The great imperfection of most of us proceeds from want of reflection, but, on the other hand, there are many who think overmuch, who fall into the mistake of too close self-inspection, and who are perpetually fretting over their failings and weaknesses.

Blessed Francis writes again on the subject: "It is quite certain that as long as we are imprisoned in this heavy and corruptible body there will always be something wanting in us. I do not know whether I have already told you that we must have patience with every one; and, first of all, with ourselves. For since we have learnt to distinguish between the old Adam and the new, between the outward man and the inward, we are really more troublesome to ourselves than any of our neighbours."

UPON THE PURGATIVE WAY.

Of the three ways leading to perfection the first is called the purgative, and consists in the purifying of the soul; from which, as from a piece of waste ground, we must take away the brambles and thorns of sin before planting there trees which shall bear good fruit. This purgation has, however, two different stages; that which precedes the justification of the soul, and that which follows it. This latter may again be subdivided into two parts. There is not only the freeing of the soul from sin, whether mortal or venial, but there is also its purgation from any inclination or attachment to either the one or the other.

It is not enough to be purged from deadly sin; we must labour incessantly to rid ourselves of any love, however slight, of the sin from which we have been cleansed, otherwise we shall be only too likely to fall back into it again. It is the same as regards venial sins. Our Blessed Father speaks of this purgative way in his Philothea as follows:

"We can never be wholly pure from venial sins, at least, never for any continuous length of time, but we can and may get rid of any sort of affection for these lesser faults. a.s.suredly it is one thing to tell falsehoods once or twice, lightly and thoughtlessly, and in matters of small importance; and another to take delight in lying and to cling fondly to this sort of sin."[1]

Besides venial sins, there are certain natural propensities and inclinations which are called imperfections, since they tend towards evil, and, if unchecked, lead to excesses of various kinds. They are not, properly speaking, sins, either mortal or venial; nevertheless they are true failings and defects of which we must endeavour to correct ourselves, inasmuch as they are displeasing both to G.o.d and man. Such are propensities to anger, grief, joy, excessive laughter, flattery, favouritism, self-pity, suspicion, over-eagerness, precipitancy, and vain affections. We must strive to rid ourselves of those defects which, like weeds, spring up without being sown in the soil of our corrupt nature, and incline us to evil from our birth.

The means of getting rid of all these evils, whether mortal sins, venial ones, imperfections, or attachment to any or all of these, you will find most clearly set forth by our Blessed Father in the same book.[2]

I once asked him what was the true difference between venial sin and imperfection, and I will try to recall his teaching on the subject that I may impart it to you. Every venial sin is an imperfection, but every imperfection is not a venial sin. In sin there is always malice, and malice is in the will, hence the maxim that nothing involuntary is sin; and according to the degree of this malice, whether great or small, and according to the matter on which it is exercised, the sin is either mortal or venial.

You ask me if imperfections are matters sufficient for confession, as well as venial sin. Our Blessed Father considered that it was well to accuse ourselves of them in order to learn from the confessor how to correct ourselves of and get rid of them. He did not, however, think them sufficient matter for the Sacrament, and for this reason when his penitents only told him of imperfections he would make them add some venial sin committed in the past, so as to furnish sufficient matter for absolution, I say sufficient, but not absolutely necessary matter, for it is only mortal sin that has these two qualities.

[Footnote 1: Part i. chap. 22.]

[Footnote 2: Part i. chaps. 6, 7, 22, 23, 24.]

UPON VENIAL SIN.

He compares venial sin to the diamond which was thought by its presence to prevent the loadstone from attracting iron. A soul attached to venial sin is r.e.t.a.r.ded in its progress in the path of justice, but when the hindrance is removed G.o.d dilates the heart and makes it to run in the way of His commandments.

You ask me if a great number of venial sins can ever make up a mortal one, and consequently cause us to lose the grace of G.o.d.

No, indeed! Not all the venial sins which ever existed could make one mortal sin: but nevertheless, not many venial sins are needed to dispose us to commit a mortal one, as it is written that _he that contemneth small things shall fall by little and little,[1] and that he who loves danger shall perish in it_.[2]

For, according to the maxim of St. Bernard, received by all spiritual writers, not to advance in the way of G.o.d is to fall back, not to sow with Him is to scatter, not to gather up is to lose, not to build is to pull down, not to be for G.o.d is to be against Him, not to reap with Him is to lay waste. Now to commit a venial sin is essentially a not working with G.o.d, though it may not be a positive working against Him.

"Charity," says our Blessed Father, "being an active quality cannot be long without either acting or dying: it is, say the early Fathers, symbolized by Rachel. _Give me children_, she said to her husband, _otherwise I shall die_.[3] Thus charity urges the heart which she has espoused to make her fertile in good works; otherwise she will perish."

Venial sin, especially when the soul clings to it, makes us run the risk of losing charity, because it exposes us to the danger of committing mortal sin, by which alone charity is driven forth and banished from the soul. On this subject our Blessed Father, in the chapter from which we have already quoted, speaks as follows: "Neither venial sin, nor even the affection to it, is contrary to the essential resolution of charity, which is to prefer G.o.d before all things; because by this sin we love something outside reason but not against reason. We make too much and more than is fit of creatures, yet we do not positively prefer them before the Creator. We occupy ourselves more than we ought in earthly things; yet we do not, for all that, forsake heavenly things.

"In fine, venial sin impedes us in the way of charity, but does not put us out of it, and, therefore, venial sin, not being contrary to charity, never destroys charity either wholly or partially."

Further on he says: "However, venial sin is sin, and consequently it troubles charity, not as a thing that is contrary to charity itself, but as being contrary to its operations and progress and even to its intention.

For, as this intention is that we should direct all our actions to G.o.d, it is violated by venial sin, which is the referring of an action to something outside of G.o.d and of the divine will."

[Footnote 1: Eccle. iii. 27.]

[Footnote 2: Id. iii. 27.]

[Footnote 3: _The Love of G.o.d_. Book iv. chap. 2.]

UPON COMPLICITY IN THE SINS OF ANOTHER.

There are some scrupulous minds which are perplexed by everything and frightened at shadows. In conversation, and in mixing with others, a faulty word which they may hear or a reprehensible action they may witness, however much they may in their secret hearts detest it, is at once charged upon their own conscience as a partaking in the sins of others.

They are also troubled with doubts, and are uncertain whether it is their duty or not to denounce the faults of their neighbour, to express their own disapproval, and to rebuke the offender. To a soul perplexed on this subject our Blessed Father gives the following wholesome advice: "As regards conversation, my dear daughter, do not worry about anything said or done by others. If good, you can praise G.o.d for it, if evil, it will furnish you with an opportunity of serving G.o.d by turning away your thoughts from it, showing neither surprise nor irritation, since you are not a person of sufficient importance to be able to put a stop to bad or idle talk. Indeed, any attempt on your part to do so would make things worse. Acting as as I bid you to do you will remain unharmed amid the hissing of serpents and, like the strawberry, will not a.s.similate their poison even though licked by their venomous tongues."

UPON EQUIVOCATING.

Our Saint used to say that to equivocate was, in his opinion, to canonize lying, and that simplicity was, after all, the best kind of shrewdness. The children of darkness, he said, use cunning and artifice in their dealings with one another, but the children of G.o.d should take for their motto the words: He that walketh sincerely walketh confidently.

Duplicity, simulation, insincerity always betray a low mind. If, in the language of the wise man, _the lips that lie kill the soul_, what can be the effect of the conversation of one who habitually speaks with a _double heart_?[1]

[Footnote 1: Psalm xii. 3.]

UPON SOLITUDE.

Some one was praising country life, and calling it holy and innocent.

Blessed Francis replied that country life has drawbacks just as city life has, and that as there is both good and bad company, so there is also good and bad solitude. Good, when G.o.d calls us into it, as He says by a prophet, _I will lead her into the wilderness and I will speak to her heart_.[1]

Bad, when it is of that kind of which it is written, _Woe to him that is alone_.[2]

As regards holiness and innocence, he said that country folk were certainly far from being, as a matter of course, endowed with these good qualities.

As for temptations and occasions of sin, he said: "There are evil spirits who go to and fro in desert places quite as much as in cities; if grace does not hold us up everywhere, everywhere we may stumble. Lot, who in the most wicked of all cities was holy and just, when in solitude fell into the most dreadful of sins. Men carry themselves about with them and find themselves everywhere, and frailty can no more be got rid of by them than can the shadow by the body that casts it.

"Many deceive themselves greatly and become their own seducers by imagining that they possess those virtues, the sins contrary to which they do not commit. The absence of a vice and the possession of its contrary virtue are very different things.

"To be without folly is, indeed, to have the beginning of wisdom, but it is a beginning so feeble as by itself scarcely to deserve the name of wisdom.

"Abstaining from evil is a very different thing from doing good, although this abstaining is of itself a species of good: it is like the plan of a building compared with the building itself. Virtue does not consist so much in habit as in action. Habit is in itself an indolent sort of quality, which, indeed, inclines us to do good, but does no more, unless inclination be followed by action.

"How shall he who has no one in command set over him learn obedience? He who is never contradicted, patience? He who has no superior, humility? And how shall he who, like a misanthrope, flies from intercourse with other men, notwithstanding that he is obliged to love them as himself, how shall he, I say, learn brotherly love?

"There are many virtues which cannot be practised in solitude; above all, mercy, upon the exercise of which we shall be questioned and judged at the last day; and of which it is said: _Blessed are the merciful, for they shall obtain mercy_."[3]

[Footnote 1: Osee ii. 14.]

[Footnote 2: Eccle. iv. 10.]

[Footnote 3: Matt. v. 7.]

UPON VANITY.

It is a vanity of the understanding to think ourselves more than we really are; but it is a far more dangerous vanity of the will to aspire to a condition higher than our own, and to persuade ourselves that we are deserving of it. He who thinks himself to be more than he is has in his mind some picture of content and satisfaction, and consequently some sort of tranquillity like one who finds his peace and repose in his riches.

But he who aspires to a condition more exalted than his own is in a constant state of disquietude, like the needle of the compa.s.s which trembles incessantly until it points to the north. An ancient proverb makes the happiness of this life to consist in wishing to be what we are and nothing more.

_Quod sis esse velis, nihilque malis._