Page:PracticeOfChristianAndReligiousPerfectionV1.djvu/30

 our only  means  of  acquiring  perfection. " The  beginning  of wisdom,"  which  is  nothing  else  than  the  knowledge  and  love  of God,  wherein  this  perfection  consists,  "  is  to  have  a  real  and strong  desire  to  obtain  it." (Wis. vi.  18.)  It  is  with  great justice said  by  philosophers,  that  the  end  is  the  first  cause which impels  us  to  act;  so  that  the  more  strongly  we  desire  this end the  more  solicitude  and  ardour  we  feel  to  attain  it. I repeat, then, this  earnest  desire  of  our  spiritual  advancement  is  so necessary — it  should  spring  so  immediately  from  the  heart — it should,  without  the  aid  of  anything  else,  impel  us  so  forcibly - that  there  are  but  little  hopes  of  such  as  feel  not  its  impulse. Let us  give  an  example  in  the  person  of  a  religious,  and  every man can  apply  to  it  himself,  according  to  his  peculiar  situation. It is  very  necessary  in  religion,  that  the  superiors  should  have  a watchful  eye  over  their  subjects,  and  that  they  reprehend  and punish those  who  do  amiss. Now there  can  be  no  greater  hope of the  religious  who  does  his  duty  through  this  motive  only. For his  regularity  of  life  will  last  no  longer,  than  while  the  eye of the  superior  is  on  him:  and  hence,  unless  what  he  does  springs from the  heart,  and  from  a  real  desire  of  amendment,  there  is no  reason  for  relying  much  on  it;  and  infallibly  this  man  will not persevere.

There is  this  difference  between  things  put  in  motion  by  an extrinsic  principle,  and  things  which  move  of  themselves,  that, in the  former,  the  motion  weakens,  the  nearer  they  approach their term,  as  happens  when  a  stone  is  thrown  upwards ;  whereas in the  latter,  as  when  the  same  stone  falls  to  its  centre,  the  nearer they approach  their  term,  the  more  rapid  the  motion  becomes. The difference  will  prove  the  very  same  between  those  who  act through dread  of  punishment,  desire  of  esteem,  or  through  human respect of  any  sort,  and  those  who  act  through  love  of  virtue  and a sincere  desire  of  pleasing  G-od. These remain  always  firm and constant  in  the  exercises  of  piety,  but  those  persevering only while  they  are  reprehended  or  watched,  quickly  relapse into their  former  disorders.

St. Gregory (Hom.  38)  tells  us  of  his  aunt  Gordiana,  that when her  two  sisters,  Tharsilla  and  Emiliana,  reprehended  her for the  levity  of  her  manner,  and  for  her  not  observing  that modesty and  reserve  so  requisite  in  a  person  of  her  profession, she, while  the  reprehension  lasted,  put  on  so  serious  and  composed a countenance,  that  she  seemed  to  take  the  admonition  in  good part, and  with  an  intention  to  profit  of  it;  but  in  a  little  time,