The contemplation of Divine love concludes the retreat. The perfections of the Creator, the joys of the saints and angels, become the subjects of affectionate meditation. The soul has made its choiceits wings are fledged-it soars triumphant to the empyrean of "love Divine."

My enthusiasm was raised to the highest pitch during the latter part of this retreat. I could not help speaking from the fulness of my heart to my "Brothers," of the gushing consolations that entranced me with delight. Sometimes I was unconscious of existing in the body-my breast within seemed to glow with a fire that gently warmed but did not consume! I saw no difficulties in perfection -all things were easy to him who loved strongly. All that I did gave me intense satisfaction; my heart yearned for some great occasion when the sacrifice would be made complete: martyrdom or a natural death would have been sweet in that exaltation!

I was imprudent enough to speak of my sensations to some of the "Brothers:" the Superior sent for me, and mildly reprimanded me for the indiscretion. He said, "Brother, your consolations, if spoken of, may discourage those who have not been thus favoured; but beware! the time of 'dryness' will come! So, moderate your exultation." It came-that time of dryness," as ascetics call that sterility of thought, that disgust for prayer and meditation and all spiritualities, which must naturally follow intense unremitted application to any pursuit, carnal or spiritual. regard to the Jesuits the reality exceeds the fiction in terrible import !

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CHAPTER XIII.

DRYNESS REMARKABLE CURE-OPINIONS.

ASCETICS understand by "spiritual consolation," that joy of the soul, that alacrity, gifted with which, it finds no religious duty irksome, but, on the contrary, highly pleasant, and performs all its functions with inexpressible satisfaction. The "gift of tears”— that is, the flowing of tears during meditation-is esteemed the highest degree of "consolation." It is said that few-even of the greatest "saints"-have had much "consolation" in their earthly pilgrimage. ST. THERESA passed, I believe, two and twenty years of her life in "spiritual dryness," which is the antithesis of "consolation." Her "merit" was consequently greater, since she persevered in all the practices of devotion, despite the denial of consolation, or the heavenly encouragement vouchsafed to piety. A'KEMPIS exclaims with a pious sneer, "That soul rides pretty easily whose steed is the grace of

Ribaden. p. 799. "The fervid Ignatius often found all the liquid pleasures of the inward man quite dried away."-Bartol. p. 20.

God!"* thereby implying that it is an easy matter to persevere in devotion when its practices are pleasant to the soul.

The time of aridity is therefore a time of trial ; when the soul is left as it were to herself, to battle with the cunning tempter, who then endeavours to terrify her with all manner of doubts and fears, disgusts and bitterness. This is the ascetic view of the subject. What is the true cause? If a man takes much wine, it will produce on his mind, first exhilaration, then delirium. If for several days he works incessantly at his desk, the result will be total exhaustion of idea, and extreme fatigue. Here are effects whose causes are apparent to "the meanest capacity."

Enlightened physiology traces mental effects unerringly to physical causes, and, vice versâ, physical effects to mental causes. If the "Saints" could have been enlightened in this matter, how soon would they have shaken off their desolation by giving their over-toiled faculties a short respite, or a change of exercise!

The Jesuit system, by varying and alternating corporeal and mental application, obviates, to a considerable extent, the pernicious effects of this mental lassitude; or, in the language of asceticism, this exile of the heart. Still the constant return of the same duties must sooner or later dispel the charm which deludes the mind by novelty. To youths trans

* Satis suaviter equitat, quam gratia Dei portat! De Imit. Christ. 1. ii. c. 9.

planted from the nursery-bed of a Romish College, the extra confinement and prayer are only a good "set-off" against "tasks and lessons." They consequently "submit" to the Novitiate with tolerable ease: they only enlarge that obedience which the Jesuits have, from their early years, drilled into them with prescient solemnity. Of course all are here completely tamed-at the college they were only caught, and they came to the Novitiate with the mark of the lasso on their necks. To them the duties of the Novitiate soon become mechanical, and they bear the yoke easily.

It is very different, however, with those who went to Hodder from worldly pursuits: full grown, mature men, with habits long formed, and inclinations long used to gratification. I often pitied one of my brother novices in this respect. I am sure that the Novitiate was a hard trial to that poor fellow.

For myself, I was in my twenty-second year; and, though I had been in the world, still I had contracted no habits which a strong effort of the will could not overcome. I never felt the duties irksome, but I suffered intensely for several days from a dismal depression of spirits. Doubtless it was brought on by mental application and confinement; but, as a matter of course, I considered it a trial and the work of the enemy. Hideous dreams by night and bitter thoughts by day-remorse for the past, despair of the future-I could not think of Heaven!

It seemed to my desolate heart that I was destined to commit some horrible crime-inconceivable

though it was, and impossible to a will long resigned to Heaven and bent on perfection: and yet the visible, tangible thought rose up and mocked me with the awful words: Thou art doomed!

Such was my desolation. The Superior's watchful eye perceived my sadness; he questioned me, I told him of my soul's unrest. He ascribed it to a natural cause. "Brother," he said, "you need a change of occupation-your mind yearns after its former studies-what would you like to read? What say you to ST. CHRYSOSTOM ?"

I was already half cured. I wiped away my tears, for they were flowing fast, and assented to the proposal. He went into the library, which opened into his room, and brought me a huge folio, saying, "Here, brother, read this and be happy!" I thanked him, took the book, went to my cell, opened the folio at random, and the first words that caught my eye were as follows:

"TO STAGEIRIUS, on Providence. It was befitting, my dearest friend, STAGEIRIUS, that I should now both be at your side, and together with you thoroughly share your affliction; and by exhortation of words, and ministering to you by services, and taking a share in everything else for your comfort, lighten in part, as much as I were able, your sad despondency."

Here, then, was a pious man, suffering from the same malady that afflicted me! I was now the patient, and ST. CHRYSOSTOM was my physician!