Imagination and whimsical change of place have deceived

many.

2. True it is that every one cheerfully acts according to his own judgment, and is therefore more inclined towards those who think with him.

But if Christ be amongst us, then must we give up our own thoughts and opinions for the sake of peace.

Who is so wise as to know all things fully?

Trust not therefore too much in thine own judgment, but be willing to hear the opinion of others.

Although thine opinion be good, yet if thou shouldest resign it for God's sake and shouldest follow that of another, thou shalt profit thereby.

For often have I heard that it is more safe to hear and to accept counsel than to give it.1

It may also fall out that each one's thought may be good; yet to refuse to give way to others, if reason and cause demand it, is a sign of stubbornness and pride.

CHAPTER X.

ON TAKING HEED AGAINST TOO MUCH TALKING.

VOID as much as possible the noisy assemblage of men. For conversation on worldly matters, even though carried on with simple intention, is a great hinderance, because we are readily

enticed and captivated with such vanity.

1 Prov. xii. 15.

"The way of a fool is right in his own eyes; but he that hearkeneth unto counsel is wise."

Many a time have I wished that I had held my peace and kept myself aloof from society.

Why then do we talk so frequently and gossip turn by turn, when we seldom resume silence without a fraying of the conscience?1

We talk so frequently, surely because by mutual talk and tattling we seek to console each other, and desire to relieve a troubled heart with varied thought; because we best love to converse and think of those things which we like or desire, or those which we imagine go against our inclinations.

2. But, alas! oftentimes in vain and to no purpose. For this outward consolation is no small detriment to the true comfortings which come from above.

Let us then watch and pray that our time may not pass uselessly away.2

If it is proper and expedient to speak, speak such things as edify.

A bad habit and neglect of our spiritual advancement tend much towards making us careless of keeping watch over our tongues.

Yet true progress in religion is not a little promoted by devout conversation on spiritual matters, particularly when those who are equal in mind and spirit are associated in the love of God.

1 Ecclesiasticus xx. 8. "He that useth many words shall be abhorred; and he that taketh to himself authority therein shall be hated." Dr. Dibdin translates "sine laesione conscientiae," "without a prick of conscience," adopting the well-known title of a moral poem by the Hermit of Hampole, in the fourteenth century. 2 S. Matth. xxvi. 41. "Watch and pray, that ye enter not into temptation."

CHAPTER XI.

ON SEEKING PEACE, AND ZEAL FOR SPIRITUAL PROGRESS.

E may have much peace if we do not trouble ourselves with the sayings and doings of others; matters after all which do not concern

us.

How is it possible for that man to remain long at peace who intermeddles with other people's cares, who seeks occasions of disquietude abroad, but neglects self-examination at home?1

Blessed are the simple-minded, for they have much peace!

2. How could it have happened that certain saints were so nearly perfect and so contemplative?

Because they strove to be freed from all earthly desires, and thus were they enabled to cleave to God with their whole heart, and to mortify themselves.

We are too much occupied with our own passions, and too solicitous about transitory things.

We seldom thoroughly master a single vice; and so

"Vel raro se intrinsecus colligit." "Rarement au dedans de lui-même." At home, that is in the most secret home of all, a man's heart.

2 The proverb that "extremes meet" is well illustrated here. That we seldom master a single vice, and that therefore policy, not virtue, renders us good is, says Aimé Martin, a thought which may be considered as the base of the whole system of La Roche

cold, so lukewarm are we, that we never make a daily and even progress towards perfection.

3. If we were more intent upon self-improvement, and less troubled about the outside world, then might we understand divine truth, and, through celestial contemplation, make some advance in wisdom.1

The greatest, the only impediment is, that we, not being free from our passions and lusts, make no attempt to enter the perfect path of the saints.2

If but a small trouble occurs we are immediately cast down, and fly to human consolation.

4. If, like brave men, we were to strive to make a stand in the battle, we should assuredly see the help of the Lord descending from heaven upon us.3

For He is ready to help those who strive, trusting in His grace. He even finds us occasions for spiritual warfare, that we may strive and overcome.*

foucauld, who starts by asserting that vice so masters us that we take "un assemblage de diverses actions et diverses intérêts" for virtue; and Swift notes that when we turn virtuous in our old age, vices leave us, we do not leave vices, and that thus "we only make a sacrifice to God of the devil's leavings."

1 S. Matth. xvi. 23. Get thee behind me, Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men."

2 Heb. ix. 8. To this passage Rogers makes the following addendum, which, says a critic, "is vehemently strong, but not altogether faithless :" "We loose the bridle to all beastly desirés, and care altogether for temporal trash."

3 Jerem. xlii. 11. "Be not afraid of him, saith the Lord: for I am with you to save you, and to deliver you from his hand."

4 Wisdom x. 12. "She defended him from his enemies, and kept him safe from those that lay in wait, and in a sore conflict she gave him the victory; that he might know that godliness is stronger than all."

If we place religious progress in external observances only, our religion will soon have an end. Let us lay the axe to the root, in order that, freed from our passions, we may possess our minds in peace.1

5. If every year we eradicated only one vice, we should soon be on the road to perfection.

But we often find, on the contrary, that we were better and purer in the beginning of our religious life than after many years of profession.

Our fervour, our progress, ought daily to increase; but, alas! now it is esteemed a great thing for a man to retain some portion only of his first fervour.

If at first we were to put forth moderate energy, then we should be able to do everything with ease and with pleasure.

6. It is hard to leave off our old customs, and still more so to run counter to our own inclinations.

But if

you do not master small and trivial matters, how will you overcome the more difficult?

Resist your inclinations in the beginning, and abandon your bad habits, lest indeed they lead you little by little into greater difficulty.

Oh, if thou wert but sensible how much peace of mind thou couldest secure for thyself, how much joy for others, by thorough mastery of self, I think thou wouldest be more solicitous for thy spiritual progress.

1 S. Matth. iii. 10. 66 Every tree which bringeth not forth good fruit is hewn down, and cast into the fire."