,,light ,,and ,,peace4 ,,instructions ,,for ,,devout ,,souls ,,to ,,dispel ,,their ,,doubts ,,and ,,allay ,,their ,,fears4 ,,by ,r4 ,p4 ,,quadrupani1 ,barnabite4 ,translated from the ,french4 ,with an ,introduction by ,,the ,,most ,,rev4 ,p4 ,j4 ,,ryan1 ,d4,d41 ,archbishop of ,philadelphia1 ,pa4 ,,st4 ,,louis1 ,,mo4 #ahih4 ,published by ,b4 ,,herder1 #ag ,south ,broadway4 ,,nihil ,,obstat4 ,f4 ,g4 ,holweck1 ,censor ,librorum4 ,,imprimatur4 ,st4 ,louis1 ,mo41 #a4 ,oct4 #ahig4 ,h4 ,muehlsiepen1 ,v4 ,g41 ,adm4 ,the ,french translation1 from which the present ,english version has been made1 is approved by the ,archbishop of ,paris1 the ,bishop of ,versailles and the ,bishop of ,meaux4 ,copyright1 #ahih1 by ,jos4 ,gummersbach4 --,,becktold-- ,,printing ,,and ,,book ,,mfg4 ,,co4 ,,st4 ,,louis1 ,,mo4 ,,translator',s ,,preface4 ,these ,instructions for ,pious ,souls1 now published in ,english under the title ,light and ,peace1 were written in #agie by the illustrious and saintly ,barnabite1 ,padre ,quadrupani4 ,they contain a summary of spiritual guidance for earnest ,christians in the ordinary duties of life in the world4 ,the author had formed his own spirituality on the model presented by the life and teaching of ,st4 ,francis de ,sales1 and in this little book he reflects the wisdom1 prudence and sweetness of that gentleman ,saint4 ,the work has passed through uncounted editions in its original ,italian1 and through a large number of editions in both the ,french and the ,german translations4 ,an ,english translation was published many years ago1 but besides its present rarity1 its many imperfections warrant the belief that a new rendition will not be unwelcome4 ,the translator has1 moreover1 been encouraged by the persuasion that the maxims of ,father ,quadrupani are specially adapted to the ,american character4 ,unlike many foreign religious works1 whose spirituality often fails to touch the ,anglo-,saxon temperament1 this author's teaching is decidedly practical and practicable1 and appeals in every way to the common sense and fits in with the busy1 matter-of-fact life of the average ,american ,catholic4 ,the present translation has been made from the twentieth ,french edition and has been collated with the thirty-second edition of the original ,italian published at ,naples in #ahah4 ,the many recommendations from the ,episcopacy of ,france prefixed to the ,french translation are here omitted1 as the ,introduction by the ,most ,reverend ,archbishop of ,philadelphia is abundant testimony to the doctrinal solidity of the work4 ,i4 ,m4 ,o',r4 ,overbrook1 ,,pa4 ,,introduction4 ,god's attributes being infinite and our intellects limited and also darkened by the fall1 we see these attributes only in part and as afar off and through a glass4 ,in contemplating ,his awful sanctity1 we are overwhelmed with fear and forget ,his ineffable mercy4 ,our views are also greatly influenced by our natural temperaments1 whether joyous or sad1 and change with our environments and moods4 ,as the blue firmament is ever the same1 so is the great ,god ,himself--the ,king of ,ages immortal and invisible1 without change or shadow of vicissitude4 ,but as the clouds that hang as veils of the sanctuary are movable and variegated1 now dark and gloomy and again brilliant in silver or gold1 now opening into vistas of the firmament above and again closing in darkness1 except when arrows of light pierce them and show their outlines1 so are we variable and inconstant and need spiritual direction adapted to our peculiar wants4 ,the naturally joyous1 hopeful and sometimes presumptuous1 need that wholesome fear of the ,lord which is the beginning of wisdom4 ,the constitutionally severe1 scrupulous and almost despairing1 need to remember ,god's tender paternal character and to learn that ,his mercies are above all ,his works4 ,to such souls this little book must prove invaluable4 ,its theology is sound1 as the various episcopal approbations testify4 ,hence its statements can be entirely trusted4 ,the fact that it has passed through twenty editions in ,french is sufficient evidence of its appreciation in that country4 ,may it continue its holy mission of light and consolation and joy in this country and act like the angelic messenger to ,peter in prison1 liberating the soul from the chains of doubt and despondency1 illuminating her by the light of ,god's holy truth and bringing her out of the darksome prison into the company of the confiding1 prayerful1 joyous saints of ,god4 ,p4 ,j4 ,,ryan4 ,,contents4 ,,part ,,first4 ,exterior ,practices4 ,page4 ,i4 ,spiritual ,direction #a ,,ii4 ,temptations #h ,,iii4 ,prayer #ai ,,iv4 ,penance #cg ,v4 ,confession #dc ,,vi4 ,holy ,communion #fb ,,vii4 ,sundays and ,holydays #gf ,,viii4 ,spiritual ,reading #ha ,,part ,,second4 ,interior ,life4 ,,ix4 ,hope #he ,x4 ,the ,presence of ,god #ij ,,xi4 ,humility #ic ,,xii4 ,resignation #ii ,,xiii4 ,scruples #ajh ,,xiv4 ,interior ,peace #aab ,,xv4 ,sadness #aaf ,,xvi4 ,liberty of ,spirit #aai ,,xvii4 ,christian ,perfection #acj ,,part ,,third4 ,social ,life4 ,,xviii4 ,charity #adf ,,xix4 ,zeal #aec ,,xx4 ,meekness #afb ,,xxi4 ,conversation #afe ,,xxii4 ,dress #agc ,,xxiii4 ,human ,respect #agf ,,xxiv4 ,resolutions #agh ,,xxv4 ,conclusion #ahb ,additions #ahf ,light and ,peace ,,instructions ,,for ,,devout ,,souls ,,to ,,dispel ,,their ,,doubts ,,and ,,allay ,,their ,,fears4 ,by ,r4 ,p4 ,,quadrupani1 ,barnabite4 ,,part ,,first4 ,,exterior ,,practices4 ,i4 ,,spiritual ,,direction4 ,for it is not you who speak1 but the ,holy ,ghost4 7,s4 ,mark1 xiii1 #aa47 #a4 ,it is absolutely true that in matters of conscience obedience to a spiritual director is obedience to ,god1 for ,christ has said to ,his ministers on earth3 ,he that heareth you1 heareth ,me4 7,st4 ,luke1 x1 #af47 #b4 ,a soul possessed of this spirit of obedience can not be lost3 a soul devoid of this spirit can not be saved4 7,st4 ,philip ,neri47 #c4 ,saint ,bernard says there is no need for the devil to tempt those who ignore obedience and permit themselves to be guided by their own light and deterred by their fears1 for they act the devil's part towards themselves4 #d4 ,do not fear that your director may be mistaken in what he prescribes for your guidance1 or that he does not fully understand the state of your conscience because you did not explain it clearly enough to him4 ,such doubts cause obedience to be eluded or postponed and thus frustrate the designs of ,god in placing you under the direction of a prudent guide4 ,it was the priest's duty to have questioned you further had he not fully understood you1 and that he did not do so is a positive proof that he knew enough to enable him to pronounce a safe judgment4 ,god has promised his special help to those who represent ,him in the direction of souls4 ,is not this assurance enough to induce you to obey with promptness and simplicity as the ,holy ,scripture commands8 #e4 ,god does not show the state of our souls as clearly to us as he does to him who is to guide us in his place4 ,you should be quite satisfied1 then1 if your director tells you the course you follow is the right one and that the mercy and grace of your ,heavenly ,father are guiding you in it4 ,you should believe and obey him in this as in all else1 for as ,st4 ,john of the ,cross tells us1 it betrays pride and lack of faith not to put entire confidence in what our confessor says4 #f4 ,spiritual obedience is most needful for a ,christian4 ,ignore1 therefore1 the groundless suspicion that you sin by obeying1 and walk confidently in this path exempt from danger4 ,you sometimes fear1 says ,st4 ,bonaventure1 that in obeying you act against the dictates of your conscience1 whereas1 on the contrary1 far from incurring guilt1 you really increase your merit before ,god4 #g4 ,we should allow obedience to regulate not only our exterior actions but likewise our mind and our will4 ,hence do not be satisfied with performing the works it prescribes1 but let your thoughts and desires be also moulded according to its direction4 ,in fact1 it is in this interior submission that the merit of spiritual obedience essentially consists4 #h4 ,obedience should be simple and prompt1 without reservation or disquietude4 ,simple1 because you ought not to argue about it1 but decide by the one thought3 ,i must obey2 prompt1 for it is ,god whom you obey2 without reservation1 because obedience extends to everything that does not violate ,god's law2 without disquietude1 because in obeying ,god you cannot go astray3 this thought should be sufficient to drive away all fear of doing or of having done wrong4 #i4 ,when choosing a director1 be careful to select one who has the necessary qualifications4 ,he should be not only virtuous1 but prudent1 charitable and learned4 ,st4 ,francis de ,sales gives the following opinion on the subject3 ,go1 said ,tobias to his son1 when about to send him into a strange country1 'go seek some wise man to conduct you4' ,i say the same to you1 ,philothea4 ,if you sincerely desire to enter upon the way of devotion1 seek a good guide to direct you therein4 ,this advice is of the utmost importance and necessity4 ,whatever one may do1 says the devout ,avila1 he can never be certain of fulfilling ,god's will1 unless he practice that humble obedience which the saints so strongly recommend and to which they so faithfully adhere4 ,and the ,scriptures tell us3 ',a faithful friend is a strong defence3 and he that hath found him1 hath found a treasure3 444 a faithful friend is the medicine of life and immortality3 and they that fear the ,lord shall find one4' 7,ecclesiasticus1 c4 ,,vi1 vv4 #ad-af47 ,but who can find such a friend8 ,they that fear ,god1 the ,wise ,man answers--that is to say1 those humble souls who ardently desire their spiritual progress4 ,since it is so essential1 then1 ,philothea1 to have a skilful guide in the devout life1 ask ,god fervently to give you one according to ,his ,heart1 and rest assured that when an angel is necessary to you as to the young ,tobias1 ,he will give you a wise and faithful director4 ,in fact1 the selection once made1 you should look upon your spiritual guide more as a guardian angel than as a mere man4 ,you place your confidence not in him but in ,god1 for it is ,god who will lead and instruct you through his instrumentality by inspiring him with the sentiments and words necessary for your guidance4 ,thus you may safely listen to him as to an angel sent from heaven to lead you there4 ,to this confidence1 add perfect candor4 ,speak quite frankly and tell him unreservedly all that is good1 all that is evil in you1 for the good will thus be strengthened1 the evil weakened1 and your soul shall thereby become firmer in its sufferings and more moderate in its consolations4 ,great respect should also be united with confidence and in such nice proportion that the one shall not lessen the other3 let your confidence in him be such as a respectful daughter reposes in her father1 your respect for him such as that with which a son confides in his mother4 ,in a word1 this friendship1 though strong and tender1 should be altogether sacred and spiritual in its nature4 ',choose one among a thousand1' says ,avila3 among ten thousand1 rather1 ,i should say1 for there are fewer than one would suppose fitted for this office of spiritual director4 ,charity1 learning and prudence are indispensable to it1 and if any one of these qualities be absent1 your choice will not be unattended with danger4 ,i repeat1 ask ,god to inspire your selection and when you have made it thank ,him sincerely1 and then remain constant to your decision4 ,if you go to ,god in all simplicity and with humility and confidence1 you will undoubtedly obtain a favorable answer to your petition4 ,in conclusion1 it may be well to remind you that the director and the confessor have not necessarily to be the same priest4 ,st4 ,francis de ,sales was the spiritual director of many persons to whom he was not the ordinary confessor4 ,to a director1 he says1 we should reveal our entire soul1 whereas to a confessor we simply accuse ourselves of our sins in order to receive absolution for them4 ,,ii4 ,,temptations4 ,my brethren1 count it all joy when ye shall fall into divers temptations4 7,epist4 ,s4 ,jas41 ,cat41 c4 i1 v4 #b47 ,now if ,i do that which ,i will not1 it is no more ,i that do it1 but sin1 which dwelleth in me4 7,st4 ,p41 ,rom41 c4 vii1 v4 #bj47 #a4 ,if we are tempted1 says the ,holy ,spirit1 it is a sign that ,god loves us4 ,those whom ,god best loves have been most exposed to temptations4 ,because thou wast acceptable to ,god1 said the angel to ,tobias1 it was necessary that temptation should prove thee4 7,tobias1 c4 xii1 v4 #ac47 #b4 ,do not ask ,god to deliver you from temptations1 but to grant you the grace not to succumb to them and to do nothing contrary to ,his divine will4 ,he who refuses the combat1 renounces the crown4 ,place all your trust in ,god and ,god will ,himself do battle for you against the enemy4#a #c4 ,these persistent temptations come from the malice of the devil1 says ,st4 ,francis de ,sales1 but the trouble and suffering they cause us come from the mercy of ,god4 ,thus1 despite the will of the tempter1 ,god converts his evil machinations into a distress which we may make meritorious4 ,therefore ,i say your temptations are from the devil and hell1 but your anxiety and affliction are from ,god and heaven4 ,despise temptation1 then1 and open wide your soul to this suffering which ,god sends in order to purify you here that ,he may reward you hereafter4 #d4 ,let the wind blow1 remarks the same ,saint1 and do not mistake the rustling of leaves for the clashing of arms4 ,be perfectly convinced that all the temptations of hell are powerless to defile a soul that does not love them4 ,st4 ,paul endured terrible temptations1 yet ,god1 through love1 did not deliver him from them4 ,look upon ,god as an infinitely good and tender father and believe that ,he only allows the devil to try ,his children that their merits may increase and their recompense be correspondingly greater4 #e4 ,the more persistent the temptation1 the clearer it is that you have not given consent to it4 ,it is a good sign1 says ,st4 ,francis de ,sales1 when the tempter makes so much noise and commotion outside of the will1 for it shows that he is not within4 ,an enemy does not besiege a fortress that is already in his power1 and the more obstinate the attack1 the more certain ,we may be that our resistance continues4 #f4 ,your fears lead you to believe you are defeated at the very moment you are gaining the victory4 ,this comes from the fact that you confound feeling with consent1 and1 mistaking a passive condition of the imagination for an act of the will1 you consider that you have yielded to the temptation because you felt it keenly4 99,st4 ,francis de ,sales1 with his usual simplicity1 thus describes this warring of the flesh against the spirit3 ,you are right1 my dear daughter4 ,there are two women within you 444 and the two children of these different mothers quarrel1 and the good-for-nothing one is so bad that sometimes the good one can scarcely defend herself1 and then she takes it into her head that she has been worsted and that the wicked one is braver than she4 ,now1 surely1 this is not true4 ,the bad one is not the stronger by any means1 but only slyer1 more persistent and more obstinate4 ,when she succeeds in making you weep she is delighted1 because that is always just so much time lost1 and she is content to make you lose time when she cannot make you lose eternity499#b ,it is not always in our power to restrain the imagination4 ,st4 ,jerome had retired into the desert and still his fancy represented to him the dances of the ,roman ladies4 ,his body was benumbed1 as it were1 and his blood chilled by the severity of his mortifications1 and yet the flames of concupiscence encompassed and tortured his heart4 ,during these frightful conflicts the holy anchorite suffered1 but he did not sin2 he was tormented but was not guilty2 on the contrary1 his merits were augmented in the sight of ,god in proportion to the intensity of the temptations4 #g4 ,the holy abbot ,st4 ,anthony was wont to say to the phantoms of his mind3 ,i see you1 but ,i do not look at you3 ,i see you because it does not depend upon me that my imagination places before my eyes things ,i would wish not to see2 ,i do not look at you because with my will ,i repulse and reject you4 ,it is so much the essence of sin to be voluntary1 says ,st4 ,augustine1 that if not voluntary1 it is not sin4 #h4 ,the attraction of the feelings towards the object presented by the imagination is at times so strong that the will seems to have been carried away and overcome by a sort of fascination4 ,this1 however1 is not the case4 ,the will suffered1 but did not consent2 it was attacked and wounded1 but not conquered4 ,this state of things coincides with what ,st4 ,paul says of the revolt of the flesh against the spirit and of their unceasing warfare4 ,the soul1 indeed1 experiences strange sensations1 but as she does not consent to them1 she passes through the ordeal unsullied1 just as substances coated with oil may be immersed in water without absorbing a single drop of it4 99,st4 ,francis de ,sales explains this distinction so plainly and yet so simply in one of his letters1 that it may be useful to repeat the passage here3 ,courage1 my dear soul1 ,i say it with great love in ,jesus ,christ1 dear soul1 courage6 ,as long as we can exclaim resolutely1 even though without feeling1 ,my ,jesus6 there is no cause for alarm4 ,do not tell me it appears to you that you say it in a cowardly way1 and only by doing great violence to yourself4 ,it is precisely this holy violence that bears away the kingdom of heaven4 ,do you not see1 my daughter1 it is a sign that the enemy has taken everything within our fortress except the impenetrable1 unconquerable tower--and that can never be lost save by wilful surrender4 ,this tower is the free-will which1 perfectly visible to the eye of ,god1 occupies the highest and most spiritual region of the soul1 dependent on none but ,god and oneself2 and when all the other faculties are lost and in subjection to the enemy1 it alone remains free to give or to refuse consent4 ,now1 you often see souls afflicted because the enemy1 occupying all the other faculties1 makes therein so great a noise and confusion that they scarce can hear what this superior will says2 for though it has a clearer and more penetrating voice than the inferior will1 the loud1 boisterous cries of the latter almost drown it3 but note this well3 as long as the temptation is displeasing to you1 there is nothing to fear2 for why should it displease you1 except because you do not will it899 #i4 ,should it frequently happen that you have not a distinct consciousness of your success against temptation1 it may be that ,god refuses you this satisfaction in order that1 lacking this clear assurance1 your knowledge may come through obedience4 ,therefore1 when your spiritual director1 after hearing your explanation1 says that you have not given consent1 you should be satisfied with his decision and abide by it with perfect tranquillity1 discarding all fear that he did not understand you aright or that you did not explain the matter sufficiently4 ,these doubts are but fresh artifices of the devil to rob you of the merit of obedience4 ,as has been said above1 to give way to such inquietude is to offend seriously against this virtue1 for all direction would thus be rendered impossible1 by the failure of the penitent to recognize ,god ,himself in the person of his director4 #aj4 ,to constitute a mortal sin three conditions must co-exist4 ,first1 the matter must be weighty2 secondly1 the mind must have full knowledge of the guilt of the action1 omission or dangerous occasion in question2 and1 thirdly1 the will1 through a criminal preference for the forbidden action1 culpable omission1 or proximate occasion of sin1 must give full consent4 ,these reflections should serve to reassure your mind if the fear of having committed a mortal sin disturb it1 for it is very difficult for this threefold union of conditions to be effected in a ,god-fearing soul4 ,however1 perfect security can come1 and ought to come1 only from spiritual obedience4 #aa4 ,in temptations against faith and purity1 do not make great efforts to form acts of these virtues1 but simply turn a pleading glance towards ,god1 without speaking even to this compassionate ,friend concerning the thought that afflicts you1 lest thereby you root the evil suggestion more firmly4 ,then1 without disquieting yourself1 engage at once in some exterior occupation or continue what you were doing4 ,make no answer to the tempter1 but ignore him1 just as though his assault had never occurred4 ,in this way1 whilst preserving your own peace of soul1 you will cover your enemy with confusion4 99,the same counsel is given by ,st4 ,francis de ,sales in his characteristic style3 ,do you know how ,god acts on these occasions8 ,he permits the wicked maker of such wares to come and offer them to us for sale1 in order that by the contempt we show for them we may testify our love for holy things4 ,and for this is it necessary1 my dear child1 to feel anxious1 and to change our position8 ,no1 no4 ,it is only the devil who is prowling around your soul1 raging and storming1 to see if he can find an open door4444 ,what6 and you would be annoyed at that8 ,let the enemy storm away2 only be careful on your part to keep all the entrances well fastened1 and finally he will grow weary2 or if he do not1 ,god will force him to raise the siege499 #ab4 ,though you should be assailed by temptations during your entire life time1 do not be disquieted1 for your merits will increase in proportion to your trials and your crown be accordingly all the brighter in heaven4 ,the only thing necessary is to remain firm in your resolution to despise the efforts of the tempter4 99,this serious trial1 and so many others that have assailed you and left you troubled in mind1 do not at all surprise me1 since there is nothing worse4 ,do not worry1 then1 my beloved daughter4 ,should we allow ourselves to be swept away by the current and the storm8 ,let ,satan rage at the door2 he may knock and stamp1 and clamor and howl1 and do his worst1 but rest assured that he can never enter our souls but through the door of our consent4 ,let us only keep that closed tight and often look to see that it is well secured and we need have no concern about all the rest--there is no danger499--,st4 ,francis de ,sales4 #ac4 ,the most learned theologians and masters of the spiritual life agree in saying that simply to ignore a temptation is a much more effectual means to repulse it than words and acts of the contrary virtues4 ,on this subject read attentively ,chapters ,,iii4 and ,,iv4 of the ,introduction to a ,devout ,life4 ,you will find much light and consolation in them4 ,see also ,chapter ,,xii4 of the ,spiritual ,combat1 and ,chapters ,,vi41 ,,vii41 ,,xii41 ,,xx41 ,,xxix41 ,,lv41 and ,,lvii4 of the ,third ,book of the ,imitation4 ,,iii4 ,,prayer4 ,who can persevere the whole day in the praise of ,god8 ,i will suggest a help4 ,whatsoever thou doest do well1 and thou hast praised ,god4 7,s4 ,aug41 on ,ps4 xxxiv41 ,disc4 #b47 ,oh6 what do ,i suffer interiorly whilst with my mind ,i consider heavenly things2 and presently a crowd of carnal thoughts interrupt me as ,i pray4 7,imit41 ,b4 ,,iii41 c4 ,,xlviii41 v4 #e47 #a4 ,we ought to love meditation and should make it often on the ,passion of our divine ,lord1 striving above all to derive therefrom fruits of humility1 patience and charity4 #b4 ,if you experience great dryness in your meditations or other prayers1 do not feel distressed and conclude that ,god has turned ,his ,face away from you4 ,far from it4 ,prayer said with aridity is usually the most meritorious4 99,it is quite a common error to confound the value of prayer with its sensible results1 and the merit acquired with the satisfaction experienced4 ,the facility and sweetness you may have in prayer are favors from ,god and for which you will have to account to him3 hence the result is not merit but debt4 7,read the ,imitation1 ,b4 ,,ii1 c4 ,,ix4799 ,the very fact that we derive less gratification from such prayer1 makes it all the more pleasing to ,god1 because we are thus suffering for love of him4 ,let us call to mind at such times that our ,lord prayed without consolation throughout his bitter agony4 99,all this trouble comes from self-love and from the good opinion we have of ourselves4 ,if our hearts do not melt with tenderness1 if we have no relish or sensible feeling in prayer1 if we do not enjoy great interior sweetness during meditation1 we are at once overwhelmed with sadness3 if we find difficulty in doing good1 if some obstacle is opposed to our pious designs1 we give way to disquietude and are eager to conquer all this and to be free from it4 ,why8 ,undoubtedly because we love consolations1 our own comfort1 our own convenience4 ,we wish to pray immersed in sweetness1 and to be virtuous that we may eat sugar2 and we do not contemplate our ,saviour ,jesus ,christ1 who1 prone upon the ground1 is covered with a sweat of blood caused by the intense conflict ,he feels interiorly between the repugnances of the inferior portion of his soul and the resolutions of the superior499--,st4 ,francis de ,sales4 99,the same teaching is given by another great master of the spiritual life3 ,we frequently seek the gratification and consolation of self-love in the testimony we desire to render to ourselves4 ,thus we are disturbed about our lack of sensible fervor1 whereas in reality we never pray so well as when we are tempted to think we are not praying at all4 ,we fear to pray badly then1 but we should fear rather to give way to the vexation of our cowardly nature1 to a philosophical infidelity1 which ever wishes to demonstrate to itself its own operations--in fine1 to an impatient desire to see and to feel in order to console ourselves4 ,there is no penance more bitter than this state of pure faith without sensible support4 ,hence ,i conclude that it is freer than any other from illusion4 ,strange temptation6 to seek impatiently for sensible consolation through fear of not being sufficiently penitent6 ,ah6 ,why not rather accept as a penance the deprivation of that consolation we are so tempted to seek899--,fnelon4 #c4 ,you will sometimes imagine that at prayer your soul is not in the presence of ,god and that only your body is in the church1 like the statues and candelabras that adorn the altars4 ,think1 then1 that you share with those inanimate objects the honor of serving as ornaments for the house of ,god1 and that in the presence of your ,creator even this humble rle should seem glorious to you4 99,you tell me that you cannot pray well4 ,but what better prayer could there be than to represent to ,god again and again1 as you are doing1 your nothingness and misery8 ,the most touching appeal beggars can make is merely to expose to us their deformities and necessities4 ,but there are times when you cannot even do this much1 you say1 and that you remain there like a statue4 ,well1 even that is better than nothing4 ,kings and princes have statues in their palaces for no other purpose than that they may take pleasure in looking at them3 be satisfied then to fulfil the same office in the presence of ,god1 and when it so pleases ,him ,he will animate the statue499--,st4 ,francis de ,sales4 #d4 ,when you have not consciously or voluntarily yielded to distractions1 do not stop to find what may have been their cause1 or to discover if you have in any way given occasion to them4 ,this would be simply to weary and disquiet yourself unprofitably4 ,from whatever direction they come1 you can convert them into a source of merit by casting yourself into the arms of the ,divine ,mercy4 ,st4 ,francis de ,sales when asked how he prayed1 replied3 ,i cannot say it too often--,i receive peacefully whatever the ,lord sends me4 ,if he consoles me1 ,i kiss the right hand of his mercy2 if ,i am dry and distracted1 ,i kiss the left hand of his justice4 ,this method is the only good one1 for as the same ,saint says3 ,he who truly loves prayer1 loves it for the love of ,god3 and he who loves it for the love of ,god1 wishes to experience in it naught but what ,god is pleased to send him4 ,now1 whatever you may experience in prayer1 is precisely what ,god wills4 #e4 ,st4 ,francis de ,sales teaches us that merely to keep ourselves peacefully and tranquilly in the presence of ,god1 without other desire or pretension than to be near him and to please him1 is of itself an excellent prayer4 ,do not exhaust yourself1 he says1 in making efforts to speak to your dear ,master1 for you are speaking to ,him by the sole fact that you remain there and contemplate ,him4 99,remember that the graces and favors of prayer do not come from earth but from heaven and therefore that no effort of ours can acquire them1 although1 it is true1 we must dispose ourselves for their reception diligently1 yet withal humbly and tranquilly4 ,we ought to keep our hearts wide open and await the blessed dew from heaven4 ,the following consideration should never be forgotten when we go to prayer1 namely1 that we draw near to ,god and place ourselves in ,his presence principally for two reasons4 ,the first is to render to ,god the honor and the homage we owe ,him1 and this can be done without ,god speaking to us or we to ,him1 for the duty is fulfilled by acknowledging that ,he is our ,creator and we are ,his vile creatures1 and by remaining before ,him1 prostrate in spirit1 awaiting ,his commands4 ,the second reason is to speak to ,god and to listen to ,him when ,he speaks to us by ,his inspirations and the interior movements of grace4444 ,now1 one or other of these two advantages can never fail to be derived from prayer4 ,if1 then1 we can speak to our ,lord1 let us do so in praise and supplication3 if we are unable to speak1 let us remain in his presence notwithstanding1 offering him our silent homage2 he will see us there1 our patience will touch him and our silence will plead with him and win his favor4 ,another time1 to our utter astonishment1 he will take us by the hand1 and converse with us1 and make a hundred turns with us in his garden of prayer4 ,and even should he never do this1 still let us be content to know it is our duty to be in his retinue1 and that it is a great favor and a greater honor for us that he suffers us in his presence4 ,in this way we do not force ourselves to speak to ,god1 for we know that merely to remain close to him is as useful1 nay1 perhaps more useful to us1 though it may be less to our liking4 ,therefore when you draw near to our ,lord speak to him if you can2 if you cannot1 stay there1 let him see you1 and do not be anxious about anything else4444 ,take courage1 then1 tell your ,saviour you will not leave him even should he never grant you any sensible sweetness2 tell him that you will remain before him until he has given you his blessing499--,st4 ,francis de ,sales4 #f4 ,the same ,saint gives further valuable advice as follows3 ,many persons fail to make a distinction between the presence of ,god in their souls and the consciousness of this adorable presence1 between faith and the sensible feeling of faith4 ,this shows a great want of discernment4 ,when they do not realize ,god's presence dwelling within them1 they suppose ,he has withdrawn himself through some fault of theirs4 ,this is an ignorant and hurtful error4 ,a man who endures martyrdom for love of ,god does not think actually and exclusively of ,god but much of his own sufferings2 and yet the absence of this feeling of faith does not deprive him of the great merit due to his faith and the resolutions it caused him to make and to keep4 #g4 ,your vocal prayers should be few in number but said with great fervor4 ,the strength derived from food does not depend upon the quantity taken but upon its being well digested4 ,far better one ,our ,father or one ,psalm said with devout attention than entire rosaries and long offices recited hurriedly and with restless eagerness4 #h4 ,if you feel whilst saying vocal prayers--those not of obligation--that ,god invites you to meditate1 gently and promptly follow this divine impulse4 ,you may be sure that in doing so you make an exchange most profitable to yourself and agreeable to ,god from whom the inspiration comes4 #i4 ,prepare yourself for prayer by peaceful recollection and begin it without agitation or uneasiness4 ,st4 ,francis de ,sales has this to say on the subject3 ,some little time before you are going to pray1 calm and compose your heart1 and be hopeful of doing well2 for if you begin without hope and already devoid of relish1 you will find it difficult to regain an appetite4444 ,the disquiet you experience in prayer1 accompanied by great eagerness to discover some object that can fix and satisfy your thoughts1 is of itself sufficient to prevent you finding what you seek4 ,when a thing is searched for with too great eagerness1 one may have his hands or his eyes almost upon it a hundred times and yet fail to perceive it4 ,this vain and useless anxiety in regard to prayer can result in nothing but weariness of mind1 and this in turn produces coldness and apathy in your soul4 #aj4 ,be careful not to overburden yourself with too many prayers1 either mental or vocal4 ,as soon as you feel uncontrollable weariness or distaste1 postpone your prayers1 if possible1 and seek relief in some pleasant pastime1 or conversation1 or in any other innocent diversion4 ,this advice is given by ,st4 ,thomas and other learned ,fathers of the ,church and is of the utmost importance4 ,follow it conscientiously1 for lassitude of mind begets coldness and a kind of spiritual stupor4 #aa4 ,never repeat a prayer1 even should you have said it with many distractions4 ,you cannot imagine the innumerable difficulties in which you may become entangled by the habit of repeating your prayers4 ,therefore ,i beg of you not to do it4 99,in ,st4 ,ignatius' time there was a certain religious of the ,society of ,jesus who was a victim of this kind of scruple4 ,the recital of the daily ,office always kept him much longer than was necessary because he would repeat again and again and for hours at a time any passage that he suspected had not been said with sufficient attention4 ,st4 ,ignatius tried to correct him by various means1 but in vain4 ,at length the thought occurred that one scruple might be cured by another4 ,he therefore commanded the poor ,jesuit1 under pain of sin and in virtue of religious obedience1 to close his breviary every day at the end of a specified time1 this being just enough to allow him to read the ,office through once and rather quickly4 ,the first day the religious was obliged to stop before he had half finished4 ,this caused him such intense regret that ere long the fear of not being able to say the entire ,office made him contract the habit of finishing it within the allotted time499 ,begin your prayer with the desire of being very recollected4 ,this is all that is necessary4 ,a desire has the same value in the sight of ,god as a good work1 says ,st4 ,gregory the ,great1 when the accomplishment of it does not depend upon our will4 ,during these involuntary distractions ,god withdraws the sensible feeling of ,his presence1 but ,his love remains in the depths of our hearts4 ,st4 ,theresa1 in the midst of dryness and distractions1 was wont to say3 ,if ,i am not praying ,i am at least doing penance4 ,i should say3 you are doing both the one and the other3 you do penance by all that you are suffering1 you pray by the desire and intention you have to do so4 #ab4 ,you should never repeat a prayer nor a point in your meditation even if you have had in the inferior portion of your soul ideas and feelings at variance with the words pronounced by your lips or with the sentiments you wished to excite in your heart4 ,nay1 do not be induced to do it1 even were these ideas and feelings injurious to ,god4 ,under such conditions1 be careful not to give way to anxiety and agitation and do not try to make reparation for an imaginary offence4 ,continue your prayer in peace as if nothing had disturbed it1 not taking the trouble to notice these dogs that come from the devil and that can bark around you while you pray in order to distract you1 if may be1 but that cannot bite you unless you let them4 99,this temptation should be treated exactly the same as temptations of the flesh3 do not dispute with it at all1 rather imitate the children of ,israel who made no attempt to break the bones of the paschal lamb but cast them into the fire4 ,you need not answer the enemy1 nor even pretend to hear what he says4 ,let the wretch clamor at the door as much as he wants to1 it is not even necessary to call3 ,who is there8 ,what you tell me is no doubt true1 you say1 but he annoys me and the uproar he makes prevents those within from hearing one another speak4 ,that makes no difference4 ,have patience1 prostrate yourself before ,god and remain at his feet4 ,he will understand from your very attitude1 although you utter no words1 that you are his and that you crave his help4 ,above all1 however1 keep yourself well within and do not on any account open the door1 either to see who it is1 or to drive the importunate fellow away4 ,eventually he will tire of shouting and will leave you in peace499#c ,st4 ,augustine says that the devil is a formidable giant to those who fear him1 but only a miserable dwarf to those who despise him4 #ac4 ,should it happen that the whole time given to prayer be passed in rejecting temptations or in recalling your mind from its wanderings1 and you do not succeed in giving birth to a single devout thought or sentiment1 ,st4 ,francis de ,sales is authority for saying that your prayer is nevertheless all the more meritorious from the fact of its being so unsatisfactory to you4 ,it makes you more like to our divine ,lord when he prayed in the ,garden of ,gethsemani and on ,mount ,calvary4 ,better to eat bread without sugar1 than sugar without bread4 ,we should seek the ,god of consolations1 not the consolations of ,god3 and in order to possess ,god in heaven1 we must now suffer with him and for him4 99,when your mind wanders or gives way to distractions1 gently recall it and place it once more close to its ,divine ,master4 ,if you should do nothing else but repeat this during the whole time of prayer1 your hour would be very well spent and you would perform a spiritual exercise most acceptable to ,god499--,st4 ,francis de ,sales4 #ad4 ,it is well to bear in mind that in commanding us to pray always our ,saviour did not mean actual prayer1 as that would be an impossibility4 ,the desire to glorify ,god by all our actions suffices for the rigorous fulfilment of this precept1 if this desire be habitual and permanent4 ,you pray often1 says ,st4 ,augustine1 if you often have a desire to pay homage to ,god by your actions3 you pray always if you always have this desire1 no matter how you may be otherwise employed4 99,need we be surprised that ,st4 ,augustine often assures us that the whole ,christian life is but one long1 continual tending of our hearts towards that eternal justice for which we sigh here below8 ,our only happiness consists in ever thirsting for it1 and this thirst is in itself a prayer2 consequently if we always desire this justice1 we pray always4 ,do not think it necessary to pronounce a great many words and to struggle much with one's self in order to pray4 ,to pray is to ask ,god that his will may be done1 to form some good desire1 to raise the heart to ,god1 to long for the riches he promises us1 to sigh over our miseries and the danger we are in of displeasing him by violating ,his holy law4 ,now this requires neither science nor method nor reasoning2 one can pray without any distinct thought2 no head-work is necessary2 only a moment of time and a loving effusion of the heart are needed2 and even this moment may be simultaneously occupied with something else1 for so great is ,god's condescension to our weakness that he permits us to divide it when necessary between him and creatures4 ,yes1 during this moment you can continue what you were doing3 it is sufficient to offer to ,god your most ordinary occupations1 or to perform them with the general intention of glorifying him4 ,this is the continual prayer required by ,st4 ,paul 444 thought by many devout persons to be impracticable1 but in reality very easy for those who know that the best of all prayers is to do everything with a pure intention1 and frequently to renew the desire to perform all our actions for ,god and in accordance with his divine will4--,fnelon499 #ae4 ,you should never omit or neglect the duties of your state of life in order to say certain self-imposed prayers4 ,these duties are a substitute for prayers and are equally efficacious1 ,st4 ,thomas teaches1 for obtaining the graces you stand in need of and which are promised to those who ask them properly4 ,it is even more meritorious to perform some work for the love of ,god1 to whom we offer it1 than merely to raise the soul to ,him by actual prayer4 99,every person is bound to observe strictly the duties of his particular calling4 ,whoever fails to do this1 although he should raise the dead to life1 is guilty of sin and should the sin be grave deserves damnation if he die therein4 ,for example1 bishops are obliged to make a visitation of their diocese in order to console and instruct their flock and to rectify whatever may be amiss4 ,if ,i1 a bishop1 neglect this duty ,i shall be lost even though ,i spend my entire time in prayer and fast all my life4--,st4 ,francis de ,sales499 #af4 ,make frequent use of the prayers called ejaculations1--which are short and loving aspirations that raise the soul to its ,creator4 ,according to ,st4 ,francis de ,sales1 ejaculations can in case of necessity replace all other prayers1 whereas all other prayers cannot supply for the omission of ejaculations4 99,acquire the habit of making frequent ejaculations4 ,they are sighs of love that dart upwards to ,god to sue for ,his aid and succor4 ,it will greatly facilitate this custom if you keep in mind the point of your morning's meditation that you liked best and ponder it over during the day4 ,in sickness let pious ejaculations take the place of all other prayers4--,st4 ,francis de ,sales499 #ag4 ,ejaculatory prayers can be made at all times1 wherever we are or whatever we may be doing4 ,they might be compared to those aromatic pastilles1 which we may always have about us and take from time to time to strengthen the stomach and please the palate4 ,ejaculations have a like effect on the soul by refreshing and fortifying it4 #ah4 ,the monks of old1 of whom ,st4 ,augustine speaks1 could not say long prayers1 obliged as they were to earn their bread by daily toil4 ,ejaculatory prayers1 therefore1 took the place of all others for them1 and it may be said that although laboring unceasingly they prayed continually4 #ai4 ,i cannot too earnestly urge you to accustom yourself to the profitable and easy practice of making frequent ejaculations4 ,it is far preferable to saying many other vocal prayers1 for these when too numerous are apt to employ the lips only rather than to reanimate and enlighten the soul4 #bj4 ,st4 ,theresa's opinion is that the body should be in a comfortable position when we pray1 as otherwise it is difficult for the mind to pay the proper attention to prayer and to the presence of ,god4 ,do not then fatigue your body by remaining too long prostrate or kneeling3 the important thing is that the soul should humble itself before ,god in sentiments of respect1 confidence and love4 ,read ,chap4 ,,xiii1 ,part ,,ii1 of the ,introduction to a ,devout ,life4 ,,iv4 ,,penance4 ,a sacrifice to ,god is an afflicted spirit2 a contrite and humble heart1 ,o ,god1 thou wilt not despise4 7,ps4 ,l41 #ai47 ,i4 ,according to the teaching of ,st4 ,thomas there are three ways of doing penance1 namely1 fasting1 prayer1 and alms-deeds--either corporal or spiritual4 ,therefore you must not suppose you are prevented from doing penance when not allowed to subject your body to severe fasts and painful mortifications4 ,the other two penitential works1 prayer and alms-giving1 can in this case take the place of corporal austerities in the fulfilment of the ,christian duty of penance4 ,observe also that it is not in accordance with the spirit of the laws of ,god and of his ,church1 which prescribe fasting1 to injure your health thereby1 nor to hinder the accomplishment of the duties of your state of life4 #b4 ,labor1 sickness1 disappointments1 reverse of fortune1 dryness in prayer1 all these when accepted with resignation are penitential works1 such1 too1 as are the more agreeable to ,god from their being so distasteful to ourselves4 ,all virtues may be divided into two great classes1 active and passive4 ,the characteristic of the active virtues is to do good1 of the passive1 to endure evil4 ,now the virtues of the second class are more meritorious and less perilous4 ,in the active virtues nature can have a large share1 and a dangerous self-complacency1 or satisfaction in their effects1 may easily glide into them4 ,this danger is less to be feared in the practice of the passive virtues1 especially when the sufferings are not of our own choosing but come to us direct from the hand of ,god4 #c4 ,st4 ,jerome teaches that when the devil cannot turn a soul away from the love of virtue1 he tries to urge it to excessive mortification1 in order that it may thus become exhausted and lose the vigor indispensable to its spiritual progress4 ,numbers of devout people have fallen into this snare4 #d4 ,i charge you1 says ,st4 ,francis de ,sales1 to preserve your health carefully1 for ,god exacts this of you1 and to husband your strength so as to employ it in his service4 ,it is even better to save more than the requisite amount of strength than to reduce it too much1 for we can always lessen it at will1 whereas1 once lost1 it is no easy matter to regain it4 ,therefore give your body the nourishment it needs to maintain its strength and health4 #e4 ,we learn from ,cassian and ,st4 ,thomas that in a celebrated conference held by the holy ,abbot ,st4 ,anthony with the most learned religious of ,egypt1 it was decided that of all virtues moderation is the most useful1 as it guards and preserves all the others4 ,it is owing to the lack of this essential moderation in their devotional exercises and mortifications that many persons whilst seeking holiness find only ill health4 ,as a consequence they eventually abandon the path of perfection1 judging it impracticable because they have attempted to walk in it bound with fetters4 #f4 ,st4 ,augustine makes the following apt comparison1 which you can look upon as a good rule in this matter3 ,the body is a poor invalid confided to the charity of the soul1 the soul being commissioned to give it such assistance as it requires4 ,hunger1 thirst1 fatigue1 are its habitual ailments2 let the soul then charitably apply to them the needful remedies1 provided these be always within the bounds of moderation and prudence4 ,he who acts in this way fulfils a duty of obedience to his ,creator4 #g4 ,from these various opinions it is easy to see how false are certain maxims met with in some ascetical works3 for example1 that it is of small consequence if one should shorten his life by ten or fifteen years in order to save his soul4 ,if this were true1 a much surer way would be to secure a still speedier death1 and see to what that would lead4 ,no3 it is not permissible in ordinary practice to impose upon ourselves arbitrarily any kind of mortification that would directly tend to shorten life4 ,to kill one's self with a single blow1 says ,st4 ,jerome1 or to kill one's self little by little--,i make but slight distinction between these two crimes4 ,life1 health and strength are blessings that have been given us in trust1 and we cannot lawfully dispose of them as though they belonged to us absolutely4 #h4 ,the example of those saints who practised extraordinary penances deserves our sincere admiration1 but it is not in these exterior acts that we should try to imitate them2 to do this would necessitate being as holy as they were4 ,duplicate their miracles also1 then1 if you can4 ,if we had to copy the saints in everything they did1 says ,st4 ,frances de ,chantal1 it would be necessary to spend our life in a horrible cave like ,st4 ,john ,climachus1 or on top of a pillar as ,st4 ,simon ,stylites did1 to live several weeks without other nourishment than the ,holy ,eucharist like ,st4 ,catharine of ,sienna1 or to eat but a single ounce of food each day as ,st4 ,aloysius did4 ,aspirations to imitate the saints in what is extraordinary are the effect of secret pride and not of genuine virtue4 99,the ,french translator of these ,instructions had a conversation in ,rome with the learned and pious ,jesuit1 ,rev4 ,father ,rozaven1 on this subject4 ,speaking of the extraordinary fasts and mortifications of ,st4 ,ignatius1 ,father ,rozaven said3 ,do not let us confound cause and effect4 ,it is not because he did these things that ,ignatius became a saint3 on the contrary1 it is because he was already a saint that it was possible and permissible for him to do them4 ,in truth every act that exceeds human strength is an act of presumption unless it be the result of a special inspiration1 and the ,church approves it only if she recognizes this divine impulse which alone can authorize a deviation from the general rule4 ,it is owing to such an exception that she venerates among those who suffered for the faith ,saint ,theodora1 ,saint ,pomposa1 ,saint ,flora and ,saint ,denys1 notwithstanding the fact that they violated the law which forbids any one to seek martyrdom4 ,the same spirit influenced her in sanctioning the voluntary death of ,sampson and of ,saint ,appolonia1 who might be called pious suicides were it allowable to connect two such contradictory words4--,read ,chap4 ,,xxiii1 ,part ,,iii4 of the ,introduction to a ,devout ,life499 ,v4 ,,confession4 ,i said3 ,i will confess against myself my injustice to the ,lord1 and thou hast forgiven the wickedness of my sin4 7,ps4 ,,xxxi1 #e47 ,but if any man sin1 we have an advocate with the ,father1 ,jesus ,christ the ,just4 7#ast ,epist4 ,st4 ,john1 c4 ,,ii1 v4 #a47 ,whose sins ye shall forgive1 they are forgiven them3 and whose ye shall retain1 they are retained4 7,st4 ,john1 c4 ,,xx4 v4 #bc47 #a4 ,the sacrament of penance is a sacrament of mercy4 ,we should therefore approach it with confidence and in peace4 ,saint ,francis de ,sales assures us that for those who go to confession once a week a quarter of an hour is enough for the examination of conscience1 and a still shorter time for exciting contrition4 ,not even this much is necessary1 he adds1 for those who confess more frequently4 #b4 ,faults omitted in confession either because they were forgotten or because they seemed too trivial to mention1 are nevertheless effaced by the absolution4 ,st4 ,francis de ,sales has this to say on the subject3 ,you must not feel worried if you cannot remember your sins when preparing for confession1 for it is incredible that any one who often examines her conscience would overlook or be unable to recall such faults as are important4 ,neither should you be so keenly anxious to mention every minute imperfection1 every trifling fault2 it is enough to speak of these to our ,lord1 with a sigh of regret and a humble heart1 whenever you remark them4 ,and do not imagine in consequence that you are guilty of secret sins which you are hiding from your confessor4 ,this fear is an artifice made use of by the devil to disturb your peace of mind4 99,you must not be so anxious to tell everything1 nor to run to your superiors to make a great ado over each little thing that troubles you and that will1 perhaps1 be forgotten in a quarter of an hour4 ,we must learn to bear with generosity these trifles which we cannot remedy1 for ordinarily they are only the consequences of our imperfect nature4 ,that your will1 feelings1 and desires are so inconstant2 that you are at one time moody1 at another cheerful2 that you now have a wish to speak1 and presently feel the greatest aversion to do so2 and a thousand similar insignificant matters are infirmities to which we are naturally prone and will be subject to as long as we live4444 ,it is needless to accuse yourself in confession of those fleeting thoughts that like gnats swarm around you1 or of the disgust and aversion you feel in the observance of your vows and devotional exercises1 for these things are not sins1 they are only inconveniences1 annoyances4--,st4 ,francis de ,sales499 #c4 ,rest assured that the more closely you examine your conscience the less you will discover that is worth the trouble of telling4 ,moreover1 you must remember that too long an examen fatigues the mind and cools the fervor of the heart4 #d4 ,to those who in their confessions are inclined to confuse involuntarily movements with sins1 ,saint ,francis de ,sales gives the following useful advice3 ,you tell me that when you have experienced a strong feeling of anger1 or have had any other temptation1 you are always uneasy if you do not confess it4 ,when you are not sure that you have given consent to it1 ,i assure you it is unnecessary to mention it except it may be in spiritual conference1 and then not by way of accusation1 but to obtain advice how to behave another time in like circumstances4 ,for if you say3 ,i accuse myself of having had movements of violent anger for two days1 but ,i did not give way to them1 you are telling your virtues1 not your sins4 ,a doubt comes into my mind1 though1 that ,i may have committed some fault during the temptation4 ,you must consider maturely if this doubt have any foundation in fact1 and if so1 speak of the matter in confession with all simplicity2 otherwise it is better not to mention it1 as you would do so only for your own satisfaction4 ,even should this silence cost you some pain1 you must endure it as you would any other to which you can apply no remedy4 #e4 ,omit from your confessions--we again quote the same ,saint--those superfluous accusations which so many persons make merely through habit3 ,i have not loved ,god sufficiently2 ,i have not prayed with enough fervor2 ,i have not loved my neighbor as much as ,i should2 ,i have not received the ,sacraments with all the reverence due to them2 and others of a like nature4 ,you will readily see the reason for this4 ,it is that in speaking thus you tell nothing particular that would make known to the confessor the state of your conscience1 and because the most perfect man living1 as well as all the saints in ,paradise might say the same things were they making a confession4 #f4 ,those who go to confession frequently should always bear in mind what the saintly director says in addition3 ,we are not obliged to confess our venial sins1 but if we do so it must be with a firm resolution to correct them1 otherwise it is an abuse of the sacrament to mention them4 #g4 ,after confession keep your soul in peace1 and be on your guard--this is a point of cardinal importance--against giving access to any fear about the validity of the sacrament1 either as regards the examination of conscience1 the contrition1 or anything else whatsoever4 ,these fears are suggestions of the devil whose aim it is to instil bitterness into a sacrament of consolation and love4 99,after confession is not the time to examine ourselves to find if we have told all our sins4 ,we should rather remain attentively and in peace near our ,lord1 with whom ,we have just been reconciled1 and thank ,him for ,his great mercy4 ,nor is it necessary subsequently to search out what we may have forgotten4 ,we must tell simply all that comes to mind2 after that we need think no more about it4--,st4 ,francis de ,sales499 #h4 ,it is essential to be sorry for our sins--it is not essential to be troubled about them4 ,repentance is an effect of love of ,god1 anxiety is an effect of self-love4 ,in the midst of the keenest and most sincere repentance we can still thank ,god that ,he has not permitted us to become yet more culpable4 ,let us promise ,him a solid amendment1 relying for success solely upon the assistance of divine grace2 and should we fall again a hundred times a day1 let us never cease to renew the promise and the hope4 ,god can in an instant raise up from the very stones children to ,abraham and exalt the most corrupt natures to the highest degree of sanctity4 ,at times ,he does so1 but usually it is ,his will that we long continue to bear the burden of our infirmity3 let us not then lose our trust in ,him1 nor mistake a state of trial for a state of reprobation4 99,god has1 indeed1 on some occasions cured sinners instantaneously and without leaving in them any trace of their previous maladies4 ,such1 for instance1 was the case with the ,magdalen4 ,in a moment her soul was changed from a sink of corruption into a well-spring of perfection1 never again to be contaminated by sin4 ,but1 on the other hand1 in several of the beloved disciples this same ,god allowed many marks of their evil inclinations to remain for some time after their conversion1 and this for their greater good4 ,witness ,saint ,peter1 who1 even after the divine call1 was guilty of various imperfections and once fell totally and miserably by the triple denial of his ,lord and ,master4 ,solomon says there is no one more insolent than a servant who has suddenly become mistress4#d ,a soul that after a long slavery to its passions should in a moment subjugate them completely1 would be in great danger of becoming a prey to pride and vanity4 ,this dominion must be gained little by little1 step by step2 it cost the saints long years of labor to acquire it4 ,hence the necessity of having patience with every one1 but first of all with yourself4--,st4 ,francis de ,sales499 99,there is no sight more pleasing to ,heaven than to witness the persevering and determined struggle of a soul which1 throughout1 remains united to ,god by a sincere desire and a firm resolution not to offend him--and maintaining this struggle calmly and patiently even when it is to all appearance fruitless4 ,such a soul1 resigned to retain its defects if it is ,god's will1 yet determined notwithstanding to fight against them relentlessly1 is more precious in the eyes of ,god than if the practice of virtue were easy for it and it were in peaceful possession of spiritual gifts4 ,labor1 then1 in the presence of your heavenly ,father2 struggle on with strength and courage2 but do not be too desirous of success1 for when this craving for self-satisfaction is excessive it is sure to be accompanied by vexation and impatience4 ,evil things must not be desired at all1 says ,saint ,francis de ,sales1 nor good things immoderately4 ,and elsewhere3 ,i entreat of you1 love nothing too ardently1 not even the virtues1 for these we sometimes forfeit by exceeding the bounds of moderation4 ,and again3 ,why is it that if we happen to fall into some imperfection or sin we are surprised at ourselves and become disquieted and impatient8 ,undoubtedly it is because we thought there was some good in us1 and that we were resolute and strong4 ,consequently when we find this is not the case1 that we have tripped and fallen to the earth1 we are anxious1 annoyed and troubled2 whereas if we realized what we truly are1 in place of being astonished at seeing ourselves down1 we should wonder rather how we ever remain erect4 ,we should labor1 therefore1 without any uneasiness as to results4 ,god requires efforts on our part1 but not success4 ,if we combat with perseverance1 nothing daunted by our defeats1 these very defeats will be worth as much to us as victories1 and even more4 ,but beware6--there is a rock here6 ,if this conflict is not undertaken in perfectly good faith1 we will try to deceive ourselves as to the genuineness of our efforts by calling the cowardice which caused us to refuse the battle a defeat1 and by dignifying with the name of trial the results of our own effeminacy and sloth499 #i4 ,contrition is essentially an act of the will by which we detest our past sins and resolve not to commit them in future4 ,hence sighs1 tears1 sensible sorrow are not necessary elements of true contrition4 ,contrition can even attain that degree of disinterested perfection which suffices for the justification of a sinner1 in the midst of the greatest dryness and an apparent insensibility4 ,therefore never allow yourself to be disturbed by the want of sensible sorrow4 #aj4 ,do not make violent efforts to excite your soul to contrition1 for these only have the effect of producing anxiety1 weariness and oppression of mind4 ,on the contrary seek to become very calm2 say lovingly to ,god that you wish sincerely you had never offended ,him and that with the assistance of ,his grace you will never offend ,him more--that is contrition4 ,true contrition is a product of love1 and love acts in a calm4 #aa4 ,an act of contrition1 says ,st4 ,francis de ,sales1 is the work of a moment4 ,cast a rapid glance at yourself to see and detest your sins1 and another towards ,god to promise ,him amendment and to express a hope of obtaining ,his assistance in keeping this promise4 ,david1 one of the most contrite penitents that ever lived1 expressed his act of contrition in a single word3 ,peccavi--,i have sinned1 and by that one word he was justified4 99,you ask how an act of contrition can be made in a short time8 ,i answer that a very good one can be made in almost no time4 ,nothing more is needed than to prostrate oneself before ,god in a spirit of humility and of sorrow for having offended ,him4--,st4 ,francis de ,sales499 #ab4 ,you say you would wish to have contrition but cannot succeed in feeling it4 ,saint ,francis de ,sales replies3 ,the ability to wish is a great power with ,god1 and you thus have contrition by the simple fact that you wish to have it4 ,you do not feel it indeed at the moment1 but neither do you see nor feel a fire covered with ashes1 nevertheless the fire exists4 ,the immoderate desire of sensible sorrow comes from self-love and self-complacency4 ,a sorrow that satisfies only ,god is not sufficient for us1 we wish it to satisfy us also2 we like to find in our sensibility a flattering and reassuring testimony of our love of good4 #ac4 ,if ,god does not grant you the enjoyment of sensible sorrow1 it is in order that you may gain the merit of obedience1 which should suffice to reassure you as to your perfect reconciliation4 ,believe therefore with humility1 obey with courage1 and you will earn a twofold reward4 ,the greatest saints have at times believed they had neither contrition nor love1 but in the midst of this darkness of the understanding1 their will followed the torch of obedience with heroic submission4 #ad4 ,do not conclude that you lack contrition or that your confessions are defective1 because you fall again into the same faults4 ,it is very essential to make a distinction in regard to relapses4 ,those that are the offspring of a perverse will which has preserved an affection for certain venial sins1 takes pleasure and wishes to take pleasure in them1--these should not be tolerated2 we must vigorously attack them at the very root and not allow ourselves any respite until they are utterly exterminated4 ,but those relapses that proceed from inadvertence1 from surprise notwithstanding constant vigilance1 from the infirmity and frailty of our nature1 to these we shall remain partially subject until our last breath4 ,it will be doing very well1 says ,saint ,francis de ,sales1 if we get free of certain faults a quarter of an hour before our death4 ,and elsewhere3 ,we are obliged not only to bear with the failings of our neighbor1 but likewise with our own and to be patient at the sight of our imperfections4 ,we must try to correct ourselves1 but we should do it tranquilly and without anxiety4 ,we cannot become angels before the proper time4 99,you complain that you still have many faults and failings notwithstanding your desire for perfection and a pure love of ,god4 ,i assure you that it is impossible to be entirely divested of self whilst we are here below4 ,we shall always be obliged to bear ourselves about with us until ,god transfers us to heaven2 and whilst we do this we carry something that is of no value4 ,it is necessary1 therefore1 to have patience1 and not to expect to cure ourselves in a day of the numerous bad habits contracted through past carelessness in regard to our spiritual welfare4 ,pray do not look here1 there and everywhere3 look only at ,god and yourself2 you will never see ,god devoid of goodness1 nor yourself without wretchedness and that wretchedness the object of ,god's goodness and mercy4--,st4 ,francis de ,sales4 7,after the examination of conscience read the ,following of ,christ1 ,b4 ,,iii41 ,chap4 ,,xx4799 99,fnelon speaks in the same tone3 ,you should never be surprised or discouraged at your faults4 ,you must bear with them patiently yet without flattering yourself or sparing correction4 ,treat yourself as you would another4 ,as soon as you find you have committed a fault make an interior act of self-condemnation1 turn to ,god to receive a penance1 and then tell your fault with simplicity to your director4 ,begin over again to do well as though it were the first time1 and do not grow weary if you have to make a fresh start every day4 ,nothing is more touching to the ,sacred ,heart of ,jesus than this humble and patient courage4 ,we should not be cast down if we have many temptations and even commit numerous faults4 ',virtue1' says the ,apostle1 'is made perfect in infirmity4'#e ,spiritual progress is effected less by sensible devotion1 relish and spiritual consolations1 than by means of interior humiliation and frequent recourse to ,god499 #ae4 ,habitually add to your confession some general accusation of all the sins of your past life1 or of such of them as occasion you most remorse4 ,say1 for example1 ,i accuse myself of sins against purity1 or charity1 or temperance4 ,you thus preclude the possibility of there being lack of sufficient matter for the validity of the ,sacrament4 #af4 ,banish from your mind the dread of having omitted any sins in either your general or ordinary confessions1 or of not having explained their circumstances clearly enough4 ,the learned theologian ,janin sets forth the following rules on the subject3 ,the ,church1 the interpreter of the will of ,jesus ,christ1 requires sacramental integrity in confession1 and not material integrity4 ,the former consists in the confession of all the sins we can remember after a sufficient examination1 the duration of which should be regulated by the actual state of the conscience4 ,material integrity would require a rigorously complete accusation of all the sins we have committed with their number and circumstances1 without the slightest omission4 ,now sacramental integrity may be reasonably exacted since it exceeds no one's ability2 whilst material integrity1 on the contrary1 could not be exacted without the sacrament becoming an impossibility2 for1 no matter how carefully we make our examination of conscience1 some sin1 or some detail in regard to number or circumstance1 will always escape us4 ,in a word1 all that the ,church demands of the faithful is a sincere and humble avowal of every sin that can be brought to mind after a suitable examen3 for the rest1 she intends good will to supply for any defect of memory4 99,do not be uneasy because you fail to remember all your failings in order to tell them in confession4 ,this is unnecessary1 because as you often fall almost without being aware of it1 so you often get up again without perceiving it2 just as in the passage you quote it is not said that the just man sees or feels himself fall seven times a day1 but simply that he falls seven times a day3 in like manner he gets up again without noticing particularly that he has done so4 ,hence have no anxiety about this1 but frankly and humbly confess whatever you remember1 and commit the rest to the tender mercies of him who puts his hand under those who fall without malice that they may not be bruised1 and raises them up again so gently and swiftly that they scarcely realize they had fallen4--,st4 ,francis de ,sales499 #ag4 ,by a diligent examination of conscience you have thoroughly satisfied all the requirements for sacramental integrity2 therefore banish whatever doubts and fears may come to beset you1 for they are nothing but temptations4 #ah4 ,should you suspect that you failed to fulfil these requirements owing to not having been particular enough about your examination of conscience1 you may feel sure that your confessor has by prudent interrogations supplied for whatever may have been wanting on your part4 ,and if he did not question you further it was due to the fact that he understood clearly enough the nature of your sins and the state of your soul1 and this is the object of sacramental accusation4 #ai4 ,how great then is the error of those poor souls who wish continually to make their general confessions over again1 either through fear of incomplete examination or of insufficient sorrow2 and how blameworthy the weak complaisance of those confessors who offer no opposition to their doing so6 ,if such fears were to be listened to1 every one would be obliged to pass his entire life in making and repeating general confessions1 for they would incessantly spring up afresh and even the greatest saints would not be exempt from them4 ,a sacrament of consolation and love would thus be transformed into a perfect torture for the soul--an heretical perversion anathematized by the ,council of ,trent4 99,i have found in your general confession all the marks of a sincere1 good and earnest confession4 ,never have ,i heard one that more thoroughly satisfied me4 ,you may rely on this1 for in these matters ,i speak very plainly4 ,however1 if you really omitted something that ought to have been told1 consider if you did so consciously and voluntarily1 in which case1 if it was a mortal sin or you thought it one at the time1 you would undoubtedly have to make the confession over again4 ,but if it were only a venial sin1 or though mortal you omitted it out of forgetfulness or some defect of memory1 have no scruples2 for at my soul's peril1 ,i assure you there is no obligation to repeat your confession4 ,it will be quite sufficient to mention the matter to your ordinary confessor4 ,i will answer for this4--,st4 ,francis de ,sales499 #bj4 ,it is the teaching of the saints and doctors of the ,church that when a general confession has been made with a sincere and upright intention and with a desire to change one's life1 the penitent should remain in peace in regard to it1 and not make it over again under any pretext whatsoever4 ,those who do otherwise recall to their memory things that should be banished from it1 and increase the trouble of their soul by a too eager desire to purify it4 ,for1 as ,saint ,philip de ,neri so well expresses it3 the harder we sweep1 the more dust we raise4 #ba4 ,remember1 in conclusion1 that according to the common opinion of the saints1 the fear of sin is no longer salutary when it becomes excessive4 ,,vi4 ,,holy ,,communion4 ,unless ye eat the flesh of the ,son of ,man1 and drink ,his blood1 ye shall not have life in you4 7,st4 ,john1 c4 vi41 v4 #ed47 ,and he sent 444 to say to those who were invited1 that they should come2 for now all things were ready4 ,and they began all at once to make excuse4 7,st4 ,luke1 c4 xiv41 vv4 #ag-ah47 ,and if ,i send them away fasting 444 they will faint in the way4 7,st4 ,mark1 c4 viii41 v4 #c47 ,my heart is withered2 because ,i forgot to eat my bread4 7,ps4 ci47 #a4 ,frequent communion is the most efficacious of all means to unite us to ,god4 ,he that eateth my flesh1 said our divine ,saviour1 abideth in ,me and ,i in him4#f #b4 ,st4 ,bernard calls the ,holy ,eucharist the love of loves4 ,hence you should desire to receive it frequently in order to be filled with this divine love4 #c4 ,st4 ,francis de ,sales says there are two classes of persons who should often receive holy communion2 the perfect1 to unite themselves more closely to the ,source of all perfection1 and the imperfect to labor to attain perfection2 the strong that they may not become weak1 the weak that they may become strong2 the sick that they may be cured1 and those in health that they may be preserved from sickness4 ,you tell me that your imperfections1 your weakness1 your littleness make you unworthy to receive communion frequently2 and ,i assure you it is precisely because of these that you ought to receive it frequently in order that ,he who possesses all things may give you whatever is wanting to you4 99,the following words on this subject will not perhaps be considered by others as giving much additional value to the authority of the saintly ,bishop of ,geneva4 ,they do so1 however1 in ours1 because they are from the lips of a holy religious whose memory will always be dear to us----from a man whose last moments were the occasion of the greatest edification it has ever pleased ,god to accord us4 ,the ,rev4 ,father ,margottet1 a ,jesuit1 died at ,nice1 ,april #ast1 #ahce1 shortly after his return from ,portugal where he had suffered a most cruel captivity with the courage that faith alone can inspire4 ,during the last months of his life he took great pleasure in conversing with a certain young man who visited him regularly to be instructed and edified by his pious discourse4 ,one day this young man confided to him the confusion he felt in availing himself of his director's permission to receive holy ,communion several times a week4 ,this was due especially to the thought that ,st4 ,aloysius1 whilst a novice of the ,society of ,jesus1 went to ,communion on ,sundays only4 ,come1 come1 my dear sir1 laughingly replied the good ,father1 continue your frequent ,communions--you need them much more than ,st4 ,aloysius did4 ,it is indeed an error to consider holy ,communion a reward of virtue1 and1 in a measure1 a guage of perfection1 whereas it is above all a means to attain perfection1 and the one pre-existing virtue required in order to employ this means is the desire to profit by it4 ,our divine ,lord did not say3 ,venite ad me qui perfecti estis--,come to ,me all ye who are perfect3 ,he said3 ,venite ad me qui laboratis et onerati estis#g--;,come to me all ye who labor and are burdened4 7,read ,chapters ,,xx4 and ,,xxi41 ,part ,,ii41 of the ,introduction to a ,devout ,life2 and ,chapters ,x4 and ,,xvi4 ,book ,,iv4 of ,the ,imitation47 ,the spirit of the ,church has at all times been the same in regard to this important subject4 ,fnelon says in his letter on frequent ,communion that ,st4 ,chrysostom admits of no medium between the state of those who are in mortal sin and that of the faithful who are in a state of grace and communicate every day4 ,in vain certain ,christians1 believing themselves purified and just1 do no penance as sinners and nevertheless abstain from ,communion1 because1 they say1 they are not perfect enough to receive it4 ,this intermediate state is not only most dangerous for one who wilfully remains in it1 but is also injurious to the ,blessed ,sacrament4 ,far from doing honor to the ,holy ,eucharist by depriving ourselves of it1 we offend our divine ,lord when we decline to partake of the ,banquet to which ,he invites us4 ,in a word1 according to this early ,father of the ,church1 we ought either to communicate with those who are in a state of grace1 or to do penance that we may be united to them as soon as possible4 ,we will quote the ,saint's own words3 ,many of the faithful are weak and languishing1 many among them sleep4 ,and how1 you say1 does this happen since we receive the ,blessed ,sacrament but once a year8 ,that is precisely the cause of all the trouble6 ,for you imagine that merit consists not so much in purity of conscience as in the length of time intervening between your ,communions4 ,you consider no higher mark of respect and honor can be paid to this ,sacrament than not to approach the ,holy ,table often4444 ,temerity does not consist in approaching the ,altar frequently1 but in approaching it unworthily were this but once in an entire life time4444 ,why then regulate the number of ,communions by the law of time1 instead of by purity of conscience1 which should alone indicate how many times to receive8 ,this divine ,mystery is nothing more at ,easter than at all other seasons during which it is celebrated continually4 ,it is ever the same1 that is to say1 ever the same gift of the ,holy ,ghost4 ,easter continues throughout the year4 ,you who are initiated will understand perfectly what ,i say4 ,be it ,saturday1 or ,sunday1 or the feasts of the martyrs1 it is always the same ,victim1 the same ,sacrifice4 ,it was not the will of our divine ,lord that ,his ,sacrifice should be restricted by the observance of time4 ,other ,fathers of the ,church speak in the same way of ,holy ,communion3 ,if it is daily bread1 says ,saint ,ambrose1 why do you partake of it but once a year8444 ,receive it every day in order that every day you may benefit by it4 ,live in such a manner that you may deserve to receive it every day1 for he who does not deserve to receive it every day will not deserve to receive it at the end of the year4444 ,do you not know that every time the ,holy ,sacrifice is offered1 the death1 resurrection and ascension of our ,lord are renewed to the atonement of sin8 ,and yet you will not partake daily of this ,bread of ,life6 ,when one has received a wound does he not seek a remedy8 ,sin which holds us captive is our wound3 our remedy is in this ever adorable ,sacrament4 ,in order that it may be plainly proved that the faithful of the present day have no reason to act differently in this respect from those of the primitive ,church1 let us see how this ancient discipline has been confirmed in later times by the ,council of ,trent3 ,christians should believe in this ,sacrament and reverence it with such a firm faith1 with so much fervor and piety1 that they may often receive this ,super-substantial ,bread2 that it may be1 in truth1 the life of their soul and the perpetual health of their spirit1 and that the strength they derive therefrom may enable them to pass from the temptations of this earthly pilgrimage to the repose of their heavenly fatherland4444 ,the ,council would have the faithful receive ,communion each time they assist at ,mass1 not only spiritually1 but sacramentally1 that they may derive more abundant fruit from the ,holy ,sacrifice499 #d4 ,the evening before your ,communion devote some little time to recollection in order to ponder the inestimable gift that ,god is about to bestow upon you1 and endeavor also to excite in your soul the desire and the hope of finding therein your delight4 #e4 ,do not conclude that you derive no benefit from ,holy ,communion because you find no perceptible increase in your virtues4 ,consider that it at least serves to keep you in a state of grace4 ,you give nourishment to your body every day but you do not pretend to say that it daily gains in strength4 ,does food appear useless to you on that account8 ,certainly not2 for1 though it fail to augment strength1 it preserves it by repairing the constant waste4 ,now1 this is precisely the case with the divine ,food of our souls4 99,observe1 moreover1 that there is no real increase in virtue without a corresponding growth in humility4 ,consequently the more virtuous you are the less so you will esteem yourself2 the worthier you are to approach your ,god1 the more profoundly will you feel your unworthiness4 ,for man1 no matter to what degree of virtue he attain1 cannot be otherwise than weak and sinful here below1 and he realizes his baseness more and more distinctly in proportion to his advancement in grace and in light4 ,fnelon speaks as follows on the same subject3 ,hitherto you lacked the light to discover in your soul many movements of our malicious and depraved nature1 which now begin to reveal themselves to you4 ,in proportion as light increases we find ourselves more corrupt than we supposed3 but we should be neither surprised nor discouraged1 for it is not that we are in reality worse than we were1--on the contrary we are better1--but because whilst our sinfulness decreases the light which shows it to us increases499 #f4 ,do not fear that you are ill-prepared for ,holy ,communion and abuse the ,sacrament because in receiving it you are cold1 indifferent1 and devoid of feeling4 ,this is a trial sent or permitted by ,god to test your faith and to advance you in merit4 ,all that has been said in regard to dryness in prayer might be repeated here4 ,try to have an abiding desire to feel for the ,blessed ,eucharist as ardent transports of love as were ever experienced by the saints4 ,a desire is equivalent before ,god to the thing desired1 as ,i have already quoted for you from ,saint ,gregory the ,great2 therefore you should be satisfied with this when you can attain nothing higher4 ,everything over and above this is grace1 not merit4 #g4 ,if you dare not receive ,holy ,communion often because you are not worthy1 then you must never receive it1 for you will never be worthy4 ,what creature could be worthy to receive a ,god8 ,nay more1 to follow out this principle ,we should have to abandon the practice of visiting churches and of speaking to ,god in prayer2 for a miserable1 sin-stained human being is unfit to enter the ,house of the ,lord or to converse with ,him4 99,how many scrupulous ,christians do we not see languishing for want of this divine ,food6 ,they consume themselves with subtle speculations and sterile efforts1 they fear1 they tremble1 they doubt1 and they vainly seek for a certainty that cannot be found in this life4 ,sweetness1 unction1 are not for them4 ,they wish to live for ,god without living by him4 ,they are dry1 feeble1 exhausted3 they are close to the ,fountain of ,living ,water and yet allow themselves to die of thirst4 ,they desire to fulfil all exteriorly1 yet do not dare to nourish themselves interiorly3 they wish to carry the burden of the law without imbibing its spirit and its consolation from prayer and frequent ,communion6--,fnelon499 #h4 ,in regard to ,holy ,communion1 therefore1 do not confine yourself to a consideration of your own unworthiness1 but temper this with the thought of ,god's mercy4 ,the guests at the symbolic marriage-feast1--a figure of the ,holy ,eucharist1--were not the great and the rich1 but the poor1 the blind1 the lame4 ,whosoever is clothed in the nuptial garment1 that is to say1 whosoever is in a state of grace1 is welcome to this banquet4 #i4 ,st4 ,francis de ,sales says that when we cannot go to ,holy ,communion without giving annoyance to others1 or without failing against duties of charity1 justice or order1 we should be satisfied with spiritual ,communion4 ,believe me1 he adds1 this mortification1 this deprivation1 will be extremely pleasing to ,god and will advance you greatly in ,his love4 ,one must sometimes take a step backward in order to leap the better4 ,it was not by frequent ,communion that the holy anchorites sanctified themselves1 but by the exact observance of the duties of their calling4 ,saint ,paul the ,hermit received ,holy ,communion but twice during his long1 penitential life1 nevertheless he was precious in the sight of ,god4 ,a propos of this subject ,saint ,francis de ,sales gives us this admirable advice3 ,in proportion as you are hindered from doing the good you desire1 do all the more ardently the good that you do not desire4 ,you do not like to make such or such an act of resignation1 you would prefer to make some other2 but offer the one you do not like1 for it will be of far greater value4 ,saint ,john the ,baptist was more intimately united in spirit with our ,lord than even the ,apostles themselves3 yet he never became one of ,his followers owing to the fact that his vocation required this sacrifice on his part and called him elsewhere4 ,this is the greatest act of spiritual mortification recorded in the lives of the saints4 99,i have often admired the extreme resignation of ,saint ,john the ,baptist1 who remained so long in the desert1 quite near to our ,lord1 without going to see1 hear and follow ,him4 ,and after baptizing ,jesus1 how could he have allowed ,him to depart without uniting himself to ,him with his bodily presence1 as he was already so united to ,him by the ties of affection6 ,ah6 the divine ,precursor knew that in his case the ,master was best served by deprivation of ,his actual presence4 ,well1 my dear daughter1 it will be the same with you in regard to ,holy ,communion4 ,i mean that for the present ,god will be pleased if in accordance to the wish of the superiors whom ,he has placed over you1 you endure the privation of ,his actual presence4 ,it will be a great consolation to me to know that this advice does not disquiet your heart4 ,rest assured that this resignation1 this renunciation will be exceedingly beneficial to you4--,st4 ,francis de ,sales499 #aa4 ,never refrain from receiving the ,holy ,eucharist because you happen to be beset by temptations2 this would be to capitulate to your enemy without offering any resistance4 ,the more combats you have to sustain1 the greater the necessity of providing yourself with the means of defence1 and these are to be found in the ,blessed ,sacrament4 ,go courageously then and renew your strength with the ,food of the strong and victory shall be yours4 #ab4 ,be careful not to frequent the ,holy ,table because such and such a person does so3 an imitation common for the most part to women's vanity and jealousy1 says ,saint ,francis de ,sales4 ,it is through love that our divine ,saviour gives ,himself to us in the ,blessed ,sacrament3 love alone should lead us to receive it4 #ac4 ,holy ,communion should not be partaken of with the same frequency by all the faithful4 ,all1 indeed1 must have the same object in view1 that is union with ,god1 but the same means to attain that object are not proper for every one4 ,it is only by obedience to the advice of a spiritual director that each person can know what is suitable for him1 as that which would be too little for one might be too much for another4 ,,vii4 ,,sundays ,,and ,,holydays4 ,the sabbath was made for man1 and not man for the sabbath4 7,st4 ,mark1 c4 ,,ii41 v3 #bg47 #a4 ,every day of our life should be employed in glorifying ,god1 but there are certain days ,he has particularly appointed whereon to receive from us a more special exterior worship4 ,these are ,sundays and holydays4 #b4 ,it is therefore obligatory upon us to sanctify such days4 ,the ordinary means of fulfilling this duty are1 principally1 works of charity1 the ,holy ,sacrifice of the ,mass1 the ,sacraments1 sermons1 religious instructions1 and spiritual reading4 #c4 ,nevertheless1 we should avoid over-fatiguing the mind and wearying the body by too many exercises of devotion4 ,excess even in holy things is wrong1 as virtue ends where excess begins4 ,all that was said on this subject in the chapter on ,prayer is equally applicable here4 #d4 ,moreover it is well to know that a friendly visit1 a walk1 a lawful diversion1 all of which can be referred to ,god1 serve also for the sanctification of ,sundays and holydays1 when undertaken with a view to please ,him4 ,the same may be said of such daily occupations as are required of man by his bodily needs4 99,how often we are mistaken in our point of view6 ,i tell you once again it is not the outward aspect of actions that we must look at1 but their interior spirit1 that is to say1 whether or not they are according to the will of ,god4 ,by no means regard the nature of the things you do1 but rather the honor that accrues to them1 worthless as they are in themselves1 from the fact that ,god wishes them1 that they are in the order of his providence and disposed by ,his infinite wisdom4 ,in a word1 if they are pleasing to ,god1 and recognized as being so1 to whom should they be displeasing8--,saint ,francis de ,sales499 #e4 ,these things are said for the instruction of those who are eager and anxious on ,sundays and holydays of obligation to heap devotion upon devotion and who make a crime of everything that is not an exterior act of piety4 ,they apply themselves1 it seems1 to the material observance of the sabbath1 following the superstitious custom of the ,pharisees1 instead of peacefully sanctifying the ,lord's day with that sweet and holy liberty of spirit which our divine ,saviour teaches in the ,gospel4 ,too much dissipation and over long prayers are two extremes each of which it is equally necessary to avoid4 #f4 ,should it happen that you are obliged to travel on ,sunday or to attend to some unforseen business1 do not be disquieted about the impossibility of fulfilling your customary devout exercises4 ,replace these with pious ejaculations1 which1 as ,i have already said1 can in case of necessity supply for the omission of all other prayers4 #g4 ,remark1 in conclusion1 that to assist at a low ,mass suffices strictly speaking for the sanctification of the ,sunday or holyday4 ,even this may be omitted by those persons whom duty obliges to attend the sick1 to mind the house1 or to take care of young children2 for these being works of justice and charity and good in themselves1 may1 when performed with a pure intention and accompanied by ejaculatory prayers1 equal and even surpass in value all exterior practices of devotion4 ,i do not speak at all of the sick1 for by their sufferings they can sanctify every day and make each one equal to the greatest festival4 99,worldly notions are forever blending with our thoughts and throwing them out of perspective4 ,in the house of an earthly prince it is not so honorable to be a scullion in the kitchen as to be a gentleman-in-waiting4 ,but it is different in the house of ,god1 where those in the humblest positions are oft-times the most worthy2 for although they labor and drudge it is done for the love of ,god and in fulfilment of ,his divine will2 and the true value of our actions is fixed by this divine will and not by their exterior character4 ,therefore he who truly loves ,god's will in the accomplishment of his duties1 does not allow his affections to become engaged in any of his spiritual exercises2 and so1 if sickness or accident interfere with them he experiences no regret4 ,i do not say indeed that he does not love his devotions1 but that he is not attached to them4--,saint ,francis de ,sales499 99,if you have a sincere regard for the virtues of obedience and submission1 ,i wish that1 should justice or charity demand it1 you would forego your pious exercises1 which would be a sort of obedience1 and that this omission should be supplied by love4 ,i told you on another occasion3 the less we live according to our own liking1 and the less option we have in our actions1 the more goodness and solidity will there be in our devotion4 ,it is right and proper sometimes to leave our ,lord in order to oblige others for love of ,him4--,saint ,francis de ,sales499 ,,viii4 ,,spiritual ,,reading4 ,blessed is the man whom ,thou shalt instruct1 ,o ,lord1 and shalt teach him out of ,thy ,law4 7,ps4 ,,xciii1 v4 #ab47 ,all scripture divinely inspired1 is profitable to teach1 to reprove1 to correct1 to instruct in justice4 7,s4 ,p4 ,timoth41 ,ep4 ,,ii1 iii1 #af47 #a4 ,spiritual reading is to the soul what food is to the body4 ,be careful1 therefore1 to select such books as will furnish your soul with the best nourishment4 ,i would recommend you to become familiar especially with the works of ,saint ,francis de ,sales4 #b4 ,when the choice of reading matter is made by the advice of a spiritual director the teaching it contains should be looked upon as coming from the mouth of ,god4 #c4 ,do not affect those lives of the ,saints in which the supernatural and marvellous predominate4 ,the devout imagination becomes inflamed by such reading and is imbued with vain and useless desires3 it leads some to aspire to the revelations of ,saint ,bridget or the raptures of ,saint ,joseph of ,cupertino1 others to imitate the mortifications of the ,stylites2 and thus by losing time in desiring extraordinary graces1 they neglect1 to their great detriment1 ordinary duties and real obligations4 ,take great care1 then1 not to allow yourself to be absorbed in those wonderful characteristics of the saints which we should be content to admire2 give preference rather to their simple and interior virtues1 for these alone are imitable for us4 99,we ought not to wish for extraordinary things1 as1 for example1 that ,god would take away our heart1 as ,he did with ,saint ,catherine of ,sienna's1 and give us ,his in return4 ,but we should desire that our poor hearts no longer live save in subjection to the ,heart of our loving ,saviour1 and this will be the best way of imitating ,saint ,catherine1 for we shall thus become meek1 humble and charitable4444 ,true holiness consists in love of ,god1 and not in foolish imaginations and dreamings that nourish self-love whilst they undermine obedience and humility4 ,the desire to have ecstacies and visions is a deception4 ,let us turn rather to the practice of true meekness and submissiveness1 of self-renunciation and docility1 of ready compliance with the wishes of others4 ,thus we shall emulate the saints in what is more real and more admirable for us than ecstacies4--,st4 ,francis de ,sales499 #d4 ,use still greater precautions in regard to ascetical works4 ,many of these are carelessly written1 confound precepts with counsels1 badly define the virtues by not showing the limits beyond which they become extravagances1 and entertain the reader with trifling and purely exterior practices that are more apt to flatter self-love than to reform the heart4 #e4 ,it has been remarked very justly by a learned theologian that the ignorance and indiscreet zeal of certain writers of ascetical books have furnished the heretics of later times with arms to attack our holy religion and to turn it into ridicule4 #f4 ,a judicious author expresses himself thus on the same subject3 ,in order to write on spiritual matters it is not enough to have great piety1--great learning is also necessary4 ,a man actuated by the best motives in the world may yet have strange delusions1 and feed his imagination with devout extravagances4 ,an author should be equally well versed in theory and experienced in practice1 otherwise he will err either in regard to principles or to their application4 ,there is a well known saying generally attributed to ,saint ,thomas3 ,if a man be good and holy let him pray for us2 if he be learned too1 then let him teach us4 ,it is essential1 in matters of religion especially1 to give none but true and precise ideas1 or else they will do more harm than good4 ,doctrines that are not exact create scruples in weak souls and invite the criticisms of intelligent ,christians1 whilst they excite the railleries of free-thinkers and furnish arguments to unbelievers4 #g4 ,almost every day we find ascetical works published which contain many inaccuracies of the kind described4 ,exercise great care1 therefore1 in the selection of this kind of reading or you may injure your soul instead of sanctifying it4 ,the safest course is to consult your director on the subject4 ,,part ,,second4 ,,interior ,,life4 ,,ix4 ,,hope4 ,casting all your solicitude upon ,him for ,he hath care of you4 7,st4 ,petr41 ,ep4 ,i41 c4 ,v41 v4 #g47 ,let ,thy mercy descend upon us according to the trust we have placed in ,thee4 7,cant4 ,saint ,ambrose47 #a4 ,blessed is the man who hopes in the ,lord1 says the ,holy ,spirit4 ,the weakness of our souls is often attributable to lukewarmness in regard to the ,christian virtue of hope4 #b4 ,hold fast to this great truth3 he who hopes for nothing will obtain nothing2 he who hopes for little will obtain little2 he who hopes for all things will obtain all things4 #c4 ,the mercy of ,god is infinitely greater than all the sins of the world4 ,we should not1 then1 confine ourselves to a consideration of our own wretchedness1 but rather turn our thoughts to the contemplation of this divine attribute of mercy4 #d4 ,what do you fear8 says ,saint ,thomas of ,villanova3 this ,judge whose condemnation you dread is the same ,jesus ,christ who died upon the ,cross in order not to condemn you4 #e4 ,sorrow1 not fear1 is the sentiment our sins should awaken in us4 ,when ,saint ,peter said to his divine ,master3 ,depart from me1 ,o ,lord1 for ,i am a sinful man1 what did our ,saviour reply8 ,noli timere1--fear not4#h ,saint ,augustine remarks that in the ,holy ,scriptures we always find hope and love preferred to fear4 #f4 ,our miseries form the throne of the divine mercy1 we are told by ,saint ,francis de ,sales1 for if in the world there were neither sins to pardon1 nor sorrows to soothe1 nor maladies of the soul to heal1 ,god would not have to exercise the most beautiful attribute of ,his divine essence4 ,this was our ,lord's reason for saying that ,he came into the world not for the just but for sinners4#i #g4 ,assuredly our faults are displeasing to ,god1 but ,he does not on their account cease to cherish our souls4 99,it is unnecessary to observe that this applies only to such faults as are due to the frailty inherent in our nature1 and against which an upright will1 sustained by divine grace1 continually struggles4 ,a perverse will1 without which there can be no mortal sin1 alienates us from ,god and renders us hateful in ,his eyes as long as we are subject to it4 ,at the feast spoken of in the ,gospel1 the ,king receives with love the poor1 the blind1 and the lame who are clothed with the nuptial garment1--that is to say1 all those whom a desire to please ,god maintains in a state of grace notwithstanding their natural defects and frailty3 but his rigorous justice displays itself against him who dares to appear there without this garment4 ,this distinction1 found everywhere throughout the ,gospels1 is essential in order to inspire us with a tender confidence when we fall1 without diminishing our horror for deliberate sins499 ,a good mother is afflicted at the natural defects and infirmities of her child1 but she loves him none the less1 nor does she refuse him her compassion or her aid4 ,far from it2 for the more miserable and suffering and deformed he may be the greater is her tenderness and solicitude for him4 #h4 ,we have1 says ,saint ,paul1 a good and indulgent ,high-,priest who knows how to compassionate our weakness1 ,jesus ,christ1 who has been pleased to become at once our ,brother and our ,mediator4#aj #i4 ,do not forfeit your peace of mind by wondering what destiny awaits you in eternity4 ,your future lot is in the hands of ,god1 and it is much safer there than if in your own keeping4 #aj4 ,the immoderate fear of hell1 in the opinion of ,saint ,francis de ,sales1 can not be cured by arguments1 but by submission and humility4 #aa4 ,hence it was that ,saint ,bernard1 when tempted by the devil to a sin of despair1 retorted3 ,i have not merited heaven1 ,i know that as well as you do1 ,satan2 but ,i also know that ,jesus ,christ1 my ,saviour1 has merited it for me4 ,it was not for ,himself that ,he purchased so many merits1--but for me3 ,he cedes them to me1 and it is by ,him and in ,him that ,i shall save my soul4 #ab4 ,far from allowing yourself to be dejected by fear and doubt1 raise your desires rather to great virtues and to the most sublime perfection4 ,god loves courageous souls1 ,saint ,theresa assures us1 provided they mistrust their own strength and place all their reliance upon ,him4 ,the devil tries to persuade you that it is pride to have exalted aspirations and to wish to imitate the virtues of the saints2 but do not permit him to deceive you by this artifice4 ,he will only laugh at you if he succeed in making you fall into weakness and irresolution4 ,to aspire to the noblest and highest ends gives firmness and perseverance to the soul4 7,read ,the ,imitation1 ,b4 ,,iii1 ,c4 ,,xxx47 ,x4 ,,the ,,presence ,,of ,,god4 ,walk before ,me and be perfect4 7,genesis1 c4 ,,xvii1 v4 #a47 ,i have lifted up my eyes to the mountains1 from whence help shall come to me4 7,psalm ,,cxx1 v4 #a47 #a4 ,the constant remembrance of ,god's presence is a means of perfection that ,almighty ,god ,himself prescribed to the ,patriarch ,abraham4 ,but this practice must be followed gently and without effort or disturbance of mind4 ,the ,god of love and peace wishes that all we do for ,him should be done lovingly and peacefully4 #b4 ,only in heaven shall we be able to think actually and uninterruptedly of ,god4 ,in this world to do so is an impossibility1 for we are at every moment distracted by our occupations1 our necessities1 our imagination4 ,we but exhaust ourselves by futile efforts if we try to lead before the proper time an existence similar to that of the angels and saints4 #c4 ,frequently the fear comes to you that you have failed to keep yourself in the presence of ,god1 because you have not thought of ,him4 ,this is a mistaken idea4 ,you can1 without this definite thought1 perform all your actions for love of ,god and in ,his presence1 by virtue of the intention you had in beginning them4 ,now1 to act is better than to think4 ,though the doctor may not have the invalid in mind while he is preparing the medicine that is to restore him to health1 nevertheless it is for him he is working1 and he is more useful to his patient in this way than if he contented himself with merely thinking of him4 ,in like manner when you fulfil your domestic or social duties1 when you eat or walk1 devote yourself to study or to manual labor1 though it be without definitely thinking of ,god1 you are acting for ,him1 and this ought to suffice to set your mind at rest in regard to the merit of your actions4 ,saint ,paul does not say that we must eat1 drink and labor with an actual remembrance of ,god's presence1 but with the habitual intention of glorifying ,him and doing ,his holy will4 ,we fulfil this condition by making an offering each morning to ,god of all the actions of the day and renewing the act interiorly whenever we can remember to do so4 #d4 ,for this purpose1 make frequent use of ejaculatory prayers4 ,we have already spoken of them4 ,accustom yourself to make these pious aspirations naturally and without effort1 and let them for the most part be expressive of confidence and love4 #e4 ,should it happen that a considerable space of time elapses without your having thought distinctly of ,god or raised your heart to ,him by any loving ejaculation1 do not allow this omission to worry you4 ,the servant has performed his duty and deserves well of his master when he has done his will1 even though he may not have been thinking of him the while4 ,always bear in mind the fact that it is better to work for ,god than to think of ,him4 ,thought has its highest spiritual value when it results in action3 action is meritorious in itself by virtue of the good intention which preceded it4 ,,xi4 ,,humility4 ,if ,i glorify myself1 my glory is nothing4 7,st4 ,john1 c4 ,,viii1 v4 #ed47 ,for behold ,i was born in iniquities3 and in sins did my mother conceive me4 7,psalm ,l41 v4 #g47 #a4 ,few persons have a correct idea of this virtue4 ,it is frequently confused with servility or littleness4 #b4 ,to attribute to ,god what is ,god's1 that is to say everything that is good1 and to ourselves what is ours1 that is to say1 everything that is evil3 these are the essential characteristics of true humility4 99,hence it would appear at first sight that simple good sense ought to suffice to make men humble4 ,such would be the case were it not that our faculties have been impaired and vitiated in their very source by pride1 that direful and ineffaceable consequence of original sin4 ,the first man1 a creature owing his existence directly to ,god1 was bound to dedicate it entirely to ,him and to pay continual homage for it is as for all the other gifts he had received4 ,this was a duty of simple justice4 ,the day whereon he asserted a desire to be independent1 he caused an utter derangement in the relations of the creature with his ,creator4 ,pride1 that tendency to self-sufficiency1 to refer to self the use of the faculties received from ,god--pride1 introduced into the soul of the first man by a free act of his will1 has attached itself as an indelible stigma to the souls of all his descendants1 and has become forevermore a part of their nature4 ,thence comes this inclination1 ever springing up afresh1 to be independent1 to be something of ourselves1 to desire for ourselves esteem1 affection and honor1 despite the precepts of the divine law1 the claims of justice and the warnings of reason2 and thus it is that the whole spiritual life is but one long and painful conflict against this vicious propensity4 ,divine grace though sustaining us in the combat never gives us a complete victory1 for the struggle must endure until death1--the closing chastisement of our original degradation and the only one that can obliterate the last traces thereof4 7,see ,imitation1 ,b4 ,,iii41 ,ch4 ,,xiii4--,,xxii4799 #c4 ,as ,god drew from nothingness everything that exists1 in like manner does ,he wish to lay the foundations of our spiritual perfection upon the knowledge of our nothingness4 ,saint ,bonaventure used to say3 ,provided ,god be all1 what matters it that ,i am nothing6 #d4 ,when a ,christian who is truly humble commits a fault he repents but is not disquieted1 because he is not surprised that what is naught but misery1 weakness and corruption1 should be miserable1 weak and corrupt4 ,he thanks ,god on the contrary that his fall has not been more serious4 ,thus ,saint ,catherine of ,genoa1 whenever she found she had been guilty of some imperfection1 would calmly exclaim3 ,another weed from my garden6 ,this peaceful contemplation of our sinfulness was considered very important by ,saint ,francis de ,sales also1 for he says3 ,let us learn to bear with our imperfections if we wish to attain perfection1 for this practice nourishes the virtue of humility4 #e4 ,some persons have the erroneous idea that in order to be humble they must not recognize in themselves any virtue or talent whatsoever4 ,the reverse is the case according to ,saint ,thomas1 for he says it is necessary to realize the gifts we have received that we may return thanks for them to ,him from whom we hold them4 ,to ignore them is to fail in gratitude towards ,god1 and to neglect the object for which ,he gave them to us4 ,all that we have to do is to avoid the folly of taking glory to ourselves because of them4 ,mules1 asses and donkeys may be laden with gold and perfumes and yet be none the less dull and stupid animals4 ,the graces we have received1 far from giving us any personal claims1 only serve to increase our debt to ,him who is their source and their donor4 #f4 ,praise is naturally more pleasing to us than censure4 ,there is nothing sinful in this preference1 for it springs from an instinct of our human nature of which we cannot entirely divest ourselves4 ,only the praise must be always referred to ,him to whom it is due1 that is to say1 to ,god2 for they are ,his gifts that are praised in us as we are but their bearers and custodians and shall one day have to render ,him an account for them in accordance with their value4 #g4 ,the soul that is most humble will also have the greatest courage and the most generous confidence in ,god2 the more it distrusts itself1 the more it will trust in ,him on whom it relies for all its strength1 saying with ,saint ,paul3 ,i can do all things in ,him who strengtheneth me4#aa ,saint ,thomas clearly proves that true ,christian humility1 far from debasing the soul1 is the principle of everything that is really noble and generous4 ,he who refuses the work to which ,god calls him because of the honor and clat that accompany it1 is not humble but mistrustful and pusillanimous4 ,we shall find in obedience light to show us with certainty that to which we are called and to preserve us from the illusions of self-love and of our natural inclinations4 99,we should be actuated by a generous and noble humility1 a humility that does nothing in order to be praised and omits nothing that ought to be done through fear of being praised4--,saint ,francis de ,sales499 #h4 ,it is even good and sometimes necessary to make known the gifts we have received from ,god and the good works of which divine grace has made us the instruments1 when this manifestation can conduce to the glory of ,his name1 the welfare of the ,church1 or the edification of the faithful4 ,it was for this threefold object that ,saint ,paul spoke of his apostolic labors and supernatural revelations4 ,,xii4 ,,resignation4 ,yea1 ,father3 because so it has pleased ,thee4 7,st4 ,luke1 c4 ,x41 v4 #ba47 ,o my ,father1 if it be possible1 let this chalice pass from me4 ,nevertheless not as ,i will1 but as ,thou wilt4 7,st4 ,matthew1 c4 ,,xxvi41 v4 #ci47 #a4 ,we should recognize and adore the will of ,god in everything that happens to us4 ,the malice of men1 nay of the devil himself1 can cause nothing to befall us except what is permitted by ,god4 ,our divine ,lord has declared that not a hair of our heads can fall unless by the will of our ,heavenly ,father4#ab #b4 ,therefore in every condition painful to nature1 whether you are afflicted by sickness1 assailed by temptations1 or tortured by the injustice of men1 consider the divine will and say to ,god with a loving and submissive heart3 ,fiat voluntas tua--,thy will be done3 ,o my ,saviour1 do with me what ,thou willest1 as ,thou willest1 and when ,thou willest4 #c4 ,by this means we render supportable the severest pain and the most trying circumstances4 ,do you not feel the infinite sweetness contained in that one sentence1 the will of ,god8 asks ,saint ,mary ,magdalen de ,pazzi4 ,like unto the wood shown to ,moses1 that drew from the water all its bitterness1 it sweetens whatever is bitter in our lives4 #d4 ,without this practice1 so comformable to faith1 and without the light and strength that result from it1 the pains and afflictions of life would become unbearable4 ,this is what ,saint ,philip de ,neri meant when he said3 ,it rests with man to place himself even in this life either in heaven or in hell3 he who suffers tribulations with patience enjoys celestial peace in advance2 he who does not do so has a foretaste of the torments of hell4 #e4 ,not only is it ,god who sends or permits our troubles1 but ,he does so for the good of our souls and for our spiritual progress4 ,do not1 then1 make a matter of complaint that which should be a motive for gratitude4 #f4 ,saint ,francis de ,sales says that the cross is the royal door to the temple of sanctity1 and the only one by which we can enter it4 ,one moment spent upon the cross is therefore more conducive to our spiritual advancement than the anticipated enjoyment of all the delights of heaven4 ,the happiness of those who have reached their destination consists in the possession of ,god3 to suffer for the love of ,him is the only true happiness which those still on the way can expect to attain4 ,our ,lord declared that those who mourn during this exile are blessed1 for they shall be consoled eternally in their celestial fatherland4#ac #g4 ,notice that ,i say1 to suffer for the love of ,god1 for1 as ,saint ,augustine remarks1 no person can love suffering in itself4 ,that is contrary to nature1 and moreover1 there would no longer be any suffering if we could accept it with natural relish4 ,but a resigned soul loves to suffer1 that is she loves the virtue of patience and ardently desires the merits that result from the practice of it4 ,a calm and submissive longing to be delivered from our cross if such be the will of ,god1 is not inconsistent with the most perfect resignation4 ,this desire is a natural instinct which supernatural grace regulates1 moderates1 and teaches us to control1 but which it never entirely destroys4 ,our divine ,saviour ,himself1 to show that ,he was truly man1 was pleased to feel it as we do1 and prayed that the chalice of ,his ,passion might be spared ,him4 ,hence you are not required to be stolidly indifferent or to arm yourself with the stern insensibility of the ,stoics2 that would not be either resignation1 or humility1 or any virtue whatsoever4 ,the essential thing is to suffer with ,christian patience and generous resignation everything that is naturally displeasing to us4 ,this is what both reason and faith prescribe4 99,the ,redeemer of the ,world seems to wish to show us in ,his ,agony the degree of perfection which the weakness of human nature can attain amidst the anguish of sorrow4 ,in the inferior portion of the soul where the faculty of feeling resides1 instinctive repugnance to suffering1 humble prayer for relief if it please ,god to accord it2 and in the superior portion of the soul where the will resides1 entire resignation if this consolation be denied4 ,a desire for more than this1 unless called to it by a special grace1 would be foolish pride1 as we should thus attempt to change the conditions of our nature1 whereas our duty is to accept them in order to combat them and to suffer in so doing4 7,see ,imitation1 ,b4 ,,iii41 ,ch4 ,,xviii-,,xix47 ,in the following terms ,saint ,francis de ,sales proposes to us this same example of our ,saviour's resignation during ,his agony3 ,consider the great dereliction our ,divine ,master suffered in the ,garden of ,olives4 ,see how this beloved ,son1 having asked for consolation from ,his loving ,father and knowing that it was not ,his will to grant it1 thinks no more about it1 no longer craves or looks for it1 but1 as though ,he had never sought it1 valiantly and courageously completes the work of our redemption4 ,let it be the same with you4 ,if your ,heavenly ,father sees fit to deny you the consolation you have prayed for1 dismiss it from your mind and animate your courage to fulfil your work upon the cross as if you were never to descend from it nor should ever again see the atmosphere of your life pure and serene4 7,read ,the ,imitation4 ,b4 ,,iii41 ,chapters ,,xi and ,,xv47 ,the same ,saint also gives us some sublime lessons in resignation applied to the trials and temptations that beset the spiritual life4 ,he draws them from this great and simple thought that serves as foundation for the ,exercises of ,saint ,ignatius1 namely1 that salvation being the sole object of our existence1 and all the attendant circumstances of life but means for attaining it1 nothing has any absolute value2 and that the only way of forming a true estimate of things is to consider in how far they are calculated to advance or retard the end in view4 ,accordingly1 what difference does it make if we attain this end by riches or poverty1 health or sickness1 spiritual consolation or aridity1 by the esteem or contempt of our fellow-men8 ,so say faith and reason2 but human nature revolts against this indifference1 as it is well it should1 else how could we acquire merit8 ,hence there is a conflict on this point between the flesh and the spirit1 and it is this conflict that for a ,christian is called life4 7,on this subject read ,the ,imitation1 ,b4 ,,ii41 ,ch4 ,,xi42 and ,b4 ,,iii41 ,ch4 ,,xviii41 ,,xix41 ,,xxxvii41 ,,xlix41 ,l4 and the prayer at the end of ,ch4 ,,xxvii47 ,would to ,god1 he says elsewhere1 speaking on the same subject1 that we did not concern ourselves so much about the road whereon we journey1 but rather would keep our eyes fixed on our ,guide and upon that blessed country whither ,he is conducting us4 ,what should it matter to us if it be through deserts or pleasant fields that we walk1 provided ,god be with us and we be advancing towards heaven8444 ,in short1 for the honor of ,god1 acquiesce perfectly in his divine will1 and do not suppose that you can serve him better in any other way2 for no one ever serves him well who does not serve him as he wishes4 ,now he wishes that you serve him without relish1 without feeling1 nay1 with repugnance and perturbation of spirit4 ,this service does not afford you any satisfaction1 it is true1 but it pleases him2 it is not to your taste1 but it is to his4444 ,mortify yourself then cheerfully1 and in proportion as you are prevented from doing the good you desire1 do all the more ardently that which you do not desire4 ,you do not wish to be resigned in this case1 but you will be so in some other3 resignation in the first instance will be of much greater value to you4444 ,in fine1 let us be what ,god wishes1 since we are entirely devoted to him1 and would not wish to be anything contrary to his will2 for were we the most exalted creatures under heaven1 of what use would it be to us1 if we were not in accord with the will of ,god8444 ,and again3 ,you should resign yourself perfectly into the hands of ,god4 ,when you have done your best towards carrying out your design 7of becoming a religious7 he will be pleased to accept everything you do1 even though it be something less good4 ,you cannot please ,god better than by sacrificing to him your will1 and remaining in tranquillity1 humility and devotion1 entirely reconciled and submissive to his divine will and good pleasure4 ,you will be able to recognize these plainly enough when you find that notwithstanding all your efforts it is impossible for you to gratify your wishes4 ,for ,god in his infinite goodness sometimes sees fit to test our courage and love by depriving us of the things which it seems to us would be advantageous to our souls2 and if he finds us very earnest in their pursuit1 yet humble1 tranquil and resigned to do without them if he wishes us to1 he will give us more blessings than we should have had in the possession of what we craved4 ,god loves those who at all times and in all circumstances can say to him simply and heartily3 ,thy will be done499 ,,xiii4 ,,scruples4 ,having therefore such hope1 we use much confidence4 7,st4 ,paul1 ,,ii4 ,cor41 c4 ,,iii41 v4 #ab47 ,fear is not in charity3 but perfect charity casteth out fear1 because fear hath pain4 ,and he that feareth is not perfect in charity4 7,st4 ,john1 ,i4 ,epist41 c4 ,,iv41 v4 #ah47 #a4 ,there are persons who look upon scrupulosity as a virtue1 confounding it with delicacy of conscience1 whereas it is1 on the contrary1 not only a defect but one of a most dangerous character4 ,the devout and learned ,gerson says that a scrupulous conscience often does more injury to the soul than one that is too lax and remiss4 #b4 ,scruples warp the judgment1 disturb the peace of the soul1 beget mistrust of the ,sacraments and estrangement from them1 and impair the health of body and mind4 ,how many unfortunates have begun by scrupulosity and ended in insanity6 ,how many1 more unfortunate still1 have begun by scruples and ended in laxity and impiety6 ,shun then this insiduous poison1 so deadly in its effects on true piety1 and say with ,saint ,joseph of ,cupertino3 ,away with sadness and scruples2 ,i will not have them in my house4 #c4 ,scrupulosity is an unreasonable fear of sin in matters where there is not even material for sin4 ,but the victim does not call his doubts and fears scruples1 for he would not be tormented by them if he believed he could give them that name4 ,he should1 however1 place implicit reliance in the opinion of his spiritual guide when he tells him they are such and that he must not allow himself to be influenced by them4 #d4 ,in all his actions a scrupulous person sees only an uninterrupted series of sins1 and in ,god nothing but vengeance and anger4 ,he ought1 therefore1 to consider almost exclusively the attribute of the divine ,master by which ,he most delights to manifest ,himself1 mercy1 and to make it the constant subject of his thoughts1 meditations and affections4 99,we should do everything from love and nothing from constraint4 ,it is more essential to love obedience than to fear disobedience4--,saint ,francis de ,sales499 #e4 ,there is but one remedy for scruples and that is entire and courageous obedience4 ,it is a secret pride1 says ,saint ,francis de ,sales1 that entertains and nourishes scruples1 for the scrupulous person adheres to his opinion and inquietude in spite of his director's advice to the contrary4 ,he always persuades himself in justification of his disobedience that some new and unforseen circumstance has occurred to which this advice cannot be applicable4 ,but submit1 adds the ,saint1 without other reasoning than this3 ,i should obey1 and you will be delivered from this lamentable malady4 #f4 ,by sadness and anxiety the children of ,god do a great injury to their ,heavenly ,father4 ,they thereby seem to bear witness that there is little happiness to be found in the service of a ,master so full of love and mercy1 and to give the lie to the words of ,him who said3 ,come unto ,me all you that labor and are heavily burdened and ,i will refresh you4 99,woe to that narrow and self-absorbed soul that is always fearful1 and because of fear has no time to love and to go generously forward4 ,o my ,god6 ,i know it is your wish that the heart that loves you should be broad and free6 ,hence ,i shall act with confidence like to the child that plays in the arms of its mother2 ,i shall rejoice in the ,lord and try to make others rejoice2 ,i shall pour forth my heart without fear in the assembly of the children of ,god4 ,i wish for nothing but candor1 innocence and joy of the ,holy ,ghost4 ,far1 far from me1 ,o my ,god1 be that sad and cowardly wisdom which is ever consumed in self1 ever holding the balance in hand in order to weigh atoms6444 ,such lack of simplicity in the soul's dealings with ,thee is truly an outrage against ,thee3 such rigor imputed to ,thee is unworthy of ,thy paternal heart4--,fnelon499 ,,xiv4 ,,interior ,,peace4 ,martha1 ,martha1 thou art careful1 and art troubled about many things4 7,st4 ,luke1 c4 ,x41 v4 #da47 ,always active1 always at rest4 7,st4 ,augustine47 #a4 ,be on your guard lest your zeal degenerate into anxiety and eagerness4 ,saint ,francis de ,sales was a most pronounced enemy of these two defects4 ,they cause us to lose sight of ,god in our actions and make us very prone to impatience if the slightest obstacle should interfere with our designs4 ,it is only by acting peacefully that we can serve the ,god of peace in an acceptable manner4 99,do not let us suffer our peace to be disturbed by precipitation in our exterior actions4 ,when our bodies or minds are engaged in any work1 we should perform it peacefully and with composure1 not prescribing for ourselves a definite time to finish it1 nor being too anxious to see it completed4--,scupoli499 #b4 ,martha was engaged in a good work when she prepared a repast for our divine ,lord1 nevertheless ,he reproved her because she performed it with anxiety and agitation4 ,this goes to show1 says ,saint ,francis de ,sales1 that it is not enough to do good1 the good must moreover be done well1 that is to say1 with love and tranquillity4 ,if one turn the spinning-wheel too rapidly it falls and the thread breaks4 #c4 ,whenever we are doing well we are always doing enough and doing it sufficiently fast4 ,those persons who are restless and impetuous do not accomplish any more and what they do is done badly4 #d4 ,saint ,francis de ,sales was never seen in a hurry no matter how varied or numerous might be the demands made upon his time4 ,when on a certain occasion some surprise was expressed at this he said3 ,you ask me how it is that although others are agitated and flurried ,i am not likewise uneasy and in haste4 ,what would you8 ,i was not put in this world to cause fresh disturbance3 is there not enough of it already without my adding to it by my excitability8 #e4 ,however1 do not on the other hand succumb to sloth and indifference4 ,all extremes are to be avoided4 ,cultivate a tranquil activity and an active tranquillity4 #f4 ,in order to acquire tranquillity in action it is necessary to consider carefully what we are capable of accomplishing and never to undertake more than that4 ,it is self-love1 ever more anxious to do much than to do well1 which urges us on to burden ourselves with great undertakings and to impose upon ourselves numerous obligations4 ,it maintains and nourishes itself on this tension of mind1 this restless anxiety which it takes for infallible signs of a superior capacity4 ,thus ,saint ,francis de ,sales was wont to say3 ,our self-love is a great braggart1 that wishes to undertake everything and accomplishes nothing4 99,it appears to me that you are over eager and anxious in the pursuit of perfection4444 ,now ,i tell you truthfully1 as it is said in the ,book of ,kings1#ad that ,god is not in the great and strong wind1 nor in the earthquake1 nor in the fire1 but in the gentle movement of an almost imperceptible breeze4444 ,anxiety and agitation contribute nothing towards success4 ,the desire of success is good1 but only if it be not accompanied by solicitude4 ,i expressly forbid you to give way to inquietude1 for it is the mother of all imperfections4444 ,peace is necessary in all things and everywhere4 ,if any trouble come to us1 either of an interior or exterior nature1 we should receive it peacefully3 if joy be ours1 it should be received peacefully3 have we to flee from evil1 we should do it peacefully1 otherwise we may fall in our flight and thus give our enemy a chance to kill us4 ,is there a good work to be done8 we must do it peacefully1 or else we shall commit many faults by our hastiness3 and even as regards penance1--that too must be done peacefully3 ,behold1 said the prophet1 in peace is my bitterness most bitter4#ae99 ,,xv4 ,,sadness4 ,i rejoiced at the things that were said to me3 ,we shall go into the house of the ,lord4444 ,sing joyfully to ,god1 all the earth3 serve ye the ,lord with gladness4444 ,why art thou sad1 ,o my soul1 and why dost thou trouble me8 7,psalms ,,cxxi41 ,,xcix41 ,,xlii47 ,and ,god shall wipe away all tears from their eyes4 7,apoc4 ,c4 ,,xxi41 v4 #d47 #a4 ,sadness1 says ,saint ,francis de ,sales1 is the worst thing in the ,world1 sin alone excepted4 #b4 ,it is a dangerous error to seek recollection in sadness3 it is the spirit of ,god that produces recollection2 sadness is the work of the spirit of darkness4 #c4 ,do not forget the rule given by ,saint ,francis de ,sales for the discernment of spirits3 any thought that troubles and disquiets us cannot come from the ,god of peace1 who makes his dwelling-place only in peaceful souls4 99,yes1 my daughter1 ,i now tell you in writing what ,i before said to you in person1 always be as happy as you can in well-doing1 for it gives a double value to good works to be well done and to be done cheerfully4 ,and when ,i say1 rejoice in well-doing1 ,i do not mean that if you happen to commit some fault you should on that account abandon yourself to sadness4 ,for ,god's sake1 no2 for that would be to add defect to defect4 ,but ,i mean that you should persevere in the wish to do well1 that you return to it the moment you realize you have deviated from it1 and that by means of this fidelity you live happily in the ,lord4444 ,may ,god be ever in our heart1 my daughter4444 ,live joyfully and be generous1 for this is the will of ,god1 whom we love and to whose service we are consecrated4--,saint ,francis de ,sales499 7,imitation1 ,b4 ,,iii41 ,chap4 ,,xlvii47 #d4 ,it is wrong to deny one's self all diversion4 ,the mind becomes fatigued and depressed by remaining always concentrated in itself and thus more easily falls a prey to sadness4 ,saint ,thomas says explicitly that one may incur sin by refusing all innocent amusement4 ,every excess1 no matter what its nature1 is contrary to order and consequently to virtue4 #e4 ,recreations and amusements are to the life of the soul what seasoning is to our corporal food4 ,food that is too highly seasoned quickly becomes injurious and sometimes fatal in its effects2 that which is not seasoned at all soon becomes unendurable because of its insipidity and unpalatableness4 #f4 ,as to the amount of diversion it is right to take1 no absolute measure can be given3 the rule is that each person should have as much as is necessary for him4 ,this quantity varies according to the bent of the mind1 the nature of the habitual occupations1 and the greater or less predisposition to sadness one observes in his disposition4 #g4 ,when you find your heart growing sad1 divert yourself without a moment's delay2 make a visit1 enter into conversation with those around you1 read some amusing book1 take a walk1 sing1 do something1 it matters not what1 provided you close the door of your heart against this terrible enemy4 ,as the sound of a trumpet gives the signal for a combat1 so sad thoughts apprise the devil that a favorable moment has come for him to attack us4 ,,xvi4 ,,liberty ,,of ,,spirit4 ,now the ,lord is a spirit3 and where the spirit of the ,lord is1 there is liberty4 7,st4 ,paul1 ,,ii4 ,cor41 c4 ,,iii41 v4 #ag47 ,for you have not received the spirit of bondage again in fear2 but ye have received the spirit of adoption of sons1 whereby we cry3 ,abba1 ,father4 7,st4 ,paul1 ,romans1 c4 ,,viii41 v4 #ae47 ,love ,god and do what you will4 7,saint ,augustine47 #a4 ,christian liberty of spirit1 so earnestly recommended by the saints1 consists in not becoming the slave of anything1 even though good1 unless it be of ,god's will4 ,thus our purest inclinations1 our holiest habits1 our wisest rules of conduct1 should yield without murmur or complaint to every manifestation of this divine will1 in order that they may never become for us obstacles or impediments to good or the occasion of trouble and disquietude4 ,by this means only can we perform all our actions with cheerful confidence and devout courage4 99,i leave you the spirit of liberty2 not that liberty which hinders obedience1 for such is the liberty of the flesh1 but that which excludes scruples and constraint4444 ,we ask of ,god above all things that his name be hallowed1 that ,his kingdom come1 that ,his will be done on earth as it is in heaven4 ,all this implies the spirit of liberty2 for provided ,god's name be sanctified1 that ,his divine ,majesty reign in you1 that ,his will be done1 the spirit desires nothing more4#af 7,imitation1 ,b4 ,,iii41 ,chap4 ,,xxvi4799 #b4 ,st4 ,francis de ,sales1 speaking on this important subject1 says3 ,he who possesses the spirit of liberty will on no account allow his affections to be mastered even by his spiritual exercises1 and in this way he avoids feeling any regret if they are interfered with by sickness or accident4 ,i do not say that he does not love his devotions but that he is not attached to them4 #c4 ,a soul that is attached to meditation1 if interrupted1 will show chagrin and impatience3 a soul that has true liberty will take the interruption in good part and show a gracious countenance to the person who was the cause of it4 ,for it is all one to it whether it serve ,god by meditating or by bearing with its neighbor4 ,both duties are ,god's will1 but just at this time patience with others is the more essential4 #d4 ,the fruits of this holy liberty of spirit are prompt and tranquil submission and generous confidence4 ,saint ,francis de ,sales relates that ,saint ,ignatius ate flesh meat one day in ,holy ,week simply because his physician thought it expedient for him to do so on account of a slight illness4 ,a spirit of constraint would have made him allow the doctor to spend three days in persuading him1 he adds1 and would then very probably have refused to yield4 ,i cite this example for the benefit of timid souls and not for those who seek to elude an obligation by unwarranted dispensations4 99,this matter is of such importance and a just medium so difficult to follow in practice1 that it seems useful to transcribe the following passage from ,saint ,francis de ,sales in its entirety1 with the rules and examples it contains1 in order that the proper occasions for the exercise of this virtue and its limitations may be well understood4 ,a heart possessed of this spirit of liberty is not attached to consolations1 but receives afflictions with all the sweetness that is possible to human nature4 ,i do not say that it does not love and desire consolations1 but that its affections are not wedded to them4444 ,it seldom loses its joy1 for no privation saddens a heart that is not set upon any one thing4 ,i do not say it never loses it1 but if it does so it quickly regains it4 ,the effects of this virtue are sweetness of temper1 gentleness1 and forbearance towards everything that is not sin or occasion of sin1 forming a disposition gently susceptible to the influences of charity and of every other virtue4 ,the occasions for exercising this holy freedom are found in all those things that happen contrary to our natural inclinations2 for one whose affections are not engaged in his own will does not lose patience when his desires are thwarted4 ,there are two vices opposed to this liberty of spirit1--instability and constraint1 or dissipation and servility4 ,the former is a certain excess of freedom which causes us to change our devout exercises or state of life without reason and without knowing if it be ,god's will4 ,on the slightest pretext practices1 plans and rules are altered and for every trivial obstacle our laudable customs are abandoned4 ,in this way the heart is dissipated and spent and becomes like an orchard open on all sides1 the fruit whereof is not for the owner but for the passers-by4 ,constraint or servility is a certain lack of liberty owing to which the mind is overwhelmed with vexation or anger when we cannot carry out our designs1 even though we might be doing something better4 ,for example3 ,i resolve to make a meditation every morning4 ,now if ,i have the spirit of instability or dissipation ,i am apt to defer it until evening for the most insignificant reason1--because ,i was kept awake by the barking of a dog1 or because ,i have a letter to write1 although it be not at all pressing4 ,if on the contrary ,i have the spirit of constraint or servility ,i will not give up my meditation even though a sick person has great need of my aid just then1 or if ,i have an important and urgent dispatch to send which should not be deferred2 and so on4 ,it remains for me to give you some examples of true liberty of spirit which will make you understand it better than ,i can explain it4 ,but1 before doing so1 it is well that ,i should say there are two rules which it is necessary to observe in order not to make any mistake on the subject4 ,the first is that a person must never abandon his pious practices and the common rules of virtue unless it is plainly evident that ,god wills that he do so4 ,now this will is manifested in two ways1--through necessity and through charity4 ,i desire to preach this ,lent in some little corner of my diocese2 however1 if ,i get sick or break my leg ,i need not give way to regret or inquietude because ,i cannot do as ,i intended1 for it is evident that it is the will of ,god that ,i serve ,him by suffering and not by preaching4 ,or1 even if ,i am not ill or crippled1 but an occasion presents itself of going to some other place which if ,i do not avail myself of the people there may become ,huguenots1 the will of ,god is sufficiently manifest to make me amiably change my plans4 ,the second rule is that when it is necessary to make use of this liberty of spirit from motives of charity1 care should be taken that it is done without scandal or injustice4 ,for instance3 ,i may know that ,i should be more useful in some distant place not within my own diocese3 ,i should have no freedom of choice in this matter for my obligations are here and ,i should give scandal and do an injustice by abandoning my charge4 ,thus it is a false idea of the spirit of liberty that would induce married women to keep aloof from their husbands without legitimate reason under pretext of devotion and charity4444 ,this spirit rightly understood never interferes with the duties of one's vocation nor prejudices them in any way4 ,on the contrary1 it makes every one contented in his state of life1 as each should know it is ,god's will that he remain in it4 ,saint ,charles ,borromeo was one of the most austere1 exact and determined of men2 bread was his only food1 water his only drink2 he was so strict1 that during the twenty-four years he was an ,archbishop he went into his garden but twice1 and visited his brothers only on two occasions and then because they were ill4 ,yet this austere priest when dining with his ,swiss neighbors1 which he often did in order to move them to amend their lives1 did not hesitate to join them in drinking toasts and healths on every occasion and in doing so to take more than was necessary to quench his thirst4 ,here is true liberty of spirit exemplified in the most mortified man of his time4 ,an unstable spirit would have gone too far1 a spirit of constraint would have thought it was committing a mortal sin1 a spirit of liberty would act in this way from a motive of charity4 ,saint ,spiridion1 a bishop of olden times1 once gave shelter to a pilgrim who was almost dying of hunger4 ,it was the season of ,lent and in a place where nothing was to be had but salt meat4 ,this ,spiridion ordered to be cooked and then gave it to the pilgrim4 ,seeing that the latter1 notwithstanding his great need1 hesitated to eat it1 the ,saint1 although he did not require it1 ate some first in order to remove the poor man's scruples4 ,that was a true spirit of liberty born of charity4--,saint ,francis de ,sales499 #e4 ,again1 it is this ,christian spirit of freedom that excludes fear and uneasiness in regard to all those things which ,god has not permitted us to know4 ,it gives us a sweet and tender confidence as to the pardon of our past sins1 the present condition of our souls and our eternal destiny4 ,it reminds us continually that although we have deserved hell1 our divine ,lord has merited heaven for us1 and that it would be doing a great injury to ,his goodness not to hope for pardon for the past1 assistance of divine grace for the present1 and salvation after death4 ,finally1 it teaches us to drown our remorse for sin in the ocean of the divine mercy4 #f4 ,i earnestly exhort you never to make indiscreet vows in the hope of thus increasing the merit of your ordinary works4 ,one can attain the same end by many ways that are easier and less dangerous4 ,those who are guilty of this imprudence often run the risk of breaking their vows and of thus sinning gravely4 ,and if they avoid this misfortune it is only at the expense of their peace of soul1 sacrificed to a craven and unquiet servitude which is totally incompatible with the tranquillity and confidence required in the great work of our spiritual perfection4 #g4 ,many pious persons are too prone to advise obligations of this kind4 ,if they do so to you1 humbly excuse yourself by saying that you do not possess the extraordinary virtue requisite in order to fulfil them without disquietude4 ,saint ,francis de ,sales disapproved of all the particular vows made by ,saint ,jane ,frances de ,chantal and declared them null4 ,i have almost invariably found persons bound by such solemn obligations restless and agitated1 and have frequently seen them exposed to the gravest falls4 #h4 ,do not allow yourself to be misled by the example of some of the saints who made vows4 ,rarely is the desire to imitate certain extraordinary practices of theirs an inspiration of divine grace3 rather is it a temptation from the devil inciting us to pride and temerity4 ,saint ,francis de ,sales exclaimed3 ,give me the spirit that animated ,saint ,bernard and ,i shall do what ,saint ,bernard did4 ,let us apply ourselves1 ,i repeat1 to the imitation of those simple and solid virtues by which the saints attained sanctity1 and be content to admire those supernatural acts that suppose it already acquired4 #i4 ,to bind one's self by arbitrary vows without compromising salvation1 three things are necessary3 #ast4 supernatural inspiration urging one to make them2 #b;d4 extraordinary virtue so as never to violate them2 #c;d4 unalterable tranquillity in order to preserve peace of soul in keeping them4 ,,xvii4 ,,christian ,,perfection4 ,conduct me1 ,o ,lord1 in ,thy way1 and ,i will walk in ,thy truth4 7,psalm ,,lxxxv47 ,except the ,lord build the house1 they labor in vain who build it4 7,psalm ,,cxxvi47 #a4 ,a ,christian is not obliged to be perfect1 but to tend continually towards perfection2 that is to say1 he must labor unceasingly and with all his strength to increase in virtue4 ,to make no attempt to advance is to go back4 99,you see it is a question not of succeeding but of laboring earnestly and sincerely4 ,success does not depend upon us4 ,god grants that or refuses it or defers it according to what ,he knows is best for us4 ,let us do three things1 my dear daughter1 says ,saint ,francis de ,sales3 first1 have a pure intention to look in all things to the honor and glory of ,god2 second1 do the little we can towards this end1 according to the advice of our spiritual father2 third1 leave the care of all the rest to ,god4 ,why should he torment himself who has ,god for the object of his intentions and does all that he can8 why should he be anxious8 what has he to fear8 ,god is not terrible for those whom ,he loves2 ,he is satisfied with little for ,he knows well that we have not much to give4 444 ,allow yourself to be governed by ,god2 do not think so much of yourself2 make a general and universal resolution to serve ,god in the best manner you are able and do not waste time in examining and sifting so minutely to find out what that may be4 ,this is simply an impertinence due to the condition of your acute and precise mind which wishes to tyrannize over your will and to control it by fraud and subtlety4444 ,you know that in general ,god wishes us to serve ,him by loving ,him above all things and our neighbor as ourselves for love of ,him2 and in particular1 to fulfil the duties of our state of life2 that is all4 ,but it must be done in good faith1 without deceit or subterfuge1 and in the ordinary way of this world1 which is not the home of perfection2 humanly1 too1 and according to the limitations of time2 to do it in a divine and angelic manner and according to eternity being reserved for a future life4 ,do not therefore be so anxious to know whether or not you have attained perfection4 ,this should never be2 for were we the most perfect creatures on earth we ought not to dwell upon or glory in it but always consider ourselves imperfect4 ,our self-examination must never be for the purpose of discovering if we are imperfect1 for this we should never doubt4 ,hence it follows that we must not be surprised at seeing ourselves imperfect1 since we can never be otherwise in this life2 nor on that account give way to despondency1 for there is no remedy for it4 ,but1 yes2 we can correct our faults gently and gradually1 for that is the reason they are left in us4 ,we shall be inexcusable if we do not try to amend them1 but quite excusable if we are not entirely successful in doing so1 for it is not the same with imperfections as with sins4--,saint ,francis de ,sales499 #b4 ,now the means to be employed in laboring for perfection and in making progress in virtue do not consist in multiplying prayers1 fasts and other religious practices4 ,some good religious who had fasted three times a week during an entire year1 thought that in order to satisfy the obligation of advancing more and more in virtue they ought to fast four times a week the following year4 ,they consulted ,saint ,francis de ,sales on the subject4 ,he laughingly answered them3 ,if you fast four times a week this year so as to advance in perfection1 you will be obliged for the same reason to fast five times the next year1 then six1 then seven times2 and the number of your fasts being always the guage of the degree of perfection you shall have attained1 it will be necessary for you1 under pain of advancing no more1 thereafter to fast twice a day1 then thrice1 then four times1 and so on4 ,what ,saint ,francis de ,sales said of fasting is just as applicable to all other devout practices4 #c4 ,instead1 then1 of continually adding to your religious exercises1 study to perfect yourself in the practice of those you already perform1 doing them with more love and peace of soul1 and with greater purity of intention4 ,should it happen that you are unable to perform all your usual devotions conveniently1 omit a portion of them so that the remainder may be done with greater tranquillity4 ,the spirit of perfection1 says ,saint ,bernard1 does not consist in doing great things1 but in doing common and ordinary things perfectly4 ,communia facere1 sed non communiter4#ag 99,most people when they wish to reform1 pay much more attention to filling their life with certain difficult and extraordinary actions1 than to purifying their intention and opposing their natural inclinations in the ordinary duties of their state4 ,in this they often deceive themselves1 for it would be much better to make less change in the actions and more in the dispositions of the soul which prompt them4 ,when one is already leading a virtuous and well regulated life it is of far greater consequence1 in order to become truly spiritual1 to change the interior than the exterior4 ,god is not satisfied with the motions of the lips1 the posture of the body1 nor with external ceremonies3 ,what he demands is a will no longer divided between ,him and any creature2 a will perfectly docile 444 that wishes unreservedly whatever ,he wishes and never under any pretext wishes aught that ,he does not wish4 ,this will1 perfectly simple and entirely devoted to ,god1 you should bear with you into all the circumstances of your life1 and everywhere that divine ,providence leads you4444 ,even mere amusements may be transformed into good works1 if you enter into them only through a kindly motive and to conform to the order of ,god4 ,happy indeed the heart of her for whom ,god opens this way of holy simplicity6 ,she walks therein like a little child holding its mother's hand and allowing her to lead it without any concern as to whither it is going4 ,content to be free1 she is ready to speak or to be silent2 when she cannot say edifying things she says common-place things with an equally good grace2 she amuses herself by making what ,saint ,francis de ,sales calls joyeusets1 playful little jests1 with which she diverts others as well as herself4 ,you will tell me perhaps that you would prefer to be occupied with something more serious and solid4 ,but ,god would not prefer it for you1 seeing that ,he chooses what you would not choose1 and you know ,his taste is better than yours3 you would find more consolation in solid things for which ,he has given you a relish1 and it is this consolation of which ,he wishes to deprive you1 it is this relish which ,he wishes to mortify in you1 although it may be good and salutary4 ,the very virtues1 as they are practised by us1 need to be purified by the contradictions that ,god makes them suffer in order to detach them the better from all self will4 ,when piety is founded on the fundamental principle of ,god's holy will1 without consulting our own taste1 or temperament or the sallies of an excessive zeal1 oh6 how simple1 sweet1 amiable1 discreet and reliable it is in all its movements6 ,a pious person lives much as others do1 quite unaffectedly and without apparent austerity1 in a sociable and genial way2 but with a constant subjection to every duty1 an unrelenting renunciation of everything that does not enter into ,god's designs in her regard1 and1 finally1 with a clear view of ,god to whom she sacrifices all the irregular inclinations of nature4 ,this indeed is the adoration in spirit and in truth desired by ,jesus ,christ1 our ,lord1 and ,his eternal ,father4 ,without it all the rest is but a religion of ceremonial1 and rather the shadow than the reality of ,christianity4--,fnelon499 #d4 ,apply yourself in a particular manner to become perfect in the fulfilment of the duties of your state of life2 for on this all perfection and sanctity are grounded4 ,when ,god created the world ,he commanded the plants to produce fruit1 but each one according to its kind3 juxta genus suum4#ah ,in like manner our souls are all obliged to produce fruits of holiness1 but each according to its kind2 that is to say1 according to the position in which ,god has placed us4 ,elias in the desert and ,david on the throne had not to become holy by a like process2 and ,joshua amidst the tumult of arms would have sought in vain to sanctify himself by the same means as ,samuel in the peaceful retreat of the ,temple4 ,this instruction is addressed to those who being placed in the world would wish to practise there the virtues of the cloister1 or whilst residing in palaces would attempt to lead the life of the solitaries of the desert4 ,they bear fruits which are excellent in themselves1 no doubt1 but not according to their kind1 juxta genus suum1 and hence they do not fulfil the will of ,god4 #e4 ,perfection has but one aim and it is the same for all1--to wit1 the love of ,god2 but there are divers ways of attaining it4 ,among the saints themselves we find most striking differences4 ,saint ,benedict was never seen to laugh1 whereas ,saint ,francis de ,sales laughed frequently and was always animated1 bright and cheerful4 ,saint ,hilarion considered it an act of sensuality to change his habit1 whilst1 on the other hand1 ,saint ,catherine of ,sienna was extremely particular about bodily cleanliness which she looked upon as a symbol of purity of soul4 ,if you consult ,saint ,jerome you hear only of fear of the terrible judgments of ,god3 read ,saint ,augustine and you will find only the language of confidence and love4 ,the minds1 dispositions and characters of men are as varied as their physiognomies2 grace perfects them little by little but does not change their nature4 ,hence in our endeavors to imitate the ways of such or such a saint for whom we feel a particular attraction1 we should not condemn those of the others1 but say with the ,psalmist3 ,omnis spiritus laudet ,dominum4#ai ,consult your director as to whom and what may be most suitable for your imitation4 #f4 ,never be afraid that you are not following the way of perfection because you still have defects and commit many faults4 ,this was true of the greatest saints1 for ,saint ,augustine declares that all of them could exclaim with the ,apostle ,saint ,john3 ,if we claim to be without sin1 we deceive ourselves and the truth is not in us4 ,he who came into the world with sin1 says ,saint ,gregory the ,great1 cannot live there without sin4 99 ,act like the little child who1 when it feels that its mother is holding it by the sleeve1 runs about quite boldly and without being surprised at all the little falls it gets4 ,thus1 as long as you find that ,god is holding you by the good will and the resolution ,he has given you to serve ,him1 go on bravely and do not be astonished that you stumble and fall occasionally4 ,there is no need to be troubled about it1 provided that at certain intervals you cast yourself into your ,father's arms and embrace ,him with the kiss of charity4 ,go on your way1 then1 cheerfully and heartily1 doing the best you can2 and if it cannot always be cheerfully1 let it at least be always courageously and faithfully4 --,saint ,francis de ,sales499 #g4 ,but we must bear in mind the vast difference that exists between the love of sin and sin committed inadvertently or from weakness4 7,see ,confession1 ,s #ad47 ,affection for sin is the sole obstacle to perfection4 ,thus the most learned ,fathers of the ,church make a distinction between two kinds of tepidity3 that which can be avoided and that which cannot be avoided4 ,the former condition is that of a soul that retains an attachment for certain sins2 the other1 that of one falling into sin through frailty and from being taken unawares1 which has been the case even with the greatest saints4 #h4 ,therefore in place of troubling yourself about these accidental falls1 inseparable from human nature1 make them turn to your spiritual advantage by causing them to increase your humility4 ,it often happens1 says ,saint ,gregory the ,great1 that ,god allows great defects to remain in some souls at the beginning of their spiritual life that by means of them they may grow in self-knowledge and learn to place their entire confidence in ,him4 ,saint ,augustine tells us that ,god in his infinite wisdom has been better pleased to bring forth good out of evil than to hinder the evil itself4 ,thus when you learn to draw fruits of humility from your faults1 you correspond to the sublime designs of ,god's unspeakable providence4 #i4 ,should you happen to fear that you are not walking in the true way of perfection1 consult your director and place implicit reliance upon the answer he gives you4 ,who is the saint that has not had to suffer because of a like doubt8 ,but they were all reassured by the consideration of ,god's infinite goodness and by obedience to their spiritual father4 99,some persons1 although conscious of a sincere desire to serve ,god1 nevertheless are disposed to feel alarmed about their spiritual condition1 at the remembrance of all they have heard and read in regard to false consciences1 self-illusion and the deceptive security of those who are following a wrong path4 ,there are two ways of forming a false conscience3 first1 by choosing among our duties those for which we feel most attraction and natural tendency1 and then1 in order to give ourselves up to them more than is necessary1 to persuade ourselves we can neglect the others4 ,thus a person with a preference for exterior acts of religion will spend all day praying or attending sermons and offices of the ,church and considers herself very devout1 although she may have been neglecting her temporal duties4 ,another1 being differently disposed1 will apply herself exclusively to the duties of her state of life1 sacrificing to them without regret those of religion1 quite convinced that one who is faithful in all the domestic relations1 and gives to every one his due1 cannot possibly be otherwise than pleasing to ,god4 ,the second way of making a false conscience consists in giving the preference in our esteem and practice to those among the ,christian virtues which find their analogies in our natural dispositions1 for there is not one of the virtues that has not its correlative amongst the various qualities of the human character4 ,persons of a gentle and placid disposition will affect meekness1 the practice of which will be very easy for them and require no effort2 and imagining they exercise a christian virtue when in reality they only follow a natural bent1 they are liable to fall into a culpable weakness4 ,those who1 on the contrary1 have an exact and rigid mind will esteem justice and order above all else1 making small account of meekness and charity2 and thus justifying themselves falsely by their natural temperament1 they follow the tendency of the flesh whilst believing they obey the spirit1 and may easily become addicted to excessive severity4 ,it is evident1 therefore1 that the first rule to be observed in order to avoid these dangerous illusions and to walk securely in the way of perfection1 is to apply ourselves in a special manner to the practice of those duties for which we feel least innate attraction1 and always to mistrust our natural virtues however good they may appear4 ,then there is one consideration that should serve to reassure all ,christians who are in earnest about their salvation2 whilst they act in good faith and deal frankly and sincerely with their confessor1 it is impossible for them to become the victim of a false conscience4 ,in the following passage ,saint ,francis de ,sales recommends us to watch carefully over our natural tendencies and to substitute for them as much as possible the inspirations of grace1 which he calls living according to the spirit3 ,to live according to the spirit1 my beloved daughter1 is to think1 speak and act according to the virtues that are of the spirit1 and not according to the senses and feelings which are of the flesh4 ,these latter we should make serve us1 but we must hold them in subjection and not allow them to control us2 whereas with the spiritual virtues it is just the reverse2 we should serve them and bring everything else under subjection to them4444 ,see1 my daughter1 human nature wishes to have a share in everything that goes on1 and loves itself so dearly that it considers nothing of any account unless it be mixed up in it4 ,the spirit1 on the contrary1 attaches itself to ,god and often says that whatever is not ,god's is nothing to it2 and as through a motive of charity it takes part in things committed to it1 so through humility and self-denial it willingly gives up all share in those which are denied it4444 ,i am diffident and have no self-confidence1 and therefore ,i wish to be allowed to live in a way congenial to this disposition2 any one can see that this is not according to the spirit4444 ,but1 although ,i am naturally timorous and retiring1 ,i desire to try and overcome these traits of character and to fulfil all the requirements of the charge imposed upon me by obedience2 who does not see that this is to live according to the spirit8 ,hence1 as ,i have said before1 my dear daughter1 to live according to the spirit is to have our actions1 our words and our thoughts such as the spirit of ,god would require of us4 ,when ,i say thoughts1 ,i of course mean voluntary thoughts4 ,i am sad1 says some one1 consequently ,i shall not speak2 magpies and parrots do the same3 ,i am sad1 but as charity requires me to speak1 ,i shall do so2 spiritual persons act thus3 ,i am slighted and ,i get angry3 so do peacocks and monkeys4 ,i am slighted and ,i rejoice thereat3 that is what the ,apostles did4 ,in fine1 to live according to the spirit is to do in all circumstances and on all occasions whatever faith1 hope and charity demand of us1 without even waiting to consider if we are or are not influenced by our natural disposition4 7,the ,imitation of ,christ1 ,b4 ,,iii41 ,ch4 ,,liv4799 #aj4 ,generally speaking it is only after a long and painful struggle that one succeeds in climbing the mount of perfection4 ,there are some statues1 says ,saint ,francis de ,sales1 that it has cost the artist thirty years' labor to perfect4 ,now the perfecting of a soul is a much more difficult work4 ,we must therefore set about it with tranquillity1 patience and confidence in ,god4 ,we shall always obtain what we wish soon enough if we obtain it at the time ,god pleases to grant it4 ,,part ,,third4 ,,social ,,life4 ,,xviii4 ,,charity4 ,by this shall all men know that ye are my disciples1 if ye have love one for another4 7,st4 ,john1 c4 ,,xiii41 v4 #ce47 ,he who saith he is in the light1 and hateth his brother1 he is in darkness even until now4 7,st4 ,john1 ,ep4 ,i41 c4 ,,ii41 v4 #i47 #a4 ,our divine ,lord has said that ,his disciples should be known by their love one for another4 ,this christian virtue of charity makes us love our neighbor in ,god1 the creature for the sake of the ,creator4 ,love of ,god1 love of our neighbor1--these virtues are two branches springing from the same trunk and having but one and the same root4 #b4 ,assist your brethren in their needs whenever you can4 ,however1 you should always be careful to consult the laws of prudence in this matter and to be guided by your means and position4 ,supply by a desire to do good for the material aid you are unable to give4 #c4 ,when your neighbor offends you he does not cease on that account to be the creature and the image of ,god2 therefore the christian motive you have for loving him still exists4 ,he is not1 perhaps1 worthy of pardon1 but has not our ,saviour ,jesus ,christ1 who so often has forgiven you much more grievous offences1 merited it for him8 #d4 ,observe1 however1 that we can scarcely avoid feeling some repugnance for those who have offended us1 but to feel and to consent are two distinct and widely different things1 as we have already said4 ,when religion commands us to love our enemies1 the commandment is addressed to the superior portion of the soul1 the will1 not to the inferior portion in which reside the carnal affections that follow the natural inclinations4 ,in a word1 when we speak of charity the question is not of that human friendship which we feel for those who are naturally pleasing to us1 a sentiment wherein we seek merely our own satisfaction and which therefore has nothing in common with charity4 99,charity makes us love ,god above all things2 and our neighbor as ourselves with a love not sensual1 not natural1 not interested1 but pure1 strong and unwavering1 and having its foundation in ,god4444 ,a person is extremely sweet and agreeable and ,i love her tenderly3 or1 she loves me well and does much to oblige me1 and on that account ,i love her in return4 ,who does not see that this affection is according to the senses and the flesh8 ,for animals that have no soul but only a body and senses1 love those who are good and gentle and kind to them4 ,then there is another person who is brusque and uncivil1 but apart from this is really devout and even desirous of becoming gentler and more courteous3 consequently1 not for any gratification she affords me1 or for any self-interested motive whatever1 but solely for the good pleasure of ,god1 ,i talk to her1 aid her1 love her4 ,this is the virtue of charity indeed1 for nature has no share in it4--,saint ,francis de ,sales4 7,read ,st4 ,luke1 ,c4 ,,vi41 vv4 #cb-cc-cd47 ,the literal and exact fulfilment of the evangelical precept is often found impracticable4 ,how1 we say1 is it possible to have for all men indiscriminately that extreme sensibility we feel for everything that touches us individually1 that constant solicitude for our spiritual or temporal interests1 that delicacy of feeling that we reserve for ourselves and for certain objects specially dear to us8--,and yet it is literally au pied de la lettre1 that our ,lord's precept should be observed4 ,what then is to be done8 ,an answer will be found in the following passage from ,fnelon1 and we shall see that it is not a question of exaggerating the love of one's neighbor1 but of moderating self-love1 and thus making both the one and the other alike subordinate to the love of ,god3 ,to love our neighbor as ourselves does not mean that we should have for him that intense feeling of affection that we have for ourselves1 but simply that we wish for him1 and from the motive of charity1 what we wish for ourselves4 ,pure and genuine love1 love having for its sole end the object beloved1 should be reserved for ,god alone1 and to bestow it elsewhere is a violation of a divine right499 #e4 ,but although it is forbidden us to show hatred or to entertain it voluntarily against the wicked and those who have offended us1 this is not meant to prevent us from defending ourselves or taking such precautions against them as prudence suggests4 ,christian charity obliges and disposes us to love our enemies and to be good to them when there is occasion to do so2 but it should not carry us so far as to protect the wicked1 nor leave us without defence against their aggressiveness4 ,it allows us to be vigilant in guarding against their encroachments1 and to take precautions against their machinations4 #f4 ,always be ready and willing to excuse the faults of your neighbor1 and never put an unfavorable interpretation upon his actions4 ,the same action1 says ,saint ,francis de ,sales1 may be looked upon under many different aspects3 a charitable person will ever suppose the best1 an uncharitable one will just as certainly choose the worst4 99,do not weigh so carefully the sayings and doings of others1 but let your thought of them be simple and good1 kindly and affectionate4 ,you should not exact of your neighbor greater perfection than of yourself1 nor be surprised at the diversity of imperfections2 for an imperfection is not more an imperfection from the fact that it is extravagant and peculiar499 #g4 ,it is very difficult for a good christian to become really guilty of rash judgment1 in the true sense of the word1--which is that1 without just reasons or sufficient grounds he forms and pronounces in his own mind in a positive manner a condemnation of his neighbor4 ,the grave sin of rash judgment is frequently confounded with suspicion or even simple distrust1 which may be justifiable on much slighter grounds4 #h4 ,suspicion is permissible when it has for its aim measures of just prudence2 charity forbids gratuitously malevolent thoughts1 but not vigilance and precaution4 #i4 ,suspicion is not only permissible1 but it is at times an important duty for those who are charged with the direction and guardianship of others4 ,thus it is a positive obligation for a father in regard to his children1 and for a master in regard to his servants1 whenever there is occasion to correct some vice they know exists1 or to prevent some fault they have reasonable cause to fear4 #aj4 ,as to simple mistrust1 which should not be confused with suspicion1 it is only an involuntary and purely passive condition1 to which we may be more or less inclined by our natural disposition without our free-will being at all involved4 ,mistrust1 suspicion1 rash judgment are then three distinct and very different things1 and we should be careful not to confound them4 ,,xix4 ,,zeal4 ,but if you have bitter zeal1 and there be contentions in your heart1 glory not1 and be not liars against the truth3 for this is not wisdom descending from above1 but earthly1 sensual1 diabolical4 7,st4 ,james1 ,cath4 ,ep41 c4 ,,iii1 vv4 #ad and #ae47 ,for the anger of man worketh not the justice of ,god4 7,st4 ,james1 ,cath4 ,ep41 c4 ,i41 v4 #bj47 #a4 ,zeal for the salvation of souls is a sublime virtue1 and yet how many errors and sins are every day committed in its name6 ,evil is never done more effectually and with greater security1 says ,saint ,francis de ,sales1 than when one does it believing he is working for the glory of ,god4 #b4 ,the saints themselves can be mistaken in this delicate matter4 ,we see a proof of this in the incident related of the ,apostles ,saint ,james and ,saint ,john2 for our ,lord reprimanded them for asking ,him to cause fire from heaven to fall upon the ,samaritans4#bj #c4 ,acts of zeal are like coins the stamp upon which it is necessary to examine attentively1 as there are more counterfeits than good ones4 ,zeal to be pure should be accompanied with very great humility1 for it is of all virtues the one into which self-love most easily glides4 ,when it does so1 zeal is apt to become imprudent1 presumptuous1 unjust1 bitter4 ,let us consider these characteristics in detail1 viewing them1 for the sake of greater clearness1 in their practical bearings4 #d4 ,in every home there grows some thorn1 something1 in other words1 that needs correction2 for the best soil is seldom without its noxious weed4 ,imprudent zeal1 by seeking awkwardly to pluck out the thorn1 often succeeds only in plunging it farther in1 thus rendering the wound deeper and more painful4 ,in such a case it is essential to act with reflection and great prudence4 ,there is a time to speak and a time to be silent1 says the ,holy ,spirit4#ba ,prudent zeal is silent when it realizes that to be so is less hurtful than to speak4 #e4 ,some persons are even presumptuous enough in their mistaken zeal to meddle in the domestic affairs of strange families1 blaming1 counselling1 attempting to reform without measure or discretion1 thus causing an evil much greater than the one they wish to correct4 ,let us employ the activity of our zeal in our own reformation1 says ,saint ,bernard1 and pray humbly for that of others4 ,it is great presumption on our part thus to assume the rle of apostles when we are not as yet even good and faithful disciples4 ,not that you should be by any means indifferent to the salvation of souls3 on the contrary you must wish it most ardently1 but do not undertake to effect it except with great prudence1 humility and diffidence in self4 #f4 ,again1 there are pious persons whose zeal consists in wishing to make everybody adopt their particular practices of devotion4 ,such a one1 if she have a special attraction for meditating on the ,passion of our divine ,lord or for visiting the ,blessed ,sacrament1 would like to oblige every one1 under pain of reprobation1 to pass long hours prostrate before the crucifix or the tabernacle4 ,another who is especially devoted to visiting the poor and the sick and to the other works of corporal mercy1 acknowledges no piety apart from these excellent practices4 ,now1 this is not an enlightened zeal4 ,martha and ,mary were sisters1 says ,saint ,augustine1 but they have not a like office3 one acts1 the other contemplates4 ,if both had passed the day in contemplation1 no one would have prepared a repast for their divine ,master2 if both had been employed in this material work1 there would have been no one to listen to ,his words and garner up ,his divine lessons4 ,the same thing may be said of other good works4 ,in choosing among them each person should follow the inspirations of ,god's grace1 and these are very varied4 ,the eye that sees but hears not1 must neither envy nor blame the ear that hears but sees not4 ,omnis spiritus laudet ,dominum3 let every spirit praise the ,lord1 says the royal prophet4#bb #g4 ,bear well in mind that the zeal which would lead you to undertake works not in conformity with your position1 however good and useful they may be in themselves1 is always a false one4 ,this is especially true if such cause us interior trouble or annoyance2 for the holiest things are infallibly displeasing to ,god when they do not accord with the duties of our state of life4 #h4 ,saint ,paul condemned in strong terms those ,christians who showed a too exclusive preference for their spiritual masters2 some admitting as truth only what came from the mouth of ,peter1 others acknowledging none save ,paul1 and others again none but ,apollo4 ,what6 said he to them1 is not ,jesus ,christ the same for all of you6 ,is it then ,paul who was crucified for you8 ,is it in his name you were baptized8#bc ,this culpable weakness is often reproduced in our day4 ,persons otherwise pious carry to excess the esteem and affection they have for their spiritual directors1 exalt without measure their wisdom and holiness1 and do not scruple to depreciate all others4 ,god alone knows the true value of each human being1 and we have not the scales of the sanctuary to weigh and compare the respective wisdom and sanctity of this and that person4 ,if you have a good confessor1 thank ,god and try to render his wisdom useful to you by your docility in allowing yourself to be guided2 but do not assume that nobody else has as good a one4 ,to depreciate the merits of some in order to exalt those of others at their expense is a sort of slander1 that ought to be all the more feared because it is generally so little recognized4 #i4 ,if your zeal is bitter1 says ,saint ,james1 it is not wisdom descending from on high1 but earthly1 sensual1 diabolical4#bd ,these words of an ,apostle should furnish matter of reflection for those persons who1 whilst making profession of piety1 are so prone to irritability1 so harsh and rude in their manners and language1 that they might be taken for angels in church and for demons elsewhere4 #aj4 ,the value and utility of zeal are in proportion to its tolerance and amiability4 ,true zeal is the offspring of charity3 it should1 then1 resemble its mother and show itself like to her in all things4 ,charity1 says ,saint ,paul1 is patient1 is kind1 is not ambitious and seeketh not her own4#be 99,you should not only be devout and love devotion1 but you ought to make your piety useful1 agreeable and charming to everybody4 ,the sick will like your spirituality if they are lovingly consoled by it2 your family1 if they find that it makes you more thoughtful of their welfare1 gentler in every day affairs1 more amiable in reproving1 and so on2 your husband1 if he sees that in proportion as your devotion increases you become more cordial and tender in your affection for him2 your relations and friends1 if they find you more forbearing1 and more ready to comply with their wishes1 should these not be contrary to ,god's will4 ,briefly1 you must try as far as possible to make your devotion attractive to others2 that is true zeal4--,saint ,francis de ,sales499 #aa4 ,never allow your zeal to make you over eager to correct others1 says the same ,saint2 and when you must do it remember that the most important thing to consider is the choice of the moment4 ,a caution deferred can be given another time3 one given inopportunely is not only fruitless1 but moreover paralyses beforehand all the good that might have subsequently been done4 #ab4 ,be zealous1 therefore1 ardently zealous for the salvation of your neighbor1 and to further it make use of whatever means ,god has placed in your power2 but do not exceed these limits nor disquiet yourself about the good you are unable to do1 for ,god can accomplish it through others4 ,in conclusion1 zeal1 according to the teachings of the ,fathers of the ,church1 should always have truth for its foundation1 indulgence for its companion1 mildness for its guide1 prudence for its counsellor and director4 99,i must look upon whatever presents itself each day to be done1 in the order of ,divine ,providence1 as the work ,god wishes me to do1 and apply myself to it in a manner worthy of ,him1 that is with exactness and tranquillity4 ,i shall neglect nothing1 be anxious about nothing2 as it is dangerous either to do ,god's work negligently or to appropriate it to one's self through self-love and false zeal4 ,when our actions are prompted by our own inclinations1 we do them badly1 and are pretentious1 restless1 and anxious to succeed4 ,the glory of ,god is the pretext that hides the illusion4 ,self-love disguised as zeal grieves and frets if it cannot succeed4 ,o my ,god6 give me the grace to be faithful in action1 indifferent to success4 ,my part is to will what ,thou willest and to keep myself recollected in ,thee amidst all my occupations3 ,thine it is to give to my feeble efforts such fruit as shall please ,thee1--none if ,thou so wishest4--,fnelon499 ,,xx4 ,,meekness4 ,blessed are the meek for they shall possess the land4 7,s4 ,matth41 c4 ,v41 v4 #d47 ,learn of me because ,i am meek4 7,st4 ,matthew1 c4 ,,xi41 v4 #bi47 #a4 ,our ,lord offers us in ,his ,divine ,person a model of all the virtues4 ,meekness1 however1 is the one that ,he seems to have wished more particularly to propose for our imitation since ,he said3 ,learn of ,me for ,i am meek and humble of heart4 #b4 ,try1 therefore1 to acquire and always preserve in your soul this christian virtue and to make all your exterior actions correspond with it4 ,i do not say that you should never have the slightest feeling of irritation1 as that would be to expect an impossibility2 but you should be attentive to repress these movements and never yield to them voluntarily4 ,it is natural for man to be often assailed by anger1 says ,saint ,jerome1 but it is peculiar to the ,christian not to allow himself to be overcome by it4 #c4 ,a ,christian1 says ,saint ,bernard1 who has no one at hand who gives him occasion to suffer1 should seek such a person eagerly and buy him at any price1 that he may have opportunity to practice meekness and patience4 ,if you are not disposed to go to this expense1 at least profit of whatever opportunities divine ,providence has given you gratuitously1 that you may accustom yourself to the exercise of these two inestimable virtues4 #d4 ,an excellent rule to follow is to make a compact with your tongue such as ,saint ,francis de ,sales did with his1 namely1 that the tongue remain silent whenever the feelings are irritated4 ,otherwise you will begin to speak with the sincere resolution to keep within the bounds of moderation and prudence1 but you will never succeed in so doing1 because the bridle once loosened you will invariably be carried farther than you wished4 ,reprimand from an angry man can do no good4 ,reproof is a moral remedy3 how would it be possible for you to select and administer this remedy with discernment and prudence1 when you yourself are ill and stand in need of both medicine and physician8 ,wait therefore until your soul is at peace1 and when you have been restored to calmness you can speak advantageously4 ,even when it is your positive duty to administer a rebuke1 defer it if possible until free from excitement1 remembering that to have a salutary effect both he who gives it and he who receives it must be calm4 ,without this precaution the remedy will only aggravate the disease4 #e4 ,when obliged to reprove the fault of another1 never fail to pray that ,god will speak to the person's heart whilst your words are sounding in his ears4 #f4 ,observe1 however1 with ,saint ,gregory the ,great and ,saint ,thomas1 that if those it is your duty to correct abuse your mildness and considerateness1 you are then justified in repressing their boldness with vigor and firmness4 ,speak to the fool1 says the ,holy ,spirit1 the language that his folly renders necessary1 that he may not continue wise in his own eyes4#bf ,i repeat it3 reproof is a remedy1 and a remedy must be chosen and proportioned according to the nature and gravity of the evil4 ,,xxi4 ,,conversation4 ,neither do men light a candle and put it under a bushel1 but upon a candlestick1 that it may give light to all who are in a house4 ,let your light so shine before men that they may see your good works1 and glorify your ,father who is in heaven4 7,st4 ,matthew1 c4 ,v41 vv4 #ae-af47 ,contend not in words1 for it is to no profit1 but to the subversion of the hearers4 7,st4 ,paul1 ,,ii ,tim41 c4 ,,ii41 v4 #ad47 #a4 ,conversation should be marked by a gentle and devout pleasantness1 and your manner when engaged in it1 ought to be equable1 composed and gracious4 ,mildness and cheerfulness make devotion and those who practice it attractive to others4 ,the holy abbot ,saint ,anthony1 notwithstanding the extraordinary austerities of his penitential life1 always showed such a smiling countenance that no one could look at him without pleasure4 #b4 ,we should be neither too talkative nor too silent1--it is as necessary to avoid one extreme as the other4 ,by speaking too much we expose ourselves to a thousand dangers1 so well known that they need not be mentioned in detail3 by not speaking enough we are apt to be a restraint upon others1 as it makes it seem as though we did not relish their conversation1 or wished to impress them with our superiority4 99,take great care not to be too critical of conversations in which the rules of devotion are not very exactly observed4 ,in all such matters it is necessary that charity should govern and enlighten us in order to make us accede to the wishes of our neighbor in whatever is not in any way contrary to the commandments of ,god4--,saint ,francis de ,sales499 #c4 ,do not conclude from this that it is necessary to count your words1 as it were1 so as to keep your conversation within the proper limits4 ,this would be as puerile a scruple as counting one's steps when walking4 ,a holy spirit of liberty should dominate our conversations and serve to instil into them a gentle and moderate gaiety4 #d4 ,if you hear some evil spoken of your neighbor do not immediately become alarmed1 as the matter may be true and quite public without your having been aware of it4 ,should you be quite certain that there is calumny or slander in the report1 either because the evil told was false or exaggerated or because it was not publicly known1 then1 according to the place1 the circumstances and your relations towards those present1 say with moderation what appears most fitting to justify or excuse your neighbor4 ,or you may try to turn the conversation into other channels1 or simply be content to show your disapprobation by an expressive silence4 ,remember1 for the peace of your conscience1 that one does not share in the sin of slander unless he give some mark of approbation or encouragement to the person who is guilty of it4 #e4 ,do not imitate those who are scrupulous enough to imagine that charity obliges them to undertake the defence of every evil mentioned in their presence and to become the self-appointed advocates of whoever it may be that has deserved censure4 ,that which is really wrong cannot be justified1 and no one should attempt the fruitless task3 and as to the guilty1 those who may do harm either through the scandal of their example or the wickedness of their doctrines1 it is right that they should be shunned and openly denounced4 ,to cry out wolf1 wolf1 says ,saint ,francis de ,sales1 is kindness to the sheep4 #f4 ,the regard we owe our neighbor does not bind us to a politeness that might be construed as an approval or encouragement of his vicious habits4 ,hence if it happen that you hear an equivocal jest1 a witticism slurring at religion or morals1 or anything else that really offends against propriety1 be careful not to give1 through cowardice and in spite of your conscience1 any mark of approbation1 were it only by one of those half smiles that are often accorded unwillingly and afterwards regretted4 ,flattery1 even in the eyes of the world1 is one of the most debasing of falsehoods4 ,not even in the presence of the greatest earthly dignitaries1 will an honest1 upright man sanction with his mouth that which he condemns in his heart4 ,he who sacrifices to vice the rights of truth not only acts unlike a christian1 but renders himself unworthy the name of man4 #g4 ,in small social gatherings try to make yourself agreeable to everybody present and to show to each some little mark of attention1 if you can do so without affectation4 ,this may be done either by directly addressing the person or by making a remark that you know will give him occasion to speak of his own accord1--draw him out1 as the saying is4 ,it was by the charm and urbanity of his conversation that ,saint ,francis de ,sales prepared the way for the conversion of numbers of heretics and sinners1 and by imitating him you will contribute towards making piety in the world more attractive4 ,in regard to priests you should always testify your respect for the sacerdotal dignity quite independently of the individual4 #h4 ,disputes1 sarcasm1 bitter language1 and intolerance for dissenting opinions1 are the scourges of conversation4 #i4 ,although this adage comes to us from a pagan philosopher1 we might profitably bear it always in mind3 ,in conversation we should show deference to our superiors1 affability to our equals1 and benevolence to our inferiors4 #aj4 ,generally speaking1 it is wrong for those whom ,god does not call to abandon the world1 to seclude themselves entirely and to shun all society suited to their position in life4 ,god1 who is the source of all virtue1 is likewise the author of human society4 ,let the wicked hide themselves if they will1 their absence is no loss to the world2 but good people make themselves useful merely by being seen4 ,it is well1 moreover1 the world should know that in order to practice the teachings of the ,gospel it is not necessary to bury one's self in the desert2 and that those who live for the ,creator can likewise live with the creatures whom ,he has made according to ,his own image and likeness4 ,well1 again1 to show that a devout life is neither sad nor austere1 but simple1 sweet and easy2 that far from being for those in the world an impediment to social relations1 it facilitates1 perfects and sanctifies such2 that the disciples of ,jesus ,christ can1 without becoming worldlings1 live in the world2 and that1 in fine1 the ,gospel is the sovereign code of perfection for persons in society as well as for those who have renounced the world4 99,fnelon1 who perhaps had even greater occasion than ,saint ,francis de ,sales to teach men of the world how to lead a ,christian life in society1 wrote as follows to a person at court3 ,you ought not to feel worried1 it seems to me1 in regard to those diversions in which you cannot avoid taking part4 ,i know there are those who think it necessary that one should lament about everything1 and restrain himself continually by trying to excite disgust for the amusements in which he must participate4 ,as for me1 ,i acknowledge that ,i cannot reconcile myself to this severity4 ,i prefer something more simple and ,i believe that ,god1 too1 likes it better4 ,when amusements are innocent in themselves and we enter into them to conform to the customs of the state of life in which ,providence has placed us1 then ,i believe they are perfectly lawful4 ,it is enough to keep within the bounds of moderation and to remember ,god's presence4 ,a dry1 reserved manner1 conduct not thoroughly ingenuous and obliging1 only serve to give a false idea of piety to men of the world who are already too much prejudiced against it1 believing that a spiritual life cannot be otherwise than gloomy and morose499 #aa4 ,if all confessors agreed in instilling these maxims1 which are as important as they are true1 many persons who now keep themselves in absolute seclusion and live in a sad and dreary solitude would remain in society to the edification of their neighbor and the great advantage of religion4 ,the world would thus be disabused of its unjust prejudices against a devout life and those who have embraced it4 #ab4 ,never remain idle except during the time you have allotted to rest or recreation4 ,idleness begets lassitude1 disposes to evil speaking and gives occasion to the most dangerous temptations4 ,,xxii4 ,,dress4 ,women also in decent apparel1 adorning themselves with modesty and sobriety4 7,st4 ,paul1 ,i4 ,tim41 c4 ,,ii41 v4 #i47 #a4 ,clothing is worn for a threefold object3 to observe the laws of propriety1 to protect our bodies from the inclemency of the weather1 and1 finally1 to adorn them1 as ,saint ,paul says1 with modesty and sobriety4 ,this third end is1 as you see1 not less legitimate than the other two1 provided you are careful to make it accord with them by confining it within proper limits and not permitting it to be the only one to which you attach any importance1 so that neither health nor propriety be sacrificed to personal appearance4 #b4 ,external ornamentation should correspond with each one's condition in life4 ,a just proportion in this matter1 says ,saint ,thomas1 is an offshoot of the virtues of uprightness and sincerity1 for there is a sort of untruthfulness in appearing in garments that are calculated to give a wrong impression as to the position in which ,god has placed us in this world4 #c4 ,be equally careful1 then1 to avoid over-nicety and carelessness in respect to matters of toilet4 ,excessive nicety sins against moderation and christian simplicity2 negligence1 against the order that should govern certain externals in human society4 ,this order requires that each one's material life1 and accordingly his attire which is a part of it1 be suitable to his rank and condition2 that ,esther be clad as a queen1 ,judith as a woman of wealth and position1 ,agar as a bond-woman4 #e4 ,i shall not speak of immodest dress1 for these instructions being intended for pious persons or for those who are endeavoring to become such1 it would seem unnecessary4 ,nevertheless1 as some false and pernicious ideas on this subject prevail in the world and lead into error souls desirous to do right1 here are some fundamental principles that can serve you as a rule and save you from similar mistakes4 #e4 ,a generally admitted custom can and even should be followed in all indifferent matters2 but no custom1 however universal it may be1 can ever have the power to change the nature and essence of things or render allowable that which is in itself indecent and immodest4 ,were it otherwise1 many sins could be justified by the sanction they receive in fashionable society4 ,remember1 therefore1 that the sin of others can never in the sight of ,god authorize yours1 and that where it is the fashion to sin it is likewise the fashion to go to hell4 ,hence it rests with yourself whether you prefer to be saved with the few or to be damned with the many4 ,,xxiii4 ,,human ,,respect4 ,i will pay my vows to the ,lord before all his people4444 ,lo1 ,i will not restrain my lips4444 ,i have not concealed thy mercy and thy truth from a great council4 7,psalms ,,cxv4 and ,,xxxix47 ,that which you hear in the ear1 preach ye upon the housetops4444 ,whosoever shall confess me before men1 ,i will also confess him before my ,father who is in heaven4 7,st4 ,matthew1 c4 ,x41 vv4 #bg-cb47 #a4 ,charity towards your neighbor1 tolerance for his opinions1 indulgence for his defects1 compassion for his errors1 yes2 but no cowardly and guilty concessions to human respect4 ,never allow fear of the ridicule or contempt of men to make you blush for your faith4 #b4 ,we are not even forbidden to call one human weakness to the assistance of another that is contrary to it3 men do not like to contradict themselves1 and they dread to be considered fickle4 ,well1 then1 in order that no person may be ignorant of the fact that you are a christian1 once for all boldly confess your faith and your firm resolve to practise it1 and let it be known that in all your actions your sole desire is to seek the glory of ,god and the good of your neighbor4 ,let this profession be made upon occasion in a gentle and modest manner1 but firmly and positively2 and you will find that subsequently it will be much easier for you to continue what you have thus courageously begun4 7,read ,chapters ,i4 and ,,ii41 ,i,vth ,part of the ,introduction to a ,devout ,life47 ,,xxiv4 ,,resolutions4 ,long-standing custom will make resistance1 but by a better habit shall it be subdued4 7,imitation1 ,b4 ,,iii41 c4 ,,xii47 ,to him who shall overcome1 ,i will grant to sit with me in my throne1 as ,i also have overcome4 7,apocalypse1 c4 ,,iii41 v4 #ba47 #a4 ,we should not undertake to perfect ourselves upon all points at once2 resolutions as to details ought to be made and carried out one by one1 directing them first against our predominant passion4 #b4 ,by a predominant passion we mean the source of that sin to which we oftenest yield and from which spring the greater number of our faults4 #c4 ,in order to attack it successfully it is essential to make use of strategy4 ,it must be approached little by little1 besieged with great caution as if it were the stronghold of an enemy1 and the outposts taken one after another4 #d4 ,for example1 if your ruling passion be anger1 simply propose to yourself in the beginning never to speak when you feel irritated4 ,renew this resolution two or three times during the day and ask ,god's pardon for every time you have failed against it4 #e4 ,when the results of this first resolution shall have become a habit1 so that you no longer have any difficulty in keeping it1 you can take a step forward4 ,propose1 for instance1 to repress promptly every thought capable of agitating you1 or of arousing interior anger2 afterwards you can adopt the practice of meeting without annoyance persons who are naturally repugnant to you2 then of being able to treat with especial kindness those of whom you have reason to complain4 ,finally1 you will learn to see in all things1 even in those most painful to nature1 the will of ,god offering you opportunities to acquire merit2 and in those who cause you suffering1 only the instruments of this same merciful providence4 ,you will then no longer think of repulsing or bewailing them1 but will bless and thank your divine ,saviour for having chosen you to bear with ,him the burden of ,his cross1 and for deigning to hold to your lips the precious chalice of ,his passion4 #f4 ,some saints recommend us to make an act of hope or love or to perform some act of mortification when we discover that we have failed to keep our resolutions4 ,this practice is good1 but if you adopt it do not consider it of obligation nor bind yourself so strictly to it as to suppose you have committed a sin when you neglect it4 #g4 ,it is by this progressive method that you can at length succeed in entirely overcoming your passions1 and will be able to acquire the virtues you lack4 ,always begin with what is easiest4 ,choose at first external acts over which the will has greater control1 and in time you can advance from these1 little by little1 to the most interior and difficult details of the spiritual life4 #h4 ,resolutions of too general a character1 such as1 for example1 to be always moderate in speech1 always patient1 chaste1 peaceable and the like1 ordinarily do not amount to much and sometimes to nothing at all4 #i4 ,to undertake little at a time1 and to pursue this little with perseverance until one has by degrees brought it to perfection1 is a common rule of human prudence4 ,the saints particularly recommend us to apply it to the subject of our resolutions4 ,,xxv4 ,,conclusion4 ,but continue thou in the things which thou hast learned and which have been committed to thee2 knowing of whom thou hast learned them4 7,st4 ,paul1 ,,ii ,tim41 c4 ,,iii41 v4 #ad47 #a4 ,the writer of these instructions makes no pretension to have derived them from his own wisdom4 ,the material was furnished him by the greatest saints and the most eminent doctors of the ,church4 ,you can therefore believe in them with great confidence1 follow them without fear and adopt them as a safe and reliable guide in your spiritual life4 #b4 ,if you try to regulate your practice by making personal and indiscriminate application of everything you find in sermons and books you will never be at rest4 ,one draws you to the right1 the other to the left1 says ,saint ,francis de ,sales3 doctrine is one1 but its applications are many1 and they vary according to time1 place and person4 ,besides1 those who speak to a hardened multitude1 from whom they cannot get even a little without exacting a great deal1 insist vehemently upon the subject with which they wish to impress their hearers and for the time being appear to forget everything else4 ,if they preach on mortification of the senses1 fasting1 or any other penitential work1 they fail to explain the proper manner of practising it1 the limits that should not usually be exceeded and the circumstances under which we can and should refrain from it4 ,this is due to the fact that the cowardly and the lukewarm1 whom it is more necessary to excite than to restrain1 will take from these instructions only just what is suitable for them4 ,now as these form the majority1 it is for them above all that it is necessary to speak4 #c4 ,it would then be better for you individually1 without lessening your respect and esteem for books of devotion and for preachers animated by the spirit of ,god1 to confine yourself as far as practice is concerned to the advice of your director and to the teachings of the saints as presented in this little volume4 #d4 ,recall what has been already said1 that ,saint ,francis de ,sales counsels you to select your spiritual guide from among ten thousand1 and to allow yourself subsequently to be entirely directed by him as though he were an angel come down from heaven to conduct you there4 #e4 ,without this rule of firm and confident obedience1 books and sermons and all that is said and written for the multitude1 will become for you a source of fatiguing inquietude1 and of doubts and fears1 owing to the fact that you will try to assimilate things which were not intended for you4 #f4 ,remember1 moreover1 the pleasant saying of ,saint ,philip de ,neri1--namely1 that he had a special predilection for those books the authors of which had a name beginning with the letter ,s42 that is to say1 the works of the saints1 because he supposed them to be more illumined by heavenly wisdom4 ,now1 in observing these instructions you will have for guide and director not the poor sinner who has compiled them for the glory of ,god and the good of souls1 but ,saint ,augustine1 ,saint ,thomas1 ,saint ,philip de ,neri and especially ,saint ,francis de ,sales1 in whom the ,church recognizes and admires such exalted sanctity1 profound wisdom1 and rare experience in the direction of souls4 ,these are the three eminent qualities requisite to constitute a great doctor in the ,catholic ,church1 and to form the safest and the most enlightened guide for those who wish to be his disciples4 ,,additions4 ,,final ,,advice ,,in ,,regard ,,to ,,holy ,,communion4 ,a cause of frequent error and trouble1 particularly in regard to ,holy ,communion1 is that feelings are confused with acts of the will4 ,the faculty of willing is the only one we possess as our own1 the only one we can use freely and at all times4 ,hence it follows that it is by the will alone that we can in reality acquire merit or commit sin4 ,the natural virtues are gratuitous gifts of ,god4 ,the world is right in esteeming them for they come from ,him1 but it errs when it esteems them exclusively for they do not of themselves give us any title to heaven4 ,god has placed them at the disposal of our will as means to an end1 and we can make a good or bad use of them just as we can of all ,god's other gifts4 ,we may be deprived of these natural virtues and live by the will alone1 spiritually dry and devoid of sentiment1 and yet in a state of intimate union with ,god4 ,this explanation is intended to reassure such persons as are disposed to feel anxious when they find nothing in their hearts to correspond with the effusions of sensible love with which books of devotion abound in the preparation for ,holy ,communion4 ,these usually make the mistake of taking for granted the invariable existence of sentiment1 and of addressing it exclusively4 ,how many souls do we not see who in consequence grow alarmed about their condition1 believing they are devoid of grace notwithstanding their firm will to shun sin and to please ,god6 ,they should1 however1 not give way to anxiety1 nor exhaust themselves by vain efforts to excite in their hearts a sensibility that ,god has not given them4 ,when ,he has granted us this gift we owe ,him homage for it as for all others2 but ,god only requires that each of ,his creatures should render an account of what he has received1 and free-will is the one thing that has been accorded indiscriminately to all men4 ,thus we find ,saint ,francis de ,sales1 who possessed in such a high degree sensible love of ,god and all the natural virtues1 making this positive declaration3 ,the greatest proof we can have in this life that we are in the grace of ,god1 is not sensible love of ,him1 but the firm resolution never to consent to any sin great or small4 ,pious persons can make use of the following prayers with profit when they are habitually or accidentally in the condition described above4 ,they will then see how the will alone1 without the aid of feeling1 can produce acts of all the christian virtues4 ,act of ,confidence4 ,i will go unto the altar of ,god4 7,ps4 ,,xlii47 ,it is obedience1 ,o my ,god6 that leads me to ,thy ,holy ,table3 the tender words by which ,thou hast invited us would not have sufficed to draw me1 for in the troubled state of my soul ,i cannot be sure they are addressed to me4 ,misery and infirmity are claims for admission to ,thy ,feast1 but nothing can dispense from the nuptial garment4 ,therefore when ,i turn my eyes on myself1 after having raised them to ,thee1 ,i doubt1 ,i hesitate1 ,i tremble2 for if ,i go from ,thee ,i flee from life1 and if ,i approach unworthily1 to my other sins ,i add the crime of sacrilege4#bg ,but ,thy merciful wisdom1 ,o my ,god1 whilst foreseeing our every need1 has foreseen all our weaknesses and has prepared helps for us against both presumption and distrust4 ,for if ,thou hast not willed that1 certain of ,thy grace1 we should ever advance with the assurance of the ,pharisee and say like him3 ,i come to the altar of the ,lord because ,i know ,i am just in ,his eyes3 neither hast ,thou permitted that a sacrament of love should become for us a torture and an unavoidable snare4 ,i therefore obey1 ,o my ,god1 and in the darkness that envelops me ,i wish to follow implicitly the guidance of him whom ,thou hast appointed to lead me to ,thee4 ,i shall approach the ,holy ,table without wishing for any other warrant than the words spoken by my confessor1 or rather by ,thee3 ,you may receive ,holy ,communion4 ,i accept1 ,o my ,god6--be it a well merited punishment or a salutary trial1--this privation of light and sensible devotion1 this coldness and distraction1 which accompany me even into ,thy presence when all the faculties of my soul should be absorbed and confounded in sentiments of adoration and of love4 ,faith1 hope and charity seem to be extinct in my heart1 but ,i know that ,thou never withdrawest these virtues when we do not voluntarily renounce them4 ,act of ,faith4 ,notwithstanding1 then1 the doubts that cross my mind1 ,i wish to believe1 ,o my ,god6 and ,i do believe all that ,thy holy ,church has taught me4 ,i have not forgotten that brilliant light of ,faith which ,thou didst cause to illumine my soul in the days of mercy in order that the precious remembrance of it should serve me as support in the days of trial and temptation4 ,act of ,hope4 ,in spite of these vague fears that seem to extinguish hope within my soul1 ,i know that although ,thou art the mighty and strong ,god before whom the cherubim veil themselves with their wings1 the just and all-seeing ,god who discovers blemishes in the purest souls1 still ,thou wishest to be in the most ,holy ,sacrament only the ,victim whose ,blood effaces the sins of the world2 the ,good ,shepherd who hastens after the strayed sheep and carries it tenderly and unreproachfully back to the fold2 the divine ,mediator who comes not to judge but to save4#bh ,all this ,i know1 ,o my ,god6 and therefore ,i hope4 ,act of ,love4 ,notwithstanding the coldness and insensibility that benumb my soul1 ,i know that ,i love ,thee1 ,o my ,god6 since my will prefers ,thy service to all the joys of this world1 since ,thy grace is the sole good to which ,i aspire1 and because ,i suffer so much by reason of my lack of sensible love for ,thee4 ,act of ,desire4 ,no1 ,i am not indifferent1 ,thou knowest1 ,o my ,god6 that ,i am not indifferent to this ,most ,holy ,sacrament which ,i approach unmoved by any sensible feeling3 for ,thou seest that although ,i find in ,holy ,communion neither relish nor consolation1 ,i would yet make any sacrifice in order to receive it4 ,act of ,contrition4 ,i feel neither hatred nor horror of sins to which the world does not attach shame and contempt2 ,i experience no sensible sorrow for the sins ,i have committed1 but ,i know1 ,o my ,god6 that1 with the assistance of ,thy grace1 my will denounces them1 for ,i am resolved to commit them no more4 ,i have taken this resolution because sin displeases ,thee and because all that swerves from eternal order is abhorrent to ,thy infinite sanctity4 ,i believe1 then1 that ,i am contrite1 ,o my ,god6 because ,i believe in ,thy promises1 and if ,thou dost not always grant us the consolation of realizing our contrition1 ,thou wilt never refuse its justifying virtue to those who humbly implore it2 and this ,i do4 ,no1 my ,god1 ,i shall not pray ,thee to grant me sensible enjoyment1 not even that of ,thy spiritual gifts3 what ,i implore of ,thy grace is to keep my will ever turned towards ,thee and never to permit it to fall or wander anew on the earth4 ,lord6 into ,thy hands ,i commend my spirit4 7,read ,the ,imitation1 ,chapters ,,iv41 ,,xiv41 ,,xv4 of ,b4 ,,iv42 and ,chapters ,,xxv41 ,,xlviii and ,,lii of ,b4 ,,iii47 ,if you have an ardent desire for the sensible love of ,god1 a desire that cannot but be pleasing to ,him provided you are at the same time resigned to be deprived of it1 remember that according to ,saint ,john ,chrysostom it can be obtained only by fidelity to prayer4 ,god wishes1 says the ,saint1 to make us realize by experience that we cannot have ,his love but from ,himself1 and that this love1 which is the true happiness of our souls1 is not to be acquired by the reflections of our minds or the natural efforts of our hearts1 but by the gratuitous infusion of the ,holy ,ghost4 ,yes1 this love is so great a good that ,god wishes to be the sole dispenser of it3 ,he bestows it only in proportion as we ask it of ,him1 and ordinarily makes us wait for some time before ,he grants it4 ,there are few prayers better calculated to dispose the soul to receive this great grace than the ,,xvi4 and ,,xvii4 chapters of the ,i,vth4 ,book1 and ,,xxi4 and ,,xxxiv4 of the ,i,i,id4 ,book of ,the ,imitation4 ,for thanksgiving after ,communion1 read ,chapters ,,xxxiv41 ,v41 ,,xxi41 ,,ii4 and ,x4 of the ,,iii4 ,book of ,the ,imitation4 ,footnotes #a,saint ,paul1 ,i4 ,cor4 x41 #ac1 says3 444 ,god is faithful1 ,who will not suffer you to be tempted above what you are able3 but will even make with temptation an issue1 that you may be able to bear it4 #b,the ,chevalier du ,chambon de ,msilliac1 who translated this little work of ,p4 ,quadrupani's into ,french1 inserted much additional matter1 quotations for the most part from the same authorities frequently cited by the ,italian author4 ,these selections he placed at the end of each ,instruction under the title of ,additions4 ,the ,english translator has changed this arrangement into one which seems more convenient and better calculated to maintain the connection of ideas4 ,therefore the extracts chosen by the ,french translator are here inserted in the body of the text1 immediately following the paragraphs which suggested them1 and are marked by asterisks to distinguish them from the original matter4 #c,st4 ,francis de ,sales4 #d,proverbs1 ,,xxx1 #ba-bc3 ,by three things is the earth disturbed 444 by a bondwoman1 when she is heir to her mistress4444 #e;,,ii4 ,cor41 xii41 #i4 #f;,john1 vi1 #eg4 #g,matt4 xi41 #bh4 #h,saint ,luke1 c4 ,v4 vv4 #h-aj4 #i,luke ,v41 #cb4 ,mark ,,ii41 #ag4 ,matthew ,,ix41 #ac4 #aj;,epist4 ,st4 ,paul to the ,hebrews4 #aa,st4 ,paul to the ,philippians1 ,,iv41 #ac4 #ab,matt4 ,x41 #cj4 #ac,matt4 ,x41 #cj3--,luke ,,xii41 #g4--;,blessed are they that mourn1 for they shall be comforted4 #ad;,,iii ,kings1 ,c4 ,,xix4 #ae;,ecce in pace est amaritudo mea amarissima4 7,isaias47 #af,saint ,francis de ,sales4 #ag,see ,p4 ,rodriguez1 ,s4 ,j41 ,christian ,perfection1 ,c4 ,i4 #ah;,gen4 ,i41 #aa4 #ai,psalm ,,cl41 #e4 ,let every spirit praise the ,lord4 #bj,luke1 ,,ix41 #ed4 #ba;,ecclesiastes ,,iii41 #g4 #bb,ps4 ,,cl41 #e4 #bc,st4 ,paul1 ,i ,cor4 ,i41 #ac4 #bd,s4 ,james1 ,cath4 ,ep4 ,,iii41 #ad-ae4 #be,s4 ,paul1 ,i ,cor4 ,,xiii41 #d-e4 #bf,proverbs1 ,,xxvi41 #e4 #bg;,imitation1 ,b4 ,,iv41 c4 ,,vi43 ,for if ,i do not appeal to ,thee1 ,i fly from life2 and if ,i intrude myself unworthily ,i incur ,thy displeasure4 #bh,s4 ,john1 c4 ,,xii41 v4 #dg3 ,for ,i came not to judge the world1 but to save the world4 ,translator's ,notes --,corrected a few palpable typos4 --,added several missing quotation marks and asterisks where unpaired ones occurred4