Untitled - Saints' Books

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328 Material for Instructions. [PART n.
ability, a remedy to their faults, we should be humble
in our own estimation: otherwise God will permit us to
fall into the very defects that we condemn in others.
The same Cassian relates that a certain abbot, called
Machete, confessed that he had miserably fallen into
three faults of which he had before judged his brethren.
Hence St. Augustine says that compassion for our
neighbor, and not indignation, should precede correc
tion. 2 And St. Gregory tells us that the consideration
of our own defects will make us pity and excuse the
faults of others. 3
Thus to yield to anger is never profitable to ourselves
or to others. If it
produce no other evil, it at least robs
us of peace. Agrippinus the philosopher having once
lost some of his goods, said: If I have lost my prop
erty I will not lose my peace."
The disturbance of mind
to which we give way on account of the maltreatment
we receive from others is more hurtful to us than the
injuries offered to us. Seneca has said: My anger
will hurt me more than their insults." 4 He who in
dulges anger when an affront is offered to him is a
cause of pain to himself. Thou hast decreed, O Lord !"
says St. Augustine, that the soul that is inordinate
f
should be its own torment.
Hence that great master of meekness, St. Francis de
Sales, teaches that it is
necessary to practise meekness
not only to others, but also to ourselves. After yield
ing to a fault, some are indignant with themselves, and
1
De Cccnob. inst. 1. 5, c. 30.
2 "
Reprehensionem, non odium, sed misericordia preecedat."
Serm. D. in monte, 1. 2, c. 19.
De
3 "
Considerata infirmitas propria, mala nobis excusat aliena."-
Mor. 1. 5, c. 33.
4 "
5 "
Plus mihi nocitura est ira, quam injuria.
1. i, c. 12.
DC Ira, \. 3, c. 25.
Jussisti ut poena sua sibi sit omnis inordinatus animus." Conf.
6 Introd. p. 3, ch. q.