Word, for it says too little of the Bible and too much of the writings of holy men, excellent in themselves, but no sufficient substitute for the living oracles of GOD. In other respects, this second part of the treatise is, as Dean Goulburn remarks, not the least masterly, nor the least characteristic of the author's mind, nor the least edifying. Thus, he says of Prayer, that it opens the understanding to the splendour of the Divine Light, and the will to the warmth of the Heavenly Love. Nothing can so effectually relieve the mind of its many ignorances, or free the will from its perverse affections. It is as a healing water which causes the roots of our good desires to send forth fresh shoots, which washes away the soul's imperfections, which allays the thirst of passion.

Then, as to Spiritual Retirement, he says, very beautifully:"The birds have their nests upon the lofty trees, and the stag retreats to the dense coverts to obtain protection from the sun's burning heat; even so should our hearts daily choose some resting-place, either Mount Calvary or the Sacred Wounds, or some other spot close to CHRIST, whither they can retire at will to seek rest and refreshment amid toil, and to be as in a fortress, guarded against temptation. Blessed, indeed, is the soul which can truly say: Thou, LORD, art my Refuge, my Stronghold, my Stay, my Shelter in the storm and in the noontide heat."" He adds:"There are few social duties of importance enough to prevent an occasional retirement of the heart into this sacred solitude. When S. Catharine of Siena was deprived by her parents of any place or time for prayer and meditation, our LORD inspired her with the thought of making a little interior oratory in her mind, into which she could withdraw her thoughts, and so enjoy a holy solitude amid her outward duties. And thenceforward, when assailed by the world, she was able to be indifferent, because, so she said, she could retire within her private oratory, and find comfort with her Heavenly Bridegroom. So she advised her spiritual daughters to make a retirement within their heart, in which they might at times abide. Do you in like manner let your heart withdraw to such a privacy, where, apart from all men, you can lay it bare, and treat face to face with GOD, even as David says that he

watched like 'a pelican in the wilderness, or an owl in the desert, or a sparrow sitting alone upon the housetop.' . . . When the blessed Elzear, Count of Arian-en-Provence, had been long separated from his pious and beloved wife Delphine, she sent a messenger to inquire after him, and he returned this answer:-'I am well, dear wife, and if you would see me, seek me in the Wounded Side of our Dear LORD JESUS; that is my sure dwelling-place, and elsewhere you will seek in vain.' Surely he who spoke these words was a true Christian Knight."

The illustrations which S. Francis employs and the anecdotes which he introduces are always felicitous. Thus :"When S. Fulgentius, Bishop of Ruspe, heard Theodoric, King of the Goths, harangue a general assembly of Roman nobles, and beheld their splendour, he exclaimed :-'0 GOD, how glorious must Thy Heavenly Jerusalem be, if even earthly Rome be such as this! And if this world can afford so much gratification to mere earthly lovers of vanity, what must there not be reserved hereafter for those who love the truth?" Again :-"A great man of our own day, Francis Borgia, then Duke of Candia, was wont while hunting to indulge in many devout imaginations. I used to consider,' he said, 'how that the falcon returns to his master's wrist, and suffers him to hood his eyes or chain him to his perch, and yet men are so perverse as to refuse to turn at GOD's call.' S. Basil the Great observes, that the rose with its thorns preaches a lesson to men. 'All that is pleasant in this life,'--it seems to say, 'is mingled with sadness; no joy is altogether pure; all enjoyment is liable to be marred by regrets; marriage is saddened by widowhood, children bring anxiety, glory often turns to shame, neglect follows upon honour, weariness on pleasure, sickness on health.' Truly the rose is a lovely flower," the Saint continues, “but it moves me to sadness, reminding me as it does that for my sin the earth was condemned to bring forth thorns." Yet again :-" 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 sought to poison himself that he might not be led into slavery by the Romans, he never could succeed. The SAVIOUR instituted the most holy Sacrament of the Eucharist,

truly containing His Body and His Blood, in order that they who eat it may live for ever. And, therefore, whosoever receives it frequently and devoutly, so strengthens and confirms the life and health of the soul, that it is hardly possible for him to be poisoned by any evil desires.”

Specially valuable in this second Part is the method of Meditation recommended to the reader. It is neither too curt and concise, nor too full of details; the disciple is not fettered by a crowd of harassing regulations, and yet the rules laid down are amply sufficient for his guidance. He who would deepen and strengthen the spiritual life should carefully study, and no less carefully follow, the directions here given by S. Francis. After the preparation, made by calling to mind the immediate Presence of GOD, and invoking His assistance, certain considerations follow, which constitute the body of the exercise. These suggest "the affections and resolutions ;" and then come three concluding acts,— thanksgiving, oblation, and petition, with, last of all, “a little nosegay or bouquet of devotion :”- "When walking in a beautiful garden,” he says, "most of us are wont to cull a few blossoms as we pass along, which we preserve, and the scent of which delights us during the day. So, when the mind explores some mystery in meditation, it is well to select one or more points that have specially arrested the attention, and are most likely to be helpful through the day, and this should be done at once before you quit the subject of your meditation, walking alone and in the same place."

The third Part embodies counsels concerning the practice of Virtue. I think, with Dean Goulburn,1 that it is inferior to the chapters in Jeremy Taylor's "Holy Living" which take up this subject, but then the objects of the two writers are different, and so are their theological systems. The virtue on which Francis, as might be expected, lays the greatest stress, is that of Humility, and no doubt it is the virtue which forms the groundwork of the Christian economy, and lends its highest grace to the Christian life. Gentleness, patience, obedience, purity,-upon these he also insists very strongly, and he has much to say that is worth being listened to upon Poverty of spirit, true and false Friendship, the practice of Bodily Mortification, Modesty in Dress, propriety 1 66 "Companions of the Devout Life," p. 61.

of Conversation, hasty judgments, evil-speaking, and amusements and recreation. A treasury of wise counsel might be compiled from this part of S. Francis's treatise; and it is important to note that the counsel is eminently practical, the counsel of a large mind and larger heart, which have studied the outer world observantly, and analysed the mysteries of humanity. I select a few specimens :

"Fasting and labour both exhaust and subdue the body. If your work be necessary or profitable to God's glory, I would rather see you enduring the exhaustion which comes from work than the exhaustion which comes from fasting. As a general rule, it is better to store up more physical strength than is absolutely needful, than to damage it more than is necessary. It seems to me that we ought to have in great reverence that which our SAVIOUR and Redeemer JESUS CHRIST said to His disciples: Eat such things as are set before you.' To my mind the virtue is greater in eating whatever is offered you just as it comes, whether you like it or not, than in always choosing the worst ; for though the latter course may seem more ascetic, the former involves the greater submission of will, because it requires you to give up not merely your taste but your choice; and it is no slight austerity to hold up one's likings in one's hand, and place them at the mercy of all kinds of accidents."

"A quiet cheerfulness should be your aim in society. S. Romuald and S. Anthony are greatly lauded because, notwithstanding their asceticism, their countenances and words were always lively and courteous."

"Physicians are greatly influenced in their judgment of a man's condition by the state of his tongue; and our words are a true test of the state of our soul. By thy words thou shalt be justified, and by thy words thou shalt be condemned,' says the SAVIOUR. We are apt to apply the hand quickly to the place where we feel pain; and too, the tongue is quick in pointing out what we love. Even as the bee touches nought but honey with his tongue, so should your lips be ever sweetened with your GOD, knowing nothing more pleasant than to praise and bless His Holy Name. As we are told that when S. Francis uttered the Name of the LORD, he seemed to feel the sweetness lingering on his lips, and could not let it go."

"There is a light-hearted talk, full of modest life and gaiety, the Eutrapelia of the Greeks,-which we should. call good conversation,-wherein we may obtain an innocent and kindly amusement out of the trivial occurrences which human imperfections afford. Only take care that this seemly mirth goes not to an extreme, and becomes ridicule. Ridicule excites mirth at the cost of one's neighbour; seemly vivacity and playful fun never lose sight of a trustful, kindly courtesy which can inflict wounds upon none. When the religious around him would fain have discussed serious matters with S. Louis at meal-time, he would reply :'This is not the time for grave discourse, but for general converse and cheerful recreation,'-out of consideration for his courtiers. Let our hours of recreation always be so spent, that we may win all eternity through our devotion."

"If one can remove from the object of an unworthy attachment, it is most desirable that one should do so. He who has been bitten by a viper cannot heal his wound in the presence of another suffering from the like injury; and so, too, one bitten with an injurious fancy will be unable to shake it off while he is near his fellow-victim. Change of scene is exceedingly helpful in subduing the excitement and restlessness of sorrow or love. S. Ambrose tells a story in his Second Book on Penitence, of a young man who, returning home after a long journey completely cured of a foolish affection, met the object of his former inclinations, who stopped him, saying:-Do you not know me? I am still myself.' 'That may be,' was the answer, 'but I am not :'-so thoroughly and so happily had absence changed him. And S. Augustine tells us how, after the death of his dear friend, he soothed his grief by leaving Tagaste and going to Carthage."

"It is well for everybody to select some special virtue at which to aim, not as neglecting the rest, but as an object to the mind and a pursuit. S. John, Bishop of Alexandria, saw in a vision a lovely maiden, brighter than the sun, clothed in shining garments, and wearing a crown of oliveleaves. She said to him:-'I am the King's eldest daughter, and if thou wilt have me for thy friend, I will bring thee to behold His Face.' Then he understood that it was pity for the poor which GOD thus commended to