in eating and drinking, the movements of concupiscence not instantly repressed, and such like. We ought to avoid these defects as much as we possibly can; but, owing to the weakness of our nature, caused by the infection of sin, it is impossible to avoid them altogether. We ought, indeed, to detest them after committing them, because they are displeasing to God; but, as we remarked in the preceding chapter, we ought to beware of making them a subject of alarm or disquietude. St. Francis de Sales writes as follows: "All such thoughts as create disquietude are not from God, who is the prince of peace; but they proceed always from the devil, or from self-love, or from the good opinion which we have of ourselves."[1] Such thoughts, therefore, as disturb us, must be straightway rejected, and made no account of.
It was said also by the same saint, with regard to indeliberate faults, that as they were involuntarily committed, so are they cancelled involuntarily. An act of sorrow, an act of love, is sufficient to cancel them. The Venerable Sister Mary Crucified, a Benedictine nun, saw once a globe of fire, on which a number of straws were cast, and were all forthwith reduced to ashes. She was given to understand by this figure that one act of divine love, made with fervor, destroys all the defects that we may have in our soul. The same effect is produced by the holy Communion; according to what we find in the Council of Trent, where the Eucharist is called "an antidote by which we are freed from daily faults."[2] Thus the like faults, though they are indeed faults, do not hinder perfection that is, our advancing toward perfection; because in the present life no one attains perfection before he arrives at the kingdom of the blessed.
II. The tepidity, then, that does hinder perfection is that tepidity which is avoidable when a person commits
