against these

seems But the best

remedy is to

causes cut off the

causes of

feelest thy trouble.

4. But amongst all the remedies sudden and unexpected motions, this most effectual:-To take away timely the from whence they proceed; as, if thou thy mind much troubled when thou canst not obtain such a thing which thou lovest, presently away with that love, exclude that thing from thy mind. But if thy trouble and vexation ariseth not from the thing but from the person who hinders, helps, or procures it—and this party is so highly displeasing to thy humour that the least thing as coming from him is troublesome to thee-then the speediest and best remedy is to conquer thy own inclination, and compel thy will to yield him true love and affection.

ENLARGE

5. For, besides that he is a creature framed as thou art by the all-powerful hand of God, and re- MENT. deemed by the same precious ransom of thy dear Saviour's blood, he furthermore presents thee with a happy occasion-if thou canst love it and lay hold thereon-to make thyself even like God, Who is good and gracious to all.

CHAPTER XI.

OF THE FIGHT AGAINST OUR FLESH AND FLESHY CONCUPISCENCE.

Shun the least occa

1. In this war with thy flesh, O my dearly beloved, thou must change thy weapons, and fight in a new posture, contrary to the former. And sion of lust: therefore thou art to take particular notice of versations.

E

as, 1. Con

three things; to wit, the time going before temptation, accompanying it, and following it. Before thou feelest the temptations of this kind, fight not with them, but diligently fly the occasions,* and cut off all causes which procure them as, First, all conversation, though never so little dangerous.

ENLARGE

MENT.

For this enemy is not to be molested, but avoided by all possible means; and we are to dread the encounter of any person whatsoever whose presence may put us in the least danger. Nor are we to trust our not feeling presently the stings of the temptation, for this accursed vice makes its approaches most commonly by stealth and underhand, and hurts us the more grievously in proportion as it the better feigns truce and amity, whereby we neither distrust its treachery nor stand upon our guard to defend ourselves vigorously. Hence there is oftentimes more cause of fear when the companionship and familiarity is continued under the pretext of lawfulness, as of kindred, of obligation, of complaisance, or even of virtue, in the party beloved. For then the poisonous pleasure of our sensuality intermixeth itself with this affection, which is in its own nature good and holy; and insensibly distilling into the heart, and penetrating by little and little into the very marrow of the soul, at last darkens and obscures

*It is the teaching of theologians that every proximate occasion of impurity, if it be unnecessary, must be avoided under pain of mortal sin. Here, in the warfare against the flesh, the old adage is inverted; the brave flee, and none but cowards face the enemy. Qui amat periculum, in illo peribiti,—He who loves the danger shall perish

the reason, till it be brought to slight all dangers, and so by degrees fall either into open ruin, or, at least, into such troublesome temptations as are afterwards very hard to be conquered.

2. Looks.

Secondly. All pleasant aspects upon any such persons or things, all show of familiarity, all, TEXT loving salutations, all pressing of their hands with thine, or the like levities. But if thou hast some affair which must necessarily be transacted with such a one, despatch it with all speed and gravity.

Thirdly. Take heed of idleness, and take a particular and perpetual care neither to act nor 3. Idleness. think anything unbeseeming thy state and vocation.

Fourthly. Be punctual in obeying thy superior ; never contradict him in anything, but be ever 4. Disobeready to execute his command.

dience.

* Non licet intueri,' says St. Gregory, 'quod non licet desiderare,' -'It is not lawful to gaze upon that which we have no right to desire.' And St. Jerome, 'Oculi quasi quidam raptores ad culpam,'-' Our eyes are like ravishers which carry us off into sin.' The old proverb, 'Ubi amor ibi oculus,' also serves as a lesson. So great importance did our holy Father St. Benedict attach to the custody of the eyes, that he ranks it amongst his degrees of humility:

'The twelfth degree of humility is that a monk should be humble not only in heart, but that in his very deportment he should always appear so to those who behold him; and whether he be working or praying, whether he be in the monastery or garden, on a journey or in the field, or wheresoever he be, sitting, walking, or standing, let his head be bowed down, and his eyes fixed on the ground, and always thinking of his sins, let him imagine himself standing before the awful judgment-seat of God already condemned, constantly repeating to himself in his own heart those words which were spoken by the Publican in the Gospel, with eyes cast down to the earth: " Lord, I, a sinner, am not worthy to lift up mine eyes unto heaven." And again, with the Prophet: "I am bowed down and humbled exceedingly." Reg. S. Benedicti, cap. vii.

5. Rash

Fifthly. Judge not rashly of thy neighbour concerning this; yea, though his sin be manifest, judgment. and cannot admit of any excuse, do thou condole with him; but neither disdain nor despise him; and turning his imperfection to thy own profit, humble and contemn thyself, debase thyself even to the dust, and, trembling with awful fear, beg heartily the divine assistance that thou be not likewise tempted, lest thou likewise fall. For if thou art ready to judge and slight others, God will punish thee to thy cost, and permit thee to fall into the same vice, that so thou mayest learn truly to know and humble thyself, and suppress thy own pride and presumption. For if thou art proud and fallest not, thy salvation is much to be doubted of.

Lastly. Mark seriously, and beware of vain com

6. Vain complacency.

placency in thyself upon the feeling of any sensible grace, or spiritual comfort, or inward delight in devotion; and persuade not thyself that thou art therefore more perfect, or that thou shalt henceforth have no enemies to fight withal, but still remain careful and ever fearful.

causes of

be external

2. In the time accompanying thy temptations, weigh Mark if the whether they proceed from an external or intemptation ternal cause. By external causes are comor internal. monly understood conversation, speeches, reading, or whatsoever may provoke to this vice. The only present and perfect remedy against these external causes is to omit all such exercises, and fly from these

occasions; for there is no fighting with these temptations, as has been afore said; but the best security is to fly far from them, lest they infect thy soul with their contagion. By inward causes are meant either the body, which is over full of sap and strength, or the mind, which is infested with filthy thoughts, coming either from our own evil customs and neglect of our senses, or else from the enemy's suggestion.

them by

ments and

3. The first of these inward causes, which is from the body's fulness, must be prevented by fast- Overcome ings, haircloths, watchings, and the like chas- chastisetisements and austerities, as reason dictates or prayers. obedience directs. The other inward causes, coming from filthy fancies, are best remedied by holy prayer, pious meditation,* diligent labour, and continual employment in affairs suitable to thy state.

MENT.

4. Thy prayer may be made in this or the like manner. When thou first apprehendest the ENLARGE approach of thy enemy coming to assault thee prayer. with such fancies, run quickly to the sacred Crucifix,

A form of

This work and labour against the roots of impurity must be spiritual; that is, by prayer and spiritual virtues, and not by bodily penance alone. For be well assured, that if thou shouldst fast and watch and scourge thyself, and do everything else in thy power, thou wouldst never have purity and chastity without their being the gift of God, nor without the grace or virtue of humility. Thou wouldst kill thyself before thou couldst kill carnal motions and feelings of lust and impurity, either in thy heart or in thy flesh, by any amount of bodily penance. But by the grace of Jesus, the roots may be cut off and destroyed, and the spring almost dried up in a humble soul; and then there will be true chastity in body and in soul.' The Scale of Perfection, by Walter Hilton, p. 123; edited by Rev. R. E. Guy, O.S.B.