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is most perfect in the bounds of his condition; let him compare his desires with those which Jesus Christ would have had on the like occasion, which may easily be known by his doctrine and examples: this is a sure means of advancing greatly in his imitation, and consequently in sanctity.

5. Let all his actions be regulated in such a manner, that he may be always employed, and know what he is to do in every hour of the day; by this means he will live in greater innocence, and be less exposed to the temptations of the devil. Let him not begin any action or exercise without an elevation of his heart, to beg light and grace, that he may do nothing but what is for God's glory, and according to his good pleasure.

6. Let him receive every affliction or benefit that befals him with an entire conformity to the divine will, praising God and blessing him without intermission, in spite of the repugnances of nature; let him intreat God not to regard the corrupt sentiments of human weakness, but the good desires with which his bounty vouchsafes to inspire.

7. If he receives from God any particular graces, let him discover them only to those who direct him, to whom he ought sincerely to disclose the inmost of his very soul, that he may avoid all mistake, and not fall into the snares of the devil.

8. There are many sorts of temptation, some induce us to sin, others withdraw us from perfection. Have recourse to these precautions in regard of all:

First, be diffident of those things for which we feel a strong inclination, how good soever they may seem to us; because every thing except God alone, that we ardently seek after, and forsake with difficulty, is the object of disorderly love, and becomes a source of temptation, and a hindrance to the perfect knowledge and pure love of God, which ought to be the aim of all our desires

Secondly, not to allow any thought to enter into our mind which might disturb us, but to resist it in the beginning, by imploring the help of God: if it becomes too importunate, we must have recourse to our director, to the use of the sacraments, to the intercession of the Blessed Virgin and the saints, and to the avoiding of all occasions which might make us lose our interior peace; for the strongest often yield thereto, whereas the weak find in their flight strength and victory. The temptations of the flesh and of pride are the most dangerous, because they more directly attack the life of the soul, but we must be persuaded that they never hurt whilst they displease; that we are not forsaken of God, though we are not sensible of his help; and that to leave off our exercises of piety at that time, would be basely yielding to temptation.

Thus, very far from shunning the physician and the remedy when we are sick, it is particularly at that time we must cast ourselves at our Lord's feet, with a firm confidence that he will not only have the goodness to help us, but that his wisdom and love will turn all the punishments we suffer to our advantage.

What we have said concerning the regularity of life, the purity of desires, and the resistance of temptations, ought to be a great consolation to persons given to prayer, by giving them that confidence with which they must approach to God, and interior peace, so necessary for treating with him. I say still more, that though we should find ourselves so oppressed, with the remorse of any sin newly committed, that we should not dare, out of a just shame, to appear before God, we ought not, even then, to keep at a distance from him; but to present ourselves before his mercy covered with confusion, to acknowledge the greatness of our evil, and humbly to protest to God, that we know no other remedy, after having offended him, than to have recourse to him; for that which appears a respectful fear, is only, in effect, a secret pride, which cannot bear the shame and humiliation of sin.

9. Let man not depend, for the accomplishment of his resolutions, either on his own merits or industry; but only perform what belongs to him in preparation of himself for what it shall please God to communicate to him: and let him think he does no small matter, if he faithfully perseveres in this disposition, by renewing daily his good desires. Let him be assured that the work of God will be always done in such a manner as is most agreeable to his glory and the good of our souls; but let him not appoint himself the judge of his own advancement, nor of the communications of God, who, by a conduct full of wisdom, often hides from us what he operates in us, even when he operates what we desire; for he requires us to live in confidence and resignation, to continue knocking at the gate of his mercy, and to be always sensible of our own poverty and misery.

10. Let him, therefore ne ver leave off prayer, what dryness soever he may suffer therein, but endeavour, on the contrary, to persevere constantly in it; for though it be without relish, it is not without fruit; and it is always profitable, though we are not always sensible of its advantage. But when it pleases God to soften our hearts by the sentiments of his love, we must be attentive to its operation, and not carry our thoughts elsewhere, so long as there remains one spark of this divine fire; for this spark may cause a great conflagration, which will produce in the soul the change it desires.

11. Let him be careful to elevate his mind to God often in the day-resigning himself to God, blessing his holy name, thanking him for his favours, imploring his help, speaking to him affec

tionately, embracing him lovingly, and sighing after the possession of him; that he may perpetually entertain the fire of divine love. For it frequently happens, that God grants at those moments what he refuses in the time of prayer; to teach us, that it is to his goodness, and not to our own care, that we owe our happiness ; which should serve to augment our love to him, and to diminish our pride.

12. Let him be fully persuaded of these two things; the one, which will be a great help to him in his punishments and temptations, that God proportions them always to our strength, and never leaves more upon us than we can, with the assistance of his grace, bear. For as a holy solitary very wisely observes (St. Isaac), although we always feel the temptation before grace, yet it is certain that grace always precedes the temptation; since God never permits temptation but according to the measure of grace; which alone should inspire us with great courage and confidence. The other is, the remembrance of God's presence, especially in such occasions as are capable of distracting us, wherein we must observe, as much as possible, a respectful attention to God, who sees us and acts with us; by this means the door of divine communications will not be shut, and we shall always be in a state of being introduced, whenever it shall please the Lord, into the cellar of his delicious wines (Cant .ii. 2), where he pours out the torrents of his love, where he dispels the clouds which hide him from us, where he communicates himself familiarly to the soul, where, far from the noise of human words, and in the silence of universal nature, he speaks to us himself, heart to heart, and where he sleeps and rests in peace with us.-Ps. iv. 9. O! who could behold that happy moment? Grant us this grace, O Lord! if it be for thy glory, and the advancement of thy service.

CHAP. III.—Method of Meditating on the Sufferings of Christ in Prayer

I. He who could apply himself to this exercise ought, when the hour of prayer is come, to behold, with the eyes of faith, God present in the bottom of his heart, and more intimate to the soul than it is to itself; or above him, by considering himself at God's feet as a miserable creature: he may also regard himself plunged in the immensity of God, or encompassed on every side with his goodness, as a man could be with the light of the sun at mid-day. Let him choose of these considerations that which will inspire him most with respect, attention, faith, confidence, and union with God; and be assured, that his goodness will hear him favourably, and assist him in all his necessities: let him afterwards cast his eyes upon the mystery he proposes to meditate on; not looking upon it as past, but as present, since it is so, indeed, in the idea of God;

but if the action of the mystery be past, the virtue of it is not so, nor the love wherewith Christ performed it; for that love is infinite, immutable, always the same, as ardent as when he shed his blood, and gave his life for our salvation, and most ready to do it still, if it were necessary.

II. Thus after having recollected all his senses, interior and exterior, adored God with profound respect, made the sign of the cross, said the Lord's Prayer and Angelical Salutation, in order to obtain the light of heaven; let him begin this exercise by reading attentively that particular suffering of our Saviour which he is to meditate upon, pausing at such passages as he finds to move his heart, that he may hear God and let him act in him, and afterwards continue his reading; when concluded, let him address himself to our Saviour, as if he beheld him in that state of suffering which is the subject of his prayer; and let him declare his love to him by affectionate words, or by the motions of his heart, according as God shall inspire him: for we must always faithfully follow the impressions he gives us; and since it is he whom we seek, we should remain at ease when we have found him.

Let the understanding act as little as possible; for having but little light whilst the soul is inclosed in this mortal body, it ought only to serve for preparing the way for the will, and opening the gate to religious love. Now if God vouchsafes, through his mercy, without the help of the understanding and imagination, to fill our souls with a sweet peace, or with the admiration of those truths which faith discovers to us, or with a lively sorrow at the sight of our sins, and the suffering of our Saviour; or with regret for having begun so late to love him; or with a desire of being entirely his; or with a transport of love, which may induce us to embrace him affectionately; or, in fine, with any other motion whatever that may unite us to God; we must remain calmly therein, without employing ourselves with any other thought, how holy soever it may appear to us; not that other thoughts are bad, but because the soul finds in this interior peace the fruit and end of all good thoughts.

The mind of man is too closely confined in this life to think on many things at once. It is a disorder to sow when we ought to reap, and a temptation to desire to fill ourselves with holy thoughts when we should gather the fruit thereof; let the soul, therefore, enjoy the fruit of its past labours, and take its rest. A day will come, when being discharged from the weight of this earthly body, it will find itself equally possessed of knowledge and love, and the one proving no impediment to the other.

III. The time of prayer being ended, retire from it with a disposition of peace and love, as one that possesses God within himself; apply yourself afterwards to the affairs of your state, with a

collected mind, and endeavour to preserve the fervour, light, and repose of prayer. But if it has been accompanied with dryness, wandering, &c., be not grieved thereat; but, in concluding it, bless the Lord who is always just in his judgments, acknowledge your own unworthiness, offer him your troubles, protesting that you did not undertake this exercise for receiving the consolations of God therein, but to obey his holy will, to which you entirely resign yourself. Examine, in fine, what may have distracted you; if you have, by your own fault or negligence, been the cause of it, accuse yourself thereof with sorrow, and punish yourself for it by reciting some prayer in the spirit of satisfaction: by this means it will happen, that going from prayer, humbled and confounded, you will reap no less fruit from thence than if you had been filled with consolation therein. God, who takes more care of our spiritual advancement than we ourselves, knows also much better than we, what is most convenient for us. Therefore, we ought to carry to prayer an entire resignation of ourselves into the hands of God, and a sincere desire of serving him; equally thanking him, whether he humbles or comforts us; since both proceed from a Father full of affection and goodness towards us.

IV. But that we may have our minds more collected, and the better disposed to treat with God, it is of great importance to give him the first of our thoughts in the morning, by elevating our hearts to him on our awaking; to have certain times in the day for prayer and frequent aspirations; and, in fine, to lay ourselves down to sleep at night in his presence and at his feet. For it is very difficult for him who lets his mind be distracted in other actions, to find recollection in prayer. As purity of heart is also a necessary disposition to the divine communications; and as a rigorous examination of our faults may greatly contribute thereto; I shall here prescribe a method of doing so every day.

CHAP. IV.-Of Examination.

In a spiritual life, there are certain important maxims which he who would make any progress must observe in his conduct. Some are general, and regard all times, places, and persons. Others are particular, and annexed to certain circumstances. The general ones are these:

1. To be continually on our guard, that we be not willingly caught with any object, desire, or thought, which may be displeasing to God.

2. To be frequently mindful of his presence, that we may adore and bless him with a profound respect.

3. Not to commit any fault, whether interior or exterior, without immediately conceiving sorrow, and begging pardon for it.

4. Never to take any resolution till having first consulted

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