Introduction to the Devout LifeThe author’s preface

My dear Reader, I pray thee to read this Preface for

Pylycera, the nosegay-maker, knew so well how to diversify and arrange her flowers, that with the same flowers she made a great variety of nosegays. The painter Pausius, in attempting to imitate them, failed in his design, for he could not diversify his painting so variously as Glycera did her nosegays. It is in like manner that the Holy Ghost disposes and orders, with so much variety, the instructions of devotion which he gives us by the tongues and pens of his servants, that, although the doctrine be the same, the mode of treating it differs according to the several methods in which they are composed. I neither can nor will, nor indeed ought I to write anything in this Introduction, upon this subject, different from that which has been already published by our predecessors. The flowers which I present thee are the same; but the nosegay which I have made of them differs from theirs, being made up in a different order and method.

Almost all that have hitherto treated of devotion have had in view the instruction of persons wholly retired from the world; or have taught a kind of devotion leading to this absolute retirement; whereas my intention is to instruct such as live in towns, in families, or at court, and who, by their condition, are obliged to lead, as to the exterior, a common life; who frequently, under imaginary presence of impossibility, will not so much as think of undertaking a devout life: believing that as no beast dares taste the seed of the herb Palma Christi, so no man ought to aspire to the palm of Christian piety as long as he lives in the bustle of temporal affairs. Now, to such I shall prove that as the mother-pearl-fish lives in the sea without receiving a drop of salt water; and as towards the Chelidonian islands springs of fresh water may be found in the midst of the sea; and as the fire-fly passes through the flames without burning its wings, so a vigorous and resolute soul may live in the world without being infected by any of its humors, may discover sweet springs of piety amidst its salt waters, and fly amongst the flames of earthly concupiscences without burning the wings of the holy desires of a devout life. This, it is true, is a difficult task, and, therefore, I wish that many would endeavor to accomplish it with more ardor than has been hitherto done; and I, weak as I am, shall endeavor, by this treatise, to contribute some little assistance to such as, with a generous heart, shall undertake so worthy an enterprise.

Yet it is not through my own choice, or inclination, that this Introduction is now made public. <A pious and virtuous soul, having some time since received of God the grace of aspiring to a devout life, desired my particular assistance for that purpose. Being under many obligations to her, and having long before discovered in her a warm disposition to piety, I applied myself very diligently to her instruction; and having conducted her through all the exercises suitable to her desire and condition, I left her certain memorials in writing, of which she might occasionally make use. These she afterwards communicated to a learned and devout religious man; who, believing that many might profit by their perusal, earnestly requested me to have them published, to which I readily acquiesced, from a conviction that his judgment was superior to mine, and because his friendship had great influence over my will.

That the whole might be more profitable and agreeable, I have revised and connected the different parts, adding several advices and instructions which appeared suited to my intention. Numberless occupations left me little leisure for the accomplishment of my design, hence you will find in this treatise neither order nor method, but merely a collection of good admonitions which I have delivered in plain and intelligible words. without bestowing so much as a thought on the ornaments of language, having business of more consequence to attend to.

I address my discourse to Philothea, because desiring to reduce what I at first had written for one only, to the common advantage of many souls; I make use of a name applicable to all such as aspire to devotion: for the Greek word Philothea signifies a soul loving, or in love with, God. Regarding, then, throughout this work a soul which by the desire of devotion aspires to the love of God. I have divided it into five parts. In the first, I endeavor, by remonstrance and exercises to convert the simple desire of Philothea into an absolute resolution, which she at last makes, by a firm protestation, after her general confession, followed by the most holy communion, in which, giving herself up to her Saviour, she happily enters into his holy love. In the second part, to lead her farther on, I show her the two great means by which she may unite herself more and more to his divine Majesty, viz., the use of the sacraments, by which our good God comes to us; and holy prayer, by which he attracts us to himself. In the third, I show her how she ought to exercise herself in the virtues most proper for her advancement; not stopping, except at some particular advices, which she could hardly have received elsewhere, or discovered herself. In the fourth part I expose to her view some of the snares of her enemies, showing her how she may escape them, and proceed forward in her laudable undertaking. In the fifth and last place I make her retire a little to refresh herself, recover breath, and repair her strength, that she may afterwards more happily gain ground, and advance in a devout life.

In this capricious age I foresee that many will say that it belongs only to members of religious communities to give particular directions concerning piety, since they have more leisure than a bishop can have who is charged with a diocese so heavy as mine is; that such an undertaking too much distracts the understanding, which should be employed in affairs of importance. But I tell thee, dear reader, with the great St. Denys, that it belongs principally to bishops to conduct souls to perfection, since their order is as supreme among men as that of the seraphim is among the angels, so that their leisure cannot be better employed. The ancient bishops and fathers of the church, it must be granted, were at least as careful of their charge as we are; yet they declined not to superintend the particular conduct of several souls who had recourse to their assistance, as we see by their epistles, in which instance they imitated the apostles, who, amidst the general harvest of the world, picked up certain remarkable ears of corn with a special and particular affection. Who is ignorant that Timothy, Titus, Philemon, Onesimus, St. Thecla, and Appia, were the dear disciples of the great St. Paul, as St. Mark and St. Petronilla were of St. Peter, —St. Petronilla, I say, who, as Baronius and Galonius learnedly prove, was not St. Peter’s carnal, but only his spiritual, daughter? And does not St. John write one of his canonical epistles to the devout Lady Elect?

It is painful, I confess, to direct souls in particular; but it is a pain that gives a comfort like that which is felt by the laborers in the harvest and vintage, who are never better pleased than when they have most to do, and when their burdens are the heaviest. It is a labor which refreshes and revives the heart by the sweet delight it excites in those who are engaged in it; as the cinnamon refreshes those who carry it through Arabia Felix. It is said that when the tigress finds one of her whelps, which the huntsman leaves in the way to amuse her, whilst he carries off the rest of the litter, she loads herself with it, and yet feels not herself encumbered; but, on the contrary, more active in the course which she takes to secure it in her den; natural love diminishing the weight of her burden. How much more willingly, then, will a fatherly heart take charge of a soul in which he has found a desire of holy perfection; carrying it in his bosom as a mother does her little child, without being wearied by so precious a burden! But this must be, indeed, a fatherly heart; and therefore the apostles and apostolic men call their disciples not only their children, but, still more tenderly, their little children.

It is true, dear reader, that I here write of a devout life, without being myself devout, yet certainly not without a desire of becoming so; and it is this affection towards devotion which encourages me to instruct thee. For, as a great and learned man has said, “to study, is a good way to learn; to hear, is a still better; but to teach, is the best of all.”—“It often happens,” said St. Austin, writing to his devout Florentina, “that the office of distributing gives us the merit of receiving; and that the office of teaching serves as a foundation for learning.”

Alexander caused the picture of his fair Campaspe to be drawn by the hand of the celebrated Apelles; as the painter was obliged to look upon her for a considerable time together, as fast as he drew her features in his picture the love of them became insensibly imprinted in his heart. The circumstance coming to the knowledge of Alexander, taking pity on Apelles, he gave her to him in marriage, depriving himself, for his sake, of the woman whom he loved most in the world, in which action, says Pliny, he showed the greatness of his mind as much as he could have done by the most signal victory. Now I am of opinion, beloved reader, that it is the will of God, that I, being a bishop, should paint upon the hearts of his people, not only common virtues, but also his most dear and well-beloved devotion. And I willingly undertake the office, as well in obedience to him, and to discharge my duty, as with the hope that, by engraving her in the minds of others, my own may become enamored with her beauty Now, if ever this divine Majesty shall see me passionately in love with her, he will give her to me in an eternal marriage. The fair and chaste Rebecca, watering Isaac’s camels, was destined to be his wife, and received, on his part, golden ear-rings and bracelets. Thus do I flatter myself, through the infinite goodness of God, that whilst I conduct his dear sheep to the wholesome waters of devotion, he will make my soul his spouse, putting in my ears the golden words of his holy love; and on my arms, strength to practise good works, in which consists the essence of true devotion; which I humbly beseech his divine Majesty to grant to me, and all the children of his Church, to which I forever submit my writings, my actions, my words, my thoughts and inclinations.

Ar Awnnessy, the Feast of St. M. Magdalen, 1609.