Chapter VII. That the Pontiff should give his first attention TO PlETY and TO the consideration of Eternal Things

But it is one thing to adjudge civil questions occasionally when necessity requires, and quite another to devote thyself freely and exclusively to this office, as if it were something great and worthy to engross the - attention of the Vicar of Christ. This, therefore, and a great deal besides to the same purpose, should I sa}^ to thee, if I desired to speak of what relates to fortitude, to fittingness, and to truth. But " because the days are evil" (Ephes. v?- 16), let it suffice to have admonished thee not to giye thyself up completely or uninterruptedly to actionem t to reserve for consideration something of thyself, of thy heart, and of thy time. Bear in mind, however, that "if I am thus moderate it is more from necessity than from reasons of equity ; although it is perhaps a part of equity to yield to necessity. For if it were possible to choose what is the more becoming, " piety, which is profitable to all things " (1 Tim. iv. 8), should in all things and before all things get an absolute preference, and be cultivated either singularly or most especially, as reason can irrefragably prove. Wouldst thou know what is piety ? It is nothing other than the practice of consideration. Perhaps thou wilt tell me that in this I differ from the holy man who defined piety to be the worship of God (Job xxviii. 28, juxta LXX) ? But such is not the case. If thou wilt examine the matter closely thou shalt find that my words express the Patriarch's meaning, although only in part. What, I ask, belongs more essentially to the worship of God than that which He Himself exhorts us to do by the mouth of the Psalmist, saying, " Bestill and see that I am God " (Ps. xlv. n) ? Now this is the principal function of consideration. Besides, what can be so " profitable to all things " as that which, with a certain kindly presumption, usurps even the office of action, by forestalling, so to speak, and preordaining whatever has to be done ? And very necessary is such anticipation. For otherwise actions which, if preconceived and premeditated, might have been of advantage, become perchance rather a source of danger through being performed without forethought. Thou thyself, I am sure, canst recall from thine own experience many instances of this, in connection with the decision of lawsuits, with the taking of important counsels, and with weighty matters of all kinds.

The first effect of consideration is to purify the mind which has given it birth. Then it regulates the affections, directs the actions, cuts away all excesses, forms the character, orders and ennobles the life, and lastly, it endows the understanding with a knowledge of things divine and human. It is consideration which distinguishes what is confused, unites what is divided, collects what is scattered, discovers what is concealed, searches out what is true, examines what is probable, exposes what is false and deceptive. It is consideration which preordains what we have to do, and passes in review what has been accomplished, so that nothing disordered ma}^ remain in the mind, nor anything requiring correction. It is consideration, finally, which in prosperity makes provision for adversity, and thus endures misfortune, as it were, without feeling it, of which the former is the part of prudence, and the latter the function of fortitude.