You aim at a devout life, dear child, because as a Christian you know that such devotion is most acceptable to God's Divine Majesty. But seeing that the small errors people are wont to commit in the beginning of any under taking are apt to wax greater as they advance, and to become irreparable at last, it is most important that you should thoroughly understand wherein lies the grace of true devotion;�and that because while there undoubtedly is such a true devotion, there are also many spurious and idle semblances thereof; and unless you know which is real, you may mistake, and waste your
energy in pursuing an empty, profitless shadow. Arelius was wont to paint all his pictures with the features and expression of the women he loved, and even so we all colour devotion according to our own likings and dispositions. One man sets great value on fasting, and believes himself to be leading a very devout life, so long as he fasts rigorously, although the while his heart is full of bitterness;�and while he will not moisten his lips with wine, perhaps not even with water, in his great abstinence, he does not scruple to steep them in his neighbour's blood, through slander and detraction. Another man reckons himself as devout because he repeats many prayers daily, although at the same time he does not refrain from all manner of angry, irritating, conceited or insulting speeches among his family and neighbours. This man freely opens his purse in almsgiving, but closes his heart to all gentle and forgiving feelings towards those who are opposed to him; while that one is ready enough to forgive his enemies, but will never pay his rightful debts save under pressure. Meanwhile all these people are conventionally called religious, but nevertheless they are in no true sense really devout. When Saul's servants sought to take David,

Michal induced them to suppose that the lifeless figure lying in his bed, and covered with his garments, was the man
they sought; and in like manner many people dress up an exterior with the visible acts expressive of earnest devotion, and the world supposes them to be really devout and spiritual-minded, while all the time they are mere lay figures, mere phantasms of devotion.

But, in fact, all true and living devotion presupposes the love of God;�and indeed it is neither more nor less than a very real love of God, though not always of the same kind; for that Love one while shining on the soul we call grace, which makes us acceptable to His Divine Majesty;�when it strengthens us to do well, it is called Charity;�but when it attains its fullest perfection, in which it not only leads us to do well, but to act carefully, diligently, and promptly, then it is called Devotion. The ostrich never flies,�the hen rises with difficulty, and achieves but a brief and rare flight, but the eagle, the dove, and the swallow, are continually on the wing, and soar high;�even so sinners do not rise towards God, for all their movements are earthly and earthbound. Well-meaning people, who have not as yet attained a true devotion, attempt a manner of flight by means of their good actions, but rarely, slowly and heavily; while really devout men rise up to God frequently, and with a swift and soaring wing. In short, devotion is simply
a spiritual activity and liveliness by means of which Divine Love works in us, and causes us to work briskly and lovingly; and just as charity leads us to a general practice of all God's Commandments, so devotion leads us to practise them readily and diligently. And therefore we cannot call him who neglects to observe all God's Commandments either good or devout, because in order to be good, a man must be filled with love, and to be devout, he must further be very ready and apt to perform the deeds of love. And forasmuch as devotion consists in a high degree of real love, it not only makes us ready, active, and diligent in following all God's Commands, but it also excites us to be ready and loving in performing as rnany good works as possible, even such as are not enjoined upon us, but are only matters of counsel or inspiration. Even as a man just recovering from illness, walks only so far as he is obliged to go, with a slow and weary step, so the converted sinner journeys along as far as God commands him but slowly and wearily, until he attains a true spirit of devotion, and then, like a sound man, he not only gets along, but he runs and leaps in the way of God's Commands, and hastens gladly along the paths of heavenly counsels and inspirations. The difference between love and devotion is just that which exists between fire and flame;�love
being a spiritual fire which becomes devotion when it is fanned into a flame;�and what devotion adds to the fire of love is that flame which makes it eager, energetic and diligent, not merely in obeying God's Commandments, but in fulfilling His Divine Counsels and inspirations.

THOSE who sought to discourage the Israelites from going up to the PromisedLand, told them that it was "a land which eats up the inhabitants thereof;" 1 that is, that the climate was so unhealyour that the inhabitants could not live long, and that the people thereof were "men of a great stature," who looked upon the new-comers as mere locusts to be devoured. It is just so, my daughter, that the world runs down true devotion, painting devout people with gloomy, melancholy aspect, and affirming that religion makes them dismal and unpleasant.

But even as Joshua and Caleb protested that not only was the Promised Land a fair and pleasant country, but that the Israelites would take an easy and peaceful possession thereof, so the Holy Spirit tells us through His Saints, and our

Lord has told us with His Own Lips, that a devout life is very sweet, very happy and very loveable.

The world, looking on, sees that devout persons fast, watch and pray, endure injury patiently, minister to the sick and poor, restrain their temper, check and subdue their passions, deny themselves in all sensual indulgence, and do many other things which in themselves are hard and difficult. But the world sees nothing of that inward, heartfelt devotion which makes all these actions pleasant and easy. Watch a bee hovering over the mountain yourme;�the juices it gathers are bitter, but the bee turns them all to honey,�and so tells the worldling, that though the devout soul finds bitter herbs along its path of devotion, they are all turned to sweetness and pleasantness as it treads;�and the martyrs have counted fire, sword, and rack but as perfumed flowers by reason of their devotion. And if devotion can sweeten such cruel torments, and even death itself, how much more will it give a charm to ordinary good deeds? We sweeten unripe fruit with sugar, and it is useful in correcting the crudity even of that which is good. So devotion is the real spiritual sweetness which takes away all bitterness from mortifications; and prevents consolations from disagreeing with the soul: it cures the poor of
sadness, and the rich of presumption; it keeps the oppressed from feeling desolate, and the prosperous from insolence; it averts sadness from the lonely, and dissipation from social life; it is as warmth in winter and refreshing dew in summer; it knows how to abound and how to suffer want; how to profit alike by honour and contempt; it accepts gladness and sadness with an even mind, and fills men's hearts with a wondrous sweetness.

Ponder Jacob's ladder:�it is a true picture of the devout life; the two poles which support the steps are types of prayer which seeks the love of God, and the Sacraments which confer that love; while the steps themselves are simply the degrees of love by which we go on from virtue to virtue, either descending by good deeds on behalf of our neighbour or ascending by contemplation to a loving union with God. Consider, too, who they are who trod this ladder; men with angels' hearts, or angels with human forms. They are not youthful, but they seem to be so by reason of their vigour and spiritual activity. They have wings wherewith to fly, and attain to God in holy prayer, but they have likewise feet wherewith to tread in human paths by a holy gracious intercourse with men; their faces are bright and beautiful, inasmuch as they accept all things gently and sweetly; their heads
and limbs are uncovered, because their thoughts, affections and actions have no motive or object save that of pleasing God; the rest of their bodies is covered with a light shining garment, because while they use the world and the things of this life, they use all such purely and honestly, and no further than is needful for their condition�such are the truly devout. Believe me, dear child, devotion is the sweetest of sweets, the queen of virtues, the perfection of love. If love is the milk of life, devotion is the cream thereof; if it is a fruitful plant, devotion is the blossom; if it is a precious stone, devotion is its brightness; if it is a precious balm, devotion is its perfume, even that sweet odour which delights men and causes the angels to rejoice.

WHEN God created the world He commanded each tree to bear fruit after its kind; and even so He bids Christians,�the living trees of His Church,�to bring forth fruits of devotion, each one according to his kind and vocation. A different exercise of devotion is required of each�the noble, the artisan, the

servant, the prince, the maiden and the wife; and furthermore such practice must be modified according to the strength, the calling, and the duties of each individual. I ask you, my child, would it be fitting that a Bishop should seek to lead the solitary life of a Carthusian? And if the father of a family were as regardless in making provision for the future as a Capucin, if the artisan spent the day in church like a Religious, if the Religious involved himself in all rnanner of business on his neighbour's behalf as a Bishop is called upon to do, would not such a devotion be ridiculous, ill-regulated, and intolerable?

Nevertheless such a mistake is often made, and the world, which cannot or will not discriminate between real devotion and the indiscretion of those who fancy themselves devout, grumbles and finds fault with devotion, which is really nowise concerned in these errors. No indeed, my child, the devotion which is true hinders nothing, but on the contrary it perfects everything; and that which runs counter to the rightful vocation of any one is, you may be sure, a spurious devotion. Aristotle says that the bee sucks honey from flowers without damaging them, leaving them as whole and fresh as it found them;�but true devotion does better still, for it not only hinders no manner of vocation or duty, but, contrariwise, it adorns and beautifies all. Throw precious
stones into honey, and each will grow more brilliant according to its several colour:�and in like manner everybody fulfils his special calling better when subject to the influence of devotion:�family duties are lighter, married love truer, service to our King more faithful, every kind of occupation more acceptable and better performed where that is the guide.

It is an error, nay more, a very heresy, to seek to banish the devout life from the soldier's guardroom, the mechanic's workshop, the prince's court, or the domestic hearth. Of course a purely contemplative devotion, such as is specially proper to the religious and monastic life, cannot be practised in these outer vocations, but there are various other kinds of devotion well-suited to lead those whose calling is secular, along the paths of perfection. The Old Testament furnishes us examples in Abraham, Isaac and Jacob, David, Job, Tobias, Sarah, Rebecca and Judith; and in the New Testament we read of St. Joseph, Lydia and Crispus, who led a perfectly devout life in their trades:�we have St. Anne, Martha, St. Monica, Aquila and Priscilla, as examples of household devotion, Cornelius, St. Sebastian, and St. Maurice among soldiers;�Constantine, St. Helena,S. Louis, the Blessed Amadaeus, and St. Edward on the throne. And we even find instances of some who fell away in solitude,�usually so helpful to perfection,�some who had led a higher life in the world, which seems so antagonistic to it. St. Gregory dwells on how Lot, who had kept himself pure in the city, fell in his mountain solitude. Be sure that wheresoever our lot is cast we may and must aim at the perfect life.

WHEN Tobias was bidden to go to Rages, he was willing to obey his father, but he objected that he knew not the way;�to which Tobit answered, "Seek you a man which may go with you:" and even so, daughter, I say to you, If you would really tread the paths of the devout life, seek some holy man to guide and conduct you. This is the precept of precepts, says the devout Avila,�seek as you will you can never so surely discover God's Will as through the channel of humble obedience so universally taught and practised by all the Saints of olden time. When the blessed Teresa read of the great penances performed by Catherine of Cordova, she desired exceedingly to imitate them, contrary to the mind of her Confessor, who forbade her to do the like, and she was tempted to disobey him therein. Then God spoke to Teresa, saying, "My child, you are on a good and safe road:- true, you see all this penance, but verily I esteem your obedience as a yet greater virtue:"�and thenceforth St. Teresa so greatly loved the virtue of obedience, that in addition to that due to her superiors, she took a vow of special obedience to a pious ecclesiastic, pledging herself to follow his direction and guidance, which proved an inexpressible help to her. And even so before and after her many pious souls have subjected their will to God's ministers in order the better to submit themselves to Him, a practice much commended byS.

Catherine of Sienna in her Dialogues. The devout Princess St. Elisabeth gave an unlimited obedience to the venerable Conrad; and one of the parting counsels given by St. Louis to his son ere he died was, "Confess yourself often,�choose a single-minded, worthy confessor, who is able wisely to teach you how to do that which is needful for you." "A faithful friend," we are
"Confesse-toi souvent, eslis un confesseur idoine, qui soit prudhomme, et qui te puisse seurement enseigner a faire les choses qui te seront necessaires."
told in Holy Scripture, "is a strong defence, and he that hasfound such an one hasfound a treasure;" and again: "A faithful friend is the medicine of life; and they that fear the Lord shall find him." These sacred words have chiefly reference, as you see, to the immortal life, with a view to which we specially need a faithful friend, who will guide us by his counsel and advice, thereby guarding us against the deceits and snares of the Evil One:�he will be as a storehouse of wisdom to us in our sorrows, trials and falls; he will be as a healing balm to stay and soothe our heart in the time of spiritual sickness,�he will shield us from evil, and confirm that which is good in us, and when we fall through infirmity, he will avert the deadly nature of the evil, and raise us up again.

But who can find such a friend? The Wise Man answers:�"He that feareth the Lord:" that is to say, the truly humble soul which earnestly desires to advance in the spiritual life. So, daughter, inasmuch as it concerns you so closely to set forth on this devout journey under good guidance, do you pray most earnestly to God to supply you with a guide after His Own Heart, and never doubt but that He will grant you one who is wise and faithful, even should< He send you an angel from Heaven, as He sent to Tobias.

In truth, your spiritual guide should always be as a heaven-sent angel to you;�by which I mean that when you have found him, you are not to look upon him, or trust in him or his wisdom as an ordinary man; but you must look to God,

Who will help you and speak to you through this man, putting into his heart and mouth that which is needful to you; so that you ought to listen as though he were an angel come down from Heaven to lead you thither. Deal with him in all sincerity and faithfulness, and with open heart; manifesting alike your good and your evil, without pretence or dissimulation. Thus your good will be examined and confirmed, and your evil corrected and remedied;�you will be soothed and strengthened in trouble, moderated and regulated in prosperity. Give your guide a hearty confidence mingled with sacred reverence, so that reverence in no way shall hinder your confidence, and confidence nowise lessen your reverence: trust him with the respect of a daughter for her father; respect him with the confidence of a son in his mother. In a word, such a friendship should be strong and sweet; altogether holy, sacred, divine and spiritual. And with such an aim, choose one among a thousand, Avila says;�and I say
among ten thousand, for there are fewer than one would think capable of this office. He must needs be full of love, of wisdom and of discretion; for if either of these three be wanting there is danger. But once more I say, ask such help of God, and when you have found it, bless His Holy Name; be stedfast, seek no more, but go on simply, humbly and trustfully, for you are safe to make a prosperous journey.

"THE flowers appear on the earth," says the Heavenly Bridegroom, and the time for pruning and cutting is come. And what, my child, are our hearts' flowers save our good desires? Now, so soon as these begin to appear, we need the pruning-hook to cut off all dead and superfluous works from our conscience. When the daughter of a strange land was about to espouse an Israelite, the law commanded her to put off the garment of her captivity, to pare her nails, and to shave her head; even so the soul which aims at the dignity of becoming the spouse of Christ, must put off the old man, and put on the new man, forsaking sin: moreover, it must pare and shave away every impediment which can hinder the Love of God.

The very first step towards spiritual health is to be purged from our sinful humours. St. Paul received perfect purification instantaneously, and the like grace was conferred on St. Magdalene, St. Catherine of Genoa, St. Pelagia, and some others, but this kind of purgation is as miraculous and extraordinary in grace as the resurrection of the dead in nature, nor dare we venture to aspire to it.

The ordinary purification, whether of body or soul, is only accomplished by slow degrees, step by step, gradually and painfully.

The angels on Jacob's ladder had wings, yet nevertheless they did not fly, but went in due order up and down the steps of the ladder. The soul which rises from out of sin to a devout life has been compared to the dawn, which does not banish darkness suddenly, but by degrees. That cure which is gradually effected is always the surest; and spiritual maladies, like those of the body, are wont to come on horseback and express, while they depart slowly and on foot. So that we must needs be brave and patient, my daughter, in this undertaking. It is a woeful thing to see souls beginning to chafe and grow disheartened because they find themselves still subject to imperfection after having made some attempt at leading a devout life, and well-nigh
yielding to the temptation toe give up in despair and fall back; but, on the other hand, there is an extreme danger surrounding those souls who, through the opposite temptation, are disposed to imagine themselves purified from all imperfection at the very outset of their purgation; who count themselves as full-grown almost before they are born, and seek to fly before they have wings.

Be sure, daughter, that these are in great danger of a relapse through having left their physician too soon. "It is but lost labour to rise up early and late take rest," unless the Lord prosper all we do.

The work of the soul's purification neither may nor can end save with life itself;�do not then let us be disheartened by our imperfections,�our very perfection lies in diligently contending against them, and it is impossible so to contend without seeing them, or to overcome without meeting them face toe face. Our victory does not consist in being insensible to them, but in not consenting to them. Now to be afflicted by our imperfections is certainly not to consent thereto, and for the furtherance of humility it is needful that we sometimes find ourselves worsted in this spiritual battle, wherein, however, we shall never be conquered until we lose either life or courage. Moreover, imperfections and venial sins cannot destroy our spiritual life, which is
only to be lost through mortal sin; consequently we have only need to watch well that they do not imperil our courage. David continually asks the Lord to strengthen his heart against cowardice and discouragement; and it is our privilege in this war that we are certain to vanquish so long as we are willing to fight.

THE first purification to be made is from sin;�the means whereby to make it, the sacrament of penance. Seek the best confessor within your reach, use one of the many little books written in order to help the examination of conscience.

Read some such book carefully, examining point by point wherein you have sinned, from the first use of your reason to the present time. And if you mistrust your memory, write down the result of your examination. St. Francis suggests Grenada, Bruno, Arias, Augez, authors little known now, though we have the substance of their teaching in numerous valuable helps for those who are preparing for confession: such as "Pardon through the Precious Blood," "Helps for Confirmation and First Communion" (Masters), "Manual for Confession," "Repentance," (Rev. T. T. Carter), "Hints to Penitents" (Palmer), Brett's "Guide to Faith and Piety," Crake's "Bread of Life" (Mowbray), "Paradise of the Christian Soul," etc. Having thus sought out the evil spots in your conscience, strive to detest them, and to reject them with the greatest abhorrence and contrition of which your heart is capable;�bearing in mind these four things:�that by sin you have lost God's Grace, rejected your share in Paradise, accepted the pains of Hell, and renounced God's Eternal Love. You see, my child, that I am now speaking of a general confession of your whole life, which, while I grant it is not always necessary, I yet believe will be found most helpful in the beginning of your pursuit after holiness, and therefore I earnestly advise you to make it. Not unfrequently the ordinary confessions of persons leading an everyday life are full of great faults, and that because they make little or no preparation, and have not the needful contrition. Owing to this deficiency such people go to confession with a tacit intention of returning to their old sins, inasmuch as they will not avoid the occasions of sin, or take the necessary measures for amendment of life, and in all such cases a general confession is required to steady and fix the soul. But, furthermore, a general confession forces us to a clearer selfknowledge, kindles a wholesome shame for our past life, and rouses gratitude for God's Mercy, Which has so long waited patiently for us;�it comforts the heart, refreshes the spirit, excites
good resolutions, affords opportunity to our spiritual Father for giving the most suitable advice, and opens our hearts so as to make future confessions more effectual. Therefore I cannot enter into the subject of a general change of life and entire turning to God, by means of a devout life, without urging upon you to begin with a general confession.

ALL the children of Israel went forth from the land of Egypt, but not all went forth heartily, and so, when wandering in the desert, some of them sighed after the leeks and onions,�the fleshpots of Egypt. Even so there are penitents who forsake sin, yet without forsaking their sinful affections; that is to say, they intend to sin no more, but it goes sorely against them to abstain from the pleasures of sin;�they formally renounce and forsake sinful acts, but they turn back many a fond lingering look to what they have left, like Lot's wife as she fled from Sodom. They are like a sick man who abstains from eating melon when the doctor says it would kill him, but who all the while longs for
it, talks about it, bargains when he may have it, would at least like just to sniff the perfume, and thinks those who are free to eat of it very fortunate.

And so these weak cowardly penitents abstain awhile from sin, but reluctantly;�they would fain be able to sin without incurring damnation;�they talk with a lingering taste of their sinful deeds, and envy those who are yet indulging in the like. Thus a man who has meditated some revenge gives it up in confession, but soon after he is to be found talking about the quarrel, averring that but for the fear of God he would do this or that; complaining that it is hard to keep the Divine rule of forgiveness; would to God it were lawful to avenge one's self! Who can fail to see that even if this poor man is not actually committing sin, he is altogether bound with the affections thereof, and although he may have come out of Egypt, he yet hungers after it, and longs for the leeks and onions he was wont to feed upon there! It is the same with the woman who, though she has given up her life of sin, yet takes delight in being sought after and admired. Alas! of a truth, all such are in great peril.

Be sure, my daughter, that if you seek to lead a devout life, you must not merely forsake sin; but you must further cleanse your heart from all affections pertaining to sin; for, to say nothing
of the danger of a relapse, these wretched affections will perpetually enfeeble your mind, and clog it, so that you will be unable to be diligent, ready and frequent in good works, wherein nevertheless lies the very essence of all true devotion. Souls which, in spite of having forsaken sin, yet retain such likings and longings, remind us of those persons who, without being actually ill, are pale and sickly, languid in all they do, eating without appetite, sleeping without refreshment, laughing without mirth, dragging themselves about rather than walking briskly. Such souls as I have described lose all the grace of their good deeds, which are probably few and feeble, through their spiritual languor.

THE first inducement to attain this second purification is a keen and lively apprehension of the great evils resulting from sin, by means of which we acquire a deep, hearty contrition. For just as contrition, (so far as it is real,) however slight, when joined to the virtue of the Sacraments, purges away sin; so, when it
becomes strong and urgent, it purges away all the affections which cling around habits of sin. A moderate, slight hatred makes men dislike its object and avoid his society; but when a violent, mortal hatred exists, they not only abhor and shun the person who excites it, but they loathe him, they cannot endure the approach of his relations or connexions, nor even his likeness or anything that concerns him. Just so when a penitent only hates sin through a weakly although real contrition, he will resolve to avoid overt acts of sin; but when his contrition is strong and hearty, he will not merely abhor sin, but every affection, every link and tendency to sin. Therefore, my daughter, it behoves us to kindle our contrition and repentance as much as we possibly can, so that it may reach even to the very smallest appearance of sin. Thus it was that the Magdalen, when converted, so entirely lost all taste for her past sin and its pleasures, that she never again cast back one thought upon them; and David declared that he hated not only sin itself, but every path and way which led thereto. This it is which is that "renewing of the soul" which the same Prophet compares to the eagle's strength.

Now, in order to attain this fear and this contrition, you must use the following meditations carefully; for if you practise them sredfastly, they (by God's Grace) will root out both sin and its affections from your heart. It is to that end that I have prepared them: do you use them one after another, in the order in which they come, only taking one each day, and using that as early as possible, for the morning is the best time for all spiritual exercises;�and then you will ponder and ruminate it through the day. If you have not as yet been taught how to meditate, you will find instructions to that purpose in the Second Part.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.

Considerations.

1. Consider that but a few years since you were not born into the world, and your soul was as yet non-existent. Where were you then, O my soul? the world was already old, and yet of you there was no sign.

2. God brought you out of this nothingness, in order to make you what you are, not because He had any need of you, but solely out of His Goodness.

3. Consider the being which God has given you; for it is the foremost being of this visible world, adapted to live eternally, and to be perfectly united to God's Divine Majesty.

Affections and Resolutions.

1. Humble yourself utterly before God, saying with the Psalmist, O Lord, I am nothing in respect of You�what am I, that You should remember me? O my soul, you were yet lost in that abyss of nothingness, if God had not called you forth, and what of you in such a case?

2. Give God thanks. O Great and Good Creator, what do I not owe You, Who didst take me from out that nothingness, by Your Mercy to make me what I am? How can I ever do enough worthily to praise Your Holy Name, and render due thanks to Your Goodness?

3. Confess your own shame. But alas, O my Creator, so far from uniting myself to You by a loving service, I have rebelled against You through my unruly affections, departing from You, and giving myself up to sin, and ignoring Your Goodness, as though You hadst not created me .

4. Prostrate yourself before God. O my soul, know that the Lord He is your God, it is He that hasmade you, and not you yourself. O God, I am the work of Your Hands; henceforth I will not seek to rest in myself, who am nought. Wherein have you to glory, who are but dust and ashes? how can you, a very nothing, exalt yourself? In order to my own humiliation, I will do such and such a thing,�I will endure such contempt:�I will alter my ways and henceforth follow my Creator, and realise that I am honoured by His calling me to the being He has given; I will employ it solely to obey His Will, by means of the teaching He has given me, of which I will inquire more through my spiritual Father.

Conclusion.

1. Thank God. Bless the Lord, O my soul, and praise His Holy Name with all your being, because His Goodness called me forth from nothingness, and His Mercy created me.

2. Offer. O my God, I offer You with all my heart the being You have given me, I dedicate and consecrate it to You.

3. Pray. O God, strengthen me in these affections and resolutions. Dear Lord, I commend me, and all those I love, to Your neverfailing Mercy. OUR FATHER, etc.

At the end of your meditation linger a while, and gather, so to say, a little spiritual bouquet from the thoughts you have dwelt upon, the sweet perfume whereof may refresh you through the day.

Preparation.

1. PLACE yourself before God. 2. Ask Him to inspire your heart.

Considerations.

1. God did not bring you into the world because He had any need of you, useless as you are; but solely that He might show forth His Goodness in you, giving you His Grace and Glory. And to this end He gave you understanding that you might know Him, memory that you might think of Him, a will that you might love Him, imagination that you might realise His mercies, sight that you might behold the marvels of His works, speech that you might praise Him, and so on with all your other faculties.

2. Being created and placed in the world for this intent, all contrary actions should be shunned and rejected, as also you should avoid as idle and superfluous whatever does not promote it.

2. Consider how unhappy they are who do not think of all this,�who live as though they were created only to build and plant, to heap up riches and amuse themselves with trifles.

Affections and Resolutions.

1. Humble yourself in that hitherto you have so little thought upon all this. Alas, my God, of what was I thinking when I did not think of You? what did I remember when I forgot You? what did I love when I loved You not? Alas, when I ought to have been feeding on the truth, I was but filling myself with vanity, and serving the world, which was made to serve me.

2. Abhor your past life. I renounce ye, O vain thoughts and useless cogitations, frivolous and hateful memories: I renounce all worthless friendships, all unprofitable efforts, and miserably ungrateful self-indulgence, all pitiful compliances.

3. Turn to God. You, my God and Saviour shalt henceforth be the sole object of my thoughts; no more will I give my mind to ideas which are displeasing to You. All the days of my life I will dwell upon the greatness of Your Goodness, so lovingly poured out upon me. You will be henceforth the delight of my heart, the resting-place of all my affections. From this time forth I will forsake and abhor the vain pleasures and amusements, the empty pursuits which have absorbed my time;�the unprofitable ties which have bound my heart I will loosen henceforth, and to that end I will use such and such remedies.

Conclusion.

1. Thank God, Who has made you for so gracious an end. You have made me, O Lord, for Thyself, that I may eternally enjoy the immensity of Your Glory; when shall I be worthy thereof when shall I know how to bless You as I ought?

2. Offer. O Dearest Lord, I offer You all my affections and resolutions, with my whole heart and soul.

3. Pray. I entreat You, O God, that You wouldest accept my desires and longings, and give Your Blessing to my soul, to enable me to fulfil them, through the Merits of Your Dear Son's Precious Blood shed upon the Cross for me. OUR FATHER, etc. Gather your little spiritual bouquet.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.

Considerations.

1. Consider the material gifts God has given you�your body, and the means for its preservation; your health, and all that maintains it; your friends and many helps. Consider too how many persons more deserving than you are without these gifts; some suffering in health or limb, others exposed to injury, contempt and trouble, or sunk in poverty, while God has willed you to be better off.

2. Consider the mental gifts He has given you. Why are you not stupid, idiotic, insane like many you know of? Again, God has favoured you with a decent and suitable education, while many have grown up in utter ignorance.

3. Further, consider His spiritual gifts. You are a child of His Church, God has taught you to know Himself from your youth. How often has He given you His Sacraments? what inspirations and interior light, what reproofs, He has
given to lead you aright; how often He has forgiven you, how often delivered you from occasions of falling; what opportunities He has granted for your soul's progress! Dwell somewhat on the detail, see how Loving and Gracious God has been to you.

Affections and Resolutions.

1. Marvel at God's Goodness. How good He has been to me, how abundant in mercy and plenteous in loving-kindness! O my soul, be you ever telling of the great things the Lord has done for you!

2. Marvel at your own ingratitude. What am I, Lord, that You rememberest me? How unworthy am I! I have trodden Your Mercies under root, I have abused Your Grace, turning it against Your very Self; I have set the depth of my ingratitude against the deep of Your Grace and Favour.

3. Kindle your gratitude. O my soul, be no more so faithless and disloyal to your mighty Benefactor! How should not my whole soul serve the Lord, Who has done such great things in me and for me?

4. Go on, my daughter, to refrain from this or that material indulgence; let your body be wholly the servant of God, Who has done so much for it: set your soul to seek Him by this
or that devout practice suitable thereto. Make diligent use of the means provided by the Church to help you to love God and save your soul. Resolve to be constant in prayer and seeking the Sacraments, in hearing God's Word, and in obeying His inspirations and counsels.

Conclusion.

1. Thank God for the clearer knowledge He has given you of His benefits and your own duty.

2. Offer your heart and all its resolutions to Him.

3. Ask Him to strengthen you to fulfil them faithfully by the Merits of the Death of His Son. OUR FATHER, etc. Gather the little spiritual bouquet.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask Him to inspire your heart.

Considerations.

1. Consider how long it is since you first began
to commit sin, and how since that first beginning sin has multiplied in your heart; how every day has added to the number of your sins against God, against yourself and against your neighbour, by deed, word, thought and desire.

2. Consider your evil tendencies, and how far you have followed them. These two points will show you that your sins are more in number than the hairs of your head, or the sand on the seashore.

3. Apart from sin, consider your ingratitude towards God, which is in itself a sin enfolding all the others, and adding to their enormity : consider the gifts which God has given you, and which you have turned against the Giver; especially the inspirations you have neglected, and the promptings to good which you have frustrated. Review the many Sacraments you have received, and see where are their fruits. Where are the precious jewels wherewith your Heavenly Bridegroom decked you? with what preparation have you received them? Reflect upon the ingratitude with which, while God sought to save you, you have fled from Him and rushed upon destruction.

Affections and Resolutions.

1. Humble yourself in your wretchedness. O my God, how dare I come before Your Eyes?

I am but a corrupt being, a very sink of ingratitude and wickedness. Can it be that I have been so disloyal, that not one sense, not one faculty but has been sullied and stained;�not one day has passed but I have sinned before You? Was this a fitting return for all my Creator's gifts, for my Redeemer's Blood?

2. Ask pardon;�throw yourself at the Lord's Feet as the prodigal son, as the Magdalene, as the woman convicted of adultery. Have mercy, Lord, on me a sinner! O Living Fountain of Mercy, have pity on me, unworthy as I am.

3. Resolve to do better. Lord, with the help of Your Grace I will never again give myself up to sin. I have loved it too well;�henceforth I would abhor it and cleave to You. Father of Mercy, I would live and die to You.

4. In order to put away past sin, accuse yourself bravely of it, let there not be one sinful act which you do not bring to light.

5. Resolve to make every effort to tear up the roots of sin from your heart, especially this and that individual sin which troubles you most.

6. In order to do this, resolve stedfastly to follow the advice given you, and never think that you have done enough to atone for your past sin.

Conclusion.

1. Thank God for having waited till now for you, and for rousing these good intentions in your heart.

2. Offer Him all your heart to carry them to good effect. Pray that He would strengthen you.

Preparation.

1. PLACE yourself in the Presence of God. 2. Ask His Grace. 3. Suppose yourself to be on your deathbed, in the last extremity, without the smallest hope of recovery.

Considerations.

1. Consider the uncertainty as to the day of your death. One day your soul will quit this body�will it be in summer or winter? in town or country? by day or by night? will it be suddenly or with warning? will it be owing to sickness or an accident? will you have time to make your last confession or not? will your
confessor or spiritual father be at hand or will he not? Alas, of all these things we know absolutely nothing: all that we do know is that die we shall, and for the most part sooner than we expect.

2. Consider that then the world is at end as far as you are concerned, there will be no more of it for you, it will be altogether overthrown for you, since all pleasures, vanities, worldly joys, empty delights will be as a mere fantastic vision to you. Woe is me, for what mere trifles and unrealities I have ventured to offend my God? Then you will see that what we preferred to Him was nought. But, on the other hand, all devotion and good works will then seem so precious and so sweet:�Why did I not tread that pleasant path? Then what you thought to be little sins will look like huge mountains, and your devotion will seem but a very little thing.

3. Consider the universal farewell which your soul will take of this world. It will say farewell to riches, pleasures, and idle companions; to amusements and pastimes, to friends and neighbours, to husband, wife and child, in short to all creation. And lastly it will say farewell to its own body, which it will leave pale and cold, to become repulsive in decay.

4. Consider how the survivors will hasten to put that body away, and hide it beneath the
earth�and then the world will scarce give you another thought, or remember you, any more than you have done to those already gone. "God rest his soul!" men will say, and that is all. O death, how pitiless, how hard you are!

5. Consider that when it quits the body the soul must go at once to the right hand or the left. To which will your soul go? what side will it take? none other, be sure, than that to which it had voluntarily drawn while yet in this world.

Affections and Resolutions.

1. Pray to God, and throw yourself into His Arms. O Lord, be You my stay in that day of anguish! May that hour be blessed and favourable to me, if all the rest of my life be full of sadness and trial.

2. Despise the world. Forasmuch as I know not the hour in which I must quit the world, I will not grow fond of it. O dear friends, beloved ones of my heart, be content that I cleave to you only with a holy friendship which may last for ever; why should I cling to you with a tie which must needs be broken? I will prepare for the hour of death and take every precaution for its peaceful arrival; I will thoroughly examine into the state of my conscience, and put in order whatever is wanting.

Conclusion.

Thank God for inspiring you with these resolutions: offer them to His Majesty: intreat Him anew to grant you a happy death by the Merits of His Dear Son's Death. Ask the prayers of the Blessed Virgin and the Saints. OUR FATHER, etc.

Gather a bouquet of myrrh.

Preparation.

1. PLACE yourself in the Presence of God. 2. Intreat Him to inspire you.

Considerations.

1. When the time comes which God has appointed for the end of this world, and after many terrible signs and warnings, which will overwhelm men with fear,�the whole earth will be destroyed, and nothing then left.

2. Afterwards, all men, save those already risen, shall rise from the dead, and at the voice
of the Archangel appear in the valley of Jehoshaphat. But alas, with what divers aspects! for some will be glorious and shining, others horrible and ghastly.

3. Consider the majesty with which the Sovereign Judge will appear surrounded by all His Saints and Angels; His Cross, the Sign of Grace to the good and of terror to the evil, shining brighter than the sun.

4. This Sovereign Judge will with His awful word, instantly fulfilled, separate the evil and the good, setting the one on His Right Hand, the other on His Left�an eternal separation, for they will never meet again.

5. This separation made, the books of conscience will be opened, and all men will behold the malice of the wicked, and how they have contemned God; as also the penitence of the good, and the results of the grace they received. Nothing will be hid. O my God, what confusion to the one, what rejoicing to the other!

Consider the final sentence of the wicked. "Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels." Dwell upon these awful words. "Go," He says�for ever discarding these wretched sinners, banishing them for ever from His Presence. He calls them "cursed:" O my soul, what a curse: a curse involving all other maledictions,
all possible evil, an irrevocable curse, including all time and eternity; condemning them to everlasting fire. Think what that eternity of suffering implies.

6. Then consider the sentence of the good. "Come," the Judge says�O blessed loving word with which God draws us to Himself and receives us in His Bosom. "Blessed of My Father"�O blessing above all blessings! "inherit the Kingdom prepared for you from the beginning of the world." O my God, and that Kingdom will know no end!

Affections and Resolutions.

1. Tremble, my soul, at the thought. O God, who will be my stay in that hour when the pillars of the earth are shaken?

2. Abhor your sins, which alone can cause you to be lost when that fearful day comes. Surely I will judge myself now, that I be not judged;�I will examine my conscience, accuse, condemn, punish myself, that the Judge may not condemn me then. I will confess my faults, and follow the counsels given me.

Conclusion.

Thank God for having given you means of safety in that terrible Day, and time for repentance.

Offer Him your heart, and ask for grace to use it well. OUR FATHER, etc.

Gather your bouquet.

Preparation.

1. PLACE yourself in God's Presence. 2. Humble yourself, and ask His Aid. 3.

Picture to yourself a dark city, reeking with the flames of sulphur and brimstone, inhabited by citizens who cannot get forth.

Considerations.

1. Even so the lost are plunged in their infernal abyss;�suffering indescribable torture in every sense and every member; and that because having used their members and senses for sin, it is just that through them they should suffer now. Those eyes which delighted in impure vicious sights, now behold devils; the ears which took pleasure in unholy words, now are deafened with yells of despair;�and so on with the other senses.

2. Beyond all these sufferings, there is one greater still, the privation and pain of loss of God's Glory, which is for ever denied to their vision. If Absalom cared not to be released from exile, if he might not see his father's face, how much sorer will it be to be deprived for ever of the blessed vision of God?

3. Consider how insupportable the pains of Hell will be by reason of their eternal duration. If the irritating bite of an insect, or the restlessness of fever, makes an ordinary night seem so long and tedious, how terrible will the endless night of eternity be, where nought will be found save despair, blasphemy and fury!

Affections and Resolutions.

1. Read the Prophet's descriptions of the terrors of the Lord, and ask your soul whether it can face them�whether you can bear to lose your God for ever?

2. Confess that you have repeatedly deserved to do so. Resolve henceforth to act differently, and to rescue yourself from this abyss. Resolve on distinct definite acts by which you may avoid sin, and thereby eternal death. Give thanks, offer yourself, pray.

1 2. Sam. xiv. 32. 2 Isa. xxxiii. 14. "Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?"

Preparation.

1. PLACE yourself in the Presence of God. 2. Invoke His Aid.

Considerations.

1. Represent to yourself a lovely calm night, when the heavens are bright with innumerable stars: add to the beauty of such a night the utmost beauty of a glorious summer's day,�the sun's brightness not hindering the clear shining of moon or stars, and then be sure that it all falls immeasurably short of the glory of Paradise. O bright and blessed country, O sweet and precious place!

2. Consider the beauty and perfection of the countless inhabitants of that blessed country;�the millions and millions of angels, Cherubim and Seraphim; the glorious company of Apostles, martyrs, confessors, virgins, and saints. O blessed company, any one single member of which surpasses all the glory of this world, what will it be to behold them all, to sing with
them the sweet Song of the Lamb? They rejoice with a perpetual joy, they share a bliss unspeakable, and unchangeable delights.

3. Consider how they enjoy the Presence of God, Who fills them with the richness of His Vision, which is a perfect ocean of delight; the joy of being for ever united to their Head. They are like happy birds, hovering and singing for ever within the atmosphere of divinity, which fills them with inconceivable pleasures. There each one vies without jealousy in singing the praises of the Creator. "Blessed are You for ever, O Dear and Precious Lord and Redeemer, Who do so freely give us of Your oWn Glory," they cry; and He in His turn pours out His ceaseless Blessing on His Saints. "Blessed are ye,�Mine own for ever, who have served Me faithfully, and with a good courage."

Affections and Resolutions.

1. Admire and rejoice in the Heavenly Country; the glorious and blessed New Jerusalem.

2. Reprove the coldness of your own heart for having hitherto so little sought after that glorious abode. Why have I so long lingered indifferent to the eternal happiness set before me? Woe is me that, for the sake of poor savourless earthly things, I have so often forgotten those heavenly
delights. How could I neglect such real treasures for mere vain and contemptible earthly matters?

3. Aspire earnestly after that blessed abode. Forasmuch, O Dear Lord, as You have been pleased to turn my feet into Your ways, never will I again look back. Go forth, my soul, towards your promised rest, journey unweariedly to that hoped-for land; wherefore shouldest you tarry in Egypt?

4. Resolve to give up such and such things, which hinder you on the way, and to do such others as will help you thitherwards. Give thanks, offer, pray.

Preparation.

1. PLACE yourself in the Presence of God. 2. Humble yourself before Him, and ask His inspiration.

Considerations.

1. Imagine yourself alone with your good angel
in an open plain, as was Tobit on his way to Rages. Suppose the Angel to set before you Paradise, full of delights and joys; and on the other hand Hell, with all its torments. Contemplate both, kneeling in imagination before your guardian Angel. Consider that you are most truly standing between Hell and Paradise, and that both the one and the other are open to receive you, according to your own choice.

2. Consider that the choice you make in this life will last for ever in the next.

3. Consider too, that while both are open to receive you according to your choice, yet God, Who is prepared to give the one by reason of His Justice, the other by reason of His Mercy, all the while desires unspeakably that you should select Paradise; and your good Angel is urging you with all his might to do so, offering you countless graces on God's part, countless helps to attain to it.

4. Consider that Jesus Christ, enthroned in Heaven, looks down upon you in loving invitation: "O beloved one, come to Me, and joy for ever in the eternal blessedness of My Love!" Behold His mother yearning over you with maternal tenderness�" Courage, my child, do not despise the Goodness of my Son, or my earnest prayers for your salvation." Behold the Saints, who have left you their example, the
millions of holy souls who long after you, desiring earnestly that you may one day be for ever joined to them in their song of praise, urging upon you that the road to Heaven is not so hard to find as the world would have you think. "Press on boldly, dear friend,"�they cry. "Whoever will ponder well the path by which we came hither, will discover that we attained to these present delights by sweeter joys than any this world can give."

The Choice.

1. O Hell, I abhor you now and for ever; I abhor your griefs and torments, your endless misery, the unceasing blasphemies and maledictions which you pourest out upon my God;�and turning to you, O blessed Paradise, eternal glory, unfading happiness, I choose you for ever as my abode, your glorious mansions, your precious and abiding tabernacles. O my God, I bless Your Mercy which gives me the power to choose�O Jesus, Saviour, I accept Your Eternal Love, and praise You for the promise You have given me of a place prepared for me in that blessed New Jerusalem, where I shall love and bless You for ever.

2. Dwell lovingly upon the example set before you by the Blessed Virgin and the Saints, and strive to follow where they point you. Give
yourself up to your guardian Angel, that he may be your guide, and gird up your courage anew to make this choice.

Preparation.

1. PLACE yourself in the Presence of God. 2. Humble yourself before Him, and ask His Aid.

Considerations.

1. Once more imagine yourself in an open plain, alone with your guardian Angel, and represent to yourself on the left hand the Devil sitting on a high and mighty throne, surrounded by a vast troop of worldly men, who bow bareheaded before him, doing homage to him by the various sins they commit. Study the countenances of the miserable courtiers of that most abominable king:�some raging with fury, envy and passion, some murderous in their hatred;�others pale and haggard in their craving after wealth, or madly pursuing every vain and profitless pleasure;�others sunk and lost in vile, impure
affections. See how all alike are hateful, restless, wild: see how they despise one another, and only pretend to an unreal self-seeking love. Such is the miserable reign of the abhorred Tyrant.

2. On the other hand, behold Jesus Christ Crucified, calling these unhappy wretches to come to Him, and interceding for them with all the Love of His Precious Heart. Behold the company of devout souls and their guardian Angels, contemplate the beauty of this religious Kingdom. What lovelier than the troop of virgin souls, men and women, pure as lilies:�widows in their holy desolation and humility; husbands and wives living in all tender love and mutual cherishing. See how such pious souls know how to combine their exterior and interior duties;�to love the earthly spouse without diminishing their devotion to the Heavenly Bridegroom. Look around�one and all you will see them with loving, holy, gentle countenances listening to the Voice of their Lord, all seeking to enthrone Him more and more within their hearts. They rejoice, but it is with a peaceful, loving, sober joy; they love, but their love is altogether holy and pure. Such among these devout ones as have sorrows to bear, are not disheartened thereby, and do not grieve overmuch, for their Saviour's Eye is upon them to comfort them, and they all seek Him only.

3. Surely you have altogether renounced Satan with his weary miserable troop, by the good resolutions you have made;�but nevertheless you have not yet wholly attained to the King Jesus, or altogether joined His blessed company of devout ones:�you have hovered betwixt the two.

4. The Blessed Virgin, St. Joseph, St. Louis, St. Monica, and hundreds of thousands more who were once like you, living in the world, call upon you and encourage you.

5. The Crucified King Himself calls you by your own name: "Come, O my beloved, come, and let Me crown you!"

The Choice.

1. O world, O vile company, never will I enlist beneath your banner; for ever I have forsaken your flatteries and deceptions. O proud king, monarch of evil, infernal spirit, I renounce you and all your hollow pomp, I detest you and all your works.

2. And turning to You, O Sweet Jesus, King of blessedness and of eternal glory, I cleave to You with all the powers of my soul, I adore You with all my heart, I choose You now and ever for my King, and with inviolable fidelity I
would offer my irrevocable service, and submit myself to Your holy laws and ordinances.

3. O Blessed Virgin Mother of God, you shall be my example, I will follow you with all reverence and respect.

O my good Angel, bring me to this heavenly company, leave me not until I have reached them, with whom I will sing for ever, in testimony of my choice, "Glory be to Jesus, my Lord!"

SUCH meditations as these, my daughter, will help you, and having made them, go on bravely in the spirit of humility to make your general confession;�but I entreat you, be not troubled by any sort of fearfulness. The scorpion who stings us is venomous, but when his oil has been distilled, it is the best remedy for his bite;�even so sin is shameful when we commit it, but when reduced to repentance and confession, it becomes salutary and honourable. Contrition and confession are in themselves so lovely and sweet-savoured, that they efface the ugliness and disperse the ill savour of sin. Simon the leper called Magdalene a sinner, but our Lord turned the discourse to the perfume of her ointment and the greatness of her love. If we are really humble, my daughter, our sins will be infinitely displeasing to us, because they offend God;�but it will be welcome and sweet to accuse ourselves thereof because in so doing we honour God; and there is always somewhat soothing in fully telling the physician all details of our pain.

When you come to your spiritual father, imagine yourself to be on Mount Calvary, at the Feet of the Crucified Saviour, Whose Precious Blood is dropping freely to cleanse you from all your sin. Though it is not his actual Blood, yet it is the merit of that outpoured Blood which is sprinkled over His penitents as they kneel in Confession. Be sure then that you open your heart fully, and put away your sins by confessing them, for in proportion as they are put out, so will the Precious Merits of the Passion of Christ come in and fill you with blessings.

Tell everything simply and with straightforwardness, and thoroughly satisfy your conscience in doing so. Then listen to the admonitions and counsels of God's Minister, saying in your heart, "Speak, Lord, for Your servant hears." It is truly God to Whom you listen, forasmuch as He has said to His representatives, "Whoever listens to you, listens to me." Then take the following protest, as a summary of your contrition, having carefully studied and meditated upon it beforehand: read it through with as earnest an intention as you can make.

I, THE undersigned,�in the Presence of God and of all the company of Heaven, having considered the Infinite Mercy of His Heavenly Goodness towards me, a most miserable, unworthy creature, whom He has created, preserved, sustained, delivered from so many dangers, and filled with so many blessings: having above all considered the incomprehensible mercy and loving-kindness with which this most Good God has borne with me in my sinfulness, leading me so tenderly to repentance, and waiting so patiently for me till this�(present) year of my life, notwithstanding all my ingratitude, disloyalty and faithlessness, by which I have delayed turning to Him, and despising His Grace, have offended Him anew: and 1 St. Luke x. 16. further, remembering that in my Baptism I was solemnly and happily dedicated to God as His child, and that in defiance of the profession then made in my name, I have so often miserably profaned my gifts, turning them against God's Divine Majesty:�I, now coming to myself prostrate in heart and soul before the Throne of His Justice, acknowledge and confess that I am duly accused and convicted of treason against His Majesty, and guilty of the Death and Passion of Jesus Christ, by reason of the sins I have committed, for which He died, bearing the reproach of the Cross; so that I deserve nothing else save eternal damnation.

But turning to the Throne of Infinite Mercy of this Eternal God, detesting the sins of my past life with all my heart and all my strength, I humbly desire and ask grace, pardon, and mercy, with entire absolution from my sin, in virtue of the Death and Passion of that same Lord and Redeemer, on Whom I lean as the only ground of my hope. I renew the sacred promise of faithfulness to God made in my name at my Baptism; renouncing the devil, the world, and the flesh, abhorring their accursed suggestions, vanities and lusts, now and for all eternity. And turning to a Loving and Pitiful God, I desire, intend, and deliberately resolve to serve and love Him now and eternally, devoting my mind and all its faculties, my soul and all its powers, my heart and all its affections, my body and all its senses, to His Will. I resolve never to misuse any part of my being by opposing His Divine Will and Sovereign Majesty, to which I wholly immolate myself in intention, vowing ever to be His loyal, obedient and faithful servant without any change or recall. But if unhappily, through the promptings of the enemy, or human infirmity, I should in anywise fail in this my resolution and dedication, I do most earnestly resolve by the grace of the Holy Spirit to rise up again so soon as I shall perceive my fall, and turn anew, without any delay, to seek His Divine Mercy. This is my firm will and intention,�my inviolable, irrevocable resolution, which I make and confirm without any reserve, in the Holy Presence of God, in the sight of the Church triumphant, and before the Church militant, which is my mother, who accepts this my declaration, in the person of him who, as her representative, hears me make it. Be pleased, O Eternal, All-Powerful, and All-Loving God,�Father, Son, and Holy Spirit, to confirm me in this my resolution, and accept my hearty and willing offering. And inasmuch as You have been pleased to inspire me with the will to make it, give me also the needful strength and grace to keep it. O God, You are my God, the God of my heart, my soul, and spirit, and as such I acknowledge and adore You, now and for all eternity. Glory be to Jesus. Amen.

HAVING made this resolution, wait attentively, and open the ears of your heart, that you may in spirit hear the absolution which the Lord of your soul, sitting on the throne of His Mercy, will speak in Heaven before the Saints and Angels when His Priest absolves you here below in His Name. Be sure that all that company of blessed ones rejoice in your joy, and sing a song of untold gladness, embracing you and accepting you as cleansed and sanctified. Of a truth, my daughter, this is a marvellous deed, and a most blessed bargain for you, inasmuch as giving yourself to His Divine Majesty, you gain Him, and save yourself for eternal life. No more remains to do, save to take the pen and heartily sign your protest, and then hasten to the Altar, where God on His side will sign and seal your absolution, and His promise of Paradise, giving Himself to you in His Sacrament, as a sacred seal placed upon your renewed heart. And thus, dear child, your soul will be cleansed from sin, and from all its affections. But forasmuch as these affections are easily rekindled, thanks to our infirmity and concupiscence (which maybe mortified, but which can never be altogether extinguished while we live), I will give you certain counsels by the practice of which you may henceforth avoid mortal sin, and the affections pertaining thereto. And as these counsels will also help you to attain a yet more perfect purification, before giving them, I would say somewhat concerning that absolute perfection to which I seek to lead you.

AS daylight waxes, we, gazing into a mirror, see more plainly the soils and stains upon our face; and even so as the interior light of the Holy Spirit enlightens our conscience, we see more distinctly the sins, inclinations and imperfections which hinder our progress towards real devotion. And the selfsame light which shows us these blots and stains, kindles in us the desire to be cleansed and purged therefrom.

You will find then, my child, that besides the mortal sins and their affections from which your soul has already been purged, you are beset by sundry inclinations and tendencies to venial sin; mind, I do not say you will find venial sins, but the inclination and tendency to them. Now, one is quite different from the other. We can never be altogether free from venial sin,�at least not until after a very long persistence in this purity; but we can be without any affection for venial sin. It is altogether one thing to have said something unimportant not strictly true, out of carelessness or liveliness, and quite a different matter to take pleasure in lying, and in the habitual practice thereof. But I tell you that you must purify your soul from all inclination to venial sin;�that is to say, you must not voluntarily retain any deliberate intention of permitting yourself to commit any venial sin whatever. It would be most unworthy consciously to admit anything so displeasing to God, as the will to offend Him in anywise. Venial sin, however small, is displeasing to God, although it be not so displeasing as the greater sins which involve eternal condemnation; and if venial sin is displeasing to Him, any clinging which we tolerate to mortal sin is nothing less than a resolution to offend His Divine Majesty. Is it really possible that a rightly disposed soul can not only offend God, but take pleasure therein?

These inclinations, my daughter, are in direct opposition to devotion, as inclinations to mortal sin are to love:�they weaken the mental power, hinder Divine consolations, and open the door to temptations;�and although they may not destroy the soul, at least they bring on very serious disease. "Dead flies cause the ointment to send forth a stinking savour," says the Wise Man. He means that the flies which settle upon and taste of the ointment only damage it temporarily, leaving the mass intact, but if they fall into it, and die there, they spoil and corrupt it. Even so venial sins which pass over a devout soul without being harboured, do not permanently injure it, but if such sins are fostered and cherished, they destroy the sweet savour of that soul�that is to say, its devotion. The spider cannot kill bees, but it can spoil their honey, and so encumber their combs with its webs in course of time, as to hinder the bees materially. Just so, though venial sins may not lose the soul, they will spoil its devotion, and so cumber its faculties with bad habits and evil inclinations, as to deprive it of all that cheerful readiness which is the very essence of true devotion; that is to say, if they are harboured 1 Eccles. x. 1. in the conscience by delight taken therein. A trifling inaccuracy, a little hastiness in word or action, some small excess in mirth, in dress, in gaiety, may not be very important, if these are forthwith heeded and swept out as spiritual cobwebs;�but if they are permitted to linger in the heart, or, worse still, if we take pleasure in them and indulge them, our honey will soon be spoilt, and the hive of our conscience will be cumbered and damaged. But I ask again, how can a generous heart take delight in anything it knows to be displeasing to its God, or wish to do what offends Him?

SPORTS, balls, plays, festivities, pomps, are not in themselves evil, but rather indifferent matters, capable of being used for good or ill; but nevertheless they are dangerous, and it is still more dangerous to take great delight in them. Therefore, my daughter, I say that although it is lawful to amuse yourself, to dance, dress, feast, and see seemly plays,�at the same time, if you are much addicted to these things, they will hinder your devotion, and become extremely hurtful and dangerous to you. The harm lies, not in doing them, but in the degree to which you care for them. It is a pity to sow the seed of vain and foolish tastes in the soil of your heart, taking up the place of better things, and hindering the soul from cultivating good dispositions. It was thus that the Nazarites of old abstained not merely from all intoxicating liquors, but from grapes fresh or dried, and from vinegar, not because these were intoxicating, but because they might excite the desire for fermented liquors. Just so, while I do not forbid the use of these dangerous pleasures, I say that you cannot take an excessive delight in them without their telling upon your devotion. When the stag has waxed fat he hides himself amid the thicket, conscious that his fleetness is impaired should he be in need to fly: and so the htiman heart which is cumbered with useless, superfluous, dangerous clingings becomes incapacitated for that earnest following after God which is the true life of devotion. No one blames children for running after butterflies, because they are children, but is it not ridiculous and pitiful to see full-grown men eager about such worthless trifles as the worldly amusements before named, which are likely to throw them off their balance and disturb their spiritual life? Therefore, dear child, I would have you cleanse your heart from all such tastes, remembering that while the acts themselves are not necessarily incompatible with a devout life, all delight in them must be harmful.

FURTHERMORE, my daughter, we have certain natural inclinations, which are not strictly speaking either mortal or venial sins, but rather imperfections; and the acts in which they take shape, failings and deficiencies. Thus St. Jerome says that St. Paula had so strong a tendency to excessive sorrow, that when she lost her husband and children she nearly died of grief: that was not a sin, but an imperfection, since it did not depend upon her wish and will. Some people are naturally easy, some oppositions; some are indisposed to accept other men's opinions, some naturally disposed to be cross, some to be affectionate�in short, there is hardly any one in whom some such imperfections do not exist.

Now, although they be natural and instinctive in each person, they may be remedied and corrected, or even eradicated, by cultivating the reverse disposition.

And this, my child, must be done. Gardeners have found how to make the bitter almond tree bear sweet fruit, by grafting the juice of the latter upon it, why should we not purge out our perverse dispositions and infuse such as are good?

There is no disposition so good but it may be made bad by dint of vicious habits, and neither is there any natural disposition so perverse but that it may be conquered and overcome by God's Grace primarily, and then by our earnest diligent endeavour. I shall therefore now proceed to give you counsels and suggest practices by which you may purify your soul from all dangerous affections and imperfections, and from all tendencies to venial sin, thereby strengthening yourself more and more against mortal sin. May God give you grace to use them.

IT may he, my daughter, that you do not know how to practise mental prayer, for unfortunately it is a thing much neglected now-adays. I will therefore give you a short and easy method for using it, until such time as you may read sundry books written on the subject, and above all till practice teaches you how to use it more perfectly. And first of all, the Preparation, which consists of two points: first, placing yourself in the Presence of God; and second, asking His Aid. And in order to place your self in the Presence of God, I will suggest four chief considerations which you can use at first.

First, a lively earnest realisation that His Presence is universal; that is to say, that He is everywhere, and in all, and that there is no place, nothing in the world, devoid of His Most Holy Presence, so that, even as birds on the wing meet the air continually, we, let us go where we will, meet with that Presence always and everywhere. It is a truth which all are ready to grant, but all are not equally alive to its importance. A blind man when in the presence of his prince will preserve a reverential demeanour if told that the king is there, although unable to see him; but practically, what men do not see they easily forget, and so readily lapse into carelessness and irreverence. Just so, my child, we do not see our God, and although faith warns us that He is present, not beholding Him with our mortal eyes, we are too apt to forget Him, and act as though He were afar: for, while knowing perfectly that He is everywhere, if we do not think about it, it is much as though we knew it not. And therefore, before beginning to pray, it is needful always to rouse the soul to a stedfast remembrance and thought of the Presence of God. This is what David meant when he exclaimed, "If I climb up to Heaven, You are there, and if I go down to hell, You are there also!" And in like manner Jacob, who, beholding the ladder which went up to Heaven, cried out, "Surely the Lord is in this place and I knew it not" meaning thereby that he had not thought of it; for assuredly he could not fail to know that God was everywhere and in all things.

Therefore, when you make ready to pray, you must say with your whole heart, "God is indeed here."

The second way of placing yourself in this Sacred Presence is to call to mind that God is not only present in the place where you are, but that He is very specially present in your heart and mind, which He kindles and inspires with His Holy Presence, abiding there as Heart of your heart, Spirit of your spirit. Just as the soul animates the whole body, and every member thereof, but abides especially in the heart, so God, while present everywhere, yet makes His special abode with our spirit. Therefore David calls Him "the Strength of my heart;" and St. Paul said that in Him "we live and move and have our being." Dwell upon this thought until you have kindled a great reverence within your heart for God Who is so closely present to you.

The third way is to dwell upon the thought of our Lord, Who in His Ascended Humanity looks 1 Ps. cxxxiv. 7. 2 Gen. xxviii. 16.

3 Ps. lxxiii. 25. 4 Acts xvii. 28. down upon all men, but most particularly on all Christians, because they are His children; above all, on those who pray, over whose doings He keeps watch. Nor is this any mere imagination, it is very truth, and although we see Him not, He is looking down upon us. It was given to St. Stephen in the hour of martyrdom thus to behold Him, and we may well say with the Bride of the Canticles, "He looketh forth at the windows, shewing Himself through the lattice."

The fourth way is simply to exercise your ordinary imagination, picturing the Saviour to yourself in His Sacred Humanity as if He were beside you just as we are wont to think of our friends, and fancy that we see or hear them at our side. But when the Blessed Sacrament of the Altar is there, then this Presence is no longer imaginary, but most real; and the sacred species are but as a veil from behind which the Present Saviour beholds and considers us, although we cannot see Him as He is.

Make use of one or other of these methods for placing yourself in the Presence of God before you begin to pray;�do not try to use them all at once, but take one at a time, and that briefly and simply.

1 Cant. ii. 9.

INVOCATION is made as follows: your soul, having realised God's Presence, will prostrate itself with the utmost reverence, acknowledging its unworthiness to abide before His Sovereign Majesty; and yet knowing that He of His Goodness would have you come to Him, you must ask of Him grace to serve and worship Him in this your meditation. You may use some such brief and earnest words as those of David: "Cast me not away from Your Presence, and take not Your Holy Spirit from me." "Shew me Your Ways, O Lord, and teach me Your paths." "Give me understanding, and I shall keep Your Law: yea, I shall keep it with my whole heart." "I am Your servant, O grant me understanding." Dwell too upon the thought of your guardian Angel, and of the Saints connected with the special mystery you are considering, as the Blessed Virgin, St. John, the Magdalene, the good thief, etc., if you are meditating in the Passion, so that you may share in their devout feelings and intention,�and in the same way with other subjects.

1 Ps. li. 11. 2 Ps. xxv. 3. 3 Ps. cxix. 34. 4 Ps. cxix. 125.

FOLLOWING upon these two ordinary points, there ere is a third, which is not necessary to all meditation, called by some the local representation, and by others the interior picture. It is simply kindling a vivid picture of the mystery to be meditated within your imagination, even as though you were actually beholding it. For instance, if you wish to meditate upon our Lord on His Cross, you will place yourself in imagination on Mount Calvary, as though you saw and heard all that occurred there during the Passion; or you can imagine to yourself all that the Evangelists describe as taking place where you are. In the same way, xvhen you meditate upon death, bring the circumstances that will attend your own vividly to mind, and so of hell, or any subjects which involve visible, tangible circumstances. When it is a question of such mysteries as God's Greatness, His Attributes, the end of our creation, or other invisible things, you cannot make this use of your imagination. At most you may employ certain comparisons and similitudes, but these are not always opportune, and I would have you follow a very simple method, arid not weary yotir mind with striving after new inventions. Still, often this use of the imagination on tends to concentrate the mind on the mystery we wish to meditate, and to prevent our thoughts from wandering hither and thither, just as when you shut a bird within a cage, or fasten a hawk by its lures. Some people will tell you that it is better to confine yourself to mere abstract thought, and a simple mental and spiritual consideration of these mysteries, but this is too difficult for beginners; and until God calls you tip higher, I would advise you, my daughter, to abide contentedly in the lowly valley I have pointed out.

AFTER this exercise of the imagination, we come to that of the understanding: for meditations, properly so called, are certain considerations by which we raise the affections to God and heavenly things. Now meditation differs therein from study and ordinary methods of thought which have not the Love of God or growth in holiness for their object, but some other end, such as the acquisition of learning or power of argument. So, when you have, as I said, limited the efforts of your mind within due bounds,�whether by the imagination, if the subject be material, or by propositions, if it be a spiritual subject,�you will begin to form reflections or considerations after the pattern of the meditations I have already sketched for you. And if your mind finds sufficient matter, light and fruit wherein to rest in any one consideration, dwell upon it, even as the bee, which hovers over one flower so long as it affords honey. But if you do not find wherewith to feed your mind, after a certain reasonable effort, then go on to another consideration,�only be quiet and simple, and do not be eager or hurried.

MEDITATION excites good desires in the will, or sensitive part of the soul,�such as love of God and of our neighbour, a craving for the glory of Paradise, zeal for the salvation of others, imitation of our Lord's Example, compassion, thanksgiving, fear of God's wrath and of judgment, hatred of sin, trust in God's Goodness and Mercy, shame for our past life; and in all such affections you should pour out your soul as much as possible. If you want help in this, turn to some simple book of devotions, the Imitation of Christ, the Spiritual Combat, or whatever you find most helpful to your individual wants.

But, my daughter, you must not stop short in general affections, without turning them into special resolutions for your own correction and amendment. For instance, meditating on Our Dear Lord's First Word from the Cross, you will no doubt be roused to the desire of imitating Him in forgiving and loving your enemies. But that is not enough, unless you bring it to some practical resolution, such as, "I will not be angered any more by the annoying things said of me by such or such a neighbour, nor by the slights offered me by such an one; but rather I will do such and such things in order to soften and conciliate them." In this way, my daughter, you will soon correct your faults, whereas mere general resolutions would take but a slow and uncertain effect.

THE meditation should be concluded by three acts, made with the utmost humility.

First, an act of thanksgiving;�thanking God for the affections and resolutions with which He has inspired you, and for the Mercy and Goodness He has made known to you in the mystery you have been meditating. Secondly, an act of oblation, by which you offer your affections and resolutions to God, in union with His Own Goodness and Mercy, and the Death and Merits of His Son. The third act is one of petition, in which you ask God to give you a share in the Merits of His Dear Son, and a blessing on your affections and resolutions, to the end that you may be able to put them in practice. You will further pray for the Church, and all her Ministers, your relations, friends, and all others, using the Our Father as the most comprehensive and necessary of prayers.

Besides all this, I bade you gather a little bouquet of devotion, and what I mean is this. When walking in a beautiful garden most people are wont to gather a few flowers as they go, which they keep, and enjoy their scent during the day. So, when the mind explores some mystery in meditation, it is well to pick out one or more points that have specially arrested the attention, and are most likely to be helpful to you through the day, and this should be done at once before quitting the subject of your meditation.

ABOVE all things, my daughter, strive when your meditation is ended to retain the thoughts and resolutions you have made as your earnest practice throughout the day. This is the real fruit of meditation, without which it is apt to be unprofitable, if not actually harmful�inasmuch as to dwell upon virtues without practising them lends to puff us up with unrealities, until we begin to fancy ourselves all that we have meditated upon and resolved to be; which is all very well if our resolutions are earnest and substantial, but on the contrary hollow and dangerous if they are not put in practice. You must then diligently endeavour to carry out your resolutions, and seek for all opportunities, great or small. For instance, if your resolution was to win over those who oppose you by gentleness, seek through the day any occasion of meeting such persons kindly, and if none offers, strive to speak well of them, and pray for them.

When you leave off this interior prayer, you must be careful to keep your heart in an even balance, lest the balm it has received in meditation be scattered. I mean, try to maintain silence for some brief space, and let your thoughts be transferred gradually from devotion to business, keeping alive the feelings and affections aroused in meditation as long as possible. Supposing some one to have received a precious porcelain vessel, filled with a most costly liquid, which he is going to carry home; how carefully he would go, not looking about, but watching stedfastly lest he trip or stumble, or lest he spill any of the contents of his vessel. Just so, after meditation, do not allow yourself forthwith to be distracted, but look straight before you. Of course, if you meet any one to whom you are bound to attend, you must act according to the circumstances in which you find yourself, but even thus give heed to your heart, so as to lose as little as possible of the precious fruits of your meditation.

You should strive, too, to accustom yourself to go easily from prayer to all such occupations as your calling or position lawfully require of you, even although such occupations may seem uncongenial to the affections and thoughts just before forming part of your prayer. Thus the lawyer should be able to go from meditation to his pleading, the tradesman to his business, the mistress of a family to the cares of her household and her wifely duties, so calmly and gently as not to be in any way disturbed by so doing. In both you are fulfilling God's Will, and you should be able to turn from one to the other in a devout and humble spirit.

It may be that sometimes, immediately after your preparation, your affections will be wholly drawn to God, and then, my child, you must let go the reins, and not attempt to follow any given method; since, although as a general rule your considerations should precede your affections and resolutions, when the Holy Spirit gives you those affections at once, it is unnecessary to use the machinery which was intended to bring about the same result. In short, whenever such affections are kindled in your heart, accept them, and give them place in preference to all other considerations. The only object in placing the affections after the points of consideration in meditation, is to make the different parts of meditation clearer, for it is a general rule that when affections arise they are never to be checked, but always encouraged to flow freely. And this applies also to the acts of thanksgiving, of oblation and petition, which must not be restrained either, although it is well to repeat or renew them at the close of your meditation. But your resolutions must be made after the affections, and quite at the end of your meditation, and that all the more because in these you must enter upon ordinary familiar subjects and things which would be liable to cause distractions if they were intruded among your spiritual affections.

Amid your affections and resolutions it is well occasionally to make use of colloquies, and to speak sometimes to your Lord, sometimes to your guardian Angel, or to those persons who are concerned in the mystery you are meditating, to the Saints, to yourself, your own heart, to sinners, and even to the inanimate creation around, as David so often does in the Psalms, as well as other Saints in their meditations and prayers.

SHOULD it happen sometimes, my daughter, that you have no taste for or consolation in your meditation, I entreat you not to be troubled, but seek relief in vocal prayer, bemoan yourself to our Lord, confess your unworthiness, implore His Aid, kiss His Image, if it be beside you, and say in the words of Jacob, "I will not let You go, except You bless me;" or with the Canaanitish woman, "Yes, Lord, I am as a dog before You, but the dogs eat of the crumbs which fall from their master's table."

Or you can take a book, and read attentively till such time as your mind is calmed and quickened; or sometimes you may find help from external actions, such as prostrating yourself folding your hands upon your breast, kissing your Crucifix,�that is, supposing you are alone. But if, after all this, you are still unrelieved, do not be disturbed at your dryness, however great it be, but continue striving after a devout attitude in God's Sight. What numbers of courtiers appear a hundred times at court without any hope of a word from their king, but merely to pay their homage and be seen of him. Just so, my daughter, we ought to enter upon mental prayer purely to fulfil our duty and testify our loyalty. If it pleases God's Divine Majesty to speak to us, and discourse in our hearts by His Holy Inspirations and inward consolations, it is doubtless a great honour, and very sweet to our soul; but if He does not vouchsafe such favours, but makes as though He saw us not,�as though we were not in His Presence,�nevertheless we must not quit it, but on the contrary we must remain calmly and devoutly before Him, and He is certain to accept our patient waiting, and give heed to our assiduity and perseverance; so that another time He will impart to us His consolations, and let us taste all the sweetness of holy meditation. But even were it not so, let us, my child, be satisfied with the privilege of being in His Presence and seen of Him.

BESIDES your systematic meditation and your other vocal prayers, there are five shorter kinds of prayer, which are as aids and assistants to the great devotion, and foremost among these is your morning prayer, as a general preparation for all the day's work. It should be made in this wise.

1. Thank God, and adore Him for His Grace which has kept you safely through the night, and if in anything you have offended against Him, ask forgiveness.

2. Call to mind that the day now beginning is given you in order that you may work for Eternity, and make a stedfast resolution to use this day for that end.

3. Consider beforehand what occupations, duities and occasions are likely this day to enable you to serve God; what temptations to offend Him, eitlher by vanity, anger, etc., may arise; and make a fervent resolution to use all means of serving Him and confirming your own piety; as also to avoid and resist whatever might hinder your salvation and God's Glory. Nor is it enough to make such a resolution,�you must also prepare to carry it into effect. Thus, if you foresee having to meet some one who is hottempered and irritable, you must not merely resolve to guard your own temper, but you must consider by what gentle words to conciliate him. If you know you will see some sick person, consider how best to minister comfort to him, and so on.

4. Next, humble yourself before God, confessing that of yourself you could carry out nothing that you have planned, either in avoiding evil or seeking good.

Then, so to say, take your heart in your hands, and offer it and all your good intentions to God's Gracious Majesty, en-treating Him to accept them, and strengthen you in His Service, which you may do in some such words as these: "Lord, I lay before You my weak heart, which You do fill with good desires. You know that I am unable to bring the same to good effect, unless You do bless and prosper them, and therefore, O Loving Father, I entreat of You to help me by the Merits and Passion of Your Dear Son, to Whose Honour I would devote this day and my whole life."

All these acts should be made briefly and heartily, before you leave your room if possible, so that all the coming work of the day may be prospered with God's blessing; but anyhow, my daughter, I entreat you never to omit them.

AS I have counselled you before your material dinner to make a spiritual repast in meditation, so before your evening meal you should make at least a devout spiritual collation. Make sure of some brief leisure before suppertime, and then prostrating yourself before God, and recollecting yourself in the Presence of Christ Crucified, setting Him before your mind with a stedfast inward glance, renew the warmth of your morning's meditation by some hearty aspirations and humble upliftings of your soul to your Blessed Saviour, either repeating thosepoints of your meditation which helped you most, or kindling your heart with anything else you will.

As to the examination of conscience, which we all should make before going to bed, you know the rules:

1. Thank God for having preserved you through the day past.

2. Examine how you have conducted yonrself through the day, in order to which recall where and with whom you have been, and what you have done.

3. If you have done anything good, offer thanks to God; if you have done amiss in thought, word, or deed, ask forgiveness of His Divine Majesty, resolving to confess the fault when opportunity offers, and to be diligent in doing better.

4. Then commend your body and soul, the Church, your relations and friends, to God. Ask that the Saints and Angels may keep watch over you, and with God's Blessing go to the rest He has appointed for you. Neither this practice nor that of the morning should ever be omitted; by your morning prayer you open your soul's windows to the sunshine of Righteousness, and by your evening devotions you close them against the shades of hell.

THIS is a matter, dear daughter, to which I am very anxious to win your attention, for in it lies one of the surest means of spiritual progress. Strive as often as possible through the day to place yourself in God's Presence by some one of the methods already suggested. Consider what God does, and what you are doing;�you will see His Eyes ever fixed upon you in Love incomparable. "O my God," you will cry out, "why cannot I always be looking upon You, even as You lookest on me? why do I think so little about You? O my soul, your only resting-place is God, and yet how often do you wander?" The birds have nests in lofty trees, and the stag his refuge in the thick coverts, where he can shelter from the sun's burning heat; and just so, my daughter, our hearts ought daily to choose some resting-place, either Mount Calvary, or the Sacred Wounds, or some other spot close to Christ, where they can retire at will to seek rest and refreshment amid toil, and to be as in a fortress, protected from temptation. Blessed indeed is the soul which can truly say, "You, Lord, art my Refuge, my Castle, my Stay, my Shelter in the storm and in the heat of the day."

Be sure then, my child, that while externally occupied with business and social duties, you frequently retire within the solitude of your own heart. That solitude need not be in any way hindered by the crowds which surround you�they surround your body, not your soul, and your heart remains alone in the Sole Presence of God. This is what David sought after amid his manifold labours;�the Psalms are full of such expressions as "Lord, I am ever with You. The Lord is always at my right hand. I lift up mine eyes to You, O You Who dwell in the heavens. Mine eyes look to God."

There are few social duties of sufficient importance to prevent an occasional retirement of the heart into this sacred solitude. When St. Catherine of Sienna was deprived by her parents of any place or time for prayer and meditation, Our Lord inspired her with the thought of making a little interior oratory in her mind, into which she could retire in heart, and so enjoy a holy solitude amid her outward duties. And henceforward, when the world assaulted her, she was able to be indifferent, because, so she said, she could retire within her secret oratory, and find comfort with her Heavenly Bridegroom. So she counselled her spiritual daughters to make a retirement within their heart, in which to dwell.

Do you in like manner let your heart withdraw to such an inward retirement, where, apart from all men, you can lay it bare, and treat face to face with God, even as David says that he watched like a "pelican in the wilderness, or an owl in the desert, or a sparrow sitting alone upon the housetop." These words have a sense beyond their literal meaning, or King David's habit of retirement for contemplation;�and we may find in them three excellent kinds of retreats in which to seek solitude after the Saviour's Example, Who is symbolised as He hung upon Mount Calvary by the pelican of the wilderness, feeding her young ones with her blood. So again His Nativity in a lonely stable might find a foreshadowing in the owl of the desert, bemoaning and lamenting: and in His Ascension He was like the sparrow rising high above the dwellings of men. Thus in each of these ways we can make a retreat amid the daily cares of life and its business.

The Egyptians used the pelican as a symbol of parental devotion; and among the early Christians, as may be seen in the Catacombs, it was employed to shadow forth the deep mysteries of Christ's love. On many a monumental brass, church window, or chalice of old time, occurs this device, with the motto, "Sic Christus dilexit nos." "Thus hasChrist loved us." And so Saint Thomas in his Eucharistic Hymn "Adoro Te devote,"�"Pie Pelicane, Jesu Domine, Me immundum munda, Tuo sausguine!"

When the blessed Elzear, Count of Arian-en-Provence, had been long separated from his pious and beloved wife Delphine, she sent a messenger to inquire after him, and he returned answer, "I am well, dear wife, and if you would see me, seek me in the Wounded Side of our Dear Lord Jesus; that is my sure dwelling-place, and elsewhere you will seek me in vain." Surely he was a true Christian knight who spoke thus.

WE retire with God, because we aspire to Him, and we aspire in order to retire with Him; so that aspiration after God and spiritual retreat excite one another, while both spring from the one Source of all holy thoughts. Do you then, my daughter, aspire continually to God, by brief, ardent upliftings of heart; praise His Excellence, invoke His Aid, cast yourself in spirit at the Foot of His Cross, adore His Goodness, offer your whole soul a thousand times a day to Him, fix your inward gaze upon Him, stretch out your hands to be led by Him, as a little child to its father, clasp Him to your breast as a fragrant nosegay, upraise Him in your soul as a standard. In short, kindle by every possible act your love for God, your tender, passionate desire for the Heavenly Bridegroom of souls. Such is ejaculatory prayer, as it was so earnestly inculcated by St. Angustine upon the devout Proba; and be sure, my daughter, that if you seek such nearness and intimacy with God your whole soul will imbibe the perfume of His Perfections.

Neither is thiis a difficult practice,�it may be interwoven with all our duties and occupations, without hindering any; for neither the spiritual retreat of which I have spoken, nor these inward upliftings of the heart, cause more than a very brief distraction, which, so far from being any hindrance, will rather promote whatever you have in hand. When a pilgrim pauses an instant to take a draught of wine, which refreshes his lips and revives his heart, his onward journey is nowise hindered by the brief delay, but rather it is shortened and lightened, and he brings it all the sooner to a happy end, pausing but to advance the better.

Sundry collections of ejaculatory prayer have been put forth, which are doubtless very useful, but I should advise you not to tie yourself to any formal words, but rather to speak with heart or mouth whatever springs forth from the love within you, which is sure to supply you with all abundance. There are certain utterances which have special force, such as the ejaculatory prayers of which the Psalms are so full, and the numerous loving invocations of Jesus which we find in the Song of Songs. Many hymns too may be used with the like intention, provided they are sting attentively. In short, just as those who are full of some earthly, natural love are ever turning in thought to the beloved one, their hearts overflowing with tenderness, and their lips ever ready to praise that beloved object; comforting themselves in absence by letters, carving the treasured name on every tree;�so those who love God cannot cease thinking of Him, living for Him, longing after Him, speaking of Him, and fain would they grave the Holy Name of Jesus in the hearts of every living creature they behold. And to such an outpour of love all creation bids us�nothing that He has made but is filled with the praise of God, and, as says St. Augustine, everything in the world speaks silently but clearly to the lovers of God of their love, exciting them to holy desires, whence gush forth aspirations and loving cries to God. St. Gregory Nazianzen tells his flock, how, walking along the seashore, he watched the waves as they washed tip shells and sea weeds, and all manner of small substances, which seemed, as it were, rejected by the sea, until a return wave would often wash part thereof back again; while the rocks remained firm and immoveable, let the waves beat against them never so fiercely.

And then the Saint went on to reflect that feeble hearts let themselves be carried hither and thither by the varying waves of sorrow or consolation, as the case might be, like the shells upon the seashore, while those of a nobler mould abide firm and immoveable amid every storm;�whence he breaks out into David's cry, "Lord, save me, for the waters are gone over my soul; deliver me from the great deep, all Your waves and storms are gone over me;" for he was himself then in trouble by reason of the ungodly usurpation of his See by Maximus.

When St. Fulgentius, Bishop of Ruspe, heard Theodoric, King of the Goths, harangue a general assembly of Roman nobles, and beheld their splendour, he exclaimed, "O God, how glorious must Your Heavenly Jerusalem be, if even earthly Rome be thus!" And if this world can afford so much gratification to mere earthly lovers of vanity, what must there be in store hereafter for those who love the truth? Was it in imitation of this that the hymn was written?

"If thus Your lower works are fair,�
If thus Your glories gild the span
Of ruined earth and guilty man,�
How glorious must the mansions he
Where Your redeemed dwell with You!"

We are told that St. Anselm of Canterbury, (our mountains may glory in being his birthplace�born at Aosta in Piedmont, A.D. 1033) was much given to such thoughts. On one occasion a hunted hare took refuge from imminent death beneath the Bishop's horse, the hounds clamouring round, but not daring to drag it from its asylum, whereat his attendants began to laugh; but the great Anselm wept, saying, "You may laugh forsooth, but to the poor hunted beast it is no laughing matter; even so the soul which has been led astray in all manner of sin finds a host of enemies waiting at its last hour to devour it, and terrified, knows not where to seek a refuge, and if it can find none, its enemies laugh and rejoice." And so he went on his way, sighing. Constantine the Great wrote with great respect to St. Anthony, at which his religious expressed their surprise. "Do you marvel," he said, "that a king should write to an ordinary man? Marvel rather that God should have written His Law for men, and yet more that He should have spoken with them Face to face through His Son." When St. Francis saw a solitary sheep amid a flock of goats;

"See," said he to his companion, "how gentle the poor sheep is among the goats, even as was Our Lord among the Pharisees;" and seeing a boar devour a little lamb,

"Poor little one," he exclaimed, weeping, "how vividly is my Saviour's Death set forth in you!"

A great man of our own day, Francis Borgia, then Duke of Candia, was wont to indulge in many devout imaginations as he was hunting. "I used to ponder," he said, "how the falcon returns to one's wrist, and lets one hood its eyes or chain it to the perch, and yet men are so perverse in refusing to turn at God's call." St. Basil the Great says that the rose amid its thorns preaches a lesson to men. "All that is pleasant in this life" (so it tells us mortals) "is mingled with sadness�no joy is altogether pure�all enjoyment is liable to be marred by regrets, marriage is saddened by widowhood, children bring anxiety, glory often turns to shame, neglect follows upon honour, weariness on pleasure, sickness on health. Truly the rose is a lovely flower," the Saint goes on to say, "but it moves me to sadness, reminding me as it does that for my sin the earth was condemned to bring forth thorns."

Another devout soul, gazing upon a brook wherein the starlit sky of a calm summer's night was reflected, exclaims, "O my God, when You callest me to dwell in Your heavenly tabernacles, these stars will be beneath my feet; and even as those stars are now reflected here below, so are we Your creatures reflected above in the living waters of Your Divine Love." So another cried out, beholding a rapid river as it flowed, "Even thus my soul will know no rest until it plunge into that Divine Sea whence it came forth!" St. Frances, as she knelt to pray beside the banks of a pleasant streamlet, cried out in ecstasy, "The Grace of my Dear Lord flows softly and sweetly even as these refreshing waters" And another saintly soul, looking upon the blooming orchards, cried out, "Why am I alone barren in the Church's garden!" So St. Francis of Assisi, beholding a hen gathering her chickens beneath her wings, exclaimed, "Keep me, O Lord, under the shadow of Your Wings" And looking upon the sunflower¹, he cried out, "When, O Lord, will my soul follow the attractions of Your Love?" And gathering pansies² in a garden which are fair to see, but scentless, "Ah," he cried out, "even so are the thoughts of my heart, fair to behold, but without savour or fruit!"

^{1 Moore has preserved the graceful imagery of the sunflower, anciently called "tourne-soleil" (as by S. Francis here).}

^{"Oh the heart that once truly loved, never forgets,
But as truly loves on to the close,
As the sunflower turns to her God when he sets
The same look which she turned when he rose."}

^{2 "Pensees." This play on words is common�as Ophelia says in Hamlet, Act iv. sc. 5: "There is pansies�that's for thoughts." But the name of this pretty viola is really derived from panacea, signifying all-heal, just as Tansy is derived from Athanasia, i.e. immortelle or everlasting. Its other name of heart's-ease also refers to the potent virtues ascribed to it of old. Cawdray, in his Treasurie of Similies, London, 1609, says: "As the herb Panax or Panace hasin it a remedy against all diseases, so is the Death of Christ against all sin sufficient and effectual." In the preface to our English Bible of 1611, the translators speak of "Panaces, the herb that is good for all diseases."}

So it is, my daughter, that good thoughts and holy aspirations may be drawn from all that surrounds us in our ordinary life. Woe to them that turn aside the creature from the Creator, and thrice blessed are they who turn all creation to their Creator's Glory, and make human vanities subservient to the truth.

"Verily," says Saint Gregory Nazianzen, "I am wont to turn all things to my spiritual profit."

Read the pious epitaph written for S. Paula by S. Jerome; it is marvellous therein to see how she conceived spiritual thoughts and aspirations at every turn.

Now, in the practice of this spiritual retreat and of these ejaculatory prayers the great work of devotion lies: it can supply all other deficiencies, but there is hardly any means of making up where this is lacking. Without it no one can lead a true contemplative life, and the active life will be but imperfect where it is omitted: without it rest is but indolence, labour but weariness,�therefore I beseech you to adopt it heartily, and never let it go.

1. SO far I have said nothing concerning the Sun of all spiritual exercises, even the most holy, sacred and Sovereign Sacrifice and Sacrament of the Eucharist,�the very centre point of our Christian religion, the heart of all devotion, the soul of piety;�that Ineffable Mystery which embraces the whole depth of Divine Love, by which God, giving Himself really to us, conveys all His Graces and favours to men with royal magnificence.

2. Prayer made in union with this Divine Sacrifice has untold power; through which, indeed, the soul overflows with heavenly grace, and leaning on her Beloved, becomes so filled with spiritual sweetness and perfume, that we may ask in the words of the Canticles: "Who is this that comes out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? "

3. Strive then to your utmost to be present every day at this holy Celebration, in order that with the priest you may offer the Sacrifice of 1 Cant. iii. 6. your Redeemer on behalf of yourself and the whole Church to God the Father. Saint Chrysostom says that the Angels crowd around it in adoration, and if we are found together with them, united in one intention, we cannot but be most favourably influenced by such society. Moreover, all the heavenly choirs of the Church triumphant, as well as those of the Church militant, are joined to our Dear Lord in this divine act, so that with Him, in Him, and by Him, they may win the favour of God the Father, and obtain His Mercy for us. How great the blessing to my soul to contribute its share towards the attainment of so gracious a gift!

4. If any imperative hindrance prevents your presence at this sovereign sacrifice of Christ's most true Presence, at least be sure to take part in it spiritually. If you cannot go to Church, choose some morning hour in which to unite your intention to that of the whole Christian world, and make the same interior acts of devotion wherever you are that you would make if you were really present at the Celebration of the Holy Eucharist in Church.

5. In order to join in this rightly, whether actually or mentally, you must give heed to several things:
(1) In the beginning, and before the priest goes up to the Altar, make your preparation with his�placing yourself in God's Presence, confessing your unworthiness, and asking forgiveness.
(2) Until the Gospel, dwell simply and generally upon the Coming and the Life of our Lord in this world.
(3) From the Gospel to the end of the Creed, dwell upon our Dear Lord's teaching, and renew your resolution to live and die in the faith of the Holy Catholic Church.
(4) From thence, fix your heart on the mysteries of the Word, and unite yourself to the Death and Passion of our Redeemer, now actually and essentially set forth in this holy Sacrifice, which, together with the priest and all the congregation, you offer to God the Father, to His Glory and your own salvation.
(5) Up to the moment of communicating, offer all the longings and desires of your heart, above all desiring most earnestly to be united for ever to our Saviour by His Eternal Love.
(6) From the time of Communion to the end, thank His Gracious Majesty for His Incarnation, His Life, Death, Passion, and the Love which He sets forth in this holy Sacrifice, intreating through it His favour for yourself, your relations and friends, and the whole Church; and humbling yourself sincerely, devoutly receive the blessing which our Dear Lord gives you through the channel of His minister.

If, however, you wish to follow your daily course of meditation on special mysteries during the Sacrifice, it is not necessary that you should interrupt yourself by making these several acts but it will suffice that at the beginning you dispose your intention to worship and to offer the holy Sacrifice in your meditation and prayer; since every meditation includes all the abovenamed acts either explicitly or implicitly.

FURTHERMORE, my daughter, you should endeavour to assist at the Offices, Hours, Vespers, etc., as far as you are able, especially on Sundays and Festivals, days which are dedicated to God, wherein we ought to strive to do more for His Honour and Glory than on others. You will greatly increase the fervour of your devotion hy so doing, even as did S. Augustine, who tells us in his Confessions, that in the early days of his conversion he was touched to the quick, and his heart overflowed in happy tears, when he took part in the Offices of the Church. "Nor was I sated in those days with the wondrous sweetness of considering the depth of Your counsels concerning the salvation of mankind. How did I weep, in Your hymns and canticles, touched to the quick hy the voices of Your sweet-attuned church The voices flowed into mine ears, and the truth distilled into my heart, whence the affections of my devotion overflowed, and tears ran down, and happy was I therein."�conf. bk. ix. 14.

Moreover, (let me say it here once for all), there is always more profit and more consolation in the public Offices of the Church than in private acts of devotion, God having willed to give the preference to communion in prayer over all individual action. Be ready to take part in any confraternities and associations you may find in the place where you are called to dwell, especially such as are most fruitful and edifying. This will be pleasing to God; for although confraternities are not ordained, they are recommended by the Church, which grants various privileges to those who are united thereby. And it is always a work of love to join with others and take part in their good works. And although it may be possible that you can use equally profitable devotions by yourself as in common with others,�perhaps even you may like doing so best,�nevertheless God is more glorified when we unite with our brethren and neighbours and join our offerings to theirs.

I say the same concerning all public services and prayers, in which, as far as possible, each one of us is bound to contribute the best example we can for our neighbour's edification, and our hearty desire for God's Glory and the general good of all men.

INASMUCH as God continually sends us inspirations by means of His Angels, we may fitly send back our aspirations through the same channel. The souls of the holy dead, resting in Paradise, who are, as our Lord Himself has told us, "as the Angels in Heaven," (Mark xii. 25) are also united to us in their prayers. My child, let us gladly join our hearts with these heavenly blessed ones; for even as the newly-fledged nightingale learns to sing from the elder birds, so by our sacred communing with the Saints we shall learn better to pray and sing the praises of the Lord. David is continually uniting his prayers with those of all the Saints and Angels. Honour, revere and respect the Blessed Virgin Mary with a very special love; she is the Mother of our Sovereign Lord, and so we are her children. Let us think of her with all the love and confidence of affectionate children; let us desire her love, and strive with true filial hearts to imitate her graces.

Seek to be familiar with the Angels; learn to realise that they are continually present, although invisible. Specially love and revere the Guardian Angel of the Diocese in which you live, those of the friends who surround you, and your own. Commune with them frequently, join in their songs of praise, and seek their protection and help in all you do, spiritual or temporal.

That pious man Peter Faber, the first companion of Saint Ignatius, and the first priest, first preacher and first theological teacher of the Company of the Jesuits, who was a native of our Diocese, once passing through this country on his way from Germany, (where he had been labouring for God's Glory,) told how great comfort he had found as he went among places infested with heresy in communing with the guardian Angels thereof, whose help had often preserved him from danger, and softened hearts to receive the faith. He spoke with such earnestness, that a lady who, when quite young, heard him, was so impressed, that she repeated his words to me only four years ago, sixty years after their utterance, with the utmost feeling. I had the happiness only last year of consecrating 1 Faber was a Savoyard. an altar in the place where it pleased God to give that blessed man birth, the little village of Villaret, amid the wildest of our mountains.

You will do well to choose out for yourself some individual Saint, whose life specially to study and imitate, and whose prayers may be more particularly offered on your behalf. The Saint bearing your own baptismal name would seem to be naturally assigned to you.

CULTIVATE a special devotion to God's Word, whether studied privately or in public; always listen to it with attention and reverence, strive to profit by it, and do not let it fall to the ground, but receive it within your heart as a precious balm, thereby imitating the Blessed Virgin, who "kept all these sayings in her heart" (Luke ii. 51). Remember that our Lord receives our words of prayer according to the way in which we receive His words in teaching.

You should always have some good devout book at hand, such as the writings of S. Bonaventura, Gerson, Denis the Carthusian, Blosius, Grenada, Stella, Arias, Pinella, Da Ponte, Avila, the Spiritual Combat, the Confessions of S. Augustine, S. Jerome's Epistles, or the like; and daily read some small portion attentively, as though you were reading letters sent by the Saints from Paradise to teach you the way thither, and encourage you to follow them. Read the Lives of the Saints too, which are as a mirror to you of Christian life, and try to imitate their actions according to your circumstances; for although many things which the Saints did may not be practicable for those who live in the world, they may be followed more or less. Thus, in our spiritual retreats we imitate the solitude of the first hermit, S. Paul; in the practice of poverty we imitate S. Francis, and so on. Of course some Lives throw much more light upon our daily course than others, such as the Life of Saint Theresa, which is most admirable, the first Jesuits, Saint Charles Borromeo, Archbishop of Milan, S. Louis, S. Bernard, S. Francis, and such like. Others are more the subjects of our admiring wonder than of imitation, such as S. Mary of Egypt, S. Simeon Stylites, S. Catherine of Genoa, and S. Catherine of Sienna, S. Angela, etc., although these should tend to kindle a great love of God in our hearts.

BY inspirations I mean all drawings, feelings, interior reproaches, lights and intuitions, with which God moves us, preventing our hearts by His Fatherly love and care, and awakening, exciting, urging, and attracting them to goodness, to Heavenly love, to good resolutions, in short, to whatever tends to our eternal welfare. This it is of which we read in the Canticles, when the Bridegroom knocks at the door, awakens His beloved, calls upon her, seeks her, bids her eat of His honey, gather the fruit and flowers of His garden, and let Him hear her voice, which is sweet to Him.

Let me make use of an illustration of my meaning. In contracting a marriage, the bride must be a party to three separate acts: first, the bridegroom is proposed to her; secondly, she entertains the proposal; and thirdly, she gives her consent. Just so when God intends to perform some act of love in us, by us, and with us; He first suggests it by His inspiration; secondly, we receive that inspiration; and thirdly, we consent to it: for, like as we fall into sin by 1 Cant. V. vii. ii. three steps, temptation, delectation, and consent, so there are three steps whereby we ascend to virtue; inspiration, as opposed to temptation; delectation in God's inspiration, as opposed to that of temptation; and consent to the one instead of to the other. Were God's inspirations to last all our lives, we should be nowise more acceptable to Him, unless we took pleasure therein; on the contrary, we should rather offend Him as did the Israelites, of whom He says that they "grieved Him for forty years long, refusing to hear His pleadings, so that at last" I "sware in My wrath that they should not enter into My rest."

And (to recur to my first illustration) one who has long been devoted to his lady-love, would feel greatly injured if, after all, she would not consent to the alliance he seeks.

The delight we take in God's inspirations is an important step gained towards His Glory, and we begin at once to please Him thereby; for although such delectation is not the same thing as a full consent, it shows a strong tendency thereto; and if it is a good and profitable sign when we take pleasure in hearing God's Word, which is, so to say, an external inspiration, still more is it good and acceptable in His Sight when we take delight in His interior inspirations.

Such is the delight of which the Bride says, "My soul melted within me when my Beloved said." And so, too, the earthly lover is well satisfied when he sees that his lady-love finds pleasure in his attentions.

But, after all, consent only perfects the good action; for if we are inspired of God, and take pleasure in that inspiration, and yet, nevertheless, refuse our consent to His inspiration, we are acting a very contemptuous, offensive part towards Him. We read of the Bride, that although the voice of her Beloved touched her heart, she made trivial excuses, and delayed opening the door to Him, and so He withdrew Himself and "was gone." And the earthly lover, who had long sought a lady, and seemed acceptable to her, would have the more ground for complaint if at last he was spurned and dismissed, than if he had never been favourably received.

Do you, my daughter, resolve to accept whatever inspirations God may vouchsafe you, heartily; and when they offer themselves, receive them as the ambassadors of your Heavenly King, seeking alliance with you. Listen gently to their propositions, foster the love with which you are inspired, and cherish the holy Guest. Give your consent, and let it be a full, loving, stedfast consent to His holy inspirations; for, so doing, God will reckon your affection as a favour, although truly we can confer none upon Him.

But, before consenting to inspirations which have respect to important or extraordinary things, guard against self-deception, by consulting your spiritual guide, and let him examine whether the inspiration be real or no; and that the rather, because when the enemy sees a soul ready to listen to inspirations, he is wont to set false delusions in the way to deceive it,�a snare you will not fall into so long as you humbly obey your guide.

Consent once given, you must carefully seek to produce the intended results, and carry out the inspiration, the crown of true virtue; for to give consent, without producing the result thereof, were like planting a vine without meaning it to bear fruit. All this will be greatly promoted by careful attention to your morning exercises, and the spiritual retirement already mentioned, because therein you learn to carry general principles to a special application.

OUR Saviour has bequeathed the Sacrament of Penitence and Confession to His Church, in order that therein we maybe cleansed from all our sins, however and whenever we may have been soiled thereby. Therefore, my child, never allow your heart to abide heavy with sin, seeing that there is so sure and safe a remedy at hand. If the lioness has been in the neighbourhood of other beasts she hastens to wash away their scent, lest it should be displeasing to her lord; and so the soul which has ever so little consented to sin, ought to abhor itself and make haste to seek purification, out of respect to His Divine Gaze Who beholds it always. Why should we die a spiritual death when there is a sovereign remedy available?

Make your confession humbly and devoutly every week, and always, if you can, before communicating, even although your conscience is not burdened with mortal sin; for in confession you do not only receive absolution for your venial sins, but you also receive great strength to help you in avoiding them henceforth, clearer light to discover your failings, and abundant grace to make up whatever loss you have incurred through those faults. You exercise the graces of humility, obedience, simplicity and love, and by this one act of confession you practise more virtue than in any other.

Be sure always to entertain a hearty sorrow for the sins you confess, however small they are; as also a stedfast resolution to correct them in future. Some people go on confessing venial sins out of mere habit, and conventionally, without making any effort to correct them, thereby losing a great deal of spiritual good. Supposing that you confess having said something untrue, although without evil consequences, or some careless words, or excessive amusement;�repent, and make a firm resolution of amendment: it is a mere abuse to confess any sin whatever, be it mortal or venial, without intending to put it altogether away, that being the express object of confession.

Beware of unmeaning self-accusations, made out of a mere routine, such as, "I have not loved God as much as I ought; I have not prayed with as much devotion as I ought; I have not loved my neighbour as I ought; I have not received the Sacraments with sufficient reverence;" and the like. Such things as these are altogether useless in setting the state of your conscience before your Confessor, inasmuch as all the Saints in Paradise and all men living would say the same. But examine closely what special reason you have for accusing yourself thus, and when you have discovered it, accuse yourself simply and plainly of your fault. For instance, when confessing that you have not loved your neighbour as you ought, it may be that what you mean is, that having seen some one in great want whom you could have succoured, you have failed to do so. Well then, accuse yourself of that special omission: say,

"Having come across a person in need, I did not help him as I might have done," either through negligence, or hardness, or indifference, according as the case may be. So again, do not accuse yourself of not having prayed to God with sufficient devotion; but if you have given way to voluntary distractions, or if you have neglected the proper circumstances of devout prayer�whether place, time, or attitude�say so plainly, just as it is, and do not deal in generalities, which, so to say, blow neither hot nor cold.

Again, do not be satisfied with mentioning the bare fact of your venial sins, but accuse yourself of the motive cause which led to them. For instance, do not be content with saying that you told an untruth which injured no one; but say whether it was out of vanity, in order to win praise or avoid blame, out of heedlessness, or from obstinacy. If you have exceeded in society, say whether it was from the love of talking, or gambling for the sake of money, and so on. Say whether you continued long to commit the fault in question, as the importance of a fault depends greatly upon its continuance: e.g., there is a wide difference between a passing act of vanity which is over in a quarter of an hour, and one which fills the heart for one or more days. So you must mention the fact, the motive and the duration of your faults. It is true that we are not bound to be so precise in confessing venial sins, or even, technically speaking, to confess them at all; but all who aim at purifying their souls in order to attain a really devout life, will be careful to show all their spiritual maladies, however slight, to their spiritual physician, in order to be healed.

Do not spare yourself in telling whatever is necessary to explain the nature of your fault, as, for instance, the reason why you lost your temper, or why you encouraged another in wrong-doing. Thus, some one whom I dislike says a chance word in joke, I take it ill, and put myself in a passion. If one I like had said a stronger thing I should not have taken it amiss; so in confession, I ought to say that I lost my temper with a person, not because of the words spoken so much as because I disliked the speaker; and if in order to explain yourself clearly it is necessary to particularize the words, it is well to do so; because accusing one's self thus simply one discovers not merely one's actual sins, but one's bad habits, inclinations and ways, and the other roots of sin, by which means one's spiritual Father acquires a fuller knowledge of the heart he is dealing with, and knows better what remedies to apply. But you must always avoid exposing any one who has borne any part in your sin as far as possible. Keep watch over a variety of sins, which are apt to spring up and flourish, often insensibly, in the conscience, so that you may confess them and put them away; and with this view read Chapters VI., XXVII., XXVIII., XXIX.,XXXV. and XXXVI. of Part III., and Chapter 7. of Part IV., attentively.

Do not lightly change your Confessor, but having chosen him, be regular in giving account of your conscience to him at the appointed seasons, telling him your faults simply and frankly, and from time to time�say every month or every two months, show him the general state of your inclinations, although there be nothing wrong in them; as, for instance, whether you are depressed and anxious, or cheerful, desirous of advancement, or money, and the like.

IT is said that Mithridates, King of Pontus, who invented the poison called after him, mithridate, so thoroughly impregnated his system with it, that when eventually he tried to poison himself to avoid becoming the Romans' slave, he never could succeed. The Saviour instituted the most holy Sacrament of the Eucharist, really containing His Body and His Blood, in order that they who eat it might live for ever. And therefore whosoever recetves it frequently and devoutly, so strengthens the health and life of his soul, that it is hardly possible for him to be poisoned by any evil desires. We cannot be fed by that Living Flesh and hold to the affections of death; and just as our first parents could not die in Paradise, because of the Tree of Life which God had placed therein, so this Sacrament of Life makes spiritual death impossible. The most fragile, easily spoilt fruits, such as cherries, apricots, and strawberries, can be kept all the year by being preserved in sugar or honey; so what wonder if our hearts, frail and weakly as they are, are kept from the corruption of sin when they are preserved in the sweetness (� sweeter than honey and the honeycomb �) of the Incorruptible Body and Blood of the Son of God. O my daughter, those Christians who are lost will indeed have no answer to give when the Just Judge sets before them that they have voluntarily died the spiritual death, since it was so easy for them to have preserved life and health, by eating His Body which He gave them for that very end. "Miserable men!" He will say, "wherefore would ye die, with the Bread of Life itself in your hands?"

As to daily Communion, I neither commend nor condemn it; but with respect to communicating every Sunday, I counsel and exhort every one to do so, providing the mind has no attachment to sin. So says S. Augustine, and with him I neither find fault nor unconditionally commend daily Communion, leaving that matter to the discretion of every person's own spiritual Guide; as the requisite dispositions for such frequent Communion are too delicate for one to advise it indiscriminately. On the other hand, these very special dispositions may be found in sundry devout souls, and therefore it would not be well to discourage everybody. It is a subject which must be dealt with according to each individual mind; it were imprudent to advise such frequent Communion to all, while, on the other hand, it would be presumptuous to blame any one for it, especially if he therein follows the advice of some wise director. Saint Catherine of Sienna, when blamed for her frequent Communions, under the plea that Saint Augustine neither commended nor condemned daily Communion, replied gently, "Well, then, since Saint Augustine does not condemn it, neither, I pray you, do you condemn it, and I shall be content." But Saint Augustine earnestly exhorts all to communicate every Sunday.

And as I presume, my daughter, that you have no attachment either to mortal or venial sins, you are in the condition which Saint Augustine requires; and if your spiritual Father approves, you may profitably communicate more frequently.

Nevertheless, there are various hindrances which may arise, not so much from yourself, as from those among whom you live, which may lead a wise director to tell you not to communicate so often. For instance, if you are in a position of subjection, and those whom you are bound to obey should be so ignorant or so prejudiced, as to be uneasy at your frequent Communions, all things considered, it may be well to show consideration for their weakness, and to make your Communion fortnightly; only, of course, where there is no possible way of overcoming the difficulty otherwise. But one cannot give any general rule on such a point, each person must follow the advice of their own spiritual Guide; only this much I will say, that monthly Communions are the very fewest which any one seeking to serve God devoutly can make.

If you are discreet, neither father nor mother, husband nor wife, will ever hinder you from communicating frequently, and that because on the day of your Communion you will give good heed always to be more than usually gentle and amiable towards them, doing all you can to please them, so that they are not likely to prevent your doing a thing which in nowise inconveniences themselves, unless they were most particularly unreasonable and perverse, in which case, as I have said, your Director might advise you to yield. There is nothing in the married life to hinder frequent Communion. Most certainly the Christians of the Primitive Church communicated daily, whether married or single. Neither is any malady a necessary impediment, except, indeed, anything producing constant sickness.

Those who communicate weekly must be free from mortal sin, and also from any attachment to venial sin, and they should feel a great desire for Communion; but for daily Communion people should furthermore have conquered most of their inclinations to evil, and no one should practise it without the advice of their spiritual Guide.

BEGIN your preparation over-night, by sundry aspirations and loving ejaculations. Go to bed somewhat earlier than usual, so that you may get up earlier the next morning; and if you should wake during the night, fill your heart and lips at once with sacred words wherewith to make your soul ready to receive the Bridegroom, Who watches while you sleep, and Who intends to give you countless gifts and graces, if you on your part are prepared to accept them. In the morning rise with joyful expectation of the Blessing you hope for, and (having made your Confession) go with the fullest trust, but at the same time with the fullest humility, to receive that Heavenly Food which will sustain your immortal life. And after having said the sacred words, "Lord, I am not worthy," do not make any further movement whatever, either in prayer or otherwise, but gently opening your mouth, in the fulness of faith, hope, and love, receive Him in Whom, by Whom, and through Whom, you believe, hope, and love. O my child, bethink you that just as the bee, having gathered heaven's dew and earth's sweetest juices from amid the flowers, carries it to her hive; so the Priest, having taken the Saviour, God's Own Son, Who came down from Heaven, the Son of Mary, Who sprang up as earth's choicest flower, from the Altar, feeds you with that Bread of Sweetness and of all delight. When you have received it kindle your heart to adore the King of our Salvation, tell Him of all your own personal matters, and realise that He is within you, seeking your best happiness. In short, give Him the very best reception you possibly can, and act so that in all you do it may be evident that God is with you. When you cannot have the blessing of actual Communion, at least communicate in heart and mind, uniting yourself by ardent desire to the Life-giving Body of the Saviour.

Your main intention in Communion should be to grow, strengthen, and abound in the Love of God; for Love's Sake receive that which Love Alone gives you. Of a truth there is no more loving or tender aspect in which to gaze upon the Saviour than this act, in which He, so to say, annihilates Himself, and gives Himself to us as food, in order to fill our souls, and to unite Himself more closely to the heart and flesh of His faithful ones.

If men of the world ask why you communicate so often, tell them that it is that you may learn to love God; that you may be cleansed from imperfections, set free from trouble, comforted in affliction, strengthened in weakness. Tell them that there are two manner of men who need frequent Communion�those who are perfect, since being ready they were much to blame did they not come to the Source and Fountain of all perfection; and the imperfect, that they may learn how to become perfect; the strong, lest they become weak, and the weak, that they may become strong; the sick that they may be healed, and the sound lest they sicken. Tell them that you, imperfect, weak and ailing, need frequently to communicate with your Perfection, your Strength, your Physician. Tell them that those who are but little engaged in worldly affairs should communicate often, because they have leisure; and those who are heavily pressed with business, because they stand so much in need of help; and he who is hard worked needs frequent and substantial food. Tell them that you receive the Blessed Sacrament that you may learn to receive it better; one rarely does that well which one seldom does. Therefore, my child, communicate frequently,�as often as you can, subject to the advice of your spiritual Father. Our mountain hares turn white in winter, because they live in, and feed upon, the snow, and by dint of adoring and feeding upon Beauty, Goodness, and Purity itself in this most Divine Sacrament you too will become lovely, holy, pure.