BUT if you are really poor, my daughter, for God's Sake be so in spirit; make a virtue of necessity, and turn that precious stone poverty

Patience then ! you are in good company. Our Dear Lord, Our Lady, the Apostles, numberless Saints, both men and women, were poor, and although they might have been rich, disdained to be so. How many great ones of this world have gone through many difficulties to seek holy poverty amid hospitals and cloisters ! What pains they took to find it, let S. Alexis, S. Paula, S. Paulinus, S. Angela, and many another witness; whereas to you, my child, it has come unasked--you have met poverty without seeking it--do you then embrace it as the beloved friend of Jesus Christ, Who was born, lived and died in poverty, and cherished it all His Life.

There are two great privileges connected with your poverty, through which you may acquire great merit. First, it is not your own choice, but God's Will alone, which has made you poor. Now, whatever we accept simply because it is God's Will is acceptable in His Sight, so long as we accept it heartily and out of love:--the less of self the more of God,--and a singlehearted acceptance of God's Will purifies any suffering very greatly.

The second privilege is, that this poverty is

Do not complain then of your poverty, my daughter,--we only complain of that which is unwelcome, and if poverty is unwelcome to you, you are no longer poor in spirit. Do not fret under such assistance as is needful; therein lies one great grace of poverty. It were overambitious to aim at being poor without suffering any inconvenience, in other words, to have the credit of poverty and the convenience of riches.

Do not be ashamed of being poor, or of asking alms. Receive what is given you with humility, and accept a refusal meekly. Frequently call to mind Our Lady's journey into Egypt with her Holy Child, and of all the poverty, contempt and suffering they endured. If you follow their example you will indeed be rich amid your poverty. 19 ⁶

FOREMOST among the soul's affections is love. Love is the ruler of every motion of the heart; drawing all to itself, and making us like to that we love. Beware, then, my daughter, of harbouring any evil affection, or you too will become evil. And friendship is the most dangerous of all affections, because any other love may exist without much mental communication, but as friendship is founded thereon, it is hardly possible to be closely bound by its ties to any one without sharing in his qualities.

All love is not friendship, for one may love without any return, and friendship implies mutual love. Further, those who are bound by such affection must be conscious that it is reciprocal,- otherwise there may be love but not friendship; and moreover, there must be something communicated between the friends as a solid foundation of friendship.

Friendship varies according to these communications,- and they vary according to that which people have to communicate. If men share false and vain things, their friendship will be false and vain; if that which is good and true, their friendship will be good and true, and

Mere sensual intercourse is not worthy of the name of friendship; and were there nothing more in married love it would not deserve to bear the name; but inasmuch as that involves the participation of life, industry, possessions,- affections, and an unalterable fidelity, marriage, when rightly understood, is a very real and holy friendship.

Whatever is founded on mere sensuality, vanity, or frivolity, is unworthy to be called friendship. I mean such attractions as are purely external; a sweet voice, personal beauty,- and the cleverness or outward show which have great weight with some. You will often hear women and young people unhesitatingly decide that such an one is very delightful, very admirable,- because he is good-looking, well-dressed, sings, or dances, or talks well. Even charlatans esteem the wittiest clown amongst them as their

SUCH foolish attachments between man and woman without any matrimonial intentions as are called amourettes,--mere abortions, or rather phantoms of friendship,--must not, idle and empty as they are, profane the name of friendship or love. Yet such frivolous,- contemptible attractions often snare the hearts of both men and women, and although they may end in downright sin, there is no such intention on the part of their victims, who consciously do but yield to foolish trifling and toying. Some such have no object beyond the actual indulgence of a passing inclination; others

S. Gregory Nazianzen speaks very wisely on this subject, admonishing vain women, and his words are equally applicable to men:-- " Your natural beauty will suffice your husband,- but if it is exhibited to all, like a net spread before birds, what will be the end? You will be taken by whoever admires you, looks and glances will be exchanged, smiles and tender words, at first hesitatingly exchanged, but soon more boldly given and received. Far be it from me to describe the end, but this much I will say, nothing said or done by young men and women under such circumstances but is perilous. One act of levity leads to another, as the links in a chain." They who tamper with such things will fall into the trap. They

DO you, my child, love every one with the pure love of charity, but have no

To my mind all other friendship is but as a shadow with respect to this, its links mere fragile glass compared to the golden bond of true devotion. Do you form no other friendships. I say " form," because you have no right to cast aside or neglect the natural bonds which draw you to relations, connexions, benefactors or neighbours. My rules apply to those you deliberately choose to make. There are some who will tell you that you should avoid all special affection or friendship, as likely to engross the heart, distract the mind, excite jealousy, and what not. But they are confusing things. They have read in the works of saintly and devout writers that individual friendships and special intimacies are a great hindrance in the religious life, and therefore they suppose it to be the same with all the world, which is not at all the case. Whereas in a well-regulated community every one's aim is true devotion, there is no need for individual intercourse, which might exceed due limits;--in the world those who aim at a devout life require to be united one with another by a holy friendship, which excites, stimulates and encourages them in well-doing. Just as men traversing a plain have no need to hold one another up, as they have who are amid slippery mountain paths, so religious do not need the stay of individual

No one can deny that our Dear Lord loved S. John, Lazarus, Martha, Magdalene, with a specially tender friendship, since we are told so in Holy Scripture;- and we know that S. Paul dearly loved S. Mark, S. Petronilla, as S. Paul Timothy and Thecla. ¹ S. Gregory Nazianzen boasts continually of his friendship with the great S. Basil, of which he says: "It seemed as though with two bodies we had but one soul, and if we may not believe those who say that all things are in all else, at least one must affirm that we were two in one, and one in two

¹ S. Thecla (V.M.) was a native of Lycaonia, converted (so say S. Augustine, S. Ambrose, S. Epiphanius, and others of the Fathers) by S. Paul, who kindled so strong a love of virginity in her heart that she broke off her intended marriage, and devoted herself to Christ. She is said to have followed S. Paul in several of his journeys, and a very ancient Martyrology, which bears the name of S. Jerome, published by Florentinus, says that she was miraculously delivered unhurt from the persecutors' flames at Rome. It seems doubtful whether she died a natural or a martyr's death. The first Christian Emperors built a great Church at Seleucia, where she died.

What need to affirm so unquestionable a fact ! S. Jerome, S. Augustine, S. Gregory, S. Bernard, and all the most notable servants of God, have had special friendships, which in nowise hindered their perfection. S. Paul, in describing evil men, says that they were "without natural affection," ¹ i.e. without friendship. And S. Thomas, in common with other philosophers, acknowledges that friendship is a virtue, and he certainly means individual friendships, because he says that we cannot bestow perfect friendship on many persons. So we see that the highest grace does not lie in being without friendships, but in having none which are not good, holy and true.

TAKE notice, my child, that the honey of Heraclyum, which is so poisonous, alto

You may distinguish between worldly friendship and that which is good and holy, just as one distinguishes that poisonous honey from what is good--it is sweeter to the taste than ordinary honey, owing to the aconite infused;-- and so worldly friendship is profuse in honeyed words, passionate endearments, commendations of beauty and sensual charms, while true friendship speaks a simple honest language, lauding nought save the Grace of God, its one only founda

When young people indulge in looks, words or actions which they would not like to be

HOW are you to meet the swarm of foolish attachments, triflings, and undesirable inclinations which beset you? By turning sharply away, and thoroughly renouncing such vanities, flying to the Saviour's Cross, and clasping His Crown of thorns to your heart, so that these little foxes may not spoil your vines. ² Beware of entering into any manner of treaty with the Enemy;- do not delude yourself by listening to him while intending to reject him. For God's Sake, my daughter, be firm on all

If unhappily you are already entangled in the nets of any unreal affection, truly it is hard to set you free! But place yourself before His

If you can remove from the object of your unworthy affection, it is most desirable to do so. He who has been bitten by a viper cannot heal his wound in the presence of another suffering from the like injury, and so one bitten with a false fancy will not shake it off while near to his fellow-victim. Change of scene is very helpful in quieting the excitement and restlessness of sorrow or love. S. Ambrose tells a story in his Second Book on Penitence, of a young man, who coming home after a long journey quite cured of a foolish attachment, met the unworthy object of his former passion, who stopped him, saying, " Do you not know me, I am still myself ?" "That may be," was the answer, " but I am not myself: "--so thoroughly and happily was he changed by absence. And S. Augustine tells us how, after the death of his dear friend, he soothed his grief by leaving Tagaste and going to Carthage.

But what is he to do, who cannot try this

But, you ask, after I have thus burst the chains of my unholy bondage, will no traces remain, and shall I not still carry the scars on my feet--that is, in my wounded affections? Not so, my child, if you have attained a due abhorrence of the evil; in that case all you will feel is an exceeding horror of your unworthy affection, and all appertaining thereto; no thought will linger in your breast concerning it save a true love of God. Or if, by reason of the imperfection of your repentance, any evil inclinations still hover round you, seek such a mental solitude as I have already described, retire into it as much as possible, and then by repeated efforts and ejaculations renounce your evil desires ; abjure them heartily; read pious

FRIENDSHIP demands very close correspondence between those who love one another, otherwise it can never take root or

Of course I am speaking of imperfections only, for, as to sins, we must neither imitate or tolerate these in our friends. That is but a sorry friendship which would see a friend perish, and not try to save him; would watch him dying of an abscess without daring to handle the knife of correction which would save him. True and living friendship cannot thrive amid sin. There is a tradition that the salamander extinguishes any fire into which it enters, and so sin destroys friendship. Friendship will banish a casual sin by brotherly correction, but

Those who draw together for mere temporal profit, have no right to call their union friendship; it is not for love of one another that they unite, but for love of gain.

There are two sayings in Holy Scripture on which all Christian friendship should be built: --that of the Wise Man, "Whoso feareth the Lord shall direct his friendship aright;" ¹ and that of S. James, " The friendship of the world is enmity with God." ²

IT has been said that if one writes a word on an almond, and then replace it carefully in its husk, and sow it, all the fruit borne

¹ Ecclus. vi. 17. ² S. James iv. 4.

³ Cant. viii. 6. ⁴ Gal. ii. 20.

If you are able to fast, you will do well to observe some days beyond what are ordered by the Church, for besides the ordinary effect of fasting in raising the mind, subduing the flesh, confirming goodness, and obtaining a heavenly reward, it is also a great matter to be able to control greediness, and to keep the sensual appetites and the whole body subject to the law of the Spirit; and although we may be able to do but little, the enemy nevertheless stands more in awe of those whom he knows can fast. The early Christians selected Wednesday, Friday and Saturday as days of abstinence. Do you follow therein according as your own devotion and your director's discretion may appoint.

I am prepared to say with S. Jerome (to the pious Leta) that I disapprove of long and immoderate fasting, especially for the young. I have learnt by experience that when the colt grows weary it turns aside, and so when young people become delicate by excessive fasting, they readily take to self-indulgence. The stag does not run with due speed either when over fat or too thin, and we are in peril of temptation both when the body is overfed or underfed; in the one case it grows indolent, in the other it sinks through depres

Fasting and labour both exhaust and subdue the body. If your work is necessary or profitable to God's Glory, I would rather see you bear the exhaustion of work than of fasting. Such is the mind of the Church, who dispenses those who are called to work for God or their neighbour even from her prescribed fasts. One man finds it hard to fast, another finds it as hard to attend the sick, to visit prisons, to hear confessions, preach, minister to the afflicted, pray, and the like. And the last hardship is better than the other; for while it subdues the flesh equally, it brings forth better fruit. And as a general rule it is better to preserve more bodily strength than is absolutely necessary, than to damage it more than is necessary. Bodily strength can always be lowered if needful, but we cannot restore it at will. It seems to me that we ought to have

Every one must take so much of the night for sleep, as his constitution, and the profitable performance of his day's work, requires. Holy Scripture continually teaches us that the morning is the best and most profitable part of the day, and so do the examples of the Saints and our natural reason. Our Lord Himself is called the Sun, risinig upon the earth, and our Lady the Day-star; and so I think it is wise to go to sleep early at night in order to be ready to waken and rise early. Moreover, that is the pleasantest, the freshest, and the freest hour of the day,--the very birds stimulate us to rise and

Balaam saddled his ass and went to meet Balak, but his heart was not right with God, and therefore the Angel of the Lord stood in the way, with a sword in his hand to kill him, had not the ass three times turned out of the way as though she were restive; whereat Balaam smote her with his staff, until at last she fell down beneath him, and her mouth being miraculously opened, she said unto him, "What have I done unto thee that thou hast smitten me these three times?2' Then Balaam's eyes were opened, and he saw the Angel, who said to him, "Wherefore hast thou smitten thine ass? unless she had turned from me surely now I had slain thee, and saved her alive." Then Balaam said to the Angel of the Lord, "I have sinned, for I knew not that thou stoodest in the way against me." ¹ Do you see, my daughter, it was Balaam who did wrong, but he beat the poor ass, who was not to blame. It is often so with us. A woman s husband or child is ill, and forthwith she has recourse to fasting, the discipline, and hair shirt, even as David did on a like occasion. But, dear friend, you are smiting the ass! you afflict your body, which can do nothing when God stands before you with His sword

¹ Numb. xxii. ^{2 2} Sam. xii. 16.

EITHER to seek or to shun society is a fault in one striving to lead a devout life in the world, such as I am now speaking of. To shun society implies indifference and contempt for one's neighbours; and to seek it savours of idleness and uselessness. We are told to love one's neighbour as one's self. In token that we love him, we must not avoid being with him, and the test of loving one's self is to be happy when alone. "Think first on thyself," says S. Bernard, "and then on other men." So that, if nothing obliges you to mix in society either at home or abroad, retire within yourself, and hold converse with your own heart. But if friends come to you, or there is fitting cause for you to go forth into society, then, my daughter, by all means go, and meet your neighbour with a kindly glance and a kindly heart.

Bad society is all such intercourse with others as has an evil object, or when those with whom we mix are vicious, indiscreet, or profligate.

There is a kind of social intercourse which merely tends to refresh us after more serious labour, and although it would not be well to indulge in this to excess, there is no harm in enjoying it during your leisure hours.

Other social meetings are in compliance with courtesy, such as mutual visits, and certain assemblies with a view to pay respect to one another. As to these, without being a slave to them, it is well not to despise them altogether, but to bear one's own due part in them quietly, avoiding rudeness and frivolity. Lastly, there is a profitable society;--that of good devout people, and it will always be very good for you to meet with them. Vines grown amid olivetrees are wont to bear rich grapes, and he who frequents the society of good people will imbibe some of their goodness. The humble bee makes no honey alone, but if it falls among bees it works with them. Our own devout life will be materially helped by intercourse with other devout souls.

Simplicity, gentleness and modesty are to be desired in all society;--there are some people who are so full of affectation in whatever they do that every one is annoyed by them. A man who could not move without counting his steps, or speak without singing, would be very tiresome to everybody, and just so any one who is artificial in all he does spoils the pleasure of society; and moreover such people are generally more or less self-conceited. A quiet cheerfulness should be your aim in society. S. Romuald and S. Anthony are greatly lauded because, notwithstanding their asceticism, their countenance and words were always courteous and cheerful. I would say to you with S. Paul, "Rejoice with them that do rejoice;" ¹ and again, "Rejoice in the Lord alway: let your moderation be known unto all men." ² And if you would rejoice in the Lord, the cause of your joy must not only be lawful, but worthy; and remember this, because there are lawful things which nevertheless are not good; and in order that your moderation may be known, you must avoid all that is impertinent and uncivil, which is sure to be wrong. Depreciating this person, slandering another, wounding a third, stimulating the folly of a fourth--all such things, however amusing, are foolish and impertinent.

¹ Rom. xii. 15. ² Phil. iv. 4, 5.

I have already spoken of that mental solitude into which you can retire when amid the greatest crowd, and furthermore you should learn to like a real material solitude. Not that I want you to fly to a desert like S. Mary of Egypt, S. Paul, S. Anthony, Arsenius, or the other hermits, but it is well for you to retire sometimes within your own chamber or garden, or wheresoever you can best recollect your mind, and refresh your soul with good and holy thoughts, and some spiritual reading, as the good Bishop of Nazianzum tells us was his custom. " I was walking alone," he says, "at sunset, on the seashore, a recreation I am wont to take in order somewhat to lay aside my daily worries." And S. Augustine says that he often used to go into S. Ambrose' room--his door was open to every one,--and after watching him absorbed in reading for a time, he would retire without speaking, fearing to interrupt the Bishop, who had so little time for refreshing his mind amid the burden of his heavy duties. And we read how when the disciples came to Jesus, and told Him all they had been doing and preaching, He said to them, "Come ye yourselves apart into a desert place, and rest awhile." ¹

S. PAUL expresses his desire that all Christian women should wear "modest apparel, with shamefacedness and sobriety; " ¹ --and for that matter he certainly meant that men should do so likewise. Now, modesty in dress and its appurtenances depends upon the quality, the fashion and the cleanliness thereof. As to cleanliness, that should be uniform, and we should never, if possible, let any part of our dress be soiled or stained. External seemliness is a sort of indication of inward good order, and God requires those who minister at His Altar, or minister in holy things, to be attentive in respect of personal cleanliness. As to the quality and fashion of clothes, modesty in these points must depend upon various circumstances, age, season, condition, the society we move in, and the special occasion. Most people dress better on a high festival than at other times; in Lent, or other penitential seasons, they lay aside all gay apparel; at a wedding they wear wedding garments, at a funeral, mourning garb; and at a king's court the dress which would be unsuitable at home is suitable. A wife may I Tim. ii. 9.

Always be neat, do not ever permit any disorder or untidiness about you. There is a certain disrespect to those with whom you mix in slovenly dress; but at the same time avoid all vanity, peculiarity, and fancifulness. As far as may be, keep to what is simple and unpretending--such dress is the best adornment of beauty and the best ex

PPHYSICIANS judge to a great extent as to the health or disease of a man by the state

If you love God heartily, my child, you will often speak of Him among your relations, household and familiar friends, and that because " the mouth of the righteous speaketh wisdom, and his tongue talketh of judgment." ² Even as the bee touches nought save honey with his tongue, so should your lips be ever sweetened with your God, knowing nothing more pleasant than to praise and bless His Holy Name,--as we are told that when S. Francis uttered the Name of the Lord, he seemed to feel the sweetness lingering on his lips, and could not let it go. But always remember, when you speak of God, that He is God; and speak reverently and with devotion,--not affectedly or as if you were preaching, but with a spirit of meekness, love, and humility; dropping honey from your lips (like the Bride in the Canticles3) in devout and pious words, as you speak to one or another around, in your secret heart the while asking God to let this soft heavenly dew sink into their minds as they

¹ S. Matt. xii. 37. ² Ps. xxxvii. 30. ³ Cant. iv.

Take care, then, never to speak of God, or those things which concern Him, in a merely formal, conventional manner; but with earnestness and devotion, avoiding the affected way in which some professedly religious people are perpetually interlarding their conversation with pious words and sayings, after a most unseasonable and unthinking manner. Too often they imagine that they really are themselves as pious as their words, which probably is not the case.

SAINT JAMES says, " If any man offend not in word, the same is, a perfect man." ¹ Beware most watchfully against ever uttering any unseemly expression; even though you may have no evil intention, those who hear it may receive it with a different meaning. An impure word falling upon a weak mind spreads its infec

Those impure words which are spoken in disguise, and with an affectation of reserve, are the most harmful of all; for just as the sharper the

¹ S. Matt. xii. 34. ² Eph. v. 3. ³ I Cor. xv. 33.

One of the most evil dispositions possible is that which satirises and turns everything to ridicule. God abhors this vice, and has sometimes punished it in a marked manner. Nothing is so opposed to charity, much more to a devout spirit, as contempt and depreciation of one's neighbour, and where satire and ridicule exist contempt must be. Therefore contempt is a grievous sin, and our spiritual doctors have well said that ridicule is the greatest sin we can commit in word against our neighbour, inasmuch as when we offend him in any other way, there may still be some respect for him in our heart, but we are sure to despise those whom we ridicule.

There is a light-hearted talk, full of modest life and gaiety, which the Greeks called Eutrapelia,

JUDGE not, and ye shall not be judged," said the Saviour of our souls; "condemn not, and ye shall not be condemned:" ¹ and the Apostle S. Paul, "Judge nothing before the time, until the Lord come, Who both will bring to light the hidden things of darkness,

We must proceed to rectify rash judgments. according to their cause. Some hearts there are so bitter and harsh by nature, that everything turns bitter under their touch; men who, in the Prophet's words, "turn judgment to wormwood, and leave off righteousness in the earth." ³ Such as these greatly need to be dealt with by some wise spiritual physician, for this bitterness being

¹ I Cor. iv. 5. ^{2 1} Cor. xi. 31. ³ Amos v. 7.

Then there are people whose judgment is solely formed by inclination; who always think well of those they like, and ill of those they dislike. To this, however, there is one rare exception, which nevertheless we do sometimes meet, when an excessive love provokes a false judgment concerning its object; the hideous result of a diseased, faulty, restless affection, which is in fact jealousy; an evil passion capable, as everybody knows, of condemning others of perfidy and adultery upon the most trivial and fanciful ground. In like manner, fear, ambition, and other moral infirmities often tend largely to produce suspicion and rash judgments.

What remedy can we apply? They who drink the juice of the Ethiopian herb Qphiusa imagine that they see serpents and horrors everywhere; and those who drink deep of pride, envy, ambition, hatred, will see harm and shame in every one they look upon. The first can only be cured by drinking palm wine, and so I say of these latter,--Drink freely of the sacred wine of love, and it will cure you of the evil tempers which lead you to these perverse judgments. So far from seeking out that which

Are we never, then, to judge our neighbour? you ask. Never, my child. It is God Who judges criminals brought before a court of law. He uses magistrates to convey His sentence to us; they are His interpreters, and have only to

We do not necessarily judge because we see or are conscious of something wrong. Rash judgment always presupposes something that is not clear, in spite of which we condemn another. It is not wrong to have doubts concerning a neighbour, but we ought to be very watchful lest even our doubts or suspicions be rash and hasty. A malicious person seeing Jacob kiss Rachel at the well~side, ¹ or Rebecca accepting jewels from Eleazer, ² a stranger, might have suspected them of levity, though falsely and unreasonably. If an action is in itself indifferent, it is a rash suspicion to imagine that it means evil, unless there is strong circumstantial evidence to prove such to be the case. And it is a rash judgment when we draw condemnatory inferences from an action which may be blameless.

Those who keep careful watch over their conscience are not often liable to form rash judgments, for just as when the clouds lower the bees make for the shelter of their hive, so really good people shrink back into themselves, and

¹ Gen. xxix. 11. ² Gen. xxiv. 22.

No surer sign of an unprofitable life than when people give way to censoriousness and inquisitiveness into the lives of other men. Of course exception must be made as to those who are responsible for others, whether in family or public life;--to all such it becomes a matter of conscience to watch over the conduct of their fellows. Let them fulfil their duty lovingly, and let them also give heed to restrain themselves within the bounds of that duty.

FROM rash judgments proceed mistrust, contempt for others, pride, and selfsufficiency, and numberless other pernicious results, among which stands forth prominently the sin of slander, which is a veritable pest of society. Oh, wherefore can I not take a live coal from God's Altar, and touch the lips of men, so that their iniquity may be taken away and their sin purged, even as the Seraphim purged the

He who unjustly takes away his neighbour's good name is guilty of sin, and is bound to make reparation, according to the nature of his evil speaking; since no man can enter into Heaven cumbered with stolen goods, and of all worldly possessions the most precious is a good name. Slander is a kind of murder; for we all have three lives--a spiritual life, which depends upon the Grace of God; a bodily life, depending on the soul; and a civil life, consisting in a good reputation. Sin deprives us of the first, death of the second, and slander of the third. But the slanderer commits three several murders with his idle tongue: he destroys his own soul and that of him who hearkens, as well as causing civil death to the object of his slander; for, as S. Bernard says, the Devil has possession both of the slanderer and of those who listen to him, of the tongue of the one, the ear of the other. And David says of slanderers, "They have sharpened their tongues like a serpent; adders' poison is under their lips." ² Aristotle says that, like the forked, two-edged tongue of the serpent, so is that of the slanderer, who at one dart pricks and poisons the ear of those who

¹ Isa. vi. 6, 7. ² Ps. cxl. 3.

My daughter, I entreat you never speak evil of any, either directly or indirectly; beware of ever unjustly imputing sins or faults to your neighbour, of needlessly disclosing his real faults, of exaggerating such as are overt, of attributing wrong motives to good actions, of denying the good that you know to exist in another, of maliciously concealing it, or depreciating it in conversation. In all and each of these ways you grievously offend God, although the worst is false accusation, or denying the truth to your neighbour's damage, since therein you combine his harm with falsehood.

Those who slander others with an affectation of good will, or with dishonest pretences of friendliness, are the most spiteful and evil of all. They will profess that they love their victim, and that in many ways he is an excellent man, but all the same, truth must be told, and he was very wrong in such a matter; or that such and such a woman is very virtuous generally, but and so on. Do you not see through the artifice? He who draws a bow draws the arrow as close as he can to himself, but it is only to let it fly more forcibly; and so such slanderers appear to be withholding their evil-speaking, but it is only to let it fly with surer aim and go deeper

Do not pronounce a man to be a drunkard although you may have seen him drunk, or an adulterer, because you know he has sinned; a single act does not stamp him for ever. The sun once stood still while Joshua and the children of Israel avenged themselves upon their enemies; ¹ and another time it was darkened at mid-day when the Lord was crucified; ² but no one would therefore say that it was stationary or dark. Noah was drunk once, and Lot, moreover, was guilty of incest, yet neither man could be spoken of as habitually given to such sins; neither would you call S. Paul a man of blood or a blasphemer, because he had blasphemed and shed blood

¹ Josh. x. 13. ² S. Luke xxiii. 44.

The Pharisee looked upon the publican as a great sinner,--probably as unjust, extortionate, adulterous; ² but how mistaken he was, inasmuch as the condemned publican was even then justified ! If God's Mercy is so great, that one single moment is sufficient for it to justify and save a man, what assurance have we that he who yesterday was a sinner is the same to-day? Yesterday may not be the judge of today, nor to-day of yesterday: all will be really judged at the Last Great Day. In short, we can never affirm a man to be evil without running the risk of lying. If it be absolutely necessary to speak, we may say that he was guilty of such an act, that he led an evil life at such and such a time, or that he is doing certain wrong at the present

¹ S. Luke vii. 37-39. ² S. Luke xviii. 11.

But while extremely sensitive as to the slightest approach to slander, you must also guard against an extreme into which some people fall, who, in their desire to speak evil of no one, actually uphold and speak well of vice. If you have to do with one who is unquestionably a slanderer, do not excuse him under the expressions of frank and free-spoken; do not call one who is notoriously vain, liberal and elegant; do not call dangerous levities mere simplicity; do not screen disobedience under the name of zeal, or arrogance of frankness, or evil intimacy of friendship. No, my child, we must never, in our wish to shun slander, foster or flatter vice in others; but we must call evil evil, and sin sin, and so doing we shall serve God's Glory, always bearing in mind the following rules.

If you would be justified in condemning a neighbour's sin, you must be sure that it is needful either for his good or that of others to do so. For instance, if light, unseemly conduct is spoken of before young people in a way calculated to injure their purity, and you pass it over, or excuse it, they may be led to think lightly of evil, and to imitate it; and therefore you are bound to condemn all such things freely and

Furthermore, on such occasions it is well to be sure that you are the most proper person among those present to express your opinion, and that your silence would seem in any way to condone the sin. If you are one of the least important persons present, it is probably not your place to censure; but supposing it to be your duty, be most carefully just in what you say,--let there not be a word too much or too little. For instance, you censure the intimacy of certain people, as dangerous and indiscreet. Well, but you must hold the scales with the most exact justice, and not exaggerate in the smallest item. If there be only a slight appearance of evil, say no more than that; if it be a question of some trifling imprudence, do not make it out to be more; if there be really neither imprudence nor positive appearance of evil, but only such as affords a pretext for malicious slander, either say simply so much, or, better still, say nothing at all. When you speak of your neighbour, look upon your tongue as a sharp razor in the surgeon's hand, about to cut nerves and tendons; it should be used so carefully, as to insure that no particle more or less than the truth be said. And finally, when you are called upon to blame

Public, notorious sinners may be spoken of freely, provided always even then that a spirit of charity and compassion prevail, and that you do not speak of them with arrogance or presumption, or as though you took pleasure in the fall of others. To do this is the sure sign of a mean ungenerous mind. And, of cotirse, you must speak freely in condemnation of the professed enemies of God and His Church, heretics and schismatics,--it is true charity to point out the wolf wheresoever he creeps in among the flock. Most people permit themselves absolute latitude in criticising and censuring rulers, and in calumniating nationalities, according to their own opinions and likings. But do you avoid this fault; it is displeasing to God, and is liable to lead you into disputes and quarrels. When you hear evil of any one, cast any doubt you fairly can upon the accusation; or if that is impossible, make any available excuse for the culprit; and where even that may not be, be yet pitiful and compassionate, and remind those with whom you are speaking that such as stand upright do so solely through God's Grace. Do your best kindly to check the scandal-bearer, and if you know anything favourable to the person criticised, take pains to mention it.

LET your words be kindly, frank, sincere, straightforward, simple and true; avoid all artifice, duplicity and pretence, remembering that, although it is not always well to publish abroad everything that may be true, yet it is never allowable to oppose the truth. Make it your rule never knowingly to say what is not strictly true, either accusing or excusing, always remembering that God is the God of Truth. If you have unintentionally said what is not true, and it is possible to correct yourself at once by means of explanation or reparation, do so. A straightforward excuse has far greater weight than any falsehood.

It may be lawful occasionally to conceal or disguise the truth, but this should never be done save in such special cases as make this reserve obviously a necessity for the service and glory of God. Otherwise all such artifice is dangerous; and we are told in Holy Scripture that God's Holy Spirit will not abide with the false or double-minded. Depend upon it there is no craft half so profitable and successful as simplicity. Worldly prudence and artifice be

In the Fourth Book of his Confessions, S. Augustine spoke in very strong terms of his passionate devotion to a friend, saying that they had but as one soul, and that after his friend's death his life was a horror to him, although he feared to die. But later on these expressions seemed unreal and affected to him, and he withdrew them in his Retractations. ¹ You see how sensitive that great mind was to unreality or affectation. Assuredly straightforward honesty and sincerity in speech is a great beauty in the Christian life. " I said I will take heed to my ways, that I offend not in my tongue." ² "Set a watch, O Lord, before my mouth, and keep the door of my lips."

It was a saying of S. Louis, that one should

² Ps. xxxix. I. ³ Ps. cxli. 3.

The silence, so much commended by wise men of old, does not refer so much to a literal use of few words, as to not using many useless words. On this score, we must look less to the quantity than the quality, and, as it seems to me, our aim should be to avoid both extremes. An excessive reserve and stiffness, which stands aloof from familiar friendly conversation, is untrusting, and implies a certain sort of contemptuous pride; while an incessant chatter and babble, leaving no opportunity for others to put in their word, is frivolous and troublesome.

S. Louis objected to private confidences and whisperings in society, especially at table, lest suspicion should be aroused that scandal was being repeated. " Those who have anything amusing or pleasant to say," he argued, " should let everybody share the entertainment, but if they want to speak of important matters, they should wait a more suitable time."

WE must needs occasionally relax the mind, and the body requires some recreation also. Cassian relates how S. John the Evangelist was found by a certain hunter amusing himself by caressing a partridge, which sat upon his wrist. The hunter asked how a man of his mental powers could find time for so trifling an occupation. In reply, S. John asked why he did not always carry his bow strung? The man answered, Because, if always bent, the bow would lose its spring when really wanted. " Do not marvel then," the Apostle replied, " if I slacken my mental efforts from time to time, and recreate myself, in order to return more vigorously to contemplation." It is a great mistake to be so strict as to grudge any recreation either to others or one's self.

Walking, harmless games, music, instrumental or vocal, field sports, etc., are such entirely lawful recreations that they need no rules beyond those of ordinary discretion, which keep every thing within due limits of time, place, and degree. So again games of skill, which exercise

DICE, cards, and the like games of hazard, are not merely dangerous amusements, like dancing, but they are plainly bad and harmful, and therefore they are forbidden by the civil as by the ecclesiastical law. What harm is there in them? you ask. Such games are unreasonable:--the winner often has neither skill nor industry to boast of, which is contrary to reason. You reply that this is understood by those who play. But though that may prove that you are not wronging anybody, it does not prove that the game Is in accordance with reason, as victory ought to be the reward of skill or labour, which it cannot be in mere games of chance. Moreover, though such games may be called a recreation, and are intended as such, they are practically an intense occupation. Is it not an occupation, when a man's mind is kept on the stretch of close attention, and disturbed by endless anxieties, fears and agitations? Who exercises a more dismal, painful attention than the gambler? No one must speak or laugh,--if you do but cough you will annoy him and his companions. The only pleasure in gambling is to win, and

DANCES and balls are things in themselves indifferent, but the circumstances ordinarily surrounding them have so generally an evil tendency, that they become full of temptation and danger. The time of night at which they take place is in itself conducive to harm, both as the season when people's nerves are most

¹ It is not very clear what S. Francis means by this. In the English version, Sara only says, " Thou knowest, Lord ... that I never polluted my name, nor the name of my father" (Tobit iii. 15). In the Vulgate the words are " Numquam cum ludentibus miscui me; neque cum his, qui in levitate ambulant, participem me praebui " (iii. 17).

I am inclined to say about balls what doctors say of certain articles of food, such as mushrooms and the like--the best are not good for much; but if eat them you must, at least mind that they are properly cooked. So, if circumstances over which you have no control take you into such places, be watchful how you prepare to enter them. Let the dish be seasoned with moderation, dignity and good intentions. The doctors say (still referring to the mushrooms), eat sparingly of them, and that but seldom, for, however well dressed, an excess is harmful. So dance but little, and that rarely, my daughter, lest you run the risk of growing over fond of the amusement.

Pliny says that mushrooms, from their porous, spongy nature, easily imbibe meretricious matter, so that if they are near a serpent, they are infected by its poison. So balls and similar

Believe me, my daughter, these frivolous amusements are for the most part dangerous; they dissipate the spirit of devotion, enervate the mind, check true charity, and arouse a multitude of evil inclinations in the soul, and therefore I would have you very reticent in their use.

To return to the medical simile;--it is said that after eating mushrooms you should drink some good wine. So after frequenting balls you should frame pious thoughts which may counteract the dangerous impressions made by such empty pleasures on your heart. Bethink you, then--1. That while you were dancing, souls were groaning in hell by reason of sins committed when similarly occupied, or in consequence thereof.

2. Remember how, at the selfsame time, many religious and other devout persons were kneeling

3. Again, while you were dancing, many a soul has passed away am-id sharp sufferings; thousands and tens of thousands were lying all the while on beds of anguish, some perhaps untended, unconsoled, in fevers, and all manner of painful diseases. Will you not rouse yourself to a sense of pity for them? At all events, remember that a day will come when you in your turn will lie on your bed of sickness, while others dance and make merry.

4. Bethink you that our Dear Lord, Our Lady, all the Angels and Saints, saw all that was passing. Did they not look on with sorrowful pity, while your heart, capable of better things, was engrossed with such mere follies?

5. And while you were dancing time passed by, and death drew nearer. Trifle as you may, the awful dance of death ¹ must come, the real pastime of men, since therein they mtist, whether the)' will or no, pass from time to an eternity of good or evil. If you think of the matter quietly, and as in God's Sight, He will suggest many a

¹ S. Francis de Sales doubtless had in his thoughts the then common pictorial representations of the Dance of Death, with which (although to our own modern ideas there would be almost irreverence if reproduced) we are familiar through Holbein's celebrated Dance, and others. The old covered bridge at Lucerne is one of the most striking illustrations.

IF you would dance or play rightly, it must bed one as a recreation, not as a pursuit, for a brief space of time, not so as make you unfit for other things, and even then but seldom. If it is a constant habit, recreation turns into occupation. You will ask when it is right to dance or play? The occasions on which it is right to play at questionable games are rare; ordinary games and dances may be indulged in more frequently. But let your rule be to do so chiefly when courteous consideration for others among whom you are thrown requires it, subject to prudence and discretion; for consideration towards others often sanctions things indifferent or dangerous, and turns them to good, taking away what is evil. Thus certain gamnes of chance, bad in themselves, cease to be so to you, if you join in them merely out of a due courtesy. I have been much comforted by reading in the Life of S. Carlo Borromeo, how he joined in certain things to please the Swiss, concerning which ordinarily 26 ⁰ he was very strict; as also how S. Ignatius Loyola, when asked to play, did so. As to S. Elizabeth of Hungary, she both played and danced occasionally, when in society, without thereby hindering her devotion, which was so firmly rooted that, like the rocks of a mountain lake, it stood unmoved amid the waves and storms of pomp and vanity which it encountered.

Great fires are fanned by the wind, but a little one is soon extinguished if left without shelter.

THE Bridegroom of the Canticles says that the Bride has ravished His heart with " one of her eyes, one lock of her hair." ¹ In all the human body no part is nobler either in mechanism or activity than the eye, none more unimportant than the hair. And so the Divine Bridegroom makes us to know that He accepts not only the great works of devout people, but every poor and lowly offering too; and that they who would serve Him acceptably must give heed not only to lofty and important matters, but to

¹ Cant. iv. 9. In the English version this passage stands as `` one chain of her neck; " but in the Vulgate it is "uno crine colli tui."

Be ready then, my child, to bear great afflictions for your Lord, even to martyrdom itself; resolve to give up to Him all that you hold most precious, if He should require it of you;--father, mother, husband, wife, or child; the light of your eyes ; your very life; for all such offering your heart should be ready. But so long as God's Providence does not send you these great and heavy afflictions; so long as He does not ask your eyes, at least give Him your hair. I mean, take patiently the petty annoyances, the trifling discomforts, the unimportant losses which come upon all of us daily; for by means of these little matters, lovingly and freely accepted, you will give Him your whole heart, and win His. I mean the acts of daily forbearance, the headache, or toothache, or heavy cold; the tiresome peculiarities of husband or wife, the broken glass, the loss of a ring, a handkerchief, a glove; the sneer of a neighbour, the effort of going to bed early in order to rise early for prayer or Communion, the little shyness some people feel in openly performing religious duties; and be sure that all of these sufferings, small as they are, if accepted lovingly, are most pleasing to God's Goodness, Which has promised a whole ocean of happiness to His children in return for one cup

When I read in the Life of S. Catherine of Sienna of her ecstasies and visions, her wise sayings and teaching, I do not doubt but that she " ravished" her Bridegroom's heart with this eye of contemplation; but I must own that I behold her with no less delight in her father's kitchen, kindling the fire, turning the spit, baking the bread, cooking the dinner, and doing all the most menial offices in a loving spirit which looked through all things straight to God. Nor do I prize the lowly meditations she was wont to make while so humbly employed less than the ecstasies with which she was favoured at other times, probably as a reward for this very humility and lowliness. Her meditations would take the shape of imagining that all she prepared for her father was prepared for Our Lord, as by Martha; her mother was a symbol to her of Our Lady, her brothers of the Apostles, and thus she mentally ministered to all the Heavenly Courts, fulfilling her humble ministrations with an exceeding sweetness, because she saw God's Will in each. Let this example, my daughter, teach you how important it is to dedicate all we do, however trifling, to His service. And to this

Great occasions for serving God come seldom, but little ones surround us daily; and our Lord Himself has told us that "he that is faithful in that which is least is faithful also in much." ² If you do all in God's Name, all you do will be well done, whether you eat, drink or sleep, whether you amuse yourself or turn the spit, so long as

¹ Prov. xxxi. Those who desire a helpful book will find one in Mgr. Landriot's " Femme Forte," a series of Lectures on this chapter of Holy scripture, which, as well as his " Femme Picuse " is largely imbued with the spirit of S. Francis de sales, who is frequently quoted in both. ² S. Luke xvi. 10.

REASON is the special characteristic of man, and yet it is a rare thing to find really reasonable men, all the more that self-love hinders reason, and beguiles us insensibly into all manner of trifling, but yet dangerous acts of injustice and untruth, which, like the little foxes in the Canticles, ¹ spoil our vines, while, just because they are trifling, people pay no attention to them, and because they are numerous, they do infinite harm. Let me give some instances of what I mean.

We find fault with otir neighbour very readily for a small matter, while we pass over great things in ourselves. We strive to sell dear and buy cheap. We are eager to deal out strict justice to others, but to obtain indulgence for ourselves. We expect a good construction to be put on all we say, but we are sensitive and critical as to our neighbour's words. We expect him to let us have whatever we

Be just and fair in all you do. Always put yourself in your neighbour's place, and put him into yours, and then you will judge fairly. Sell as you would buy, and buy as you would sell, and your buying and selling will alike be honest. These little dishonesties seem unimportant, because we are not obliged to make restitution, and we have, after all, only taken that which we might demand according to the strict letter of the law; but, nevertheless, they are sins against right and charity, and are mere trickery, greatly needing correction--nor does any one ever lose by being generous, noble-hearted and courteous. Be sure then often to examine your dealings with your neighbour, whether your heart is right towards him, as you would have his towards you, were things reversed--this is the true test

EVERYBODY grants that we must guard against the desire for evil things, since evil desires make evil men. But I say yet further, my daughter, do not desire dangerous things, such as balls or pleasures, office or honour, visions or ecstacies. Do not long after things afar off; such, I mean, as cannot happen till a distant time, as some do who by this means wear themselves out and expend their energies uselessly, fostering a dangerous spirit of distraction. If a young man gives way to overweening longings for an employment he cannot obtain yet a while, what good will it do him? If a married woman sets her heart on becoming a religious, or if I crave to buy my neighbour's estate, he not being willing to sell it, is it not mere waste of time? If, when sick,

Do not desire crosses, unless you have borne those already laid upon you well--it is an abuse to long after martyrdom while unable to bear an insult patiently. The Enemy of souls often inspires men with ardent desires for unattainable things, in order to divert their attention from present duties, which would be profitable however trifling in themselves. We are apt to fight African monsters in imagination, while we let very petty foes vanquish us in reality for want of due heed.

Do not desire temptations, that is temerity, but prepare your heart to meet them bravely, and to resist them when they come.

Too great variety and quantity of food loads the stomach, and (especially when it is weakly) spoils the digestion. Do not overload your soul with innumerable longings, either worldly, for that were destruction,--or even spiritual, for these only cumber you. When the soul is purged of the evil humours of sin, it experiences a ravenous hunger for spiritual things, and sets to work as one famished at all manner of spiritual exercises;--mortification, penitence, humility, charity, prayer. Doubtless such an appetite is a good sign, but it behoves you to reflect whether you are able to digest all that

MARRIAGE is a great Sacrament both in Jesus Christ and His Church, and one to be honoured to all, by all and in all. To all, for even those who do not enter upon it should honour it in all humility. By all, for it is holy alike to poor as to rich. In all, for its origin, its end, its form and matter are holy. It is the nursery of Christianity, whence the

Would to God that His Dear Son were bidden to all weddings as to that of Cana ! Truly then the wine of consolation and blessing would never be lacking; for if these are often so wanting, it is because too frequently now men summon Adonis instead of our Lord, and Venus rather than Our Lady. He who desires that the young of his flock should be like Jacob's, fair and ring-straked, must set fair objects before their eyes; and he who would find a blessing in his marriage, must ponder the holiness and dignity of this Sacrament, instead of which too often weddings become a season of mere feasting and disorder.

Above all, I would exhort all married people to seek that mutual love so commended to them by the Holy Spirit in the Bible. It is little to bid you love one another with a mutual love,---turtle-doves do that; or with human love,--the heathen cherished such love as that. But I say to you in the Apostle's words: " Husbands, love your wives, even as Christ also loved the Church. Wives, submit yourselves to your husbands as unto the

The first effect of this love is the indissoluble union of your hearts. If you glue together two pieces of deal, provided that the glue be strong, their union will be so close that the stick will break more easily in any other part than where it is joined. Now God unites husband and wife so closely in Himself, that it should be easier to sunder soul from body than husband from wife; nor is this union to be considered as mainly of the body, but yet more a union of the heart, its affections and love.

The second effect of this love should be an inviolable fidelity to one another. In olden times finger-rings were wont to be graven as seals. We read of it in Holy Scripture, and this explains the meaning of the marriage ceremony, when the Church, by the hand of her priest, blesses a ring, and gives it first to the man in token that she sets a seal on his heart by this Sacrament, so that no thought of any other woman may ever enter therein so long as

The third end of marriage is the birth and bringing up of children. And herein, O ye married people! are you greatly honoured, in that God, willing to multiply souls to bless and praise Him to all Eternity, He associates you with Himself in this His work, by the production of bodies into which, like dew from Heaven, He infuses the souls He creates as well as the bodies into which they enter.

Therefore, husbands, do you preserve a tender, constant, hearty love for your wives. It was that the wife might be loved heartily and tenderly that woman was taken from the side nearest Adam's heart. No failings or infirmities, bodily or mental, in your wife should ever excite any kind of dislike in you, but rather a loving, tender compassion; and that because God has made her dependent on you, and bound to defer to and obey you; and that while she is meant to be your helpmeet, you are her superior and her head. And on your part, wives, do you love the husbands God has given you tenderly, heartily, but with a reverential, confiding love,

But while you seek diligently to foster this mutual love, give good heed that it do not turn to any manner of jealousy. Just as the worm is often hatched in the sweetest and ripest apple, so too often jealousy springs up in the most warm and loving hearts, defiling and ruining them, and if it is allowed to take root, it will produce dissension, quarrels, and separation. Of a truth, jealousy never arises where love is built up on true virtue, and therefore it is a sure sign of an earthly, sensual love, in which mistrust and inconstancy is soon infused. It is a sorry kind of friendship which seeks to strengthen itself by jealousy; for though jealousy

If you, husbands, would have your wives faithful, be it yours to set them the example. " How have you the face to exact purity from your wives," asks S. Gregory Nazianzen, " if you yourself live an impure life? or how can you require that which you do not give in return? If you would have them chaste, let your own conduct to them be chaste. S. Paul bids you possess your vessel in sanctification; but if, on the contrary, you teach them evil, no wonder that they dishonour you. And ye, O women ! whose honour is inseparable from modesty and purity, preserve it jealously, and never allow the smallest speck to soil the whiteness of your reputation."

Shrink sensitively from the veriest trifles which can touch it; never permit any gallantries whatsoever. Suspect any who presume to flatter your beauty or grace, for when men praise wares they cannot purchase they are often tempted to steal; and if any one should dare to speak in disparagement of your husband, show that you are irrecoverably offended, for it is plain that he not only seeks your fall, but he counts you as

Ladies both in ancient and modern times have worn pearls in their ears, for the sake (so says Pliny) of hearing them tinkle against each other. But remembering how that friend of God, Isaac, sent earrings as first pledges of his love to the chaste Rebecca, ¹ look upon this mystic ornament as signifying that the first claim a husband has over his wife, and one which she ought most faithfully to keep for him, is her ear; so that no evil word or rumour enter therein, and nought be heard save the pleasant sound of true and pure words, which are represented by the choice pearls of the Gospel. Never forget that souls are poisoned through the ear as much as bodies through the mouth.

Love and faithfulness lead to familiarity and confidence, and Saints have abounded in tender caresses. Isaac and Rebecca, the type of chaste married life, indulged in such caresses, as to convince Abimelech that they must be husband and wife. The great S. Louis, strict as lie was to himself, was so tender towards his wife, that some were ready to blame him for it; although in truth he rather deserved praise for subjecting his lofty, martial mind to the little details of conjugal love. Such minor matters will not

Before giving birth to S. Augustine, S. Monica offered him repeatedly to God's Glory, as he himself tells us; and it is a good lesson for Christian women how to offer the fruit of their womb to God, Who accepts the free oblations of loving hearts, and promotes the desires of such faithful mothers: witness Samuel, S. Thomas Aquinas, S. Andrea di Fiesole, and others. ¹ S. Bernard's mother, worthy of such a son, was wont to take her new-born babes in her arms to offer them to Jesus Christ, thenceforward loving them with a reverential love, as a sacred deposit from God; and so entirely was her offering accepted, that all her seven children became Saints. ² And when children begin to use their reason, fathers and mothers should take great pains to fill their hearts with the fear of God. This the good Queen Blanche did most earnestly by S. Louis, her son: witness her oft-repeated words, " My son, I would sooner see you die than guilty of a mortal sin;" words which sank so deeply into the saintly monarch's heart, that he himself said there was no day on which they did not recur to his mind, and strengthen him in treading God's ways.

We call races and generations Houses; and the Hebrews were wont to speak of the birth of children as "the building up of the house;" as it is written of the Jewish midwives in Egypt, that the Lord " made them houses;" ¹ whereby we learn that a good house is not reared so much by the accumulation of worldly goods, as by the bringing up of children in the ways of holiness and of God; and to this end no labour or trouble must be spared, for children are the crown of their parents. ² Thus it was that S. Monica stedfastly withstood S. Augustine's evil propensities, and, following him across sea and land, he became more truly the child of her tears in the conversion of his soul, than the son of her body in his natural birth.

S. Paul assigns the charge of the household to the woman; and consequently some hold that the devotion of the family depends more upon the wife than the husband, who is more frequently absent, and has less influence in the house. Certainly King Solomon, in the Book of Proverbs, refers all household prosperity to the care and industry of that virtuous woman whom he describes. ³

We read in Genesis that Isaac " entreated the Lord for his wife, because she was barren;" ⁴

Moreover, each should have such forbearance towards the other, that they never grow angry, or fall into discussion and argument. The bee will not dwell in a spot where there is much loud

S. Gregory Nazianzen says that in his time married people were wont to celebrate the anniversary of their wedding, and it is a custom I should greatly approve, provided it were not a merely secular celebration; but if husbands and wives would go on that day to Confession and Communion, and commend their married life specially to God, renewing their resolution to promote mutual good by increased love and faithfulness, and thus take breath, so to say, and gather new vigour from the Lord to go on stedfastly in their vocation.

THE marriage bed should be undefiled, as the Apostle tells us, ¹ i.e. pure, as it was when it was first instituted in the earthly Paradise, wherein no unruly desires or impure thought might enter. All that is merely earthly must be treated

Let every one, then, use this world according to his vocation, but so as not to entangle himself with its love, that he may be as free and ready to serve God as though he used it not. S. Augustine says that it is the great fault of men to want to enjoy things which they are only meant to use, and to use those which they are only meant to enjoy. We ought to enjoy spiritual things, and only use those which are material; but when we turn the use of these latter into enjoyment, the reasonable soul becomes degraded to a mere brutish level.

SAINT PAUL teaches us all in the person of S. Timothy when he says, " Honour

1. That the widow be one not in body only, but in heart also; that is to say, that she be fixed in an unalterable resolution to continue in her widowhood Those widows who are but waiting the opportunity of marrying again are only widowed in externals, while in will they have already laid aside their loneliness. If the " widow indeed" chooses to confirm her widowhood by offering herself by a vow to God, she will adorn that widowhood, and make her resolution doubly sure, for the remembrance that she cannot break her vow without danger of forfeiting Paradise, will make her so watchful over herself, that a great barrier will be raised against all kind of temptation that may assail her. S. Augustine strongly recommends Christian widows to take this vow, and the learned Origen goes yet further, for he advises married women to take a vow of chastity in the event of losing their husbands, so that amid the joys of married life they may yet have a share in the merits of a chaste widowhood. Vows render the actions performed under their shelter more acceptable to God, strengthen us to perform good works, and help us to devote to Him not merely those good works which are, so to say,

2. Further, all such renunciation of second marriage must be done with a single heart, in order to fix the affections more entirely on God, and to seek a more complete union with Him. For if the w'idow retains her widowhood merely to enrich her children, or for any other worldly motive, she may receive the praise of men, but not that of God, inasmuch as nothing is worthy of His Approbation save that which is done for His Sake. Moreover, she who would be a widow indeed must be voluntarily cut off from all worldly delights. " She that liveth in

" The time of retrenchment is come, the voice of the turtle is heard in our land." ² Retrenchment of worldly superfluity is required of w'hosoever would lead a devout life, but above all, it is needful for the widow indeed, who mourns the loss of her husband like a true turtle-dove. When Naomi returned from Moab to Bethlehem, those that had known her in her earlier and brighter days were moved, and said, " Is this Naomi? And she said unto them, Call me not Naomi (which means beautiful and agreeable), call me Mara, for the Almighty hath dealt very

² Cant. ii. 12. in the Vulgate, " Tempus putationis advenit; vox turturis audita est in terra nostra ."

The lamp which is fed with aromatic oil sends forth a yet sweeter odour when it is extinguished; and so those women whose married love was true and pure, give out a stronger perfume of virtue and chastity when their light (that is, their husband) is extinguished by death. Love for a husband while living is a common matter enough among women, but to love him so deeply as to refuse to take another after his death, is a kind of love peculiar to her who is a widow indeed. Hope in God, while resting on a husband, is not so rare, but to hope in Him, when left alone and desolate, is a very gracious and worthy thing. And thus it is that widowhood becomes a test of the perfection of the virtues displayed by a woman in her married life.

The widow who has children requiring her care and guidance, above all in what pertains to their souls and the shaping of their lives, cannot and ought not on any wise to forsake them. S. Paul teaches this emphatically, and says that those who "provide not for their own,

Prayer should be the widow's chief occupation: she has no love left save for God,--she should scarce have ought to say to any save God; and as iron, which is restrained from yielding to the attraction of the magnet when a diamond is near, darts instantly towards it so soon as the diamond is removed, so the widow's heart, which could not rise up wholly to God, or simply follow the leadings of His Heavenly Love during her husband's life, finds itself set

A devout widow should chiefly seek to cultivate the graces of perfect modesty, renouncing all honours, rank, title, society, and the like vanities; she should be diligent in ministering to the poor and sick, comforting the afflicted, leading the young to a life of devotion, studying herself to be a perfect model of virtue to younger women. Necessity and simplicity should be the adornment of her garb, humility and charity of her actions, simplicity and kindliness of her words, modesty and purity of her eyes,--Jesus Christ Crucified the only Love of her heart.

Briefly, the true widow abides in the Church as a little March violet, ² shedding forth an exquisite sweetness through the perfume of her

² " Quarn gloriosa enirn Ecclesia, et quanta virtutum multitudine, quasi florum varietate ! Habet hortus ille Dominicus non solum rosas martyrum, sed et lilia virginum, et conjugatorum hederas, violasque viduarum Prorsus, Dilectissimi, nullum genus hominum de sua vocatione desperet: pro omnibus passus est Christus."-- S. Aug. Serm. ccciv., In Laurent. Mart. iii. cap. 1-3.

"How glorious is the Church, how countless her graces, varied as the flowers of earth in beauty ! This garden of the Lord bears not only the martyr's rose, but the virgin's lily, the ivy wreath of wedded love, and the violet of widowhood. Therefore, beloved, let none despair of his calling, since Christ suffered for all."

Much more could I say on this subject, but suffice it to bid her who seeks to be a widow indeed, read S. Jerome's striking Letters to Salvia, and the other noble ladies who rejoiced in being the spiritual children of such a Father. Nothing can be said more, unless it be to warn the widow indeed not to condemn or even censure those who do resume the married life, for there are cases in which God orders it thus to His Own greater Glory. We must ever bear in mind the ancient teaching, that in Heaven virgins, wives, and widows will know no difference, save that which their true hearts' humility assigns them.

¹ I Cor. vii. 40. " Beatior autem erit si sic permanserit." -- Vulgate.

O YE virgins, I have but a word to say to you. If you look to married life in this life, guard your first love jealously for your husband. It seems to me a miserable fraud to give a husband a worn-out heart, whose love has been frittered away and despoiled of its first bloom instead of a true, whole-hearted love. But if you are happily called to be the chaste and holy bride of spiritual nuptials, and purpose to live a life of virginity, then in Christ's Name I bid you keep all your purest, most sensitive love for your Heavenly Bridegroom, Who, being Very Purity Himself, has a special love for purity; Him to Whom the first-fruits of all good things are due, above all those of love.

S. Jerome's Epistles will supply you with the needful counsels; and inasmuch as your state of life requires obedience, seek out a guide under whose direction you may wholly dedicate yourself, body and soul, to His Divine Majesty.