“You have need of patience, that, after you have done the Will of God, you might receive the promise,” says Saint Paul; 11 and the Savior said, “In your patience you possess your souls.” 12 The greatest happiness of any one is “to possess his soul;” and the more perfect our patience, the more fully we do so possess our souls. Call often to mind that our Savior redeemed us by bearing and suffering, and in like manner we must seek our own salvation amid sufferings and afflictions; bearing insults, contradictions and troubles with all the gentleness we can possibly command. Do not limit your patience to this or that kind of trial, but extend it universally to whatever God may send, or allow to befall you. Some people will only bear patiently with trials which carry their own salve of dignity,—such as being wounded in battle, becoming a prisoner of war, being ill-used for the sake of their religion, being impoverished by some strife out of which they came triumphant. Now these persons do not love tribulation, but only the honor which attends it. A really patient servant of God is as ready to bear inglorious troubles as those which are honorable. A brave man can easily bear with contempt, slander and false accusation from an evil world; but to bear such injustice at the hands of good men, of friends and relations, is a great test of patience. I have a greater respect for the gentleness with which the great S. Charles Borromeo long endured the public reproaches which a celebrated preacher of a reformed Order used to pour out upon him, than for all the other attacks he bore with. For, just as the sting of a bee hurts far more than that of a fly, so the injuries or contradictions we endure from good people are much harder to bear than any others. But it is a thing which very often happens, and sometimes two worthy men, who are both highly well-intentioned after their own fashion, annoy and even persecute one another grievously.

Be patient, not only with respect to the main trials which beset you, but also under the accidental and accessory annoyances which arise out of them. We often find people who imagine themselves ready to accept a trial in itself who are impatient of its consequences. We hear one man say, “I should not mind poverty, were it not that I am unable to bring up my children and receive my friends as handsomely as I desire.” And another says, “I should not mind, were it not that the world will suppose it is my own fault;” while another would patiently bear to be the subject of slander provided nobody believed it. Others, again, accept one side of a trouble but fret against the rest—as, for instance, believing themselves to be patient under sickness, only fretting against their inability to obtain the best advice, or at the inconvenience they are to their friends. But, dear child, be sure that we must patiently accept, not sickness only, but such sickness as God chooses to send, in the place, among the people, and subject to the circumstances which He ordains;—and so with all other troubles. If any trouble comes upon you, use the remedies with which God supplies you. Not to do this is to tempt Him; but having done so, wait whatever result He wills with perfect resignation. If He pleases to let the evil be remedied, thank Him humbly; but if it be His will that the evil grow greater than the remedies, patiently bless His Holy Name.

Follow Saint Gregory’s advice: When you are justly blamed for some fault you have committed, humble yourself deeply, and confess that you deserve the blame. If the accusation be false, defend yourself quietly, denying the fact; this is but due respect for truth and your neighbor’s edification. But if after you have made your true and legitimate defense you are still accused, do not be troubled, and do not try to press your defense—you have had due respect for truth, have the same now for humility. By acting thus you will not infringe either a due care for your good name, or the affection you are bound to entertain for peace, humility and gentleness of heart.

Complain as little as possible of your wrongs, for as a general rule you may be sure that complaining is sin; 13 the rather that self-love always magnifies our injuries: above all, do not complain to people who are easily angered and excited. If it is needful to complain to some one, either as seeking a remedy for your injury, or in order to soothe your mind, let it be to some calm, gentle spirit, greatly filled with the Love of God; for otherwise, instead of relieving your heart, your confidants will only provoke it to still greater disturbance; instead of taking out the thorn which pricks you, they will drive it further into your foot.

Some people when they are ill, or in trouble, or injured by any one, restrain their complaints, because they think (and that rightly) that to murmur betokens great weakness or a narrow mind; but nevertheless, they exceedingly desire and maneuver to make others pity them, desiring to be considered as suffering with patience and courage. Now this is a kind of patience certainly, but it is a spurious patience, which in reality is neither more nor less than a very refined, very subtle form of ambition and vanity. To them we may apply the Apostle’s words, “He hath whereof to glory, but not before God.” 14 A really patient man neither complains nor seeks to be pitied; he will speak simply and truly of his trouble, without exaggerating its weight or bemoaning himself; if others pity him, he will accept their compassion patiently, unless they pity him for some ill he is not enduring, in which case he will say so with meekness, and abide in patience and truthfulness, combating his grief and not complaining of it.

As to the trials which you will encounter in devotion (and they are certain to arise), bear in mind our dear Lord’s words: “A woman, when she is in travail, hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a child is born into the world.” 15 You, too, have conceived in your soul the most gracious of children, even Jesus Christ, and before He can be brought forth you must inevitably travail with pain; but be of good cheer, for when these pangs are over, you will possess an abiding joy, having brought such a man into the world. And He will be really born for you, when He is perfected in your heart by love, and in your actions by imitating His life.

When you are sick, offer all your pains and weakness to our Dear Lord, and ask Him to unite them to the sufferings which He bore for you. Obey your physician, and take all medicines, remedies and nourishment, for the Love of God, remembering the vinegar and gall He tasted for love of us; desire your recovery that you may serve Him; do not shrink from languor and weakness out of obedience to Him, and be ready to die if He wills it, to His Glory, and that you may enter into His Presence.

Bear in mind that the bee while making its honey lives upon a bitter food: and in like manner we can never make acts of gentleness and patience, or gather the honey of the truest virtues, better than while eating the bread of bitterness, and enduring hardness. And just as the best honey is that made from thyme, a small and bitter herb, so that virtue which is practised amid bitterness and lowly sorrow is the best of all virtues.

Gaze often inwardly upon Jesus Christ crucified, naked, blasphemed, falsely accused, forsaken, overwhelmed with every possible grief and sorrow, and remember that none of your sufferings can ever be compared to His, either in kind or degree, and that you can never suffer anything for Him worthy to be weighed against what He has borne for you.

Consider the pains which martyrs have endured, and think how even now many people are bearing afflictions beyond all measure greater than yours, and say, “Of a truth my trouble is comfort, my torments are but roses as compared to those whose life is a continual death, without solace, or aid or consolation, borne down with a weight of grief tenfold greater than mine.”

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SAINT AUGUSTINE says very admirably, that beginners in devotion are wont to commit certain faults which, while they are blameable according to the strict laws of perfection, are yet praiseworthy by reason of the promise they hold forth of a future excellent goodness, to which they actually tend. For instance, that common shrinking fear which gives rise to an excessive scrupulosity in the souls of some who are but just set free from a course of sin, is commendable at that early stage, and is the almost certain forerunner of future purity of conscience. But this same fear would be blameable in those who are farther advanced, because love should reign in their hearts, and love is sure to drive away all such servile fear by degrees.

In his early days, Saint Bernard was very severe and harsh towards those whom he directed, telling them, to begin with, that they must put aside the body, and come to him with their minds only. In confession, he treated all faults, however small, with extreme severity, and his poor apprentices in the study of perfection were so urged onwards, that by dint of pressing he kept them back, for they lost heart and breath when they found themselves thus driven up so steep and high an ascent. Therein, my daughter, you can see that, although it was his ardent zeal for the most perfect purity which led that great Saint so to act, and although such zeal is a great virtue, still it was a virtue which required checking. And so God Himself checked it in a vision, by which He filled S. Bernard with so gentle, tender, and loving a spirit, that he was altogether changed, blaming himself heavily for having been so strict and so severe, and becoming so kindly and indulgent, that he made himself all things to all men in order to win all. S. Jerome tells us that his beloved daughter, S. Paula, was not only extreme, but obstinate in practicing bodily mortifications, and refusing to yield to the advice given her upon that head by her Bishop, S. Epiphanius; and furthermore, she gave way so excessively to her grief at the death of those she loved as to peril her own life. Whereupon S. Jerome says: “It will be said that I am accusing this saintly woman rather than praising her, but I affirm before Jesus, Whom she served, and Whom I seek to serve, that I am not saying what is untrue on one side or the other, but simply describing her as one Christian another; that is to say, I am writing her history, not her panegyric, and her faults are the virtues of others.” He means to say that the defects and faults of S. Paula would have been looked upon as virtues in a less perfect soul; and indeed there are actions which we must count as imperfections in the perfect, which yet would be highly esteemed in the imperfect. When at the end of a sickness the invalid’s legs swell, it is a good sign, indicating that natural strength is returning, and throwing off foul humors; but it would be a bad sign in one not avowedly sick, as showing that nature was too feeble to disperse or absorb those humors.

So, my child, we must think well of those whom we see practicing virtues, although imperfectly, since the Saints have done the like; but as to ourselves we must give heed to practice them, not only diligently, but discreetly, and to this end we shall do well strictly to follow the Wise Man’s counsel, and not trust in our own wisdom, but lean on those whom God has given as our guides. And here I must say a few words concerning certain things which some reckon as virtues, although they are nothing of the sort—I mean ecstasies, trances, rhapsodies, extraordinary transformations, and the like, which are dwelt on in some books, and which promise to raise the soul to a purely intellectual contemplation, an altogether supernatural mental altitude, and a life of pre-eminent excellence. But I would have you see, my child, that these perfections are not virtues, they are rather rewards which God gives to virtues, or perhaps, more correctly speaking, tokens of the joys of everlasting life, occasionally granted to men in order to kindle in them a desire for the fullness of joy which is only to be found in Paradise. But we must not aspire to such graces, which are now necessary to us in order to love and serve God, our only lawful ambition. Indeed, for the most part, these graces are not to be acquired by labor or industry, and that because they are rather passions than actions, which we may receive, but cannot create.

Moreover, our business only is to become good, devout people, pious men and women; and all our efforts must be to that end. If it should please God further to endow us with angelic perfection, we should then be prepared to become good angels; but meanwhile let us practice, in all simplicity, humility and devotion, those lowly virtues to the attainment of which our Lord has 135 bidden us labor,—I mean patience, cheerfulness, self-mortification, humility, obedience, poverty, chastity, kindness to our neighbor, forbearance towards his failings, diligence, and a holy fervor. Let us willingly resign the higher eminences to lofty souls. We are not worthy to take so high a rank in God’s service; let us be content to be as scullions, porters, insignificant attendants in His household, leaving it to Him if He should hereafter see fit to call us to His own council chamber. Of a truth, my child, the King of Glory does not reward His servants according to the dignity of their office, but according to the humility and love with which they have exercised it. While Saul was seeking his father’s asses, he found the kingdom of Israel: Rebecca watering Abraham’s camels, became his son’s wife: Ruth gleaning after Boaz’ reapers, and lying down at his feet, was raised up to become his bride. Those who pretend to such great and extraordinary graces are very liable to delusions and mistakes, so that sometimes it turns out that people who aspire to be angels are not ordinarily good men, and that their goodness lies more in high-flown words than in heart and deed. But we must beware of despising or presumptuously condemning anything. Only, while thanking God for the pre-eminence of others, let us abide contentedly in our own lower but safer path,—a path of less distinction, but more suitable to our lowliness, resting satisfied that if we walk steadily and faithfully therein, God will lift us up to greater things.

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THE queen bee never takes wing without being surrounded by all her Subjects; even so Love never enters the heart but it is sure to bring all other virtues in its train; marshaling and employing them as a captain his soldiers; yet, nevertheless, Love does not set them all to work suddenly, or equally, at all times and everywhere. The righteous man is “like a tree planted by the water side, that will bring forth his fruit in due season;” inasmuch as Love, watering and refreshing the soul, causes it to bring forth good works, each in season as required. There is an old proverb to the effect that the sweetest music is unwelcome at a time of mourning; and certain persons have made a great mistake when, seeking to cultivate some special virtue, they attempt to obtrude it on all occasions, like the ancient philosophers we read of, who were always laughing or weeping.

Worse still if they take upon themselves to censure those who do not make a continual study of this their pet virtue. S. Paul tells us to “rejoice with them that do rejoice, and weep with them that weep;” and Charity is patient, kind, liberal, prudent, indulgent. At the same time, there are virtues of universal account, which must not only be called into occasional action, but ought to spread their influence over everything. We do not very often come across opportunities for exercising strength, magnanimity, or magnificence; but gentleness, temperance, modesty, and humility, are graces which ought to color everything we do. There may be virtues of a more exalted mold, but at all events these are the most continually called for in daily life. Sugar is better than salt, but we use salt more generally and oftener.

Consequently, it is well to have a good and ready stock in hand of those general virtues of which we stand in so perpetual a need. In practicing any virtue, it is well to choose that which is most according to our duty, rather than most according to our taste. It was Saint Paula’s liking to practice bodily mortifications with a view to the keener enjoyment of spiritual sweetness, but obedience to her superiors was a higher duty; and therefore Saint Jerome acknowledges that she was wrong in practicing excessive abstinence contrary to the advice of her Bishop. And the Apostles, whose mission it was to preach the Gospel, and feed souls with the Bread of Life, judged well that it was not right for them to hinder this holy work in order to minister to the material wants of the poor, weighty as that work was also.

Every calling stands in special need of some special virtue; those required of a prelate, a prince, or a soldier, are quite different; so are those beseeming a wife or a widow, and although all should possess every virtue, yet all are not called upon to exercise them equally, but each should cultivate chiefly those which are important to the manner of life to which he is called. Among such virtues as have no special adaptation to our own calling, choose the most excellent, not the most showy. A comet generally looks larger than the stars, and fills the eye more; but all the while comets are not nearly so important as the stars, and only seem so large to us because they are nearer to us than stars, and are of a grosser kind. So there are certain virtues which touch us very sensibly and are very material, so to say, and therefore ordinary people give them the preference.

Thus the common run of men ordinarily value temporal almsgiving more than spiritual; and think more of fasting, exterior discipline and bodily mortification than of meekness, cheerfulness, modesty, and other interior mortifications, which nevertheless are far better. Do you then, my daughter, choose the best virtues, not those which are most highly esteemed; the most excellent, not the most visible; the truest, not the most conspicuous. It is well for everybody to select some special virtue at which to aim, not as neglecting any others, but as an object and pursuit to the mind. Saint John, Bishop of Alexandria, saw a vision of a lovely maiden, brighter than the sun, in shining garments, and wearing an olive crown, who said to him, “I am the King’s eldest daughter, and if thou wilt have me for thy friend, I will bring thee to see His Face.” Then he knew that it was pity for the poor which God thus commended to him, and from that time he gave himself so heartily to practice it, that he is universally known as Saint John the Almoner. Eulogius Alexandrinus desired to devote himself wholly to God, but he had not courage either to adopt the solitary life, or to put himself under obedience, and therefore he took a miserable beggar, seething in dirt and leprosy, to live with him; and to do this more thoroughly, he vowed to honor and serve him as a servant does his lord and master. After a while, both feeling greatly tempted to part company, they referred to the great Saint Anthony, who said, “Beware of separating, my sons, for you are both near your end, and if the Angel find you not together, you will be in danger of losing your crowns.”

Saint Louis counted it a privilege to visit the hospitals, where he used to tend the sick with his own royal hands. Saint Francis loved poverty above all things, and called her his lady-love. Saint Dominic gave himself up to preaching, whence his Order takes its name. Saint Gregory the Great specially delighted to receive pilgrims after the manner of faithful Abraham, and like him entertained the King of Glory under a pilgrim’s garb. Tobit devoted himself to the charitable work of burying the dead. Saint Elizabeth, albeit a mighty princess, loved above all things to humble herself. When Saint Catherine of Genoa became a widow, she gave herself up to work in an hospital. Cassian relates how a certain devout maiden once besought Saint Athanasius to help her in cultivating the grace of patience; and he gave her a poor widow as companion, who was cross, irritable, and altogether intolerable, and whose perpetual fretfulness gave the pious lady abundant opportunity of practicing gentleness and patience.

And so some of God’s servants devote themselves to nursing the sick, helping the poor, teaching little children in the faith, reclaiming the fallen, building churches, and adorning the altar, making peace among men. Therein they resemble embroidresses who work all manner of silks, gold and silver on various grounds, so producing beautiful flowers. Just so the pious souls who undertake some special devout practice use it as the ground of their spiritual embroidery, and frame all manner of other graces upon it, ordering their actions and affections better by means of this their chief thread which runs through all. “Upon Thy Right Hand did stand the Queen in a vesture of gold wrought about with divers colors.”

When we are beset by any particular vice, it is well as far as possible to make the opposite virtue our special aim, and turn everything to that account; so doing, we shall overcome our enemy, and meanwhile make progress in all virtue. Thus, if I am beset with pride or anger, I must above all else strive to cultivate humility and gentleness, and I must turn all my religious exercises,—prayer, sacraments, prudence, constancy, moderation, to the same object. The wild boar sharpens its tusks by grinding them against its other teeth, which by the same process are sharpened and pointed; and so when a good man endeavors to perfect himself in some virtue which he is conscious of specially needing, he ought to give it edge and point by the aid of other virtues, which will themselves be confirmed and strengthened as he uses them with that object.

It was so with Job, who, while specially exercising the virtue of patience amid the numberless temptations which beset him, was confirmed in all manner of holiness and godly virtues. And Saint Gregory Nazianzen says, that sometimes a person has attained the height of goodness by one single act of virtue, performed with the greatest perfection; instancing Rahab as an example, who, having practiced the virtue of hospitality very excellently, reached a high point of glory. Of course, any such action must needs be performed with a very exceeding degree of fervor and charity.

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BEGIN your preparation over-night, by sundry aspirations and loving ejaculations. Go to bed somewhat earlier than usual, so that you may get up earlier the next morning; and if you should wake during the night, fill your heart and lips at once with sacred words wherewith to make your soul ready to receive the Bridegroom, Who watches while you sleep, and Who intends to give you countless gifts and graces, if you on your part are prepared to accept them. In the morning rise with joyful expectation of the Blessing you hope for, and (having made your Confession) go with the fullest trust, but at the same time with the fullest humility, to receive that Heavenly Food which will sustain your immortal life. And after having said the sacred words, “Lord, I am not worthy,” do not make any further movement whatever, either in prayer or otherwise, but gently opening your mouth, in the fullness of faith, hope, and love, receive Him in Whom, by Whom, and through Whom, you believe, hope, and love.

O my child, bethink you that just as the bee, having gathered heaven’s dew and earth’s sweetest juices from amid the flowers, carries it to her hive; so the Priest, having taken the Saviour, God’s Own Son, Who came down from Heaven, the Son of Mary, Who sprang up as earth’s choicest flower, from the Altar, feeds you with that Bread of Sweetness and of all delight. When you have received it, kindle your heart to adore the King of our Salvation, tell Him of all your own personal matters, and realize that He is within you, seeking your best happiness. In short, give Him the very best reception you possibly can, and act so that in all you do it may be evident that God is with you. When you cannot have the blessing of actual Communion, at least communicate in heart and mind, uniting yourself by ardent desire to the Life-giving Body of the Saviour.

Your main intention in Communion should be to grow, strengthen, and abound in the Love of God; for Love’s Sake receive that which Love Alone gives you. Of a truth there is no more loving or tender aspect in which to gaze upon the Savior than this act, in which He, so to say, annihilates Himself, and gives Himself to us as food, in order to fill our souls, and to unite Himself more closely to the heart and flesh of His faithful ones. If men of the world ask why you communicate so often, tell them that it is that you may learn to love God; that you may be cleansed from imperfections, set free from trouble, comforted in affliction, strengthened in weakness. Tell them that there are two manner of men who need frequent Communion—those who are perfect, since being ready they were much to blame did they not come to the Source and Fountain of all perfection; and the imperfect, that they may learn how to become perfect; the strong, lest they become weak, and the weak, that they may become strong; the sick that they may be healed, and the sound lest they sicken.

Tell them that you, imperfect, weak and ailing, need frequently to communicate with your Perfection, your Strength, your Physician. Tell them that those who are but little engaged in worldly affairs should communicate often, because they have leisure; and those who are heavily pressed with business, because they stand so much in need of help; and he who is hard worked needs frequent and substantial food. Tell them that you receive the Blessed Sacrament that you may learn to receive it better; one rarely does that well which one seldom does. Therefore, my child, communicate frequently,—as often as you can, subject to the advice of your spiritual Father. Our mountain hares turn white in winter, because they live in, and feed upon, the snow, and by dint of adoring and feeding upon Beauty, Goodness, and Purity itself in this most Divine Sacrament you too will become lovely, holy, pure.

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IT is said that Mithridates, King of Pontus, who invented the poison called after him, mithridate, so thoroughly impregnated his system with it, that when eventually he tried to poison himself to avoid becoming the Romans’ slave, he never could succeed. The Saviour instituted the most holy Sacrament of the Eucharist, really containing His Body and His Blood, in order that they who eat it might live forever. And therefore whosoever receives it frequently and devoutly, so strengthens the health and life of his soul, that it is hardly possible for him to be poisoned by any evil desires. We cannot be fed by that Living Flesh and hold to the affections of death; and just as our first parents could not die in Paradise, because of the Tree of Life which God had placed therein, so this Sacrament of Life makes spiritual death impossible. The most fragile, easily spoilt fruits, such as cherries, apricots, and strawberries, can be kept all the year by being preserved in sugar or honey; so what wonder if our hearts, frail and weakly as they are, are kept from the corruption of sin when they are preserved in the sweetness (“sweeter than honey and the honeycomb”) of the Incorruptible Body and Blood of the Son of God. O my daughter, those Christians who are lost will indeed have no answer to give when the Just Judge sets before them that they have voluntarily died the spiritual death, since it was so easy for them to have preserved life and health, by eating His Body which He gave them for that very end. “Miserable men!” He will say, “wherefore would ye die, with the Bread of Life itself in your hands?”

As to daily Communion, I neither commend nor condemn it; but with respect to communicating every Sunday, I counsel and exhort every one to do so, providing the mind has no attachment to sin. So says S. Augustine, and with him I neither find fault nor unconditionally commend daily Communion, leaving that matter to the discretion of every person’s own spiritual Guide; as the requisite dispositions for such frequent Communion are too delicate for one to advise it indiscriminately. On the other hand, these very special dispositions may be found in sundry devout souls, and therefore it would not be well to discourage everybody. It is a subject which must be dealt with according to each individual mind; it were imprudent to advise such frequent Communion to all, while, on the other hand, it would be presumptuous to blame anyone for it, especially if he therein follows the advice of some wise director. Saint Catherine of Sienna, when blamed for her frequent Communions, under the plea that Saint Augustine neither commended nor condemned daily Communion, replied gently, “Well, then, since Saint Augustine does not condemn it, neither, I pray you, do you condemn it, and I shall be content.” But Saint Augustine earnestly exhorts all to communicate every Sunday. And as I presume, my daughter, that you have no attachment either to mortal or venial sins, you are in the condition which Saint Augustine requires; and if your spiritual Father approves, you may profitably communicate more frequently.

Nevertheless, there are various hindrances which may arise, not so much from yourself, as from those among whom you live, which may lead a wise director to tell you not to communicate so often. For instance, if you are in a position of subjection, and those whom you are bound to obey should be so ignorant or so prejudiced, as to be uneasy at your frequent Communions, all things considered, it may be well to show consideration for their weakness, and to make your Communion fortnightly; only, of course, where there is no possible way of overcoming the difficulty otherwise. But one cannot give any general rule on such a point, each person must follow the advice of their own spiritual Guide; only this much I will say, that monthly Communions are the very fewest which any one seeking to serve God devoutly can make. If you are discreet, neither father nor mother, husband nor wife, will ever hinder you from communicating frequently, and that because on the day of your Communion you will give good heed always to be more than usually gentle and amiable towards them, doing all you can to please them, so that they are not likely to prevent your doing a thing which in nowise inconveniences themselves, unless they were most particularly unreasonable and perverse, in which case, as I have said, your Director might advise you to yield. There is nothing in the married life to hinder frequent Communion.

Most certainly the Christians of the Primitive Church communicated daily, whether married or single. Neither is any malady a necessary impediment, except, indeed, anything producing constant sickness. Those who communicate weekly must be free from mortal sin, and also from any attachment to venial sin, and they should feel a great desire for Communion; but for daily Communion people should furthermore have conquered most of their inclinations to evil, and no one should practice it without the advice of their spiritual Guide.

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