Part III, Chapter II

A Continuation of the Former Discourse about the Choice of Virtues

Young beginners in devotion, says St. Austin, commit certain faults, which, according to the rigor of the laws of perfection, are blamable and yet commendable, on account of the presage they give of future excellence in piety, to which they serve as a disposition. That low and servile fear which begets excessive scruples in the souls of new converts from a course of sin, is commendable in beginners, and a certain foreboding of a future purity of conscience; but the same fear would be blamable in those who are far advanced, in whose heart love ought to reign, which by imperceptible degrees chases away this kind of servile fear.

St. Bernard, at the beginning, was full of rigor towards those that put themselves under his direction; he told them that they must leave the body behind, and come to him only with the spirit. When he heard their confessions he severely reprehended the most trivial faults, and urged them on to perfection, with such vehemence that, instead of making them advance forward, he drew them back; for they fell into despondency at seeing themselves so earnestly pressed up so steep and high an ascent. Observe, Philothea, it was an ardent zeal for perfect purity that induced this great saint to adopt this manner of proceeding.

This zeal of the saint was a great virtue, but a virtue nevertheless reprehensible; of which God himself, in a holy vision, made him sensible, infusing at the same time into his soul so meek, amiable, and tender a spirit, that, being totally changed, he repented of his former rigor and severity, and became so gracious and condescending to everyone as to make himself all to all, that he might gain all. St. Jerome having related how his dear daughter, St. Paula, was not only excessive, but obstinate, in the exercise of bodily mortification, to such a degree that she would not yield to the contrary advice of Epiphanius, her bishop, and, moreover, that she suffered herself to be carried away with so excessive grief for the death of her friends as to be herself frequently in danger of death, concludes at length with these words: “Some will say, that, instead of writing the praises of this holy woman, I write reprehensions and dispraises; but I call Jesus to witness, whom she served, and whom I desire to serve, that I lie not either on the one side, or on the other, but set down sincerely what related to her, as one Christian should do of another; that is to say, I write her history, not her panegyric; and that her vices are the virtues of others;” meaning that the failings and defects of St. Paula would have been esteemed virtue in a soul less perfect, and that there are actions esteemed imperfections in the perfect, which would be held great perfections in those who are imperfect.

It is a good sign, when “at the end of sickness” the legs of the sick person swell, for it shows that nature, now acquiring strength, expels her superfluous humors; but this would be a bad symptom in a healthy person; as it would show that nature has not sufficient strength to resolve and dissipate the humors. We must, my Philothea, have a good opinion of those who practise virtue, though imperfectly, since we see the saints themselves have often practised them in this manner. But, as to ourselves, we must be careful to exercise them, not only faithfully, but discreetly; and to this end we must strictly observe the advice of the wise man, “not to rely on our own prudence,” but on the judgment of those whom God has given us for conductors.

There are certain things which many esteem as virtues, which in reality are not; I mean ecstasies, or raptures, insensibilities, impassibilities, deitical unions, elevations, transformations, and similar perfections, treated of in certain books, which promise to elevate the soul to a contemplation purely intellectual, to an essential application of the spirit, and a supernatural life. But observe well, Philothea, these perfections are not virtues, but rather the recompenses of virtues, or small specimens of the happiness of the life to come, which God sometimes presents to men, to make them enraptured with the whole piece, which is only to be found in heaven.

But we must not aspire to their favors, since they are by no means necessary to the serving and loving of God, which should be our only pretension; neither are they such as can be obtained by labor and industry, since they are rather passions than actions, which we may indeed receive, but cannot produce in ourselves. I add that we have only undertaken, and must strenuously endeavor to render ourselves good, devout, and godly; but, if it should please God to elevate us to these angelical perfections, we, also, shall then be angels. In the meantime let us endeavor humbly and devoutly to acquire those simple virtues for which our Saviour has exhorted us to labor; such as patience, meekness, mortification of the heart, humility, obedience, poverty, chastity, tenderness towards our neighbors, bearing with their imperfections, diligence, and holy fervor. Let us leave these supereminent favors to elevated souls; we merit not so high a rank in the service of God; we shall be too happy to serve him in his kitchen or to be his domestics in much lower stations. If he should hereafter think proper to admit us into his cabinet, or privy council, it will be through the excess of his bountiful goodness. Yea, Philothea, the King of Glory does not recompense his servants according to the dignity of the offices they hold, but according to the measure of the love and humility with which they exercise them. Saul, seeking the asses of his father, found the kingdom of Israel. Rebecca, watering the camels of Abraham, became the spouse of his son. Ruth, gleaning after the reapers of Boaz, and laying down at his feet, was advanced to his side and made his wife. High and elevated pretensions to extraordinary favors are subject to illusion and deceit; and it sometimes happens that those who imagine themselves angels are not so much as good men, and that there is more sublimity in their words and expressions than in their manner of thinking and acting. We must neither despise nor censure any one; but, blessing God for the supereminence of others, keep ourselves in our lower but safer way, less eminent, but better suited to our insufficiency and littleness; in which, if we conduct ourselves with humility and fidelity, God will infallibly elevate us to a situation that will be truly exalted.

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