A treatise of spiritual life

Front matter

'Mb

■I

Class.

Chapter 1.— Of the State of Beginners 11

§1. Of the Sinner's Wretched State Before Conversion 12

§2. Of the Order, Manner and Signs of Conversion. . 15

§3. Of Bringing Forth Fruits Worthy of Penance 18

§4. In What Order Beginners are to Proceed in the ^ ^3

Soul's Purgation /

§5. Of Venial Sin, and its Losses and Remedies, S 07

and of Some Occult Sins J

§6. Of Spiritual Training and Direction 33

§7. That it is Necessary to Make Known the Whole 1

Interior State of Soul to the Spiritual Teacher; ! o~ and of the Distinctive Marks of a Good and

Bad Teacher

§8. What the Spiritual Life is ....'. 40

§9, Of the Marks of the Spiritual Life. 42

§10. Of the Impediments of Spiritual Life 45

§11. Of the Helps of Spiritual Life 49

§12. Of the Active Life, and its Works and Aim 52

§13. Of the Contemplative Life, and its Twofold \ .- Mode. What are its Works. What its End. . . J

§14. Of the Mixed Life, and its End and Offices 56

§15. Of the Perfection of the Spiritual Life, and in 1 ^

What it Consists J

§16. Of the Fruits, or Effects of Perfection 60

§17. That the Spiritual Life is Not Difficult 64

§18. Some Other Objections to Spiritual Life are Re- 1 gg

futed J

Chapter II.— Of the Seven Capital Sins, and! 7 ~

of Entering the Combat Against Them, j

"§1. Which are the Capital Vices? 74

§2. Of Preparing Eequisites for the Extirpation of \ »n

Vices j

§3. Of the Manner to be Observed in the Extirpation 1 79

of Vices J

§4. Of Man's Danger Even in the State of Grace 82

§5. Of Avoiding Extremes in the Combat Against 1 84

Vices , ... j

v

VI CONTENTS.

PAGE.

Chapter III.— Of Gluttony 87

§1. Which are the Degrees and Acts of Gluttony 87

§2. Why the Vice of Gluttony is to be Detested 89

§3. Of Remedies for Overcoming Gluttony 92

§4. What Rule Ought to be Observed in the Use of \ Q ,

Victuals | y4

§5. Of the Signs of Conquered Gluttony 97

Chapter IV.— Of Lust 98

§1 . Of the Relics of Lust Remaining After Conversion 98

§2. Of Incentives to the Hatred of Lust. . - 100

§3. Of Remedies Against Lust 102

§4. How We are to Fight Against the Flesh and its 1 -,q 7

Corrupt Desires J

§5. Of the Signs of Extinguished Lust 109

Chapter V.— Of Covetousness Ill

§1. Of Acts of Covetousness. Ill

§2. Why Covetousness is to be Hated 113

§3. Of Remedies Against Covetousness 117

§4. Of the Signs of Defeated Covetousness 119

Chapter VI.— Of Anger 120

§1. Of the Acts of Anger 121

§2. On the Wide Diffusion of Anger 123

§3. Motives to Excite Hatred of Anger 125

§4. Of the Remote Remedies cf Anger 127

§5. Of the Causes of Anger, aud of Their Remedies. 130

§6. Of the Remedies of Anger— continued 133

§7. Of the Signs of Subdued Anger 137

Chapter VII.— Of Envy 138

§1. Of the Acts of Envy 139

§2. Incentives to Hatred of Envy 140

§3. Of Remedies for the Extermination of Envy 142

§4. Of the Signs of Vanquished Envy 144

Chapter VIII.— Of Sloth 145

§1. Of the Acts of Sloth 145

§2. Of Some Incentives Towards Shunning Sloth .... 147

§3. Of Remedies for Sloth 149

§4. Of the Signs of Sloth Overcome 152

Chapter IX.— Of Vainglory and Ambition 153

§1. Of the Acts of Vainglory and Ambition 153

§2. For What Reasons We Ought to Fly Ambition \ ..- A and Vainglory J 104

§3. Of the Remedies of Vainglory and Ambition.... 157 §4. Of the Signs of Expelled Ambition and Vainglory 160

CONTENTS. Vll

PAGE.

Chapter XIII. —Of Mortification of the Senses \ , 86

and Exterior Acts j

§1. Of Mortification of the Eves 186

§2. Of Mortification of the Ears 189

§3. Of the Mortification of Taste, Smell and Touch.. 191

§4. Of the Regulation of the Entire Body 193

§5. Of the Regulation of Exterior Actions 195

Chapter XIV. — Of the Custody of the Tongue.. 198

§1. In What Way the Tongue is to be Guarded 199

§2. The Principal Vices of the Tongue to be) 2 n9

S hunned in Speech J

§3. Of Remedies of Vices of the Tongue 208

§4. Of the Government of the Tongue Even in \ Q11

Lawful Things / Zii

§5. How the Wicked Tongue of Others is to be En- \ 01/1

dured ... J ^ 14

Chapter XV.— Of Mortification of the InteO 21g

rior Senses J

§1. Of Mortification of the Interior Sensitive Facul-l 2 io

ty, which is Called Phantasy or Imagination. J

§2. Of a Threefold Kind of Thoughts and of Their 'i 221

Renouncement j

§3. Of the Government of the Sensitive Appetite. . . . 224

§4. Of the Passions of the Sensitive Appetite 227

§5. Of Love and Hatred 230

§6. Of Desire and Aversion 237

§7. Of Jov and Sadness 241

§8. Of Hope and Despair 249

§9. Of Fear, Courage and Anger 251

Vlll CONTENTS.

PAGE.

Chapter XVI.— Of the Mortification of Self- ) OK ~

love / J57

§1. How Pernicious Self-love is 258

§2. Of the Acts and Excesses of Self-love 262

§3. Of Kegulating the Love of Life and Health 264

§4, Of the Government of Love Towards Kinsmen, \ 9Rft

Friends and Country / ^ bb

§5. Of Governing Self-love in all Created Goods 269

Chapter XVII. — Of Mortifying the Powers of 1 o 7 o

the Rational Soul , / u

§1. Of Abnegation of the Understanding and Memory. 273

§2. Of the Government of the Judgment in Keal 1 276

Transactions j

§3. That it Behooves to Judge no One Rashly 279

§4. Of Mortification of Self-will 282

§5. Of Twelve Mortifications, by Which the Soul is 1

Perfectly Purified, and is Prepared for a J- 285

Happy Union With God J

Chapter I. — General Instructions 291

§1. That a Proficient Ought to Apply Himself to \ 9Q1

Perfection With the Utmost Zeal J ^ yi

§2. What the Actions of a Proficient Ought to be ... . 293

§3. Of Right Intention 296

§4. Of the Signs of a Right Intention. 300

§5. Of Bodily and Interior Solitude 302

Chapter II.— Of Zeal of Acquiring Virtues 306

§1. What and How Manifold Virtue is 306

§2. Of the Degrees of Virtues 308

§3. Of Some General Measures and Directions \ «ia

Necessary to Acquire Virtues J

§4. Of the Divine Grace, Through Which Virtues S o-ia

are Acquired /

§5. Of Perseverance in the Pursuit of Virtues 316

§6. Of the General Marks of Virtue Acquired 318

§7. Of the Gifts and Fruits of the Holy Ghost, and 1 o 2 q

of the Beatitudes J

Chapter III.— Of Faith 324

§1. Of the Motives and Acts of Faith 325

§2. Of Occasions of Exercising Faith, and of its 1 qoo

Marks /

§3. Of the Effects of Faith 331

CONTENTS. IX

PAGE.

Chapter IV.— Of Hope 335

§1. Of the Actions, Occasions and Marks of Hope. . . 336

§2. Of Placing Confidence in God Alone 338

§3. In What Manner We Ought to Depend on Divine ]

Providence, so as to Place Confidence in God >- 340

Alone J

Chapter V. — Of Charity «. 342

§1. Of Charity Towards God ,343

§2. Of the Acts of Charity Towards God 34,~

§3. Of Occasions of Exercising Charity Towards 1 045

God, and of its Symptoms J

§4. Of Charity Towards Our Neighbor 34S

§5. Of the Occasions and Marks of Charity Towards ) o-q

Our Neighbor /

§6. Of Zeal for the Salvation of Souls . .. 353

§7. Of the Effects of Charity 356

Chapter VI.— Of Prudence 359

§1. Of the Parts of Prudence 359

§2. Of the Acts of Prudence 362

§3. Of Election 365

§4. Of the Matter and Manner of Election 368

§5. Of the Principles, Occasions and Marks of Pru- \ Q71 dence / 67L

Chapter VII.— Of Justice 373

§1. Of the Parts and Actions of Justice 374

§2. Of Religion 376

§3. Of Devotion 378

§4. OfPraver 3S0

§5. Of Penance 382

§6. Of Piety and Reverence 383

§7. OfObedience 386

§8. Of Gratitude 388

§9. Of Truth, Simplicity and Fidelity 391

§10. Of Friendship and Courteousness 393

§11. *Of Some General Directions Appertaining to) o 97

Friendship and Courteousness /

§12. Of Generosity, Vindication and Epikeia 400

Chapter VIII.— Of Fortitude 404

§1. Of the Actions, Occasions and Marks of Fortitude. 404 §2. Of Magnanimity, to Which Are Annexed ConfiO ,~ fi

dence and Security j

§3. Of Magnificence 410

§4. Of Patience, and Longanimity and Equanimity \ ,-..,

Allied Therewith J 411

§5. Of Constancy and Perseverance 414

X CONTENTS.

PAGE.

Chapter IX. — Of Temperance 416

§1. Of the Parts and Action of Temperance 417

§2. Of Shame amd Decency 418

§3, Of Abstinence and Sobriety 420

§4. Of Chastity, Virginity and Purity 422

§5. Of Continence, Meekness and Clemency 423

§6. Of Modesty, Entrapelia and Studiousness 424

§7. Of Humility 427

§8. Of Knowledge of Self, Which is the Foundation \ A0Q

of Humility.... / 4 ^ y

§9. Of Self-knowledge Through Comparison of \ 4 o«

Other Things. ., . J * oz

§10. Of Actions of Humility 435

§11. Of Occasions of Exercising Humilicv 437

§12. Of the Signs and Effects of Humility 439

Chapter IV.— Of the Soul's Union With God... 489

§1. What the Union of the Soul With God is 490

§2. Of Things Which Retard and Impede T Tnion.... 493

§3. Of the Impediments of Union — continued 495

§4. Of the Preparations and Dispositions TTecessary > ^gg

for Union J

§5. Of the State of Union 502

§6. Of tho Effects of Union 505

§7. Of Daily Renewal of Union 507

A TREATISE

OF

SPIRITUAL LIFE

RART FIRST.

OF THE PURGATIVE WAY.

Chapter I. — Or the State of Begixxers

The summit of charity, that is, the highest point of christian perfection, is reached only by degrees; for the movement and endeavor of the human will towards perfection, as towards all other things, do not suddenly attain their utmost limits. Charity is begotten by the operation of divine mercy, after birth it is nursed, grows and gains strength, and is at length made perfect. Hence theologians following Denis the Areopagite, from the offices of angels, whose hierarchical acts are to purify, illuminate and perfect, commonly assign a threefold state of spiritual life: that of beginners, that of proficients and that of the perfect, of whom the

12 PABT PtBSf

first class are purified, th* second enligf £ened and the last made perfect In this boob I follow that order. For J jad man first through the purgative, next thr xgh the illuminative way, that when the coursi of the unitive way is at length completed, attached to God intimately and without stain ha may enjoy the wished-for quiet of mind on the lofty mountain top, on the highest pinnacle cf perfection.

§1. — Of the Si/iner's Wretched State Be/ore Conversion.

1. No language can describe the sinner's deplorable and utterly detestable condition. Let us imagine Lie figure of a man whose head and feet have exchanged places, whose every member is distorted and displaced by a monstrous perversity, who is blind, deaf and dumb, and entirely disorganized with paralysis. What more vile and hideous, than he, can be conceived? But much greater is the deformity of a soul polluted with the most foul stain of sin. For, abandoning reason it lives after the manner of beasts, and is so puffed up with pride, that with the utmost effrontery it blushes not to insult its stern judge to his very face. It contemptuously abuses God's benefits, turning the Creator's gifts into hostile weapons. So great is the malice of sin that in itself it contains all kinds of evils. Poverty is an evil; but mortal sin despoils the soul of supernatural riches and the priceless treasure of divine grace. Pain is an evil; but what pain greater than that of sin, which dissolves the union of God and the soul, and rends the very bowels by the tortures of a gnawing conscience ? Slavery is an evil ; but the sinner serves as many masters as he has vices and depraved affections, and makes himself the slave of the most cruel tyrant, the devil. Disease is an evil; but sin is the greatest infirmity, curable by no power of nature, but by God's mercy alone. Death is an evil; but sin separates from God, severs from grace, which is the soul's life, and miserably kills the soul itself. In a word, all the evils of pain, all the calamities of this life are the baneful offspring of sin ; for says the Lord ( 1 Kings, ii, 30) : "They that despise me shall be despised ; " and (Ps. lxxii,27): "Thou hast destroyed all them that are disloyal to thee;" and, in fine, "no adversity shall hurt if no iniquity gains control." 2.

The foulness and malignity of sin are heightened on other accounts also. For, setting aside the supreme good, it alienates man from God, and placing happiness in transitory things, which is a sort of idolatry, declares war on the Supreme Ruler, which is shameful rebellion and violation of majesty; as far as in it lies it horribly strikes the most loving father of all, which is a very heinous kind of parricide; it violates the most faithful spouse's immaculate bed, which has the malice of sacrilegious adultery ; it outrages the angels and saints, whose guardianship and protection it renders futile; it excites the tears of holy church, which bewails the loss of a son and laments the scandal of others; it adds to the torments of the damned, whose punishment is increased by the multitude of companions ; it wrongs all creatures, which to the contempt and injury of their common Lord it forces into its unlawful service. But sin itself is an evil so grievous, that if all the punishments of hell were set on one side and only one mortal sin on the other, all the torments of the abyss, supposing no fault, should be chosen rather than the single stain of sin. Wheresoever this horrible monster forces its way, it confounds, overturns and destroys all things; it vitiates man's natural faculties, obscures his intelligence, darkens his will, subjects his reason to sense, and leaves in him nothing but a crowd of contending passions and the densest chaos; it extinguishes merits, robs of virtues, deprives of the fruit of the sacraments, takes away spiritual helps, carries off the right to eternal life, and renders the sinner liable to everlasting punishment, which is twofold, perpetual privation of the beatific vision and never-ending torture of fire the most intense. Such then is man's condition before he reforms and turns to God, before he begins to tread the way to heaven under the influence of divine grace. But the process of this conversion must be briefly described.

§2. — Of the Order, Manner and Signs of Conversion.

1. For true conversion is required, first, a knowledge of past guilt, so that the sinner moved by God's grace may realize the filthiness and cruel tyranny of his crimes. Next, a great fear is to be conceived on account of the severity of divine justice, on account of our own frailty, the uncertainty of life, the strictness of the last judgment, the severity of punishments, the loss of heavenly joys, the most bitter privation of the beatific vision, and the offence of a most loving Father and generous Benefactor. The soul struck with this fear will burst into tears, at least of the spirit, and as the Lord knocks at the heart will be affected with inmost grief and detest its sins from love of God alone; then lest it despair, it will be sustained by the surest hope — that hope which raises the sinner's mind, awestricken and covered with the darkness of confusion, to the consideration of the bowels of divine mercy, rescuing him from the danger of despair, into which he would rush headlong if suffered to be agitated by excessive fear. Next comes an efficacious resolution of amendment, and sacramental confession, the second plank after shipwreck, accompanied by satisfaction through works of penance, to which are also added confidence in' Christ and fear of the future Judge, hope in his blood, and grief and sorrow for having cruelly crucified in ourselves the Son of God, finally love of so good a Redeemer, and an ardent desire of obeying him in all things, of following his footsteps and embracing his Cross without any concern for the world and the flesh.

2. Any one attaining this stage of conversion will easily persuade himself that he is dear and acceptable to God; still he will not be quite certain of this, because it is ordained by the Lord that it should remain hidden, in order that men, however upright and holy, may be kept in continual vigilance and humility, for it is written (Prov. xxviii, 14): "Blessed is the man who is always fearful," and elsewhere (Ps. ii, 11): "Serve ye the Lord with fear, and rejoice unto him with trembling." But if there be room for conjectures in a subject so difficult, there are not wanting for the consolation of penitents certain signs and indications of true conversion, from which each one may infer in what state he is, and as it were probe himself to some extent. Thus, if any one perceive in himself an affection like that of David, by which he said (cxviii, 163) : "I have hated and abhorred iniquity;" if he lift up the body from earthly pleasures, so that the soul is no longer carried away by irregular desires, but rather rules the body and takes it whither it would not; if he detest all iniquity as well in himself as in others, saying with the Prophet (Ibid. 158): "I beheld the transgressors, and I pined away ; ' ' if forgetting the things that are behind, he stretch forth himself to those that are before, with a desire and resolution of advancing. It also points to true conversion, after reconciliation with God and sacramental satisfaction, to persevere in the practice of penance for the remainder of life, both because of the continual recurrence of venial sins that besets us, and that we may lessen the penalty due to mortal sins already forgiven, and finally to conquer the frowardness of the senses and flesh, that they may not drag the soul with them to perdition. But the works of penance are as follows: to lie on sackcloth and ashes, to scourge the body, to humble the soul with grief, to nurture prayer by fasting, to sob, to weep, and night and day to cry aloud to God, to prostrate before the priests and religious, and solicit the prayers of all the brethren in one's behalf. "The Prison of Penitents," written by Saint John Climachus, also the strictness of the ancient Canons, and the rigor of the early Church towards sinners confirm what I here advance.

§ 3.— -Of Bringing Forth Fruits Worthy of Penance.

1. A sinner's conversion to God is the work of divine grace, which interiorly strikes and moves man to enter into himself and be perfectly restored to his Creator. This grace does, by terrifying with dangers, inciting with miracles, giving understanding, inspiring counsel, enlightening the heart itself and imbuing it with sentiments of faith. But he, who prevented by divine mercy, and fortified by the splendor of heavenly grace, shall have detested and duly confessed his sins to the priest, ought to hear the voice of one crying in the desert and saying (Luke iii, 8) : ' 'Bring forth fruits worthy of penance." Past faults demand that the sinner bring forth fruits worthy of penance, that he recount all his years in the bitterness of his soul, that he always grieve and rejoice in the sorrow, and say with the Prophet (Ps. 1, 5): "My sin is always before me." And this is indeed the first fruit of penance, namely, habitual sorrow or the habit of grieving for sins, so that at the mere perception of anything bad, whether in reading, conversing, or by any other means or way, it at once produce displeasure and sorrow, in such manner that at the sole thought of even a lighter fault all the faculties of the soul are shocked and horrified. This fruit is most precious and far-reaching, and by it the devil's approach is cut off, and numerous acts of great merit are elicited; whereas, on the contrary he, who is not thus affected, but perceives a not unwelcome feeling stealthily glide over him when the image of sin is presented, ought to judge that he has not yet a fully purified mind, and that in it are still preserved, as in a lurking place, some seeds and relics of sin.

2. The second fruit of penance is the continual remembrance of sins, which gives a clear view of the violence and enormity of the injuiy, whereby man has provoked God; begets shame and confusion, convincing of crime committed against God, the best of fathers; excites and fosters love towards the same Creator and most merciful Redeemer, who has with such lavish bounty forgiven us a debt of so many transgressions. But this same fruit is very profitable to man, not only for a while after conversion, but even for a long time afterwards, according to the Apostle Paul's example, who often mentions his sins, committed through ignorance and already remitted, always mindful of them for the preservation of humility. But those sins that involve danger of evil delectation ought to be recalled to mind only for the purpose of confession ; for the imperfect can scarcely reflect on these without their mind contracting some stain.

3. The third fruit is satisfaction, and that twofold: one, that some penalty unwelcome to the body may be undergone, the other more excellent, that we may cultivate those virtues which we have heretofore violated; so that wherein we have the more displeased God, we may the more honor him thenceforth.

4. The fourth is compunction and weeping resulting from sorrow and love. But this fruit should be very great. For if all the tears that any mortals ever shed for the loss of dearest things, or for any other cause whatever, were united, and besides to these were added all the mournings of the saints, all the sighs of penitents ; yea, if a person could pour forth such a quantity of tears, as would exceed the waters of all springs and rivers, and of the immense ocean itself, they would be inadequate duly to grieve for one mortal sin. For nothing finite is commensurate with an infinite God. Therefore, our unworthy and diminutive tears, be they what they may, must be mingled with the abundant and most precious streams that flowed from the eyes of the Blessed Virgin and the other saints; then they are to be offered to Christ our Lord, that he may present them to his Father with his own, which are of infinite value, since it is from his that ours borrow their virtue, and by their efficacy our sins are blotted out.

5. The fifth is fear and circumspection lest we sin again. For we have known many stronger than we who returned to the vomit, and we ourselves have often inadvertently wallowed in the same mire. Our chief hope indeed is to be placed in the protection of divine grace, but we must not, therefore, cease to be vigilant, because neither have we changed our nature nor are the germs of evil cut out.

6. The sixth is solicitude and watchfulness in avoiding occasions of sin, and in shunning the friendship and intercourse of those who have drawn us into sin, for (Eccl. iii, 27): "He that loveth danger shall perish in it."

7. The seventh is diligent care in plucking up the roots of sins. Husbandmen, to clear their fields, not content to mow down noxious weeds, endeavor thoroughly to tear up their roots also, lest they sprout again. We must do the same. For after our sins are blotted out, their roots still remain in us; namely, ignorance, covetousness, concupiscence, self-love, attachment to our own judgment, self-will, evil inclinations, bad habits, sinful customs, numerous allurements to sin, agitations, objects of the senses, inconstancy, negligence and human respect. With these are linked many provocations to evil from creatures, the more acute temptations of demons, and the examples and evil counsels of wicked men. God himself sometimes withdraws interior consolations and sensible joy of heart, and suffers us to be affected with troubles, annoyed with scruples and racked with desolation, that he may display in us the richness of his goodness, that our merits may increase and our crown be doubled, and an opportunity be afforded us of exercising virtue, which languishes without an adversary and droops without culture. But though our sins are forgiven and grace infused, we are still infirm and weak, like those recovering from violent fever; still we know that our Redeemer is most benign, and will make with temptation issue, that we may be able to bear it. Therefore our courage must be roused for the contest, a prudent use made of earthly things, resistance offered to the demons, all that allures the senses magnanimously controlled, and all the roots of evil plucked up with the hoe of consideration.

' 8. The eighth is a most lowly opinion and contempt of self, so that each consider himself as a loathsome carcass, and be not" anxious for his own praises, comforts, reputation, sleep, food, drink and attendance. For~Jie, who seriouslv reflects that he has offended the divine majesty, is vile in his own eyes, and he, who esteems himself vile, treats himself even with negligence, and desires to be despised and held of no account by others also.

9. The ninth is suavity and gentleness of manners, that one show himself meek and agreeable towards his brethren, docile and obedient to his superiors, and allow himself to be fashioned, and inclined in every direction, that, as he spurned the divine law, he refuse not, for its sake, to be subject to all.

10. The tenth is a firm resolution of amendment and eagerness to improve; for he is perfectly converted, who, regretting what he has done amiss, no more repeats what he may again regret.

11. The eleventh is zeal for souls, that the sinner may thenceforth edify the neighbor whom he had offended, as the already penitent David said (Ps. 1, 15): "I will teach the unjust thy ways."

12. Finally, the twelfth fruit is the love of God, that is, perfect conversion to God and aversion from all sin. For a great love of God absorbs all a man's sins, and he who ever glows and burns with the fire of charity, always lives without sin. These are the twelve fruits, which true penance, like the tree of life that was planted in the midst of Paradise, brings forth and offers; which if a penitent wish to gather and cease not to relish, nourished thereby, he shall grow into a perfect man, receiving a daily increase of christian, perfection.

§4. — In WTiat Order Beginners are to Proceed in the SouVs Purgation. 1. It is not so very easy to lay down rules of life in a holy and perfect manner, as most persons depart all the farther from true sanctity and perfection, the more eagerly they are impelled towards them. This is what involves us in great evils, that we indeed desire to live holily, but to see what holiness is and how it may be attained, we are nearly all blind, wandering from the right way through various windings. For as we can in no way learn human arts without some fixed rules and principles, by which they are directed to their proper ends ; so neither can we master the science of Christian perfection, as long as we wander about in devious ways without a reliable system and method, spending life as if in play. Accordingly, we must first determine what it is we aspire to and what we aim at; then we must examine by what way we can the sooner attain that good, waiting to be enlightened during the journey regarding our daily progress. Now we are aiming at perfection, at purity of heart, at the highest degree of charity, at intimate union with God. But we cannot reach this goal unless the soul be purified, and by various ornaments rendered fit for the holy union of the Word, which ought to be done in the following order.

2. In the first place, we ought to be purified from all offences by a general expiation, then divested of all affection for sins, lest while in the desert in body we be in spirit in Egypt, longing for its flesh-pots. There are some who have quitted unlawful intrigues, some who have made peace with the enemy ; yet they still take complacence in female beauty, still confound all things by their murmurs, and lend a willing ear to improper conversations. These miserably deceive themselves, and labor to no purpose; for solid conversion and complete turning away from sin are necessary. Nor is it enough to abstain from those only that bring death to the soul, but from venial sins likewise. For Catholic faith teaches that a man cannot avoid every lighter fault without the special and exceptional protection of divine grace; we can, however, and ought by all means detest every, even the slightest stain, so that we should desire to die, rather than sin venially though but once. In the next place we must be very cautious not to contract affections for useless and superfluous things, for games and discourses, for jokes and buffoonery and unnecessary recreations, for fine garments and worldly manners. Finally, by contrary use and affection are to be corrected certain natural tendencies that are wont to spring inculpably from nature; for some there are prone to anger, others to pride; some of a gentle and easy disposition, others reserved and morose. These should be thoroughly rectified. Wild beasts are tamed by long habit, and in some sense assume another nature ; shall not men endowed with free will, and aided by the protection of heavenly grace, do the same? The soul thus cleansed of