hidden things of darkness, and will 
 make manifest the counsels of the hearts." 1 Cor. 
 iv. 5. Oh, how displeasing are rash judgments 
 to God ! The judgments of the children of men 
 are rash, because they are not the judges of one 
 another, and therefore usurp to themselves the 
 office of our Lord. They are rash, because the 
 principal malice of sin depends on the intent in 
 the heart, which is an impenetrable secret to us. 
 They are not only rash, but also impertinent, 
 because every one will find sufficient employment 
 in judging himself, without taking upon him to 
 judge his neighbor. To avoid future judgment it 
 is as necessary to refrain from judging others as 
 to be careful to judge ourselves. For, as our Lord 
 forbids the one, so the apostle enjoins the others, 
 saying, that "if we judged ourselves we should 
 not be judged." But we act quite the contrary; 
 
OF RASH JUDGMENT. 227 
 
 for, by judging our neighbor on every occasion, 
 we do that which is forbidden ; and, by not judg- 
 ing ourselves, we neglect to practise that which we 
 are strictly commanded. 
 
 The remedies against rash judgments must be 
 according to their different causes. There are 
 some hearts naturally so bitter and harsh as to 
 make everything bitter and harsh that they receive, 
 converting judgment, as the prophet Amos says, 
 into wormwood, by never judging their neighbors 
 except with all rigor and harshness. These must 
 seek the advice of a good spii tual physician, be- 
 cause this bitterness of heart, being natural to 
 them, is subdued with difficulty ; and though it 
 be not in itself a sin, but an imperfection only, yet 
 it is dangerous, because it introduces and causes 
 rash judgment and detraction to reign in the soul. 
 Some judge rashly, not through harshness, but 
 through pride, imagining, that in the same pro- 
 portion as they depress the honor of other men, 
 they raise their own. Arrogant and presumptuous 
 spirits, who admire and place themselves so high 
 in their own esteem, look on all others as mean 
 and abject. "I am not like the rest of men," said 
 the foolish Pharisee. Luke xviii. 11. Others, 
 who have not altogether this manifest pride, in- 
 dulge a certain satisfaction in considering the evil 
 qualities of other men, the more agreeably to con- 
 template, and make others admire the contrary 
 good qualities wherewith they think themselves 
 endowed ; for this complacency is so secret and 
 imperceptible as not to be discovered even by 
 those who are tainted therewith. Others to 
 
228 A DEVOUT LIFE. 
 
 silence or assuage the remorse of their own con- 
 sciences, very willingly judge others to be guilty 
 of the same vices to which they themselves are 
 addicted, or of some other vices equally as great ; 
 thinking that the multitude of offenders diminishes 
 the guilt of the sin. Many take the liberty of 
 judging others rashly, merely for the pleasure of 
 delivering their opinion and conjectures on their 
 manners and humors, bv way of exercising their 
 wit ; and if, unhappily, they sometimes happen not 
 to err in their judgment, their rashness increases 
 to so violent an excess as to render it in a manner 
 impossible ever to effect their cure. Others judge 
 through passion and prejudice, always thinking 
 well of what they love, and ill of that which they 
 hate ; excepting in one case only, not less wonder- 
 ful than true, in which the excess of love incites 
 them to pass an ill judgment on that which they 
 love, — a paradoxical effect, which always proceeds 
 from an impure and distempered love ; and this is 
 jealousy, which, as every one knows, on account 
 of a mere look, or the least smile, condemns the 
 person beloved of disloyalty or adultery. In fine, 
 fear, ambition, and other similar weaknesses of the 
 mind, frequently contribute towards the breeding 
 of suspicious and rash judgments. 
 
 But what is remedy? As they who drink the 
 juice of the herb of ^Ethiopia, called ophiusa, im- 
 agine that they everywhere behold serpents and 
 other frightful objects ; so they who have imbibed 
 pride, envy, ambition, and hatred, think every- 
 thing they see evil and blamable. The former, to 
 be healed, must drink palm wine ; and I say to the 
 
OF RASH JUDGMENT. 229 
 
 latter, drink copiously of the sacred wine of charity, 
 and it will deliver you from those noxious humors 
 that engender rash judgment. As charity is afraid 
 to meet evil, so she never seeks after it ; but 
 whenever it falls in her way she turns her face 
 aside, and does not notice it. At the firstaiarm of 
 evil she closes her eyes, and afterwards belie ves, 
 vith an honest simplicity, that it was not evil, but 
 jnly its shadow or apparition ; and if she cannot 
 avoid sometimes acknowledging it to be real evil 
 she quickly turns from it, and endeavors to forget 
 even its shadow. Charity is the sovereign remedy 
 for all evils, but for this especially. All things ap- 
 pear yellow to the eyes of those who are afflicted with 
 the jaundice ; and it is said, that to cure this evil 
 they must wear celandine under the soles of their 
 feet. The sin of rash judgment is indeed a spirit- 
 ual jaundice, and causes all things to appear evil 
 to the eyes of those who are infected ; he that 
 would be cured must not apply the remedies to 
 his eyes, or his understanding ; but to his affections, 
 which are the feet of the soul. If your affections 
 are mild, your judgment will also be mild ; if your 
 affections are charitable, your judgment will also 
 be charitable. I shall here present you with three 
 admirable examples : Isaac had said that Rebecca 
 was his sister; Abimelech saw him playing with 
 her, that is to say, caressing her in a tender man- 
 ner, Gen. xxvi. 8, and presently he thought she 
 was his wife. A malicious eye would rather have 
 judged her to have been his harlot, or, if she were 
 his sister, that he had been incestuous ; but Abime- 
 lech embraced the most charitable opinion he could 
 
230 A DEVOUT LIFE. 
 
 concerning such an action. We must always de 
 the same, Philothea, judging as much as possible 
 in favor of our neighbors ; and, if one action could 
 bear a hundred faces, we should always consider 
 that which is the fairest. 
 
 Our blessed Lady was with child, Matt. i. 9, 
 and St. Joseph plainly perceived it ; but, on the 
 other hand, as he saw her holy, pure, and angeli- 
 cal, he could not believe she became pregnant in 
 an unlawful manner ; so that he resolved to leave 
 her privately, and commit the judgment of her 
 case to God ; and though the argument was well 
 calculated to make him conceive an ill opinion of 
 his virgin spouse, yet he would never judge her ; 
 and why ? Because, says the spirit of God, " he was 
 a just man." A just man, when he can no longer 
 excuse either the action, or the intention, of him 
 whom otherwise he sees to be virtuous, neverthe- 
 less will not judge him, but endeavors to forget it, 
 and leaves the judgment to God. Thus, our blessed 
 Saviour on the cross, Luke xxiii. 24, not being- 
 able to excuse entirely the sin of those that cruci- 
 fied him, extenuated the malice of it by alleging 
 their ignorance. When we cannot excuse the sin 
 let us at least render it worthy of compassion, at- 
 tributing it to the most favorable cause, such as 
 ignorance or infirmity. 
 
 But can we never judge our neighbor? ^No, 
 -rerily, never. It is God, O Philothea ! that judges 
 malefactors in public justice. It is true that he 
 uses the voice of judges to make himself intelligi- 
 ble to our ears ; they are his interpreters, and 
 ought to pronounce nothing but what they have 
 
OF RASH JUDGMENT. 231 
 
 learnt of him, as being his oracles ; if they act 
 otherwise, by following their own passions, then, 
 indeed, it is they that judge, and who consequently 
 shall be judged ; for it is forbidden to men, in 
 quality of men, to judge others. 
 
 To see or know a thing is not to judge it; for 
 judgment, at least according to Scripture, pre- 
 supposes some difficult}', great or small, true or 
 apparent, which is to be decided; wherefore if 
 says, John iii. 18, that " He who believeth riot is 
 already judged," because there is no doubt of hi? 
 damnation. Is it not, then, a sin to doubt of oiu 
 neighbor? Xo, for we are not forbidden to doubt, 
 but to judge ; however, it is only allowable to 
 doubt or suspect as far as reason and arguments 
 may constrain us. otherwise our doubts and sus- 
 picions will be rash. 
 
 If some evil eye had seen Jacob when he kissed 
 Rachel by the well, or had seen Rebecca receive 
 bracelets and ear-rings from Eliezer, a man un- 
 known in that country, he would no doubt have 
 thought ill of these two patrons of chastity; but 
 without reason or foundation : for, when an action 
 is in itself indifferent, it is a rash suspicion to draw 
 an ill consequence from it, unless many circum- 
 stances give strength to the argument. It is also 
 a "ash judgment to draw an argument from an 
 action, in order to blame the person; but this 3 
 shall hereafter explain more clearly. 
 
 In line, those who have tender consciences an. 
 not very subject to rash judgment ; for, as thb 
 bees in misty or cloudy weather keep in their 
 hives to arrange their honev ; so the thoughts of 
 
232 A DEVOUT LIFE. 
 
 good souls do not venture in search of objects that 
 lie concealed amidst the cloudy actions of their 
 neighbors ; but, to avoid meeting them, they retire 
 into their own hearts, to arrange the good resolu- 
 tions of their own amendments. 
 
 It is natural to an unprofitable soul to amuse 
 itself with examining the lives of other persons : J 
 except spiritual directors, fathers of families, mag- 
 istrates, etc., because a considerable part of theii 
 duty consists in watching over the conduct of 
 others ; let them discharge their duty with love, 
 and, having done this, they must then attend to 
 their own advancement in virtue. 
 
 CHAPTER XXIX. 
 
 OF DETRACTION. 
 
 ^^ASH judgment engenders uneasiness, contempt 
 ^^ of our neighbor, pride, self-complacency, and 
 many other most pernicious effects ; among which 
 detraction, the bane of conversation, holds the 
 first place. Oh that I possessed one of the burning 
 coals of the holy altar to touch the lips of men, so 
 that their iniquities might be taken away, and their 
 sin cleansed, in imitation of the seraphim that 
 purified the mouth of the prophet Isaias ! Isai. vi. 
 He that would deliver the world from detraction 
 would free it from a great number of sins. 
 Whoever robs his neighbor of his good name is 
 
OF DETRACTION. 233 
 
 not only guilty of sin, but is also bound to make 
 reparation ; for no man can enter into heaven with 
 the goods of another ; and, amongst all exterior 
 goods, a good name is the best. Detraction is a 
 kind of murder; for we have three lives, viz., the 
 spiritual, which consists in the grace of God; the 
 corporal, which depends on the soul ; and the civil, 
 which consists in our good name : sin deprives us 
 of the first, death takes away the second, and 
 detraction robs us of the third. But the detractor 
 by one blow of his tongue commits three murders ; 
 he kills not only his own soul, and the soul of him 
 that hears \mi, but also, by a spiritual murder, 
 takes away the civil life of the person detracted ; 
 for, as St. Bernard says, both he that detracts and 
 he that hearkens to the detractor huve the devil 
 about them ; tlie one in his tongue, and the other 
 in his ear. David, speaking of detractors, says, 
 ?f They have sharpened their tongues like a serpent." 
 ps. cxxxix. Now, as the serpent's tongue, ac- 
 cording to Aristotle, is forked, and has two points, 
 so is that of the detractor, who at one stroke stings 
 and poisons the ear of the hearer, and the reputation 
 of him against whom he is speaking. 
 
 I earnestly conjure you, then, dear Philothea, 
 never to detract any one, either directly or indi- 
 rectly ; beware of falsely imputing crimes and sins 
 to your neighbor ; of discovering his secret sins, or 
 of aggravating those that are manifest ; or of making 
 an evil interpretation of his good works ; or of 
 denying the good which you know that he possesses, 
 or dissembling it maliciously, or diminishing it by 
 words ; for in all these ways you wil 1 highly offend 
 
234 A DEVOUT LIFE. 
 
 God , but, most of all, by false accusations, and 
 denying the truth to the prejudice of a third person ; 
 for it is a double sin to calumniate and injure 
 your neighbor at the same time. 
 
 They wiio preface detraction by protestations of 
 friendship and regard for the person detracted, or 
 who make apologies in his favor, are the most 
 subtle and venomous of all detractors. "I protest," 
 say they, "I love him ; in every other respect he is 
 a worthy man ; but yet the truth must be told, he 
 was wrong to commit so treacherous an action. 
 She was very virtuous, but, alas ! she was sur- 
 prised," etc. Do you not perceive the artifice ? As 
 the dexterous archer draws the arrow as near as 
 possible to himself, that he may shoot the dart away 
 with greater force, so, when these detractors seem to 
 draw the detraction towards themselves, it is only 
 with i view to shoot it away with more violence, 
 that it may pierce more deeply into the hearts of 
 their hearers. But the detraction which is uttered 
 by way of a witty jest is still more cruel tlian all 
 the rest. For, as hemlock is not of itself a very 
 quack, but rather a slow, poison, which may be 
 easily remedied, yet being taken with wine is 
 incurable ; so detraction, which of itself might 
 pass lightly in at one ear, and out at the other, 
 remains in the minds of th^ hearers, when it is 
 couched under some subtle and merry jest. " The 
 venom of asps," says David, " is under their lips.'' 
 The bite of the asp is almost imperceptible, and 
 its venom at first produced a delightful itching, by 
 means of which the heart and the bowels arp 
 
OF DETRACTION". 235 
 
 expanded, and receive the poison ; against which 
 there is afterwards no remedy. 
 
 Say not such a one is a drunkard, because you 
 have seen him drunk ; nor that he is an adulterer, 
 because he has been surprised in that sin ; nor that 
 he is incestuous, because he has been guilty of that 
 abominable action ; for one act alone is not suffi- 
 cient to constitute a vice. The sun stood still once 
 in favor of the victoiy of Josue, and was darkened 
 another time in favor of that of our Saviour ; yet 
 none will say that the sun is either immovable or 
 dark. Noah was once drunk, and Lot another 
 time, and this latter also committed a great incest ; 
 yet neither the one nor the other was a drunkard, 
 nor was the latter an incestuous man. St. Peter 
 had not a sanguinary disposition, because he once 
 shed blood, nor was he a blasphemer, though he 
 once blasphemed. To acquire the name of a vice 
 or a virtue the action must be habitual ; one must 
 have made some progress in it. It is, then, an 
 injustice to say that such a man is passionate, or a 
 thief, because we have seen him once in a passion, 
 or guilty of stealing. Although a man may have 
 been along time vicious, yet we are in clanger of 
 accusing him falsely if we call him vicious. 
 Simon, the leper, called Magdalen a sinner, because 
 she had been so not long before ; yet he accused 
 her falsely, for she was then no longer a sinner, 
 but a most holy penitent ; and therefore our 
 Saviour took her cause under his protection. The 
 proud pharisee considered the humble publican as 
 a great sinner, or even perhaps an unjust man, an 
 adulterer, an extortioner; but was greatly deceived, 
 
236 A DEVOUT LIFE. 
 
 for at that very time he was justified. Alas ! sinct 
 the goodness of God is so immense, thai one 
 moment suffices to obtain and receive his grace, 
 what assurance can we have that he who was 
 yesterday a sinner is not a saint to-day ? The day 
 that is past ought not to judge the day present, 
 or the present day judge that which is past ; it is 
 only the last day that judges all. We can, then, 
 never say a man is wicked without exposing 
 ourselves to the danger of lying; all that we can 
 say, if we must speak, is, that he did such bad 
 actions, or lived ill at such a time ; that he does ill 
 at present ; but we must never draw consequences 
 from yesterday to this day, nor from this day to 
 yesterday, much less to to-morrow. 
 
 Xow, though we must be extremely cautious of 
 speaking ill of our neighbor, yet we must avoid 
 the contrary extreme, into which some tall, who, to 
 avoid the sin of detraction, commend and speak 
 well of vice. If a person be, indeed, a detractor, 
 say not, in his excuse, he is a frank and free 
 speaker ; if a person be notoriously vain, say not 
 that he is genteel and elegant ; never call dan- 
 gerous familiarities by the name of simplicity and 
 innocence ; nor disobedience by the name of zeal ; 
 tor arrogance by the name of freedom ; nor lasciv- 
 ousness by the name of friendship. Xo, dear 
 Miilothea, we must not, in order to avoid the 
 vice of detraction, favor, flatter, or cherish vice : 
 but we must openly and freely speak of evil, and 
 blame that which is blamable ; for in doing this we 
 glorify God, provided we observe the following 
 conditions : — 
 
OF DETRACTION. 237 
 
 To speak commendably against the vices of 
 another it is necessary that we should have in 
 view the profit either of the person spoken of, or 
 of those to whom we speak. For instance, when 
 the indiscreet or dangerous familiarities of such or 
 such persons are related in the company of young 
 maids ; or the liberties taken by this or that 
 person, in their words or gestures, are plainly 
 lascivious : if I do not freely blame the evil, but 
 rather excuse it, these tender souls, who hear of it, 
 will perhaps take occasion to allow themselves 
 some such like liberties. Their advantage, then, 
 requires that I should freely reprehend these 
 liberties upon the spot, unless I could reserve this 
 good office to be done better, and with less prej- 
 udice to the persons spoken of, on some other 
 occasion. 
 
 It is, moreover, requisite that it should be my 
 duty to speak on this occasion, as when I am one 
 of the chief of the company ; for, if I should keep 
 silence, I would seem to approve of the vice ; but 
 if I be one of the least, I must not take upon me to 
 pass my censure. But, above all, it is necessary 
 that I should be so cautious in my remarks as not 
 to say a single word too much. For example, if I 
 blame the familiarity of this young man, and that 
 young maid, because it is apparently indiscreet 
 and dangerous, o'ood God ! Philothea, I must hold 
 the balance so even as not to make the matter a 
 single grain heavier. Should there be but a slight 
 appearance, I will call it no more ; if a mere indis- 
 cretion, I would give it no worse name ; should 
 there be neither indiscretion, nor real appearance 
 
238 A DEVOUT LIFE. 
 
 of evil, but only a probability that some malicious 
 spirit may take from thence a pretext to speak ill, 
 E will either say nothing at all, or say this only, 
 ,md no more. My tongue, whilst I am speaking 
 of my neighbor, shall be in my mouth like a knife 
 in the hand of a surgeon, who would cut between 
 the sinews and the tendons. The blow I shall give 
 shall be neither more nor less than the truth. In 
 fine, it must be our principal care in blaming any 
 rice to spare, as much as possible, the person h\ 
 Fvhom it is found. 
 
 It is true, we may speak freely of infamous 
 public and notorious sinners, provided it be in the 
 spirit of charity and compassion, and not with 
 arrogance and presumption, nor with complacency 
 in the evils of others, which is always the part of a 
 mean and abject heart. Amongst these, however, 
 the declared enemies of God and his Church, such 
 as the ringleaders of heretics and schismatics, must 
 be excepted, since it is charity to cry out against 
 the wolf, wherever he is, more especially when he 
 is among the sheep. 
 
 Every one takes the liberty to censure princes 
 and to speak ill of whole nations, according to the 
 different affections they bear them. Philothea, 
 avoid this fault ; for, besides the offence against 
 God, it may bring you into a thousand quarrels. 
 
 When you hear any one spoken ill of, make the 
 accusation doubtful, if you can do it justly ; if you 
 cannot, excuse the intention of the party accused: 
 if that cannot be done, express a compassion for 
 him, change the topic of conversation, remem- 
 bering yourself, and putting the company in mind, 
 
ON CONVERSATION. 23C 
 
 that they who do not fall owe their happiness to 
 God alone ; recall the detractor to himself with 
 meekness, and declare some good action of the 
 party offended, if you know any. 
 
 CHAPTER XXX. 
 
 OTHER ADVICES WITH RESPECT TO CONVERSATION 
 
 W2-ZET your language be meek, open, and sincere, 
 AA without the least mixture of equivocations, 
 artifice, cr dissimulation ; for although it may not 
 be always advisable to say all that is true, yet it 
 is never allowable to speak against the truth. 
 Accustom yourself, therefore, never to tell a 
 deliberate lie, either by way of excuse or other- 
 wise ; remembering always that God is the God 
 of truth. Should you tell a lie inadvertently, fail 
 not to correct it upon the spot by some explanation 
 or reparation ; an honest excuse has always more 
 grace and force to bear one harmless than a lie. 
 
 Though one may sometimes prudently disguise 
 the truth by some equivocation, yet it must never 
 be done but when the glory and service ol God 
 manifestly require it ; in any other case, such 
 artifices are dangerous. The Holy Spirit dwells 
 not in a deceitful soul. (Wisd. l.) No artifice is 
 so good and desirable as plain-dealing : worldly 
 prudence and artifice belong to the children of 
 the world ; but the children of God walk uprightly. 
 
240 A DEVOUT LIFE. 
 
 and their heart is without guile. K He that walked 
 sincerely," says the wise man, Prow x. 9, " waik- 
 eth confidently." Lying, double-dealing, and 
 dissimulation, are always signs of a weak and 
 mean spirit. St. Austin had said, in the fourth 
 book of his Confessions, that his soul and that of 
 his friend were but one soul ; and that he had a 
 horror for his life after the death of his friend, 
 because he was not willing to live by halves ; 
 and yet that for the same reason he was unwilling 
 to die, lest his friend should die wholly. These 
 Avords seemed to him afterwards so artful and 
 affected, that he recalled them, and censured them 
 in his book of Retractations. Observe, Philothea. 
 the exactness of this holy soul with respect to the 
 least artifice in his words. Fidelity, plainness, 
 and sincerity of speech are the greatest ornaments 
 of a Christian life : " I will take heed," says holy 
 David, "to my ways, that I may not sin with my 
 tongue. Set a watch, O Lord, before my mouth, 
 and a door round about my lips." It was the 
 advice of St. Lewis, in order to avoid contention, 
 not to contradict any one in discourse, unless it 
 were either sinful, or very prejudicial to acquiesce 
 to him. But should it be necessary to contradict 
 any one, or oppose our own opinion to his, we must 
 do it with much mildness and dexterity, so as not 
 to irritate his temper ; for nothing is ever gained 
 by harshness and violence. 
 
 To speak little, a practice so much recommended 
 by all wise men, does not consist in uttering few 
 words, but in uttering none that are unprofitable : 
 for in point of speaking one is not to regard the 
 
PASTIMES AXD RECREATIONS. 241 
 
 quantity so much as the quality of the words ; but 
 in my opinion we ought to avoid both extremes. 
 For to be too reserved, and refuse to join in con- 
 versation, looks like disdain, or a want of confi- 
 dence ; and, on the other hand, to be always talk- 
 ing, so as to afford neither leisure nor opportunity 
 to others to speak when they wish, is a mark 
 of shallowness and levity. 
 
 St. Lewis condemned whispering in company, 
 and particularly at table, lest it should give others 
 occasion to suspect that some evil was spoken of 
 them. "He that is at table," said he, "in good, 
 company, and has something to say that is merry 
 and pleasant, should mention it so that all the 
 company may hear him : but if it be a thing of 
 importance, let him reserve it for a more suitable 
 occasion/' 
 
 CHAPTER XXXI. 
 
 OF PASTIMES AND RECREATIONS; AND, FIRST, OF SUCH AS ARE 
 LAWFUL AND COMMENDABLE 
 
 Y\T is necessary sometimes to relax our minds, as 
 ^ well as our bodies, by some kind of recreation. 
 St. John the Evangelist, as Cassian relates, 
 amusing himself one day with a partridge on his 
 hand, was asked by a huntsman, how such a man 
 as he could spend his time in so unprofitable a 
 manner? To whom St. John replied: "Why 
 dost thou not carry thy bow always bent ? " — " Be- 
 
242 A DEVOUT LIFE. 
 
 cause," answered the huntsman, "were it always 
 bent, I fear it would lose its spring and become use- 
 less." — ff Be not surprised, then," replied the apos- 
 tle, " that I should sometimes remit a little of my 
 close application and attention of mind to enjoy 
 some little recreation, that I may afterwards employ 
 myself more fervently in divine contemplation." 
 It is doubtless a defect to be so rigorous and aus- 
 tere as neither to be willing to take any recreation 
 ourselves, nor allow it to others. 
 
 To take the air, to walk, to entertain ourselves 
 with cheerful and friendly conversations, to play 
 on the lute or any other instrument, to sing to 
 music, or go hunting, are recreations so innocent, 
 that, in a proper use of them, there needs but that 
 common prudence which gives to everything its 
 due order, time, place, and measure. 
 
 Those games in which the gain serves as a 
 recompense for the dexterity and industry of the 
 body or of the mind, such as tennis ball, pall-mall, 
 running at the ring, chess, and backgammon, ar6 
 recreations in themselves good and lawful ; pro- 
 vided excess, either in the time employed in them, 
 or in the sum that is played for, be avoided ; 
 because, if too much time be spent in them, they 
 are no longer an amusement, but an occupation, in 
 which neither the mind nor the body is refreshed, 
 but on the contrary stupefied and oppressed. 
 After playing five or six hours at chess, the spirits 
 are altogetner fatigued and exhausted. To play 
 long at tennis is not to recreate, but fatigue, the 
 body ; and if the sum played for be too great, the 
 affections of the players become irregular ; besides. 
 
OF PROHIBITED GAMES. 243 
 
 it is unjust to hazard so much upon skill of so little 
 importance as that which is exercised at play. 
 But, above all, Philothea, take particular care not 
 to set your affections upon these amusements ; for 
 how innocent soever any recreation may be, when 
 we set our hearts upon it, it becomes vicious. I 
 do not say that you must take no pleasure whilst 
 at play, for then it would be no recreation ; but I 
 say you must not fix your affection on it, nor 
 spend too much time in it, nor be too eager after it. 
 
 CHAPTER XXXII. 
 
 OF PROHIBITED GAMES. 
 
 E games of dice, cards, and the like, in which 
 the gain depends principally on hazard, are 
 not only dangerous recreations, as dancing, but 
 are, of their own nature, bad and reprehensible ; 
 hence they have been forbidden by the laws, as 
 well ecclesiastical as civil. You will say, perhaps, 
 what great harm can there be in them? The evil 
 consists in this, that the gain is not acquired at 
 these games according to reason, but chance, 
 which often falls upon him whose ability or 
 industry deserves nothing ; and such a proceeding 
 is repugnant to reason. But you will say, it is 
 according to the agreement of the parties. That 
 serves indeed to show that the winner does no wrong 
 to the loser, but it justifies neither the agreement 
 
244 A DEVOUT LIFE. 
 
 nor the game ; for the gain, which ought to be the 
 recompense of industry, is made the reward of 
 chance, which deserves no reward whatever, since 
 it depends not at all upon us. Besides, although 
 these games bear the name of recreations, yet they 
 are by no means recreations, but tiresome occupa- 
 tions, for is it not tiresome to keep the mind 
 incessantly occupied by an unremitted attention, 
 and provoked by perpetual apprehensions and solici- 
 tudes? Can there be any attention more painful, 
 gloomy, or melancholy, than that of gamesters? 
 You must neither speak, laugh, nor cough, whilst 
 the}' are at play, for fear of giving offence. In 
 fact, there is no joy at play but when you win ; 
 and is not that joy iniquitous which cannot be 
 felt but by the loss or displeasure of a friend or 
 companion? Surely such satisfaction is infamous. 
 For these three reasons this kind of gaming is 
 prohibited. 
 
 St. Lewis, hearing that his brother, the Count of 
 Anjou, and Monsieur Gautier de Xemours, were 
 gaining, arose from his bed, to which he was 
 confined by sickness, went staggering to their 
 chamber, and taking the tables, the dice, and part 
 of the money, threw them out of the window into 
 the sea. The holy and chaste damsel, Sara, 
 speaking in prayer to God, brings this argument 
 of her innocency : "Thou knowest, O Lord, that 1 
 have never joined myself with them that play/' 
 Tob. iii. 
 
BALLS AND PASTIMES. 245 
 
 CHAPTER XXXIII. 
 
 OF BALLS, AND PASTIMES WHICH ARE LAWFUL, BUT DANGEROUS. 
 
 ' c ^T|LTH01jGH balls and dancing be recreations 
 ^^ of their own nature indifferent, yet, on account 
 of the manner in which they are generally con- 
 ducted, they preponderate very much on the side 
 of evil, and are consequently extremely dangerous. 
 Being generally carried on in the darkness and 
 obscurity of night, it is by no means surprising 
 that several vicious circumstances should obtain 
 easy admittance, since the subject is of itself so 
 susceptible of evil. The votaries of these amuse- 
 ments, by sitting up late at night, disable them- 
 selves from discharging their duty to God on the 
 following morninff. Is it not, then, a kind of 
 madness to exchange the day for the night, 
 light for darkness, and good works for criminal 
 fooleries ? Every one strives who shall carry the 
 most vanity to the ball ; and vanity is so con- 
 genial, as well to evil affections, as to dangerous 
 familiarities, that both are easily engendered by 
 dancing. 
 
 I have the same opinion of dances, Philothea, 
 that physicians have of mushrooms : as the best of 
 them, in their opinion, are good for nothing, so 
 1 tell you the best balls are good for nothing. If, 
 nevertheless, you must eat mushrooms, be sure that 
 they are well dressed. If upon some occasion, 
 which you cannot well avoid, you must go to a 
 
246 A DEVOUT LIFE. 
 
 ball, see that your dancing be properly conducted. 
 But you will ask me how must it be conducted? 
 I answer, with modesty, gravity, and a good 
 intention. Eat but sparingly, and seldom of 
 mushrooms, say the physicians, for, how well 
 soever they may be dressed, the quantity makes 
 them poisonous ; dance but little, and very seldom, I 
 say, Philothea, lest otherwise you put yourself 
 in danger of contracting an affection for it. 
 
 Mushrooms, according to Pliny, being spongy 
 and porous, easily attract infection to themselves 
 from the things which surround them ; so that 
 being near serpents and toads, they imbibe their 
 poison. Balls, dancing, and other nocturnal meet- 
 ings, ordinarily attract the reigning vices and sins 
 together, such as quarrels, envy, scoffing, and 
 wanton love ; and as these exercises open the pores 
 of the bodies of those that use them, so they also 
 open the pores of their heart, and expose them to 
 the danger of some serpent, seizing the favorable 
 opportunity to breathe some loose words or lasciv- 
 ious suggestions into the ear, or of some basilisk 
 casting an impure look, or wanton glance of love 
 into the heart, which, being thus opened, is easily 
 seized upon and poisoned. O Philothea! these 
 idle recreations are ordinarily very dangerous ; 
 they extinguish the spirit of devotion, and leave 
 the soul in a languishing condition ; they cool the 
 fervor of charity, and excite a thousand evil af- 
 fections in the soul ; and therefore they are not to 
 be used but with the greatest caution. 
 
 But physicians say, tha: after mushrooms we 
 c?ust diink o-ooa wmc i and I say, that after 
 
BALLS AND PASTIMES. 247 
 
 dancing it is necessary to refresh our souls with 
 some good and holy considerations, to prevent the 
 baneful effects of those dangerous impressions 
 which the vain pleasure taken in dancing may 
 have left in our minds. But what considerations? 
 1. Consider that, during the time you were at 
 the ball, innumerable souls were burning in the 
 names of hell, for the sins which they had com- 
 mitted or occasioned by their dancing. 2. That 
 many religious and devout persons of both sexes 
 were at the very time in the presence of God, 
 singing his praises, and contemplating his beauty. 
 Ah ! how much more profitably was their time 
 employed than yours ! 3. That, whilst you were 
 dancing, many souls departed out of this world in 
 great anguish, and that thousands of men and 
 women were then suffering dreadful pains in their 
 beds, in hospitals, in the streets, by painful dis- 
 tempers, or burning fevers. Alas ! they had no 
 rest, and will you have no compassion for them? 
 And do you not think that you shall one day groan, 
 as they did, whilst others shall dance as you did? 
 4. That our blessed Saviour, his virgin Mother, 
 the angels and saints, beheld you at the ball. Ah ! 
 how greatly did they pity you, seeing your heart 
 pleased with so vain an amusement, and taken up 
 with such childish toys ! 5. Alas ! whilst you 
 were there time was passing away, and Death 
 was approaching nearer ; behold how he mocks 
 you, and invites you to his dance, in which the 
 sighs of your friends shall serve for the music, and 
 where you shall make but one step from this life 
 to the next. The dance of death is, alas I the true 
 
248 A DEVOUT LIFE. 
 
 pastime of mortals, since by it we instantly pass 
 from the vain amusements of this world to the 
 eternal pains or pleasures of the next. I have set 
 you down these little considerations : God will 
 suggest to you many more of a similar nature, 
 provided you fear him. 
 
 CHAPTER XXXIV. 
 
 AT WHAT TIME YOU MAY PLAY OR DANCE. 
 
 WS order that playing and dancing may be law- 
 ^ ful we must use them as a recreation, without 
 having any affection for them ; we may use them 
 for a short time, but we should not continue till 
 we are wearied or stupefied with them ; and we 
 must use them but seldom, lest we should other- 
 wise turn a recreation into an occupation. But 
 on what occasions may we lawfully play and 
 dance? Just occasions of innocent games are 
 frequent, whilst those of hazard are rare, on 
 account of their being more blamable and dan- 
 gerous : wherefore, in one word, dance and play 
 as your own prudence and discretion may direct 
 you, to comply with the civil request of the 
 jompany in which you are engiged : for conde- 
 scension is a branch of charity which makes 
 indifferent things good, and dangerous things 
 allowable ; it even takes away the harm from those 
 things that are in some measure evil ; and therefore 
 
FIDELITY ON ALL OCCASIONS. 249 
 
 games of hazard, which otherwise would be rep- 
 rehensible, are not so if we use them sometimes 
 through a just condescension. 
 
 I was very much pleased to read, in the life of 
 St. Charles Borromeo, how he condescended to the 
 Swiss in certain things, in which otherwise he was 
 very strict; and that St. Ignatius, of Loyola, 
 being invited to play, did not refuse. As to 
 St. Elizabeth, of Hungary, she played and danced 
 sometimes, when she was present at assemblies of 
 recreation, without any prejudice to her devotion ; 
 for devotion was so deeply rooted in her soul, that 
 as the rocks about the lake of Eietta grow larger 
 by the beating of the waves, so her devotion 
 increased among the pomps and vanities to which 
 her condition exposed her. Great tires increase 
 by the wind ; but little ones are soon blown out, 
 if we carry them uncovered. 
 
 --oo^c 
 
 CHAPTER XXXV. 
 
 THAT WE MUST EE FAITHFUL, BOTH ON GREAT AND SMALL 
 OCCASIONS. 
 
 £HE sacred Spouse in the canticle says, that 
 his Spouse has wounded " his heart with one 
 of her eyes, and with one hair of her neck." Now, 
 among all the exterior parts of the human body, 
 none is more noble, either for its construction or 
 activity, than the eye, and none more inconsiderable 
 
250 A DEVOUT LIFE. 
 
 than the hair. Wherefore the divine Spouse would 
 give us to understand, that he is pleased to accept 
 not only the great works of devout persons, but 
 also the least and most trivial ; and that, to serve 
 him as he desires, we must take care to serve him 
 well, not only in great and important things, but in 
 those that are small and unimportant ; since we 
 may equally by the one and the other wound his 
 heart with love. 
 
 Prepare yourself, then, Philothea, to suffer 
 many great afflictions, even martyrdom itself, for 
 our Lord ; resolve to surrender to him whatever 
 is most dear to you, when it shall please him to 
 take it ; father, mother, husband, wife, brother, 
 sister, children; yea, even your eyes, or your 
 life ; for to all these sacrifices you ought to prepare 
 your heart. But as long as divine Providence 
 sends vou not afflictions so sensible or so great, 
 since he requires not your e} r es, give him at least 
 your hair. I mean, suffer meekly those small 
 injuries, trifling inconveniences, and inconsiderable 
 losses, which daily befall you ; for by means of 
 such little circumstances as these, managed with 
 love and affection, you will engage his heart 
 entirely, and make it all your own. These little 
 daily charities ; this headache, or toothache ; this 
 cold ; this perverse humor of a husband or wife ; 
 this breaking of a glass ; this contempt of scorn ? 
 this loss of a pair of gloves, of a ring, or a hand- 
 kerchief; those little inconveniences which we 
 suffer by retiring to rest at an early hour, and 
 rising early to pray or communicate ; that little 
 bashfulness we have m performing certain acts of 
 
FIDELITY ON ALL OCCASIONS. 251 
 
 devotion in public ; in short, all these trivial 
 sufferings, being accepted, and embraced with 
 love, are highly pleasing to the divine goodness, 
 who for a cup of cold water only has promised an 
 eternal reward to his faithful servants. Wherefore, 
 as these occasions present themselves every mo- 
 ment, to employ them to advantage will be a great 
 means to heap up a store of spiritual riches. 
 
 When I saw in the life of St. Catharine, of Sienna, 
 her many raptures and elevations of spirit, so many 
 Avords of wisdom, nay, even profound instructions 
 uttered by her, I doubted not but that, with the 
 eye of contemplation, she had ravished the heart 
 of her heavenly Spouse. But I was no less com- 
 forted when I found her in her father's kitchen, 
 humbly turning the spit, kindling the tire, dressing 
 the meat, kneading the bread, and performing the 
 meanest offices of the house, with a courage full of 
 love and affection towards her God ; for I esteem 
 no less the little and humble meditations she made 
 in the midst of these mean and abject employments 
 than the ecstasies and raptures she so often enjoyed, 
 which were perhaps granted to her only -in recom- 
 pense of her humility and abjection. Her manner 
 of meditating was as follows : whilst she was dress- 
 ing the meat for her father she imagined that, like 
 another St. Martha, she was preparing it for our 
 Saviour, and that her mother held the place of the 
 blessed Virgin, and her brothers that of the apos- 
 tles ; exciting herself in this manner to serve the 
 whole court of heaven in spirit, whilst she em- 
 ployed herself with great delight in these humble 
 services, because she knew that such was the will 
 
252 A DEVOUT LIFE. 
 
 of God. I have adduced this example, Philothea, 
 that you may know of what importance it is to di- 
 rect all your actions, how inconsiderable soever 
 they may be. with a pure intention, to the service 
 of his divine Majesty. 
 
 Wherefore I earnestly advise you to imitate the 
 valiant woman whom the great Solomon so highly 
 commends ; " she hath put out her hands," he says, 
 "to strong things" ; that is, to high, generous, and 
 important things, and yet disdained not to " take 
 hold of the spindle." Prov. xxxi. Put out your 
 hand to strong things, exercise yourself in prayer 
 and meditation, in frequenting the sacraments, in 
 exciting souls to the love of God, and infusing 
 good inspirations into their hearts, and, in a word, 
 in the performance of great and important works, 
 according to your vocation ; but never forget your 
 distaff or spindle ; or. in other words, take care to 
 practise these low and humble virtues, which grow 
 like flowers at the foot of the cross ; such as serv- 
 ing the poor, visiting the sick, taking care of your 
 family, and attending to all your domestic con- 
 cerns, with that profitable diligence which will 
 not suffer you to be idle ; and, amidst all these oc- 
 cupations, mingle considerations similar to those I 
 have related above of St. Catharine. 
 
 Great occasions of serving God present them- 
 selves seldom ; but little ones, frequently. " Now 
 he that shall be faithful in small matters," says our 
 Saviour, " shall beset over great things. Perform 
 all things, then, in the name of God, and you will 
 do all things well ; whether you eat, drink, sleep, 
 recreate yourself, or turn the spit, provided you 
 
ON REASONING JUSTLY. 253 
 
 know how to refer all your actions to God, you 
 will profit much in the sight of his divine Majesty- 
 
 CHAPTER XXXVI. 
 
 THAT WE MUST KEEP OUR MIND JUST AND REASONABLE. 
 
 WH is reason alone that makes us men, and yet 
 ^ it is a rare thing to find men truly reasonable ; 
 because self-love ordinarily puts us out of the 
 paths of reason, leading us insensibly to a thousand 
 small, yet dangerous, injustices and partialities ; 
 which, like the little foxes spoken of in the Canti- 
 cles, destroy the vines ; for, because they are lit- 
 tle, we take no notice of them ; but, being great in 
 number, they fail not to injure us considerably. 
 
 Are not the things of which I am about to speak 
 unjust and unreasonable? We condemn every 
 trifle in our neighbors, and excuse ourselves in 
 things of importance ; we want to sell very dearly 
 and to buy very cheaply ; we desire that justice 
 should be executed in another man's house, but 
 mercy and connivance in our own ; we would have 
 everything we say taken in good part, but we are 
 delicate and touchy with regard to what others say 
 of us ; we would insist on our neighbor parting 
 with his goods, and taking our money ; but is it 
 lot more reasonable that he should keep his goods, 
 and leave us our money ? We take it ill that he 
 •vill not accommodate us ; but has he not more 
 
254 A DEVOUT LIFE. 
 
 reason to be offended that we should desire to in- 
 commode him ? 
 
 If we love one particular exercise we despise 
 all others, and set ourselves against everything 
 that is not according to our own taste. If there 
 be any of our inferiors who is not agreeable, or 
 to whom we have taken once a dislike, Ave find 
 fault with all that he does, and we cease not on 
 every occasion to mortify him. On the contrary, 
 if the conduct of any one be agreeable to us, he 
 can do nothing that we are not willing to excuse. 
 There are some virtuous children, whom their 
 parents can scarcely abide to see, on account of 
 some bodily imperfections ; and there are others 
 that are vicious, who are favorites, on account of 
 some corporal gracefulness. On all occasions we 
 prefer the rich before the poor, although they be 
 neither of better condition, nor more virtuous ; 
 we even prefer those who are best clad. We 
 rigorously exact our own dues, but we desire that 
 others should be gentle in demanding theirs ; we 
 keep our own rank with precision, but would have 
 others humble and condescending ; we complain 
 easily of our neighbor, but none must complain 
 of us ; what we do for others seems always very 
 considerable, but what others do for us seems as 
 nothing. In a word, we are like the partridges 
 in Paphlagonia, which have two hearts ; for we 
 have one heart, mild, favorable, and courteous 
 towards ourselves, and another hard, severe, and 
 rigorous towards our neighbor. We have two 
 balances ; one to weigh out to our own advantage, 
 ind t^ ^ther to weio'h in to the detriment of out 
 
ON REASONING JUSTLY. 255 
 
 neighbor. " Deceitful lips," says the Scripture, 
 Ps. xi. 3, "have spoken with a double heart," viz., 
 two hearts ; and to have two weights, the one 
 greater, with which we receive, and {he other less, 
 with which we deliver out, is an abominable thing 
 in the sight of God. Deut. xxv. 13. 
 
 Philothea, in order to perform all your actions 
 with equity and justice, you must exchange situa- 
 tions with your neighbor ; imagine yourself the 
 seller whilst you are buying, and the buyer whilst 
 you are selling ; and thus you will sell and buy 
 according to justice and equity ; for, although 
 small injustices, which exceed not the limits of 
 rigor, in selling to our advantage, may not oblige 
 to restitution ; yet being defects contrary to reason 
 and charity, we are certainly obliged to correct 
 and amend them ; at best, they are nothing but 
 mere illusions ; for, believe me, a man of a gen- 
 erous, just, and courteous disposition is never on 
 the losing side. Neglect not, then, Philothea, 
 frequently to examine whether your heart be such 
 with respect to your neighbor as you would desire 
 his to be with respect to you, were you in his 
 situation; for this is the touchstone of true reason. 
 Trajan, being blamed by his confidants for making 
 the imperial majesty, as they thought, too ac- 
 cessible, said, " Ought I not to be such an em- 
 peror towards private men as I would desire an 
 emperor to be towards me were I myself a private 
 man ? " 
 
256 A DEVOUT LIFE. 
 
 CHAPTER XXXVII. 
 
 CF DESIRES. 
 
 Y^VERY one knows that Ave are obliged to re- 
 A& frain from the desire of vicious things, since 
 even the desire of evil is of itself criminal ; but 
 I tell you, moreover, Philothea, you must not be 
 anxious after balls, plays, or the like diversions, 
 nor covet honors and offices, nor even visions and 
 ecstasies ; for there is a great deal of danger, deceit, 
 and vanity in such things. Desire not that which 
 is at a great distance, nor that which cannot happen 
 for a long time, as many do, who, by this means, 
 weary and distract their hearts unprofitably. If a 
 young man earnestly desires to be settled in some 
 office, before the proper time, what does all his 
 anxiety avail him? If a married woman desires 
 to be a nun, to what purpose? If I desire to buy 
 my neighbor's goods before he is willing to sell 
 them, is it not a loss of time to entertain this 
 desire? If, whilst I am sick, I desire to preach, 
 to celebrate mass, to visit others that are sick, 
 and perform the exercises of those who are in 
 health, are not all these desires in vain, since it 
 is out of my power to put them in execution? 
 Yet in the meantime these unprofitable desires 
 occupy the place of the virtues of patience, resig- 
 nation, mortification, obedience, and meekness 
 under sufferings, which is what God wishes me to 
 practise at that time ; but we are often in the con- 
 
OX DESIRES. 257 
 
 dition of those who long for cherries in autumn, 
 and grapes in the spring. 
 
 I can by no means approve that persons should 
 desire to amuse themselves in any other kind of 
 life than that in which they are already engaged ; 
 nor in any exercises that are incompatible with 
 their present condition : for this dissipates the 
 heart, and makes it unfit for its necessary occu- 
 pations. If I desire to practise the solitude of a 
 Carthusian, I lose my time ; and this desire occu- 
 pies the place of that which I ought to have to 
 employ myself well in my actual state. Xo, I 
 would not that any one should even desire to have 
 more talents or judgment than he is already 
 possessed of ; for these desires are not only use- 
 less, but moreover occupy the place of those 
 which every one ought to have, of cultivating the 
 genius he inherits from nature ; nor should am 
 one desire those means to serve God which he has 
 not, but rather diligently employ those which he 
 has. Now, this is to be understood only of desires 
 which totally occupy the heart ; for, as to simple 
 wishes, if they be not too frequent, they do no 
 harm whatever. 
 
 Desire not crosses but in proportion to the 
 patience with which you have supported those 
 which have been already sent you ; for it is pyre- 
 sumptuous to desire martyrdom, and not have the 
 courage to bear an injury. The enemy often sug- 
 gests a great desire of things that are absent, 
 and which shall never occur, so that he may 
 divert our mind from present objects, from which, 
 however trivial they may be, we might obtain 
 
258 A DEVOUT LIFE. 
 
 considerable profit to ourselves. We fight wit* 
 the monsters of Africa, in imagination ; and, in 
 the meantime, for want of attention, we suffer 
 ourselves to be killed by every insignificant rep- 
 tile that lies in our way. Desire not temptations, 
 for that would be rashness ; but accustom your 
 heart to expect them courageously, and to defend 
 yourself against them when they shall come. 
 
 A variety of food, taken in any considerable 
 quantity, overloads the stomach, and, if it be 
 weak, destroys it ; overcharge not then, your 
 soul, either with a multitude of worldly desires, 
 which may end in your ruin ; or even with such 
 as are spiritual, as they are apt to produce dis- 
 tractions. When the purified soul finds herself 
 freed from bad humors she feels a craving after 
 .spiritual things ; and, as one famished, she longs 
 after a variety of exercises of piety, mortifica- 
 tion, penance, humility, charity, and prayer. 
 Philothea, it is a sign of good health to have a 
 keen appetite ; but you must consider whether 
 you can well digest all that you wish to eat. 
 Amongst so many desires, choose, then, by the 
 advice of your spiritual father, such as you can 
 execute at present, and turn them to the best 
 advantage afterwards ; God will send you others, 
 which you may also practise in their proper sea- 
 son ; and thus you will never lose your time in 
 unprofitablfi desires, but bring them all forth in 
 good order ; but as to those which cannot be 
 immediately executed, they should be reserved 
 in some corner of the heart, till their time come. 
 This advice I not only give to spiritual persons. 
 
INSTRUCTIONS FOR MARRIED PERSONS. 259 
 
 but also to those of the world ; for, without at- 
 tending to it, we could not live without anxiety 
 and confusion. 
 
 CHAPTER XXXVIII. 
 
 INSTRUCTIONS FOR MARRIED PERSONS. 
 
 MftATRIMONY is a great Sacrament, but I speak 
 *$A i n Christ, and in the Church," Eph. v. 32- 
 [t is honorable to all persons, in all persons, and 
 in all things, that is, in all its parts. To all per- 
 sons, because even virgins ought to honor it 
 with humility ; in all persons, because it is equally 
 holy in the rich and poor; in all things, because 
 its origin, its end, its advantages, its form, and 
 its matter are all holy. It is the nursery of 
 Christianity, which supplies the earth with faithfu 7 
 souls, to complete the number of the elect in 
 heaven ; in a word, the preservation of marriage 
 is of the highest importance to the commonwealth- 
 for it is the origin and source of all its streams. 
 
 Would to God that his most beloved Son were 
 invited to all marriages, as he was to that of 
 Cana ; then the Avine of consolations and bene- 
 dictions would never be wanting ; for the reason 
 why there is commonly a scarcity of it at the 
 beginning is, because Adonis is invited instead 
 of Jesus Christ, and Venus instead of his blessed 
 Mother. He that would have his lambs fair and 
 spotted as Jacob's were, must, like him, set fair 
 
260 A DEVOUT LIFE. 
 
 rods of divers colors before the sheep when they 
 meet to couple ; and he that would have a happy 
 success in marriage ought in his espousals to 
 represent to himself the sanctity and dignity of 
 this sacrament. But, alas ! instead of this there 
 are a thousand disorders committed in diversions, 
 feasting, and immodest discourse ; it is not sur- 
 prising, then, that the success of marriages should 
 not correspond. Above all things, I exhort 
 married people to that mutual love which the 
 Holy Ghost so much recommends in the Scripture. 
 
 you that are married ! I tell you not to love 
 each other with a natural love, for it is thus that 
 the turtles love ; nor do I say, love one another 
 with a human love, for the heathens do this ; but 
 
 1 say to you, after the great Apostle, "Husbands, 
 love your wives, as Christ also loved the Church." 
 Eph. v. And you, wives, love your husbands, a? 
 the Church loveth her Saviour. It was God that 
 brought Eve to our first father, Adam, and gave 
 her him in marriage ; it is also God, O my friends ? 
 who, with his invisible hand, has tied the knot of 
 the holy bond of your marriage, and given you to 
 one another; why do you not, then, cherish each 
 other with a holy, sacred, and divine love? 
 
 The first effect of this love is an indissoluble 
 union of your hearts. Two pieces of fir glued 
 together, if the glue be good, cleave so fast to 
 each other that they can be more easily broken 
 in any other place than that in which they were 
 joined. But God joins the husband to the wife 
 with his own blood ; for which cause this union 
 is so strong that the soul must sooner separate 
 
INSTRUCTIONS FOR MARRIED PERSONS. 261 
 
 from the body of the one or the other, than the 
 husband from the wife. Now, this union is not 
 understood principally of the body, but of the 
 heart, of the affection, and of the love. 
 
 The second effect of this love ought to be the 
 inviolable fidelity of one party to the other. 
 Seals were anciently graven upon rings worn 
 on the fingers, as the holy Scripture itself testi- 
 fies. Behold, then, the mystery of this ceremony 
 in marriage. The Church, which by the hand 
 of the priest blesses a ring, and gives it first to 
 the man, testifies that she puts a seal upon his 
 heart by this sacrament, to the end that hence- 
 Forward neither the name nor the love of any 
 other woman may enter therein, so long as she 
 shall live who has been o-jven to him; after- 
 ward the bridegroom puts the ring on the hand 
 of the bride, that she reciprocally may under- 
 stand that her heart must never admit an affection 
 to any other man, so long as he shall live upon 
 earth whom our Lord here gives her for a 
 husband. 
 
 The third fruit of marriage is the lawful pro- 
 duction and education of children. It is a great 
 honor to you that are married, that God, design- 
 ing to multiply souls, which may bless and praise 
 him to all eternity, makes you cooperate with 
 him in so noble a work, by the production of the 
 bodies, into which he infuses immortal souls, 
 like heavenly drops, as he creates them. 
 
 Preserve, then, O husbands ! a tender, con- 
 stant, and cordial love for your wives ; for the 
 woman was taken from that side of the first man 
 
262 A DEVOUT LIFE. 
 
 which was nearest his heart, to the end she 
 might be loved by him cordially and tenderly. 
 The weaknesses and infirmities of your wives, 
 whether in body or mind, ought never to pro- 
 voke you to any kind of disdain, but rather to a 
 mild and affectionate compassion ; since God has 
 created them such, to the end that, depending 
 upon you, you should receive from them more 
 honor and respect, and that you should have 
 them in such manner for your companions, that 
 nevertheless your should be their heads and su- 
 periors. And you, O wives ! love tenderly and 
 cordially the husbands whom God has given 
 you, but with a respectful love, and full of rev- 
 erence ; for therefore did God create them of a 
 sex more vigorous and predominant ; and was 
 pleased to ordain that the woman should de- 
 pend upon the man, being bone of his bone, and 
 flesh of his flesh, and that she should be made 
 of a rib taken from under his arm, to show that 
 she ought to be under the hand and guidance 
 of her husband. The holy Scripture, which 
 strictly recommends to you this subjection, ren- 
 ders it also agreeable, not only by prescribing 
 that you should accommodate yourselves to it 
 with love, but also by commanding your hus- 
 bands to exercise it over you with charity, ten- 
 derness, and complacency. "Husbands," says St. 
 Peter, "dwell with your wives according to 
 knowledge, giving honor to the woman as to 
 the weaker vessel." 1 Epist. iii. 7. 
 
 But while I exhort you to advance more and 
 more in this mutual love, which you owe one 
 
INSTRUCTIONS FOR MARRIED PERSONS. 263 
 
 another, beware lest it degenerate into any 
 kind of jealousy ; for it often happens, that as 
 the worm is bred in the apple which is the most 
 delicate and ripe, so jealousy grows in that love 
 of married people which is the most ardent and 
 affectionate, of which, nevertheless, it spoils and 
 corrupts the substance, breeding, by insensible 
 degrees, strifes, dissensions, and divorces. But 
 jealousy is never seen where the friendship is 
 reciprocally grounded on solid virtue : it is, there- 
 fore, an infallible mark that the love is in some 
 degree sensual and gross, and has met with a 
 virtue imperfect, inconstant, and subject to dis- 
 trust. Jealousy is an absurd means of proving 
 the sincerity of friendship. It may, indeed, be a 
 sign of the greatness of the friendship, but never 
 of its goodness, purity, and perfection ; since the 
 perfection of friendship presupposes an assur- 
 ance of the virtue of those whom we love, and 
 jealousy presupposes a doubt of it. 
 
 If you desire, O husbands ! that your wives 
 should be faithful to you, give them a lesson by 
 your example. "How," says St. Gregory Na- 
 zianzen, fr can you exact purity of your wives, 
 when you yourselves live in impurity? How 
 can you require of them that which you give 
 them not? Do you wish them to be chaste? 
 behave yourselves chastely towards them : and, 
 as St. Paul says, f let every man know how to 
 possess his vessel in sanctification.' Bat if, on 
 the contrary, you yourselves teach them not U 
 be virtuous, it is not surprising if you are dis 
 graced by their perdition. But you, O wives 1 
 
264 A DEVOUT LIFE. 
 
 whose honor is inseparably joined with purity 
 and modesty, be zealous to preserve this your 
 glory, and suffer no kind of loose behavior to 
 tarnish the whiteness of your reputation." Fear 
 all kinds of assaults, how small soever they may 
 be ; never suffer any wanton addresses to ap- 
 proach you : whoever presumes to praise your 
 beauty, or your general behavior, ought to be 
 suspected ; for he that praises the ware which 
 he cannot buy is strongly tempted to steal it, 
 but if to your praise he adds the dispraise of 
 your husband, he offers you a heinous injury ; 
 for it is evident that he not only desires to ruin 
 you, but accounts you already half lost, since 
 the bargain is half made with the second mer- 
 chant when one is disgusted with the first. 
 
 "Ladies formerly, as well as now, were accus- 
 tomed to wear ear-rings of pearl, for the pleasure," 
 says Pliny, " which they derh^e from hearing them 
 jingle against each other." But for my part, as 
 I know that the great friend of God, Isaac, sent 
 ear-rings, as the first earnest of his love, to the 
 chaste Rebecca, I believe that this mysterious 
 ornament signifies that the first part which a 
 husband should take possession of in his wife, 
 and which his wife should faithfully keep for him, 
 is her ears : in order that no other lano'ua^e or 
 noise should enter there but only the sweet and 
 amiable music of chaste and pure words, which 
 are the oriental pearls of the gospel ; for Ave must 
 always remember that souls are poisoned by the 
 3ar, as the body is by the mouth. 
 
 Love and fidelity joined together always pro- 
 
INSTRUCTIONS FOR MARRIED PERSONS. 265 
 
 duee familiarity and confidence ; and therefore 
 the saints have used many reciprocal caresses 
 in their marriage ; caresses truly affectionate, 
 but pure, tender, and sincere. Thus, Isaac and 
 Rebecca, the most chaste married couple of 
 antiquity, were seen through a window caress- 
 ing one another in such manner that, though 
 there was do immodesty, Abimeicch was con- 
 vinced that they could be do other than man 
 and wife. The great St. Lewis, equally rigor- 
 ous to his own flesh, and tender in the love of 
 his wife, was almost blamed for the abundance 
 of such caresses ; though, indeed, he rather de- 
 served praise for being able to bring his martial 
 and courageous spirit to stoop to these little du- 
 des so requisite for the preservation of conjugal 
 love ; for, although these demonstrations of pure 
 and free affection oind not the hearts, yet the} 
 tend to unite them, and serve for an agreeable 
 disposition to mutual conversation. 
 
 St. Monica, being pregnant of the great St. 
 Augustine, dedicated him by frequent oblations 
 to the Christian religion, and to the service 
 and glory of God, as he himself testifies, saying, 
 that "he had already tasted the salt of God in 
 his mother's womb." This is a great lesson for 
 Christian women, to offer up to his divine Maj- 
 esty the fruit of their wombs, even before they 
 come into the world ; for God, who accepts the 
 offerings of an humble and willing heart, com- 
 monly at that time seconds the affections of moth- 
 ers ; witness Samuel, St. Thomas of Aquin, St. 
 Andrew of Fiesola, and many others The 
 
266 A DEVOUT LIFE. 
 
 Mother of St. Bernard, a mother worthy of such 
 a son, as soon as her children were born, took 
 them in her arms, and offered them up to Jesus 
 Christ ; and, from that moment, she loved them 
 with respect as things consecrated to God and 
 entrusted by him to her care. This pious custom 
 was so pleasing to God that her seven children 
 became afterwards eminent for sanctity. But 
 when children begin to have the use of reason, 
 both their fathers and mothers ought to take 
 great care to imprint the fear of God in their 
 hearts. The devout queen Blanche performed 
 this duty most fervently with regard to St. 
 Lewis, her son. She often said to him, "I would 
 much rather, my dear child, see you die before 
 my eyes, than see you commit only one mortal 
 sln. v This caution remained so deeply engraved 
 in his soul that, as he himself related, not one 
 day of his life passed in which he did not re- 
 meiiber it, and take all possible care to observe 
 it faithfully. Families and generations are, in 
 our language, called houses ; and even the He- 
 brews called the generations of children the 
 building up of a house ; for, in this sense, it is 
 said that God built houses for the mid wives of 
 Egypt. Now, this is to show that the raising 
 of a house, or family, consists not in stoiing up a 
 quantity of worldly possessions, but in the good 
 education of children in the fear of God, and in 
 virtue, in which no pains or labor ought to be 
 spared; for children are the crown of their- par- 
 ents. Thus, St. Monica fought with so much 
 "ervor and constancy against the evil inclination 
 
INSTRUCTIONS FOR MARRIED PERSONS. 267 
 
 of her son St. Augustine, that, having followed 
 him by sea and land, she made him more hap- 
 pily the child of her tears, by the conversion of 
 his soul, than he had been of her blood, by the 
 generation of his body. 
 
 St. Paul leaves to wives the care of the house- 
 hold concerns as their portion, for which reason 
 many think with truth that their devotion is more 
 profitable to the family than that of the husband, 
 who, not residing so among the domestics, cannot 
 of consequence so easily frame them to virtue. 
 On this consideration Solomon, in his Proverbs, 
 makes the happiness of the whole family depend 
 on the care and industry of the valiant woman 
 whom he describes. 
 
 It is said, in the book of Genesis, that Isaac, see- 
 ing his wife Rebecca barren, prayed to the Lord 
 for her ; or, according to the Hebrew, prayed to 
 the Lord opposite to her, because the one prayed 
 on the one side of the oratory, and the other on 
 the other ; and the prayer of the husband offered 
 in this manner was heard. Such union as this of 
 the husband and wife, in holy devotion, is the best 
 and most fruitful of all ; and to this they ought 
 mutually to encourage and to enano-e each other. 
 There are fruits, as, for example, the quince, 
 which, on account of the bitterness of their juice, 
 are not agreeable unless they are preserved with 
 sugar; there are others, which, on account of their 
 tenderness, cannot be long kept, unless they are 
 preserved in like manner, such as cherries and 
 apricots ; thus, wives ought to wish that their hus- 
 bands should be preserved with the sugar of devo- 
 
268 A DEVOUT LIFE. 
 
 tion ; for a man without devotion is severe, harsh, 
 and rough. And husbands ought to wish that 
 their wives should be devout, because without 
 devotion a woman is very frail, and liable to 
 obscure, and perhaps to lose, her virtue. St. 
 Paul says " that the unbelieving husband is sanc- 
 tified by the believing wife ; and the unbelieving 
 wife is sanctified by the believing husband " ; 
 because, in this strict alliance of marriage, the one 
 may easily draw the other to virtue ; but what a 
 blessing is it when the man and wife, being both 
 believers, sanctify each other in the true fear of 
 God ! 
 
 As to the rest, their mutual bearing with each 
 other ought to be so great that they should never 
 be both angry with each other at the same time, so 
 that a dissension or debate be never seen between 
 them. Bees cannot stay in a place where there 
 are echoes or rebounding of voices ; nor can the 
 Holy Ghost remain in a house in which there are 
 reboundings of clamor, strife, and contradictions. 
 St. Gregory Nazianzen tells us, that in his time 
 married people made a feast on the anniversary 
 day of their wedding. For my part, I should 
 approve of the reviving of this custom, provided it 
 w 7 ere not attended with preparations of worldly 
 and sensual recreations ; but that the husband and 
 wife should confess and communicate on that day, 
 and recommend to God, with a more than ordinary 
 fervor, the happy progress of their marriage ; 
 renewing their good purposes to sanctify it still 
 more and more by mutual love and fidelity, and 
 recovering breath, as it were, in our Lord, in 
 
SANCTITY OF THE MARRIAGE BED. 269 
 
 order to support with more ease the burdens of 
 their calling. 
 
 :>**c 
 
 CHAPTER XXXIX. 
 
 OF THE SANCTITY OF THE MARRIAGE BED. 
 
 TJTHE marriage bed ought to be un defiled, as 
 < ^ s the Apostle says, Heb. xiii. 5 ; that is tc 
 say, exempt from uncleanness and all profane 
 tilthiness. Holy marriage was first instituted in 
 the earthly paradise, where, as yet, there nevei 
 had been any disorder of concupiscence, or of any- 
 thing immodest. There is some resemblance 
 between lustful pleasures and those that are taken 
 in eating, for both of them have relation to the 
 flesh, though the former, by reason of their brutal 
 vehemence, are called simply carnal. I will, then, 
 explain that which I cannot say of the one by that 
 which I shall say of the other. 
 
 1. Eating is ordained for our preservation : as, 
 then, eating, merely to nourish and preserve health, 
 is a good, holy, and necessary thing; so, that 
 which is requisite in marriage for bringing children 
 into the world and multiplying mankind is a good 
 thing and very holy, as it is the principal end of 
 marriage. 
 
 2. As to eat, not for the preservation of life, 
 but to keep up that mutual intercourse and con- 
 descension which we owe to each other, is a thing 
 in itself both lawful and just : so the mutual and 
 
270 A DEVOUT LIFE. 
 
 lawful condescension of the parties united in holy 
 marriage is called by St. Paul a debt of so 
 obligatory a nature that he allows neither of the 
 parties exemption from it, without the voluntary 
 consent of the other, not even for the exercises of 
 devotion, as I have already observed in the chap- 
 ter on Holy Communion, p. 112. How much less, 
 then, may either party be dispensed from it through 
 a capricious pretence of virtue, or through anger 
 or disdain ? 
 
 3. As they that eat to maintain a mutual inter- 
 course of friendship with others ought to eat freely, 
 and endeavor to show an appetite to their meat ; 
 so the marriage debt should always be paid as 
 faithfully and freely as if it were in hopes of hav- 
 ing children, although on some occasion there 
 might be no such expectation. 
 
 4. To eat for neither of these reasons, but 
 merely to satisfy the appetite, may, indeed, be 
 tolerated, but cannot be commended ; for the mere 
 pleasure of the sensual appetite cannot be a suffi- 
 cient object to render an action commendable. To 
 eat not merely for the gratification of the appetite, 
 but also with excess and irregularity, is a thing 
 more or less blamable as the excess is more or less 
 considerable. 
 
 5. Now, excess in eating consists not only in 
 eating too much, but also in the time and manner 
 of eating. It is surprising, dear Philothea, that 
 honey, which is so proper and wholesome a food 
 for bees, may, nevertheless, become so hurtful to 
 them as sometimes to make them sick : for in 
 the spring, when they eat too much of it, being 
 
SANCTITY OF THE MARRIAGE BED. 271 
 
 overcharged with it in the forepart of their head 
 and wings, they become sick, and frequently die. 
 In like manner, nuptial commerce, which is so 
 holy, just, and commendable in itself, and so 
 profitable to the commonwealth, is, nevertheless, in 
 certain cases dangerous to those that exercise it ; 
 for it frequently debilitates the soul with venial 
 sin, as in cases of mere and simple exces? ; and 
 sometimes it kills it effectually Iry mortal sin, fts 
 when the order appointed for the procreation ^x 
 children is violated and perverted ; in which case 
 according as one departs more or less from it, the 
 sins are more or less abominable, but always 
 mortal : for the procreation of children being the 
 principal end of marriage one may never lawfully 
 depart from the order which that end requires ; 
 though, on account of some accident or circum- 
 stance, it cannot at that time be brought about, as 
 it happens when barrenness, or pregnancy, pre- 
 vents generation. In these occurrences corporal 
 commerce may still be just and holy, provided the 
 rules of generation be followed : no accident what- 
 soever being able to prejudice the law which the 
 principal end of marriage has imposed. Certainly 
 the infamous and the execrable action of Onan in 
 his marriage was detestable in the sight of God, 
 as the holy text of the 38th chapter of Genesis 
 testifies : for although certain heretics of our days, 
 much more blamable than the Cynics, of whom St. 
 Jerome speaks in his commentary on the Epistle 
 to the Ephesians, have been pleased to say it was 
 the perverse intention only of that wicked man 
 which displeased God, the Scripture positively 
 
272 A DEVOUT LIFE. 
 
 asserts the contrary, and assures us that the act 
 itself which he committed was detestable and 
 abominable in the sight of God. 
 
 It is a certain mark of a base and abject spirit 
 to think of eating before meal time, and, still more, 
 to amuse ourselves afterwards with the pleasure 
 which we took in eating, keeping it alive in our 
 words and imagination, and delighting in die rec- 
 ollection of the sensual satisfaction we had in 
 swallowing down those morsels ; as men do who 
 before dinner have their minds fixed on the spit, 
 and after dinner on the dishes ; men worthy to be 
 "scullions" of a kitchen, " who," as St. Paul says, 
 "make a god of their belly." Persons of honor 
 _iever think of eating but at sitting down at table, 
 and after dinner wash their hands and their mouth, 
 that they may neither retain the taste nor the 
 scent of wdiat they have been eating. The ele- 
 phant, although a gross beast, is yet the most 
 decent and most sensible of any other upon earth. 
 I will give you a specimen of his chastity : although 
 he never changes his female, and hath so tender a 
 love for her whom he hath chosen, yet he never 
 couples with her but at the end of every three 
 years, and then only for the space of five days, 
 but so privately that he is never seen in the act. 
 On the sixth day afterwards, when he makes his 
 appearance, the first thing he does is to go directly 
 to some river, where he washes his body entirely, 
 bein^ unwilling to return to the herd till be U 
 quite purified. May not these modest disposition* 
 in sucn an animal serve as lessons to married 
 people, not to keep their affections engaged in 
 
SANCTITY OF THE MARRIAGE BED. Zi6 
 
 those sensual and carnal pleasures winch, accord- 
 ing to their vocation, they have exercised; but 
 when they are past to wash their heart and affec- 
 tion, and purify themselves from them as soon a? 
 possible, that afterwards, with freedom of mind, 
 they may practise other actions more pure and 
 elevated. In his advice consists the perfect prac- 
 tice of that excellent doctrine of St. Paul to the 
 Corinthians. "The time is short," said he; "it 
 remaineth that they w T ho have wives be as though 
 they have none." For, according to St. Gregory, 
 that man has a wife as if he had none, who takes 
 corporal satisfaction with her in such a manner as 
 not to be diverted from spiritual exercises. Now T , 
 what is said of the husband is understood recipro- 
 csdly of the wife. " Let those that use the w^orld," 
 says the same apostle, " be as though they used it 
 not." Let every one, then, use this world accord- 
 ing to his calling, but in such manner that, not 
 engaging his affection in it, he may be as free and 
 ready to serve God as if he used it not. " It is the 
 great evil of man," says St. Austin, " to desire to 
 enjoy the things which he should only use." We 
 should enjoy spiritual things, and only use corporal, 
 of winch when the use is turned into enjoyment, 
 our rational soul is also changed into a brutish and 
 beastly soul. I think I have said all that I w 7 ould 
 say to make myself understood, without saying 
 that wdiich I would not say. 
 
274 A DEVOUT LIFE. 
 
 CHAPT ER XL. 
 
 INSTRUCTIONS FOR WIDOWS. 
 
 ^JAINT PAUL instructs all prelates in the person 
 &^ of Timothy, saying, " Honor widows that are 
 widows indeed." 1 Tim. v. 3. Now, to be a widow 
 indeed, the following conditions are required : — 
 1. That the widow be not only a widow in 
 body, but in heart, also ; that is, that she put on 
 an inviolable resolution to keep herself in the state 
 of a cIimsio widowhood ; for those that are widows 
 only till ».i opportunity presents itself of being 
 married again are only separate from men as to 
 the pleasures of the body, but are already joined 
 to them according to the will of the heart. But, 
 if she that is a widow indeed, in order to confirm 
 herself in the state of widowhood, will offer her 
 body and her chastity by vow to God, she will add 
 a great ornament to her widowhood, and give a 
 great security to her resolution. For since, after 
 her vow, she has it no longer in her power to quit 
 her chastity without quitting her title to heaven, 
 sue will be so jealous of her design that she will 
 not sutler so much as the least thought of marriage 
 to occupy her heart for a single moment ; so that 
 this sacred vow will serve as a strong barrier be- 
 tween her soul and every project contrary to her 
 resolution. St. Augustine advises this vow very 
 strenuously to the Christian widow ; and the ancient 
 and learned Origen goes much further, for he ex- 
 
INSTRUCTIONS FOR WIDOWS. 275 
 
 horts married women to vow and dedicate them- 
 selves to a chaste widowhood, in case their husband 
 should die before them ; in order that, amidst the 
 sensual pleasures of marriage, they may also, by 
 means of this anticipated promise, enjoy the merit 
 of a chaste widowhood. A vow not only makes 
 the good works done in consequence of it more 
 acceptable to God, but also encourages us to put 
 them in execution ; it gives to God not only the 
 good works, which are the fruits of our good will, 
 but dedicates likewise to him the will itself, which 
 is the tree of all our actions. By simple chastity 
 we lend, as it were, our body to God, retaining 
 notwithstanding a liberty to subject it another day 
 to sensual pleasure ; but by the vow of chastity 
 we make him an absolute and irrevocable gift of 
 our body, without reserving to ourselves any power 
 Dl" recalling it, and thus happily render ourselves 
 slaves to him whose service is better than any 
 kingdom. Now, as I highly approve the advice of 
 these two great men , so I should wish that those souls 
 which are so happy as to desire to follow it should 
 do it prudently, piously, and solidly, having first 
 well examined their resolutions, invoked the light 
 and grace of heaven, and taken the counsel of some 
 wise and devout director • by this means all will 
 6e done with more fruit. 
 
 2. Moreover, this renunciation of a second mar- 
 riage must be made purely with the intention of 
 turning all the affections of the soul towards God, 
 and of uniting the heart entirely with that of his 
 divine Majesty ; for if the desire to leave her chil- 
 dren rich, or any other worldly pretension, should 
 
276 A DEVOUT LIFE. 
 
 keep the widow in her state of widowhood, she 
 may perhaps have praise for it, but certainly not 
 before God ; for in the eyes of God nothing can 
 truly merit praise but that which is done for his 
 sake. 
 
 o. Moreover, the widow, that would be a widow 
 indeed, must voluntarily separate and restrain her- 
 self from profane satisfaction ; rr for she that liveth 
 in pleasures is dead while she is living," says St. 
 Paul, 1 Tim. v. 6. To desire to be a widow, and 
 to be, nevertheless, pleased with being courted, 
 flattered, and caressed ; to be fond of balls, danc- 
 ing, and feasting ; to be perfumed, finely dressed, 
 etc., is to be a widow, living as to the body, but 
 dead as to the soul. What doth it signify, I pray 
 you, whether the sign of the inn of Adonis, or oi 
 profane love, consist of white feathers, in the form 
 of a plume, or of black crape, spread like a net 
 around the face? Yea, the black is often put 
 over the white to make it look more conspicuous 
 and favorable to vanity ; for the widow having 
 made a trial of that fashion by which women can 
 please men best casts the most dangerous baits 
 before their minds. The widow, then, who lives in 
 these fond delights is dead while she lives, and 
 therefore, properly speaking, she is but an idol of 
 widowhood. 
 
 " The time of pruning is come ; the voice of the 
 turtle is heard in our land," says the canticle. 
 All that would live devoutly must prune and cut 
 away all worldly superfluities. But this is more 
 particularly necessary for the true widow, who, like 
 a chaste turtle, comes from weeping, bewailing, 
 
INSTRUCTION ,> FOR WIDOWS. 277 
 
 and lamenting the loss of her husband. When 
 Noemi returned from Moab to Bethlehem, the 
 women of the town, who had known her when she 
 was first married, said one to another, rf Is not that 
 Noemi?" Ruth i. 20. But she answered, " Call 
 me not Noemi, I pray you, for Noemi signifies 
 comely and beautiful ; but call me Mara, for the 
 Lord has filled my soul with bitterness " ; this she 
 said because she had lost her husband. Thus the 
 devout widow never desires to be esteemed either 
 beautiful or comely, contenting herself with being 
 such as God desires her to be, that is to say, hum- 
 ble and abject in her own eyes. 
 
 Lamps in which aromatic oil is burnt emit 2 
 more sweet odor when their flame is extinguished ; 
 so widows whose love has been pure in their mar- 
 riage send forth a more sweet perfume of virtue 
 and chastity when their light, that is, their 
 husband, is extinguished by death. To love the 
 husband as long as he lives is an ordinary thing 
 amongst women ; but to love him so well that after 
 his death she will hear of no other is a degree of 
 love which appertains only to them that are 
 widows indeed. To hope in God whilst the 
 husband serves for a support is by no mean? 
 unusual ; but to hope in God when one is destitute 
 Ox this support is worthy of great praise. Hence 
 it is easy to know, in widowhood, the perfection 
 of the virtues which a woman possessed during 
 the life of her husband. 
 
 The widow who has children who stand in need 
 of her guidance and support, principally in their 
 spiritual concerns and their establishments in life, 
 
278 A DEVOUT LIFE. 
 
 ought not by any means to abandon them ; for the 
 apostle St. Paul says clearly that they are obliged 
 to that care of their children to make the like 
 return to their parents. 1 Tim. iii. And that 
 they who have no solicitude for those that belong 
 to them, and especially for their own family, are 
 worse than infidels. But if the children be in such 
 a state as to stand in no need of her guidance, then 
 should the widow collect all her affections and 
 thoughts, to apply them more purely to her own 
 advancement in the love of God. 
 
 If some absolute necessity oblige not the con- 
 science of the true widow to external troubles, 
 such as suits in law, I counsel her to avoid them 
 altogether, and to follow that method in manag- 
 ing her affairs which appears the most peaceable 
 and quiet, although it may not seem the most 
 advantageous. For the advantages to be reaped 
 from worldly troubles must be very great to bear 
 any comparison with the happiness of a holy tran- 
 quillity. Moreover, disputes and lawsuits distract 
 the heart and often open a gate to the enemies of 
 chastity, because the parties, in order to please 
 those whose favor they stand in need of, do 
 not hesitate to render themselves displeasing to 
 God. 
 
 Let prayer be the widow's continual exercise ; 
 for as she ought now to love none but God, so 
 she ought to speak to scarcely any but God. For 
 as the iron, which, by the presence of the diamond, 
 is hindered from following the attraction of the 
 loadstone, springs towards it as soon as the 
 diamond is removed ; so the heart of the widow, 
 
INSTRUCTIONS FOR WIDOWS. 279 
 
 *vhicli could not well give itself up so entirely to 
 God, nor follow the attractions of his divine love, 
 during the life of her husband, ought immediately 
 after his death to run ardently after the sweet 
 odor of the heavenly perfumes, as if she said, in 
 imitation of the heavenly Spouse : fr O Lord ! now 
 that I am all my own, receive me that I may he 
 all thine ; draw me ; we will run after thee to 
 the odor of thy ointments." 
 
 The virtues proper for the exercise of a holy 
 widow are perfect modesty, a renunciation of 
 honors, ranks, assemblies, titles, and of all such 
 varieties ; serving the poor and the sick, comfort- 
 ing the afflicted, instructing girls in a devout life, 
 and making themselves a perfect pattern of all 
 virtues to young women : cleanliness and simplic- 
 ity should be the ornaments of their dress ; humil- 
 ity and charity the ornaments of their actions ; 
 courtesy and mildness the ornaments of their 
 speech ; modesty and purity the ornaments of their 
 eyes ; and Jesus Christ crucified the only !< ve of 
 their heart. In fine, the true widow ,s ,n the 
 church a little violet of March, which sends forth 
 an incomparable sweetness by the odor of her 
 devotion, and almost always keeps herself con- 
 cealed under the broad leaves of her abjection, 
 since, by the obscurity of her attire, she testifies 
 her mortification. She grows in cool and unculti- 
 vated places, not willing to be importuned with 
 the conversation of worldlings, the better to pre- 
 serve the coolness of her heart against all the heats 
 which the desire of riches, of honors, or even of 
 fond love, might bring upon her. " She shall be 
 
280 A DEVOUT LIFE. 
 
 blessed," says the holy apostle, " if she continue 
 in this manner." 1 Cor. vii. 8. 
 
 I could say much more upon this subject ; but 
 it will suffice to advise the widow who is solicitous 
 for the honor of her condition to read attentively 
 the excellent epistles which the great St. Jerome 
 wrote to Furia, Salvia, and all those other ladies 
 who were so happy as to be the spiritual children 
 of so great a father. Nothing can be added to his 
 instructions except this admonition : that the true 
 widow ought never to blame nor censure those 
 who pass to a second, or even a third or a fourth 
 marriage ; for in some cases God so disposes of 
 diem for his greater glory ; and that she must 
 always have before her eyes this doctrine of the 
 ancients, that neither widowhood nor virginity 
 aave any other place or rank in heaven but that 
 which is assigned to them by humility. 
 
 CHAPTER XLI. 
 
 A WORD TO VIRGINS 
 
 1P| VIRGINS ! I have only three words to say tc 
 ^*> you, for the rest you will hud elsewhere. If 
 you pretend to a temporal marriage, be careful to 
 keep your first love for your first husband. In my 
 opinion it is a great deceit to present, instead of 
 an entire and sincere heart, a heart quite worn out, 
 spoiled and tired with love. But if you have the 
 
A WORD TO VIRGINS. 281 
 
 happiness to be called to the pure and virginal 
 espousals of Christ, and you desire to preserve for- 
 ever your virginity, O God ! keep your love with 
 all possible diligence for this divine Spouse, who, 
 being purity itself, loves nothing so much as purity 4 
 and to whom are due the hrst fruits of all things, 
 but principally those of our love. St. Jerome's 
 epistles will furnish you with all advices necessary 
 r or you ; and, as your condition obliges you to 
 obedience, choose a guide under whose direction 
 you may dedicate, in a more holy manner, your 
 Ueart and body to his divine Majesty. 
 
art jFourtlj* 
 
 CONTAINING NECESSARY ADVICES AGAINST THE MOST OR- 
 DINARY TEMPTATIONS. 
 
 CHAPTER T. 
 
 THAT WE MUST DISREGARD THE CENSURES OF WORLDLINGS. 
 
 |7pS soon as the children of this world perceive 
 ™& that you desire to follow a devout life they 
 will discharge arrows of mockery and detraction 1 
 against you without number. The most mali- 
 cious will attribute your change to hypocrisy, 
 bigotry, and artifice. They will say that, being 
 frowned upon and rejected by the world, you fly 
 for refuge to God. Your friends will make a 
 thousand remonstrances, which they imagine to 
 he very wise and charitable. They will tell you 
 that you will fall into some melancholy humor; 
 that you will lose your credit in the world, and 
 make yourself insupportable ; you will grow old 
 before your time ; your domestic affairs will 
 suffer ; you must live in the world like one in 
 the world ; salvation may be had wHhout so 
 many mysteries ; and a thousand similar imper- 
 tinencies. 
 
 Dear Philothea ! what is all this but foolish 
 and empty babbling? These people are not in- 
 
REMEDIES AGAINST TEMPTATIONS. 283 
 
 teres ted in jour health or affairs. "If you had 
 been of the world," says our blessed Saviour, "the 
 world would love its own; but because you are 
 not of the world, therefore the world hateth you." 
 St. John xv. 19. We have seen gentlemen 
 and ladies pass the whole night, nay, many nights, 
 together at chess or cards ; and can there be any 
 attention more absurd, stupid, or gloomy, than 
 that of gamesters? And yet worldlings say not 
 a word, nor do friends ever trouble themselves 
 about them; but should they spend an hour in 
 meditation, or rise in the morning a little earlier 
 than ordinary to prepare themselves for com- 
 munion, every one would run to the physician 
 to cure them of hypochondriacal humors and 
 vapors. These persons can pass thirty nights 
 in dancing without experiencing any inconven- 
 ience ; but for watching only one Christmas 
 night every one coughs, and complains that he 
 is sick the next morning. Who sees not that 
 the world is an unjust judge, gracious and favor- 
 able to its own children, but harsh and rigorous 
 towards the children of God? 
 
 We can never please the world unless we lose 
 ourselves together with the world; it is so whim- 
 sical that it is impossible to satisfy it. "John 
 came neither eating nor drinking," says our Sav- 
 iour, "and you say he hath a devil. The Son of 
 Man is come eating and drinking, and you say : 
 Behold a man that is a glutton, and a drinker of 
 wine." St. Luke vii. 33. It is true, Phil- 
 othea, that if, through condescension, we consent 
 to laugh, play, or dance with the world, the 
 
284 A DEVOUT LIFE. 
 
 world will be scandalized at us ; and if we do not 
 it will accuse us of hypocrisy or melancholy. If 
 we dress gayly, the world will say that we do so 
 for some evil end ; if Ave neglect our dress, it will 
 impute it either to meanness or avarice. Our 
 mirth will be termed dissoluteness, and our mor- 
 tification sullenness ; and as the world thus looks 
 upon us with an evil eye, we can never be agree- 
 able to it. It aggravates our imperfections, pub- 
 lishing them as sins ; it makes our venial sins 
 mortal, and our frailties sins of malice. Charity 
 is benevolent and kind, sa} r s St. Paul, but the 
 world is malicious ; charity thinks no evil, 
 whereas, the world, on the contrary, always 
 thinks evil, and when it cannot condemn our 
 actions it will accuse our intentions. So that 
 whether the sheep have horns or not, whether 
 they be white or black, the wolf will not hesitate 
 to devour them, if he can. 
 
 Whatever we do, the world will wage war 
 against us. If we remain long at confession, 
 it will wonder how we can have so much to say ; 
 if we stay but a short time, it will say, we 
 have not confessed all our sins. It will observe 
 all our motions, and for one word of anger that 
 we utter it will protest that our temper is in- 
 supportable ; the care of our affairs will be called 
 covetousness, and our meekness, folly. But as 
 for the children of the world, their anger is called 
 generosity ; their avarice, economy ; their famil- 
 iarities, honorable entertainments : spiders always 
 2poil the work of the bees. 
 
 Let us turn a deaf ear to this blind world. 
 
REMEDIES AGAIXST TEMPTATIONS. 285 
 
 Philothea ; let it cry as long as it pleases, like an 
 owl, to disturb the birds of the day. Let us be> 
 constant in our designs, and invariable in our 
 resolutions. Our perseverance will demonstrate 
 whether we have, in good earnest, sacrificed our- 
 selves to God and dedicated ourselves to a devout 
 life. Comets and planets appear to be almost of 
 an equal light ; but as comets are only certain 
 fiery exhalations which pass away, and after a short 
 time disappear, whereas planets remain in perpet- 
 ual brightness ; so hypocrisy and true virtue have 
 a great resemblance in their external appearance, 
 but they are easily distinguished from each other ; 
 because hypocrisy cannot long subsist, but is 
 quickly dissipated like smoke, whereas true virtue 
 is always firm and constant. 
 
 It contributes highly to the security of devotion, 
 at the beginning, to sutler reproaches and calumny 
 on its account, since we thus avoid the dangers of 
 pride and vanity, which may be compared to the 
 mid wives of Egypt, who had been ordered by the 
 cruel Pharaoh to kill the male children of the 
 Israelites on the very day of their birth. As we 
 are crucified to the world, the world ought to be 
 crucified to us ; since worldlings look upon us as 
 foolish, let us regard them in the same light. 
 
286 A DEVOUT LIFE. 
 
 CHAPTER II. 
 
 THAT WF MUST ALWAYS HAVE GOOD COURAGE. 
 
 PLIGHT, though it be beautiful and lovely to 
 ** our eyes, nevertheless dazzles them after we 
 have been long in the dark. Before we become 
 familiar with the inhabitants of any country, no 
 matter how courteous and gracious they may be, 
 we find ourselves at a loss amongst them. It may 
 probably happen, Philothea, that this general 
 farewell, which you have bid to the follies and 
 vanities of the world, may make some impressions 
 of sadness and discouragement on your mind. If 
 this should be the case, have a little patience, I 
 pray, for these impressions will soon disappear. 
 It is but a little strangeness, occasioned by 
 novelty ; when it shall have passed away you will 
 feel ten thousand consolations. 
 
 It may perhaps be painful to you at first to 
 renounce that praise which your vanities extorted 
 from foolish worldlings ; but would you. for the 
 sake of this insignificant reward, forfeit that eternal 
 glory w r ith which God will assuredly recompense 
 you? The vain amusements, in which you have 
 hitherto employed your time, will again represent 
 themselves to allure your heart, and invite it to 
 return to them ; but can you resolve to renounce 
 eternal happiness for such deceitful fooleries? 
 Believe me, if you persevere, you will quickly 
 receive consolations, so delicious and agreeable 
 
COURAGE NECESSARY TO TEMPTATIONS. 287 
 
 that they will force you to acknowledge that the 
 world has nothing but gall in comparison of this 
 honey, and that one clay of devotion is preferable 
 to a thousand years expended in all the pleasures 
 that the world can afford. 
 
 But you see the mountain of Christian perfection 
 is exceedingly high. O my God ! you say, how 
 shall I be able to ascend? Courage, Philothea ! 
 When the young bees begin to assume their form 
 we call them nymphs ; as yet they are unable to 
 fly to the flowers, the mountains, or the neighbor- 
 ing hills, to gather honey ; but, by continuing to 
 ^eed on the honey which the old ones have pre- 
 pared, their wings appear, and they acquire suffi- 
 cient strength to fly and seek their food all over 
 the country. It is true we are as yet but nymphs, 
 or little bees, in devotion, and consequently unable 
 to fly so high as to reach the top of Christian per- 
 fection ; but yet, as our desires and resolutions 
 begin to assume a form, and our wings begin to 
 grow, we may reasonably hope that we shall one 
 day become spiritual bees, and be able to fly ; in 
 the meantime let us feed upon the honey of 
 the many good instructions which other devout 
 persons have left us, and pray to God to give us 
 wings like a dove, that we may not only be 
 enabled to fly up, during the time of this present 
 life, but also rest on the mountain of eternity in 
 the life to come. 
 
268 A DEVOUT LIFE. 
 
 CHAPTER III. 
 
 OF THE NATURE OF TEMPTATIONS, AND OF THE DlFFERENC* 
 BETWEEN FEELING TEMPTATION AND CONSENTING TO IT. 
 
 IMAGINE to yourself, Philothea, a young prin- 
 « cess, extremely beloved by her spouse, and that 
 some wicked man, in order to derile her marriage 
 bed, sends an infamous messenger to treat with 
 her concerning his abominable design. First, the 
 messenger proposes the intention of his master ; 
 secondly, the princess is pleased or displeased with 
 the proposition ; thirdly, she either consents or 
 refuses. In the same manner, Satan, the world, 
 and the flesh, seeing a soul espoused to the Son of 
 God, send her temptations and suggestions, by 
 which, 1. Sin is proposed to her; 2. She is 
 either pleased or displeased with the proposal ; 3. 
 In tine, she either consents or refuses. Such are 
 the three steps to ascend to iniquity : temptation, 
 delectation, and consent. But though these three 
 actions are not so manifest in all kinds of sins, yet 
 are they palpably seen in those that are enormous. 
 Though the temptation to any sin whatsoever 
 should last during life it could never render us 
 disagreeable to the divine Majesty, provided that 
 we were not pleased with it, and did not give our 
 consent to it ; the reason is, because we do not act, 
 but suffer in temptation ; and as in this we take 
 no pleasure, so we cannot incur any guilt. St. 
 Paul suffered a long time the temptations of the 
 
NATURE OF TEMPTATIONS. '26$ 
 
 flesh, and yet was so far from being displeasing to 
 God on that account, that, on the contrary, God 
 was glorified by his patient suffering. The 
 blessed Angela de Fulgina suffered such cruel 
 temptations of the flesh that she moves to com- 
 passion when she relates them. St. Francis and 
 St. Bennet also suffered such violent temptations 
 that, in order to overcome them, the one was 
 obliged to cast himself naked on thorns, and the 
 other into snow ; yet they lost nothing of God's 
 favor, but increased very much in grace. 
 
 You must, then, be courageous, Philothea, 
 amidst temptations, and never think yourself over- 
 come as long as they displease you, observing 
 well this difference between feeling and consent- 
 ing, viz., we may feel temptations, though they 
 displease us ; but we can never consent to them 
 unless they please us, since to be pleased with 
 them ordinarily serves as a step towards our con- 
 sent. Let, then, the enemies of our salvation lay 
 as many baits and allurements in our way as they 
 please, let them stay always at the door of our 
 heart in order to gain admittance, let them make 
 as many proposals as they can ; still, as long as we 
 remain steadfast in our resolution to take no pleas- 
 ure in the temptation, it is utterly i/nposvOble that 
 we should offend God, any more than the prince 
 of whom I spoke could be displeased with his 
 spouse for the infamous message sent to her, if she 
 took no pleasure whatever in it. Yet, in this case, 
 there is this difference between her and the soul, 
 that the princess, having heard of the wicked prop- 
 osition, may, if she please, drive away the mes- 
 
290 A DEVOUT LIFE. 
 
 senger, and never suffer him to appear again IB 
 her presence ; but it is not always in the power 
 of the soul not to feel the temptation, though it be 
 always in her power not to consent to it ; and, 
 therefore, no matter how long the temptation may 
 last, it cannot hurt us as long as it is disagreeable 
 to us. 
 
 But, with respect to the delectation which may 
 follow the temptation, it must be observed that, 
 as there are two parts in the soul, the inferior and 
 the superior, and that the inferior does not always 
 follow the superior, but acts for itself apart, it 
 frequently happens that the inferior part takes 
 delight in the temptation without the consent, nay, 
 against the will of the superior. That is that war 
 fare which the Apostle describes, Gal. v. 17, when 
 he sa} r s that the flesh lusts against the spirit, and 
 that there is a law of the members and a law of the 
 spirit. 
 
 Have you never seen, Philothea, a large fire- 
 covered with ashes? Should one come ten or 
 twelve hours after, in search of fire, he would find 
 but little in the midst of the hearth, and even that 
 would be found with difficulty ; yet there it is, 
 •^ince there it is found, and with it he may kindle 
 again the remainder of the coals that were dead. 
 It is just so with charity, our spiritual life, in the 
 midst of violent temptations ; for the temptation, 
 casting the delectation which accompanies it into 
 the inferior part, covers the whole soul, as it were, 
 with ashes, and reduces the love of God into a 
 narrow compass ; for it appears nowhere but in the 
 midst of the heart, in the interior of the soul ; and 
 
EXAMPLES OF TEMPTATIONS. 291 
 
 even there it scarcely seems perceptible, and with 
 much difficulty we mid it ; yet there it is in reality, 
 since, notwithstanding all the trouble and disorder 
 we feel in our soul and our body, we still retain a 
 resolution never to consent to the temptation ; and 
 the delectation, which pleases the outward man, 
 displeases the inward, so that, although it sur- 
 rounds the will, yet it is not within it ; by which 
 we see that such delectation, being contrary to the 
 wilh can be no sin. 
 
 •*o>*;o< 
 
 CHAPTER IV. 
 
 TWO GOOD EXAMPLES ON THIS SUBJECT. 
 
 SK|S it is so important that you should understand 
 ^^ this matter perfectly, I will explain it more at 
 large. A young man, as St. Jerome relates, being 
 fastened down with bands of silk on a delicate, 
 soft bed, was enticed by all sorts of filthy allure- 
 ments by a lascivious woman, who was employed 
 by the persecutors on purpose to stagger his con- 
 stancy. Ah, must not his chaste soul have felt 
 strange disorders ? Must not his senses have been 
 seized with delectation, and his imagination occu- 
 pied by the presence of those voluptuous objects? 
 Undoubtedly ; yet among so many conflicts, in the 
 midst of so terrible a storm of temptations, and 
 the many lustful pleasures that surrounded him, he 
 sufficiently testified that his heart was not van- 
 
292 A DEVOUT LIFE. 
 
 quished, and that his will gave no consent. Per- 
 ceiving so general a rebellion against his will, and 
 having now no part of his body at command 
 but his tongue, he bit it off and spit it in the face 
 of that filthy woman, who tormented his soul more 
 cruelly by her lust than all the executioners could 
 ever have done by the greatest torments ; for the 
 tyrant, despairing to conquer him by suffering, 
 thought to overcome him by these pleasures. 
 
 The history of the conflict of St. Catharine of 
 Sienna, on the like occasion, is very admirable. 
 The wicked spirit had permission from God to as- 
 sault the purity of this holy virgin with the great- 
 est fury, yet so as not to be allowed to touch her. 
 He presented, then, all kinds of impure suggestions 
 to her heart; and, to move her the more, coming 
 with his companions in form of men and women, he 
 committed a tl? Dusand acts immodest in her presence 
 adding most filthy words and invitations ; and, al- 
 though all these things were exterior, nevertheless, 
 by means of the senses, they penetrated deep into 
 the heart of the virgin, which, as she herself con- 
 fessed, was even brimful of them ; so that nothing 
 remained in her except the pure, superior will, 
 which was not shaken with this tempest of filthy 
 carnal delectation. This temptation continued for 
 a longtime, till one day our Saviour, appearing to 
 her, she said to him : " Where wertthou, my sweet 
 Saviour, when my heart was full of so great dark- 
 ness and uncleanness ? " To which he answered : "I 
 was within thy heart, my daughter." — "But how," 
 replied she, " could you dwell in my heart, where 
 there was so much impurity? Is it possible that 
 
EXAMPLES OF TEMPTATIONS. 293 
 
 thou couldst dwell in so unclean a place ? " To 
 which our Lord replied : " Tell me, did these filthy 
 thoughts of thy heart give thee pleasure or sad- 
 ness, bitterness or delight?" — "The most extreme 
 bitterness and sadness," said she. " Who was it, 
 then," replied our Saviour, "that caused this great 
 bitterness and sadness in thy heart but I, who re- 
 mained concealed in the interior of thy soul ? Be- 
 lieve me, daughter, had it not been for my pres- 
 ence these thoughts which surrounded thy will 
 would have doubtless entered in, and with pleas- 
 ure would have brought death to thy soul ; but, 
 being present, I infused this displeasu* 3 into thy 
 heart, which enabled thee to reject the temptation 
 as much as it could ; but, not being able to do it as 
 much as it desired, it conceived a greater displeas- 
 ure and hatred both against the temptation and thy- 
 self; and thus these troubles have proved occa- 
 sions of great merit to thee, and have served to 
 increase thy strength and virtue." 
 
 Behold, Philothea, how this lire was covered 
 with ashes, and how the temptation had even 
 entered the heart, and surrounded the will which, 
 assisted by our Saviour, held out to the last, 
 making resistance by her aversion, displeasure, 
 and detestation of the evil suggested, and con- 
 stantly refusing her consent to the sin which be- 
 sieged her on every side. Good God ! how 
 distressing must it be to a soul that loves God not 
 to know whether he be within her or not, or 
 whether the divine love, for which she fights, be 
 altogether extinguished in her or not ! But it is 
 the perfection of heavenly love to make the lover 
 
294 A DEVOUT LIFE. 
 
 suffer and fight for love, not knowing whethei he 
 possesses that love for which, and by which, he 
 fights. 
 
 CHAPTER V. 
 
 AN ENCOURAGEMENT TO A SOUL IN TEMPTATION. 
 
 ^flffiESE violent assaults and extraordinary 
 ^^ temptations, Philothea are permitted bv 
 God against those souls only whom he desire? 
 to elevate to the highest degree of divine love, 
 yet it does not follow that they shall afterwards 
 attain it ; for it has often happened that those 
 who have been constant under these assaults 
 have, for want of faithfully corresponding with 
 the divine favor, been afterwards overcome by 
 very small temptations. This I tell you, that, if 
 you should happen hereafter to be assaulted by 
 great temptations, you may know that God con- 
 fers an extraordinary favor on you when he 
 thus declares his will to make you great in his 
 sight ; and that, nevertheless, you must be always 
 humble and fearful, not assuring yourself that 
 you shall be able to overcome small temptations, 
 after you have prevailed against great ones, by 
 any other means than a constant fidelity to his 
 divine Majesty. 
 
 Whatever temptations, then, may hereafter be- 
 fall you, or with whatever delectation they may 
 be accompanied, so long as your will refuses hei 
 
ENCOURAGEMENT iN TEMPTATION. 295 
 
 consent, not only to the temptation, but also to 
 the delectation, give not yourself the least 
 trouble, for God is not offended. As, when a 
 man is so far £one in a lit as to show no sum of 
 life, they lay their hand on his heart, and from 
 the least palpitation they feel conclude that he 
 is alive, and that by the application of some re- 
 storative he may again recover his strength and 
 senses ; so it sometimes happens that, through 
 the violence of a temptation, our soul seems to 
 have fallen into a lit, so as to have no longer any 
 spiritual life or motion ; but, if Ave desire to know 
 how it is with her, let us lay our hand upon our 
 heart, and consider whether our will still retains 
 its spiritual motion, that is to say, whether it has 
 done its duty in refusing to consent and to yield 
 to the temptation and delectation ; for, so long as 
 this motion of refusal remains, we may rest as- 
 sured that charity, the life of our soul, remains in 
 us, and that Jesus Christ, our Saviour, although 
 concealed, is there present ; so that by means of 
 the continued exercise of prayer, the sacraments, 
 and a confidence in God, we shall again return tc 
 a strong, sound, and healthful spiritual life. 
 
296 A DEVOUT LITE. 
 
 CHAPTER VI. 
 
 HOW TEMPTATION AND DELECTATION MAY BECOME SINFUL 
 
 THE princess, of whom we spoke before, could 
 ^ not prevent the dishonorable proposal which 
 was made to her, because, as was presupposed, it 
 was made against her will ; but had she, on the 
 contrary, given it the least encouragement, or 
 betrayed a willingness to give her affection to 
 him that courted her, doubtless she would then 
 have been guilty in the sight of God, and, how- 
 ever she might dissemble it, would certainly de- 
 serve both blame and punishment. Thus it 
 sometimes happens that the temptation alone 
 involves us in sin, because we ourselves are the 
 cause of it. For example, I know that when I 
 play, I fall easilv into violent passions and blas- 
 phemy, and that gaming serves me as a tempta- 
 tion to those sins ; I sin, therefore, as often as I 
 play, and I am accountable for all the temptations 
 which shall befall me. In like manner, if I know 
 that certain conversations will expose me to the 
 danger of falling into sin, and yet willingly ex- 
 pose myself to them, I am doubtless guilty of 
 all the temptations I may meet with on such 
 occasions. 
 
 When the delectation which proceeds from the 
 temptation can be avoided, it is always a greater 
 or less sin to admit it, in proportion as the 
 pleasure we take, or the consent we give to 
 
TEMPTATION WHEN SINFUL. 297 
 
 it, is of a longer or shorter duration. The young 
 princess before alluded to would be highly b lam- 
 able, if, after having heard the filthy proposal, 
 she should take pleasure in it, and entertain her 
 heart with satisfaction on so improper a subject : 
 for, although she does not consent to the real exe- 
 cution of what is proposed to her, she consents, 
 nevertheless, to the spiritual application of her 
 heart to the evil, by the pleasure she takes 
 in it, because it is always criminal to apply 
 either the heart or the body to anything that is 
 immodest ; but the sin depends so much on the 
 consent of the heart, that without it even the ap- 
 plication of the body could not be a sin. 
 
 Wherefore, whenever you are tempted to any 
 sin, consider whether you have not voluntarily 
 given occasion to the temptation ; for then the 
 temptation itself puts you in a state of sin, on 
 account of the "danger to which you have exposed 
 yourself; this is to be understood when you co^ld 
 conveniently have avoided the occasion, and fore- 
 saw, or ought to have foreseen, the approach of 
 the temptation ; but, if you have given no occasion 
 to the temptation, it cannot by any means be im- 
 puted to you as a sin. 
 
 When the delectation which follows tempta- 
 tion might have been avoided, and yet has not, 
 there is always some kind of sin, more or less 
 considerable, according to the time you have dwelt 
 upon it, or the pleasure you have taken in it. A 
 woman who has given no occasion to her being 
 courted, and yet takes pleasure therein, is, never- 
 theless, to be blamed, if the pleasure which she 
 
!98 A DEVOUT LIFE. 
 
 takes originate in no other cause than the court 
 ship. But, for example, if the gallant who sues foi 
 love should play excellently well upon the lute, 
 and she should take pleasure, not in his courtship, 
 but in the harmony and sweetness of his lute, this 
 would be no sin ; though she ought not to indulge 
 this pleasure long, for fear that she should pass 
 thence to a desire of being courted. In like 
 manner, if any one should propose to me some 
 ingenious stratagem, to take revenge of my enemy, 
 and I should neither delight in, nor consent to, the 
 proposed revenge, but only be pleased with the 
 subtility of the artful invention ; although it would 
 be no sin, still I ought not to continue long amus- 
 ing myself with this pleasure, for fear that by 
 degrees I might be induced to take some delight 
 in the revenge itself. 
 
 We are sometimes surprised by certain symp- 
 toms of pleasure, which immediately follow the 
 temptation, before we are well aware of it. This 
 at most can only be a light venial sin ; but it be- 
 comes greater, if, after we have perceived the evil 
 which has befallen us, we stop some time, through 
 negligence, to determine whether we shall admit 
 or reject that delectation ; and the sin becomes 
 still greater, if, after being sensible of the delec- 
 tation, we dwell upon it, through downright 
 negligence, without being determined to reject it ; 
 but when we voluntarily, and with full delibera- 
 tion, resolve to consent to this delectation, this of 
 itself is a great sin, if the object in which we take 
 delight be also a great sin. It is a great crime 
 oi a woman to be willing to entertain dishonest 
 
REMEDIES AGAINST TEMPTATION. 29i*» 
 
 love, although she never designs to yield hersett 
 up really to her lovers. 
 
 CHAPTER VII. 
 
 REMEDIES AGAINST GREAT TEMPTATIONS. 
 
 §K|S soon as you perceive yourself tempted, 
 ^^ follow the example of children when they see 
 a wolf or a bear in the country ; for they immedi- 
 ately run into the arms of their father or mother, 
 or at least they call out to them for help or as- 
 sistance. It is the remedy which our Lord has 
 taught : "Pray that ye enter not into temptation." 
 St. Matt. xxvi. 41. If you find that the tempta- 
 tion, nevertheless, still continues, or even in- 
 creases, run in spirit to embrace the holy cross, 
 is if you saw our Saviour Jesus Christ crucified 
 before you. Protest that you never will consent 
 to the temptation, implore his assistance against 
 it, and still refuse your consent as long as the 
 temptation shall continue. 
 
 But, in making these protestations and refusals 
 ot consent, look not the temptation in the face, 
 but look only on our Lord ; for if you look at the 
 temptation, especially while it is strong, it may 
 shake your courage. Divert }'our thoughts to 
 some good and pious reflections, for, when good 
 thoughts occupy your heart, they will drive away 
 every temptation and suggestion. 
 
300 A PE 
 
 ■V 7-ATTT T TT7TC 
 
 But the sovereign remedy against all tempta 
 tions, whether great or small, is to lay open your 
 heart, and communicate its suggestions, feelings, 
 and affections to your director ; for you must 
 observe, that the first condition that the enemy of 
 salvation makes with a soul which he desires to 
 seduce is to keep silence ; as those who intend to 
 seduce maids, or married women, at the very first 
 forbid them to communicate their proposals to 
 their parents or husbands ; whereas God, on the 
 other hand, by his inspirations, requires that we 
 should make them known to our superiors and 
 directors. 
 
 If, after all this, the temptation should still 
 continue to harass and persecute us, we have 
 nothing to do on our part but to continue as 
 resolute in our protestations never to consent to 
 it ; for as maids can never be married as long as 
 they answer no, so the soul, no matter how long 
 the temptation may last, can never sin as long as 
 she says no. 
 
 Never dispute with your enemy, nor make him 
 any reply but that with which our Saviour con- 
 founded him : " Begone, Satan, for it is written 
 the Lord thy God shalt thou adore, and him only 
 shalt thou serve." For as a chaste wife should 
 never answer the wicked wretch that makes her 
 a dishonorable proposal, but quit him abruptly, 
 and at the same instant turn her heart towards her 
 husband, and renew the promise of fidelity which 
 she has made to him; so the devout soul, that 
 sees herself assaulted by temptation, ought by no 
 means to lose time in disputing, but with ail sim- 
 
HOW TO RESIST SMALL TEMPTATIONS. 301 
 
 plicity turn herself towards Jesus Christ her 
 Spouse, and renew her protestation of fidelity to 
 him, and her resolution to remain solely and en- 
 tirely his forever. 
 
 >XXc 
 
 CHAPTER VIII. 
 
 THAT WE MUST RESIST SMALL TEMPTATIONS. 
 
 IJR^LTHOUGH we must oppose great tempta- 
 affk tions with an invincible courage, and the 
 victory we gain over them is extremely advan- 
 tageous, it may happen, nevertheless, that we 
 may profit more in resisting small ones, for as 
 great temptations exceed in quality, so small 
 ones exceed in quantity ; wherefore the victory 
 over them may be comparable to that which is 
 gained over the greatest. Wolves and bears are 
 certainly more dangerous than rlies ; yet the for- 
 mer neither give us so much trouble, nor exercise 
 our patience so much, as the latter. It is easy to 
 abstain from murder, but it is extremely difficult 
 to restrain all the little sallies of passion, the 
 occasions of which present themselves every mo- 
 ment. It is very easy for a man or a woman to 
 refrain from adultery, but it is not as easy to 
 refrain from glances of the eyes, from giving or 
 receiving marks of love, or from uttering or lis- 
 tening to flattery. It is easy not to admit a rival 
 with the husband or wife, as to the body, but 
 viot as to the heart ; it is easy to refrain froiv 
 
302 A DEVOUT LIFE. 
 
 defiling the marriage bed, but it is difficult to 
 retrain from everything that may be prejudicial 
 to conjugal affection ; it is easy not to steal other 
 men's goods, but difficult not to covet them ; it 
 is easy not to bear false witness in judgment, 
 but difficult to observe truth strictly on every 
 occasion ; it is easy to refrain from drunkenness, 
 but difficult to observe perfect sobriety ; it is easy 
 to refrain from wishing another man's death, but 
 difficult to refrain from desiring what may be 
 inconvenient to him ; it is easy to abstain from 
 defaming him, but it is sometimes difficult to re- 
 frain from despising him. In a word, these small 
 temptations of anger, suspicion, jealousy, envy, 
 fond love, levity, vanity, insincerity, affectation, 
 craftiness, and impure thoughts, are continually 
 assaulting even those who are the most devoui 
 and resolute. We must, therefore, diligently 
 prepare ourselves, my dear Philothea, for this 
 warfare ; and rest assured, that for as many vic- 
 tories as Ave shall gain over these trifling ene- 
 mies, so many gems shall be added to the crown 
 of glory which God is preparing for us in heaven. 
 Wherefore I say, that being ever ready to fight 
 courageously against great temptations, we must 
 in the meantime diligently defend ourselves against 
 those that seem small and inconsiderable . 
 
HOW TO RESIST SMALL TEMPTATIONS. 303 
 
 CHAPTER IX. 
 
 WHAT REMEDIES WE ARE TO APPLY TO SMALL TEMPTATIONS. 
 
 SR^OW as to these smaller temptations of vanity, 
 ^^ suspicion, impatience, jealousy, envy, fond 
 love, and such like trash, which, like flies and 
 gnats, continually hover about us, and some- 
 times sting us on the legs, the hands, or the 
 face; as it is impossible to be altogether freed 
 from them, the best defence that we can make is 
 not to give ourselves much trouble about them ; 
 for although they may tease us, yet they can never 
 hurt us, so long as we continue firmly resolved to 
 dedicate ourselves in earnest to the service of God. 
 Despise, then, these petty assaults, without so 
 much as thinking of what they suggest. Let 
 them buzz and hover here and there around 
 you ; pay no more attention to them than you 
 would to flies ; but when they offer to sting you, 
 and you perceive them in the least to light upon 
 your heart, content yourself with quietly remov- 
 ing them, not by contending or disputing with 
 them, but by performing some actions of a con- 
 trary nature to the temptation, especially acts 
 of the love of God. But you must not persevere, 
 Philothea, in opposing to the temptation the 
 act of the contrary virtue, for this would be to 
 dispute with it ; but, after having performed a 
 simple act of the contrary virtue, if you have 
 had leisure to observe the quality of the tempta- 
 
304 A DEVOUT LIFE. 
 
 tion, turn your heart gently towards Jesus Christ 
 crucified, and by an act of love kiss his sacred 
 feet. This is the best means to overcome the 
 enemy, as well in small as in great temptations ; 
 for as the love of God contains within itself tho 
 perfection of all the virtues, and is even more ex- 
 cellent than the virtues themselves, so it is also 
 the sovereign antidote against every kind of vice ; 
 and, by accustoming your mind on these occasions 
 to have recourse to this remedy, you need not 
 even examine by what kind of temptation it is 
 troubled. Moreover, this grand remedy is so 
 terrible to the enemy of onr souls, that as soon as 
 he perceives that his temptation incites us to form 
 acts of divine love he ceases to tempt us. Let 
 these general principles suffice with respect to 
 small and ordinary temptations ; he who would 
 wish to contend with them in particular would 
 give himself much trouble to little or no purpose. 
 
 CHAPTER X. 
 
 HOW TO FORTIFY OUR HEARTS AGAINST TEMPTATIONS. 
 
 1f|50NSIDER from time to time what passions are 
 ^^ most predominant in your soul ; and, having 
 discovered them, adopt such a method of think- 
 ing, speaking, and acting, as may contradict them. 
 If, for example, you find yourself inclined to 
 vanity, think often on the miseries of human 
 
FORTITUDE IN TEMPTATIONS. 305 
 
 life ; think of the inquietude which these vani- 
 ties will raise in your conscience at the day of 
 your death ; how unworthy they are of a gener- 
 ous heart, and that they are nothing but empty 
 toys, fit only for the amusement of children. 
 Speak often against vanity, and, whatever re- 
 pugnance you may feel, cease not to cry it down, 
 for by this means you will engage yourself, even 
 in honor, to the opposite side ; for by declaim- 
 ing against a tiling we bring ourselves to hate 
 it, though at first we might have had an aftec- 
 Hon for it. Exercise works of abjection and hu- 
 mility as much as possible, though with ever so 
 great a reluctance ; since by this means you ac- 
 custom yourself to humility, and weaken your 
 vanity ; so that, when the temptation comes, you 
 will have less inclination to consent to it, and 
 more strength to resist it. 
 
 If you are inclined to covetousness, think fre- 
 quently on the folly of a sin which makes us 
 slaves to that which was only made to serve us, 
 and that at death we must part with all, and leave 
 it in the hands of those who perhaps may squander 
 it away, or to whom it may be a cause of damna- 
 tion. Speak loud against avarice, and in praise 
 of an utter contempt of the world. Force your- 
 self to give frequent alms, and neglect to improve 
 some opportunities of gain. Should you be in- 
 clined to give or receive fond love, often think 
 how very dangerous this kind of amusement is, as 
 well to yourself as others ; how unworthy a thing 
 it is, to employ in an idle pastime the noblest 
 affection of our soul, and how worthy of censure 
 
<306 A DEVOUT LITE. 
 
 is so extreme a levity of mind. Speak often in 
 praise of purity and simplicity of heart, and let 
 your actions, to the utmost of your power, be ever 
 conformable to your words, by avoiding levities 
 and fond liberties. In short, in time of peace, 
 that is, when temptations to the sin to which you 
 are most inclined do not molest you, make several 
 acts of the contrary virtue ; and, if occasions of 
 practising it do not present themselves, endeavor 
 to seek them ; for by this means you will 
 strengthen your heart against future tempta- 
 tions. 
 
 CHAPTER XI. 
 
 OF INQUIETUDE. 
 
 UJ|S inquietude is not only a temptation, but 
 ™fc the source of many temptations, it is there- 
 fore necessary that I should say something con- 
 cerning it. Inquietude, or sadness, then, is nothing 
 else but that grief of mind which we conceive for 
 some evil which we experience against our will, 
 whether it be exterior, as poverty, sickness, con- 
 tempt ; or interior, as ignorance, avidity, repugn 
 nance, and temptation. "When the soul, then, 
 perceives that some evil has befallen her, she 
 becomes sad, is displeased, and extremely anxious 
 to rid herself of it : and thus far she is right, for 
 every one naturally desires to embrace good, and 
 fly from that which he apprehends to be evil. If 
 
OF INQUIETUDE. 307 
 
 the soul, for the love of God, wishes to be freed 
 from her evil, she will seek the means of her 
 deliverance with patience, meekness, humility, and 
 tranquillity, expecting it more from the providence 
 of God than from her own industry or diligence. 
 But if she seeks her deliverance, from a motive of 
 self-love, then will she fatigue herself in quest of 
 these means, as if the success depended more on 
 herself than on God : I do not say that she thinks 
 so, but that she acts as if she thought so. Now, 
 if she succeeds not immediately according to her 
 wishes, she falls into inquietude, which, instead 
 of removing, aggravates the evil, and involves her 
 in such anguish and distress, with so great loss of 
 courage and strength, that she imagines her evil 
 incurable. Thus, then, sadness, which in the 
 beginning is just, produces inquietude, and inquie- 
 tude produces an increase of sadness, which is 
 extremely dangerous. 
 
 Inquietude is the greatest evil that can befall 
 the soul, sin only excepted. For, as the seditious 
 and intestine commotions of any commonwealth 
 prevent it from being able to resist a foreign in- 
 vasion, so our heart, being troubled within itself, 
 loses the strength necessary to maintain the virtue 
 it had acquired, and the means to resist the temp- 
 tations of the enemy, who then uses his utmost 
 efforts to fish, as it is said, in troubled waters. 
 
 Inquietude proceeds from an inordinate desire 
 of being delivered from the evil which we feel, 01 
 of acquiring the good which we desire : and yet 
 there is nothing which tends more to increase evil, 
 and to prevent the enjoyment of good, than an un- 
 
308 A DEVOUT LIFE. 
 
 quiet mind. Birds remain prisoners in the nets, 
 because, when they find themselves caught, they 
 eagerly flutter about to extricate themselves, and 
 by that means entangle themselves the more. 
 Whenever:, then, you are pressed with a desire to 
 <&e freed from some evil, or to obtain some good, 
 be care frit both to settle your mind in repose and 
 tranquillity, and to compose your judgment and 
 will ; and 'then gently procure the accomplishment 
 of your desire, taking in regular order the means 
 which may be most convenient ; when I say gently, 
 I do not mean negligently, but without hurry, 
 trouble, or inquietude ; otherwise, instead of ob- 
 taining the effect of your desire, you will mar all, 
 and embarrass yourself the more. 
 
 " My soul is continually in my hands, O Lord, 
 and I have not forgotten thy law," said David. Ps. 
 cxviii. 109. Examine frequently in the day, or 
 at least in the morning and evening, whether you 
 have your soul in your hands, or whether some 
 passion or inquietude has not robbed you of it. 
 Consider whether you have your heart at com- 
 mand, or whether it has not escaped out of your 
 hands, to engage itself to some disorderly atfec- 
 tion of love, hatred, envy, covetousness, fear, un- 
 easiness, or joy. If it should be gone astray, seek 
 after it before you do anything else, and bring it 
 back quietly to the presence of God, subjecting 
 all your affections and desires to the obedience 
 and directions of his divine will. For as the}' 
 who are afraid of losing anything which is precious 
 hold it fast in their hands ; so, in imitation of this 
 srreat king, we should always say, " O my God ! my 
 
OF INQUIETUDE. 309 
 
 3011I is in danger, and therefore I carry it always 
 in my hands ; and in this manner I have not for- 
 gotten thy holy law." 
 
 Permit not your desires, how trivial soever they 
 may be, to disquiet you, lest afterwards those that 
 are of greater importance should find your heart 
 involved in trouble and disorder. When you 
 perceive that inquietude begins to affect your mind 
 recommend yourself to God. and resolve to do 
 nothing until it is restored to tranquillity, unless 
 it should be something that cannot be deferred ; in 
 that case, moderating the current of your desires 
 as much as possible, perform the action, not 
 according to your desire but your reason. 
 
 If you can disclose the cause of your disquietude 
 to your spiritual director, or at least to some 
 faithful and devout friend, be assured that you 
 will presently find ease ; for communicating the 
 grief of the heart produces the same effect on the 
 soul as bleeding does in the body of him that is in 
 a continual fever ; it is the remedy of remedies, 
 xlccordinolv the holy k'ms: St. Lewis o^ave this 
 counsel to his son: "If thou hast any uneasiness 
 in thy heart, tell it immediately to thy confessor, 
 or to some good person, and then thou shalt be 
 enabled to bear thy evil very easily, by the com- 
 fort he will give thee." 
 
310 A DEVOUT LIFE. 
 
 CHAPTER XII 
 
 OF SADNESS. 
 
 YJTHE sadness that is according to God," says St. 
 <Mp Paul, "worketh penance steadfast unto salva- 
 tion," 2 Cor. vii. ; "but the sadness of the world 
 worketh death." Sadness, then, may be good or 
 evil, according to its different effects. It is true it 
 produces more evil effects than good, for it has only 
 two that are good, compassion and repentance ; but 
 it haa six that are evil, viz., anxiety, sloth, 
 indignation, jealousy, envy, and impatience, which 
 caused the wise man to say, "sadness kills many, 
 and there is no profit in it," Ecclus. xxx. 25: 
 because, for two good streams which flow from 
 the source of sadness, there are six very evil. 
 
 The enemy makes use of sadness and temptation 
 against the just ; for, as he endeavors to make the 
 wicked to rejoice in their sins, so he strives to 
 make the good grieve in their good works ; and as 
 he cannot procure the commission of evils but by 
 making it appear agreeable, so he cannot divert us 
 from good but by making it appear disagreeable. 
 The prince of darkness is pleased with sadness and 
 melancholy, because he is and will be sad and 
 melancholy to all eternity ; therefore he desires 
 that every one should be like himself. 
 
 The sadness which is evil troubles and per- 
 plexes the soul, excites inordinate fears, creates a 
 disgust for prayer, stupefies and oppresses the brain, 
 
OF SADNESS. 311 
 
 deprives the mind of counsel, resolution, judgment, 
 and courage, and destroys her strength. In a 
 word, it is like a severe winter, which demolishes 
 all the beauty of the country, and devours every 
 living creature ; for it takes away all sweetness from 
 the soul, and renders her disabled in all her 
 faculties. If you should at any time be seized 
 with the evil of sadness, Philothea, apply the 
 following remedies. 
 
 "Is any one sad," says St. James v. 13, "let 
 him pray." Prayer is a sovereign remedy, for it 
 lifts up the soul to God, our only joy and conso- 
 lation. But, in praying, let your words and 
 affections, whether interior or exterior, always 
 tend to a liyely confidence in the divine goodness, 
 such as, "O God of mercy ! O infinite goodness ! O 
 my sweet Saviour ! O God of my heart, my joy and 
 my hope ! O my divine* Spouse, the well-beloved 
 of my soul ! " etc- 
 
 Oppose vigorously the least inclination to sad- 
 ness, and, although it may seem that all your 
 actions are at that time performed with tepidity 
 and sloth, you must, nevertheless, persevere ; for 
 the enemy, who seeks by sadness to make us weary 
 of good works, seeing that we cease not on that 
 account to perform them, andthst, being performed 
 in spite of his opposition, they become more 
 meritorious, will cease to trouble us any longer. 
 
 Sing spiritual canticles, for the devil by this 
 means has often desisted from his operations : 
 witness the evil spirit with which Saul was afflicted, 
 whose violence was repressed by such music. It 
 is also necessarily serviceable to emplov ourselves 
 
J 12 A DEVOUT LIFE. 
 
 in exterior works, and to vary them as much as 
 possible, in order to divert the soul from the 
 melancholy object, and to purify and warm the 
 spirits, sadness being a passion of a cold and dry 
 complexion. 
 
 Perform external actions of fervor, although 
 you may perform them without the least relish ; 
 such as embracing the crucifix, clasping it to your 
 breast, kissing the feet and the hands, lifting up 
 your eyes and your hands to heaven, raising your 
 voice to God by words of love and confidence like 
 these: " My beloved is mine, and I am his. My 
 beloved is to me a posy of myrrh, he shall dwell 
 between my breasts. My eyes have fainted after 
 thee, O my God ! " Say also : " When wilt thou 
 comfort me? O Jesus, be thou a Jesus to me! 
 Live, sweet Jesus, and my soul shall live ! Who 
 shall ever separate me from the love of God ? " etc. 
 
 The moderate use of the discipline is also good 
 against sadness, because this voluntary exterior 
 affliction begets interior consolation, and the soul, 
 feeling pain without, diverts herself from the pains 
 which are within. But frequently the holy com- 
 munion is the best remedy, because this heavenly 
 bread strengthens the heart, and rejoices the 
 spirit. 
 
 Disclose to your confessor, with humility and 
 sincerity, all the feelings, affections, and sug- 
 gestions which proceed from your sadness. Seek 
 the conversation of spiritual persons, and frequent 
 their company as much as you can. In a word, 
 resign yourself into the hands of God, preparing 
 yourself to suffer this troublesome sadness with 
 
OF SENSIBLE CONSOLATIONS. 313' 
 
 patience, as a just punishment of jour vain joys; 
 and doubt not but that God, after he has tried 
 you, will deliver you from this evil. 
 
 >>k< 
 
 CHAPTER XIII. 
 
 OF SPIRITUAL AND SENSIBLE CONSOLATIONS, AND HOW WE MUSI 
 BEHAVE OURSELVES IN THEM. 
 
 W^QD continues the existence of this great 
 *«* world in a perpetual vicissitude, by which the 
 day is always succeeded by the night, the spring 
 by the summer, the summer by the autumn, the 
 autumn by the winter, and the winter again by 
 the spring. One day seldom perfectly resembles 
 another: some are cloudy, some rainy, some 
 dry; others windy, — a variety which adds con- 
 siderably to the beauty of the universe. It is the 
 same with man, who, according to the saying 
 of the ancients, is an epitome of the universe, or 
 another little world ; for he never remains long 
 in the same state ; his life flows away upon the 
 earth, like the waters, floating and undulating in 
 a perpetual diversity of motion, which some- 
 times lift him up with hope, and sometimes 
 bring him down with fear ; sometimes carry him 
 to the right hand by consolation, sometimes to 
 the left by affliction ; and not one of his days, 
 no, not even one of his hours, is in every respect 
 like another. 
 
314 A DEVOUT LIFE. 
 
 Now, it is necessary that we should endeavo? 
 to preserve an inviolable equality of hearl 
 amidst so great an inequality of occurrences •, 
 and that, although all things turn and change 
 around us, we should remain constantly immov- 
 able ; ever looking and aspiring towards God. 
 No matter what course the ship may take ; no 
 matter whether it sails towards the east, west, 
 north, or south ; no matter by what wind it may 
 be driven, — never will the needle of the compass 
 point in any other direction than towards the 
 fair polar star. Let everything be in confusion, 
 not only around us, but even within us ; let our 
 soul be overwhelmed with sorrow or joy ; with 
 sweetness or bitterness ; with peace or trouble ; 
 with light or darkness ; with temptation or re- 
 pose ; with pleasure or disgust ; with dryness or 
 tenderness; whether it be scorched by the sun 
 or refreshed by the dew ; yet the point of our 
 heart, our spirit and our superior will, which is 
 our compass, must incessantly tend towards the 
 love of God, its Creator, its Saviour, in a word, 
 its only sovereign good. fr Whether we live," says 
 the Apostle, "we live unto the Lord, or whether 
 we die, we die unto the Lord.'' And " Who shall 
 separate us from the love of Christ ? " No, nothing 
 shall separate us from this love ; neither tribula- 
 tion, nor anguish, nor death, nor life, nor present 
 ^rief, nor the fear of future accidents, nor the 
 artifices of evil spirits, nor the height of consola- 
 tions, nor the depth of afflict ions, nor tenderness^ 
 nor dryness, ought ever to separate us from thi? 
 holy charity which is founded in Jesus Christ, 
 
OF SENSIBLE CONSOLATIONS. 315 
 
 This first absolute resolution, never to forsake 
 God, nor to abandon his divine love, serves as a 
 counterpoise to our souls, to keep them in a holy 
 equilibrium, amidst the inequality of the several 
 motions attached to the condition of this life ; foi 
 as little bees, surprised by a storm in the fields, 
 embrace small stones, that they may be able to 
 balance themselves m the air, and not be sc? 
 easily carried away by the wind ; so our soul, 
 having by resolution strongly embraced the pre- 
 cious love of God, continues constant in the midst 
 of the inconstancy and vicissitude of consolations 
 and afflictions, whether spiritual or temporal, exte- 
 rior or interior. But, besides this general doctrine, 
 we have need of some particular instructions. 
 
 1. I say, then- that devotion does not always 
 consist in that sweetnese, delight, consolation, 
 or sensible tenderness of heart, which moves us 
 to tears, and causes us to find satisfaction ir 
 some spiritual exercises. No, dear Philothea ; 
 for there are many souls who expedience these 
 tendernesses and consolations, and who s never- 
 theless, are very vicious, and consequently have 
 not a true love of God, much less true devotion. 
 Saul, pursuing David, who was fleeing before 
 him in the wilderness of Engaddi, entered alone 
 into a cavern, in which David and his people lay 
 concealed. David, who on this occasion had 
 many opportunities of killing him, spared his 
 life, and would not even put him in bodily fear; 
 but, having suffered him to go out at his pleasure, 
 called after him to prove to him his innocence^ 
 and to convince him that he had been at his 
 
316 A DEVOUT LIFE. 
 
 mercy. Now, upon this occasion, what did not 
 Saul do, to show that his rage against David was 
 appeased? He called him his child, he wept 
 aloud, he praised him, he acknowledged his good- 
 ness, he prayed to God for him, he foretold 
 his future greatness, and he recommended to 
 him his posterity. What greater display could 
 he make of sweetness and tenderness of heart? 
 Nevertheless his heart was not changed ; neither 
 did he cease to persecute David as cruelly as 
 before. In like manner there are some persons, 
 who, considering the goodness of God, and the 
 passion of our Saviour, are tenderly affected. 
 They sigh, weep, pray, and give thanks, in so 
 feeling a manner that we imagine that they have 
 acquired an extraordinary degree of devotion ; 
 but, when the moment of trial arrives, we see, 
 that as the passing showers of a hot summer, 
 which fall in large drops on the earth, but do not 
 sink into it, serve for nothing but to produce 
 mushrooms, so these tender tears, falling on a 
 vicious heart, and not penetrating it, are altogether 
 unprofitable ; for, notwithstanding all this apparent 
 devotion, these tender souls will not part with a 
 farthing of the ill-gotten riches they possess ; 
 nor renounce one of their perverse affections ; nor 
 suifer the least temporal inconvenience for the 
 service of our Saviour, over whose sufferings they 
 have just been weeping ; so that the good affec- 
 tions which they had were no better than spiritual 
 mushrooms, and their devotion a mere delusion 
 of the enemy, who amuses souls with these false 
 consolations, to make them rest contented, lest tbev 
 
OF SENSIBLE CONSOLATIONS. 317 
 
 should search any farther after the true and solid 
 devotion, which consists in a constant, resolute, 
 prompt, and active will to reduce to practice what- 
 ever we know to be pleasing to God. A child will 
 weep tenderly when he sees his mother hied with a 
 lancet ; but if his mother, for whom he is w T eeping, 
 would at the same time demand the apple or the 
 sugar-plums which he had in his hand, he would 
 by no means part with them ; such is the nature 
 of our tender devotion, when, contemplating the 
 stroke of the lancet which pierced the heart of 
 Jesus Christ crucified, we weep bitterly. Alas, 
 Philothea ! it is well to lament the painful death 
 and passion of our Blessed Redeemer ; but why, 
 then, do we not give him the apple which we have 
 in our hands, for which he so earnestly asks? why 
 do we not give him our heart, the only token of 
 love which our dear Saviour requires of us ? why 
 do we not resign to him so many petty affections, 
 delights, and complacencies, which he wants to 
 pluck out of our hands but cannot, because we 
 feel more affection for these trifles than his heaA r - 
 enly grace? Ah, Philothea ! these are the friend- 
 ships of little children ; tender, indeed, but weak, 
 capricious, and of no effect. Devotion, then, 
 consists not in these sensible affections, which 
 sometimes proceed from a soft nature, susceptible 
 of any impression we may wish to give it ; some- 
 times from the enemy, who, to amuse us, stirs up 
 our imagination to conceive these effects. 
 
 2. Yet these tender and delightful affections are 
 sometimes good and profitable, for they excite the 
 affections of the soul, strengthen the spirit, and add 
 
818 A DEVOUT LIFE. 
 
 to the promptitude of devotion a holy cheerfulness, 
 which makes our actions lovely and agreeable even 
 in the exterior. This relish which we find in the 
 things of God is that which made David exclaim : 
 " O Lord, how sweet are thy words to my palate ! 
 more than honey to my mouth." Doubtless the 
 least consolation of devotion that we receive is in 
 every respect preferable to the most agreeable 
 recreations of the world. The breasts of the heav- 
 enly Spouse are sweeter to the soul than the wine 
 of the most delicious pleasures on earth. He that 
 has once tasted this sweetness esteems all other 
 consolations no better than gall and wormwood. 
 There is a certain herb, the taste of which is said 
 to impart such sweetness as to prevent hunger and 
 thirst ; so they to whom God has given the heav- 
 enly manna can neither desire nor relish the con- 
 solations of the world, so far at least as to fix their 
 affections on them ; they are little foretastes of 
 those immortal delights which God has in reserve 
 for the souls that seek him ; they are little delica- 
 cies which he gives to his children to allure them ; 
 they are the cordials with which he strengthens 
 them, and they are also sometimes the earnest of 
 eternal felicity. It is said that Alexander the 
 Great, sailing on the ocean, discovered Arabia 
 Felix, by perceiving the fragrant odors which the 
 wind bore thence, and thereupon encouraged both 
 himself and his companions ; so we oftentimes re- 
 ceive these sweet consolations in this sea of our 
 mortal life, which doubtless must give us a certain 
 foretaste of the delights of that heavenly country 
 to which we tend and asuire. 
 
OF SENSIBLE CONSOLATIONS. 319 
 
 3. But you will perhaps say, since there are 
 sensible consolations which are good, because they 
 come from God ; and others unprofitable, danger- 
 ous, and even pernicious, that proceed either from 
 nature, or from the enemy, — - how shall I be able to 
 distinguish the one from the other, or know those 
 that are evil or unprofitable, from those that are 
 good? It is a general doctrine, dear Philothea, 
 with regard to the affections and passions of our 
 souls, that we must know them by their fruits. 
 Our hearts are the trees, the affections and passions 
 are the branches, and their words and actions are 
 the fruit. That heart is good which has good 
 affections, and those affections and passions are 
 good which produce in us good effects and hoh> 
 actions. If this sweetness, tenderness, and con- 
 solation make us more humble, patient, tractable, 
 charitable, and compassionate towards our neigh- 
 bor ; more fervent in mortifying our concupis- 
 cences and evil inclinations ; more constant in 
 our exercises ; more pliant and submissive to those 
 \vhom we ought to obey ; more sincere and upright 
 in our lives, — then, doubtless, Plr'lothea, they pro- 
 ceed from God. But if these consolations have 
 no sweetness but for ourselves ; if they make us 
 curious, harsh, quarrelsome, impatient, obstinate, 
 haughty, presumptuous, and rigorous towards our 
 neighbor, when we already imagine ourselves to 
 be saints, and disdain to be any longer subject to 
 direction or correction, they are then, beyond all 
 doubt, false and pernicious ; for a good tree cannot 
 Hring forth bad fruit. 
 
 4. Whenever we experience these consolations 
 
320 A DEVOUT LIFE. 
 
 we must humble ourselves exceedingly before God, 
 and beware of saying, u Oh, how good am I ! " No, 
 Philothea, these considerations, as I have already 
 said, cannot make us better ; devotion does not 
 consist in them ; but let us say : ff Ob, how good is 
 God to such as hope in him, to the soul that seeks 
 him!" 1. As the bare perception of something 
 sweet cannot be said to render the palate itself 
 sweet ; so although this principal sweetness be 
 excellent, and though God who gives it is sover- 
 eignly good, yet it follows not that he who receives 
 it is also good. 2. Let us acknowledge that we 
 are as yet but little children, who have need of 
 milk, and that these dainties are given to us 
 because our tender and delicate spirit stands in 
 need of some allurement to entice us to the love 
 of God. 3. Let us afterwards humbly accept 
 these extraordinary graces and favors, and esteem 
 them, not so much on account of their excellence, 
 as because it is the hand of God which puts them 
 into our hearts, as a mother would do, who, the 
 more to please her child, puts the dainties into his 
 mouth with her own hand, one by one ; for if the 
 child has understanding he sets a greater value on 
 the tenderness of his mother than the delicious 
 morsels which he receives ; and thus, Philothea, it 
 is a great matter to taste the sweetness of sensible 
 consolations, but it is infinitely more sweet to con- 
 sider that it is his most loving and tender hand that 
 puts them, as it w T ere, into our mouth, our heart, 
 our soul, and our spirit. 4. Having thus humbly 
 received them, let us carefully employ them accord- 
 ing to the intention of the donor. Now, to what 
 
OF SENSIBLE CONSOLATIONS. 321 
 
 end, think you, does God give us these sweet con- 
 solations? To make us sweet towards every one, 
 and excite us to love him. The mother ogives little 
 presents to her child to induce him to embrace her ; 
 iet us, then, embrace our blessed Saviour, who 
 grants us these favors. But to embrace him is to 
 obey him, to keep his commandments, do his will, 
 and follow his desires, with a tender obedience and 
 fidelity. Whenever, therefore, we receive any 
 spiritual consolation, we must be more diligent in 
 doing good, and in humbling ourselves. 5. Besides 
 all this we must, from time to time, renounce those 
 sweet and tender consolations, by withdrawing our 
 heart from them, and protesting that, although we 
 humbly accept them and love them because God 
 sends them, and that they excite us to his love, yet 
 it is not these we seek, but God himself, and his 
 holy love ; not the consolations, but the comforter ; 
 not their deliciousness, but the sweet Saviour ; not 
 their tenderness, but him that is the delight of 
 heaven and earth. It is in this manner we ought 
 to dispose ourselves to persevere in the holy love 
 of God, although throughout our whole life we 
 were never to meet with any consolation, and be 
 ^eady to say, as well upon Calvary as upon Thabor : 
 "Lord ! it is good for me to be with thee, whether 
 thou be upon the cross, or in thy glory. " 6. To 
 conclude, I admonish you, that should you experi- 
 ence any great abundance of such consolations, 
 tenderness, tears, sweetness, etc., you must confer 
 faithfully with your spiritual director, that you 
 may learn how to moderate and behave yourself 
 under them, for it is written. " Thou has found 
 
322 A DEVOUT LIFE. 
 
 honey, eat what is sufficient for thee." Prov, 
 xxv. 16. 
 
 CHAPTER XIV. 
 
 OF SPIRITUAL DRYNESS. 
 
 >7J|S long as consolation may last, do as I have 
 ^k just now directed you, dear Philothea ! But 
 this fine and agreeable weather will not always con- 
 tinue, for sometimes you shall find yourself so 
 absolutely destitute of all feeling of devotion that 
 your soul shall seem to be a wild, fruitless, barren 
 desert, in which there is no trace of a pathway to 
 find her God, nor any water of grace to refresh 
 her, on account of the dryness which seems to 
 threaten her with a total and absolute desolation. 
 Alas ! how much does a poor soul in such a state 
 deserve compassion ; but especially when the evil 
 is vehement ; for then, in imitation of David, she 
 feeds herself with tears night and day ; while the 
 enemy, to cast her into despair, mocks her by a 
 thousand suggestions of despondency, saying : "Ah ! 
 poor wretch, where is thy God? By what path 
 shalt thou be able to find him? TVho can ever 
 restore to thee the joy of his holy grace?" 
 
 What shall you then do, Philothea? Examine 
 the source whence this evil has flowed to you : for 
 we ourselves are often the cause of our spiritual 
 dryness. 1. As a mother refuses to gratify the 
 appetite of her child, when such gratification mi^ht 
 
OF SPIRITUAL. DRYNESS. 323 
 
 increase its indisposition, so God withholds consola- 
 tions from us, when we take 51 vain complacency 
 in them, and are subject to the spiritual maladies 
 of self-conceit and presumption. " It is good for 
 me that thou hast humbled me " ; yes, " for before 
 I was humbled I offended." Ps. cxviii. 2. When 
 we neglect to gather the sweetness and delights of 
 the love of God at the proper season, he removes 
 them from us in punishment of our sloth. The Israel- 
 ite, who neglected to gather the manna betimes, 
 could gather none after sunrise, for it had then all 
 melted. 3. We are sometimes pleased in the bed 
 of sensual consolations, as the sacred Spouse was 
 in the Canticles ; the Spouse of our soul comes and 
 knocks at the door of our heart, and invites us to 
 return to our spiritual exercises ; but we put them 
 off, because we are unwilling to quit these vain 
 amusements, and false satisfactions ; for this reason 
 he departs, and permits us to slumber. But after- 
 wards, when we desire to seek him, it is with great 
 difficulty that we find him ; and it is no more than 
 what we have justly deserved, since we have been 
 so unfaithful and disloyal as to refuse the partici- 
 pation of his love, to enjoy the consolations of the 
 world. Ah ! if you still keep the flour of Egypt, 
 you shad not Lave the manna of heaven. "Bees 
 detest artificial odors ; and the sweetness of the 
 Holy Spirit is incompatible with the counterfeit 
 delights of the world. 
 
 4. The doublb-dealing and subtlety which we 
 use in our spiritual communications with our di- 
 rector may also produce spiritual dryness ; for, 
 since you lie to the Holy Ghost, it is no wonder he 
 
324 A. DEVOUT LIFE. 
 
 should refuse his consolations. If you will not be 
 as sincere and plain as a little child, you shall not, 
 then, have the sugar-plums of little children. 
 
 5. If you have glutted yourself with worldly 
 pleasures it is no wonder that you should find an 
 unsavory taste in spiritual delights. When birds 
 have once satiated their appetite the most delicious 
 berries appear to them distasteful. "He hath 
 filled the hungry with good things," says our blessed 
 Lady. Luke ii. 33. " And the rich he hath sent 
 away empty." They that are glutted with the pleas- 
 ures of the world are not capable of the delights 
 of the Spirit. 
 
 6. If you have been careful to preserve the 
 fruits of the consolations which you have received, 
 you shall receive new ones ; for, to him that 
 has, more shall be given; but he that has not 
 kept, but lost, what was given him, through 
 his own fault, shall never receive those graces 
 which had been prepared for him. Rain enlivens 
 green plants, but it destroys those that have lost 
 their verdure. 
 
 There are several causes which occasion our 
 fall from the consolations of devotion into dryness 
 and barrenness of spirit. Let us, then, examine 
 whether we can find any of them in ourselves ; 
 but observe, Philothea, that this examination is 
 not to be made either with inquietude or too much 
 curiosity ; but if, after having faithfully considered 
 our comportment, we find the cause of the evil to 
 originate in ourselves, let us thank God for the 
 discovery; for the evil is half cured when the 
 cause of it is known ; but if, on the contrary, you 
 
OF SPIRITUAL DRYNESS* 325 
 
 can find nothing in particular which may seem to 
 have occasioned this dryness, trouble not yourself 
 about making any further inquiry, but with all 
 simplicity do as I shall now advise you. 
 
 1. Humble yourself very much before God, 
 by acknowledging your own nothingness and 
 misery. Alas ! 6 Lord, what am I when left to 
 myself but a dry, parched soil, which, far from 
 receiving those showers, of which it stands in so 
 so great need, is exposed to the wind, and thus 
 reduced to dust. 2. Call upon God, and beg 
 comfort of him. "Restore unto me the joy oi 
 thy salvation. Father, if it be possible, let thk 
 chalice pass from me." Away, thou barren north 
 wind, that witherest my soul ; and blow, gentle 
 gale of consolations, upon the garden of my heart, 
 that its good affections may diffuse the odor of 
 sweetness. 3. Go to your confessor, and open- 
 ing to him the several plaits and folds of your 
 soul, follow his advice with the utmost simplicity 
 and humility; for God, who is well pleased with 
 obedience, frequently renders the counsels we 
 take from others, but especially from those who 
 are the guides of our soul, profitable, when other- 
 wise there might be no great appearance of success ; 
 as he imparted healing qualities to the waters of 
 Jordan, the use of which Eliseus had, without any 
 appearance of human reason, prescribed to Xaaman. 
 4 Kings v. 14. 4. But, after all this, there is 
 nothing so profitable, so fruitful, in a state of 
 spiritual dryness, as not to suffer our affections to 
 be too strongly fixed upon the desire of being 
 delivered from it. I do not say that we ouo-ht 
 
#26 A DEVOUT LIFE. 
 
 not simply to wish for a deliverance, but that we 
 should not set our heart upon it ; but rather yield 
 ourselves up to the pure mercy and special provi- 
 dence of God, that he may make use of us to serve 
 him as long as he pleases. In the midst of these 
 thorns and deserts let us say, "Father, if it be 
 possible, let this chalice pass from me"; but let 
 us also add, courageously, "nevertheless, not my 
 will, but thine, be done." But here let us stop with 
 as much tranquillity as possible ; for God, behold- 
 ing this holv indifference, will comfort us with 
 many graces and favors; as was the case with 
 Abraham when he resolved to deprive himsell of 
 his son Isaac. God, who contented himself with 
 seemo- him in this disposition of a pure resignation, 
 comforted him with a most delightful vision, 
 accompanied by the most consolatory benedictions. 
 We ought, then, under all kinds of afflictions, 
 whether corporal or spiritual, and amidst all the 
 distractions or subtractions of sensible devotion 
 which may happen to us, to say from the bottom 
 of our heart, with profound submission, Job i. 21, 
 "The Lord gave, and the Lord hath taken away ; 
 blessed be the name of the Lord." For, if we 
 continue in this humility, he will restore us his 
 delightful favors as he did to Job, who constantly 
 used the like words in his desolations. 
 
 Finally, Philothea, in the midst of our spiritual 
 dryness, let us never lose courage, but wait with 
 patience for the return of consolation. Let us not 
 omit any of our exercises of devotion, but, it 
 possible, let us multiply our good works ; and, 
 not being able to present to our dear Spouse the 
 
OF SPIRITUAL DRYNESS. 327 
 
 most exquisite dishes, let us offer him such as we 
 can procure ; for he is indifferent, provided the 
 heart which offers them be perfectly fixed in the 
 resolution of loving him. When the spring is fair 
 the bees make more honey, and produce fewer 
 young ones ; for, when the line weather favors 
 them, they are so busy in their harvest among the 
 flowers that they forget the production of their 
 young ; but when the spring is sharp and cloudy 
 they produce more young ones, and less honey; 
 for, not being able to go abroad to gather honey, 
 they employ themselves at home to ircrease and 
 multiply their race. Thus it happens frequently, 
 Philothea, that the soul, finding herself in the fair 
 spring of spiritual consolations, amuses herself so 
 much in enjoying their sweetness, that in the abun- 
 dance of these delights she produces fewer good 
 works ; whilst, on the contrary, in the midst of 
 spiritual dryness, the more destitute she finds 
 herself of the consolations of devotion, the more 
 she multiplies her good works, and abounds in the 
 interior generation of the virtues of patience, 
 humility, self-contempt, resignation, and renun- 
 ciation of self-love. 
 
 Many persons, especially women, falsely imagine 
 that the spiritual exercises which they perform 
 without relish, tenderness of heart, or sensible 
 satisfaction, are less agreeable to the divine Maj- 
 esty. Our actions are like roses, which when 
 fresh have more beauty, yet when dry have more 
 strength and sweetness. Our works performed 
 with tenderness of heart are more agreeable to 
 ourselves, who regard only our own satisfaction, 
 
328 A DEVOUT LIFE. 
 
 yet when performed in the time of dryness they 
 possess more sweetness, and become more precious 
 in the sight of God. Yes, dear Philothea, in the 
 time of dryness our will forces us to the service 
 of God, as it were, by violence ; and, consequently, 
 it must necessarily be more vigorous and constant 
 than in the time of consolation. 
 
 It is not great merit to serve a prince in the 
 time of peace, amongst the delights of the court ; but 
 to serve him amidst the hardships of war troubles 
 and persecutions is a true mark of constancy and 
 fidelity. The Blessed Angela de Fulgino says, 
 that the prayer which is most acceptable to God 
 is that which we make by force and constraint ; 
 the prayer to which we apply ourselves, not for 
 the pleasure which we find in it, nor by inclination, 
 but purely to please God ; to which our will carries 
 us against our inclinations, violently forcing its 
 way through the midst of those clouds of avidity 
 which oppose it. I say the same of every kind of 
 good works, whether interior or exterior; for, the 
 aiore repugnance we feel in performing them, the 
 more agreeable they are in the sight of God. The 
 less we consult our particular interest in the pur- 
 suit of virtues, the more brilliantly does the purity 
 of divine love shine forth in them. A child easily 
 is naturally affectionate to his mother when she 
 o-ives him su^ar ; but it is a sign of a great love if 
 he manifests the same affection after she has given 
 him wormwood, or any other bitter potion. 
 
EXAMPLE O* SPIRITUAL DRYNESS. 329 
 
 CHAPTER XV. 
 
 A REMARKABLE EXAMPLE IN CONFIRMATION OF THE PRE' 
 CEDING REMARKS. 
 
 Jf^O illustrate the whole cf this instruction 1 
 <c&> will here relate an excellent passage from the 
 history of St. Bernard, as I found it in a learned 
 and judicious writer. Almost all, says he, who 
 begin to serve God, and are not as yet experienced 
 in the subtractions of grace, and in spiritual vicissi- 
 tudes, finding themselves deprived of the sweet- 
 ness of sensible devotion, and that agreeable light 
 which invites them to run forward in the way of 
 Gcd, presently lose breath, and fall into pusil- 
 lanimity and sadness. Persons of judgment ac- 
 count for this by saying that our rational nature 
 cannot continue, for a long time, famished, as it 
 were, and without some kind of delight, either 
 heavenly or earthly. Now, as souls that are ele- 
 vated above themselves, by the enjoyment of 
 spiritual pleasures, easily renounce visible objects ; 
 so when, by the divine disposition, spiritual joy is 
 withdrawn from them, finding themselves at the 
 same tune deprived of corporal consolations, and 
 not being as yet accustomed to wait with patience 
 for the return of the true sun, it seems to them as 
 if they were neither in heaven nor on earth, and 
 that they shall remain buried in a perpetual night . 
 Thus, like little infants who have been weaned 
 from the breast, they languish and moan, and be- 
 
330 A DEVOUT LIFE. 
 
 come fretful and troublesome to every one, and 
 especially to themselves. The following circum- 
 stance happened, in a journey mentioned in this 
 histoiy, to one of the company, named Geoffry of 
 Peroime, who had lately dedicated himself to the 
 service of God. Being suddenly deprived of con ■ 
 solation, and overwhelmed with interior disgust, 
 he began to remember his worldly friends, his 
 kindred, and the riches which he had lately for- 
 saken ; by which he was assaulted with so strong 
 a temptation that, not being able to conceal it in 
 his behavior, one of his greatest confidants per- 
 ceived it, and, having taken an opportunity, ac- 
 costed him with mildness, and said to him in 
 private, "What means this, Geoffry? Whence 
 comes it, that, contrary to custom, thou art so 
 pensive and melancholy ?" — "Ah, brother!" an- 
 swered Geoffry, with a deep sigh, ff I shall never, 
 never more be joyful whilst I live." The other, 
 moved to pity at these words, went immediately, 
 with fraternal zeal, and told it to their common 
 father, St. Bernard, who, perceiving the danger, 
 went into the next church to pray to God for 
 him; whilst Geoffry, in the meantime, being 
 overwhelmed with sadness, and resting his head 
 upon a stone, fell asleep. Shortly after both of 
 them arose, the one from prayer, having obtained 
 the favor he had asked for, and the other from a 
 sleep, but with so pleasant and serene a counte- 
 nance that his friend, surprised at so great and 
 sudden a change, could not refrain from gently 
 reproaching him with the answer he had a little 
 before given him, to which Geoffry replied, " If I 
 
EXAMPLE OF SPIRITUAL DRYNESS. 33l 
 
 told thee before, that I should never more be joy- 
 ful, I now assure thee that I shall never more be 
 sorrowful." 
 
 Such was the issue of the temptation of this de- 
 vout person. But observe, in this relation, dear 
 Philothea, 1. That God commonly grants some 
 foretaste of heavenly delight to such as enter into 
 his service, in order to withdraw them from earthly 
 pleasures, and encourage them in the pursuit of 
 divine love ; as a mother who, to allure her little 
 infant to her breasts, puts honey upon them. 2. 
 That, according to the secret designs of his provi- 
 dence, he :s pleased to withhold from us the milk 
 and honey of consolation, that, by weaning us in 
 this manner, we may learn to feed on the more dry 
 and solid bread of a vigorous devotion, exercised 
 under the trials of disgust and spiritual dryness. 
 3. That, as violent temptations frequently arise 
 during this desolating aA'idity, we must resolutely 
 fight against them, since they proceed not from 
 God ; but. nevertheless, we must patiently suffer 
 the avidity itself, since God has ordained it for 
 the exercise of our virtue. 4. That we must 
 never lose courage amidst those interior pains and 
 conflicts, nor say with good Geoffry, "I shall never 
 more be joyful " ; for in the midst of the darkness 
 of the night we must look for the return of day- 
 light : and, again, in the fairest spiritual weather 
 we must not say, I shall never more be sorrowful ; 
 for, as the wise man says, "In the day of good 
 things be not unmindful of evils." Eccles. xi. 
 27. T\ r e must hope in the midst of afflictions, 
 and fear in the midst of prosperity ; and on both 
 
332 A DEVOUT LIFE. 
 
 occasions we must always humble ourselves. 5. 
 That it is a sovereign remedy to discover our evil 
 to some spiritual friend, who may be able to give 
 us comfort. 
 
 I think it necessary to observe, Philothea, that 
 in these conflicts God and our spiritual enemy have 
 contrary designs. Our good God seeks to con- 
 duet us to perfect purity of heart, to an entire 
 renunciation of self-interest in what relates to his 
 service and to an absolute self-denial ; whereas 
 our internal foe endeavors, by these severe trials, 
 to discourage us from the practice of prayer, and 
 entice us back to sensual pleasures, that by thus 
 making us troublesome to ourselves and to others 
 he may discredit holy devotion. But, provided you 
 observe the lessons I have given you, you will, 
 amidst these interior afflictions, rapidly advance 
 in the way of perfection. I cannot, however, dis- 
 miss this important subject without adding a few 
 words more. 
 
 It sometimes happens that spiritual dryness pro- 
 ceeds from an indisposition of body, as when, 
 through an excess of watching, labor, or fasting, 
 we find ourselves oppressed by fatigue, drowsiness, 
 lassitude, and the like infirmities, which, though 
 they depend on the body, } r et are calculated to in- 
 commode the spirit also, on account of the inti- 
 mate connection that subsists between both. Now, 
 >n such occasions, we must never omit to perform 
 several acts of virtue with the superior parts of 
 our souls and the force of our will. For although 
 our whole soul seems to be asleep, and over- 
 whelmed with drow T sbiess and fatigue, yet the 
 
EXAMPLE OF SPIRITUAL DRYNESS. 33£ 
 
 actions of the superior part cease not to be very 
 acceptable to God ; and we may say at the same 
 time, with the sacred Spouse, " I sleep, and my 
 heart watcheth." Cant. v. 2. For, as I have ob- 
 served before, though there is less satisfaction in 
 this manner of performing our spiritual exercises, 
 yet there is more merit and virtue. Now, the 
 remedy on such occasion is to recruit the strength 
 and vigor of our body by some kind of lawful rec- 
 reation. So St. Francis ordained that his religious 
 should use such moderation in their labors as not 
 to oppress the fervor of their spirits. 
 
 As I am speaking of this glorious father, I must 
 not forget to tell you that he himself was once as- 
 saulted by so deep a melancholy of spirit that he 
 could not help showing it in his behavior ; for if 
 he desired to converse with his religious he was 
 unable ; if he withdrew himself from them it was 
 worse ; abstinence and corporal mortification op- 
 pressed him, and prayer gave him no relief. He 
 continued two years in this maimer, so that he 
 seemed to be quite abandoned by God ; but at 
 length, after he had humbly suffered this violent 
 storm, our Saviour, in an instant, restored him to 
 a happy tranquillity. If, therefore, the greatest 
 servants of God are subject to these shocks, how 
 can we be astonished if they sometimes happen 
 to us? 
 
¥art jFtftfj. 
 
 CONTAINING- EXERCISES AND INSTRUCTIONS CALCULATED TO 
 RENOVATE THE SOUL AND CONFIRM HER IN DEVOTION. 
 
 CHAPTER I. 
 
 THAT WE OUGHT EVERY YEAR TO RENEW OUR GOOD RESO- 
 LUTIONS BY THE FOLLOWING EXERCISES. 
 
 YTCJi IE first point of these exercises consists in our 
 ^^ being thoroughly sensible of their importance. 
 Human nature easily falls off from its good affec- 
 tions, on account of the frailty and evil inclinations 
 of the flesh, which depress the soul, and draw her 
 always downwards, unless she often raise herself 
 up by fervent resolutions ; just as birds which fall 
 suddenly to the ground if they do not multiply the 
 strokes of their wings to support themselves in the 
 air. For this reason, dear Philothea, }~ou must 
 repeat very often the good resolutions you have 
 made to serve God, lest, by neglecting to do so, 
 you should relapse into your former state, or 
 rather into a worse one ; for spiritual falls always 
 cast us down to a lower state than that from which 
 we ascended up to devotion. 
 
 As every watch, no matter how good it may 
 be, must be daily wound up, and now and then 
 taken asunder, to remove the rust and dust, 
 and to mend and repair what may be broken or 
 
RENEWAL OF OTTR GOOD RESOLUTIONS. 335 
 
 out of order ; so he that is careful of his soul 
 ought to wind it up daily to God by the forego- 
 ing exercises, and at least once a year take it 
 asunder to redress, rectify, and examine dili- 
 gently all its affections and passions, that all its 
 defects may be repaired. And as the watchmaker 
 anoints the wheels, the springs, and all the works, 
 with some delicate oils, that the motions of the 
 wheels may be more easy, and the whole of the 
 watch less subject to rust ; so a devout person, 
 after taking this review of his heart in order to 
 renovate it, must anoint it Avith the Sacraments of 
 Confession and the Holy Eucharist. This ex- 
 ercise will fortify your spirit, impaired by time, 
 warm your heart, reanimate your good resolutions, 
 and make your virtues nourish with fresh vigor. 
 The primitive Christians were careful to practise 
 this devotion on the anniversary day of the bap- 
 tism of our Lord, when, as St. Gregory Xazianzen 
 relates, they renewed those professions and prot- 
 estations which are usually made in baptism. Let 
 us, also, my dearPhilothea, seriously dispose our- 
 selves to follow their example. Having, then, for 
 this purpose, chosen the most convenient time, 
 according to the advice of your spiritual father, 
 and withdrawn yourself into a little more solitude 
 than ordinary, make one, two, or three meditations 
 on the following points, according to the method 
 I have prescribed in the second part. 
 
336 A DEVOUT LIFE. 
 
 CHAPTER II. 
 
 CONSIDERATIONS ON THE FAVOR WHICH GOD DOES US, IN 
 
 CALLING US TO HIS SERVICE, ACCORDING TO THE 
 
 PROTESTATIONS SET DOWN HERETOFORE. 
 
 ^^ONSIDER the points of your protestation. 
 ^^ First, that you would forsake, cast away, de- 
 test, and renounce forever all moral sin ; secondly, 
 that you would dedicate and consecrate your soul, 
 heart, and body, with all their faculties, to the 
 love and service of God ; thirdly, that, if you 
 should chance to fall into any sin, you would im- 
 mediately rise again by the help of God's grace. 
 Are not these just, noble, and generous resolu- 
 tions? Consider well in thy soul, then, how holy 
 and reasonable this protestation is, and how much 
 to be desired. 
 
 2. Consider to whom you have made this prot- 
 estation ; for it is to God. If our word given to 
 men bind us strictly, how much more when we 
 have given it to God ! " It is to thee, O Lord ! " 
 said David, "my heart hath spoken it, my heart 
 hath uttered a good word. Oh, I will never for- 
 get it," Ps. xliv. 
 
 3. Consider that you made this protestation in 
 the presence of the whole court of heaven. Ah, 
 yes ! the Blessed Virgin, St. Joseph, your good 
 angel, your holy patron, and all that blessed com- 
 pany, beheld you, and their hearts were filled 
 with joy and exultation at your words ; they 
 
ON THE FAVOR OF BEING CALLED. 337 
 
 saw, with the eyes of unspeakable love, your heart 
 prostrate at the feet of your Saviour, consecrating 
 itself to his service. As there was a particular 
 joy on that occasion in the heavenly Jerusalem, so 
 there will be now a commemoration of the same, 
 if, with-a sincere heart, you renew your resolutions. 
 
 4. Consider by what means you were induced 
 to make your protestation. Ah ! how good and 
 gracious was God to von at that time ! Oh, tell 
 me sincerely, were you not invited to it by the 
 sweet attractions of the Holy Ghost ? Were 
 not the cords, with which God drew your little 
 boat to this blessed haven, composed of love and 
 charity? How earnestly did he seek to allure 
 you to it by the divine sweetness of the sacra- 
 ments, spiritual reading, and prayer ! Alas, dear 
 Philothea ! you were asleep, whilst God watched ; 
 he thought over your souTs thoughts of peace, and 
 meditated in your favor meditations of love. 
 
 5. Consider that God inspired you with these 
 holy resolutions in the flower of your age. Ah ! 
 what a happiness it is to learn early that which 
 we cannot know but too late ! St. Austin, having 
 been called at the age of thirty years, exclaimed, 
 " O ancient beauty ! whence is it that I have 
 known thee so late? Alas! I saw thee before, 
 but I considered thee not " ; and you may well say, 
 O ancient sweetness ! why did I not relish thee 
 before? Alas ! you did not even then deserve it. 
 However, acknowledging the special favor God 
 has done you in attracting you to himself in your 
 youth, say with David, "Thou hast taught me, O 
 God, from my youth ; and till now I will declare 
 
338 A DEVOUT LIFE. 
 
 thy wonderful works." Ps. lxx. 17. But if this 
 aas happened in your old age, ah ! Philothea, 
 what an extraordinary grace, that, after having thu? 
 misspent all your former years, God should call 
 you before your death, and stop the course of your 
 misery at a time, in which, if it had continued, 
 you must have been miserable for eternity ! 
 
 Consider ihe effects of this vocation, and, com- 
 paring what you now are with what you have 
 been, you will doubtless find in yourself a great 
 change for the better. Do you not esteem it a 
 happiness to know how to converse with God 
 by prayer; to be inflamed with a desire of loving 
 him ; to have obtained a complete victory over the 
 many passions with which you were troubled; to 
 have avoided innumerable sins and perplexities of 
 conscience ; and, in fine, to have communicated 
 so much oftener than you would have done, unit- 
 ing yourself to that sovereign, source of never- 
 ending orace? Ah, how great are these favors' 
 We must weigh them, Philothea, in the scales of 
 the sanctuary ; it is God's right hand that has 
 done all this. " The right hand of the Lord," says 
 David, "hath exalted me; I shall not die, but 
 live, and shah declare with my heart, with my 
 mouth, and by my actions, the wonderful works 
 of the Lord." Ps. cxvii. 
 
 After ail these considerations, which must doubt- 
 less furnish you with abundance of pious affections, 
 conclude simply with an act of thanksgiving and 
 fervent prayer, that you may make good use of 
 them ; retire with the most profound humility and 
 the utmost confidence in God, deferring the making 
 
OX ADVANCING IX DEVOTION. 339 
 
 the effort of your resolutions till after the second 
 point of this exercise. 
 
 CHAPTER III. 
 
 EXAMINATION OF OUR SOUL ON ITS ADVANCEMENT IN DEVOTION. 
 
 |3JsS the second part of the exercise is rather long, 
 3*^ in order to practise it I must tell you that it 
 is not necessary that you should perform it all at 
 once, but at different times, considering your du- 
 ties towards God, at one time ; what relates to 
 yourself, at another ; what concerns your neighbor, 
 at a third ; and your passions, at the fourth. 
 Neither would I advise you to perform it on your 
 knees, except at the beginning and the end, which 
 comprise the affections. The other points of the 
 examination you may perform profitably whilst 
 walking abroad, cr still more profitably in bed, 
 provided that you can preserve yourself against 
 drowsiness, and keep thoroughly awake ; but then, 
 to do this, you must read them attentively before- 
 hand. It is necessary, however, to go through 
 the whole of the second point in three days and 
 two nights at most, dedicating as much time to 
 it on each day and night as you conveniently 
 can ; for if this exercise should be deferred to times 
 far distant from each other it would lose its force, 
 and make but weak impressions. 
 
 After each point of the examination you mus* 
 
340 A DEVOUT LIFE. 
 
 remark in what you shall find yourself to have 
 failed ; in what you are still defective, and the 
 nature of the principal disorders you have discov- 
 ered, that you may declare them to your confessor, 
 in order to obtain his advice, and acquire reso- 
 lution and spiritual strength to overcome them. 
 Although on the days on which you perform this 
 and the other exercises it is not absolutely neces- 
 sary to withdraw yourself from all company, yet 
 }^ou must be more retired than usual, especially 
 towards the evening, that you may sooner go to 
 bed, and take that repose of body and mind which 
 is necessary for consideration. You must also, 
 during the day, make frequent aspirations to God, 
 to the Blessed Virgin, to the angels, and to the 
 whole court of heaven ; moreover, all this must be 
 done with a heart totaily inflamed with the love 
 of God, and a desire of attaining perfection. 
 
 To begin, then, this examination properly, 
 1. Place yourself in the presence of God. 2. 
 Invoke the Holy Ghost, begging of him to en- 
 lighten your understanding, that you may attain a 
 perfect knowledge of yourself, crying out, with St. 
 Austin, to God in the spirit of humility, " OLord ! 
 let me know thee, and let me know myself" ; and 
 with St. Francis, asking of God, " Lord ! who art 
 thou, and who am I ? " Protest that it is not your 
 intention to acquire this knowledge in order to at- 
 tribute any glory to yourself on the occasion, but 
 that you may rejoice in God, return him thanks, 
 and glorify his blessed name for all benefits. 
 Protest likewise, that if you find, as you fear you 
 shall, that you made but little or no advancement, 
 
STATE OF OUR SOUL TOWARDS GOD. 341 
 
 or even that you have gone backward, you will 
 not 011 that account be discouraged, stow colder, 
 or be overcome by pusillanimity or faint-hearted- 
 ness j but that, on the contrary, you will encourage 
 and animate yourself, humble yourself the more, 
 and apply, with the assistance of divine grace, the 
 proper remedies to your defects. Afterwards 
 consider calmly how you have behaved to the pres- 
 ent hour towards God, your neighbor, and your- 
 self. 
 
 -»o>*Sc 
 
 CHAPTER TV. 
 
 AN EXAMINATION OF THE STATE OF OUR SOUL TOWARDS GOD. 
 
 EO.W stands your heart with respect to mortal 
 
 * sin? Are you firmly resolved never to com- 
 mit it, on any account whatever? Has this reso- 
 lution continued from the time of your protestation 
 till the present moment ? In this resolution consists 
 the foundation of the spiritual life. 
 
 How is your heart disposed with regard to the 
 commandments of God? Do you find them good, 
 sweet, and agreeable? Ah! my child, he Avhose 
 taste is in good order, and whose stomach is sound, 
 loves good meat and rejects bad. 
 
 How is your heart affected with regard to venial 
 sin ? We cannot keep ourselves so pure as not to 
 tall now and then into such sins ; but is there none 
 to which you have a particular inclination ; or. 
 
342 A DEVOUT LIFE. 
 
 tfhat would be still worse, is there none to which 
 you bear an affection and love? 
 
 Plow is your heart affected with regard to spir- 
 itual exercises? Do you love them? Do you 
 esteem them? Do they not make you uneasy? 
 Are you not disgusted with them? To which of 
 them do you find yourself more or less inclined? 
 To hear the word of God, to read it, to discourse 
 of it, to meditate, to aspire to God, to go to con- 
 fession, to receive spiritual counsel, to prepare 
 yourself for communion, to communicate, to re- 
 strain your affections, — in all this, what is there to 
 which you feel repugnance? If you find anything 
 to which your heart has less inclination, examine 
 the cause whence this dislike arises, and apply the 
 remedy. 
 
 How stands your heart towards God himself! 
 Does it delight in the remembrance of God ? Does 
 this remembrance leave an agreeable sweetness be- 
 hind it ? " Ah ! " said David^ " I remembered God, 
 and I was delighted." Does your heart feel an in- 
 clination to love God, and a particular satisfaction 
 in relishing this love ? Does not your heart love to 
 reflect on the immensity of God, on his goodness, 
 on his sweetness? If the remembrance of God 
 comes to you amidst the occupations and vanities 
 of the world, do you not willingly receive it? 
 Does it not seize upon your heart? Does it not 
 seem to you that your heart turns towards that 
 side, and, as it were, runs to meet her God? Cer- 
 tainly there are such souls to be found. 
 
 When the husband of an affectionate wife re- 
 turns home from a distant country, as soon as she 
 
STATE OF OUR SOUL TOWARDS GOD. 343 
 
 is sensible of his approach, or hears his voice, 
 although she be ever so much engaged in business, 
 or forcibly detained from him by some urgent 
 occupation, yet her heart is not withheld from 
 him, but leaps over all other thoughts to think on 
 her husband, who is returned. It is the same 
 with souls that love God well ; let them be ever 
 so busy, when the remembrance of God comes 
 near them they lose almost the thought of all 
 things else, so rejoiced are they that this dear 
 remembrance is returned ; and this is a very good 
 sign. 
 
 How is your heart affected towards Jesus Christ, 
 God, and man? Do you place your happiness in 
 him? As bees find pleasure in their honey, and 
 wasps in corrupted things, so good souls seek 
 their happiness in thinking on Jesus Christ, and 
 feel a tender affection towards him ; but the wicked 
 please themselves about vanities. 
 
 How is your heart affected towards the blessed 
 Virgin, the saints, and your good angel? Do you 
 love them ? Have you a special confidence in their 
 patronage? Are you pleased with their pictures, 
 their lives, and their praises? 
 
 As to your tongue : how do you speak of God ? 
 Do you find pleasure in speaking well of him, ac- 
 cording to your condition and ability? Do you 
 love to sing his praises? 
 
 As to works : consider whether you take the 
 exterior glory of God to heart, and are emulous 
 of doinsr something for his honor ; for such as 
 love God love, like David, the adorning of his 
 aouse. 
 
344 A DEVOUT LIFE. 
 
 Can you discover that you have forsaken any 
 affection, or renounced anything for the sake of 
 God? for it is a good sign of love to deprive our- 
 selves of anything in favor of him whom we love. 
 What, then, have you hitherto forsaken for the lovt» 
 of God? 
 
 >^< 
 
 CHAPTER V. 
 
 AN EXAMINATION OF OUR STATE WITH REGARD TO 
 
 OURSELVES. 
 
 HfOW do you love yourself? Do you not love 
 Wk yourself too much for this world? If so, you 
 will desire to live always here and be very solic- 
 itous to establish yourself on this earth ; but if 
 you love yourself for heaven, you will desire, or 
 at least be willing, to depart hence at whatever 
 hour it shall please our Lord. 
 
 Do you observe due order in the love of your- 
 self? For the inordinate love of ourselves is the 
 only thing that will cause our ruin. Now, a well- 
 ordered love requires that we should love the soul 
 more than the body; that we should be more 
 solicitous to acquire virtue than anything else; 
 the we should set a higher estimation on the fa- 
 vor of heaven than on the honor of this low 
 and perishable world. A well-ordered heart will 
 oftener say within itself, "What will the angels 
 say, if I think upon such a thing?" than "What 
 will men say?" 
 
LOVE FOR OURSELVES. 345 
 
 What kind of love have you for your own heart? 
 Are you not willing to serve it in its infirmities? 
 Alas ! you ought to assist it, and procure assist- 
 ance for it, whenever passions torment it, and 
 for this purpose to neglect every other considera- 
 tion. 
 
 What do you esteem yourself before God? 
 Doubtless nothing. It is no great humility in a 
 fly to esteem herself nothing in comparison of a 
 mountain ; nor for a drop of water to hold itself 
 for nothing in comparison of the sea ; nor for a 
 spark of lire to hold itself nothing in respect to 
 the sun ; but humility consists in not esteeming 
 ourselves above others, and in not desiring to be 
 so esteemed by others. How are you disposed 
 in this respect ? 
 
 As to your tongue : Do you not sometimes 
 boast of yourself in one way or another? Do 
 you not flatter yourself in speaking of yourself? 
 
 As to recreation : Do you allow yourself pleasure 
 contrary to your health, — I mean vain or unprofit- 
 able pleasure ; such, for example, as that which 
 prevents you from retiring to bed at a proper hour 
 •and the like ? 
 
346 A DEVOUT LITE. 
 
 CHAPTER VI. 
 
 AN EXAMINATION OF THE STATE OF OUR SOUL TOWARDS OUR 
 NEIGHBOR. 
 
 -YJfHE love of husband and wife ought to be 
 US SW eet and tranquil, constant and persevering, 
 and this principally because the will of God re- 
 quires it. I say the same of the love of our 
 children, our near relations, and our friends, 
 every one according to his rank. 
 
 But, to speak in general, how is your heart 
 affected towards your neighbor? Do you love 
 him from your heart, and for the love ot Uod.' 
 To discern this well you must represent to your- 
 self troublesome and disagreeable persons, for it 
 is among them that we exercise the love ot Uod 
 towards our neighbor, and much more among 
 those who injure us, either by their actions or 
 words Examine well whether your heart be well 
 disposed towards them, or whether you do not find 
 a o-reater repugnance to love them. 
 
 Are you not apt to speak ill of your neighbor, 
 and especiallv of such as do not love you? Do 
 vou refrain from doing evil to your neighbor, 
 either directly or indirectly? Provided you be 
 reasonable, vou will easily perceive it, 
 
AFFECTIONS OF THE SOUL. 347 
 
 CHAPTER VII. 
 
 Kf\ EXAMINATION OF THE AFFECTIONS OF OUR SOUL. 
 
 HAVE thus protracted these points, in the ex- 
 amination of which consists the knowledge of our 
 spiritual advancement ; for the examination of sin 
 is rather for the confession of such as think not 
 seriously of advancing in devotion. 
 
 We must not, however, delay too long on any 
 of these points, but consider gently in what state 
 our heart has been with regard to them, and what 
 considerable faults we have committed. 
 
 But, to abridge the whole, we must reduce the 
 examen to a search into our passions ; and if it be 
 inconvenient to consider every point in particular, 
 as has been said, we may examine in general what 
 have been our dispositions, and how we have be- 
 haved ourselves in our love to God, our neighbor, 
 and ourselves ; in our hatred for our own sins, and 
 for those of others, — for we desire the extirpation 
 of both ; in our desires relating to riches, pleasures, 
 and honors ; in our fear of the dangers of sin, and 
 in that of the loss of our worldly goods, — for we 
 are apt to fear the one too much, and the other too 
 little ; in our hope, placing too much reliance on 
 the world and creatures, and too little on God and 
 things eternal ; in an inordinate sadness, or exces- 
 sive joy for vain things. In a word, we must 
 examine what affections entangle our heart, what 
 passions possess it, in what it has principally 
 
348 A DEVOUT LIFE. 
 
 strayed out of the way ; for by the passions we 
 may judge of the state of the soul, by examining 
 them one after the other ; and, as he that plays on 
 the lute, by touching all the strings finds which 
 are out of tune, and makes them accord either by 
 winding them up, or letting them down ; so, if after 
 having examined the passions of love, hatred, 
 desire, hope, sadness, and joy in our soul, we find 
 them out of tune for that harmony which we desire 
 to make to the greater glory of God, we may ac- 
 cord them by means of his grace, and the counsel 
 of our spiritual director. 
 
 CHAPTER VIII. 
 
 AFFECTIONS TO BE FORMED AFTER THIS EXAMINATION. 
 
 |7JgFTER having quietly considered each point of 
 £& the examination into the state of your soul, 
 you must afterwards proceed to the affections in 
 this manner : — 
 
 1. Return thanks to God for the little amend- 
 ment you may have found in your life since your 
 resolution, and acknowledge that it has been his 
 mercy alone that has wrought it in and for you. 
 
 2. Humble yourself exceedingly before God, 
 acknowledging that, if you have not advanced 
 much, it has been through your own fault, because 
 you have not faithfully, courageously, and con- 
 stantly corresponded with the inspirations, graces, 
 
RENEWING OUR GOOD RESOLUTIONS. 349 
 
 and affections which he has given you in prayer, 
 and at other times. 
 
 3. Promise that you will eternally praise him 
 for the graces which he has bestowed on you, and 
 for having withdrawn you from your evil inclina- 
 tions, to make this little amendment. 
 
 4. Ask pardon for your infidelity and disloyalty 
 in not corresponding with his graces. 
 
 5. Offer him your heart, that he may make him- 
 self the sole master of it. 
 
 6. Beseech him to make you forever faithful to 
 him. 
 
 7. Invoke the saints, the blessed Virgin, your 
 good angel, your holy patron, St. Joseph, and the 
 whole court of heaA r en. 
 
 CHAPTER IX. 
 
 CONSIDERATIONS PROPER TO RENEW OUR GOOD RESOLUTIONS. 
 
 IJJlFTER having made your examination, and 
 ^^ conferred with sunie worthy director concern- 
 ing your defects, and the proper remedies for them, 
 make use of one of the following considerations 
 every day, by way of meditation, employing in it 
 the time of your mental prayer, observing always 
 the same method with regard to the preparation 
 i)tid the affections as you did in the meditations of the 
 first part, by placing yourself first in the presence 
 of God, and then imploring his grace to establish 
 you in his holy love and service. 
 
J50 A DEVOUT LIFE. 
 
 CHAPTER X. 
 
 THE FIRST CONSIDERATION. — THE EXCELLENCE OF OUR SOUL 
 
 IfpOXSIDEB, the worth and excellence of your 
 && immortal soul, which is endued with an 
 understanding capable of knowing, not only this 
 visible world, but also that there are angels, an 
 eternity, a heaven, and a most high sovereign, and 
 ineffable God, and which, moreover, knows the 
 means of living well in this visible world, that she 
 may one day be associated with the angels of 
 heaven, and enjoy God for all eternity. 
 
 Consider, also, that your soul has a will capable 
 of loving God, and cannot hate him in himself. 
 Take a view of your heart, and behold how gener- 
 ous it is ; and that, as bees can never stay upon any 
 corrupt thing, but only stop among the flowers, so 
 no creature can ever satisfy your heart, for it can 
 never rest but in God alone. Recall to your re- 
 membrance the dearest and strongest affections 
 that have hitherto engaged your heart, and judge 
 in truth, whether, in the midst of them, it was not 
 ful of anxious inquietudes, tormenting thoughts, 
 and restless cares. 
 
 Our heart, alas ! runs eagerly in pursuit of 
 creatures, thinking that they will satisfy its desires ; 
 "hut as soon as it has overtaken them it rinds its 
 satisfaction still afar off, God being unwilling that 
 our heart should rind any resting-place, like the 
 dove which went out of Noah's ark, that it may 
 
THE EXCELLENCE OF VIRTUE. 351 
 
 return to himself, from whom it proceeded. Ah ! 
 what natural beauty is there in our heart ! Why, 
 then, do we detain it against its will in the service 
 of creatures? 
 
 Since, then, O soul ! thou art capable of know- 
 ing and loving God, why Avilt thou amuse thyself 
 about anything less than God? Since thou may- 
 est advance thy claim to eternity, why shouldst 
 thou amuse thyself about transitory moments ? It 
 was one of the most sorrowful reflections of the 
 prodigal son that he might have been faring de- 
 liciously at his father's table whilst he was feeding 
 amongst the filthy swine. Since, O my soul ! thou 
 art capable of God, woe be to thee if thou content 
 thyself with anything less than God. 
 
 Elevate your soul cheerfully with this consid- 
 eration : remind her that she is immortal, and 
 worthy of eternity ; animate her with courage on 
 this subject. 
 
 CHAPTER XI. 
 
 THE SECOND CONSIDERATION.— THE EXCELLENCE OF VIRTUE. 
 
 ^KONSIDER that nothing but virtue and devotion 
 ^^ can satisfy your soul in this world. Behold 
 how beautiful they are, and draw a comparison 
 between the virtues and their contrary vices. 
 How amiable is patience, when compared with 
 revenge! Meekness, compared with anger and 
 vexation ! Humility, compared with arrogance and 
 
352 A DEVOUT LIFE. 
 
 ambition ! Liberality, compared with covetousness ! 
 Charity, in comparison with envy ! Sobriety, com- 
 pared with revellings ! For virtues have this 
 admirable quality, that they delight the soul with 
 an incomparable sweetness and satisfaction after 
 we have practised them ; whereas vices leave the 
 soul exceedingly fatigued and disordered. Why, 
 then, do we not endeavor to acquire this satis- 
 faction ? 
 
 With respect to vices, he that has but little of 
 them is uneasy, and he that has more of them is 
 more discontented ; but as for virtues, he that has 
 but a little has already some contentment, which 
 increases as the virtues themselves increase. 
 
 O devout life ! how fair, how lovely, how sweet 
 and delightful art thou ! thou alleviatest our tribu- 
 lations, and addest sweetness to our consolations ; 
 without thee good is evil, and pleasures are full 
 of restlessness, trouble, and deceits. Ah ! he who 
 would know thee well might exclaim, with the 
 Samaritan woman, " Lord ! give me this water ! " — 
 an aspiration frequently used by the holy mother 
 Theresa, and St. Catherine of Genoa, although 
 upon different occasions. 
 
THE EXAMPLES OF THE SAINTS 353 
 
 CHAPTER XII. 
 
 (HE THIRD CONSIDERATION. — THE EXAMPLES OF THE SAINTS. 
 
 ^|50XSIDER the examples of the saints in every 
 ^2) condition of life. What have they not done 
 to devote themselves entirely to the love and ser- 
 vice of God? Look on the invincible resolution 
 of the martyrs ; what torments have they not 
 suffered in defence of the faith? But, above all, 
 behold that innumerable train of holy virgins, 
 whiter than the lilies in purity, fairer than the 
 roses in charity ; of whom, some at twelve, others 
 at thirteen, fifteen, twenty, and twenty-five years 
 of age, have endured a thousand kinds of martyr- 
 dom, rather than renounce their resolution, not 
 only with regard to the profession of their faith, 
 but, also, their protestation of devotion ; some 
 dying rather than forsake their virginity ; others 
 rather than desist from the service of their com- 
 panions in torments, from comforting the aiilicted, 
 and burying the dead. O good God ! what for- 
 titude have they not evinced on these occasions ! 
 
 Consider the unshaken constancy with which so 
 many holy confessors have despised the world ; 
 how invincible have they shown themselves in 
 their resolutions, from which nothing could ever 
 divert them ; they have embraced them without 
 reserve, and practised them without exception. 
 Good God ! what admirable things does St. Austin 
 relate of his holy mother, St. Monica? With 
 
354 A DEVOUT LIFE. 
 
 what constancy did she pursue her determination 
 of serving God, both in marriage and in widow- 
 hood? How admirably does St. Jerome speak of 
 his dear daughter Paula, in the midst of so many 
 oppositions, in the midst of such a variety of acci- 
 dents? What is there that we might not do after 
 such excellent patterns ? They were what we are ; 
 they served the same God, and practised the same 
 virtues ; why, then, should not we do as much, 
 according to our condition and vocation, to pre- 
 serve our resolution and holy protestation? 
 
 :>*K< 
 
 CHAPTER XIII. 
 
 "HE FOURTH CONSIDERATION. — THE LOVE THAT JESUS CHRIST 
 BEARS US. 
 
 gpONSIDER the incomparable love with which 
 *& Jesus Christ our Lord has suffered so much 
 in this world, but especially in the Garden of 
 Olives and upon Mount Calvary, for your sake. 
 By all these pains and sufferings he obtained of 
 God the Father good resolutions and protestations 
 for your heart ; and by the same means he also 
 obtained whatever is necessary to maintain, 
 nourish, strengthen, and fulfil them. O resolu- 
 tion, how precious art thou, being the daughter of 
 such a mother, as is the passion of my Saviour ! 
 Oh, how tenderly ought my soul to cherish thee, 
 sincethouhastbeensodeartoinysweetJesus ! Alas, 
 
THE LOVE THAT JESUS CHRIST BEARS US. 355 
 
 Saviour of my soul ! thou didst die to purchase 
 for me these resolutions. Oh, grant me the grace 
 rather to suffer death than to lose them ! 
 
 Observe, my Philothea, it is certain that the 
 heart of Jesus beheld your heart from the tree of 
 the cross, and, by the love which he bore towards 
 it, obtained for it all the good you shall ever have, 
 and among the rest your resolutions. Yes, Phil- 
 othea, we may all say, with the prophet Jeremias : 
 "O Lord, before I had a being thou didst behold 
 me, and called me by my name" ; since the divine 
 goodness did actually prepare for us all the general 
 and particular means of salvation, and consequent- 
 ly our good resolutions. As a pregnant woman 
 prepares the cradle, the linen, and swathing- 
 clothes, and even a nurse for the child which she 
 hopes to bring forth, although it is not yet in the 
 world ; so our Saviour, who designed to bring you 
 forth to salvation, and make you his child, pre- 
 pared all that was necessary for you upon the 
 tree of the cross : your spiritual cradle, your linen, 
 and swathing-clothes, your nurse, and all that was 
 necessary for your happiness. Such are all those 
 graces by which he seeks to attract your soul and 
 bring it to perfection. 
 
 Ah, my God! how deeply ought we to imprint 
 this thy love in our memory ! Is it possible that 
 
 1 could have been so tenderly beloved by my 
 Saviour as that he should think of me in particular 
 even in all these little occurrences, by which he 
 has drawn me to himself ? How much, then, ought 
 we to love, cherish, and convert them all to our 
 own profit ! O consoling reflection ! the amiable 
 
356 A DEVOUl LIFE. 
 
 heart of God has thought of Philothea, loved hex, 
 and procured her a thousand means of salvation, even 
 as many as if there had been no other souls in the 
 world to think of. As the sun shining upon one 
 place of the earth enlightens it no less than if it 
 shined on no other, so in the very same manner is our 
 Lord solicitous for all his dear children, thinking 
 on each of them as though he had forgotten the 
 rest. "He loved me," says St. Paul, "and deliv- 
 ered himself for me." He says for me alone, as if 
 he had done nothing for the rest. O Philothea! 
 let this sacred truth be imprinted in your soul, in 
 order to cherish and nourish your resolution, which 
 has been so precious to the heart of our Saviour, 
 
 >>*& 
 
 CHAPTER XIV. 
 
 THE FIFTH CONSIDERATION. —THE ETERNAL LOVE OF GOD TOWARDS 
 
 US. 
 
 ||£ONSIDER the eternal love which God has 
 ^) borne towards you : for, before our Lord Jesus 
 Christ, as man, suffered on the cross for you, his 
 divine Majesty, by his omniscience, already foresaw 
 your being, and loved you exceedingly. But 
 when did his love for you begin ? Even when he 
 began to be God. But when did he begin to be 
 God? Never, for he has always been without a 
 beginning or end, so also has he always loved you 
 from all eternity, and in consequence of this love 
 
AFFECTIONS OF OUR SENTIMENTS. 357 
 
 he has prepared for you these graces and favors. 
 Hence, speaking to you as well as others, by the 
 prophet Jeremias, he says, "I have loved thee 
 with an everlasting love, therefore have I drawn 
 thee, taking pity on thee"; and amongst othei 
 things he caused you to make firm resolutions to 
 serve him. 
 
 O God ! what resolutions are these on which 
 thou hast thought and meditated from all eternity ! 
 Ah, how dear and precious should they be to us ! 
 What ought we not to suffer, rather than forget 
 the least of them ! Though the whole world should 
 be destroyed in consequence, yet we must observe 
 them faithfully ; for the whole world is not worth 
 one soul, and a soul is worth nothing without these 
 resolutions. 
 
 CHAPTER XV. 
 
 GENERAL AFFECTIONS ON THE PRECEDING CONSIDERATIONS, AND A 
 CONCLUSION OF THESE EXERCISES. 
 
 tf^jg DEAR resolutions ! fair tree of life, which 
 ^#> God, with his own hand has planted in the 
 midst of my heart, and which my Saviour desires to 
 water with his blood to make thee fruitful : I will 
 rather endure a thousand deaths than suffer any 
 wind of prosperity or adversity to pluck thee up. 
 No; neither vanity, delights, riches, nor tribula- 
 tions, shall ever withdraw me from my design. 
 Alas ! O Lord, it is thou thyself that hast 
 
358 A DEVOUT LIFE. 
 
 planted and eternally preserved in thy father}/ 
 bosom this fair tree for the garden of my heart. 
 Alas ! how many souls are there who have not 
 been favored in this manner ; and how, then, can I 
 ever sufficiently humble myself beneath thy 
 mercy ? 
 
 O fair and holy resolutions ! if I preserve yon 
 you will preserve me ; if you live in my soul, my 
 soul will live in you. Live, then, forever, O reso- 
 lutions, which are eternal in the mercy of God ; 
 live eternally in me, and let me never forsake 
 you! 
 
 After these affections you must consider the 
 particular means necessary to maintain these 
 cherished resolutions, and determine to be faithful 
 in making good use of them ; such as frequent 
 prayer, the sacraments, good works, the amend- 
 ment of your faults discovered in the examination, 
 retrenching the occasions of evil, and following the 
 counsels which shall be given you for this purpose. 
 
 Afterwards, by way of recruiting your strength, 
 make a thousand protestations that you will per- 
 severe in your resolutions ; and as if you held 
 your heart, soul, and will in your hands, dedicate, 
 consecrate, sacrifice, and immolate them to God, 
 protesting never to take them back again, but leave 
 them in the hand of his divine Majesty, to follow 
 on all occasions his holy ordinances. 
 
 Pray to God to renovate you entirely, and to 
 bless and strengthen this your protestation. In- 
 voke the blessed Virgin, your guardian angel, and 
 your holy patron. 
 
 In this disposition of heart go to your spiritual 
 
SENTIMENTS AFTER THIS EXERCISE. 359 
 
 father, and accuse yourself of the principal faults 
 which you may have remarked since your general 
 confession, and, receiving absolution in the same 
 manner as the first time, pronounce and sign your 
 protestation before him; and, in conclusion, unite 
 your renovated heart to its first principle, your 
 Saviour, in the most holy sacrament of the Eu- 
 charist. 
 
 CHAPTER XVI. 
 
 OF OUR SENTIMENTS AFTER THIS EXERCISE. 
 
 5H^X the day on which you have made this reno- 
 
 slsfS vation, and the days immediately following, 
 you ought frequently to repeat from your heart 
 those inflamed words of St. Paul, St. Austin, St. 
 Catherine of Genoa, etc. : "Xo, I am no more my 
 own; whether I live, or whether I die, I am my 
 Saviour's. I have no longer anything of me or 
 mine ; my me is Jesus, and my mine is to be 
 wholly his. O world ! thou art always thyself, 
 and I have hitherto been always myself, but from 
 henceforth I will be myself no more." Xo, we 
 shall be no more ourselves, for we shall have our 
 heart changed, and the world which has so often 
 deceived us sliall be deceived in us ; for, perceiv- 
 ing our change only by degrees, it will think us 
 still Esaus, but we shall rind ourselves to be 
 Jacobs. All these exe n cis( s ought to remain fixed 
 in the heart, and wheD we finish our consideration 
 
360 A DEVOUT LIFE. 
 
 and meditation we must turn gently ana quietly 
 towards our ordinary affairs and conversations, lest 
 the precious liquor of our resolutions should be 
 suddenly spilt ; for it must penetrate through all 
 parts of the soul, without, however, any effort of 
 mind or body. 
 
 CHAPTER XVII. 
 
 AN ANSWER TO TWO OBJECTIONS WHICH MAY BE MADE 
 TO THIS INTRODUCTION. 
 
 TJYHE world will perhaps tell you, Philothea, that 
 <^ s these exercises and advices are so numerous, 
 that he who would practise them must apply him- 
 self to nothing else. Alas ! Philothea, should we 
 do nothing else, we should do enough, since we 
 should do all that we ought to do in this world. 
 But do not }'ou perceive the delusion? If they 
 were all to be necessarily performed every day, 
 they would then, indeed, constitute our whole oc- 
 cupation ; but it is not requisite to perform them 
 otherwise than in their proper time and place, as 
 occasions may present themselves. How many 
 civil laws and regulations there are which must be 
 observed, but it is universally understood that they 
 are to be executed on proper occasions, and no one 
 imagines that they are all to be put in force every 
 day. David was a king charged with the most 
 difficult affairs, yet he performed many more exer- 
 cises than I have prescribed to you. St. Lewis 
 
AN ANSWER TO TWO OBJECTIONS. 361 
 
 was a prince admirable both in war and peace, and 
 one who administered justice, and managed his 
 affairs with the most assiduous attention, yet he 
 heard two masses every day, said vespers and 
 compline with his chaplain, made his meditation, 
 risited hospitals every Friday, confessed and took 
 the discipline, heard sermons frequently, and held 
 very often spiritual conferences ; yet, notwith- 
 standing all this, he never saw an occasion of pro- 
 moting the public good which he did not improve, 
 and diligently put in execution ; and his court was 
 more splendid and nourishing than it had ever 
 been in the time of his predecessors. Perform, 
 then, these exercises as I have marked them out 
 for you, and God will give you sufficient leisure 
 and strength to perform all your other duties, 
 although he should make the sun stand still for 
 you, as he did for Josue. We always do enough 
 when God works with us. 
 
 The world w r ill perhaps say that I suppose, 
 almost throughout the whole work, that Philo- 
 fchea has the gift of mental prayer ; and yet 
 every one has it not ; so that this introduction 
 will not serve for all. It is true J have made 
 this supposition ; it is also true that every one 
 has not this gift ; but it is no less true that al- 
 most all, even the most ignorant, may have it, 
 provided they have good guides, and are will- 
 ing to take as much pains to obtain it as it de- 
 serves. But, should there be some who have 
 not this gift in any degree whatever, which I 
 think almost impossible, a prudent spiritual di- 
 rector will easily supply that defect, by teaching 
 
362 A DEVOUT LIFE. 
 
 them to read, or to hear others read, the consdi- 
 erations included in the meditations with profound 
 and close attention. 
 
 CHAPTER XVIII. 
 
 THE THREE LAST AND PRINCIPAL ADVICES FOR THIS INTRODUCTION. 
 
 'J0MS the first day of every month repeat, after 
 ™&> your meditations, the protestation inserted in 
 the first part, p. 50 ; and at all times protest that 
 you are determined to observe it ; saying, with 
 David, "No, my God, thy justifications I will 
 never forget, for by them thou hast given me 
 life." Ps. cxviii. When you feel any disorder 
 in your soul take your protestation in hand, and, 
 prostrate in the spirit of humility, recite it with 
 }^our whole heart, and you will find great ease 
 and comfort. 
 
 Make an open confession, not of being devout, 
 but of desiring to become devout. Be no\ 
 ashamed to practise those necessary actions 
 which conduct the soul to the love of God. Ac- 
 knowledge frankly that you would rather die 
 than commit a mortal sin ; that you are resolved 
 to frequent the sacraments, and to follow the 
 counsels of your director, though sometimes it 
 may not be necessary to name him ; for this 
 candid profession of our desire to serve God, 
 end of consecrating ourselves entirely to his love, 
 
PRINCIPAL ADVICES. 363 
 
 is very acceptable to his divine Majesty, who 
 commands us not to be ashamed either of him or 
 of his cross. Besides, it presents many proposals 
 and invitations which the world might make to 
 draw us into the contrary way, and oblige us in 
 honor to act according to what we profess. As 
 the philosophers professed themselves philoso- 
 phers, that they might be suffered to live like 
 philosophers ; so we must profess ourselves to 
 be desirous of devotion, that we may be suffered 
 to live devoutly. If any one tell you that you 
 may live devoutly without practising these ad- 
 vices and exercises, answer him mildly, that, 
 your weakness being so great, you stand in need 
 of more help and assistance than others. 
 
 In line, my dearest Philothea, I conjuie you 
 by all that is sacred in heaven and on earth, by 
 the baptism which you have received, by the 
 breasts with which Jesus Christ was nourished, by 
 the charity with whicn ne loved you, and by 
 the bowels of that mercy in which you hope, 
 conllnue to persevere in this blessed enterprise 
 of a devout life, Our days glide away, and 
 death is at the gate. " The trumpet sounds re- 
 treat," says St, Gregory Xazianzen ; "let every 
 man be ready, for judgment is near." St. Syim 
 phoriaus mother, seeing him led to martyrdom, 
 cried after him, "My son ! remember eternal life, 
 look up to heaven, and think upon him who 
 reigns there ; your approaching en it will quickly 
 terminate the short career of this life." My Phi- 
 lothea, I also will say to you. Look up to heaven, 
 and do not forfeit it for this despicable earth t 
 
364 A DEVOUT LIFE. 
 
 look down into hell, and do not cast yourself 
 into it for transitory joys ; look at Jesus Christ, 
 and do not renounce him for the world ; and, 
 when the labors of a devout life seem painful to 
 you, sing with St. Francis : — 
 
 " How sweet are all those momentary toils, 
 Which lead to never-ending heavenly joy ! " 
 
 Live Jesus ! to whom, with the Father and 
 Holy Ghost, be all honor and glory, now and 
 throughout the endless ages of eternity. — Amen. 
 
 ETND« 
 
A CONFERENCE 
 
 SETWEEN AN EMINENT DIVINE OF THE FOURTEENTH CENTURY 
 AND A POOR BEGGAR, ON THE MEANS OF ATTAINING TO CHRIS- 
 TIAN PERFECTION. TRANSLATED FROM THE WORKS OF J. THAU- 
 LERlUS, D.D., PRINTED AT PARIS, 1623. p. 833. 
 
 •JTTHERE was a great divine who prayed, for the 
 d*p space of eight years, that God would vouch- 
 safe to direct him to a man who might show him 
 the way of truth. Xow it happened, on a certain 
 day, whilst he found his soul excited to offer this 
 petition with a more than ordinary fervor, he heard 
 a voice from Heaven, which said to him, K Go out 
 to the church porch, and there thou shalt meet 
 with a man who will teach thee the way of truth." 
 On going thither he found a poor beggar, whose 
 feet were covered with sures, dirt, and mire, and 
 all the clothes on his back not worth three far- 
 things. Having courteously saluted him, he wished 
 him a good morning. To which the beggar re- 
 plied, " I never remember to have had a bad morn- 
 ing." — "God prosper you," said the doctor. 
 "What say you? "said the beggar; "I never was 
 otherwise than prosperous." — "I wish you all 
 happiness," replied the doctor; "but what do you 
 mean by speaking in this manner?" — "Why," 
 said the poor man, "I never was unhappy." — 
 " God bless you," said the doctor ; " explain your- 
 self, for I cannot well understand your meaning." 
 The poor man answered, "That I shall do very 
 
366 A DEVOUT LIFE. 
 
 willingly. You wished me, master doctor, a good 
 morning ; and I answered that I never had a had 
 morning ; for if I am hungry I praise God ; if I 
 suffer cold I praise God ; if it hail, snow, or rain, 
 if the weather be fair 01 foul, I give praise to 
 God ; if I am miserable and despised by all the 
 world, I still give praise to God ; and therefore I 
 never met with a bad morning. You also prayed 
 that God would prosper me ; to which I answered., 
 chat I never was otherwise than prosperous ; for, 
 having learned to live with God, I know for 
 certain that all he does must necessarily be for 
 the best ; and therefore whatever happens to me 
 by his will, or his permission, whether it be 
 pleasant or disagreeable, sweet or bitter,! always 
 receive with joy, as coming from his merciful hand, 
 for the best ; and therefore I never was otherwise 
 than prosperous. You wished me also all happi- 
 ness ; and I, in like manner, replied, that I had 
 never been unhappy ; for I have resolved to adhere 
 to the divine will alone, and have so absolutely 
 relinquished self-will as to will always whatever 
 God wills, and therefore I was never unhappy; 
 for I never desire to have any other will than his, 
 and therefore I resign my will entirely to him." 
 " But what would you say," said the doctor, " if it 
 should be the will of this Lord of majesty to cast 
 you down into the bottomless pit?"— " How," said 
 he, hastily, " cast me down into the bottomless pit ! 
 Why, if he should really do so, I have two arms, — 
 the one of true humility, by which I am united to 
 his most sacred humanity, which I place under 
 him ; the other, which is my right arm of love, bv 
 
A CONFERENCE. 367 
 
 which I am united to his divinity ; and with both 
 I would embrace him so closely, and hold him so 
 firmly, that he would be obliged to go down with 
 me ; and I would much rather choose to be, even 
 jn hell, with God, than in heaven without hiin." 
 From this discourse the doctor learned that true 
 resignation, accompanied with profound humility, 
 is the shortest way to God. Having afterwards 
 asked the beggar, whence he came, he answered, 
 r From God." — "But where," said the doctor, 
 rt did you find God?" — "I found him," said he, 
 "where I forsook all creatures." — "And where or 
 with whom did you leave God?" said the doctor. 
 * r I left him," said he, "with the clean of heart, 
 and amongst men of good will." — "But I pray 
 thee tell me who, or what, art thou." — "I am a 
 king," replied he. The doctor further asking him 
 where his kingdom was, he replied, " My king- 
 dom is in my soul ; for I can govern both my 
 exterior and interior senses so absolutely that all 
 the affections and forces of my soul are in perfect 
 subjection to me ; which kingdom is doubtless 
 more excellent than all the kingdoms of this 
 world." The doctor asked him how he had at- 
 tained to this perfection. He answered, "By 
 silence, meditation, and by tending always to an 
 union with God ; for I could never rest," said he, 
 " in anything less than God ; and now, having found 
 him, I enjoy peace and everlasting rest." 
 
This book is due at the WALTER R. DAVIS LIBRARY on 
 the last date stamped under "Date Due." If not on hold, it may 
 be renewed by bringing it to the library. 
 
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 Form No 513, 
 Rev. 1/84