birds;

flight of the and the running waters hastening to their original ocean, think how thy life slips away and thy soul runs on to eternity with still greater speed and celerity.

storms;

27. When impetuous winds are raised, or thunder in time of and lightning rage in the sky, remember the fearful day of judgment, and prostrating thyself at the foot of the crucifix, adore thy Saviour and implore. His gracious assistance that thou mayest now make such good use of the time He lends thee, that thou mayest be then prepared to appear courageously before His dread Majesty.

28. As concerning divers accidents which are perin sorrow; sonal and peculiar to thyself, thou mayest thus behave thee: When grief or sadness hath seized thy heart, when melancholy oppresseth thy mind, or when any ailment troubles thy body, raise up and resign thy spirit to the supreme and eternal Will of God, Who is pleased that this molestation should even now and thus touch and torment thee for thy good and His own glory, and be glad of this occasion to serve Him according to His own decree and disposition.

lookest on

Christ crucified;

29. When thou castest thine eyes upon Christ's sawhen thou cred Cross, consider it as the banner of thy warfare, from under which thou mayest not step aside without imminent danger of being surprised by thy sworn enemies; but following it closely and valiantly, thou hast certain hope to conquer them and climb up to heaven, laden with their glorious spoils and trophies.

30. When thou seest the image representing the holy Virgin Mother, turn thy heart towards her or on the

image of the B.

now reigning in Paradise, and give her thanks Virgin; for having been ever ready to perform the divine Will; for bearing and bringing up the Redeemer of the world,* and for never denying her favour and succour to thee and all spiritual combatants humbly imploring it.†

and pictures

31. So let the pictures of saints seem as so many representatives of stout champions and sol- of saints; diers, who by their courage and conquests have made thee a free and safe passage to follow them, imitate them, conquer with them, and be crowned with them in eternal glory.

or enterest

32. Let the churches which thou frequentest put thee in mind that thy soul is God's temple, churches and should therefore be kept most pure and prepared most perfectly for His coming.

by Make all ma- struments

33. Finally, let each creature, all objects, and every accident be so spiritualised and distilled thy understanding from their earthly and terial dross, that they may serve thee as

things in

to thy per

true fection.

* All that we can say in praise of the Blessed Virgin falls short of what St. Matthew expresses in the words, De qua natus est Jesus qui vocatur Christus. The divine maternity of our Lady being the fountain and principle of her other prerogatives is that which commends her intercession so powerfully to the reason and heart of the children of the Church. Do you wish to inflame your devotion towards her? Meditate daily and more frequently upon this than upon all her other privileges-that Christ is God, and that Mary is His Mother.

† Our author appears here to have had in his mind that beautiful prayer of St. Bernard so well known to the devout clients of Marythe Memorare.

instruments to the perfection of thy soul, and become powerful helps to thee-contrary to thine enemies' intention-in thy progress to divine union, which is the only end thou aimest at.

Much talk proceeds from pre

34. And because the tongue hath a near affinity with our senses -for we willingly discourse sumption; of those things wherein we take delight-I will here, before I descend to the following doctrine, briefly show thee how thou art to regulate, bridle, and master this unruly member. Much prattling proceeds ordinarily from a certain presumption, which persuades us that we are very knowing in the things we talk of; and so, priding ourselves on our own conceptions, we endeavour to imprint them in the hearts of our hearers, with superfluous repetitions and replications of the same subject, to appear thereby more masters of reason than others, and as if they stood in need of our instruction.* Few words cannot express the evil which ensues upon overmuch talking. For it is the parent of idleness,

*Much and willing speaking is the effect of tepidity, self-love, and pride. For commonly it flows from an opinion that we can speak well, and consequently out of a desire of gaining estimation from others by showing our wits and abilities. But such intentions and designs as these the disciples of true humility and spirituality will abhor. It is very requisite for an internal liver, therefore, at least to observe that moderate and qualified silence required in his community; not transgressing either in the appointed places or at the determinate times in which speaking is forbidden.' Sancta Sophia, 1657, vol. i. p. 294.

† We read in the Vita Patrum that on one occasion when some juniors were talking to one of the ancient Fathers and praising loudly certain of the brethren who were noted for being great prattlers, the holy man replied:-' Good indeed they are, but their dwelling hath no gate; their mouth is always open; and whoever will may go in and lead forth their ass, that is, their unwise soul.'

an argument of ignorance, the door of detraction, the instrument of falsehood, and the blaster of all true devotion and spiritual fervour.*

therefore

conversa

35. Wherefore I advise thee, in the first place, not to indulge thyself in long discourses before un- avoid long willing hearers, which is to break the laws of tions, civility; nor yet before them who are willing to hearken thee, lest thou exceed the bounds of moderation.

It will be well sometimes to ponder upon the following salutary Maxims of St. Teresa, and to examine ourselves as to how we have observed them:

2. Speak well of all that is spiritual, such as rcligious, priests, and hermits.' And I may add, be careful to speak well of all religious Orders. If one be more prominent and powerful than another, rejoice and give thanks that it has been found worthy to be chosen as a special instrument in promoting God's honour and glory. To feel a grudge at another's success is jealousy, and a sign of self-love and of great imperfection.

3. Let thy words be few when in the midst of many.

4. Be modest in all thy words and works.

5. Never be obstinate, especially in things of no moment.

'6. In speaking to others be always calm and cheerful.

'8. Never rebuke any one but with discretion and humility and self-abasement.

9. Bend thyself to the temper of whosoever is speaking to thee: be merry with the mirthful, sorrowful with the sad. In a word, make thyself all things to all, to gain all.

10. Never say anything thou hast not well considered and earnestly commended to our Lord, that nothing may be spoken which shall be displeasing to Him.

6

11. Never defend thyself unless there be very good reasons for it. 12. Never mention anything concerning thyself which men account praiseworthy, such as learning, goodness, birth, unless with the hope of doing good thereby, and then let it be done with humility, remembering that these are gifts of God.

13. Never exaggerate, but utter thy mind in simplicity.

'14. In all talking and conversation, let something be always said of spiritual things, and so shall all idle words and evil speaking be avoided.

'15. Never assert anything without first being assured of it.

36. Avoid also all pathetic and passionate expres

and pas

sionate ex

sions and an over-high elevation of voice; for pressions, both these are generally odious to the hearers, and are always arguments of thine own vanity and presumption.*

ing of thy

37. Speak not at all of thyself, of thine own affairs, and all talk of thy parentage or kindred, unless in case of self evident necessity, and then also with all possible brevity, simplicity, sincerity, and modesty. And if another seem to overbound in such speeches concerning himself, be thou edified thereat, but imitate him not, though his words tend to his self-abjection and accusation.

38. Discourse not of thy neighbour, nor of anything anity; concerning him, unless a just occasion urge thee to defend him, or speak well of him.

neighbour;

39. Show a willingness to talk always of God, and particularly of His love and liberality, yet still with profound reverence, lest even here thou

but speak

willingly of God,

16. Never come forward to give thine opinion about anything unless asked to do so, or charity requires it.

'17. When any one is speaking of spiritual things, do thou listen humbly and like a learner, and take to thyself the good that is spoken. '44. Do not compare one person with another; it is a hateful thing to do.' The Foundations, p. 347, Lewis.

* So also our Blessed Father St. Benedict in his holy Rule: 'The eleventh degree of humility is, that when the monk speaketh, he speak gently and without laughter, humbly and gravely, few words. and sensible ones, and that he be not boisterous in his speech-non sit clamosus in voce-as it is written, A wise man is known by the fewness of his words.' Regula St. Benedicti, cap. vii.

† See above, Maxim 12.

See above, Maxim 44.

When prudence and charity require of us to speak, we must be