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,
