Introduction to the

Devout Life

St. Francis de Sales
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Preface by the Author

DEAR reader, I request you to read this Preface for your own satisfaction as
well as mine.

The flower-girl Glycera was so skilled in varying the arrangement and
combination of her flowers, that out of the same kinds she produced a great
variety of bouquets; so that the painter Pausias, [1] who sought to rival
the diversity of her art, was brought to a standstill, for he could not vary
his painting so endlessly as Glycera varied her bouquets. Even so the Holy
Spirit of God disposes and arranges the devout teaching which He imparts
through the lips and pen of His servants with such endless variety, that,
although the doctrine is ever one and the same, their treatment of it is
different, according to the varying minds whence that treatment flows.
Assuredly I neither desire, nor ought to write in this book anything but
what has been already said by others before me. I offer you the same
flowers, dear reader, but the bouquet will be somewhat different from
theirs, because it is differently made up.

Almost all those who have written concerning the devout life have had
chiefly in view persons who have altogether quitted the world; or at any
rate they have taught a manner of devotion which would lead to such total
retirement. But my object is to teach those who are living in towns, at
court, in their own households, and whose calling obliges them to a social
life, so far as externals are concerned. Such persons are apt to reject all
attempt to lead a devout life under the plea of impossibility; imagining
that like as no animal presumes to eat of the plant commonly called Palma
Christi, so no one who is immersed in the tide of temporal affairs ought to
presume to seek the palm of Christian piety.

And so I have shown them that, like as the mother-of-pearl lives in the sea
without ever absorbing one drop of salt water; and as near the Chelidonian
Isles springs of sweet water start forth in the midst of the ocean [2] and
as the firemoth [3] hovers in the flames without burning her wings; even so
a true stedfast soul may live in the world untainted by worldly breath,
finding a well-spring of holy piety amid the bitter waves of society, and
hovering amid the flames of earthly lusts without singeing the wings of its
devout life. Of a truth this is not easy, and for that very reason I would
have Christians bestow more care and energy than heretofore on the attempt,
and thus it is that, while conscious of my own weakness, I endeavour by this
book to afford some help to those who are undertaking this noble work with a
generous heart.

It is not however, my own choice or wish which brings this Introduction
before the public. A certain soul, abounding in uprightness and virtue, some
time since conceived a great desire, through God’s Grace, to aspire more
earnestly after a devout life, and craved my private help with this view. I
was bound to her by various ties, and had long observed her remarkable
capacity for this attainment, so I took great pains to teach her, and having
led her through the various exercises suitable to her circumstances and her
aim, I let her keep written records thereof, to which she might have
recourse when necessary. These she communicated to a learned and devout
Religious, who, believing that they might be profitable to others, urged me
to publish them, in which he succeeded the more readily that his friendship
exercised great influence upon my will, and his judgment great authority
over my judgment.

So, in order to make the work more useful and acceptable, I have reviewed
the papers and put them together, adding several matters carrying out my
intentions; but all this has been done with scarce a moment’s leisure.
Consequently you will find very little precision in the work, but rather a
collection of well intentioned instructions, explained in clear intelligible
words, at least that is what I have sought to give. But as to a polished
style, I have not given that a thought, having so much else to do.

I have addressed my instructions to Philothea, [4] as adapting what was
originally written for an individual to the common good of souls. I have
made use of a name suitable to all who seek after the devout life, Philothea
meaning one who loves God. Setting then before me a soul, who through the
devout life seeks after the love of God, I have arranged this Introduction
in five parts, in the first of which I seek by suggestions and exercises to
turn Philothea’s mere desire into a hearty resolution; which she makes after
her general confession, by a deliberate protest, followed by Holy Communion,
in which, giving herself to her Saviour and receiving Him, she is happily
received into His Holy Love. After this, I lead her on by showing her two
great means of closer union with His Divine Majesty; the Sacraments, by
which that Gracious Lord comes to us, and mental prayer, by which He draws
us to Him. This is the Second Part.

In the Third Part I set forth how she should practise certain virtues most
suitable to her advancement, only dwelling on such special points as she
might not find elsewhere, or be able to make out for herself. In the Fourth
Part I bring to light the snares of some of her enemies, and show her how to
pass through them safely and come forth unhurt. And finally, in the Fifth
Part, I lead her apart to refresh herself and take breath, and renew her
strength, so that she may go on more bravely afterwards, and make good
progress in the devout life.

This is a cavilling age, and I foresee that many will say that only
Religious and persons living apart are fit to undertake the guidance of
souls in such special devout ways; that it requires more time than a Bishop
of so important a diocese as mine can spare, and that it must take too much
thought from the important duties with which I am charged.

But, dear reader, I reply with S. Denis that the task of leading souls
towards perfection appertains above all others to Bishops, and that because
their Order is supreme among men, as the Seraphim among Angels, and
therefore their leisure cannot be better spent. The ancient Bishops and
Fathers of the Primitive Church were, to say the least, as devoted to their
duties as we are, yet they did not refuse to undertake the individual
guidance of souls which sought their help, as we see by their epistles;
thereby imitating the Apostles, who, while reaping the universal
world-harvest, yet found time to gather up certain individual sheaves with
special and personal affection. Who can fail to remember that Timothy,
Titus, Philemon, Onesimus, Phekla, Appia, were the beloved spiritual
children of S. Paul, as S. Mark and S. Petronilla were of S. Peter (for
Baronius and Galonius have given learned and absolute proof that S.
Petronilla was not his carnal but spiritual daughter). And is not one of S.
John’s Canonical Epistles addressed to the “elect lady” whom he loved in the
faith?

I grant that the guidance of individual souls is a labour, but it is a
labour full of consolation, even as that of harvesters and grape-gatherers,
who are never so well pleased as when most heavily laden. It is a labour
which refreshes and invigorates the heart by the comfort which it brings to
those who bear it; as is said to be the case with those who carry bundles of
cinnamon in Arabia Felix. It is said that when the tigress finds one of her
young left behind by the hunter in order to delay her while he carries off
the rest of her cubs, she takes it up, however big, without seeming
over-weighted, and speeds only the more swiftly to her lair, maternal love
lightening the load. How much more readily will the heart of a spiritual
father bear the burden of a soul he finds craving after perfection carrying
it in his bosom as a mother her babe, without feeling weary of the precious
burden?

But unquestionably it must be a really paternal heart that can do this, and
therefore it is that the Apostles and their apostolic followers are wont to
call their disciples not merely their children, but, even more tenderly
still, their “little children.”

One thing more, dear reader. It is too true that I who write about the
devout life am not myself devout, but most certainly I am not without the
wish to become so, and it is this wish which encourages me to teach you. A
notable literary man has said that a good way to learn is to study, a better
to listen, and the best to teach. And S. Augustine, writing to the devout
Flora, [5] says, that giving is a claim to receive, and teaching a way to
learn.

Alexander caused the lovely Campaspe, [6] who was so dear to him, to be
painted by the great Apelles, who, by dint of contemplating her as he drew,
so graved her features in his heart and conceived so great a passion for
her, that Alexander discovered it, and, pitying the artist, gave him her to
wife, depriving himself for love of Apelles of the dearest thing he had in
the world, in which, says Pliny, he displayed the greatness of his soul as
much as in the mightiest victory. And so, friendly reader, it seems to me
that as a Bishop, God wills me to frame in the hearts of His children not
merely ordinary goodness, but yet more His own most precious devotion; and
on my part I undertake willingly to do so, as much out of obedience to the
call of duty as in the hope that, while fixing the image in others’ hearts,
my own may haply conceive a holy love; and that if His Divine Majesty sees
me deeply in love, He may give her to me in an eternal marriage. The
beautiful and chaste Rebecca, as she watered Isaac’s camels, was destined to
be his bride, and received his golden earrings and bracelets, and so I rely
on the boundless Goodness of my God, that while I lead His beloved lambs to
the wholesome fountain of devotion, He will take my soul to be His bride,
giving me earrings of the golden words of love, and strengthening my arms to
carry out its works, wherein lies the essence of all true devotion, the
which I pray His Heavenly Majesty to grant to me and to all the children of
His Church that Church to which I would ever submit all my writings,
actions, words, will and thoughts.

ANNECY, S. Magdalene’s Day, 1608.
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[1] 1 Pausias of Sicyon (B.C. 368); see Plin. Hist. Nat. xxxv. 11-40. A
portrait of Glycera, the young flower-girl whom he loved, with a garland of
flowers, was one of his masterpieces. It was called the Stephane-plocos
[??????????????], or garland wreather, and was purchased by L. Lucullus at
Athens for two talents.

[2] These islands are in the Mediterranean Sea, in the Gulf of Lycia.

[3] ??????????

[4] The address to Philothea by name has been omitted, as being somewhat
stiff and stilted, and the term child or daughter used instead, but the
omission in no way alters the sense or application of any sentence.

[5] This is probably the person mentioned as “our most religious daughter
Flora” in S. Augustine’s Treatise “On care to be had for the Dead”,
addressed to his fellow Bishop Paulinus. See Library of the Fathers, S.
Augustine’s Short Treatises, p. 517.2 Plin. Hist. Nat. l. xxv. c. 10.

[6] Plin. Hist. Nat. l. xxv. c. 10.
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CONTENTS.

Preface by the Author . . . v

PART I.

COUNSELS AND PRACTICES SUITABLE FOR THE SOUL’S GUIDANCE FROM THE FIRST
ASPIRATION AFTER A DEVOUT LIFE TO THE POINT WHEN IT ATTAINS A CONFIRMED
RESOLUTION TO FOLLOW THE SAME.

I. What True Devotion is . . . 1 II. The Nature and Excellence of Devotion .
. . 5 III. Devotion is suitable to every Vocation and Profession . . . 8 IV.
The Need of a Guide for those Who Would enter upon and advance in the Devout
Life . . . 11 V. The First Step must be Purifying the Soul . . . 15 VI. The
First Purification, namely, from Mortal Sin . . . 18 VII. The Second
Purification, from all Sinful Affections . . . 20 VIII. How to effect this
Second Purification . . . 22 IX. First Meditation—Of Creation . . . 24 X.
Second Meditation—Of the End for which we were Created . . . 27 XI. Third
Meditation—Of the Gifts of God . . . 30 XII. Fourth Meditation—On Sin . . .
32 XIII. Fifth Meditation—On Death . . . 35 XIV. Sixth Meditation—On
Judgment . . . 38 XV. Seventh Meditation—Of Hell . . . 41 XVI. Eighth
Meditation—On Paradise . . . 43 XVII. Ninth Meditation On the Choice open to
you between Heaven and Hell . . . 45 XVIII. Tenth Meditation—How the Soul
chooses the Devout Life . . . 48 XIX. How to make a General Confession . . .
51 XX. A hearty Protest made with the object of confirming the Soul’s
resolution to serve God, as a conclusion to its Acts of Penitence . . . 53
XXI. Conclusion of this First Purification . . . 56 XXII. The Necessity of
Purging away all tendency to Venial Sins . . . 57 XXIII. It is needful to
put away all Inclination for Useless and Dangerous Things . . . 60 XXIV. All
Evil Inclinations must be purged away . . . 62

PART II.

CONTAINING SUNDRY COUNSELS AS TO UPLIFTING THE SOUL TO GOD IN PRAYER AND THE
USE OF THE SACRAMENTS.

I. The Necessity of Prayer . . . 64 II. A short Method of Meditation. And
first, the Presence of God, the First Point of Preparation . . . 68 III.
Invocation, the Second Point of Preparation . . . 72 IV. The Third Point of
Preparation, representing the Mystery to be meditated to your Imagination .
. . 73 V. Considerations, the Second Part of Meditation . . . 74 VI. The
Third Part of Meditation, Affections and Resolutions . . . 75 VII. The
Conclusion and Spiritual Bouquet . . . 77 VIII. Some Useful Hints as to
Meditation . . . 78 IX. Concerning Dryness in Meditation . . . 81 X. Morning
Prayer . . . 83 XI. Evening Prayer and Examination of Conscience . . . 85
XII. On Spiritual Retirement . . . 87 XIII. Aspirations, Ejaculatory Prayer
and Holy Thoughts . . . 90 XIV. Of Holy Communion, and how to join in it . .
. 98 XV. Of the other Public Offices of the Church . . . 101 XVI. How the
Saints are united to us . . . 103 XVII. How to Hear and Read God’s Word . .
. 105 XVIII. How to receive Inspirations . . . 107 XIX. On Confession . . .
111 XX. Of Frequent Communion . . . 116 XXI. How to Communicate . . . 120

PART III.

CONTAINING COUNSELS CONCERNING THE PRACTICE OF VIRTUE.

I. How to select that which we should chiefly Practise . . . 124 II. The
same Subject continued . . . 131 III. On Patience . . . 136 IV. On Exterior
Humility . . . 142 V. On Interior Humility . . . 147 VI. Humility makes us
rejoice in our own Abjection . . . 153 VII. How to combine due care for a
Good Reputation with Humility . . . 158 VIII. Gentleness towards others and
Remedies against Anger . . . 163 IX. On Gentleness towards Ourselves . . .
169 X. We must attend to the Business of Life carefully, but without
Eagerness or Over-anxiety . . . 173 XI. On Obedience . . . 176 XII. On
Purity . . . 180 XIII. How to maintain Purity . . . 182 XIV. On Poverty of
Spirit amid Riches . . . 185 XV. How to exercise real Poverty, although
actually Rich . . . 188 XVI. How to possess a rich Spirit amid real Poverty
. . . 193 XVII. On Friendship: Evil and Frivolous Friendship . . . 196
XVIII. On Frivolous Attachments . . . 198 XIX. Of Real Friendship . . . 201
XX. Of the Difference between True and False Friendship . . . 205 XXI.
Remedies against Evil Friendships . . . 208 XXII. Further Advice concerning
Intimacies . . . 212 XXIII. On the Practice of Bodily Mortification . . .
215 XXIV. Of Society and Solitude . . . 223 XXV. On Modesty in Dress . . .
227 XXVI. Of Conversation; and, first, how to Speak of God . . . 229 XXVII.
Of Unseemly Words, and the Respect due to Others . . . 231 XXVIII. Of Hasty
Judgments . . . 234 XXIX. On Slander . . . 241 XXX. Further Counsels as to
Conversation . . . 249 XXXI. Of Amusements and Recreations: what are
allowable . . . 252 XXXII. Of Forbidden Amusements . . . 254 XXXIII. Of
Balls, and other Lawful but Dangerous Amusements . . . 255 XXXIV. When to
use such Amusements rightly . . . 259 XXXV. We must be Faithful in Things
Great and Small . . . 260 XXXVI. Of a Well-balanced, Reasonable Mind . . .
264 XXXVII. Of Wishes . . . 267 XXXVIII. Counsels to Married People . . .
270 XXXIX. The Sanctity of the Marriage Bed . . . 280 XL. Counsels to Widows
. . . 281 XLI. One Word to Maidens . . . 289

PART IV.

CONTAINING NEEDFUL COUNSELS CONCERNING SOME ORDINARY TEMPTATIONS.

I. We must not trifle with the Words of worldly Wisdom . . . 290 II. The
need of a Good Courage . . . 294 III. Of Temptations, and the difference
between experiencing them and consenting to them . . . 296 IV. Two striking
illustrations of the same . . . 300 V. Encouragement for the Tempted Soul .
. . 302 VI. When Temptation and Delectation are Sin . . . 304 VII. Remedies
for Great Occasions . . . 307 VIII. How to resist Minor Temptations . . .
310 IX. How to remedy Minor Temptations . . . 311 X. How to strengthen the
Heart against Temptation . . . 313 XI. Anxiety of Mind . . . 315 XII. Of
Sadness and Sorrow . . . 319 XIII. Of Spiritual and Sensible Consolations,
and how to receive them . . . 323 XIV. Of Dryness and Spiritual Barrenness .
. . 333 XV. In Illustration . . . 340

PART V.

CONTAINING COUNSELS AND PRACTICES FOR RENEWING AND CONFIRMING THE SOUL IN
DEVOTION.

I. It is well yearly to renew Good Resolutions by means of the following
Exercises . . . 346 II. Meditation on the Benefit conferred on us by God in
calling us to His Service . . . 348 III. Examination of the Soul as to its
Progress in the Devout Life . . . 351 IV. Examination of the Soul’s
Condition as regards God . . . 354 V. Examination of your Condition as
regards yourself . . . 357 VI. Examination of the Soul’s Condition as
regards our Neighbour . . . 358 VII. Examination as to the Affections of the
Soul . . . 359 VIII. The Affections to be excited after such Examination . .
. 361 IX. Reflections suitable to the renewal of Good Resolutions . . . 362
X. First Consideration—Of the Worth of Souls . . . 363 XI. Second
Consideration—On the Excellence of Virtue . . . 364 XII. The Example of the
Saints . . . 366 XIII. The Love which Jesus Christ bears to us . . . 367
XIV. The Eternal Love of God for us . . . 369 XV. General Affections which
should result from these Considerations, and Conclusion of the Exercise . .
. 370 XVI. The Impressions which should remain after this Exercise . . . 372
XVII. An Answer to Two Objections which may be made to this Book . . . 373
XVIII. Three Important and Final Counsels . . . 375
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PART I. COUNSELS AND PRACTICES SUITABLE FOR THE SOUL’S GUIDANCE FROM THE FIRST
ASPIRATION AFTER A DEVOUT LIFE TO THE POINT WHEN IT ATTAINS A CONFIRMED
RESOLUTION TO FOLLOW THE SAME.
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CHAPTER I. What true Devotion is.

YOU aim at a devout life, dear child, because as a Christian you know that
such devotion is most acceptable to God’s Divine Majesty. But seeing that
the small errors people are wont to commit in the beginning of any under
taking are apt to wax greater as they advance, and to become irreparable at
last, it is most important that you should thoroughly understand wherein
lies the grace of true devotion;—and that because while there undoubtedly is
such a true devotion, there are also many spurious and idle semblances
thereof; and unless you know which is real, you may mistake, and waste your
energy in pursuing an empty, profitless shadow. Arelius was wont to paint
all his pictures with the features and expression of the women he loved, and
even so we all colour devotion according to our own likings and
dispositions. One man sets great value on fasting, and believes himself to
be leading a very devout life, so long as he fasts rigorously, although the
while his heart is full of bitterness;—and while he will not moisten his
lips with wine, perhaps not even with water, in his great abstinence, he
does not scruple to steep them in his neighbour’s blood, through slander and
detraction. Another man reckons himself as devout because he repeats many
prayers daily, although at the same time he does not refrain from all manner
of angry, irritating, conceited or insulting speeches among his family and
neighbours. This man freely opens his purse in almsgiving, but closes his
heart to all gentle and forgiving feelings towards those who are opposed to
him; while that one is ready enough to forgive his enemies, but will never
pay his rightful debts save under pressure. Meanwhile all these people are
conventionally called religious, but nevertheless they are in no true sense
really devout. When Saul’s servants sought to take David, Michal induced
them to suppose that the lifeless figure lying in his bed, and covered with
his garments, was the man they sought; and in like manner many people dress
up an exterior with the visible acts expressive of earnest devotion, and the
world supposes them to be really devout and spiritual-minded, while all the
time they are mere lay figures, mere phantasms of devotion.

But, in fact, all true and living devotion presupposes the love of God;—and
indeed it is neither more nor less than a very real love of God, though not
always of the same kind; for that Love one while shining on the soul we call
grace, which makes us acceptable to His Divine Majesty;—when it strengthens
us to do well, it is called Charity;—but when it attains its fullest
perfection, in which it not only leads us to do well, but to act carefully,
diligently, and promptly, then it is called Devotion. The ostrich never
flies,—the hen rises with difficulty, and achieves but a brief and rare
flight, but the eagle, the dove, and the swallow, are continually on the
wing, and soar high;—even so sinners do not rise towards God, for all their
movements are earthly and earthbound. Well-meaning people, who have not as
yet attained a true devotion, attempt a manner of flight by means of their
good actions, but rarely, slowly and heavily; while really devout men rise
up to God frequently, and with a swift and soaring wing. In short, devotion
is simply a spiritual activity and liveliness by means of which Divine Love
works in us, and causes us to work briskly and lovingly; and just as charity
leads us to a general practice of all God’s Commandments, so devotion leads
us to practise them readily and diligently. And therefore we cannot call him
who neglects to observe all God’s Commandments either good or devout,
because in order to be good, a man must be filled with love, and to be
devout, he must further be very ready and apt to perform the deeds of love.
And forasmuch as devotion consists in a high degree of real love, it not
only makes us ready, active, and diligent in following all God’s Commands,
but it also excites us to be ready and loving in performing as many good
works as possible, even such as are not enjoined upon us, but are only
matters of counsel or inspiration. Even as a man just recovering from
illness, walks only so far as he is obliged to go, with a slow and weary
step, so the converted sinner journeys along as far as God commands him but
slowly and wearily, until he attains a true spirit of devotion, and then,
like a sound man, he not only gets along, but he runs and leaps in the way
of God’s Commands, and hastens gladly along the paths of heavenly counsels
and inspirations. The difference between love and devotion is just that
which exists between fire and flame;—love being a spiritual fire which
becomes devotion when it is fanned into a flame;—and what devotion adds to
the fire of love is that flame which makes it eager, energetic and diligent,
not merely in obeying God’s Commandments, but in fulfilling His Divine
Counsels and inspirations.
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CHAPTER II. The Nature and Excellence of Devotion.

THOSE who sought to discourage the Israelites from going up to the Promised
Land, told them that it was “a land which eateth up the inhabitants
thereof;” [7] that is, that the climate was so unhealthy that the
inhabitants could not live long, and that the people thereof were “men of a
great stature,” who looked upon the new-comers as mere locusts to be
devoured. It is just so, my daughter, that the world runs down true
devotion, painting devout people with gloomy, melancholy aspect, and
affirming that religion makes them dismal and unpleasant. But even as Joshua
and Caleb protested that not only was the Promised Land a fair and pleasant
country, but that the Israelites would take an easy and peaceful possession
thereof, so the Holy Spirit tells us through His Saints, and our Lord has
told us with His Own Lips, that a devout life is very sweet, very happy and
very loveable.

The world, looking on, sees that devout persons fast, watch and pray, endure
injury patiently, minister to the sick and poor, restrain their temper,
check and subdue their passions, deny themselves in all sensual indulgence,
and do many other things which in themselves are hard and difficult. But the
world sees nothing of that inward, heartfelt devotion which makes all these
actions pleasant and easy. Watch a bee hovering over the mountain thyme;—the
juices it gathers are bitter, but the bee turns them all to honey,—and so
tells the worldling, that though the devout soul finds bitter herbs along
its path of devotion, they are all turned to sweetness and pleasantness as
it treads;—and the martyrs have counted fire, sword, and rack but as
perfumed flowers by reason of their devotion. And if devotion can sweeten
such cruel torments, and even death itself, how much more will it give a
charm to ordinary good deeds? We sweeten unripe fruit with sugar, and it is
useful in correcting the crudity even of that which is good. So devotion is
the real spiritual sweetness which takes away all bitterness from
mortifications; and prevents consolations from disagreeing with the soul: it
cures the poor of sadness, and the rich of presumption; it keeps the
oppressed from feeling desolate, and the prosperous from insolence; it
averts sadness from the lonely, and dissipation from social life; it is as
warmth in winter and refreshing dew in summer; it knows how to abound and
how to suffer want; how to profit alike by honour and contempt; it accepts
gladness and sadness with an even mind, and fills men’s hearts with a
wondrous sweetness.

Ponder Jacob’s ladder:—it is a true picture of the devout life; the two
poles which support the steps are types of prayer which seeks the love of
God, and the Sacraments which confer that love; while the steps themselves
are simply the degrees of love by which we go on from virtue to virtue,
either descending by good deeds on behalf of our neighbour or ascending by
contemplation to a loving union with God. Consider, too, who they are who
trod this ladder; men with angels’ hearts, or angels with human forms. They
are not youthful, but they seem to be so by reason of their vigour and
spiritual activity. They have wings wherewith to fly, and attain to God in
holy prayer, but they have likewise feet wherewith to tread in human paths
by a holy gracious intercourse with men; their faces are bright and
beautiful, inasmuch as they accept all things gently and sweetly; their
heads and limbs are uncovered, because their thoughts, affections and
actions have no motive or object save that of pleasing God; the rest of
their bodies is covered with a light shining garment, because while they use
the world and the things of this life, they use all such purely and
honestly, and no further than is needful for their condition—such are the
truly devout. Believe me, dear child, devotion is the sweetest of sweets,
the queen of virtues, the perfection of love. If love is the milk of life,
devotion is the cream thereof; if it is a fruitful plant, devotion is the
blossom; if it is a precious stone, devotion is its brightness; if it is a
precious balm, devotion is its perfume, even that sweet odour which delights
men and causes the angels to rejoice.
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[7] Numb. xiii. 32.
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CHAPTER III. Devotion is suitable to every Vocation and Profession.

WHEN God created the world He commanded each tree to bear fruit after its
kind; [8] and even so He bids Christians,—the living trees of His Church,—to
bring forth fruits of devotion, each one according to his kind and vocation.
A different exercise of devotion is required of each—the noble, the artisan,
the servant, the prince, the maiden and the wife; and furthermore such
practice must be modified according to the strength, the calling, and the
duties of each individual. I ask you, my child, would it be fitting that a
Bishop should seek to lead the solitary life of a Carthusian? And if the
father of a family were as regardless in making provision for the future as
a Capucin, if the artisan spent the day in church like a Religious, if the
Religious involved himself in all manner of business on his neighbour’s
behalf as a Bishop is called upon to do, would not such a devotion be
ridiculous, ill-regulated, and intolerable? Nevertheless such a mistake is
often made, and the world, which cannot or will not discriminate between
real devotion and the indiscretion of those who fancy themselves devout,
grumbles and finds fault with devotion, which is really nowise concerned in
these errors. No indeed, my child, the devotion which is true hinders
nothing, but on the contrary it perfects everything; and that which runs
counter to the rightful vocation of any one is, you may be sure, a spurious
devotion. Aristotle says that the bee sucks honey from flowers without
damaging them, leaving them as whole and fresh as it found them;—but true
devotion does better still, for it not only hinders no manner of vocation or
duty, but, contrariwise, it adorns and beautifies all. Throw precious stones
into honey, and each will grow more brilliant according to its several
colour:—and in like manner everybody fulfils his special calling better when
subject to the influence of devotion:—family duties are lighter, married
love truer, service to our King more faithful, every kind of occupation more
acceptable and better performed where that is the guide.

It is an error, nay more, a very heresy, to seek to banish the devout life
from the soldier’s guardroom, the mechanic’s workshop, the prince’s court,
or the domestic hearth. Of course a purely contemplative devotion, such as
is specially proper to the religious and monastic life, cannot be practised
in these outer vocations, but there are various other kinds of devotion
well-suited to lead those whose calling is secular, along the paths of
perfection. The Old Testament furnishes us examples in Abraham, Isaac and
Jacob, David, Job, Tobias, Sarah, Rebecca and Judith; and in the New
Testament we read of St. Joseph, Lydia and Crispus, who led a perfectly
devout life in their trades:—we have S. Anne, Martha, S. Monica, Aquila and
Priscilla, as examples of household devotion, Cornelius, S. Sebastian, and
S. Maurice among soldiers;—Constantine, S. Helena, S. Louis, the Blessed
Amadaeus, [9] and S. Edward on the throne. And we even find instances of
some who fell away in solitude,—usually so helpful to perfection,—some who
had led a higher life in the world, which seems so antagonistic to it. S.
Gregory dwells on how Lot, who had kept himself pure in the city, fell in
his mountain solitude. Be sure that wheresoever our lot is cast we may and
must aim at the perfect life.
_________________________________________________________________

[8] Gen. i. 12.

[9] It is probable that S. Francis here means to indicate Amadeo IX., Duke
of Savoy, who died 1472.
_________________________________________________________________

CHAPTER IV. The Need of a Guide for those who would enter upon and advance in
the Devout Life.

WHEN Tobias was bidden to go to Rages, he was willing to obey his father,
but he objected that he knew not the way;—to which Tobit answered, “Seek
thee a man which may go with thee:” [10] and even so, daughter, I say to
you, If you would really tread the paths of the devout life, seek some holy
man to guide and conduct you. This is the precept of precepts, says the
devout Avila,—seek as you will you can never so surely discover God’s Will
as through the channel of humble obedience so universally taught and
practised by all the Saints of olden time. When the blessed Teresa read of
the great penances performed by Catherine of Cordova, she desired
exceedingly to imitate them, contrary to the mind of her Confessor, who
forbade her to do the like, and she was tempted to disobey him therein. Then
God spoke to Teresa, saying, “My child, thou art on a good and safe
road:—true, thou seest all this penance, but verily I esteem thy obedience
as a yet greater virtue:”—and thenceforth S. Teresa so greatly loved the
virtue of obedience, that in addition to that due to her superiors, she took
a vow of special obedience to a pious ecclesiastic, pledging herself to
follow his direction and guidance, which proved an inexpressible help to
her. And even so before and after her many pious souls have subjected their
will to God’s ministers in order the better to submit themselves to Him, a
practice much commended by S. Catherine of Sienna in her Dialogues. The
devout Princess S. Elisabeth gave an unlimited obedience to the venerable
Conrad; and one of the parting counsels given by S. Louis to his son ere he
died was, “Confess thyself often,—choose a single-minded, worthy confessor,
who is able wisely to teach thee how to do that which is needful for
thee.” [11] “A faithful friend,” we are told in Holy Scripture, “is a strong
defence, and he that hath found such an one hath found a treasure;” [12] and
again: “A faithful friend is the medicine of life; and they that fear the
Lord shall find him.” [13] These sacred words have chiefly reference, as you
see, to the immortal life, with a view to which we specially need a faithful
friend, who will guide us by his counsel and advice, thereby guarding us
against the deceits and snares of the Evil One:—he will be as a storehouse
of wisdom to us in our sorrows, trials and falls; he will be as a healing
balm to stay and soothe our heart in the time of spiritual sickness,—he will
shield us from evil, and confirm that which is good in us, and when we fall
through infirmity, he will avert the deadly nature of the evil, and raise us
up again.

But who can find such a friend? The Wise Man answers:—“He that feareth the
Lord:” [14] that is to say, the truly humble soul which earnestly desires to
advance in the spiritual life. So, daughter, inasmuch as it concerns you so
closely to set forth on this devout journey under good guidance, do you pray
most earnestly to God to supply you with a guide after His Own Heart, and
never doubt but that He will grant you one who is wise and faithful, even
should He send you an angel from Heaven, as He sent to Tobias.

In truth, your spiritual guide should always be as a heaven-sent angel to
you;—by which I mean that when you have found him, you are not to look upon
him, or trust in him or his wisdom as an ordinary man; but you must look to
God, Who will help you and speak to you through this man, putting into his
heart and mouth that which is needful to you; so that you ought to hearken
as though he were an angel come down from Heaven to lead you thither. Deal
with him in all sincerity and faithfulness, and with open heart; manifesting
alike your good and your evil, without pretence or dissimulation. Thus your
good will be examined and confirmed, and your evil corrected and
remedied;—you will be soothed and strengthened in trouble, moderated and
regulated in prosperity. Give your guide a hearty confidence mingled with
sacred reverence, so that reverence in no way shall hinder your confidence,
and confidence nowise lessen your reverence: trust him with the respect of a
daughter for her father; respect him with the confidence of a son in his
mother. In a word, such a friendship should be strong and sweet; altogether
holy, sacred, divine and spiritual. And with such an aim, choose one among a
thousand, Avila says;—and I say among ten thousand, for there are fewer than
one would think capable of this office. He must needs be full of love, of
wisdom and of discretion; for if either of these three be wanting there is
danger. But once more I say, ask such help of God, and when you have found
it, bless His Holy Name; be stedfast, seek no more, but go on simply, humbly
and trustfully, for you are safe to make a prosperous journey.
_________________________________________________________________

[10] Tob. v. 3.

[11] “Confesse-toi souvent, eslis un confesseur idoine, qui soit prudhomme,
et qui te puisse seurement enseigner a faire les choses qui te seront
necessaires.”

[12] Ecclus. vi. 14.

[13] Ecclus. v. 16.

[14] Ecclus. vi. 17.
_________________________________________________________________

CHAPTER V. The First Step must be Purifying the Soul.

“THE flowers appear on the earth,” [15] says the Heavenly Bridegroom, and
the time for pruning and cutting is come. And what, my child, are our
hearts’ flowers save our good desires? Now, so soon as these begin to
appear, we need the pruning-hook to cut off all dead and superfluous works
from our conscience. When the daughter of a strange land was about to
espouse an Israelite, the law commanded her to put off the garment of her
captivity, to pare her nails, and to shave her head; [16] even so the soul
which aims at the dignity of becoming the spouse of Christ, must put off the
old man, and put on the new man, forsaking sin: moreover, it must pare and
shave away every impediment which can hinder the Love of God. The very first
step towards spiritual health is to be purged from our sinful humours. S.
Paul received perfect purification instantaneously, and the like grace was
conferred on S. Magdalene, S. Catherine of Genoa, S. Pelagia, and some
others, but this kind of purgation is as miraculous and extraordinary in
grace as the resurrection of the dead in nature, nor dare we venture to
aspire to it. The ordinary purification, whether of body or soul, is only
accomplished by slow degrees, step by step, gradually and painfully.

The angels on Jacob’s ladder had wings, yet nevertheless they did not fly,
but went in due order up and down the steps of the ladder. The soul which
rises from out of sin to a devout life has been compared to the dawn, which
does not banish darkness suddenly, but by degrees. That cure which is
gradually effected is always the surest; and spiritual maladies, like those
of the body, are wont to come on horseback and express, while they depart
slowly and on foot. So that we must needs be brave and patient, my daughter,
in this undertaking. It is a woeful thing to see souls beginning to chafe
and grow disheartened because they find themselves still subject to
imperfection after having made some attempt at leading a devout life, and
well-nigh yielding to the temptation to give up in despair and fall back;
but, on the other hand, there is an extreme danger surrounding those souls
who, through the opposite temptation, are disposed to imagine themselves
purified from all imperfection at the very outset of their purgation; who
count themselves as full-grown almost before they are born, and seek to fly
before they have wings. Be sure, daughter, that these are in great danger of
a relapse through having left their physician too soon. “It is but lost
labour to rise up early and late take rest,” unless the Lord prosper all we
do.

The work of the soul’s purification neither may nor can end save with life
itself;—do not then let us be disheartened by our imperfections,—our very
perfection lies in diligently contending against them, and it is impossible
so to contend without seeing them, or to overcome without meeting them face
toe face. Our victory does not consist in being insensible to them, but in
not consenting to them. Now to be afflicted by our imperfections is
certainly not to consent thereto, and for the furtherance of humility it is
needful that we sometimes find ourselves worsted in this spiritual battle,
wherein, however, we shall never be conquered until we lose either life or
courage. Moreover, imperfections and venial sins cannot destroy our
spiritual life, which is only to be lost through mortal sin; consequently we
have only need to watch well that they do not imperil our courage. David
continually asks the Lord to strengthen his heart against cowardice and
discouragement; and it is our privilege in this war that we are certain to
vanquish so long as we are willing to fight.
_________________________________________________________________

[15] Cant. ii. 12.

[16] Deut. xxi. 12.
_________________________________________________________________

CHAPTER VI. The First Purification, namely, from Mortal Sin.

THE first purification to be made is from sin;—the means whereby to make it,
the sacrament of penance. Seek the best confessor within your reach, use one
of the many little books written in order to help the examination of
conscience. [17] Read some such book carefully, examining point by point
wherein you have sinned, from the first use of your reason to the present
time. And if you mistrust your memory, write down the result of your
examination. Having thus sought out the evil spots in your conscience,
strive to detest them, and to reject them with the greatest abhorrence and
contrition of which your heart is capable;—bearing in mind these four
things:—that by sin you have lost God’s Grace, rejected your share in
Paradise, accepted the pains of Hell, and renounced God’s Eternal Love. You
see, my child, that I am now speaking of a general confession of your whole
life, which, while I grant it is not always necessary, I yet believe will be
found most helpful in the beginning of your pursuit after holiness, and
therefore I earnestly advise you to make it. Not unfrequently the ordinary
confessions of persons leading an everyday life are full of great faults,
and that because they make little or no preparation, and have not the
needful contrition. Owing to this deficiency such people go to confession
with a tacit intention of returning to their old sins, inasmuch as they will
not avoid the occasions of sin, or take the necessary measures for amendment
of life, and in all such cases a general confession is required to steady
and fix the soul. But, furthermore, a general confession forces us to a
clearer selfknowledge, kindles a wholesome shame for our past life, and
rouses gratitude for God’s Mercy, Which has so long waited patiently for
us;—it comforts the heart, refreshes the spirit, excites good resolutions,
affords opportunity to our spiritual Father for giving the most suitable
advice, and opens our hearts so as to make future confessions more
effectual. Therefore I cannot enter into the subject of a general change of
life and entire turning to God, by means of a devout life, without urging
upon you to begin with a general confession.
_________________________________________________________________

[17] S. Francis suggests Grenada, Bruno, Arias, Augez, authors little known
now, though we have the substance of their teaching in numerous valuable
helps for those who are preparing for confession: such as “Pardon through
the Precious Blood,” “Helps for Confirmation and First Communion” (Masters),
“Manual for Confession,” “Repentance,” (Rev. T. T. Carter), “Hints to
Penitents” (Palmer), Brett’s “Guide to Faith and Piety,” Crake’s “Bread of
Life” (Mowbray), “Paradise of the Christian Soul,” etc.
_________________________________________________________________

CHAPTER VII. The Second Purification, from all Sinful Affections.

ALL the children of Israel went forth from the land of Egypt, but not all
went forth heartily, and so, when wandering in the desert, some of them
sighed after the leeks and onions,—the fleshpots of Egypt. Even so there are
penitents who forsake sin, yet without forsaking their sinful affections;
that is to say, they intend to sin no more, but it goes sorely against them
to abstain from the pleasures of sin;—they formally renounce and forsake
sinful acts, but they turn back many a fond lingering look to what they have
left, like Lot’s wife as she fled from Sodom. They are like a sick man who
abstains from eating melon when the doctor says it would kill him, but who
all the while longs for it, talks about it, bargains when he may have it,
would at least like just to sniff the perfume, and thinks those who are free
to eat of it very fortunate. And so these weak cowardly penitents abstain
awhile from sin, but reluctantly;—they would fain be able to sin without
incurring damnation;—they talk with a lingering taste of their sinful deeds,
and envy those who are yet indulging in the like. Thus a man who has
meditated some revenge gives it up in confession, but soon after he is to be
found talking about the quarrel, averring that but for the fear of God he
would do this or that; complaining that it is hard to keep the Divine rule
of forgiveness; would to God it were lawful to avenge one’s self! Who can
fail to see that even if this poor man is not actually committing sin, he is
altogether bound with the affections thereof, and although he may have come
out of Egypt, he yet hungers after it, and longs for the leeks and onions he
was wont to feed upon there! It is the same with the woman who, though she
has given up her life of sin, yet takes delight in being sought after and
admired. Alas! of a truth, all such are in great peril.

Be sure, my daughter, that if you seek to lead a devout life, you must not
merely forsake sin; but you must further cleanse your heart from all
affections pertaining to sin; for, to say nothing of the danger of a
relapse, these wretched affections will perpetually enfeeble your mind, and
clog it, so that you will be unable to be diligent, ready and frequent in
good works, wherein nevertheless lies the very essence of all true devotion.
Souls which, in spite of having forsaken sin, yet retain such likings and
longings, remind us of those persons who, without being actually ill, are
pale and sickly, languid in all they do, eating without appetite, sleeping
without refreshment, laughing without mirth, dragging themselves about
rather than walking briskly. Such souls as I have described lose all the
grace of their good deeds, which are probably few and feeble, through their
spiritual languor.
_________________________________________________________________

CHAPTER VIII. How to effect this Second Purification.

THE first inducement to attain this second purification is a keen and lively
apprehension of the great evils resulting from sin, by means of which we
acquire a deep, hearty contrition. For just as contrition, (so far as it is
real,) however slight, when joined to the virtue of the Sacraments, purges
away sin; so, when it becomes strong and urgent, it purges away all the
affections which cling around habits of sin. A moderate, slight hatred makes
men dislike its object and avoid his society; but when a violent, mortal
hatred exists, they not only abhor and shun the person who excites it, but
they loathe him, they cannot endure the approach of his relations or
connexions, nor even his likeness or anything that concerns him. Just so
when a penitent only hates sin through a weakly although real contrition, he
will resolve to avoid overt acts of sin; but when his contrition is strong
and hearty, he will not merely abhor sin, but every affection, every link
and tendency to sin. Therefore, my daughter, it behoves us to kindle our
contrition and repentance as much as we possibly can, so that it may reach
even to the very smallest appearance of sin. Thus it was that the Magdalen,
when converted, so entirely lost all taste for her past sin and its
pleasures, that she never again cast back one thought upon them; and David
declared that he hated not only sin itself, but every path and way which led
thereto. This it is which is that “renewing of the soul” which the same
Prophet compares to the eagle’s strength. [18]

Now, in order to attain this fear and this contrition, you must use the
following meditations carefully; for if you practise them stedfastly, they
(by God’s Grace) will root out both sin and its affections from your heart.
It is to that end that I have prepared them: do you use them one after
another, in the order in which they come, only taking one each day, and
using that as early as possible, for the morning is the best time for all
spiritual exercises;—and then you will ponder and ruminate it through the
day. If you have not as yet been taught how to meditate, you will find
instructions to that purpose in the Second Part.
_________________________________________________________________

[18] Ps. ciii. 5, Bible version.
_________________________________________________________________

CHAPTER IX. FIRST MEDITATION.

Of Creation.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.

Considerations.

1. Consider that but a few years since you were not born into the world, and
your soul was as yet non-existent. Where wert thou then, O my soul? the
world was already old, and yet of thee there was no sign.

2. God brought you out of this nothingness, in order to make you what you
are, not because He had any need of you, but solely out of His Goodness.

3. Consider the being which God has given you; for it is the foremost being
of this visible world, adapted to live eternally, and to be perfectly united
to God’s Divine Majesty.

Affections and Resolutions.

1. Humble yourself utterly before God, saying with the Psalmist, O Lord, I
am nothing in respect of Thee—what am I, that Thou shouldst remember me? O
my soul, thou wert yet lost in that abyss of nothingness, if God had not
called thee forth, and what of thee in such a case?

2. Give God thanks. O Great and Good Creator, what do I not owe Thee, Who
didst take me from out that nothingness, by Thy Mercy to make me what I am?
How can I ever do enough worthily to praise Thy Holy Name, and render due
thanks to Thy Goodness?

3. Confess your own shame. But alas, O my Creator, so far from uniting
myself to Thee by a loving service, I have rebelled against Thee through my
unruly affections, departing from Thee, and giving myself up to sin, and
ignoring Thy Goodness, as though Thou hadst not created me.

4. Prostrate thyself before God. O my soul, know that the Lord He is thy
God, it is He that hath made thee, and not thou thyself. O God, I am the
work of Thy Hands; henceforth I will not seek to rest in myself, who am
nought. Wherein hast thou to glory, who art but dust and ashes? how canst
thou, a very nothing, exalt thyself? In order to my own humiliation, I will
do such and such a thing,—I will endure such contempt:—I will alter my ways
and henceforth follow my Creator, and realise that I am honoured by His
calling me to the being He has given; I will employ it solely to obey His
Will, by means of the teaching He has given me, of which I will inquire more
through my spiritual Father.

Conclusion.

1. Thank God. Bless the Lord, O my soul, and praise His Holy Name with all
thy being, because His Goodness called me forth from nothingness, and His
Mercy created me.

2. Offer. O my God, I offer Thee with all my heart the being Thou hast given
me, I dedicate and consecrate it to Thee.

3. Pray. O God, strengthen me in these affections and resolutions. Dear
Lord, I commend me, and all those I love, to Thy neverfailing Mercy. OUR
FATHER, etc.

At the end of your meditation linger a while, and gather, so to say, a
little spiritual bouquet from the thoughts you have dwelt upon, the sweet
perfume whereof may refresh you through the day.
_________________________________________________________________

CHAPTER X. SECOND MEDITATION

Of the End for which we were Created.

Preparation.

1. PLACE yourself before God. 2. Ask Him to inspire your heart.

Considerations.

1. God did not bring you into the world because He had any need of you,
useless as you are; but solely that He might show forth His Goodness in you,
giving you His Grace and Glory. And to this end He gave you understanding
that you might know Him, memory that you might think of Him, a will that you
might love Him, imagination that you might realise His mercies, sight that
you might behold the marvels of His works, speech that you might praise Him,
and so on with all your other faculties.

2. Being created and placed in the world for this intent, all contrary
actions should be shunned and rejected, as also you should avoid as idle and
superfluous whatever does not promote it.

2. Consider how unhappy they are who do not think of all this,—who live as
though they were created only to build and plant, to heap up riches and
amuse themselves with trifles.

Affections and Resolutions.

1. Humble yourself in that hitherto you have so little thought upon all
this. Alas, my God, of what was I thinking when I did not think of Thee?
what did I remember when I forgot Thee? what did I love when I loved Thee
not? Alas, when I ought to have been feeding on the truth, I was but filling
myself with vanity, and serving the world, which was made to serve me.

2. Abhor your past life. I renounce ye, O vain thoughts and useless
cogitations, frivolous and hateful memories: I renounce all worthless
friendships, all unprofitable efforts, and miserably ungrateful
self-indulgence, all pitiful compliances.

3. Turn to God. Thou, my God and Saviour shalt henceforth be the sole object
of my thoughts; no more will I give my mind to ideas which are displeasing
to Thee. All the days of my life I will dwell upon the greatness of Thy
Goodness, so lovingly poured out upon me. Thou shalt be henceforth the
delight of my heart, the resting-place of all my affections. From this time
forth I will forsake and abhor the vain pleasures and amusements, the empty
pursuits which have absorbed my time;—the unprofitable ties which have bound
my heart I will loosen henceforth, and to that end I will use such and such
remedies.

Conclusion.

1. Thank God, Who has made you for so gracious an end. Thou hast made me, O
Lord, for Thyself, that I may eternally enjoy the immensity of Thy Glory;
when shall I be worthy thereof, when shall I know how to bless Thee as I
ought?

2. Offer. O Dearest Lord, I offer Thee all my affections and resolutions,
with my whole heart and soul.

3. Pray. I entreat Thee, O God, that Thou wouldest accept my desires and
longings, and give Thy Blessing to my soul, to enable me to fulfil them,
through the Merits of Thy Dear Son’s Precious Blood shed upon the Cross for
me. OUR FATHER, etc. Gather your little spiritual bouquet.
_________________________________________________________________

CHAPTER XI. THIRD MEDITATION.

Of the Gifts of God.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.

Considerations.

1. Consider the material gifts God has given you—your body, and the means
for its preservation; your health, and all that maintains it; your friends
and many helps. Consider too how many persons more deserving than you are
without these gifts; some suffering in health or limb, others exposed to
injury, contempt and trouble, or sunk in poverty, while God has willed you
to be better off.

2. Consider the mental gifts He has given you. Why are you not stupid,
idiotic, insane like many you wot of? Again, God has favoured you with a
decent and suitable education, while many have grown up in utter ignorance.

3. Further, consider His spiritual gifts. You are a child of His Church, God
has taught you to know Himself from your youth. How often has He given you
His Sacraments? what inspirations and interior light, what reproofs, He has
given to lead you aright; how often He has forgiven you, how often delivered
you from occasions of falling; what opportunities He has granted for your
soul’s progress! Dwell somewhat on the detail, see how Loving and Gracious
God has been to you.

Affections and Resolutions.

1. Marvel at God’s Goodness. How good He has been to me, how abundant in
mercy and plenteous in loving-kindness! O my soul, be thou ever telling of
the great things the Lord has done for thee!

2. Marvel at your own ingratitude. What am I, Lord, that Thou rememberest
me? How unworthy am I! I have trodden Thy Mercies under root, I have abused
Thy Grace, turning it against Thy very Self; I have set the depth of my
ingratitude against the deep of Thy Grace and Favour.

3. Kindle your gratitude. O my soul, be no more so faithless and disloyal to
thy mighty Benefactor! How should not my whole soul serve the Lord, Who has
done such great things in me and for me?

4. Go on, my daughter, to refrain from this or that material indulgence; let
your body be wholly the servant of God, Who has done so much for it: set
your soul to seek Him by this or that devout practice suitable thereto. Make
diligent use of the means provided by the Church to help you to love God and
save your soul. Resolve to be constant in prayer and seeking the Sacraments,
in hearing God’s Word, and in obeying His inspirations and counsels.

Conclusion.

1. Thank God for the clearer knowledge He has given you of His benefits and
your own duty.

2. Offer your heart and all its resolutions to Him.

3. Ask Him to strengthen you to fulfil them faithfully by the Merits of the
Death of His Son. OUR FATHER, etc. Gather the little spiritual bouquet.
_________________________________________________________________

CHAPTER XII. FOURTH MEDITATION.

On Sin.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.

Considerations.

1. Consider how long it is since you first began to commit sin, and how
since that first beginning sin has multiplied in your heart; how every day
has added to the number of your sins against God, against yourself and
against your neighbour, by deed, word, thought and desire.

2. Consider your evil tendencies, and how far you have followed them. These
two points will show you that your sins are more in number than the hairs of
your head, or the sand on the seashore.

3. Apart from sin, consider your ingratitude towards God, which is in itself
a sin enfolding all the others, and adding to their enormity: consider the
gifts which God has given you, and which you have turned against the Giver;
especially the inspirations you have neglected, and the promptings to good
which you have frustrated. Review the many Sacraments you have received, and
see where are their fruits. Where are the precious jewels wherewith your
Heavenly Bridegroom decked you? with what preparation have you received
them? Reflect upon the ingratitude with which, while God sought to save you,
you have fled from Him and rushed upon destruction.

Affections and Resolutions.

1. Humble yourself in your wretchedness. O my God, how dare I come before
Thine Eyes? I am but a corrupt being, a very sink of ingratitude and
wickedness. Can it be that I have been so disloyal, that not one sense, not
one faculty but has been sullied and stained;—not one day has passed but I
have sinned before Thee? Was this a fitting return for all my Creator’s
gifts, for my Redeemer’s Blood?

2. Ask pardon;—throw yourself at the Lord’s Feet as the prodigal son, as the
Magdalene, as the woman convicted of adultery. Have mercy, Lord, on me a
sinner! O Living Fountain of Mercy, have pity on me, unworthy as I am.

3. Resolve to do better. Lord, with the help of Thy Grace I will never again
give myself up to sin. I have loved it too well;—henceforth I would abhor it
and cleave to Thee. Father of Mercy, I would live and die to Thee.

4. In order to put away past sin, accuse yourself bravely of it, let there
not be one sinful act which you do not bring to light.

5. Resolve to make every effort to tear up the roots of sin from your heart,
especially this and that individual sin which troubles you most.

6. In order to do this, resolve stedfastly to follow the advice given you,
and never think that you have done enough to atone for your past sin.

Conclusion.

1. Thank God for having waited till now for you, and for rousing these good
intentions in your heart. 2. Offer Him all your heart to carry them to good
effect. 3. Pray that He would strengthen you.
_________________________________________________________________

CHAPTER XIII. FIFTH MEDITATION.

Of Death.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask His Grace. 3. Suppose
yourself to be on your deathbed, in the last extremity, without the smallest
hope of recovery.

Considerations.

1. Consider the uncertainty as to the day of your death. One day your soul
will quit this body—will it be in summer or winter? in town or country? by
day or by night? will it be suddenly or with warning? will it be owing to
sickness or an accident? will you have time to make your last confession or
not? will your confessor or spiritual father be at hand or will he not?
Alas, of all these things we know absolutely nothing: all that we do know is
that die we shall, and for the most part sooner than we expect.

2. Consider that then the world is at end as far as you are concerned, there
will be no more of it for you, it will be altogether overthrown for you,
since all pleasures, vanities, worldly joys, empty delights will be as a
mere fantastic vision to you. Woe is me, for what mere trifles and
unrealities I have ventured to offend my God? Then you will see that what we
preferred to Him was nought. But, on the other hand, all devotion and good
works will then seem so precious and so sweet:—Why did I not tread that
pleasant path? Then what you thought to be little sins will look like huge
mountains, and your devotion will seem but a very little thing.

3. Consider the universal farewell which your soul will take of this world.
It will say farewell to riches, pleasures, and idle companions; to
amusements and pastimes, to friends and neighbours, to husband, wife and
child, in short to all creation. And lastly it will say farewell to its own
body, which it will leave pale and cold, to become repulsive in decay.

4. Consider how the survivors will hasten to put that body away, and hide it
beneath the earth—and then the world will scarce give you another thought,
or remember you, any more than you have done to those already gone. “God
rest his soul!” men will say, and that is all. O death, how pitiless, how
hard thou art!

5. Consider that when it quits the body the soul must go at once to the
right hand or the left. To which will your soul go? what side will it take?
none other, be sure, than that to which it had voluntarily drawn while yet
in this world.

Affections and Resolutions.

1. Pray to God, and throw yourself into His Arms. O Lord, be Thou my stay in
that day of anguish! May that hour be blessed and favourable to me, if all
the rest of my life be full of sadness and trial.

2. Despise the world. Forasmuch as I know not the hour in which I must quit
the world, I will not grow fond of it. O dear friends, beloved ones of my
heart, be content that I cleave to you only with a holy friendship which may
last for ever; why should I cling to you with a tie which must needs be
broken?

I will prepare for the hour of death and take every precaution for its
peaceful arrival; I will thoroughly examine into the state of my conscience,
and put in order whatever is wanting.

Conclusion.

Thank God for inspiring you with these resolutions: offer them to His
Majesty: intreat Him anew to grant you a happy death by the Merits of His
Dear Son’s Death. Ask the prayers of the Blessed Virgin and the Saints. OUR
FATHER, etc.

Gather a bouquet of myrrh.
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CHAPTER XIV. SIXTH MEDITATION.

On Judgment.

Preparation.

1. PLACE yourself in the Presence of God. 2. Intreat Him to inspire you.

Considerations.

1. When the time comes which God has appointed for the end of this world,
and after many terrible signs and warnings, which will overwhelm men with
fear,—the whole earth will be destroyed, and nothing then left.

2. Afterwards, all men, save those already risen, shall rise from the dead,
and at the voice of the Archangel appear in the valley of Jehoshaphat. But
alas, with what divers aspects! for some will be glorious and shining,
others horrible and ghastly.

3. Consider the majesty with which the Sovereign Judge will appear
surrounded by all His Saints and Angels; His Cross, the Sign of Grace to the
good and of terror to the evil, shining brighter than the sun.

4. This Sovereign Judge will with His awful word, instantly fulfilled,
separate the evil and the good, setting the one on His Right Hand, the other
on His Left—an eternal separation, for they will never meet again.

5. This separation made, the books of conscience will be opened, and all men
will behold the malice of the wicked, and how they have contemned God; as
also the penitence of the good, and the results of the grace they received.
Nothing will be hid. O my God, what confusion to the one, what rejoicing to
the other! Consider the final sentence of the wicked. “Depart from Me, ye
cursed, into everlasting fire, prepared for the devil and his angels.” Dwell
upon these awful words. “Go,” He says—for ever discarding these wretched
sinners, banishing them for ever from His Presence. He calls them
“cursed:” O my soul, what a curse: a curse involving all other maledictions,
all possible evil, an irrevocable curse, including all time and eternity;
condemning them to everlasting fire. Think what that eternity of suffering
implies.

6. Then consider the sentence of the good. “Come,” the Judge says—O blessed
loving word with which God draws us to Himself and receives us in His Bosom.
“Blessed of My Father”—O blessing above all blessings! “inherit the Kingdom
prepared for you from the beginning of the world.” O my God, and that
Kingdom will know no end!

Affections and Resolutions.

1. Tremble, my soul, at the thought. O God, who will be my stay in that hour
when the pillars of the earth are shaken?

2. Abhor your sins, which alone can cause you to be lost when that fearful
day comes. Surely I will judge myself now, that I be not judged;—I will
examine my conscience, accuse, condemn, punish myself, that the Judge may
not condemn me then. I will confess my faults, and follow the counsels given
me.

Conclusion.

Thank God for having given you means of safety in that terrible Day, and
time for repentance. Offer Him your heart, and ask for grace to use it well.
OUR FATHER, etc.

Gather your bouquet.
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CHAPTER XV. SEVENTH MEDITATION.

Of Hell.

Preparation.

1. PLACE yourself in God’s Presence.2. Humble yourself, and ask His Aid.3.
Picture to yourself a dark city, reeking with the flames of sulphur and
brimstone, inhabited by citizens who cannot get forth.

Considerations.

1. Even so the lost are plunged in their infernal abyss;—suffering
indescribable torture in every sense and every member; and that because
having used their members and senses for sin, it is just that through them
they should suffer now. Those eyes which delighted in impure vicious sights,
now behold devils; the ears which took pleasure in unholy words, now are
deafened with yells of despair;—and so on with the other senses. 2. Beyond
all these sufferings, there is one greater still, the privation and pain of
loss of God’s Glory, which is for ever denied to their vision. If Absalom
cared not to be released from exile, if he might not see his father’s face,
[19] how much sorer will it be to be deprived for ever of the blessed vision
of God?

3. Consider how insupportable the pains of Hell will be by reason of their
eternal duration. If the irritating bite of an insect, or the restlessness
of fever, makes an ordinary night seem so long and tedious, how terrible
will the endless night of eternity be, where nought will be found save
despair, blasphemy and fury!

Affections and Resolutions.

1. Read the Prophet’s descriptions of the terrors of the Lord, [20] and ask
your soul whether it can face them—whether you can bear to lose your God for
ever?

2. Confess that you have repeatedly deserved to do so. Resolve henceforth to
act differently, and to rescue yourself from this abyss. Resolve on distinct
definite acts by which you may avoid sin, and thereby eternal death.

Give thanks, offer yourself, pray.
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[19] 2 Sam. xiv. 32.

[20] Isa. xxxiii. 14. “Who among us shall dwell with the devouring fire? who
among us shall dwell with everlasting burnings?”
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CHAPTER XVI. EIGHTH MEDITATION.

On Paradise.

Preparation.

1. PLACE yourself in the Presence of God.2. Invoke His Aid.

Considerations.

1. Represent to yourself a lovely calm night, when the heavens are bright
with innumerable stars: add to the beauty of such a night the utmost beauty
of a glorious summer’s day,—the sun’s brightness not hindering the clear
shining of moon or stars, and then be sure that it all falls immeasurably
short of the glory of Paradise. O bright and blessed country, O sweet and
precious place!

2. Consider the beauty and perfection of the countless inhabitants of that
blessed country;—the millions and millions of angels, Cherubim and Seraphim;
the glorious company of Apostles, martyrs, confessors, virgins, and saints.
O blessed company, any one single member of which surpasses all the glory of
this world, what will it be to behold them all, to sing with them the sweet
Song of the Lamb? They rejoice with a perpetual joy, they share a bliss
unspeakable, and unchangeable delights.

3. Consider how they enjoy the Presence of God, Who fills them with the
richness of His Vision, which is a perfect ocean of delight; the joy of
being for ever united to their Head. They are like happy birds, hovering and
singing for ever within the atmosphere of divinity, which fills them with
inconceivable pleasures. There each one vies without jealousy in singing the
praises of the Creator. “Blessed art Thou for ever, O Dear and Precious Lord
and Redeemer, Who dost so freely give us of Thine Own Glory,” they cry; and
He in His turn pours out His ceaseless Blessing on His Saints. “Blessed are
ye,—Mine own for ever, who have served Me faithfully, and with a good
courage.”

Affections and Resolutions.

1. Admire and rejoice in the Heavenly Country; the glorious and blessed New
Jerusalem.

2. Reprove the coldness of your own heart for having hitherto so little
sought after that glorious abode. Why have I so long lingered indifferent to
the eternal happiness set before me? Woe is me that, for the sake of poor
savourless earthly things, I have so often forgotten those heavenly
delights. How could I neglect such real treasures for mere vain and
contemptible earthly matters?

3. Aspire earnestly after that blessed abode. Forasmuch, O Dear Lord, as
Thou hast been pleased to turn my feet into Thy ways, never will I again
look back. Go forth, my soul, towards thy promised rest, journey unweariedly
to that hoped-for land; wherefore shouldest thou tarry in Egypt?

4. Resolve to give up such and such things, which hinder you on the way, and
to do such others as will help you thitherwards.

Give thanks, offer, pray.
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CHAPTER XVII. NINTH MEDITATION.

On the Choice upon to you between Heaven and Hell.

Preparation.

1. PLACE yourself in the Presence of God.2. Humble yourself before Him, and
ask His inspiration.

Considerations.

1. Imagine yourself alone with your good angel in an open plain, as was
Tobit on his way to Rages. Suppose the Angel to set before you Paradise,
full of delights and joys; and on the other hand Hell, with all its
torments. Contemplate both, kneeling in imagination before your guardian
Angel. Consider that you are most truly standing between Hell and Paradise,
and that both the one and the other are open to receive you, according to
your own choice.

2. Consider that the choice you make in this life will last for ever in the
next.

3. Consider too, that while both are open to receive you according to your
choice, yet God, Who is prepared to give the one by reason of His Justice,
the other by reason of His Mercy, all the while desires unspeakably that you
should select Paradise; and your good Angel is urging you with all his might
to do so, offering you countless graces on God’s part, countless helps to
attain to it.

4. Consider that Jesus Christ, enthroned in Heaven, looks down upon you in
loving invitation: “O beloved one, come unto Me, and joy for ever in the
eternal blessedness of My Love!” Behold His mother yearning over you with
maternal tenderness—” Courage, my child, do not despise the Goodness of my
Son, or my earnest prayers for thy salvation.” Behold the Saints, who have
left you their example, the millions of holy souls who long after you,
desiring earnestly that you may one day be for ever joined to them in their
song of praise, urging upon you that the road to Heaven is not so hard to
find as the world would have you think. “Press on boldly, dear friend,”—they
cry. “Whoso will ponder well the path by which we came hither, will discover
that we attained to these present delights by sweeter joys than any this
world can give.”

The Choice.

1. O Hell, I abhor thee now and for ever; I abhor thy griefs and torments,
thine endless misery, the unceasing blasphemies and maledictions which thou
pourest out upon my God;—and turning to thee, O blessed Paradise, eternal
glory, unfading happiness, I choose thee for ever as my abode, thy glorious
mansions, thy precious and abiding tabernacles. O my God, I bless Thy Mercy
which gives me the power to choose—O Jesus, Saviour, I accept Thine Eternal
Love, and praise Thee for the promise Thou hast given me of a place prepared
for me in that blessed New Jerusalem, where I shall love and bless Thee for
ever.

2. Dwell lovingly upon the example set before you by the Blessed Virgin and
the Saints, and strive to follow where they point you. Give yourself up to
your guardian Angel, that he may be your guide, and gird up your courage
anew to make this choice.
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CHAPTER XVIII. TENTH MEDITATION.

How the Soul chooses the Devout Life.

Preparation.

1. PLACE yourself in the Presence of God.2. Humble yourself before Him, and
ask His Aid.

Considerations.

1. Once more imagine yourself in an open plain, alone with your guardian
Angel, and represent to yourself on the left hand the Devil sitting on a
high and mighty throne, surrounded by a vast troop of worldly men, who bow
bareheaded before him, doing homage to him by the various sins they commit.
Study the countenances of the miserable courtiers of that most abominable
king:—some raging with fury, envy and passion, some murderous in their
hatred;—others pale and haggard in their craving after wealth, or madly
pursuing every vain and profitless pleasure;—others sunk and lost in vile,
impure affections. See how all alike are hateful, restless, wild: see how
they despise one another, and only pretend to an unreal self-seeking love.
Such is the miserable reign of the abhorred Tyrant.

2. On the other hand, behold Jesus Christ Crucified, calling these unhappy
wretches to come to Him, and interceding for them with all the Love of His
Precious Heart. Behold the company of devout souls and their guardian
Angels, contemplate the beauty of this religious Kingdom. What lovelier than
the troop of virgin souls, men and women, pure as lilies:—widows in their
holy desolation and humility; husbands and wives living in all tender love
and mutual cherishing. See how such pious souls know how to combine their
exterior and interior duties;—to love the earthly spouse without diminishing
their devotion to the Heavenly Bridegroom. Look around—one and all you will
see them with loving, holy, gentle countenances listening to the Voice of
their Lord, all seeking to enthrone Him more and more within their hearts.

They rejoice, but it is with a peaceful, loving, sober joy; they love, but
their love is altogether holy and pure. Such among these devout ones as have
sorrows to bear, are not disheartened thereby, and do not grieve overmuch,
for their Saviour’s Eye is upon them to comfort them, and they all seek Him
only.

3. Surely you have altogether renounced Satan with his weary miserable
troop, by the good resolutions you have made;—but nevertheless you have not
yet wholly attained to the King Jesus, or altogether joined His blessed
company of devout ones:—you have hovered betwixt the two.

4. The Blessed Virgin, S. Joseph, S. Louis, S. Monica, and hundreds of
thousands more who were once like you, living in the world, call upon you
and encourage you.

5. The Crucified King Himself calls you by your own name: “Come, O my
beloved, come, and let Me crown thee!”

The Choice.

1. O world, O vile company, never will I enlist beneath thy banner; for ever
I have forsaken thy flatteries and deceptions. O proud king, monarch of
evil, infernal spirit, I renounce thee and all thy hollow pomp, I detest
thee and all thy works.

2. And turning to Thee, O Sweet Jesus, King of blessedness and of eternal
glory, I cleave to Thee with all the powers of my soul, I adore Thee with
all my heart, I choose Thee now and ever for my King, and with inviolable
fidelity I would offer my irrevocable service, and submit myself to Thy holy
laws and ordinances.

3. O Blessed Virgin Mother of God, you shall be my example, I will follow
you with all reverence and respect.

O my good Angel, bring me to this heavenly company, leave me not until I
have reached them, with whom I will sing for ever, in testimony of my
choice, “Glory be to Jesus, my Lord!”
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CHAPTER XIX. How to make a General Confession.

SUCH meditations as these, my daughter, will help you, and having made them,
go on bravely in the spirit of humility to make your general confession;—but
I entreat you, be not troubled by any sort of fearfulness. The scorpion who
stings us is venomous, but when his oil has been distilled, it is the best
remedy for his bite;—even so sin is shameful when we commit it, but when
reduced to repentance and confession, it becomes salutary and honourable.
Contrition and confession are in themselves so lovely and sweet-savoured,
that they efface the ugliness and disperse the ill savour of sin. Simon the
leper called Magdalene a sinner, [21] but our Lord turned the discourse to
the perfume of her ointment and the greatness of her love. If we are really
humble, my daughter, our sins will be infinitely displeasing to us, because
they offend God;—but it will be welcome and sweet to accuse ourselves
thereof because in so doing we honour God; and there is always somewhat
soothing in fully telling the physician all details of our pain.

When you come to your spiritual father, imagine yourself to be on Mount
Calvary, at the Feet of the Crucified Saviour, Whose Precious Blood is
dropping freely to cleanse you from all your sin. Though it is not his
actual Blood, yet it is the merit of that outpoured Blood which is sprinkled
over His penitents as they kneel in Confession. Be sure then that you open
your heart fully, and put away your sins by confessing them, for in
proportion as they are put out, so will the Precious Merits of the Passion
of Christ come in and fill you with blessings.

Tell everything simply and with straightforwardness, and thoroughly satisfy
your conscience in doing so. Then listen to the admonitions and counsels of
God’s Minister, saying in your heart, “Speak, Lord, for Thy servant
heareth.” It is truly God to Whom you hearken, forasmuch as He has said to
His representatives, “Whoso heareth you, heareth Me.” [22] Then take the
following protest, as a summary of your contrition, having carefully studied
and meditated upon it beforehand: read it through with as earnest an
intention as you can make.
_________________________________________________________________

[21] S. Mark xiv. and S. Luke vii. 39.

[22] S. Luke x. 16.
_________________________________________________________________

CHAPTER XX. A hearty Protest made with the object of confirming the Soul’s
resolution to serve God, as a conclusion to its acts of Penitence.

I, THE undersigned,—in the Presence of God and of all the company of Heaven,
having considered the Infinite Mercy of His Heavenly Goodness towards me, a
most miserable, unworthy creature, whom He has created, preserved,
sustained, delivered from so many dangers, and filled with so many
blessings: having above all considered the incomprehensible mercy and
loving-kindness with which this most Good God has borne with me in my
sinfulness, leading me so tenderly to repentance, and waiting so patiently
for me till this—(present) year of my life, notwithstanding all my
ingratitude, disloyalty and faithlessness, by which I have delayed turning
to Him, and despising His Grace, have offended Him anew: and further,
remembering that in my Baptism I was solemnly and happily dedicated to God
as His child, and that in defiance of the profession then made in my name, I
have so often miserably profaned my gifts, turning them against God’s Divine
Majesty:—I, now coming to myself prostrate in heart and soul before the
Throne of His Justice, acknowledge and confess that I am duly accused and
convicted of treason against His Majesty, and guilty of the Death and
Passion of Jesus Christ, by reason of the sins I have committed, for which
He died, bearing the reproach of the Cross; so that I deserve nothing else
save eternal damnation.

But turning to the Throne of Infinite Mercy of this Eternal God, detesting
the sins of my past life with all my heart and all my strength, I humbly
desire and ask grace, pardon, and mercy, with entire absolution from my sin,
in virtue of the Death and Passion of that same Lord and Redeemer, on Whom I
lean as the only ground of my hope. I renew the sacred promise of
faithfulness to God made in my name at my Baptism; renouncing the devil, the
world, and the flesh, abhorring their accursed suggestions, vanities and
lusts, now and for all eternity. And turning to a Loving and Pitiful God, I
desire, intend, and deliberately resolve to serve and love Him now and
eternally, devoting my mind and all its faculties, my soul and all its
powers, my heart and all its affections, my body and all its senses, to His
Will. I resolve never to misuse any part of my being by opposing His Divine
Will and Sovereign Majesty, to which I wholly immolate myself in intention,
vowing ever to be His loyal, obedient and faithful servant without any
change or recall. But if unhappily, through the promptings of the enemy, or
human infirmity, I should in anywise fail in this my resolution and
dedication, I do most earnestly resolve by the grace of the Holy Spirit to
rise up again so soon as I shall perceive my fall, and turn anew, without
any delay, to seek His Divine Mercy. This is my firm will and intention,—my
inviolable, irrevocable resolution, which I make and confirm without any
reserve, in the Holy Presence of God, in the sight of the Church triumphant,
and before the Church militant, which is my mother, who accepts this my
declaration, in the person of him who, as her representative, hears me make
it. Be pleased, O Eternal, All-Powerful, and All-Loving God,—Father, Son,
and Holy Spirit, to confirm me in this my resolution, and accept my hearty
and willing offering. And inasmuch as Thou hast been pleased to inspire me
with the will to make it, give me also the needful strength and grace to
keep it. O God, Thou art my God, the God of my heart, my soul, and spirit,
and as such I acknowledge and adore Thee, now and for all eternity. Glory be
to Jesus. Amen.
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CHAPTER XXI. Conclusion of this First Purification.

HAVING made this resolution, wait attentively, and open the ears of your
heart, that you may in spirit hear the absolution which the Lord of your
soul, sitting on the throne of His Mercy, will speak in Heaven before the
Saints and Angels when His Priest absolves you here below in His Name. Be
sure that all that company of blessed ones rejoice in your joy, and sing a
song of untold gladness, embracing you and accepting you as cleansed and
sanctified. Of a truth, my daughter, this is a marvellous deed, and a most
blessed bargain for you, inasmuch as giving yourself to His Divine Majesty,
you gain Him, and save yourself for eternal life. No more remains to do,
save to take the pen and heartily sign your protest, and then hasten to the
Altar, where God on His side will sign and seal your absolution, and His
promise of Paradise, giving Himself to you in His Sacrament, as a sacred
seal placed upon your renewed heart. And thus, dear child, your soul will be
cleansed from sin, and from all its affections. But forasmuch as these
affections are easily rekindled, thanks to our infirmity and concupiscence
(which maybe mortified, but which can never be altogether extinguished while
we live), I will give you certain counsels by the practice of which you may
henceforth avoid mortal sin, and the affections pertaining thereto. And as
these counsels will also help you to attain a yet more perfect purification,
before giving them, I would say somewhat concerning that absolute perfection
to which I seek to lead you.
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CHAPTER XXII. The Necessity of Purging away all tendency to Venial Sins.

AS daylight waxes, we, gazing into a mirror, see more plainly the soils and
stains upon our face; and even so as the interior light of the Holy Spirit
enlightens our conscience, we see more distinctly the sins, inclinations and
imperfections which hinder our progress towards real devotion. And the
selfsame light which shows us these blots and stains, kindles in us the
desire to be cleansed and purged therefrom. You will find then, my child,
that besides the mortal sins and their affections from which your soul has
already been purged, you are beset by sundry inclinations and tendencies to
venial sin; mind, I do not say you will find venial sins, but the
inclination and tendency to them. Now, one is quite different from the
other. We can never be altogether free from venial sin,—at least not until
after a very long persistence in this purity; but we can be without any
affection for venial sin. It is altogether one thing to have said something
unimportant not strictly true, out of carelessness or liveliness, and quite
a different matter to take pleasure in lying, and in the habitual practice
thereof. But I tell you that you must purify your soul from all inclination
to venial sin;—that is to say, you must not voluntarily retain any
deliberate intention of permitting yourself to commit any venial sin
whatever. It would be most unworthy consciously to admit anything so
displeasing to God, as the will to offend Him in anywise. Venial sin,
however small, is displeasing to God, although it be not so displeasing as
the greater sins which involve eternal condemnation; and if venial sin is
displeasing to Him, any clinging which we tolerate to mortal sin is nothing
less than a resolution to offend His Divine Majesty. Is it really possible
that a rightly disposed soul can not only offend God, but take pleasure
therein?

These inclinations, my daughter, are in direct opposition to devotion, as
inclinations to mortal sin are to love:—they weaken the mental power, hinder
Divine consolations, and open the door to temptations;—and although they may
not destroy the soul, at least they bring on very serious disease. “Dead
flies cause the ointment to send forth a stinking savour,” says the Wise
Man. [23] He means that the flies which settle upon and taste of the
ointment only damage it temporarily, leaving the mass intact, but if they
fall into it, and die there, they spoil and corrupt it. Even so venial sins
which pass over a devout soul without being harboured, do not permanently
injure it, but if such sins are fostered and cherished, they destroy the
sweet savour of that soul—that is to say, its devotion. The spider cannot
kill bees, but it can spoil their honey, and so encumber their combs with
its webs in course of time, as to hinder the bees materially. Just so,
though venial sins may not lose the soul, they will spoil its devotion, and
so cumber its faculties with bad habits and evil inclinations, as to deprive
it of all that cheerful readiness which is the very essence of true
devotion; that is to say, if they are harboured in the conscience by delight
taken therein. A trifling inaccuracy, a little hastiness in word or action,
some small excess in mirth, in dress, in gaiety, may not be very important,
if these are forthwith heeded and swept out as spiritual cobwebs;—but if
they are permitted to linger in the heart, or, worse still, if we take
pleasure in them and indulge them, our honey will soon be spoilt, and the
hive of our conscience will be cumbered and damaged. But I ask again, how
can a generous heart take delight in anything it knows to be displeasing to
its God, or wish to do what offends Him?
_________________________________________________________________

[23] Eccles. x. 1.
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CHAPTER XXIII. It is needful to put away all Inclination for Useless and
Dangerous Things.

SPORTS, balls, plays, festivities, pomps, are not in themselves evil, but
rather indifferent matters, capable of being used for good or ill; but
nevertheless they are dangerous, and it is still more dangerous to take
great delight in them. Therefore, my daughter, I say that although it is
lawful to amuse yourself, to dance, dress, feast, and see seemly plays,—at
the same time, if you are much addicted to these things, they will hinder
your devotion, and become extremely hurtful and dangerous to you. The harm
lies, not in doing them, but in the degree to which you care for them. It is
a pity to sow the seed of vain and foolish tastes in the soil of your heart,
taking up the place of better things, and hindering the soul from
cultivating good dispositions. It was thus that the Nazarites of old
abstained not merely from all intoxicating liquors, but from grapes fresh or
dried, and from vinegar, not because these were intoxicating, but because
they might excite the desire for fermented liquors. Just so, while I do not
forbid the use of these dangerous pleasures, I say that you cannot take an
excessive delight in them without their telling upon your devotion. When the
stag has waxed fat he hides himself amid the thicket, conscious that his
fleetness is impaired should he be in need to fly: and so the human heart
which is cumbered with useless, superfluous, dangerous clingings becomes
incapacitated for that earnest following after God which is the true life of
devotion. No one blames children for running after butterflies, because they
are children, but is it not ridiculous and pitiful to see full-grown men
eager about such worthless trifles as the worldly amusements before named,
which are likely to throw them off their balance and disturb their spiritual
life? Therefore, dear child, I would have you cleanse your heart from all
such tastes, remembering that while the acts themselves are not necessarily
incompatible with a devout life, all delight in them must be harmful.
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CHAPTER XXIV. All Evil Inclinations must be purged away.

FURTHERMORE, my daughter, we have certain natural inclinations, which are
not strictly speaking either mortal or venial sins, but rather
imperfections; and the acts in which they take shape, failings and
deficiencies. Thus S. Jerome says that S. Paula had so strong a tendency to
excessive sorrow, that when she lost her husband and children she nearly
died of grief: that was not a sin, but an imperfection, since it did not
depend upon her wish and will. Some people are naturally easy, some
oppositions; some are indisposed to accept other men’s opinions, some
naturally disposed to be cross, some to be affectionate—in short, there is
hardly any one in whom some such imperfections do not exist. Now, although
they be natural and instinctive in each person, they may be remedied and
corrected, or even eradicated, by cultivating the reverse disposition. And
this, my child, must be done. Gardeners have found how to make the bitter
almond tree bear sweet fruit, by grafting the juice of the latter upon it,
why should we not purge out our perverse dispositions and infuse such as are
good? There is no disposition so good but it may be made bad by dint of
vicious habits, and neither is there any natural disposition so perverse but
that it may be conquered and overcome by God’s Grace primarily, and then by
our earnest diligent endeavour. I shall therefore now proceed to give you
counsels and suggest practices by which you may purify your soul from all
dangerous affections and imperfections, and from all tendencies to venial
sin, thereby strengthening yourself more and more against mortal sin. May
God give you grace to use them.
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PART II. CONTAINING SUNDRY COUNSELS AS TO UPLIFTING THE SOUL TO GOD IN PRAYER
AND THE USE OF THE SACRAMENTS.
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CHAPTER I. The Necessity of Prayer.

1. PRAYER opens the understanding to the brightness of Divine Light, and the
will to the warmth of Heavenly Love—nothing can so effectually purify the
mind from its many ignorances, or the will from its perverse affections. It
is as a healing water which causes the roots of our good desires to send
forth fresh shoots, which washes away the soul’s imperfections, and allays
the thirst of passion.

2. But especially I commend earnest mental prayer to you, more particularly
such as bears upon the Life and Passion of our Lord. If you contemplate Him
frequently in meditation, your whole soul will be filled with Him, you will
grow in His Likeness, and your actions will be moulded on His. He is the
Light of the world; therefore in Him, by Him, and for Him we shall be
enlightened and illuminated; He is the Tree of Life, beneath the shadow of
which we must find rest;—He is the Living Fountain of Jacob’s well, wherein
we may wash away every stain. Children learn to speak by hearing their
mother talk, and stammering forth their childish sounds in imitation; and so
if we cleave to the Savior in meditation, listening to His words, watching
His actions and intentions, we shall learn in time, through His Grace, to
speak, act and will like Himself. Believe me, my daughter, there is no way
to God save through this door. Just as the glass of a mirror would give no
reflection save for the metal behind it, so neither could we here below
contemplate the Godhead, were it not united to the Sacred Humanity of our
Saviour, Whose Life and Death are the best, sweetest and most profitable
subjects that we can possibly select for meditation. It is not without
meaning that the Saviour calls Himself the Bread come down from Heaven;—just
as we eat bread with all manner of other food, so we need to meditate and
feed upon our Dear Lord in every prayer and action. His Life has been
meditated and written about by various authors. I should specially commend
to you the writings of S. Bonaventura, Bellintani, Bruno, Capilla, Grenada
and Da Ponte. [24]

3. Give an hour every day to meditation before dinner;—if you can, let it be
early in the morning, when your mind will be less cumbered, and fresh after
the night’s rest. Do not spend more than an hour thus, unless specially
advised to do so by your spiritual father.

4. If you can make your meditation quietly in church, it will be well, and
no one, father or mother, husband or wife, can object to an hour spent
there, and very probably you could not secure a time so free from
interruption at home.

5. Begin all prayer, whether mental or vocal, by an act of the Presence of
God. If you observe this rule strictly, you will soon see how useful it is.

6. It may help you to say the Creed, Lord’s Prayer, etc., in Latin, but you
should also study them diligently in your own language, so as thoroughly to
gather up the meaning of these holy words, which must be used fixing your
thoughts steadily on their purport, not striving to say many words so much
as seeking to say a few with your whole heart. One Our Father said devoutly
is worth more than many prayers hurried over.

7. The Rosary is a useful devotion when rightly used, and there are various
little books to teach this. It is well, too, to say pious Litanies, and the
other vocal prayers appointed for the Hours and found in Manuals of
devotion,—but if you have a gift for mental prayer, let that always take the
chief place, so that if, having made that, you are hindered by business or
any other cause from saying your wonted vocal prayers, do not be disturbed,
but rest satisfied with saying the Lord’s Prayer, the Angelic Salutation,
and the Creed after your meditation.

8. If, while saying vocal prayers, your heart feels drawn to mental prayer,
do not resist it, but calmly let your mind fall into that channel, without
troubling because you have not finished your appointed vocal prayers. The
mental prayer you have substituted for them is more acceptable to God, and
more profitable to your soul. I should make an exception of the Church’s
Offices, if you are bound to say those by your vocation—in such a case these
are your duty.

9. If it should happen that your morning goes by without the usual
meditation, either owing to a pressure of business, or from any other cause,
(which interruptions you should try to prevent as far as possible,) try to
repair the loss in the afternoon, but not immediately after a meal, or you
will perhaps be drowsy, which is bad both for your meditation and your
health. But if you are unable all day to make up for the omission, you must
remedy it as far as may be by ejaculatory prayer, and by reading some
spiritual book, together with an act of penitence for the neglect, together
with a stedfast resolution to do better the next day.
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[24] S. Bonaventura, Louis of Grenada, and Da Ponte’s works are still
available and are admirable helps to meditation. Among more modern works
might be suggested Isaac Williams on the Passion, Avrillon’s Lent Guide, &c.
&c.
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CHAPTER II. A short Method of Meditation. And first, the Presence of God, the
First Point of Preparation.

IT may be, my daughter, that you do not know how to practise mental prayer,
for unfortunately it is a thing much neglected now-adays. I will therefore
give you a short and easy method for using it, until such time as you may
read sundry books written on the subject, and above all till practice
teaches you how to use it more perfectly. And first of all, the Preparation,
which consists of two points: first, placing yourself in the Presence of
God; and second, asking His Aid. And in order to place your self in the
Presence of God, I will suggest four chief considerations which you can use
at first.

First, a lively earnest realisation that His Presence is universal; that is
to say, that He is everywhere, and in all, and that there is no place,
nothing in the world, devoid of His Most Holy Presence, so that, even as
birds on the wing meet the air continually, we, let us go where we will,
meet with that Presence always and everywhere. It is a truth which all are
ready to grant, but all are not equally alive to its importance. A blind man
when in the presence of his prince will preserve a reverential demeanour if
told that the king is there, although unable to see him; but practically,
what men do not see they easily forget, and so readily lapse into
carelessness and irreverence. Just so, my child, we do not see our God, and
although faith warns us that He is present, not beholding Him with our
mortal eyes, we are too apt to forget Him, and act as though He were afar:
for, while knowing perfectly that He is everywhere, if we do not think about
it, it is much as though we knew it not. And therefore, before beginning to
pray, it is needful always to rouse the soul to a stedfast remembrance and
thought of the Presence of God. This is what David meant when he exclaimed,
“If I climb up to Heaven, Thou art there, and if I go down to hell, Thou art
there also!” [25] And in like manner Jacob, who, beholding the ladder which
went up to Heaven, cried out, “Surely the Lord is in this place and I knew
it not” [26] meaning thereby that he had not thought of it; for assuredly he
could not fail to know that God was everywhere and in all things. Therefore,
when you make ready to pray, you must say with your whole heart, “God is
indeed here.”

The second way of placing yourself in this Sacred Presence is to call to
mind that God is not only present in the place where you are, but that He is
very specially present in your heart and mind, which He kindles and inspires
with His Holy Presence, abiding there as Heart of your heart, Spirit of your
spirit. Just as the soul animates the whole body, and every member thereof,
but abides especially in the heart, so God, while present everywhere, yet
makes His special abode with our spirit. Therefore David calls Him “the
Strength of my heart;” [27] and S. Paul said that in Him “we live and move
and have our being.” [28] Dwell upon this thought until you have kindled a
great reverence within your heart for God Who is so closely present to you.

The third way is to dwell upon the thought of our Lord, Who in His Ascended
Humanity looks down upon all men, but most particularly on all Christians,
because they are His children; above all, on those who pray, over whose
doings He keeps watch. Nor is this any mere imagination, it is very truth,
and although we see Him not, He is looking down upon us. It was given to S.
Stephen in the hour of martyrdom thus to behold Him, and we may well say
with the Bride of the Canticles, “He looketh forth at the windows, shewing
Himself through the lattice.” [29]

The fourth way is simply to exercise your ordinary imagination, picturing
the Saviour to yourself in His Sacred Humanity as if He were beside you just
as we are wont to think of our friends, and fancy that we see or hear them
at our side. But when the Blessed Sacrament of the Altar is there, then this
Presence is no longer imaginary, but most real; and the sacred species are
but as a veil from behind which the Present Saviour beholds and considers
us, although we cannot see Him as He is.

Make use of one or other of these methods for placing yourself in the
Presence of God before you begin to pray;—do not try to use them all at
once, but take one at a time, and that briefly and simply.
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[25] Ps. cxxxix. 7.

[26] Gen. xxviii. 16.

[27] Ps. lxxiii. 26.

[28] Acts xvii. 28.

[29] Cant. ii. 9.
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CHAPTER III. Invocation, the Second Point of Preparation.

INVOCATION is made as follows: your soul, having realised God’s Presence,
will prostrate itself with the utmost reverence, acknowledging its
unworthiness to abide before His Sovereign Majesty; and yet knowing that He
of His Goodness would have you come to Him, you must ask of Him grace to
serve and worship Him in this your meditation. You may use some such brief
and earnest words as those of David: “Cast me not away from Thy Presence,
and take not Thy Holy Spirit from me.” [30] “Shew me Thy Ways, O Lord, and
teach me Thy paths.” [31] “Give me understanding, and I shall keep Thy Law:
yea, I shall keep it with my whole heart.” [32] “I am Thy servant, O grant
me understanding.” [33] Dwell too upon the thought of your guardian Angel,
and of the Saints connected with the special mystery you are considering, as
the Blessed Virgin, S. John, the Magdalene, the good thief, etc., if you are
meditating in the Passion, so that you may share in their devout feelings
and intention,—and in the same way with other subjects.
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[30] Ps. li. 11.

[31] Ps. xxv. 4.

[32] Ps. cxix. 34.

[33] Ps. cxix. 125.
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CHAPTER IV. The Third Point of Preparation, representing the Mystery to be
meditated to Your Imagination.

FOLLOWING upon these two ordinary points, there ere is a third, which is not
necessary to all meditation, called by some the local representation, and by
others the interior picture. It is simply kindling a vivid picture of the
mystery to be meditated within your imagination, even as though you were
actually beholding it. For instance, if you wish to meditate upon our Lord
on His Cross, you will place yourself in imagination on Mount Calvary, as
though you saw and heard all that occurred there during the Passion; or you
can imagine to yourself all that the Evangelists describe as taking place
where you are. In the same way, when you meditate upon death, bring the
circumstances that will attend your own vividly to mind, and so of hell, or
any subjects which involve visible, tangible circumstances. When it is a
question of such mysteries as God’s Greatness, His Attributes, the end of
our creation, or other invisible things, you cannot make this use of your
imagination. At most you may employ certain comparisons and similitudes, but
these are not always opportune, and I would have you follow a very simple
method, and not weary your mind with striving after new inventions. Still,
often this use of the imagination tends to concentrate the mind on the
mystery we wish to meditate, and to prevent our thoughts from wandering
hither and thither, just as when you shut a bird within a cage, or fast